John, Acts + 1.Cor 7 & 15

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John, Acts + 1.Cor 7 & 15

Dr. Martin Luther's

Complete Writings.

published by

Dr. Joh. Georg Walch.

Eighth volume.

New Testament Interpretation.

(Continued.)

New revised stereotype edition.

St. Louis, Mo. > > CONCORDIA PUBLISHING HOUSE.

1892.

Dr. Martin Luther's

New Testament Interpretation.

(Continued.)

Interpretations

about the

The first chapter of the Acts of the Apostles and the seventh and fifteenth chapters of the First Epistle to the Corinthians. Luther's shorter interpretation of the Epistle to the Galatians.

Newly published on behalf of the Ministry of the German Evangelical Lutheran Synod

of Missouri, Ohio and other States.

St. Louis, Mo.

CONCORDIA PUBLISHING HOUSE.

Foreword.

This volume contains the continuation of Luther's expositions on the New Testament, from the 7th chapter of the Gospel of St. John to the Epistle to the Galatians, the shorter exposition of which has been brought into this volume.

In contrast, we have had to assign Luther's detailed explanation of the Epistle to the Galatians, which in Walch's old edition is in the eighth volume, to the ninth volume in order to give it the necessary strength. This change was made necessary by the following circumstance: Walch included in an appendix to the ninth volume the "very first exegetical work of Luther on the Psalms of David" according to the Wolfenbüttel manuscript. Recently, however, another manuscript of Luther's has been found in Dresden, 1) which forms an integral part of these lectures on the Psalter. What is contained in both manuscripts must therefore be united into a whole, as the Weimar edition of the Psalter has already done.

1. This writing was discovered in 1874 by Dr. Schnorr von Carolsfeld, and published in 1876 by Seidemann under the title: "vr. Martin Luther's First and Oldest Lecture on the Psalms from the Years 1513-1516."

The ninth volume of our edition contains the same material as the third and fourth volumes of our edition, both of which have been combined under the title: Dictata super Psalterium. There is no room for it in our ninth volume, since this alone makes up an entire volume. Therefore, there was nothing left to do but to take the mentioned piece, which does not belong to the interpretations of the New Testament anyway, out of the ninth volume, and to save this whole writing for a supplementary volume, while filling the resulting gap (over a thousand colums) by the great explanation of the Epistle to the Galatians. In order to fill this volume again, we have added Luther's marginal glosses on the Bible of the Old and New Testaments in an appendix. That they belong to the interpretations of the Old and New Testaments, and are therefore also appropriately placed in this section (Walch brings them in the 21st volume), requires no proof. The most suitable place for them, however, would be at the end of the 9th volume.

VI Foreword.

If we had placed them there, however, a tearing apart of the great explanation of the letter to the Galatians (which we wanted to avoid) would have been unavoidable.- The marginal glosses have been freed from many, in part very gross, errors.

About the interpretation of the 6th, 7th and 8th chapters of St. John, the necessary has already been said in the seventh volume, and the chronological overview of these sermons has been continued there (according to the table of contents) until the end of the 8th chapter. Although the location of the sermons has been indicated according to the page number of Walch's old edition, each sermon can be found in our edition without difficulty, because the relevant page number of the old edition is indicated in the upper margin of each page.

It is not necessary to enumerate here the writings contained in this volume, since these can be seen from the table of contents; also, there is no need for a further introduction, since the remarkable has been communicated in the first note to each writing. We have only one thing to add here. In the note to the short explanation of Joh. 6, 37. (Col. 258) it is not mentioned that this interpretation is also found in the collections of letters, namely in Aurifaber, Vol. I, col. 142b.; Löscher, Ref.-Acten, Vol. Ill, p. 959; De Wette, Vol. I, p. 224; Erlanger Briefwechsel, Vol. I, p. 414. 12, February 1519 results from the accompanying letter Lu

In the Jena edition, this interpretation has the last place among the writings from the year 1518, and the first words are missing in it, which are found in Aurifaber and give the interpretation the epistolary form: Gratia et pax in Christo, mi Spalatine; so also in this volume according to the Jena edition.

In the interpretation of the 17th chapter of John, we have compared not only the German editions, but also the Latin translation of Vincentius Obsopoeus contained in the Latin Wittenberg edition, through which we have been able to improve the text several times, and to determine fluctuating readings. The same has happened with the interpretation of the 7th and the 15th chapter of the first epistle to the Corinthians. In the first note to the latter scripture, we believe we have cleared up a dark point in the history of the Reformation. Compare "Lehre und Wehre," Jahrg. 36, p. 248 ff.

The shorter interpretation of the Epistle to the Galatians is presented in a new translation. This was necessary because the translation by Vincentius Heidnecker, 1) which can be found in the previous editions, is not only outdated and

1. Förstemann has expressed the assumption (Weimarsche Ausg., Bd. II, 437) that Heidnecker means the well-known Latin Vincentius Obsopöus, schoolmaster in Ansbach, but this does not seem credible to us due to the nature of the translation. Compare Luther's favorable testimony about him in the letter of April 25, 1526, De Wette, Vol. VI, p. 77.

Foreword. VII

incomprehensible, but also wrong in many cases. All those sections that contain linguistic explanations, especially from Greek and Hebrew, are omitted by Heidnecker, e.g. in the first chapter at the end of § 36 and at the beginning of § 39; likewise at the beginning of § 43; a large section of § 69 and § 70; in the second chapter in § 9, § 16, § 22, § 28 and § 31; in the third chapter in § 26 2c. What we have called § 33 in the first chapter is entirely missing. The same omissions are also in Walch. Of the translation of the first redaction, which Walch had promised (in the preface to the 9th volume, p. 7b) to deliver alongside that of the second redaction, almost all of the longer sections are missing in his edition, e.g., Cap. 2, § 65, § 88; Cap. 3, § 7, § 14, § 24 and others.

We leave here some samples from Heidnecker's translation. The Latin is listed according to the Erlangen edition, Heidnecker's translation according to the 9th volume of Walch's old edition.

Gal. III, 142: Nam in Christum credentibus omnia munda, indifferentia, licita sunt, quaecunque vel praecipiuntur vel prohibentur externis ceremoniis corporalibusque justitiis, nisi quantum sua sponte aut pro caritate sese eis subjicere velint, that is: For for those who believe in Christ, everything that is either commanded or forbidden in external ceremonies and bodily righteousness is purely, a middle thing, permitted, unless someone freely

willingly or for the sake of love wants to submit to the same. - Heidnecker translates (Vol. 9, 15, § 3): "Since in Christ all things are pure to the faithful, and without distinction proper, they are commanded or forbidden, 1) with outward ceremonies and bodily righteousnesses. Tit. 1, 15. Unless one would submit to them of his own free will, or out of love."

Gal. III, 152: nam hi sc. mores soli offendunt superbos, et haereticos non^2)^ faciunt, that is: because at the same (annoying life) only the hopeful get annoyed, but it does not make heretics. - Heidnecker translates (Vol. 9, 27): "for such churches alone vex and make heretics."

Gal. Ill, 176: sine querela, that is: blameless. - Heidnecker (Vol. 9, 53): "without accusation".

Gal. Ill, 187: qui Mariam Jacobi fere alteram Mariam solet appellare, that is: who commonly calls Maria Jacobi "the other Maria". - Heidnecker (Vol. 9, 65): "who commonly cares to call Mariam Jacobi."

Gal. III, 257: unde surdi fiant christiani that is: how deaf people can become Christians. - Heidnecker (Vol. 9, 143): "whence, however, do Christians become deaf?"

1. Who wants to sign the good?
2. uou is missing in the Weimar edition and in the Erlanger edition, we have inserted it after the Jena edition. Also in the edition which Heidnecker used, it will not have been there. But this does not excuse that he referred M to seolssias.

VIII Foreword.

Gal. III, 277: Sed ad apostolum. That is: But let us return to the apostle. - Heidnecker (Vol. 9, 164): "And how did he [Jerome) also understand the apostle."

Gal. III, 279 : est ipsum testamentum, est res, quae testatur, etc.. That is, there is the will itself, there is a thing that is decided 2c. - Heidnecker (Vol. 9, 166): "In every will there must be three things: ... the will itself, that is the thing, which is appointed to one by the testator." Because he regards res, quae testatur as a closer explanation of testamentum, he loses here one of the four things that belong to the will, mentioned again immediately afterwards in § 64.

Gal. III, 291: jam irritare promittentis bonitatem videtur, that is: then one sees that it the law makes the goodness of the promisor futile. - Heidnecker (Vol. 9, 178): "so it is regarded as irritating the goodness of God, who made the promise."

Gal. III, 295 : massam perditionis et maledictionis, that is: (the whole human race be) a lost and accursed multitude.-Heidnecker (Vol. 9, 183): "a matter of eternal corruption and malediction."

Gal. III, 312: Sareptana Sidonis mulie, that is: the wife of Sarepta in Sidon. - Heidnecker (Vol. 9, 204): "Sareptana, the wife of Sidonis."

Gal. III, 352: communi termino terrae, that is: by common lan.

desgrenze.- Heidnecker (Vol. 9, 243): "with the same aim of the earth."

Gal. III, 375: Sic enim Dii vocantur, vocantur veraces, justi, sancti, quae solius Dei sunt, cujus participatione et adhaesione tales sunt, that is: For in such a way they are called gods, they are called true, just, holy, which is God's alone; by the fact that they have a part in him and are attached to him, they are of such a nature. - Heidnecker (Vol. 9, 273): "So also the gods are called true, righteous, holy, which alone are of God, and from the participation and attachment they are such."

Gal. III, 386: non mutabitis, that is: you will not be fickle. - Heidnecker (Vol. 9, 284): "ye shall not be changed."

Gal. III, 401: Nihil est ergo, quod queraris, that is: So you have no reason to complain. - Heidnecker (Vol. 9, 289): "So now this is a vain and useless question, if you ask."

Is it not to be wondered at that such an exceedingly bad translation has been able to make the rounds through all the collections of Luther's writings, and that to this day no attempt has been made to replace it with a better one?

We consider it superfluous to praise the writings contained in this volume in particular, since it is generally known that they are among the most important and most delicious of Luther's intellectual products.

Foreword. IX

belong. He himself, who almost always spoke disparagingly of his writings, still says years later (for he had preached on them in 1537 and 1538; the statement was made in December 1542) about his interpretation of the 14th, 15th and 16th chapters of St. John: "After the holy Bible, this shall be my most valuable and dearest book. (Cf. Mathesius, Luther's Life, St. Louis Edition, p. 199.)

As an addition to this volume, we offer the honored reader a collection of more than seven hundred and eighty proverbs from Luther's writings.

Now may God in His mercy grant that these salutary writings of Luther may also be read diligently, so that His blessing will not fail to come to pass, both temporally and eternally, because we are thereby built up on the one and only foundation of all blessedness, our Lord Jesus Christ. Amen.

St. Louis, on the day of the Reformation Feast, 1892.

A. F. Hoppe.

Content

of the

The eighth part of Luther's complete writings.

Doctor Martin Luther's Interpretation of the New Testament.

(Continued.)

III Interpretations on John the Evangelist. (Continuation.) Column

G. Luther's Interpretation of the 6th, 7th and 8th Chapters

St. John's. Nov. 5, 1530 to March 9, 1532.

(Continued.) 1

H. Luther's Sermon on Joh. 6, 29. 1537 (?) 254

I. Short explanation of the words Joh. 6, 37-40.

February 12 1519 258

K. Luther's Interpretation of the 14th, 15th and 16th Capi

tels St. Johannis, preached in 1537 and 1538.... 264

L. Luther's interpretation of the 17th chapter of St. Johan

nis, preached in 1528 and 1529; printed in 1530.... 744

M. Luther's Interpretation of the 18th, 19th, and a Part

of the 20th chapter of Johannis, preached in 1528 (?).

1529 844

IV. Interpretations about the Acts of the Apostles.

Two sermons on the 15th and 16th chapters of the Acts of the Apostles. 1524 998

V. Interpretations on the first epistle to the Corinthians. Column

A. Luther's Interpretation of the Seventh Chapter of the First Epistle to the Corinthians. August 1523... 1026

B. Luther's Interpretation of the Fifteenth Chapter of the First Epistle of St. Paul to the Corinthians, Preached in 1533, Published in 1534 1084

C. Four sermons by Luther on 1 Cor. 15, 35-57. 1544 and 1545 1272

VI Interpretations on the Epistle to the Galatians.

A. Luther's shorter interpretation of the Epistle to the Galatians. 1519 and 1523 1352

Appendix.

A. Luther's Marginal Glosses on the Bible Old and New Testament. 1545 1664

B. Collection of Proverbs from Luther's Writings 1888

The Gospel of John, Chapter 6 to 8 ** D. Martin Luther's Interpretation of the Sixth, Seventh and Eighth Chapters of St. John,**

preached at Wittenberg from November 5, 1530 to March 9, 1532.

(Continued.)

The seventh chapter of John.

The first sermon.

Saturday after Ascensionis Domini 20 May 1531. 1)

V. 1. After this Jesus went about Galilee, for he would not go about Judea, because the Jews sought his life.

This chapter does not have much preaching, teaching or words of the Lord Christ, but it is a chapter that describes some history and stories of how the Lord Christ fared in his preaching. 2) We will therefore speak of it recently and not spend a long time on it, as we did in the sixth chapter. Therefore, we will speak of it recently and not spend so much time on it as we did in the sixth chapter. But St. John mixes it up, so that he partly describes the sermons he preached, and after that the histories, how it happened to him, when he preached the sermon of the sixth chapter, about his flesh and blood, at Capernaum, namely, that Jesus stayed in Galilee, went now and then into the villages, preached, but avoided the Jewish country with great diligence, and did not want to wander in Judea, for the reason that the Jews wanted his life.

2 For in Judea sat the right hand men, the rulers and prelates, his worst enemies and adversaries; but Galilee was over against the Gentiles, because Herod had authority, but the Jews of that country had no authority; as with us there are some countries where the bishops have no authority, as here at

1. In the original in the margin, but there "after" is missing.
2. the history --- what has happened, the factum.

Wittenberg, where the angry nobles are not allowed to do anything to us, even if they would like to. So the Lord Christ is also in the land of Herod, since Herod is lord and king, and the priests and elders of Jerusalem were not rulers over him, as they were in Judea. And the evangelist indicates the reason that he shunned the Jewish country primarily because the Jews pursued him.

3. Now this is written of our Lord Christ's life, how it happened to him, and is not reported in vain, but as an example to us. Nevertheless you see that the Lord Christ avoids his danger, and does not presume 3) lest he tempt God. For where I have not been challenged, there I shall not give myself; as some foolish fools, my adversaries, also say to me, Why do you not go to Rome, to the bishop of Mainz, to Dresden, or to Leipzig? Yes, you are afraid! But it is not because of fear. If I had God's command to preach there, I would have a good conscience, and would do it and preach there confidently; but because I do not have God's command to preach there, it is not because of fear, but it is called not trying God Deut. 6:16.

4 The Anabaptists also teach that one should sell everything, leave wife, child, house and farm, and even not have wives, as the monks have also prescribed;

3. In the original: measurable.

2 Erl. 4S, 10S-I07. interpretations on John the Evangelist. W. VII, 22I4-WIS. 3

and the desperate boys and peelers deprive the people of everything they have. Now it is true that for Christ's sake we must put aside life, limb, possessions, honor, stocking, stick, wife and child, and all that we have, for the Lord Christ said Matthew 10:37: "He who loves his wife and child, his field and his body, more than he loves me, is not worthy of me. Item, Christ says Matth. 19, 21.: "Go, and sell all, and follow me." It is all true; we all know these sayings well, And know them well, that for Christ's sake we should lay all on the line. But this is not what Christ said: "Run straight away from your wife and leave her on the begging pole. But he sets it in the case, that is, if it comes to this, whether thou love me more, or thy wife, body or life. Non est comparationem, sed oppositum ponere. He does not say, "Put yourself wantonly in danger, run away from your wife, or leave your own. No; but when it comes to the point that the tyrants want to punish you and drive you out for the sake of the gospel, or that they want to force you 1) to take a form of the Lord's Supper, then be bold and prove that you are a man, that you say: No, bishop, prince, priest, devil, you shall not be able to do this. If he says, "I will take your neck, wife and child," you say, "You can take that.

(5) Christ the Lord says, It shall come to pass, that these things shall befall you: for whosoever shall rather have his wife, and his body, and his goods, and his life, than me, it is determined that he is not worthy of me. But whosoever shall take it, and leave it, shall receive it again a hundredfold; and as long as he liveth here on earth he shall have enough: but if it be ever taken away from him, he shall have remission of sins, item, the Holy Ghost, and be a child of God, and heir of eternal life. So it should be understood when Christ says to love him more than anything else. But if there be no need, let every man abide in his place, in his estate, and in his profession; and let him not depart from his own, but let him abide together, every man where he belongeth. But if it should come to pass that one must leave his profession or station, or Christ

1. Erlanger: me.

Deny, all, before I deny Christ, I say that I will let go my neck, also house, yard 2c.

(6) This I say against the Anabaptists, who willingly make their own suffering and leave everything, and then boast that they are martyrs, seeking their own glory. But do not consider your own suffering; neither you nor anyone else is commanded to put himself in danger of life and limb. God has therefore given so many creatures, and made so many ways and means, that he may help thee; he maketh fields to be planted, that thou mayest not suffer hunger; he giveth also so much wool, that thou mayest not suffer cold; he giveth also so much wood and stones, all manner of thunderstorms 2) and gifts, that thou mayest care for thyself and thy body, and maintain them, and be in health. Item, he has given you inheritance, wife, child, house and farm, money and everything, so that you and your wife should stay with each other.

(7) So the first thing is to take care of the body; this is God's will. So he has given you a husband or wife, saying, "What God has joined together, let not man put asunder" Matt. 19:6; let it remain so. But if God separates you, who has given you the wife or the husband, it is right. This happens when you are to leave either GOD or His word; there you can say, if this intervenes: I will stay with you, my God, and leave the other, and say: Dear Lord GOD, you bound me before to house, farm, servant, maid, wife, child, body and life, but now you divorce me; for the sake of your word I must leave my possessions, otherwise I would gladly stay with them. God himself separates. He says: You shall love me more than anything else; otherwise you shall not harm the body, nor injure it, but preserve it and take care of it and wait for it, as God has ordered, so that you may remain healthy. He has given you two eyes, which you shall not pluck out or injure, nor two legs, which you shall not cut off, but if they become sick and unhealthy, use medicine and heal them; but if it comes to this, that you are struck by tyrants' deaths and

2. Thunderstorm -- weather.

4 Erl. 48, 1V7-109. Sermon on John 7:1-8. " W. VII, 2216-2219. 5

If you suffer persecution from others, stand by and let God take care of it.

8 St. Augustine had much to do with the Donatists of old, who were also such companions and seducers that they asked, and called it the great Hansa, that they should be killed, that they might become martyrs, and if no one else wanted to lay a hand on them, they threw themselves off the bridges, or fell from houses, broke their necks, and relied on this saying: "He who loves his life but me is not worthy of me. There was a great deal of murdering and such murderers in their own bodies. They condemned the worldly regiments, which one should leave standing and remain, and also help to maintain and promote, so that one might have protection for the body and remain with wife and child.

(9) But leaving house, farm and goods is done in two ways. First, that I do it willingly for myself, and put it out of my mind, making my own devotion to it; that is the devil's teaching. Secondly, that I have to suffer it, and it happens to me without my thanks. I do not choose and seek it, but another forces me to it; it is not my doing and my doing, but I must suffer, and what I then suffer, that another does to me, and forces me from what is mine. Whether I would like to stay with my wife, 1) house and farm, if he does not want to leave me with them, then I must let it go, suffer it. I have brought this on myself to no avail.

(10) Therefore the monks are almost as good as the Donatists; although they do not strangle themselves in this way, they are also the devil's servants, for they say: If you want to be perfect, go and sell everything, leave father and mother, wife and child, the bridegroom leave his bride, and run away to the monastery; then you lead a Christian state and life. This is not the Holy Spirit, so you are called, but it is the devil on your cops. Therefore always with him into the hellish fire. For God does not drive you away from your father and mother, husband and wife; he wants you to stay with them; you choose such things.

1. In the Eislebenschm edition: "Leibe".

yourself, that you run away from your own. If you are forced by another with the sword or by force from your parents, wife and children, house and farm, that you would not like to do it, then you have God's word, then you can say: Before I would deny the word of God and let Christ go, I would rather go into misery, or be buried ten cubits deep in the earth, or have four plates shaved and ten caps put on in the monastery, for the sake of the Lord Christ and his word, then it would be a right opinion; that would have been his monks.

11 Thus the martyrs were driven out of the cities by the Romans, driven into the islands or into the forests and wildernesses, had to suffer hunger and sorrow, leave father and mother and lurk in the forests, become hermits; not that they did it intentionally, but they had to suffer it for God's sake. That is why it is vile doctrines of the devil to choose monasticism out of one's own devotion and power, and not to do so for the sake of God and His word. But when it comes to the point that there are tyrants who want to force us to do against God, or to leave Christ and his gospel, then say: Here is the saying Matth. 10, 37. f.; I suffer it and leave my house and farm; I would rather stay with it, because I love my father, my wife and child, but Christ much better. If then I should leave one thing, I will leave all that, and keep only Christ; for then there remaineth unto me the best and the most, even Christ and his word.

(12) Then thou shalt not do it, but another shall do it, and so thou art the sufferer; otherwise thy devotion and thy suffering shall be mire where thou doest it. Choose not a divorce, nor a monastery, nor any other new thing; but if the authorities take thee, and drive thee from thy goods, suffer it, if it come to thee without thy fault. In former times, in the papacy, the servants and maids left their masters' service, the women left their husbands' obedience and housekeeping and went on pilgrimages, became monks and nuns; these were true Donatists. The Anabaptists are raising it again. But beware and learn,

6Erl . 48, 109-IIS. Interpretations on John the Evangelist. W. VII, 2218-2222. 7

how you should talk to them, whether they are to be converted; for they run away out of their own devotion; or that the mouth of blasphemy might be cast at them, if they would confirm their devotion and holiness by this argument.

13 Christ could have gone to Judea, as it happened soon after that he went up again. But he remained in Galilee, and did not want to put himself in danger and tempt God until he had to do so, and it was due to his divine office. When he was forced to do so, he did so; but first he took the matter into consideration, saying, "I will not go into Judea, for they would have killed me. And is Christ in this himself an example, that without profession and office I should not go into a prince's country, putting myself out of my own devotion into temptation and danger, 1) knowing that a prince and lord will slay me. No, I do not have to put myself in danger. But if I must go in, or if I am in, then let me be bold and suffer, and let my neck be broken. That does not mean to do it of one's own choice. There is a bridge over the Elbe, so you must not wade through it, lest you drown. But if someone forces you to wade through the water, dare to do so and say, "I do not like to do it, but I must do it and cannot avoid it. So Christ does here also. He does not want to dare it out of his own devotion, forwardness or courage, and in vain prove an unnecessary miraculous sign in that he is to go into the Jewish land.

V. 2: Now the feast of the Jews was near, the feast of the tabernacles.

14 This is the other history or story. We have dealt with the first, how he went into Galilee and stayed there, and did not want to tempt God. Now comes the other story of what he encountered when the Jews were celebrating the Feast of Tabernacles, which was held in the month of wine or autumn, when they were commanded by God to leave their houses and towns on the fifteenth day of that month and to live in the fields for eight days,

1. Erlanger: set.

were not allowed to sleep, eat and drink at home in heaps, but had to fetch may from the woods and make huts and live under them. God commanded them to do this in remembrance of their departure or exodus from Egypt, when they wandered for forty years in the wilderness, on the road, and never came under a roof, never ate a morsel of bread, nor drank in houses.

(15) God wanted to keep this miraculous sign with the Jewish people, so that they would not forget this good deed; but we can see in ourselves how they have kept it. For it is common that we soon forget good deeds or good things, but we always remember evil, when someone does us harm; we do not soon forget anger and evil. So we do not remember today the goodness and kindness of God, which we have in the Gospel, if we should be forgotten, as it would have happened to us under the papacy. The Lord Christ well saw this forgetfulness and contempt of God's goods, and therefore gave the sacrament of the Lord's Supper in remembrance, and there instituted his body and blood to remind us how he had redeemed us from sins, death, the devil and hell. In the same way, the Jews were commanded to keep the Feast of Tabernacles for eight days, so that they might speak of this miraculous work of God, preach and give thanks to God for it, and remember the forty years they had been in the wilderness.

16 Such remembrance was necessary and useful, just as all our sacraments are Eucharistic, so that one not only remembers the good deeds of God and does not forget them; God was also concerned with them so that they did not fall into idolatry, but remained with the God who had led them out of Egypt and did not accept a foreign god. But the prophets indicate how they did it, just as we have done with the mass. In the sacrament of the Lord's Supper, one should preach and not forget the Lord Christ, because the Lord's Supper was instituted for the sake of preaching, so that no other Christ should be worshipped; but this did not happen. Christ has instituted his memorial there, and the preaching of the Lord's Supper.

8 Eri. 4S, l!2-114. Sermon on John 7:1-8. W. VII, 2S22-LLSS. 9

But they have nevertheless so perverted the Mass, and put the preaching of the Gospel under the pew, and have sought out and practiced indulgences, fables, fairy tales, and other nonsense, that nothing but the name of the Mass has remained. If the mass were properly restored, there would be no need, for it would keep us with Christ the Savior and the main article of the justification of faith in Christ, that we believe in him alone and seek help from him, and adhere to the death of Christ; thus his memory and testimony would be kept right, and we would not fall into idolatry, which otherwise has gone out over it. For no more harmful abusus or abomination has ever been on earth than the mass, and the last day must destroy it itself.

(17) This you must know about the feast: They were strictly commanded that every man come to Jerusalem three times a year, at Easter, at Pentecost, and at the feast of tabernacles, at the festum tabernaculorum. These feasts lasted fifteen days, so that they had to stay together in Jerusalem. Since Christ does not want to go up to Judea, the time comes when he must go up, as a man, to this feast; before he did not want to go up, since he did not have to, so that he would not tempt our Lord God; but since he had to, he went up freely, more boldly than he had ever been before, and nothing happened to him anywhere; the poisonous, evil worms were not allowed to harm him.

Then his brethren said unto him, Arise thou from thence, and go into Judea, that thy disciples also may see the works that thou doest. He who wants to be free in the plan does nothing secretly. If thou doest these things, manifest thyself before the world. For even his brethren believed not on him.

(18) It is as if his poisonous brethren spoke these things out of bitter gall, as if they thought him a fool, and would gladly betray him to the unrighteous people, the Pharisees. They are poisonous, evil worms; they want to say, "You do many miracles and preach many things, but if you were bold, you would go into Judea. Just as they said to me, "If I were bold, I would go to Dresden or Halle and preach there.

and let me hear. So these are also such defiant, scornful boys, letting such words run, which indicate, as if they consider all his sermons and miraculous signs to be nothing, and even despise him.

19 And yet the text calls them all "brethren" who follow him, not his next of kin. For the Holy Scripture says that all the Israelite people were brothers among themselves; one called another his brother, and one woman called another woman her sister; as is still the custom among us Germans in some places, especially in Saxony. Rather, they were called brothers who were cousins, mothers, wives and other blood friends; as these were the blood friends of the Lord Christ, perhaps his cousins and ohm of his mother. They should believe in him the most, love him more than others, and listen to him more diligently, considering that he was their flesh and blood, and so closely related to them that he could not have been closer to them as friends and relatives than if they had been his bodily brothers. Therefore they should have clung to him for the sake of blood friendship. But they are so scornful of him here, and say to him: "Defiance, arise, go up into the Jewish country, let yourself be seen in Jerusalem, you will have many listeners there; you have been preaching in Galilee until now, now you will get many disciples among the Jews, just let yourself be seen. But the sow teaches the cook here.

V. 4. They speak: He who wants to be free on the plan does nothing secretly.

20 Thus it must be that God, who is to be the Master of the whole world, must become the disciple of the whole world. There has never been a sermon or teaching in the world that has had so much mastery as the very word of God; all fools must cling to it and want to become knights; there is no one who would not let himself think that he could master God's word, and that he must oppose it, and that he is wiser than our Lord God. Now, if one dreams a little, it is called spirit, spirit! they can do it all, everyone wants to be God's master, and he must be everyone's disciple.

10 Erl. 4S, 114-117. Interpretations on John the Evangelist. W. VII, 2225-2227. 11

be. So it is here also; they say: "Who wants to be on the plan" 2c. As if to say, "Are you creeping with your miracles into a corner of Capernaum or Galilee and want to be a prophet? If it were right with you, you would go up to Judea, where there are also people who have teeth in their mouths and know and understand something. You want to be seen much in Galilee alone, and do many signs in the corner there, but do it also in Jerusalem. It is foolishness and fool's work with you, they say. Christ must suffer and hear this with his teaching and divine miracles.

(21) This is an example, by which we see how the gospel must also offend, that our blood friends, sisters, brothers, mothers and brothers-in-law, and other closest friends, should be hostile to us, and also consider us to be vain knaves, and should set themselves against us in the most pointed manner, so that they cannot reproach and ridicule us pointedly enough. For those who want to be most like the gospel and do the best they can, let them consider it a laughingstock and say, "You crawl into corners, shy away from the light, fear and do not want to suffer anything, do not want to come forward with the teaching.

22 Now Christ does not mean that I would presumptuously have my neck cut off; that would be tempting God; it would be presumption and the devil's boldness to want to fly before one's wings grow. Therefore it is nothing if they cry out, "Oh, shun the light!" You must answer that Christ did not want to do it either; he did not want to do it in Judea before he was required to do it. Yes, if one is required, appear, and then be confident; as we have often done.

23 Alfo the gospel is still regarded by our nearest friends, as Christ the faithful teacher was in Capernaum before the eyes of his disciples; though he perform miracles, yet is he blasphemed and reviled for it; his disciples turn not to it, they think him a knave, not bold in his doctrine, and say that he dealeth in hypocrisy and hypocrisy, that he may be safe from the Pharisees, saying, "Reveal thyself to the world." They are defiant words, they are not so pious as.

Those other fools, Luc. 9, 46, 1) who would have liked to have honor from him and gain power through him. These here are peelers and deceivers, thought nothing of it, thought that if there was something behind it, you would go to the light, and stand out, and reveal yourself to the world.

V. 6. Then Jesus said to them: My time is not yet here, but your time is always here.

024 So the Lord Christ answered them, saying not that he would remain in Galilee, and not go up to Jerusalem, or that he would shun the light; but saying, I will go up to Jerusalem yet, I may yet come into the light, and stand before the world; but ye shall not tune me the time, neither shall the sow teach the cook. When my time comes, I will do it well; but because you now think that I am afraid, therefore, for the sake of your pointed, loose, frivolous words, you should not bring me to that point that I should be presumptuous, I will meet the time well; and still interpret it as you will, call it stupidity or fear 2c., I do not care.

My time is not here, but your time is everywhere.

025 This is another blunder which he giveth them, that he may pay them again. As if he should say: You are fine fellows, you have gracious high priests, they do you no harm, you defy their power and favor, that they have a large following and covenant, Annas, Caiphas, Herod, Pilate and others, it all depends on each other; but if you were to lead my word and sermon, you would leave it well alone, and not be so bold, you must not worry about any danger now. Similarly, the fools, the adversaries, also say to me, and want to cite me before the emperor: I will dispute with you on the fire. But they do not want to go to us; there, with their own, where there is no danger, they are evil and brave heroes; we shall come to them. First they throw you into the tower, and then they want to argue with you, if they have dealt with you according to all their defiance, their own iniquity, and their own bravery; yes, that is a fine thing.

1. In the original Luc. 4. which, however, does not fit.

12 Erl. 4s, irr-ii9. Sermon on John 7:1-8. W. vn, 2227-Wso. 13

That is where they would like to lure us. But Christ says under their noses: "I am as bold as you are; when my time comes, you will know it; but you will never dare, even if your time has come. You are desperate boys, and would gladly sacrifice me to the flesh bank, that I might be subdued, or fall away from God; what do you boast about, because they do you no harm? Ye are hypocrites with them, and ye have well wrought; come ye when ye will, and ye shall be dear children, good godparents to the Pharisees, chief priests, and scribes; for they have known them, and loved them. It is no wonder; why should they be hated? for they speak what they like to hear.

V. 7 The world cannot hate you, but it hates me, for I testify of it that its works are evil.

(26) If I spoke what pleased the world, I would be their good friend; so would I go to Rome, to Halle, to the bishop of Magdeburg, if I spoke what the papists liked to hear. But they hate me," says Christ John 15:18, "therefore I will not go there, for I am called. For I do that which ye will not do; I bear witness of them that their works are evil. You follow me in this! Defiance, my dear nobles. Yes, not for a long time; they leave the world well satisfied, for they are the children of the world. In spite of the fact that they told the pope a word he does not like to hear, namely, that he is a rogue; they still decorate and cover his roguery. Should he not love them? But do as I do, and tell him only one word, and you will see how bold you are. Tell the Bishop of Mainz and Duke George only one word, namely that they deny and persecute God's word. But you keep silent and smoke the pipe. Because you are silent about the truth and speak against it and do what the world wants, shouldn't it be good for you? You are good at shouting and banging, one mischievous man with another, one crow does not scratch out another's eye; so it should be a cold winter that one wolf eats another. Go ahead, testify that the works of the world are evil, and be so meager, preach the truth, see then how bold you are.

are. This is what I do. I do not hypocritize anyone, I tell Annas, Caiphas and the other chief priests and Pharisees that they are enemies of God, and act and live falsely against God's word and God's commandment, and I do not like their life and nature. This is not pleasing to them, so they want to kill me.

27 If I wanted to court D. If I wanted to court the pope and pretend to Martin Luther, I hoped to obtain a bishopric and great wealth as easily as they do; but because I do not want that, they are all enemies to me. How can the world hate those, since it has its good glow and everything from them? As long as you keep silent about the truth and do not punish anyone, the pope and the world can tolerate you; if you only resist the truth and blaspheme it, you are well off and will be held in good stead. But if you want to punish, then all friendship is over. Thus it shall be said: Mr. Annas, you teach rightly, you are pious people, but Jesus is a knave, he deceives people with his preaching. Oh, if one loves and praises one, Annas and Caiphas cannot help it; he must go away and love those who reproach and blaspheme Christ, for he sees well that Jesus wants to make him unhappy with his teaching, that Annas does not teach rightly. So does the pope. If I speak against him, and call him the Antichrist, he does not love me, but he seeks my life and limb. So that blacksmiths, jokers, and snotty bastards, 1) along with other of our adversaries, praise him, he gives them praises and domes for it. For it shall be so. But the world does not hate you; but it must hate me, for I do not hypocritize it, but tell it the truth.

(28) This is an example for us to learn, that we do not turn away from it and get angry if the world gives us insulting words, blasphemes, desecrates, hates, and exerts its will on us, because we tell it the truth; on the other hand, praises and loves those who pretend to you for the sake of lies. It does good,

1. Blacksmith is Faber von Costnitz (St. Louis edition, vol. X VIII, 1736. Tischreden, cap. 38, §§. 12. 15. vol. XXII, 937. 940. 943.). On Witzel, see Tischreden, cap. 28, § 16-19. vol. XXII, 943 ff. Rotzlöffel is Cochläus. Tischreden, Cap. 28, U 1. 2. 7. vol. XXII, 936 and 938. vol. XIX, Introduction, p. 30b.

14 Erl. "s, 119-iLi. Interpretations on the evangelist John. W. vn, 2230-22"". 15

when the pope gives such goods to a boy, and it frightens one very much when other God-fearing people are deprived of theirs, and they still have to be persecuted and live in exile; it is annoying. But the Lord Christ says: "The world cannot hate you, for you are boys and its sons, it must give you money, goods and honor enough, because you are peelers, as the bishops are, are in cahoots with them. So one of them says: "If you do not have enough for one pen or prebend, you shall have two or three more; yes, you take ten or twenty incomes, and even lie yourselves to death. But I, because I speak the truth, must be a Jesus who has neither house nor farm. But let Hannam and Caipham, and the like of them, pass through; they will soon find their host.

For their works are evil.

(29) The works he calls evil are not only gross sins, such as disobeying the authorities, robbing, stealing, fornicating, but also the most holy works they have done, which he punishes here as an ungodly being. As if I say to the pope that he is a knave, that he has corrupted and entangled the goods of the church with harlots and knaves, I do not hurt him, he can bear it that I punish such gross vices and sins; and the princes can also bear it that they are punished in this way. But if I say that their best life in the priesthood is hypocrisy and sin, when they have taught the people to trust in the mass, monastic doctrine, and their good works, to build monasteries, to go on pilgrimage, which is most profitable for them, then they become angry, want to become nonsensical, and cannot bear that this should be punished for evil and wickedness, which they otherwise considered to be the very best.

30 So Christ punishes Matth. 5, v. 20 and Cap. 23, 13. ff. the Pharisees, that they preferred the sacrifices to the works of love and the silver to the altar; item, if they denied food and drink to the parents, it would not be a sin, if it was only given as a sacrifice. All these things were called by them delicious works, which they taught. When he punished these human statutes, they became angry with him, and could not

suffer. Just as if I say to the pope, "You have broken the Ten Commandments and sinned evilly with your shameful life," he will take no notice and suffer it. But if I say, Monks and nuns and other clergy are of the devil, and their best life is sin, that bites and vexes them; for I testify of their works that they are evil, that their wisdom, art, and excellent good works, that they may lead men to heaven, are of no account; that is vexatious.

(31) This is how the Lord Christ answers, that ye have well said, ye cannot deserve evil as I do: for ye hypocrites bear witness that their works are right and good, and suffer them to please you; ye protect and defend them in their ungodly things, therefore it is no wonder that they love you: but because I bear witness that their works are evil, it is no wonder that they hate me. Yea, he saith unto them in addition:

V. 8 Go ye up to this feast; I will not yet go up to this feast: for my time is not yet fulfilled.

(32) He does not deny that he does not want to go up, for he has decided that he will go up, but he does not want to go up at this time, but he will go up when obedience urges him to go up, but he does not want to go up because of their suggestion or because of human advice. We are not to do it either, precisely because they say so. This is the cause of this saying, "My time is not yet fulfilled." He says clearly that he will go to Jerusalem, but he will wait until his day and hour come, so that he may go by command, and be sure that he will do it with God and his word, and that nothing will be done out of human boasting, reputation and approval, but out of divine calling. But these go up before the feast, and are pious, holy, delicious people; but he is not, but comes after, as follows:

The other sermon.

Saturday after Pentecost June 3, 1531. 1).

V. 9, 10: And when he had said these things unto them, he abode in Galilee. But when his brothers were

1. In the original margin.

16 Erl. 1", uu-iri. Sermon on John 7:9-16. W. vn. sW-ssss. 17

When he went up, he also went up to the feast, not openly, but secretly.

33. It seems as if he went to Jerusalem without his disciples, alone, and completely secretly, that he appeared there before they were aware of him; or before they were 1) aware of him, he came sneaking 2c.

(34) Next we heard how the Lord Christ quarreled with his disciples and brethren about the feast of tabernacles, because they said, why would he not also go up to Jerusalem, and manifest himself there to the world with his miracles; but he met them with this answer. He did not have to go up when they wanted, and stayed a while in Galilee; but when his brothers had gone up, he also went up to the feast, not openly, but secretly.

V. 11. 12. Then the Jews sought him at the feast, saying: Where is he? And there was a great murmur of him among the people. Some said: He is pious. Others said: No, but he deceives the people 2c.

35 In this text the example is presented to us that Christ often poses weakly, as if he were fleeing, and gives space and room to his adversaries, so that they may be proud and boast as if they had won. So here also he does not pose boldly, goes up secretly after them, and lets them throb, defy, laugh, boast. He is nevertheless obedient to the law, and goes up fearfully at once, feigning weakness. By this we are to learn, though our adversaries roar, rage, and rage, and we are weak and fugitive, that we nevertheless are undaunted and undaunted. For thus our Lord God finally overcomes 2) the devil and casts him under Himself; just as Christ here also presents Himself as weak. As God Himself tells St. Paul in 2 Cor. 12, 9, when he endured much and great struggle and cried out to God: "Be content with my grace, my power is strong in your weakness; it wants to work in your weakness. If we are not weak

1. Inserted by us.
2. eventually--finally.

Christ does not need his strength in us. If it were our strength and power by which we resist our adversaries, we would have the glory, and not Christ. But from experience we learn that we are not the ones who have helped ourselves, but God must do it; thus God comes to glory in our weakness. Therefore, when the adversaries strive and defy us, but we are weak, His power is shown to be strong in our weakness.

For this reason, Christ is also seen here as weak and creeps up to Jerusalem as if he were afraid of them. But he is not so afraid that he would leave the commandment and the word of God in abeyance because of their defiance and fear, but he keeps the commandment of God that he preach the gospel, goes up and preaches. And even if he is so timid about it, he still goes out by the power of God. Since they had defied him before, they were not allowed to do anything to him and remained silent. But he goes up weak and silent, and returns home with glory or power; but they go up with a triumph, and come down weak.

With this the Lord Christ comforts us, that we know that it is not otherwise with us, but that we are sometimes weak, our enemies and adversaries, on the other hand, become strong and glorious thrones^3)^ ; but still Christ leads it out. It wants to be so that we are stupid and fearful, and yet what we weak preachers teach must happen. It must go through, even if all the devils would work together and try to prevent it. God is so minded that He delights in strengthening the weak and making the strong weak. For he is called Creator, who makes everything out of nothing; in turn, can make nothing out of everything. Therefore, even if our adversaries are everything and we are nothing, he leads us as a creator who makes everything out of nothing; but those who want to be everything, and are holy, wise, learned and wise, must be destroyed as if they were not; he can make the fearful into joyful people, and the strong into weak.

3. Thraso, a boastful officer in Terence.

18 Erl. 48, 124-12V. Interpretations on John the Evangelist. W. VII, 22W-2238. 19

make despondent sissies out of iron eaters; as St. Paul says Rom. 4, 17: Ea, quae non sunt, vocat, ut sint. But there is an art to it, that Christians learn it; for this purpose these examples are described, that we may learn to recognize the grace of our Lord God, that this is His way. It happened to Christ himself in his own person in such a way that he was weak, stupid and fleeting, he also felt the trembling and throbbing of his heart; nevertheless it continues, he penetrates and overcomes everything.

V. 11. 12. Then the Jews sought him at the feast, saying: Where is he? And there was a great murmur of him among the people.

38. They are defiant, fierce, sure and joyful words; they speak mockingly and scornfully, they want to say: I mean yes. Defiance, that he may come to the feast. They do not say, "Where is the prophet?" so that they give him an honest name; but scornfully, "Where is he?" As if they wanted to say: The proud Bachant, he will probably stay outside, let him come here, he is evil. So contemptuously they can speak of the man that they almost don't want to call him, speak: Why must he remain outside? He has sensed and noticed that the Jews are likely to sit down against him and shut him up, that is why he is ready to be afraid of our words; what will happen if they attack him once, that the blows will follow afterwards? I mean, he should then keep quiet, he will then probably stay at home.

39 At Augsburg, at the Imperial Diet of 1530, the papists also boasted and rejoiced as if they were quite sure that they had the game in their hands. For they pretended: Oh, if only the emperor comes to Germany, he will teach the Lutherans mores; of this they were also certain, as the fiddler has it by the handle. So they also say of Christ, "He is not bold to come to Jerusalem and be obedient to our Lord God; the city is closed to him, the preaching ministry is laid aside, he will become a prankster, and will not carry out his preaching ministry; everything will be destroyed and fly away with him. Where are you now, who praise him so? Where is he? Vanished, dispersed, over all mountains; he is not yet attacked or condemned, and

yet fears a mere name, or suspicion of the Pharisees, or a basin where the sun shines in.

40 Nevertheless in his defiance he comes not only to Jerusalem, but he also appears; not alone, but in the midst of the Jews' feast. This is a great defiance against their defiance. Otherwise he should have run away from Jerusalem and the whole Jewish land because of the great defiance his adversaries had; but he is joyful, and appears at God's command as an obedient one; he should be before nothing at all, and since they boast greatly, he is already there, and appears freely. Thus our Lord God sets the fools at work, and brings all their courage to naught and to shame. The Thrasons should have been ashamed when he came and stood there and preached before their eyes, but they did not care, even though they were ashamed of him a thousand times over. Therefore, when at the feast and at that time there was a great murmuring and shouting from him, and they said, "Where is he?" he lets the shouting go all over, and makes them think it is as if he were fleeting; and yet he is so near them.

This is called God's weakness, since God's strength can finally be seen in human weakness. And beware of God; when he presents himself weak, it is to your strength. God's weakness is in defiance, but he laughs and mocks at it. He lets his children and preachers act as if they could not open their mouths; but in the oppression and defiance of the mighty men he is not far behind, he hears it and laughs at them that they pretend to be so defiant, and lets his strength be seen, as it says in the text.

V. 14. The next day at the feast Jesus went up to the temple and taught.

42. He went up secretly, which made them proud; but he is obedient to God, and fears nothing from their defiance, and goes not alone to Jerusalem, but enters into the midst of the temple, into the place where the priests and Pharisees, his worst enemies, ruled, when they had their own power in the same church. And so he enters the game, putting aside all stupidity, asking nothing of it.

20 Erl. 4S, ISS-IW. Sermon On John 7:9-16. W. VII, 2WS-224I. 21

even if they did not like it. He does not look at the spiritual or secular state and government, whether they want to allow it or not, so he steps up with all joy into the spiritual power and government, lifts up and preaches; he does not say: Squire Annas or Caiphas, I want to preach, but for himself he submits to the preaching ministry. He must have had a heart to stand before them; those who before had boasted much of his fear and stupidity, and had defied him, must now stand before him, and hear him speak and preach.

St. John describes this as a consolation, that no one should turn to it, nor hold to it, when God is weak, and the world boasts and throbs greatly; you must be used to it. Item, whether the Christians, but especially the preachers, are often weak and stupid, and against it their adversaries, the great, mighty Hansen, sharpen and threaten. It is not new, and it does not happen to us alone, but it happened to all prophets and apostles that they stood weakly against their tyrants, but in weakness they were strongest; yes, it happened to the Lord Christ himself, who is the Lord of all prophets and apostles. So he presents himself weakly, as if he wanted to leave the preaching ministry and not be obedient to God, and as if he was very frightened, but in the same weakness he passed right through.

Some said: He is pious.

(44) It is terrible to hear that although there were some people who considered him to be pious, they were not allowed to do so; but the greater part considered him to be a deceiver and an evil-doer, not a right but a false preacher. This is the highest disgrace and the greatest evil; one cannot reproach and revile one more highly than to call him a deceiver who blasphemes and defiles God by taking away God's honor and robbing people not of their body or their goods, but of their soul. For this reason, no one can be scolded more severely than when it is said to him under his eyes, "You are not a murderer of the body, but a robber of the soul; the desecration does the greatest harm.

45 Christ therefore went out against the terror and fear of the Jews, and did not look upon the fear; he was as weak as he would have been. But the pious men kept silence; the other wicked men had occasion and room to pretend to Caipha and the other chief priests. And the wicked have the word alone; the pious over there are not allowed to open their mouths, even if they murmur secretly. St. John describes all this to show how great the fear was, and that Christ goes up to Jerusalem so stupidly, knowing that no one will stand with him; no one was allowed to be heard speaking anything good about Christ, but the greater and several crowds consider him a deceiver.

46. But regardless of the fact that he is weak, he continues to teach and preach, and does so much with the weakness that they must leave him satisfied. God does the same to us when we and our cause fall before the world and fail. We are publicly weak before the world, or each one of us in particular wants to fall to the ground; then each one should keep himself in such a way that 1) he does not become frightened or fainthearted, but learns from this that our Lord God is serious; he God does not joke when he presents himself as weak. He means this, that he wants to beat down the strong with the weak and lift up the weak. But we must not look at this with the eyes of reason, as is commonly done, for then one would be lost; but know that God wants to lift up the strong with the weak. We are to believe this and close our eyes straightaway.

47 At Augsburg, at the Diet, they also contended thus: "There are two cities and five princes," they said; they counted them on their fingers, and judged them by sight and by reason, and thought that they had us in the bag. We were so weak that we could not be counted against the whole Roman Empire. But what did they achieve with their tyranny and violence? In our weakness, his power grew.

1. This insertion is made by us to make sense. We have also made changes in the punctuation of this paragraph, for the same reason.

22 Erl. 48, ISS-ISI. Interpretations on John the Evangelist. W. VII, 2211-2243. 23

God has put their defiance to shame; the longer our teaching goes on, the more it emerges, and they perish. So the Lord Christ goes to Jerusalem stupidly and secretly, and is a little frightened; but he lies above and wins, preaches publicly, performs miracles with all joy, undaunted; but they, on the other hand, become fainthearted, and their defiance vanishes unawares.

(48) Now it is a hard thing, yea, a hard art, which must be seen with the eyes of faith, to see something higher and different in Christ, than weakness and temptation. For though ours are few, but the adversary's are many, God's power and strength are great, and his word endures forever. The Word is not a human weakness or strength, but something higher. He God does not ask that one who belongs to Him be weak, or that one who acts against Him be strong and powerful; for He can turn it around finely, saying, "You who are weak are strong, and have the kingdom of heaven for yourselves; but you who are strong are weak, and have the fire of hell for yourselves; weakness is for His sake. If one has to suffer something for the sake of God and his word, or we are otherwise challenged by flesh and blood, by the world and the devil, then there is no need, especially if it is God's cause; just as our cause is also God's cause.

49 This is the boldness of the Lord Christ, that he goes up to Jerusalem, and preaches publicly before them, without regard to temporal and spiritual government, when before he was greatly afraid and dreaded; but now he despises it all, and tramples it under his feet, and is obedient to God. This is a clear example of the weakness and strength of faith. The evangelist does not say what he preached, but only points to the glorious miracle, the boldness or earnestness in Christ, that he was allowed to stand in the temple and preach in such terror, and yet was not forsaken by God. But what do the Jews do about it? The text speaks:

V. 15 And the Jews were astonished, and said: How can this man know the Scriptures, since he has not learned them?

The angry nobles, who wanted to eat him before, are now astonished. For this defiance is made a terror and fear in them, so that they are terrified of him, or wonder where he must have gotten the mind and the thoughts. So who turns the page? Before, they defy him, because he was not present, that he was afraid of them, and would be very stupid; but now, when he attacks the preaching ministry, they go about, and fear him, saying, Verily he preacheth, and knoweth not the Scriptures; what spirit shall the man have? there shall be something behind him, because he knoweth no letter, and yet preacheth. Now there is another appearance, and he has come into another world; before he was afraid, and they were defiant; now he is courageous, but they are afraid.

51 So you see that they are afraid of the soup. But it is not the work of man, but God, whom he obeys, makes him bold, and turns back the heart of his enemies; for it is in vain to do anything against God. And so it is with the Christians: If one trusts in God, then the enemies do not have to be so evil, if God wants to protect us, that they have to harm us, because he has their hearts in his hand, and directs all their thoughts, as the 33rd Psalm, v. 10, also says: "The Lord makes void the counsel of the heathen, and turns the thoughts of the nations. Our Lord God can soon turn it around, defiant emperor, pope, that they bring out what they have in their hearts! there is a peg put in front of it, which is called: Defiance, that you complete your plots and thoughts. God gives them another sight in front of their noses, so that it does not have to be guessed. If they could keep the thoughts they have, we would be in a bad way.

52.. The Pharisee's heart and thought is actually this: We want to strangle Christ. Now God sets the Lord Christ before them to preach; then the thoughts fall away, and they marvel, saying, "How can this man preach the Scriptures?" So he takes away their hearts. Therefore to war with God is evil, because he takes away the heart; but it is good to hope in him. And these are evil enemies that take away the heart. If I can take a man's heart, then I have

24 Eri. 4S, 1SI-1SS. Sermon on John 7:9-16. W. Vll, 2243-2L4K. 25

I will soon defeat him, he will not do much fighting. So God also takes away the courage and heart of his enemies, so that they must despair. Again, to those who hope in him, and are foolish or despondent, he gives them a courage that they can tear through. These are beautiful examples and vain miracles, although they do not seem so great as cleansing leprosy, giving sight to the blind, or raising the dead; but it is so great that he can take away the thoughts, pride, defiance, and heart of emperors, kings, popes, or proud princes and turn them around; again, he can bring forth the poor and stupid so that they are not afraid of anyone, yes, other people must fear them. These are called divine miracles.

How can he learn the Scriptures if he has not learned them?

053 Who told them that he had not read them? Answer: The Jews had registered and inscribed all the people, and knew where they were at home; but especially they had to hear and learn the Law of Moses from the Levitical tribe, for which purpose the Sabbath was appointed, so that those who did not know the Law themselves should learn it from Aaron and the Levites. And the Levites and priests were set apart from the other Israelites, and had no land, people, cities or government to govern; they had nothing to do with such toil and labor; they were above the troublesome worldly government, waiting only for their cattle and tithes; God spared them the worldly government, this toil and worry; commanded them to study for it, to read in the prophets, and to teach the common man. Yes, it should still be so that those who were to become pastors should be allowed to study; the others, as the common man, cannot wait for books; otherwise one must also have rulers and farmers. Therefore they could well have known that he had not read the Scriptures. Christ is of the laity, of the tribe of Judah, and not of the priestly tribe, and begins to preach, when only the priests were commanded to study the Scriptures; wherefore they marvel and are afraid that he of the tribe of Judah, and not of the tribe of Levi, is of his own room.

The priests, who had not waited for the priests' handicraft, lay themselves down against the priests and preach, and can do their art better than they can, and so their defiance falls and is transformed into amazement.

V. 16. Jesus answered and said, "My teaching is not mine, but His who sent Me.

054 He taketh a cause from their words, that they said he was not learned, saying, His doctrine is his father's, and attacketh the priestly ministry. They do not boast that he is not of the tribe of Levi, yet he preaches; they soon let it happen, for they knew well from the prophets that one would come from the laity who would preach as well as none had preached in the priestly office. Therefore he answered them about his teaching in this way: You may not blame me, but God is to blame; I am not the master, you may not blame me. He does not want his teaching to be seen with reason, nor does he want to leave the honor to himself, but he wants to lead and draw them up to the one whose teaching is, namely God, the heavenly Father, to whom one should give the honor of his teaching.

The third sermon.

Saturday after St. John's Day July 1, 1531. 1)

(55) This part, that they marveled, may be understood in two ways, as of the pious and the wicked. First of all, the pious were surprised that they thought that he, as a simple, bad man, who was educated like a layman, should preach better than all the other chief priests and scribes, as Caiphas, Annas 2c., who had learned it from the books, and should teach the people. For the priesthood was ordained for this purpose, that they should preach, and they had their goods from it, that they should study. Thus they were often astonished at the prophets, and we often read in the Gospel that they were astonished at the teaching of the Lord Christ;

1. In the original margin.

26 Erl. 48, 133-136. interpretations on John the Evangelist. ' W. vn, 2246-2249. 27

for he would have taught mightily, as Matth. 7, 28. 29. is written.

(56) The others are the wicked men and the scoundrels, who defile and blaspheme the known truth and doctrine. They feel and sense the power of Christ's teaching, that it is the holy Scriptures and the Word of God, and cannot resist it, saying that it is the right wisdom and well founded; but we still will not accept or listen to his teaching, but blaspheme it, saying that the devil has taught him this way and given it to him, so that he may interpret the Scriptures. These, methinks, the Lord especially toucheth herewith. For this is the way it is commonly done, when one cannot do anything to the doctrine and truth, or one does not want to believe in it, then one says: They are heretics, the devil can also use the Scriptures, so that he sets his errors; must therefore have the name that it is the devil's doctrine, which comes from the devil's inspiration. Although it is publicly stated that it is God's truth, they are still such fellows before they should become disciples and give way to the truth, before they should trample the truth underfoot; they thought it would be a disgrace for them if they should learn anything.

(57) The papists and the fanatics are doing the same thing nowadays. Because they did not invent our doctrine, it is not right; because the pope and the monks did not start our doctrine, it must be called the devil's doctrine, and the devil started it. Such peelers also wonder, but nevertheless blaspheme the doctrine. But he still answers neatly, and indicates where it comes from, because they want to say, as if he had it out of his head, and speak this doctrine of the devil.

My teaching is not mine.

(58) He answers neatly, indicating that he understands well and realizes that they blame him and blaspheme him, as if he had the teaching from himself or from the devil. For he that speaketh of himself speaketh of the devil. To this he answers and says, "My doctrine is not mine." But how does this rhyme? If it is not his, why then does he preach it and push it, and take it so much to himself?

hard, and yet refuses to honor? Why does he not say, "This is what I preached"? Does a Christian usually say: This is my preaching, my baptism, my Christ, my God; item, my gospel; and yet it is not his, because he did not make it, it does not come from him, it is not his work; and yet it is his, his gift, it is given to him by God. Just as I say: The child is mine, the man or the woman is mine; and yet it is not yours, because you did not create it, it is someone else's work, given and given to you; I did not cast it or carve it in this way, but it is given to me in this way. In the same way the Lord Christ also says of his teaching.

(59) I say the same thing: The gospel is mine to distinguish from all other preachers' doctrine, who otherwise do not have my doctrine. Therefore I say: This is my teaching, Luther's; and yet I also say: It is not my teaching, it is not in my hand, but God's gift. For, dear Lord God, I did not invent it from my own head, it did not grow in my garden, or spring from my well, nor was it born of me, but it is God's gift, and not the gift of man. So it is both true that it is mine, and yet it is not mine, for it is God's, the heavenly Father's, and yet I preach and teach such doctrine.

60 He interprets it in this way himself and says v. 17: "If anyone wants to do the will of him who sent me, he will know whether I speak from me or from God"; my teaching is not mine, for it is God's, and I preach it now.

(61) This is a necessary article, and even a beautiful text, that one should speak in the house of fields, meadows, gardens, cows, butter, calves, cheese, etc., as it does not concern the soul and the future life, because these things are subject to reason, and say, "This is mine, since it does not concern the soul and the future life, as one pleases, since these things are subject to reason, and say: This is mine; but in the ministry of preaching, since it concerns the divine word, this is what Christ says here, that no one preaches some doctrine, unless he has defiance and ambush with him, that he does not preach his own thing or doctrine, but that he is sure that he is called by God to the ministry of preaching.

28 Erl. 48, i3"-i38. Sermon on John 7:16-18. W. vn, 2249-2251. 29

(62) The others also all say that they teach the Word of God. No devil, heretic, or spirit of the mob comes out and says, "I devil or heretic preach my doctrine," but they can all say, "It is not my doctrine, it is God's word; each one wants to have the name that it is God's word that he is preaching. So also the pope and the priests do, "Let everyone see to it that he is sure when one is to speak of things that do not concern the worldly, but the salvation and conscience, that one knows where to leave the soul when we depart from here into another life, so that every preacher and listener can then say: I did not invent this teaching, it is not my gloss, interpretation or pretence, but of Him who sent me.

Let everyone in Christendom be sure that preachers, teachers, pastors, and all who speak the word are sure that their preaching is not their own, but that they truly know that it is the word of God; or if they doubt that it is the word of God, that they keep silent and do not open their mouths, for they are sure beforehand that it is the word of God. A man is a man, and soon dies, and with him die also his words and all his thoughts; as it is written in the Psalm Ps. 146, 4., when it is over with him, so is his word, his teaching, works, thoughts and powers also over. For a mortal man's word is also mortal. If a man cannot have eternal life through his preaching and teaching, then he should keep silent, and hear God's word alone; for there is no life unless God's word is with it, so that one can say: I did not get it from men, though I got it through men. For the word of God abideth for ever: but the word of man perisheth, and cannot be relied on. And if one is to die, one has no consolation or help from man's word, rule, works and teachings; everything is gone from Carthaeus' order and other monks' rules; and, if God's word does not come to teach him something different and better, he perishes, for man's words cannot hold the sting. Therefore, a Christian, whether he is a preacher or a listener, should be sure that he is not speaking his own word, but God's word, and that

Otherwise, it would be better if one of them had never been born, and priest and listener, one with the other, had to go to the devil.

Therefore the pope with his brotherhoods and teachers is of the devil, that in matters concerning the soul he preaches that which he himself has composed. That should be by no means. Secular authorities, princes, lords and lawyers can make law, give rights and teachings about house, farm, villages, grain, wine, land and people, and everything that is subject to people on earth; but in matters of faith, and concerning the soul, act and want to do as one does with external and physical, with oxen, with house and farm, that is not to be suffered.

65. If now the pope comes trolled, teaches his own thoughts and words, or a worldly lord wants to have his hand in the sod here, then I say: Let it suffice thee with the things of the flesh, that thou mayest deal with emperors, kings, princes, countries, and people, setting them down and setting them up as thou pleasest, and know how to answer for them; thou mayest set one as high as thou wilt: but here remember and give me a baptism which thou hast not made, that thou and I may say, The baptism is not thine, nor mine. So give me also the sacrament, which is also ours. Lord God's, and is not yours. Item, the gospel or a sermon and teaching, which is also not yours. Item, the comforting sayings from the Scriptures; they are not called your sayings, but God's sayings. Therefore say, Give a doctrine that is not thine, of which thou mayest certainly say: This doctrine is not thine, nor the priest's, nor the bishops', but the doctrine of him that is in heaven: that thou mayest give me a saying and comfort in time of trouble, which is not thine, but God's. This is what he means in these words:

My teaching is not mine, but His who sent me.

He puts his profession before them, and speaks of his ministry as a preacher, and not as a god. Otherwise, he is the Son of God and the Son of Mary; that belongs in another sermon. But we do not speak of the person of Christ now, lest someone should say: If the sermon is not his, ei, then he is not Christ, but speaks of his

30 Eri. 4s, iss-r". Interpretations on John the Evangelist. W. vn, 22L1-22L1. 31

Office. The boys or students speak of it in two ways, and use to distinguish between the office and the person; just as the Elector of Saxony is a man, who has body and soul, from which he is made; after that he has an office, that he governs land and people, and can be a prince. There one speaks differently of the office than of the person. This is also the case here; the teaching that Christ leads does not apply to the person, who is God, but to the office. He wants to say: I am a preacher and have an office to teach; but the preaching is not mine, it is not from myself, I have no lying teaching, but, as the office is commanded me, so also the teaching of the divine word is commanded me. I preach another man's word and will, and not my dreams, which I would have invented; my heavenly Father has imposed the ministry and the word upon me.

67 Now this is a fine preacher who has the two things, namely, the ministry and the word. For a preacher should have these three virtues: First, he should be able to perform. Second, he should not be silent. Third, he should also be able to stop again.

The first thing is that he has an office, that he is certain that he is called and sent, and that what he does he does for the sake of his office. I am not to preach without being called, I am not to go to Leipzig or Magdeburg and preach there, for I have neither a calling nor an office there. Yes, if I hear that nothing but heresy is being preached in Leipzig, let them do so anyway; it is not my business to let them preach as they wish; I have sown nothing there, so I am not allowed to cut anything in. But if our Lord God would have me do it, I would do it, and I would have to do it; as I am called here to preach, and am forced to preach.

69 Secondly, he should also be certain that he is teaching and preaching the Word of God and is not teaching the doctrine of men or the doctrine of devils. Then it is right for a preacher to first be certain that he not only has the Word of God, but that he also has the ministry. For otherwise all misfortune comes from the fact that the two parts, the ministry and the word, are now transgressed and overflowed, as can be seen in the enthusiasts who boast much about the Holy Spirit.

But they come of themselves, no one asked them, throwing around, sneaking in and saying they are called by the Holy Spirit. Yes, by the devil. I do not want to see a preacher in office, even if he does miraculous signs, unless he is sure that he has a right teaching and word, and a sure office, so that he knows that he is sent.

(70) There must be none without the other. For even if one has a profession and office, such as the pope, bishops, who are spiritual, they sit in office just as I and every preacher and pastor sit inside; nevertheless, it is not enough that they should also have God's word before them. On the other hand, even if one already has the word of God before him, and is learned, and knows that it is the word of God, he should keep silent and not take hold of the office, nor preach, unless he is called to do so. It is not enough to have the word, he should keep silent and not preach, and expect the calling.

(71) Moses was more learned than any man that ever lived on the earth; yet he preached not at once, but the Lord told him six times, saying, "Go. He still quarreled with God, and strove against it, before he accepted the ministry; and God overtook him six times, but he excused himself much more, saying, "I cannot speak"; until he was forced in a rage by God, and went up and preached. He might well have said that he wanted to preach, for he was learned enough to do so; but he waited until he was called to do so. He could have done it before the call, but he refrained and kept to himself Ex. 3, 10. ff. 4, 1.. In the same way the father of the house calls the servants, Matth. 25, v. 14 ff., and gives them his money or pound, so that they should trade and advertise with it; the servants did not take the money themselves from the master's hands, but waited for the profession. The monks also came creeping along, saying: I have God's word, I have a pound, I am a doctor, I must preach or be damned and lost. But it is not enough that one has a pound, but I must also be called, that is, one must be sure that God has placed me there. If then you have a pound, see to it that it is not a

32 Erl. 48, 141-14". Sermon on John 7, 16-18. W. vn, 2254-2257. 33

Quintlein be. One must first be called; but if one wanted to do something against the calling, it would be better that he had never been born, so that the devil would not say to me: You have taken this seat wrongfully, it is not commanded to you by God, you do not have the right to do it. After that, one must also have the word of God. If the devil then comes, let him oppose one who is stronger than I am.

This is the answer of the Lord Christ to the Jews this time, and he will give them to understand: If ye despise me, ye despise him that sent me: therefore despise not my word, lest ye despise another. I am sent; you cannot blame the ministry; the command, the hot one, and also the word are there; I have come to preach this doctrine. Yes, how do we know? Do thus unto him, and see if it be right:

V. 17 If anyone will do this, he will know whether this teaching is from God or I am speaking from myself.

73 Thus you learn it, that you see it and judge whether it is my word or God's word; if you do the will of God the heavenly Father, then I may well suffer you to be judges of my teaching. But how does one come to this? It is a strange experience, and one will slowly come to the point that we do the will of the Father. We have said above Cap. 6, § 142 ff. what the will of the Father is: that one should judge the doctrine, 1) [That one keep silence, and only hear that he is sent by the Father; this is his will, that I teach, and you listen to me and believe. If you do this and do not resist me, the Holy Spirit will enlighten you and teach you that the Father's will is in Christ, that he sent the Son to be heard. As in Matth. 17, v. 5, on the high mountain Thabor the voice of God the heavenly Father was heard: "This is my beloved Son, in whom I am well pleased, and you shall hear him.

74 This then is the will of the Father, that men should see and hear what the man Christ is doing.

1. For a proper understanding of these words, compare § 80 of this chapter at the end.

and hear his word. Thou shalt not puzzle, master, or expostulate on his word, but straightway hear it; then the Holy Spirit will come, and make thy heart fine, that thou mayest heartily believe the preaching of the divine word, and say, This is the word of God, and the pure truth, and let thy life be over it. But if you want to be heard, and if you want Christ to spread out his word according to our reason, if you dare to be a master of it, to chew the cud of other doctrines, to investigate how it is to be understood, to measure and direct it, so that the words must be what you want them to be, and if you do not take it into consideration until you have doubts about it, and if you want to judge according to your own cops, that is, not to be heard, nor to be a disciple, but to be a master; So thou shalt never come to know what is the word of the Lord Christ, or what is the will of his heavenly Father.

Therefore, it is impossible for anyone to understand God's word who wants to master it with his thoughts. As then the pope and the spirits of the mob do; they take some saying from the holy scripture, slander it, carve it, play with it, and do whatever they like with it, until they are blinded by it. They make only a sign out of the sacrament of the Lord's Supper, and they also despise baptism. In such a way one never comes to understand it and can say: This is God's word. Therefore, shut up your reason and trample your wisdom underfoot, and do not let it grope, feel or think in matters concerning your salvation, but badly listen only to what the Son of God speaks, what his word is, and stay with it, for it is said: Hunc audite. To hear, to hear is the word; for this is the pure and good work of the will of our Lord God. And he promised that whoever hears the Son, he will give him the Holy Spirit to enlighten him and set him on fire, so that he will understand that it is the word of God; he will make a man out of him according to all his good pleasure. This he will also do.

76 Again, he that will do his own will, and his own pleasure, and preach what he pleaseth, and heareth what he chooseth and willeth, hath heaven shut up and shut out, and shall never smell.

34 Erl. i8, iis-its. Interpretations on John the Evangelist. W. vn, rrsr-ssss. 35

or taste a grain or tittle of what a saying or word from the Scriptures is. They may well shout it, item, make themselves think as if they wanted to improve the holy scripture; but nothing comes of it. In the same way it shall be with the pope with the enthusiasts, if they master the Scriptures, then the Holy Spirit and heaven shall be closed before them 1). It cannot and will not be otherwise, for God says: "This is the only one you shall hear, he shall be your preacher, your doctor and your comforter; you shall hear him, not master him, not give him a way, an aim or a measure; you shall neither reproach him nor find out how his words are to be understood, but the whole world shall be under him; remember and hear him, this is my will. If you hear him, I will make disciples, yes, real masters out of you, so that you can judge all teaching from my word.

(77) Well, a Christian soon seeks from afar where God's word is, or where man's doctrine is, that one speaks of himself; he sees from afar that the spirits of the wicked speak out of themselves, and out of men's heads and senses. They cannot escape me, Luther, I can soon judge and decide whether their thing is God's word or man's doctrine, for I do God's will, who sent Christ. I have heard the word of God alone, and I say: Dear Lord Christ, I will be your disciple, and I believe your word, and I will close my eyes and give myself captive to your word. So then he makes me a free heretic, yes, a fine doctor and teacher, who is captive to the word of God, and can judge that the faith of the Pope, the Turks, the Jews and the Sacramentarians is not right; they must fall down, I throw them all under my feet, and have become a judge and doctor who judges rightly. For though a heretic rages and rages for a time, yet at last he must come down. A Christian can separate doctrine from doctrine, and say: This is what God has said, this is not what he has said. Item: This is from God, that is from the devil. Therefore St. Paul says 1 Cor. 2, 15 that the spiritual man who has God's word judges all doctrine, yes, all spirits, and the teachers and spirits can be divided into two.

1. Erlanger: those.

They do not judge him. Even though they come here and judge and condemn, shout and bark, snarl and defy others, their judgment is still wrong, and it does not remain, as otherwise a Christian's judgment remains before God.

The Christian church has judged and condemned Arium, Pelagium, and all other heretics, even plunged the sea of heretics into the abyss of hell, by the divine word; not that she is a mistress over the word of God, but that she has surrendered to the word of God, that she alone hears Christ and does the will of him who sent him, and that she is a disciple of this man, his word or teaching. Therefore she becomes a master over all. And from this word she has decided that this teaching is right, but that one is wrong; item, that this one is a heretic and does not teach right. And even though I can distinguish which doctrine is of God or of man's origin, I do not have the power to rule over the word of God or to reject God's word, but because I am God's disciple, I become a master over man's statutes and doctrine with my disciple's office, but not over God's word and over God.

The Pope boasts that the Christian Church is above the Word of God. No, not so. We must be disciples, not masters; for the disciple need not be above his master. Therefore the Lord Christ says here: "If you want to understand my teaching correctly, accept me as a preacher sent by God. As if to say: If you want to understand my word, it is not the way to go about it; but rather, accept me as a preacher who has come from God, do not seek to understand it, but because God speaks it, be silent and let God's will be good for you. In the world, when a sovereign gives an order, it must not be changed, but when he writes and gives orders to a city, his letters and orders must be believed and not disputed. It is the same with a householder. The servant must not question the master's word and argue, but because the master has commanded it, he must believe it.

36 Erl. ts, ns-its. Sermon on John 7:16-18. w. vn, wsg-2262. 37

Therefore let the servant be silent and do what the master has commanded; let the servant say, "The master has commanded," and let it be done according to my master's will.

80 Here it shall be just like this. The Lord Christ wants to say: I am a preacher, and God himself speaks it through me, it is his word, my teaching is not mine, but God's, who has given it to me; therefore remember and listen to what I speak. O no, they say, should we have the GOD for a teacher? Should we be such simple-minded fellows? In paradise we also wanted to be wiser than God Himself is, that is why we have fallen so low. Well, this is the opinion: You shall become a judge of the word of God, but not otherwise, than that you obey, and hear the word of God, and do His will; if you keep to the word of God, you will judge all teachings, and see whether it is the word of God or not, for so it is decided. Now Christ speaks further:

V. 18: He who speaks of himself seeks his own glory.

As he judges, so do we judge. Whoever does not mean God's honor with fidelity and seriousness, and speaks of himself, it is impossible that he means well and speaks his word purely. For a servant who speaks his own word and not his master's command is a liar; if he is hypocritical, he will disgrace his master; he will not speak what the master has commanded. If this happens in worldly matters, it happens much more in matters of God and religion, when someone speaks and brings something different from God's word or command. He who speaks of himself is ambitious and idolatrous, and does not respect God, is God's enemy, idolatrous; he preaches of himself what he wants, and seeks only that he may be thought a learned man, and that he may be given much pay; he wants to be heard alone, wants to have all power, to be subordinate and to rumble as a tyrant; he does not ask where God and men's souls are.

Now, nevertheless, all heretics say they seek God's glory, all are silent about God's glory. But I hear the words well, and in essence it is no different than that a heretic

seeks his own honor, whether he says he means the honor of God and of the holy Gospel; for they speak of themselves, and then want to adorn themselves with it, so that they do not want to cause trouble. But seeking God's glory must be done differently, namely, in such a way that God's glory is preferred with all our faithful heart and earnestness, yes, with righteous faith that it is the Holy Spirit's request and not our own. For the devil also wants to prefer God's glory, but not in the same way. It does not have to be devilish or invented, but the work of the Holy Spirit and his inspiration in the hearts of the believers.

The fourth sermon.

Saturday after Visitationis Mariae. 8 July 1531. 1)

So far we have dealt with the two things, that, first, whoever wants to know something certain, must lift up and believe. In other arts it is so, that he who hears and sees much is taught; but in theology and in divine wisdom neither hearing nor seeing, neither typing nor groping, applies; but this alone is the beginning, that one hears and believes the word of God. Whoever does not begin in this way will fail, and he will not be able to do anything or preach rightly, even if he has the wisdom of the whole world. This is the beginning of being taught in spiritual and divine matters; the beginning is called believing the word of God. Secondly, no one who wants to do things right should teach and preach from himself, but he should do nothing else but God's word. That is, the disciples must be kept together, and disciples and masters must be bound together, so that whoever is a disciple and listener must hear nothing but God's word; and again, the preacher must preach nothing but God's word, otherwise it is error and damnable what is done outside of this on both sides.

Who sent me.

84. this doctrine cannot be unjust, nor can the man preach unjustly, who is

1. In the original in the margin, but there "after" is missing. The Visitation of the Virgin Mary was on a Sunday in 1531.

Z8 Erl. 48, i4s-ik>y. Interpretations on John the Evangelist. W. vn, 2262-22W. Zg

Seeking the glory of God who sent him. But this is the glory of God, to preach and praise God's grace, mercy, benefits and works alone, to everyone's salvation. But he who preaches that we are justified by our ability and works is lying like a wicked man, for he seeks his own honor, and preaches his works and abilities so that he may be praised and honored, and does not praise God's work, who sent his Son into the world to die and be crucified, so that he alone might have the honor of doing it and making us blessed without our doing or piety. This is called honor.

But the unruly and sinful 1) nature cannot let it go, it wants to get right with our Lord God, and to impose its good works on him and to raise something against God, so that one can say: I have done this, I have preached so much, I have fasted, I have prayed, and thus I have lived holy like a pious man, woman, servant, maid. That's the point. This filth still hangs on us from Adam and Eve, implanted in us in paradise, who also wanted to have God's honor. Adam and Eve, our forefathers, were after God's honor; everyone wants to have a piece of the divine honor. But his own honor is sought, and God's honor is weakened, so that I also want to have a hand in the sod, since God alone should be given the honor. I also complain about myself. But he helps us again out of pure grace, that he forgives our sin when we die.

The Jews and the pope cannot stand it either; so all the monks and nuns oppose it; so the senseless, foolish, common man also opposes it; and we also come up against it with difficulty. However, we have the advantage that we let the doctrine go and remain; even though we cannot do with our lives that we give God the glory so purely for the sake of our flesh and blood, God has nevertheless given us the grace that we preach rightly, and love the doctrine, and say: It is the truth. And the Holy Spirit also follows this, saying, Let it be grace, and let it be no other, but that we may preach the truth.

1. extensional - stretchable, tough.

Without our works, by pure grace, we are saved. And even though we do not like to live according to this teaching, it still says, "Forgive us our trespasses. This sin remains while we live; but forgiveness of sin also remains, so that sin may not harm us, and we may praise God's glory with preaching, thanksgiving, praise and confession, and also with life, as much as we can, and God gives grace.

This is the summa: The disciple hears God's word, and the master teaches God's word; both must give themselves captive here, they are both captive, bound to God's word, which to preach and to hear, may not turn aside to the right or to the left. Now if one steps out to one side, he is wrong. He who does so 2) is he who seeks the glory of him who sent him; and if sin remains in us, it does no harm. In him we are true, and there is no unrighteousness in us, because we teach purely, and preach of his grace, and receive his word by faith. Therefore this unrighteousness is gone, it does not harm us. In doctrine there is no falsehood, there we are pure and true through and through, doctrine is righteous, for it is a gift of God; but in life there is still something criminal and sinful, but it is given to us and not imputed to us; it is not written in the register, but it is struck over it remissio peccatorum, thereby sin is blotted out.

So we want to be called holy for the sake of doctrine, and we truly are. For such is a righteous baptism, a true word of God of the sacrament of the Lord's Supper, the holy Scriptures, and the Holy Spirit, and other gifts of God more; thereby we are holy. In the papacy we were weak saints with our good works. But if life does not want to go on, we may crawl or creep. And even if we are frail saints in life, that there is a lack, as that we do not fear, trust and love God enough, we do not commit public vices, because we are not fornicators, adulterers or usurers. And even if one falls into it, we are still in the word

2. "He who does", namely: he who gives himself captive under God's word.

40Erl. "s, sol-iss. Sermon on John 7:18-24. W. vn, 22W-22S8. 41

God again, stop sinning, because the word of God is pure in itself, delicious, loud, and the truth itself. There is nothing wrong in it. For this is what the text says:

V. 18 But he that seeketh the glory of him that sent him is true, and there is no unrighteousness in him.

The half piece, as, the life, is half pure; but the dear prayer comes to it, which cries and sighs for forgiveness of sin. But the other piece is completely pure, half of the teaching.

Thus the Lord Christ answered the Jews, who wanted to judge him according to the appearance and pretense that he had not read the Scriptures, and they looked upon him as a fool, thinking that he was not learned, because he had not learned their art, but they alone knew the word of God.

90 And now he comes to this, that they were after his life, and would have killed him, because he had healed the poor man on the sabbath day: and the Lord Christ will excuse himself, because he hath healed a man on the sabbath day. For the Jews accused him of breaking the Sabbath, as we have just heard in the fifth chapter, v. 16. The Jews were hard on the Sabbath, and would not suffer him to heal a sick person on that day. And he had many disputes about it and was scolded as a heretic, Matth. 12, 2. 10. Marc. 3, 2. ff. And a Pharisee stood up once, and said unto the people, Come not on the sabbath day, but at other times in the week, and be healed: and the Lord Christ answered and said, Do ye not water your oxen and asses on the sabbath day or on Sunday, 2c. and silence them with their own example. So does he here also, excusing himself, and saying, Ye accuse me that I have broken the sabbath: this shall be the heresy and sin which I have committed, wherefore ye would put me to death: but if it be a sin, and worthy of death, ye ought to be put to death also, all of you: for ye break the law of the sabbath much more grossly than I do. And turn therefore the accusation which they brought against him upon their own heads, saying:

V. 19. Did not Moses give you the law, and no one among you keeps the law; why do you seek to kill me?

(91) He does not speak of the whole law of Moses, though it would not be a bad opinion if someone were to interpret it that way. But I take it that this is the opinion: Moses gave you a law of the Sabbath, why do you not keep it? You punish me for breaking the Sabbath, and you praise and extol yourselves for breaking it, and say that it is well done to circumcise a child on the Sabbath day. This was Mosi's commandment, to circumcise the babe on the eighth day Gen. 17:12. Item, he gave a law that one should not work on the Sabbath, and that one should keep it strictly. Now it often happened that the eighth day of the child's birth was on the Sabbath; for one child was born on that day, and another on another day, and many children were born on the Sabbath day; and you circumcise people on the Sabbath day, boasting that you keep the Law of Moses by circumcising a child on the eighth day; and yet it is against the Sabbath, for God has forbidden that one should do no work at all on that day; how will you bring this together?

92. so he turned their own question and blasphemy, and thrust it into their own jaws; saying, If it be lawful for you to circumcise a child on the sabbath day, it is lawful for me also to heal a sick man on the sabbath day; but if it be not lawful for me, it is not lawful for you. For Moses permitted an ass and an ox to be drawn out of the well on the Sabbath day. Therefore, to help a man from his sickness is also a good work. Therefore, if your works do not break the law of the Sabbath, neither will my good works break the law. I have as good a cause as you. If your works are good, so are mine. Ye have the law of Moses concerning the sabbath day, wherein ye shall do no work: but there is none of you that keepeth the sabbath day, or the law, because ye circumcise the little children that are born on the sabbath day. What will they answer to this? They excuse themselves by saying that they must obey Most, who has commanded it. Now therefore ye go on, and dissolve the law of Moses by

42 Erl. "8, ISS-ISS. Interpretations on John the Evangelist. W. vii, 2258-2270. 43

another law, and the sabbath must give way to circumcision; circumcision breaks the sabbath; therefore take yourselves by the nose, hold my work against yours, and they must kill you before me.

It can also be understood from the whole law that they have not kept it, but I think that the same mind is too high and too sharp, that no one keeps the law; because this is also St. Paul's teaching and opinion. But I now leave it pending that Moses gave the law, but Christ established and brought the truth and grace 2c. But this is the best understanding of the words of Christ, in which I stand, that he says, Ye break the law as well as I. For if ye would keep the law, ye must confess that I also keep it. If therefore I do a good work on the sabbath day, as good as circumcision, ye shall not punish me. If yours is good, mine is also good. Then the people said:

V. 20. You have the devil; who seeks to kill you?

It may be that there were pious people who liked this answer, that he convinced them that he had not done wrong, and therefore should not be put to death; but there are others among them, who are nevertheless annoyed, as hopeful, coarse asses, who cannot stand the truth, who say: Do you want to reproach us as slayers? Do you want to defile us holy people? Who wants to kill you? Just as our papists forbid, and do not want to suffer, that it should be said and held of them that they are murderers, or kill without cause, or persecute the gospel and truth. So these also will not have the name, saying, "Thou hast the devil."

95. like the murderers and bloodhounds who kill so many people, and yet want to have the honor of being able to boast that they have done God a service. Let it be said that they acted well, and whoever said or judged otherwise must have a devil. Nevertheless, one must tell them the truth: "Why did you kill? Then they say, "O wicked man, do you think we are killing you? They shed no blood for the sake of the gospel.

but want to defend the gospel; they want to have the name that they are God's servants and do right, do not want to have the imprint 1) that they pursue it, but that they represent it; despite that someone else says. It speaks Christ semer:

V. 21. I have done some work, and you all marvel at it.

96. He wants to say: You cannot give me one good work and give me credit for it, since you break the law yearly and daily. You can be silent about yours, and clean and decorate your works, but you cannot give me credit for one work.

Well, it is true that we and all Christians are still in the same situation, we also have to suffer it from our adversaries, there is nothing good with them, they are vain devils; there is unbelief, false trust, great contempt, the highest blasphemy, disobedience to authority, murder, thievery, fornication, their life is the sorrowful devil and hell itself. We must give them credit for this. But when they hear that one of us has talked too much, or taken half a monastery, or seized a spiritual good, they say, "Oh, that is a great sin. And even if we do good works, that we suffer, preach, give alms; still it is not right. In sum, the Lord Christ cannot be credited with a single work, but what they do, regardless of the fact that it is not fit for the dogs, or even belongs to the devil, is so holy and delicious a thing that covers up all their evil. Well, this is the world's judgment; the mote in our eye must come forth, they must wash their mouths with it; but their beam must be nothing. This is very grievous in the world. For we cannot be without sin, though it be one drink too many, notwithstanding that the world is full and drunken, yea, drowned in sins. But their vitia. should be nothing, they adorn themselves, do not want to let it be evil, color themselves with their baseless sins, and challenge the saints of God for the sake of a splinter, or for the sake of a small sin.

1. Imprint -- what one imposes on someone, reproach.

44 Erl. 48, LSS-1SS. Sermon on John 7:18-24. W. VII, 2270-2273. 45

98 But this is enough, that Christ saith, He that seeketh the glory of him that sent me is true. We have this testimony, which the world, the earth, the angels, and all creatures must bear witness to us on the last day. In the meantime we must suffer that the world rages and rages against us, and does not let us do one good work, but blasphemes everything, and adorns all its evil works against it. They can do no evil, neither have we done a work that they praise; but we cannot and will not praise their works. We may be satisfied that we have a gracious judge in heaven; yet we shall have more consolation than they. I D. Luther know that my preaching will be witnessed by the birds, the stones and the sand of the sea, for I will have more comfort than all of them. The Lord pours out to them even better, and says:

V. 22. 23. Moses therefore gave you circumcision, not that it came from Moses, but from the fathers. Nor do ye circumcise a man on the sabbath day. If a man receive circumcision on the sabbath day, lest the law of Moses be broken: are ye then angry with me, because I have made all man whole on the sabbath day?

99. There were two laws of circumcision: one adopted by the fathers; the other given by Moses. And circumcision was kept more gloriously than the Sabbath. Cause the Sabbath had to give way to circumcision, and if a child was born on the Sabbath, it was done as if there were no Sabbath, and the law had to be broken from the Sabbath. Why then will ye be angry, that I have healed the whole man on the sabbath day? It is a strong answer, and probably the other way around. Moses must depart for the sake of the fathers' laws; why then do you press hard upon me that I have made a whole man whole on the Sabbath? Moses must go back for your sake, and you want to punish me. As if he wanted to say: You are blind, mad and foolish, you do not know what you are saying, you do it worse than I do. For my work is greater, to help a whole man on the Sabbath. I

I have not only circumcised him, but I have brought him completely to rights. So you are running nonsensically with it, you do not know what you are talking about. My work is much more glorious and greater than circumcision. It is ever so much more, to help the whole man, to love the man as oneself, to help him when it is necessary, God grant it be done on the Sabbath, Sunday, Monday, Tuesday, or when he needs it. And if I should break the love of my neighbor for the sake of the Sabbath, I will not do it, saying, Troll the Sabbath. For when trouble comes, this commandment ceases. For there cometh another, which saith, Love God thy Lord, and love thy neighbor as thyself Matt. 22:37, 39. 1 Ye may well say, Troll the Sabbath, when there cometh the law to circumcise a child on the eighth day.

(100) But it is of no avail, for Christ does not make a difference with it. Even if the Jews are overcome with the truth, they still say, "We will not do it. So do our young men, the papists, who also rage and rage against us in the name of the devil. Therefore we do not want to be better than our Lord Christ was; we are not worth better. If they despise these words of Christ, who answers so strongly, they will also despise our doctrine, and in this they will do as their fathers did, that they publicly resist the truth. It is enough that we have a witness for us who is greater than they are, and we should do as the Lord Christ does here, who only rubs the holy scripture and the divine word in their noses honestly.

V 24. Do not judge by reputation.

He chides and warns them that they should not judge according to their foolish head and discretion, and how they look at it. As through a painted glass that loses its color; so a blinded man does not look at anything rightly with his crazy thoughts, even though he has words of truth before him, for his heart is embittered and inflamed with hatred, it is like a colored painted glass: as he is in his heart, so he looks at another, namely as an enemy, whom he resents with all his heart.

46 Erl. i8, iss-iso. Interpretations on John the Evangelist. W. vn, 2273-227." 47

and repugnant. You can adorn yourselves finely, and look at your date and work as a good cloth or precious stone without glasses; that is what the painted glass does. Why do you not also look at me with your eyes, so that you look at yourselves? My work is a hundred times better than yours, nor must mine be evil and wicked, but yours is good and precious; so your heart is corrupt, and your eyes are unclean.

This is how it is in the world: no one looks at another with pure eyes, except a Christian whose face is bright and pure. He looks at his enemy with eyes of mercy and grace, and does not allow him any evil; and if his enemy is equally bitter and evil against him, he thinks: This great Hans is a wretched man, he is already damned, what would you wish him still much evil? if he remains so, he is the devil's own. I have pity for him and would like to make him blessed. Others look at another according to their hatred, envy and jealousy; as they look at us as evil-doers. To this the Lord Christ says: "Judge not according to outward appearance, but judge righteously," that is, look righteously at the work and at myself.

(103) Now this is done for us as an example and comfort, so that we should not be dismayed when this happens to us. The truth is preached and heard, but one is also scolded as if one were a liar. And even if one answers in the best way that it is clearer and brighter than the dear sun, one must still be scolded and blasphemed about it; nothing else comes of it, we must let ourselves be condemned and looked at through glass eyes. Well, if it is not to be otherwise, then it may remain so; if one looks at it through a painted glass, then it is so; I will not make it better. The same happened to the Lord Christ; they called him a rebel, yes, they called the father of the house Beelzebub, therefore they will also call us devils Matth. 10, 25. And we suffer it justly. But as he hath brought it forth, so shall we bring it forth by his help.

1. Erlanger: "vollst.

The fifth sermon on the seventh chapter of John?

Saturday, July 15, 1531.

104. The Lord Christ, having done his work, excuses himself against the Jews, who punished him for having healed on the sabbath day, and puts circumcision under their eyes to show that they circumcised men on the sabbath day, so that they broke the sabbath day more than he did; and concludes, "Judge not according to appearance, but judge righteously. Can ye take it to yourselves, when ye break the sabbath day with circumcision, and water oxen and asses on the sabbath day, and when the priests light the candle, and slay the sacrifices, and have made fire, and laid wood? by which works you do not call them transgressors of God's Sabbath, ei, you should also give me credit for having done a greater and better work, because there is slaughtering, watering cows and horses, feeding or sacrificing 2c.

(105) The answer is enough for them, but it is of no account. For in the world it is said, What Christ does is never right, it is not good; but what the devil and the world do cannot be wrong. Therefore we are to learn that what Christians do that is right, delicious and good is not good. The cause is that one is hostile to the person, therefore one judges according to the reputation of the person. And if this happens, their the Christians' 3) deeds can soon be blamed, if what they do is equally good. 4) They were also enemies of Christ, therefore they could not stand what he did. What is finer and better than making a man well? But it must have the defect that it is done on the Sabbath. But their pruning, sacrificing, burning incense, burning wood, slaughtering every evening, that was not sin, because the Jews did it. If Christ had done it, it would not have been good and should have been a sin.

106 Thus it is: what Christ and the

2. In the original without time determination. Our date is derived from that of the next two sermons.
3. "of Christians" inserted by us.
4. "thun" put by us instead of: "thut".

48 Eri. 4s, iso-iss. Sermon on John 7:25-29. W. vn, 227S-2278. 49

Doing his own is and must be wrong, but what the devil and his do must be right. Do we not also see it with the pope? All the good we do is evil done; and though they do not publicly blaspheme, yet they say, O, all heretics also lead such good appearances, serve everyone gladly, and do it for this reason, that they draw people to themselves and seduce them. But if public lies and sin are found among them, yet they have forgiveness of sin daily; they are pure, but among us none is pure; our daily sins must be the greatest sins, even mortal sins, and have no forgiveness. In sum, one must be prepared for this: if one does good, it is punished, it is judged evil; but if they do evil, it must be of the very best thing. Again, if the world does the greatest sin, it must be right. So now also the pope does with his princes; they lie, deceive, and steal, and all must be well done. Well, one must suffer it.

107. But we know that even though we have weakness and sin in us, we expect forgiveness of sin, not from the world, but from God. If I do something good, it pleases God. We must set our good works so that they will be judged as good works in the sight of God; we must make them presentable to him. But if we are punished by the world, let the devil strike at the world. If I do something that is infirm, I pray to my Lord God to forgive me, I crawl into the Pater noster and say: Dimitte nobis debita nostra. With this, the world should throw its mouth away; it has enough to do with its sins and must not wash its mouth with us. Now follows how they have held themselves against this sermon of the Lord Christ.

V. 25. 26. Then said some of Jerusalem, Is not this he whom they sought to kill? and behold, he speaketh freely 2c.

In the beginning of this chapter, the evangelist St. John writes that the Lord Christ no longer preached in the Jewish country, because the Jews wanted to kill Him; for this reason He fled from the devils and remained in Galilee until the feast.

When the same thing comes, he goes up to Jerusalem and preaches so freely that the people were amazed and said, "How is this? Earlier they were after him because he could not stay in Judea, they did not want to suffer him, but should be killed; now he preaches publicly in the temple in front of them: how is it that they do not attack him? do not speak to him, keep quiet about it, since they wanted to strangle him before; I mean, they should almost take him for the Christ, believe in him and convert. We do not know what kind of people they are, whether they are pious or wicked. He goes up into Judea, from which he had fled before. It seems as if they were more afraid of him than that he should be afraid of them, who had previously chased him out of Judea. Truly, it is a great miraculous sign that he teaches and preaches in the temple, as if no one were there to do him any harm; this may be called courage. I think that the Pharisees have now certainly learned that he is Christ, but it sounds as if they were flying theids and speeches. Neither this nor that is smelled, and they themselves go back and speak:

V. 27. But we know from whence this is. But when Christ comes, no one will know 2c.

(109) So they conclude, and this speech will have become obscenities among the common man 1) although it has been clearly expressed in the holy Scriptures. Therefore they knew that Christ should be born of the seed, lineage, and lineage of David, and they certainly knew that he should be born out of the city of Bethlehem. This much they knew; the people were persuaded that Christ was to be expected from the land of Judah and from the tribe of David. This was the prophecy of Christ, and there was a clear text of it. There was still talk among the Jewish people that the Messiah would come secretly, so that no one would know where he was coming from.

(110) But I hold that this saying or discourse is from the prophet Micah.

1. Zote-Zottel.-to zote go-hasten, root in.

50 Erl. 4S, 1S2-1W. Interpretations on John the Evangelist. W. VII, W78-2L8I. 51

as it is written: His coming forth is from eternity 2c. [God wanted to hide the birth of His Son so that He would be born in Bethlehem, but where and how He would come from, no man would know nor be able to calculate. They wanted to interpret the prophecy that Christ would come from somewhere other than David, that it would be strange, and that it would be a miraculous future; just as his mother also became a strange mother, he had a strange, miraculous arrival. Now, they have known the city as Bethlehem, the country as Judea, and the lineage, namely David's, from which Christ was to be born, and yet they are not to know the person. And I think that this saying among the people, that one would not know from where the Messiah would come, originated from the fact that the coarse, unintelligent people interpreted it as if one should not know from which city, from which parents he would come.

(111) These two things were well understood by the prophets, and by the fathers that read the prophets, that he should be conceived of a virgin, and be born of the seed of David, and yet be from everlasting; but that it should be in secret and in obscurity, that no man should know it so soon. Therefore this speech remained among the people and was formed in them, that he would come secretly and miraculously, that no one should know where, how, or from where he would come; he would be born miraculously. This is what the Fathers 1) meant in the Gospel, that if the Messiah appeared in the world, no one would know where he came from, namely, that he would be born of a virgin; he would also be a preacher, so that no one would know anything about it. Therefore the Jews say: We know him, we know his brothers, sisters and Mariam; but we are not to know where the Messiah comes from, but this one we know, therefore he is not the Messiah.

112 So it's loose students, they may well hear ringing, but do not beat up.

1. "The Fathers" are here the just mentioned believing Israelites before Christ, who read the prophets; "in the Gospel" - at the time of the Gospel.

He that heareth not well, he that believeth not well. They have heard that Christ should come in such a way that one does not know from where; but they have not understood correctly that he should be born of God from a virgin, and thus come secretly into the world, as Micah says; therefore they have led the saying of the fathers wrongly, and wanted to comfort themselves with the fact that he is not Christ. On this speech of the people Christ starts a new sermon, which reads thus:

V. 28. 29. Then cried JEsus in the temple, teaching, and saying, Ye know me, and from whence I am, and of myself I am not: but he that sent me is the true, whom ye know not, but I know him: for I am of him, and he hath sent me.

St. John sums up this sermon briefly with few words, but the Lord Christ will have expressed it much more abundantly and beautifully. And John adds that Christ shouted and cried with a full voice, and preached strongly. The sermon is: You know me, and know from whence I am. It seems to me that he meets their wrong thoughts and minds, so that they think they know where he comes from. But I do not want to defend any opinion or understanding, but let it remain so; however, the following words indicate that they do not know his future.

It is a truthful one who has sent me.

(114) As if to say, Ye know not of whom I am: for if ye knew, ye would know him that sent me: if ye read your scriptures, ye would know whence the Messiah was. So it is: Because you do not know the one who sends the Messiah, you do not know the one who is sent. Therefore it is mockingly said, "You know from whence I am." And how well ye know it; for ye know not him that sent me, how shall ye know me, and whence I am? Though it be true, and ye know it, that I am come from Nazareth, out of Galilee and Judea; yet that same coming is not enough, unless some more be known of it. Just as if I alone knew that a message is over the Elbe bridge from

52 Erl. 4S, IS5-167. Sermon on John 7:25-29. W. VII, 2281-2284. 53

Brata 1) and Kemberg come to the city of Wittenberg, and I wanted to say that I wanted to know the message of it; but what is this knowing? Not yet, it does not follow, one would take me for a fool, if I wanted to say, where it would be from, because it would have come over the Elbe, because it goes daily much in over the Elbbrücke. They are just as clever in this chapter. Therefore he takes an occasion from their words and says: "You do not know at all where I am from, but it is important that you know the one who sent me and who I am. This art is preached to the people, and Christ speaks:

I hm not come from myself.

115 As if to say, Ye shall know me otherwise than that I come from Galilee, and from Nazareth: for many other Jews also come from Nazareth, but they come not as I come: for I come as a preacher sent to preach the ministry and the word which is commanded him. But it is necessary for you to know him who sent me; we are arguing about this, that you may know him from whom a message is sent and him who is sent. If we know this, accept the message; though you do not know the face of the messenger, take the seal and the letters from him, they are known. Whoever does not believe that God sent me and that I am from God, does not believe me to be a preacher; but whoever knows it is easy to talk to, and I can deal with him, because he will look at me with different eyes and accept me, and will not believe me to be a bad Nazarene. So he also said above Cap. 6, 37: "Whoever hears it from the Father comes to me" 2c. Item Cap. 6, 44.: "No one comes to me, the Father draws him." It is almost one opinion.

(116) It is essential for anyone who wants to become a Christian to know that Christ was sent by the Father, so that I may know where he came from. This is the sermon and the argument, for which we must accept Christ and cling to him in such a way that we

1. "Brate", the next village to Wittenberg, beyond the Elbe. - In the original, "Kemburg" instead of Kemberg.

We do not speak or act of God, for we have this man before our eyes. Be mindful that I have preached it; let others speculate sharply about God, Creator of heaven and earth, about the angels and other creatures, how God created heaven and earth; let them do so, sing about our Lord God, dance and jump. But when one begins to speak of our main article, which makes us Christians, it is even necessary that I take hold of Christ, who is sent by the Father, and also learn to recognize the Father, to understand Christ's office and word; otherwise, if this is taken away from one's eyes, then one is lost. You will not become a Christian by knowing that God created heaven and earth; this knowledge does not redeem you from sins or from the devil, nor does it make you blessed, for otherwise even the Turk would be a Christian. And if you want to be saved, your good works will not make God look at you and your good works; but learn to become a Christian in this way, so that you do not know how to do it, but put down your hands and feet and all your arts and works, and badly lift up your ears and hold them, and badly hold on to the Lord Christ, and hang on his mouth and listen to his words, because they have been put into his mouth by the Father.

Notice it, hang on to it, and believe it. So I am a Christian when I have attained that which is the chief article. After that I go and preach about the righteousness of the law, about worldly authority, about obedience, how one owes father and mother, how one should honor them, and also preach about other things, about all other things that God has also commanded, such as not killing, stealing, committing adultery, etc., which also have their time and place. But here, if one wants to act as a Christian and become pious; item, get rid of sin, death and the devil, I should not disputing about the righteousness of the law, how to do good works, become obedient to father and mother, give alms, or enter a monastery.

2. "that has its decision" - that happens at its place and time. Compare the following paragraph: "which also have their space and time."

54 Eri. 4s, IS7-4SS. Interpretations on John the Evangelist. W. vn, 2284-228." 55

run 2c. Here belongs especially that I listen to the preacher alone. As the Lord Christ also says to Martha in the Gospel Luc. 10, 42.j: Maria optimam partem elegit, et unum est necessarium etc.. You, Martha, are diligent, you do a lot, you work delicious, good works, you rule house and court, you are a mayor, a servant and a maid, or a preacher; but it does not work. Mary hit it, the rhymes 1) added, she sits at my feet, and hears my word, so she hits it, goes 2) straight. That is the handle, alone hear me; the piece thut's alone. After that, Mary will also do what you carefully do Martha, the same will also be found afterwards.

118 This is the reason that we may distinguish the righteousness of works from the righteousness of faith; and he who learns this well will preach better than I can preach. Therefore we are called Christians; otherwise we would have enough of Moses, who teaches us how we should live, and it is finely found in Moses. But the man, Christ, comes for the sake of this article, preaches, baptizes, establishes the word, preaching ministry and the sacraments, and has given himself. Now we have to: 3) hear his word, and actually recognize and believe that God speaks through him. Therefore, if one is to deal with conscience, sin, life, death, or even with God or the devil, remember the word of Christ 4) and leave everything in the world. Let Martham go to the kitchen, wash pots; let Martham put away, and become Maria Magdalene. For Mary remembereth, It is mine not to seek works and merit, but only to listen to his mouth, and believe his word; then it meet, his mouth then speaketh vain sweet words, which comfort, refresh, and refresh her heart; for he saith Luc. 19, 10.:- "The Son of man is not come to condemn any man, but to seek that which was lost." Item

1. "rhyme" here is probably as much as: hit the target. Cf. "geramen", Walch, St. Louis Edition, Vol. XIX, 1941,? 2.
2. "goes" is missing in the Erlanger.
3. "There it is now:" put by us instead of: "That is now," and so on.
4. Switched on by us.

Matth. 11, 28. "Come to me, all you who labor, and I will give you rest."

(119) So he also is called a savior, that he may save. When he speaks the same words, this is the art of learning where the man and these words come from, and to conclude and say: He does not speak these words from himself as a man alone, but it is the true word of God, and I know no other God. So the article hits the conscience particularly, that one hears only what the man, Christ says, and let the God now go, who pretends to honor the parents, to be obedient to the authorities. When one hears this man in matters d'conscience, that is "to know". For in this way one hears and recognizes the true God who sent Christ, and one then also recognizes the Christ who was sent.

120 The Lord Christ teaches the Jews, saying, Ye know me well; ye know that I am come out of Nazareth unto the gate: but ye shall learn whence the person is, and whence he bringeth his word, and that his word alone is to be hearkened unto. He does not send you away to another, nor put another in his place, but says, "Listen to me, believe in me, I point you to me, I am sent by my Father; so I preach to you, I come to you as a preacher, bringing a word from the Father: do not doubt it, and you will know who I am and where I am from. But if thou believe not, and suppose otherwise, thou shalt not know me, nor him that sent me, neither shalt thou know whence I am. Then he said:

I did not come from myself.

The sermon is there, and yet always points to another, indicates from whence he came. I have not come from myself," he says; "but from whence I have come I will tell you: you will not know, and are mistaken, you do not know from yourselves, from whence I have come. Ye know me, from whence I come, yea, that I come in at the gate; but that doth not, it profiteth you nothing that ye know it: for no man knoweth him that sent me, but by

56 Erl. 48, ISS-I7S. Sermon on John 7:25-29. W. VII, 2286-228S. 57

my mouth, that my word may be heard; it must be made known to you by my word and mouth. And says further:

But he is a truthful one who has sent me.

This will have been a beautiful sermon, which can be seen in the words; they have an emphasin. He does not name him, but they understood that he meant God; however, they are good fellows, 1) and did not understand. He goeth to the words, and saith, The words that I speak are the truth itself: for he that sent me doth not lie, but is true; whatsoever he speaketh is the truth. Do not say, God sent me, whom you do not know; he does not say this, and yet he means it. As if he wanted to say: If I preach the truth to you for a long time, then I must lie to you; my word, which is commanded to me, will not be heard. Our Lord God must always be a liar and a disciple in the world, and let himself be mastered by its reason. This still happens often, as we also read in the Gospel; everyone lets himself think that they are the people who are supposed to judge and master God's word. That is also where the spirits of the sects come from, and what Christ says must be a lie and a forgery. The Lord Christ still comforts himself here: Even though I must be a liar, God sends me to you, and I know him and know that he is true. As if he should say, "My office and the word that I speak is the truth, for I know it; and because it is preached to you, you do not want to hear it, so you remain liars; and it goes as the prophet David says in the 51st Psalm, v. 6, "That you may be right when you are judged."

This strife of the devil with his limbs, against God, remains in the world, that when the devil speaks, it must be called truth, and when God speaks, it must be lies, since God is the truth. The world does not want to be wrong, nor to be mastered, but to quarrel with God, to speak: We are learned enough, as these ungodly drops

1. As the context shows, the word "good fellows" is taken here in an evil sense, for instance for: Hypocrites; in ? 123, Luther calls them "godless drops.

and say, "We know from whence you come. But the Lord Christ answers: You know, alas, too little of it, if God would have you know it! you know it), that God may have mercy on you! if one wants to tell you, you do not want to hear it. Therefore, I say, the world disputes with God; his word must be the devil's word, and their word must be God's word. Let this be the right fruit for me.

Dear, what does the pope do with his companions, and also the spirits of the rotten? They go about, and are called deceivers, preaching and teaching God's word; this must be the truth. If we say that we are from God, and that in our preaching God Himself is heard, and that the grace, goodness and mercy of God are offered, they say, "Where do you come from? It must all be no, it must be the devil and vain heresy. This is because they do not know Him whose word we teach and guide, and who sent us, therefore they cannot do the will of the heavenly Father. The Lord Christ insists on it, as do we; but he cannot obtain it, as we cannot obtain it either. Therefore we let it go as it goes; we are excused.

Now some have believed that his word and doctrine is the Father's word and doctrine, who does not lie, saying, "We know this man, and we know that he is from God. He who stands on this, and who can thus praise Christ's word, and believes it to be spoken by God, who is true, can boast and insist on the word (it is true), and make the heart firm, and say: God is nevertheless true, and should the world be so much annoyed by it, or should it immediately have heartache over it. He who believes this, that he makes no doubt of it, is well, for therefore he is called a Christian; for he does not deal in commandments and works, but with Mary he bears himself to his neighbor, that is, how he may become a Christian. For thus are we Christians, when we hear the word, and accept the same, and believe that the word is sure and true.

Then I learn where Christ came from, that Christ is the Son of God, sent by God, and then through the Holy Spirit.

58 Erl. "s, I7S-174. interpretations on John the Evangelist. W. VII, 22M-22M. 59

Holy. Spirit and was born of a virgin. And I find and learn everything in his word. For everything is in his word, which God speaks through his mouth. We become Christians through the Word, and through the Word sin is remitted, for it preaches forgiveness of sins. His words serve that one may be freed from sins, attain blessedness and eternal life; we are thereby delivered from the devil and death, for his words all go against sin, the devil and death, and give eternal life. One has forgiveness of sins and all good things from it; he also makes us righteous, for his word deals with righteousness. Then a Christian knows that Christ is the Son of God, born of a virgin.

(127) When I deal with my sins, I find no good work that I have done, but hear all the works that Christ does, and gives me his grace. I ask nothing here of that which I do. They do not know this, they do not know the one who sent him, therefore they will not accept his word and cannot be saved. In sum, they cannot be Christians, because they hear their own word, and must remain in the devil's prison, because they completely despise Christ. Thus God has bound us to the man, Christ, and He has always been concerned about this word of Christ. Mary therefore sits at the feet of Christ and listens to him teach the word of God. In the piece (which makes Christians) there I recognize Christ 2c. The other things may also be done with Martha, washing, sweeping, cooking and being busy. Follows:

And I know him, and am sent by him.

I have the nature of him from eternity, as it is written in the prophet Micah Cap. 5, 1. I am his only begotten Son, born of him from everlasting; he also sent me into the flesh, that I should be born of the virgin man, and sent me to be a preacher, and to preach this ministry. If you can believe that he is the Son of God, and that his preaching ministry is the Word of God, then you have done well, and abide in these words, and know that you are the Son of God.

sin, death and the devil, because you know the Christ who is sent by the Father, and you cling to this person alone. When you hear the same, you also hear the Father, from whom the Son is sent; then you hear words of grace, and I can say: I hear that God speaks nothing through man but grace and forgiveness of sin; there is no wrath, no example of disgrace, nor punishment for sinners, but grace reigns Ps. 117, 2. This is the sermon that he, Christ, is of God; and he himself interpreted it, what it is to be of God, and that he knows God. And they also understood it well, but they would not let it be known; therefore they were angry and wanted to seize him, but he got away.

The sixth sermon.

On Saturday, M. Magdalen's Day 522 July

129 Next we heard how the Lord preached against the Jews, saying: You do not know me, who I am, I did not come from myself, he is true who sent me 2c. Then you have heard that the opinion of these words is that they know neither Christ nor the Father, for they do not accept his message and word which he teaches and brings, thinking they are wiser than he. But if they had accepted him, they would have known that he was sent by God. Well, what do they do?

V. 30, 31 Then they sought to lay hold on him, but no one laid a hand on him, for his hour had not yet come. But many of the people believed in him, and said: When Christ comes, will he also do more signs than this one does?

130 John says that the Jews decided to seize him, because he preached a shameful thing, that they did not know him who sent him. This was an insulting sermon, because they did not know who he was.

1. In the original in the margin, but there it is erroneously written "after" M. Magdalenen-Tage. The Saturday after Maria Magdalma in 1531 was July 29, the same day on which the seventh sermon was preached, "Sonnabend nach Jacobi".

60 Erl. 48, 171-17°. Sermon on Joh. 7, 30. 31. W. Vll, 22SI-2294. 61

had sent him, and who he was. So mock them: "Yes, you know very well where I am from. I went in the door. That was said in German: You are rough asses, unlearned, you know nothing of the holy scripture. You preachers, Levites and priests, your title is, you know nothing of God and His things. This is not to suffer, it is too high hewn that the chips fall into your eyes: They want to be masters, to sit in office and lead others, and yet they shall know nothing, they shall not know him, nor him who sent him; as he says here to them.

That is, to wrestle with misfortune, to punish the high priests who were in office, and who came from the tribe of Levi, chosen to preach, and were earnestly commanded that the people should obey and follow the teaching of the priestly estate. The sacerdotium was our Lord God's order, commandment, and strict earnestness, for which many thousands were slain before it should perish. 1) And he, the Lord Christ, comes straight against the commandment and order of God, takes away their glory and obedience, and says: "You do not know him. As if to say, You are not worthy to teach; you are not worthy, able and skilled to teach; you are vain knaves, deceivers of the people, deceiving the people with dead, false doctrine and hypocritical living. That is to reach into the rinds and the wool. Just as it is said to the pope and bishops to this day: You do not preach rightly; you are in office, but you cannot preach; you are not worthy of office; you deceive and corrupt the people. That means preached high, and the hair ruffled, that the rind cracks. It is very daring.

You do not know me, where I am from or where I come from.

132 This is one of the things that John says has displeased the Jews, for he has touched their hearts and made them feel it. It has affected them more than it seems to us, because he condemns all their art and doctrine, and has torn off and withdrawn the people from

1. The meaning is: God rather had thousands slain than that he had suffered that his priesthood was disregarded.

Their obedience, when they had orders to be obedient to them. Just as the pope and his bishops are also in office, but nevertheless they deceive the people. That is why they should be brought down; they should be told that they do not know Christ and the heavenly Father. They have orders, we also have orders, the Jews also have orders, Christ also had orders. Therefore, we must go up fearlessly, as Christ does here, and say to them: "You have the name of the Christian church, you have baptism, sacrament, Bible; yet it is not right that you teach and preach. That is to say, wrestled after blows, and there one should certainly carry off a bloody head.

133 Well, he must do it, it is commanded to the Lord Christ, he has the office, he must attack them. And he also does what he is supposed to do, it is done by him. If someone else had done it, it would have been fair to strike him; but he has the office, otherwise he would have been 2) thrown into the fire; he would also have deserved, according to reason, to be struck. For it is a great thirst and presumption that he attacks such high, great people, and punishes their teaching, preaching and life so violently and bitterly. This was called preaching sedition. But Christ asks nothing of it. If you do not want to preach rightly, says God, then I will find someone else to preach, and I will make you as bad as the painted bishops; you may have the chair and the honor, you may also eat and drink from it, but I will give the name and the office to someone else. He has made this true here.

But no one laid a hand on him, for his hour had not yet come.

This is a beautiful and wonderful text. There is a saying in German: An eigener Gedanken und gespannttem Tuch geht viel ab. Item: Eichene 3) or own strokes

2. "him" by us instead of: "one", because we assume that also here, as otherwise almost without exception, "them" stood for "him" in the original.
3. For understanding we put here what Dietz, Wörterbuch zu Luthers Schriften, s. v. "eichen" from the prophet Habakuk states: "as one speaks, it is an oak touch, since one wants to say, it is an own touch, just as one speaks: oak leaves stink, since one wants to say: own praise stinks."

62 Erl. 48, 17S-I7S. Interpretations on John the Evangelist. W. VII, 2284-229". 63

rarely turn out well. It has also never happened to me in my life according to my plans. I have taken many plans to do so, but if it has not been the word and work of our Lord God that urged me to do so, then many of them have remained. So God has kept it all in his hands, so that no one on earth may direct his thoughts; indeed, thoughts shall not do anything, if one asks him beforehand for advice. The chief priests of Jerusalem had a great people among them, and were mighty lords, and would attack him, and Annas and Caiphas were about twenty thousand strong; yet the poor man Christ stands alone for his own person, and goes to Jerusalem in the midst of the feast, and stands in their face and in their noses, asking nothing of their great honors, dignities, and glory, and scolding them besides, saying that they are fools and deceivers; and a single despised Perfon shall punish them. Well, they do not lack fists, power and wisdom, there is enough right strength and power; nor do they lack good will and thought, that they did not seize him; and yet they had to leave him satisfied against their thanks.

No one laid a hand on him.

135 Who is his patron? Who is there to defend him? No one, but the text says: "His hour was not yet." Listen, only one hour, that is a low, bad patron. He does not say that he had so many thousand horses on his side and thirty thousand men on foot to protect him, but one hour is all his armor, which was given him to be crucified, that was not yet there, and because it was not there, all that his adversaries undertook against him was of no avail. Thus also the wise man says, Ecclesiastes 3:1 ff: "There is a time for everything, sowing and planting" 2c. If any man begin out of season, let him see how it turneth out, if the hour be not; though thou rend thyself, and bite thee to death, it will not avail. So, whoever starts something in the church out of time, gains nothing from it. Seek the grain harvest around Christmas, break cherries in the cold winter of

the trees, also break the apples around Shrove Tuesday. You won't find anything there.

For God has so precisely conceived and measured everything that He will have all thoughts and works in His hand, that it cannot proceed unless the hour appointed by God comes. So also the Graeci have said: Ager non producit, sed annus; and if the field would do it, it would bring forth fruit every day, because the field is there every day; but if its time does not come, nothing will come of it, it must have its time. Item, one says: Time brings roses; and: Time makes hay, the meadows or the field do not make hay; for the meadow is also in winter and in spring, but there one does not make hay. God has made it so that everything in the world shall have its time and hour; he has set a fine, free hour for all things; that same hour is the enemy of the whole world, which must challenge it. The devil also shoots and throws at the poor little hand; 1) but in vain, for there it all stands on the little hour; before it comes and the little hand runs out, the devil and the world shall accomplish nothing.

137 A year ago, this was the counsel at Augsburg, that everything should now lie in blood with the Lutherans; but the hour is still there, and has not been overturned, the thoughts have gone back, and two or three cubits have fallen in on the stretched cloth, and many have fallen to the ground over it. Now the same Diet at Augsburg has become mud, and all the mocking has become a mockery. So it happens to all tyrants that their plots are disgraced, just as it happened to the Jews; it was only thoughts that they wanted to seize him. Now they must not lift a finger, for it was not in their thoughts, and the hour was not yet. Our Lord God said: "Dear chief priests and bishops, come on, ask me also if the hour has come; if you are planning something, ask if my hour or will is also there; if the hour has not passed, then it is all in vain. Yes, they say, what is the hour to us?

1. "Zeigerlein" here, and "Zeiger" in § 137 at the end stands for "Seiger", i.e. sun pointer or sand pointer. Cf. §143.

64 Erl. 48, 17S-IS1. Sermon on Joh. 7, 30. 31. W. VII, 22SK-22SS. 65

Let's do it anyway, and fish in front of the Hamen. Yes, you will see not fish, but toads. That is, rumbled through the pointer.

Thus, what the world wants does not happen unless it comes from God's command and order. What God has decreed goes by his command and his way, as when parents bring up their children, that is their hour. The rulers are to rule and punish evil; and this continues, because one has God's word and command, is also their hour; just as also building the field. All this is contained in the word "hour". But what is apart from God's word and work, and comes from our thoughts, goes the way of cancer and falls to ruins. Therefore, it is not enough for them to have thoughts that they want to take hold of Christ; they must still be satisfied and let him remain. So too, at the Diet of Augsburg, they wanted to suppress the Lutheran doctrine altogether and exterminate us. Who ever ordered it? No one. This is due to their own anger and their own attempts.

139. For this reason it is so here that no one lays a hand on it; they want to come before our Lord God before he has ever decided, and before the hour comes. Afterwards the Lord Christ says, when he was caught in the garden, when the hour came, and God took off the bar [Luc. 22, 53.This is your hour, and the power of darkness", otherwise you should not take hold of me even now in the garden, I wanted to remain safe from you, and you should leave me untouched; but the hour has come, and the Father has withdrawn his hand, and lets me fall into your hand, you should leave it well, if his will and hour were not there; the hour of light has been taken away, and the hour of darkness has come, otherwise you should leave me well satisfied.
140. summa, what one takes before him shall not go out, but back, unless God has commanded or decreed it; or if it goes out, it shall do ten times more harm. It is all in one hour; it must not strike before one, unless twelve have struck first; nor can summer come sooner, unless winter comes first;

Nor can it be evening unless it was day before; nor can you grow old unless you were a child before; so God has ordered everything in time. Thoughts shall not do it, God must give the hour.

This is a glorious consolation, and Christ is presented to us as an example, that he has dared such a meager thing, and goes up to Jerusalem to his enemies, who had previously condemned him to death, and he had fled before them from the Jewish land, because they had wanted to kill him. But now he goes to them, and well deserves to be killed, for he reads them a good text, and yet remains unharmed and unkilled, "for his hour was not yet come. This is also our consolation; we are also sitting like this on the hill, and as to the goal; every hour the devil tries to kill us all. Immediately after you are baptized, you have no respite from him. 1) If he could kill you in the womb, he would. He will not spare us a grain of the field, a fish or a morsel of bread, a cherry or an apple, or any good thing that may come to us. Much less does he spare us who expose our behinds to him; item, go under his nose, and preach what we should, namely of God's grace, and of the devil's works. He would rather break my neck in a moment than let me stand there and preach and storm his kingdom.

This is how it is in the world; this is how the devil rages when you hear God's word. The emperor, princes and bishops, if they could suppress us, they would. They are mortal and murderous enemies of us, they would like to exterminate us. They do not lack good will; and many tyrants have proved it by deed, as Pharaoh, Sennacherib and others. Well, they are more powerful, and theirs is also more than ours. Item, the devil is also more powerful; nor must he, nor they, do what they have in mind, and must have it sung by them: You are knaves, murderers and full of devils, you want to destroy the country and the people.

1. Meaning: The devil does not give you any respite; immediately he starts chasing you.

66 Erl. 18, 181-IS3. Interpretations on John the Evangelist. W. VII, 22W-2WI. 67

and yet they do not kill us. They must not lay a hand on us or take hold of us and do what they would like to do. Why? One might say, "Perhaps they feared a riot in the city of Jerusalem. No, there is another reason: "The hour has not yet come. That is the reason, dear disciples, popes and bishops; it is said: "The hour has not yet come"; so when the hour comes, my neck will not stay any longer, I will have to take my place.

But what is the use? If the doctrine perishes at one end, it rises again at another. The devil would have preferred to dampen it, and has done so from the beginning of the world, but he has not been able to do so. But where he has brought it through in one country, there it has gone, and there the hour has come; but the gospel has gone out again in another place. Thus baptism, the Lord's Supper, and the text of the Gospel, the ministry of preaching, remained in the world under the papacy; although many abuses were committed at that time, so that they wanted to suppress it. Do you think it is a small thing that the devil has gladly left baptism? Ask the Anabaptists about it. It still remains. Who will keep the Christians and the baptizers? Not I; no one can do it, I cannot receive a Christian or a sacrament. Who will do it? It is a little hour, a sand pointer, which God has in his hand and says: Dear, do nothing to him, unless the sand runs out. Do they then say: No, I must do it. Dear, hold on, the sand has not yet run out. If they have it in mind, there is still a secret force that hinders it, that we do not see how it will be hindered.

144 As these peelers have thoughts here in the Gospel, so it is also in our time. If our enemies, the princes, could drive the Elector of Saxony from his lands and people this hour, and kill us all, they would save nothing. That they now write to us in a friendly manner, as cousins and elders, is a lie; they have it in mind and have decided that they would like to exterminate us, which we could testify about them from their own words and deeds. I know their thoughts and intentions well, and even though they may have given us good

If they give words, they are lying. But this is our consolation, that all their practices and good suggestions have fallen to the ground, for their work has come too high, it has been hard-stretched cloth, and half of it has fallen in. Therefore we should joyfully continue with preaching, and command this hour to our Lord God, for he has it in his hand; and he has a finger a little stronger than our church pillar, as Isaiah says Cap. 40, 12. 48, 13. that the world hangs in God's hands, just as a drop of water hangs on three fingers 2c. And one of his fingers is greater than ten worlds, as one finger is greater than ten drops.

So we say, we will dare to do it, dear God, if you will have it, it will be done, otherwise they shall not and cannot do it. Meanwhile they shall plague and torture themselves with evil suggestions and thoughts, have no rest and celebration, ride together, and be their own devils, with their own thoughts, hatred, envy, biting and gnawing each other. This I see, and meanwhile I laugh at them as at fools, saying, Ye shall not do as ye will; press, push, run, practice as ye will, yet ye shall not accomplish anything till the hour come. That is why Isaiah Cap. 8, 10 speaks like this: Inite consilium etc., nihil fiet, congregamini omnes etc.. Well, you are fine fellows, yes, nothing will come of it, you should leave it; you great emperors, kings, princes and lords put your heads together and think, so and so we want to do it, but it will be in vain.

We Christians have this advantage, that a Christian remains with God, and adheres to His word, and then says like the 31st Psalm, v. 16.My life is not in my hands, but in yours; not in the hands of the devil, emperor, pope, bishop, prince, or some tyrant, whether pious or wicked, here or elsewhere; but this they shall have to do, gritting their teeth day and night, struggling, toiling and torturing themselves with their purpose, and thinking how they will kill me. This torture

1. Original: are.

68 Eri. 48, 18S-IS6. Sermon on John 7, 30. 31. w. vn, 2301-23". 69

I like them to have their devils with them, who torment themselves; but I go and pray an Our Father, eat and sleep 2c. They are my devils that afflict themselves; when the hour comes for them to eat me, their bellies will burst. This is our comfort, that every man may do what he is commanded. A Christian preacheth, believeth, speaketh, or doeth that which he is commanded, and putteth the hour in the hands of our Lord God; there it standeth most sure, to comfort me, and to despite the devil, and all mine enemies: he hath thus set the hour, when no other can set it.

We have seen this in our time in the imperial congresses and in all the histories of the holy scriptures. The example of Christ stands there as well. There is no lack of good will on the part of our adversaries; the poor little sand hand still stands there, and has not yet run out, and I can say: Wait, do not do it before, because the hand has run out. But if it has run out, then say: Because the hour has come, then we stand here, and let the head be taken, let us be eaten; but what they will gain from it, let them grease their shoes and wipe with it.

The seventh sermon.

Saturday after Jacobi July 29, 1531. 1)

V.32-34. And it came to pass before the Pharisees, that the people murmured these things of him. Then the Pharisees and chief priests sent out servants to seize him. Then said JEsus unto them: I am with you yet a little while, and then I go to him that sent me; and ye also shall seek me, and shall not find me.

The evangelist John writes how many of the people believed in Christ, and some had said, "When Christ comes, it will not be known from whence He comes," but the Lord Christ will say afterwards, "You will seek Me and not find Me. Then the dance began. The people began to praise Christ as if he were the true Christ, saying v. 31:

1. In the original margin.

"When Christ comes, will he also do more signs?" As if they were to say, "Of course he must be the Christ, for no one will do it before him; be he who he will, he will come when he will. This grieved the Pharisees greatly, for they understood it well; therefore it was not at all to their liking that they should conclude that he should be the Christ. Therefore, lest they should conclude that this man was Christ, they took hold of him, and sent out servants, and put their heads together, and thought how they had killed him, that he should be spoken of no more, saying, Ye see that the whole matter of all uncleanness, unpleasantness, and unhappiness in the clergy, is nothing else, but that this man should be Christ. Otherwise there was no sin among the people, because they, the chief priests, were so diligent in respect that they did not take the man for Christ.

This has always been the case in the whole world, and will remain so. Do, preach, and teach what you will, and how you will, and all will be well, except that Christ will not be preached; when Christ comes, all the noise begins, for they will not suffer him. Now this is not the fault of the Lord Christ, but their own; they will not tolerate him. The guilt is actually theirs; but the punishment shall be of the innocent Lord Christ. Christ is the Son of God, sent to them as a preacher, but they are guilty of not wanting to accept him, and he must nevertheless bear the guilt. It was the same with Abraham, Noah and others; it will be the same with us. But it is written for us as an example.

(150) That the pope hates me, and the princes are angry with us, we do not admit, but this is the cause, that we say he is Christ, and that we preach the word of God, otherwise we do them no harm; the fault is theirs, that they will not believe it, and are guilty of the word, and will punish us according to it. It is a fine rule, and very grievous, that he who is guilty should punish others, that they should be guilty, that they should be cast into hell fire, that they should not hear Christ, saying, We will not hear thee, therefore thou art not Christ; we will not receive thy preaching.

70 Erl. 48, 186-188. interpretations on John the Evangelist. W. VII, W04-SM7. 71

We do not like what you preach, therefore you are evil; and if we do evil, you are guilty and shall be punished.

151 Now Christ answers this wickedness to the scoundrels, and puts away such evil as is fitting, just as we are accustomed to answer, and want to answer better.

V. 33. I am with you yet a little while, and then I go to him that sent me, and ye shall seek me, and shall not find me.

These words are frightening enough, but the wickedness, the ungodly nature and the ingratitude of the boys is much greater. So one must answer them: "I am still with you a little while" 2c. As if he should say: It would not be necessary for you to hurry to kill and exterminate me, I will stay with you short enough without that.

So we also say to the pope, "It is not necessary that you should thus rage against us and tyrannize against the teaching of the gospel, for without this the gospel will remain with you for a short time, especially when we, who are now preaching the gospel, have laid down our head. After our death it will not remain, because it is not possible for it to remain. The gospel has its course, and runs from one city to another; today it is here, tomorrow it is in another place, just as a downpour goes on, and rains now here, soon in another place, and moistens the land and makes it fertile. As the Lord Christ also says Matth. 10, 14: "If you are driven out, go from one city to another"; and when the cities are all gone, then I will come with the last day. So, even though the gospel has now been accepted, it will not remain long in one place; people hate it, envy it, curse it, even starve it. Therefore Christ says: I will not be with you long, you must not persecute and condemn the gospel very much, I will soon leave you, without which there will soon be darkness hereafter, that you will know nothing. How will it go then?

You will look for me, and you will not find me.

These are frightening words, I do not like to read them. But how should one do to him?

It must be said. When the gospel is gone, the light, understanding and wisdom of faith and Christ are gone. So it will rise again, that one will seek this, another that; then they will all seek Christ, forgiveness of sins and grace, but in vain. They will run and seek to St. Jacob; the one will pray and fast, wear caps and plates, but the other will do something else. Then it will come to pass that they will seek Christ. Just as Christ was lost in the papacy, people went back and forth, looking for Christ, but did not find him.

So Christ remained with the Jews three years preaching in person, and after that they lost him. After his departure he preached to them by the apostles forty years, but the gospel did not remain with them more than forty years; so they lost Christ, and have now sought him more than fourteen hundred years, and yet have not found him, tormenting themselves greatly with many sorrows, and leading an austere life; as there is no more wretched, miserable people under the sun than they; and they say they suffer therefore, that the Messiah Christ may come and find them; but it is nothing. O a terrible word it is, that he saith, Ye shall seek me, and shall not find. 2c. That is, you will have much trouble, and undertake much spiritual life, endow services, torture yourselves to death, flog yourselves, pray and fast much; but it is all in vain, for he says, "You will not find me."

The same thing happened under the papacy. The whole world was full of monks and nuns; indeed, many thousands of sects and sects arose. For how many orders did the barefooted have, and did each one boast that he wanted to be better than others. There has been no other Christian who has not done something special to serve God. The world has been so full of seeking, and have driven the seeking with great burden to the body and expense to the goods, but have not found; it has all been in vain and lost. Therefore St. Paul rightly says from the prophet Isaiah Cap. 55, 6.: Quaerite Dominum, dum inveniri potest, et invocate

72 Erl. 48, 488-isi. Sermon on John 7:32-36. W. vn, 2so7-2:uo. 73

eum, dum prope est**.** For so he speaks in the other epistle to Corinthians Cap. 6, 1. 2.: "We admonish you that you do not receive the grace of God in vain; for he says: I have heard you in the acceptable time, and have helped you in the day of salvation. Now is the pleasant time, now is the day of salvation. "2c. Isa. 49:8. As if he said: Believe, honor the word, live according to the word of God, while you have it, watch, do not miss it and do not sleep on it, because it will not remain forever, it will not last long.

157 Therefore this is the very best counsel, that we think not that the gospel which we have now shall abide for ever; tell me again for twenty years, as it is. When the present pious, righteous preachers are dead, then others will come who will preach and do as the devil pleases. Behold, how the gospel has already been lost by many of the nobility and in the cities of this land, and in the great imperial cities it is already gone; and everywhere it will be so. People are getting tired of the word and think it will last forever. When a good beer is open, everyone runs to it and does not stop, for they know that it does not last long; one does not have it every day, therefore one fetches it while it is open; if it were open for a long time, our mouths would be spoiled, too, that we would not respect it. But here one thinks that the word will remain forever, if it remains and lasts even for a short time; but one comes to it; if one does not accept it with thanksgiving and reverence, then one is soon gone.

When the word is gone, you will not be able to leave it, you would like to be pious and saved, to have God's grace and forgiveness of sin and heaven; but it is in vain, you will not find grace, forgiveness of sin, life and righteousness, but everything will be condemned, even the best that I do. Behold the good works of a Carthusian, how he laboureth day and night in fasting for water and bread, and weareth hare shirts, or runneth in harness to St. James; yet shall it be called lost, and he shall earn hell fire therewith; he shall not find Christ, which alone is the Father.

reconciles us, forgives sin, brings God's grace, and leads us out of hell to heaven. This is the worst of all: when he is gone, I shall seek all these things and not find them. For if he is not there, then only pure reason remains, which will not do it, it cannot act like Christ, Christ is too high. But we act as if we had not experienced this, and as if we were not wise under the pope, and do not ask anything about it. But it will happen that we lose the word, because it goes away secretly, as it happened among the Jews.

As then the nobles and imperial cities, the sacramentaries and other enthusiasts have all ready lost it. Then they teach how it should be done, and then everyone will want to be pious; and yet they do not know that it is in vain, they will tire themselves out, and run around like mad dogs, losing life and limb over it, and will not obtain the right help, because they do not want it now. Now we are warned enough; the word cannot stand long, for the ingratitude is too great; so the contempt and the weariness makes it have to go away, and God cannot watch in the length. Before, people greatly honored the doctrine of rosaries, indulgences, pilgrimages, etc., and thought that it was God's word what they pretended, each had its paternoster. Now, when they preach about faith in Christ and how to live friendly among each other, they say: What is this? Then they soon despise it, and it must fail and fall to the ground.

160 That is, "I am with you yet a little while, and ye shall seek me, and shall not find me: and where I am, ye cannot come. There are two things, first of all, much and great trouble. For when faith is gone, great spiritual works begin; but forgiveness of sin they obtain not. Secondly, heaven should also be closed in your devotion and holy works and being. You Carthusians with your masses, pencils, fasts, rosaries shall not come there where I am. That means arid, the heaven with vain adamantine stones walled up and closed.

He said this to the Jews, but it did not help. And it shall be given to all work-

74 Erl. 48, ISI-ISS. Interpretations on John the Evangelist. W. VII, 2310-2312. 75

sanctify nor thus go when the faith is lost. For what the Jews have obtained, that shall we also obtain. The world cannot be helped, it does not believe it; I am almost tired of it; but for my own sake and the sake of some pious people I must preach, otherwise it is in vain. One does not want to believe, but to experience. The Jews did the same. Christ, the Son of God, came himself, then the apostles, and warned them, but they did not believe. So Germany must also go there and hold out. So it will go over us, nothing else will come of it, we want to know.

The boys should be frightened by this, but listen to what the angry squires say in reply to the words that are so terrible; how arrogant, proud asses they are! They speak:

V. 35 Where will this one go, that we shall not find him?

163. egg, how ridiculous it is to them! He is only going, they want to say, who is holding the other? These are mocking words, as if they should say: We are the people, he must not teach us, we can well do without him, we have preachers enough every hour, we can preach and read ourselves; if he does not want to preach in God's name, let him do it in the devil's name. Just as they say of me now, D. M. Luthern: If he does not want to, let him, we have his books. I poor beggar and disciple, how many doctors I have made with my preaching and writing. They say: Just troll away, go to the devil 2c. It is ridiculous to them, but it is also an unbearable word that he refuses them so scantily. How hopeful, they think, is the drip; does he mean that it is nothing with us? can we be well advised; does he mean that it is such a big thing, if one looks for him, and also finds him immediately, or that one comes there, where he is?

It must be the same for us. If we preach for a long time, they laugh; if we promise them God's grace, they cheat and whistle at us; if we are angry and angry, they mock us and hit us on the head, laughing in their fists. That is part of it. Who does not want to expect it, and

If he has this thanks from his disciples, let him stop preaching. When Isaiah preached and punished the Jews severely, they opened their mouths against him and stuck out their tongues at him Isa. 57:4. The children also mocked Elisha and called him bald 2 Kings 2:23. These are the true children of the world, the pious; so one should do when one hears frightening sermons of God's wrath, that one secretly sticks the tongue into the neck, drives the mockery out of it, mocks us in the teeth, says: Yes, yes! think they have smelled themselves well when they betray us, and drive the mockery out of it.

But we will let them do it all, laughing, mocking, and pointing fingers at us, and yet watch how they carry it out, how they sing out the song, namely, how the Jews sang it out. Now they have laughed and begged for fifteen hundred years, and at last they go body and soul to the devil into the hellish fire, because they despise Christ the Savior. So it was with Lot; his sermon was to them a joke and a child's play, it was spoken ridiculously to them, and yet it was serious, horrible and frightening words. Since they laughed it off, they had to experience it with the fire, that Sodom lay on the morning in the hellish fire. So they also considered Noah's sermon about the flood as fool's work, he must be a fool, that our Lord God should drown and drown the whole world with water for the sake of the old fool's sermon; he must be a fool and delusional for his age. Summa, they want to know.

Is it not still like this? But God cannot tolerate ingratitude and contempt. They turn a deaf ear to it and say: "Oh, if we had money enough to count for a while, we would have good courage in the meantime. But if today or tomorrow Germany will be swimming in blood, then what I have said and warned will come true. Now they say: What is he pretending? He has no need; do you think that we are such evil people? therefore let him only wash! 2)

1. i.e. mockery.
2. "wash" put by us instead of "grow", which gives no sense.

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always go there! Well, we have been well warned. Non me Doctorem, sed te ge- heieris^1^ ) ipsum. I am worried, we will not deceive him; but many have been deceived about him.

It is written for our comfort that we do not abandon the confession of faith, of our Lord God and His Word, even though the world persecutes it, ridicules it, and scornfully opposes it, saying, "Let us see whom it will repent of; let them not laugh and mock our Lord God in vain, for He will not lie to them. Meanwhile, let us listen to their defiance, watch their mockery and persecution; it is for a little while. Let them laugh now with confidence, but afterward let them weep. It happened to our head, the Lord Christ, to the apostles, prophets, Lot, Noah, Adam, Abraham and the other patriarchs; what should we have better than them? It will happen again in this way.

It must be a ridiculous sermon if we say: God will punish you; and they answer: You must not teach us how to go to heaven, I know it well myself. So they shall answer, and so our words shall come to pass and come to pass. If they are sure, then it is right; if they think it is ridiculous, then it is a sign that misfortune is on its way, and already created, when they have laughed, that then it comes to pass that they also must weep. So also it is said of the last day, when they shall be punished. 2) O, they say, we still have such a long time, so long the shirt here to the skirt. So they will be safe, they will eat, they will drink, they will build houses, they will be free, and they will let themselves be free, and they will live safely enough, as is being done now. When they have the glass in front of their mouths, play, wrestle, jump, lie with their wives, sit over tables, then the lightning will strike, and the last day will break everything into a heap and melt it.

1. xstisisris. The word "secret" - to fool, to mock, to deceive, is inserted into the verse with Latin inflection instead of: äsos^sris. Cf. § 130 of the eighth chapter. In the sixth chapter of the great interpretation of the letter to the Galatians, § 76, äslussris is written.
2. Erlanger: "shall be punished shall be." We have omitted the first "shall be" because it is too much.

So it shall be, and God grant that it may soon be so. Let us say Amen to it, and let us learn patience from the words when they say, "It shall not come to me; we will come higher than he; where shall he go? Then we will sing the Amen to it, so that it will not remain.

The eighth sermon. ^3^)

August 1S31.

V. 37. AVer the last day of the feast, which was most glorious, JEsus stood and cried out, saying, Whosoever thirsteth, let him come unto me, and drink.

The Lord Christ hath hitherto threatened the Jews, that he would go away unto him that sent him, and that they would seek him, but come not where he was. By this he frightened them, that they should be afraid, and take heed lest they lose him. For when he departs, he leaves nothing behind, for sin, sorrow, devils, death, sweat, toil and labor, he takes all good things with him. But they turned back just as much as one still does now. Nevertheless, he continues like this, and finally preaches with power and all his might, shouting loudly and saying:

If anyone thirsts, let him come to me.

This is the sermon that has pleased the afflicted hearts and the common people, especially the pious, because they praise Christ highly as a prophet and for the Messiah. But it does not seem that it is such a delicious sermon as the people praise; therefore he has put the words in such a way that they strike the heart and please those who need them; and here are comforting, kind and sweet words, which refresh, comfort and strengthen those who are thirsty. He has understood that if his word is not preached to the thirsty, it is more despised than accepted. And this can be seen in our time, just as it was with the Jews. The Jews were full and drunk with vain holiness, and did not want this drink; so now also

3. In the original in the margin, without time determination.

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the common man, and the riffraff spirits; it is all full and great, that they spit upon themselves for great holiness, they have no thirst. But Christ says that his teaching belongs to the thirsty. Those who feel thirst have here a comforting preacher, Christ himself, who tells them where they can find drink and quench their thirst, namely, with him, the Lord Christ. They shall find the same drink in him.

But what is thirst, first of all, one must ask; then one will know and understand what drinking is, how one quenches thirst. But thirst is not a bodily thirst, as one drinks beer and wine, but the thirst of the soul, and a spiritual thirst, which means a heartfelt desire, yes, a sorrowful, miserable, frightened, stricken conscience, a despondent, frightened heart, which would like to know how it would be with God; as there are the stupid, fainthearted consciences that feel sin and know their weakness in spirit, soul and flesh, and look at God's forbearance, fear our Lord God, look at His law, wrath, judgment, death and other punishments. The same fear is the right thirst. For it happens naturally that those who are in anguish, temptation and distress thirst greatly because of fear; for in fear one's tongue becomes dry and dry, one becomes hot, and out of fear the juice is consumed, which makes one thirsty. How much more is it here, that the soul thirsts and becomes powerless, when the spiritual fear is there, and the sin and wrath of God pushes one under the eyes.

Therefore it was a fine, sweet, excellent sermon to them that were under the law, hearing Moses, the Pharisees, Sadducees, and other deceivers, which afflicted the people, and weighed them down with the law, and left them without consolation: they could not preach the consolation of the forgiveness of sins, neither had they any commandment of this sermon. Matth. 9, 3. They grumbled that he forgave the sin of the water addict, saying, "Who is the one who forgives sin? Item Luc. 7, 47, when the Lord Christ absolved Mary Magdalene. They did not get so much comfort, juice and power from their preaching of good works. And still today

In the day the heretics wanted to abolish the forgiveness of sin by grace, saying: "We know that sin is forgiven by God, but if someone does good and does it right, then God will forgive the sin. This is the heretic's sermon.

The monks, nuns, and the pope have also taught that if you read psalms and confessed, you would have forgiveness of sins. Item, if one ran to St. Jacob, became a monk, said mass, vigils 2c., one would have forgiveness of sins; wanted to get forgiveness of sins themselves, pointed to us, said: Do this, do that, then you deserve forgiveness of sins. They did not deny that God was gracious and merciful and forgave sin, but that one had to do something for it oneself. This was the devil, and a Jewish teaching. Annas and Caiphas also taught in this way, saying, "Be righteous, and I will forgive your sins;" and they condemned man to himself, because his thirst was never quenched. But they should have said: Believe in Christ, ask God, and he will forgive your sin. One should have consecrated man from himself to God, otherwise no man will be sure of the forgiveness of sins.

Now the poor consciences would like to know, if they are to deal with God, that our Lord God once said to them: Remissa sunt tibi peccata, and they would like to comfort themselves, and say: I am sure that my sin is forgiven me; then the thirst is quenched. Otherwise the heart says: I do not know whether I have a gracious God, and whether my sins are forgiven me, because I have lived evil. Such a thirsty person can never know, even if he does good works for a hundred thousand years, that he would say: God says yes to this; I am sure that my sins are forgiven. Hilarion, the abbot, was also like that. He had been in the monastery in holy life for 73 years; when he was about to die, he was also afraid of death, but he said: My soul, why are you afraid, since you have served God for 73 years? The thief on the cross would have fared badly in this way, for he had no works or services to boast of. Well, in thirst must remain and be stuck, whoever does not rightly experience Christ and his word.

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knows. But the pope, the Turk, the Jews, the common man, and the riffraff do not recognize him; therefore this thirst will kill them, and they must die within. But those who feel the thirst, recognize Christ, and hear and accept his word, marvel at it and say, "This is the right prophet and the right Christ.

In the papacy, people did not preach as they do now in our time. When the word of God first appeared twelve or fifteen years ago, the people listened diligently, and everyone was glad that one should no longer trouble oneself with good works, saying: Praise God that one has water to drink; for then we were thirsty, and the teaching of the Gospel tasted good, we drank from it, and it was a delicious teaching. But now we are full, and weary of drink, and weary that our Lord God must go away, and leave us to die of thirst; for he abideth with them that feel their affliction. But there are few of them who know it; the majority make a carnal freedom out of the gospel, a carnal refreshment and drink, so that they no longer want to fast and pray in this way, have gained a benefit from the gospel, do not care where the soul stays, do not seek comfort from it, it does not taste good to them anymore.

176 Therefore this was a sweet sermon, that he saith, Whosoever thirsteth, 2c. And the Lord Christ said, "Hitherto you have not received a drop from all your teachers, preachers and priests to comfort you and quench your thirst; there has been nothing but a hunted, tortured and frightened conscience, which is in such a thirst that it wants to pine away; there has been no one to comfort you, as there is still little comfort among the friars and papist bishops. Therefore the Lord Christ says: "I preach another doctrine to you, which shall make you alive, refresh you, water you, who are thirsty, who are also despondent, frightened, and doubtful in your conscience, and uncertain as to your condition with God. Just come here, I will not beat you over the head with a club or gouge out your eyes; come to me, I will water you, that is, in me and through me you will learn the words and teachings of God.

that will comfort and strengthen your heart, and take away doubt and make you certain that you are well with God.

177 Of the two things preach. The law makes one thirst, and leads to hell, and kills; but the gospel makes one drink again, and leads to heaven. The law says what we are to do, and that we have not done it, how holy we are; so it makes me uncertain, drives me into thirst. It says Ex. 20:13, "Thou shalt not kill," drives me all into my works, says Deut. 6:5, Matt. 22:37, "Thou shalt love God with all thy heart, and thy neighbor as thyself. Not to commit adultery, not to swear, not to steal Ex. 20:14, 15, and says, "See that you have lived this way, or that you still live this way. When you get there, you will find that I do not love God with all my heart, as I should, and you must confess and say, O dear God, I have not done this, I have not kept the law, because I do not love God with all my heart today or tomorrow, and confess one year as another, that I have done this and that. This confession will not cease; when will it end and your heart rest, and be sure of divine graces? You will always remain in doubt; tomorrow you will confess the same as today; the common confession will always remain. Where will you now rest and rest your conscience, so that you will know how you would fare with God? Your heart cannot tell you; do as much as you can. For the law remains, which says: You shall love God and man with all your heart. But thou sayest, I will not do it; and the law saith, Thou shalt do it; and the law maketh me afraid, that I must be thirsty, and be afraid, and tremble, and say, How shall I do that God may look upon me with mercy? I shall obtain God's grace; yes, if I keep the Ten Commandments, if I have good works and much merit? But this never happens, I do not keep the ten commandments, therefore no grace comes to me. Thus it is that man cannot rest in his good works, and would like to have a good conscience; he gains a desire that he may have a good, happy, peaceful, comforting conscience; he thirsts, he would like to be satisfied.

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That is, the thirst that lasts until Christ comes and says, "If you want to be satisfied, have rest and a good conscience, I advise you to come to me, and leave Moses and your works; make a distinction between me and Moses. From Moses thou hast thirsted, he hath done his work, he hath done his office, he hath afflicted thee, he hath made thee thirsty; come now also once unto me, believe on me, hear my doctrine; I am another preacher, I will water thee and refresh thee.

(179) He who is able to do this art, or to make this distinction, may well be called a doctor. For the law and the gospel must be separated from one another. The law should frighten and make stupid and despair, especially the coarse, crude people, until they realize that they cannot do what the law wants, nor attain grace, so that they despair; for it comes to nothing that they could attain grace. As Doctor Staupitz once said to me: "I have lied to God more than a thousand times that I wanted to become pious, and I never did; therefore I will not pretend to myself that I want to be pious, because I see well that I cannot keep it, I will never lie. So it was with me: In the priesthood I was very serious about being pious; but how long did it last? Only until I had said mass. For over an hour I was more angry than before. This lasts until one becomes tired and has to say, "I will put piety, Moses and the law in another place, and go to another preacher who says, "Come to me when you are weary, and I will give you rest, and let the word, "Come to me," be dear to you.

This preacher does not teach that you can love God or how you should do and live, but says, if you cannot do it, how you must nevertheless become pious and holy. This is a different sermon than the teaching of the Law of Moses, which deals only with works. The law says, Thou shalt not sin; go thy way, and be godly, do this and that; but Christ says, Take thee away; thou art not godly, but I have done it for thee, remissa sunt tibi peccata. This

Two sermons must be taught and practiced at the same time. For if one teaching remains the same, it is not right. For the law alone makes thirsty, and serves no purpose except to frighten the heart; but the gospel alone makes full, cheerful and alive, and comforts the conscience. So that the teaching of the gospel does not only make lazy, gluttonous Christians, who think they are not allowed to do anything good, the law says to the old Adam: Do not sin, be pious, desist, do this 2c. But when the conscience feels this, and knows that the law is not a number 1), man is frightened. Then hear the teaching of the gospel; if you have sinned, hear the teacher Christ, who says: Come to me, I will not let you die of thirst, but I will give you drink 2c.

181 This sermon will have pleased the pious hearts very well, so that the people said, "Oh, if we had known that before, 2c. Yes, if such had been preached to me, Luther, in my youth, I would have saved much of my body and would not have become a monk. But now that it has been preached, the godless world despises it, for they have not endured the bath and the sweat in which I and others in the papacy are immersed. Therefore, because they have not felt the need of consciences, they despise it, for they have no thirst; therefore, they are now creating mobs and raving. It is true: Dulcia non meminit, qui non gustavit amara, those who have not been in thirst taste nothing. Thirst is a good waiter, and hunger is a good cook; but when there is no thirst, nothing tastes good, be it ever so good.

182 The doctrine of the law is therefore given, that one may be bathed in it, and sweat in the law as on a sweat-bed, and suffer anguish and distress; otherwise it is not good for the weary and the satiated. But let them go; it is not preached to them, for it is a sermon for the thirsty, to whom it is said, "Let them come to me, and I will refresh and water them. Then the heart must say, "He is certainly a prophet, yes, Christ himself; he is able to preach well,

1. digit --- zero.

84 Erl. 4", sos-sos. Sermon on John 7:37-39. W. vn, 2323-232". 85

there is no one else who can preach better, let it be whoever wants to, be it Annas or Caiphas, this man preaches much differently, his preaching surpasses all human teaching. Now he says in addition:

V. 38. 39. He who believes in me, as the Scripture says, from his body will flow rivers of living water. But this he said of the Spirit, which they that believed on him should receive. For the Holy Ghost was not yet, because Jesus was not yet glorified.

183. rivers shall flow, water that gives life. Whoever comes to me, I will prepare him in such a way that he will not only be fed and refreshed for himself, so that he can quench his thirst and be free from thirst; but I will make him into a strong, stone barrel, give him the Holy Spirit and gifts, so that he can flow to other people, water them, comfort them, strengthen them, and also serve many other people, as he was helped by me, as 2 Cor. 1:4 St. Paul says. So the Lord Christ wants to make a different man out of the one who comes to him than Moses would have done.

In the papacy, we mad saints have made one sentence after another, and there has been no end to the laws, have only frightened the consciences and made them thirsty, their preachers have only increased the thirst. How it cannot be otherwise. When the saints of works teach, they make one thirst over another, and one law out of another, so that there is no end nor cessation of the laws, as we experienced all too much at that time. Every year there was a new doctor, and the fools only plagued the consciences. When, that was a serious law, that one was not allowed to touch a corporal 1) or chalice, made everything full of mortal sin. A monk was not allowed to go without a shepherd 2) because these teachers could not do anything else, because they wanted to rule with laws. So from one law grew many other laws, nam casus sunt infiniti, and from one law a hundred glosses were made. It is the same with the jurists. It always changes, one

1. i.e., the white linen cloth used to cover the hosts.
2. Schepler - scapular, shoulder dress of the religious clergy.

will always mend and improve it, et sic multiplicantur leges in infinitum. Just as a snowball that falls from a roof or a high mountain starts out small, but as it falls it takes on more and more snow and becomes so large that if it fell from a roof or a mountain and a child stood on the ground and the snowball hit it, it would be killed. This is also how it happened in the papacy with the laws and human orders. First there was the order of St. Benedict; then the monks of the Barefoot; and after that, out of the Order of the Barefoot, seven different orders swarmed and became Mosi's servants. When they begin to thirst, they do not stop, they cannot quench the thirst.

(185) But Christ does the contrary, and never ceases to comfort, and not only quenches you, but through you he also quenches the thirst of others, which the law has caused. And the longer the gospel is preached, the more abundantly the thirst is quenched, and the better it tastes to the thirsty. Therefore, whoever believes in Christ and is watered can also water, comfort and refresh others. If all the world stood before him, he could give words enough to comfort them all. This is what the Lord means here, that he will water them; not with a spoonful, or with a tube and spigot, 3) but whole rivers of comfort shall they have, and with all power and riches shall they be abundantly full, for all that thirst. So a godly minister can comfort all who are in sins, that he takes away sin; however great and many they are, he blows away all sin with one saying; and when death and war come, a preacher can strengthen a whole army, so that they throw away death and respect nothing. That is why they can sweep it away and take it away with one word and one comforting saying. With what? With the water of life.

So he thinks that his preaching ministry is a stream of life, so that one may be refreshed. But it seems not, because it goes badly. You may only hear it, read it, preach it.

3. Tenon on a barrel.

86 Eri. t", so"-so?. Interpretations of the Evangelist John. W. vn, 2328-2328. 87

I hear only a poor sound of a voice, I see a poor letter in the book, and I have the thought in my heart. This same word, which is preached, shall exercise such power secretly that it shall wash away from the heart with heaps of devils in the kingdom of the devil, where he reigns fiercely, as the Elbe washes away chaff. He knows well why he calls the word of God a river. For it does great things, and much, it sweeps away. So does St. Peter on the day of Pentecost, Apost. 2, 41, when he with one sermon, as with a river of water, rooted out and washed away from the devil's kingdom three thousand people, whom he redeemed in one hour; he washed them from death, sins and devils. It does not seem so, but the word has such power; the river has refreshed them and brought them here. Those who come to the gospel and to Christ should have the honor of being able to profit in this way. Father and mother can comfort and teach their servants, children and neighbors, so that they neither fear nor despair, and can help them, because living water flows from their bodies, which refreshes and revives the dear souls in all kinds of distress and suffering.

187. Note this saying against the Anabaptists and the revolters, or the shameful blasphemers of the oral word, who say that the spirit and faith are inward, therefore the spiritual word must do it, that if God does not comfort, the outward word is nothing, as the pope has also said; and cut off from our ears the bodily voice or the bodily word, saying that the sermon is only a poor cry in the pulpit; item, baptism is only bad water, and in the Lord's Supper is only bad bread and wine. But what does the Lord Christ say here? He speaks:

He that believeth on me, and cometh to me, and drinketh of me, out of his body shall flow rivers of living water.

What does a belly or body mean? That is, the same Christian man should be able to 1) advise and help other people physically. How can he do that? O! the oral word

1. "bodily", that is, by speaking God's word with his mouth.

can do more than you are worth seeing and noticing. Now where are those who say that the word can do nothing? You hear that it is a stream that gives life. The oral word is a living word, they have not tried it; but I know it well and have experienced it in hardships and temptations. I feel that life is given to me through the word; as in the 119th Psalm, v. 50, it is also said: "Your word restores me; your word is my comfort in my affliction"; one helps me with a word that I feel life. So I also counsel another with the word of Christ, and give drink to another, and he gets courage, and is healed, yea, converted, if he be in error.

Thus the Lord Christ calls the oral word to be living water in a Christian brother, so that if one believes, he is already comforted and strengthened; and the unholy drips still want to despise it, saying it is an outward thing; a sow also knows this well. But the word makes alive. Notice that when God's word comes from a believing mouth, it is a living word that can save a person from death, forgive sin, and lift him to heaven; and if you believe it, you are comforted and strengthened, for it is a river of life. Item, which is even more comforting and greater: A right Christian cannot preach falsely, Christ does not let him err, everything he teaches and speaks must be right water; they are living and comforting words. And he who believes, let him be sure that he will preach the articles of faith well; he will not preach evil. As it is also said in another place: He who believes in Christ, non dicit anathema Jesum. If then faith is righteous in the heart, the words will also be wholesome, for faith in the heart allows nothing to be preached but what is right and true.

190. Therefore the word of God should be held in honor and esteemed, for it produces much fruit. And though it does not do so to the crude and ungodly, yet it does so to the thirsty; those who accept it are made superfluous and refreshed with a river. Again, he who is not

88 Eri. 48, S07-2U. Sermon on John 7:37-39. W. vn, WW-Wi. 89

Article lacks and does not believe in Christ, he must not think that he speaks a good word or preaches. Even if he is fine and pure, this living water is not. Therefore it is essential to know Christ well, so that we will not err, for this teaching gives life and comfort. Other doctrines bring poison, are no drink, and do not quench thirst, but are foul, stinking, murky and unpleasant waters or puddles of dung, as God says in the prophet Jeremiah Cap. 2, 13. also says: "My people commit a twofold sin, forsaking me, the living fountain, and making them beautiful fountains." But if we stay with the article, as in the faith in Christ, then we want to resist all kinds of sins, otherwise we will not be able to stand before a united one.

The ninth sermon.

Saturday after Bartholomew August 26, 1531. 1)

191 This is the other sermon which the Lord Christ preached at Jerusalem in the feast before the chief priests, and he hath set forth this sermon in much more abundant words. For John the Evangelist alone has put it into a theme or resolution, which is secret and special, as if he were saying, "Come here, I will preach something different and better than you have ever heard before, but it will be nothing. For they have never heard that the divine word should quench thirst, and that the word of God should make such people that whoever believes in it, rivers of living water should flow from his body. And it may well be that the Jews did not understand this sermon correctly. For it was their opinion that Christ would come as a king in the flesh, and as a lord of the world, who would deliver the captives, comfort the miserable, water the thirsty, and feed the hungry, and give the Jews all things enough that they might become lords and captains in this world.

192Therefore they have heard him on this opinion, saying, If any man thirst, I will water him, and give him enough, that springs and rivers also shall flow from him.

1. In the original margin.

flow, that also others should be watered by him and have everything enough. It reads almost imperious and royal, as if he wanted to be a lord who would help everyone, with whom they should also have good days and everything enough. To this carnal sense they have interpreted it, and still to this day, that Christ should be a worldly king, who would deal with good days, power and riches.

193 They were accustomed to these sayings, that in the Scripture it is written of lands, and people, and rivers of water: but John glossed it, saying, He spake not of these things, but of the Spirit, which believers should receive. Now Christ did not interpret this in this way, but John helps him. And these are called spiritual interpretations, as ye have heard, which is to drink and to thirst. And the Jews should also have interpreted it that way. For Christ did not interpret the fountain or stream of water; but this is the opinion that streams find the Holy Spirit, that those who have the gospel and have obtained the Holy Spirit can comfort, instruct, teach, warn, yes, be of use to the whole world, and help to destroy eternal death and obtain eternal life. This is the right understanding that John himself gives. As if he should say: The Lord Christ does not speak of the fleshly mind and opinion of the Jews, that it should fill the belly, and give all things enough, and refresh them; otherwise they had many dreams of it; but of the Spirit, which they alone shall have who believe. 2c. And follows:

Because the Holy Spirit was not yet there.

194 At the time Christ preached, he promised the Holy Spirit, and therefore the Holy Spirit was not yet there; not that he was not in his nature in heaven, but that he was not in his revelation and work. For this is the real work and office of the Holy Spirit, to reveal and glorify Christ, to preach and give testimony of Him. This ministry was not yet in progress; the ministry of glorifying the Lord Christ was not yet in progress, that is, the preaching of the forgiveness of sins, and how to be delivered from death, to have comfort and joy in Christ, so that it concerns us.

90 Eri. 48, sio-SIS. Interpretations on John the Evangelist. W. VII, 2331-2334. 91

That salvation, blessedness, righteousness, joy and life should be given to us through this man, Christ, was not known at that time. He promises it here, and makes it clear that it is he in whom one should believe, and whoever believes should have what he promises. One should not fall into these nonsensical thoughts, as if the Holy Spirit was only created after the resurrection of Christ from the dead, but that it is written here, "The Holy Spirit was not yet here," that is, he was not yet in his office, the old preaching and the law were still there, of which we often say and always preach that one should distinguish between the preaching of the gospel and the law.

For when the law is preached, it is a sermon that makes sin; it is a poor and meager sermon, it makes hungry souls, frightened, afflicted, meager hearts and consciences that groan for God's grace. This sermon remains until Christ rises from the dead and is transfigured, where there is a great thirst, thirst and lack, yes, neither counsel nor help. For then it is said, Thou hast done this, thou hast omitted that, thou art in death and under the wrath of God, as we well know who have accepted it; for the common man does not much inquire what the spiritual thirst is, and whether the gospel is preached or not. So it was in the time of the Lord Christ, that if the preaching was good, he that would be saved should keep the law. But where to take the keeping, or how to be blessed, who had not kept the law and could not boast of works, no one knew, because the Holy Spirit was not yet there, Christ was not yet transfigured. Now follows a discord and disunity among the people.

V.40-44. Many of the people who heard this speech said: This is a true prophet. The others said: He is Christ. And some said, Shall Christ come out of Galilee? saith not the scripture, Of the seed of David, and out of the village of Bethlehem, where David was, shall Christ come? So there was a

Discord among the people over him. Some wanted to take him, but no one laid a hand on him.

196. It must have been a great and beautiful sermon that caused such a commotion and discord among the people that one said, "He is Christ," and another said, "He is not Christ.

So it is still going on today. It can be seen that it has happened as with the spirits of the mob; wherever they go, they look at you like this: You have heard many good sermons so far, it is true, but you have not yet heard the right reason; I will tell you the right truth. So, they can put it on. If one then has sleepy ears, then it happens that one thinks it is so; thereby the other sermon is soon put down, so that one says: "Well, I have not heard such things preached before all my life, I would not have thought that it was such a small thing. It is the same here.

198. Well, it is true that if it comes to pass, it is good. This man's judgment was right, for he had a command from God, and it was prophesied of him beforehand that he should do so; item, that Moses and the other preachers should yield to him. Therefore he says: You have not yet heard that which you are to hear. He had to speak this officially because of the prophecy and for the sake of John the Baptist, saying, "Hear me; I must stand out and open my mouth to the people and lead them to me. It behooves me, for I am to preach something special. And it shall befall him also, and he shall be judged to put down all other preachers, and against his preaching all other preaching shall be regarded as nothing. Just as when the sun rises and darkens the moon so that it looks pale, the moon and the stars lose their light and are no longer seen during the day, because the light of the sun is too great. Moon and stars would like to shine, but the sun is too strong with its brilliance and light. So it is in this also. The prophets are the stars and the moon,

92 Erl. 4", M-S14. Sermon on John 7:39-44. W. vn, Wsi-W". 93

But Christ is the sun Malachi 4:2, Psalm 19:5, and if he comes and preaches and shines, his word is so great that the others are of no account, and are not seen before him; though the moon and the stars also shine and shine very brightly. So, Moses, the law and the prophets are well taught and fine sermons; but against the sermon of Christ it is all nothing, for they are not different, as if on a day, against the brightness and light of the sun, some wax light were lighted, whose shine is not seen at all before the sun's rays and brightness, but must fade away. So Moses and the prophets also hide themselves from the Lord Christ. For Christ alone must do it; we must hear his command, that he says: Now comes the right light, which is commanded to me, I must shine; you star and moon stop with your shine, show your shine to you; they stand still, but they do not shine.

(199) So it is with Christ, to whom alone it behooves him to preach. He cannot exalt himself too much, nor exalt himself too high, nor make too great a disturbance; for he is the true light that kindles the day and makes it bright. But they that will imitate him, being wanting, do evil, and will make disciples after them, as Christ and the Lord Christ's disciples did. But they come after the resurrection of Christ, and they are rotten, they are not one with Christ, they want to be the sun themselves, and to eclipse Christ, the true sun. As Christ Himself says Matth. 24, 5. 23.: There will come after me, who will say: I am Christ, see there is Christ, there in the wilderness; item v. 26: in chambers, but do not go out 2c. For they pretend that my doctrine and the apostles' doctrine are nothing; they want to be everything, just as now the sun obscures everything.

200 Thus it was with the great teachers when the gospel began. They soon wanted to imitate Christ, that as Christ had darkened Moses and the prophets, so they also wanted to imitate him and be everything, as we have seen in Carlstadt, Münzer, and other heavenly prophets. No, it is not because of prosperity, but because of the

Command. It still goes on like this; there is not a fool or a dautaut 1) of the rats and papists who does not want to follow it. For when they saw that the gospel had risen, everything that had been in the papacy was darkened. Even though a little remained in the papacy, as the Ten Commandments, the Lord's Prayer; item, baptism, the Bible; but it shone as the pale moon, it has been eclipsed. But now they themselves want to shine, like the sun.

(201) Now this is a doctrine and a warning, which serve against the sects and cults. It was Christ's alone to preach thus, saying, "Whosoever thirsteth, let him come unto me." It is not fitting for any other man to say this, and it is not fitting for any other preacher, except I point to him and lead other people to his mouth, so that they hear his word and do not look at themselves, but open their mouths to him. He alone says: I am sent to be heard; as the heavenly Father also cries of him: Hic est filius meus dilectus, hunc audite Matth. 3, 17.; and the holy Scripture in the other passage, v. 7, testifies of Christ that the Father said to him: "You are my Son, today I have begotten you" 2c. You must not look at us preachers, but look at him and hear him; for I do not know how to do what he has done.

But the devil cannot help it; he has seen that Christ has come forth, and has declared that he is the Messiah and Prophet, and that he is to shine as the sun above the moon and all the stars, and to take the light from the stars, and he will do so, and he will raise up mobs who want to be the light, and will destroy and darken everything. But see thou out of it, and take heed, that thou find the right man and the right sun, and know them, and keep them. For there will be no lack of such scoundrels and false teachers; they have always been in the world. Many times more suns have been seen in the sky, yes, often three suns at the same time; item, that six or seven suns have shone; nevertheless, one must be the right sun; and shine

1. "Dautaffe" perhaps as much as: Deutelmeister. In Dietz's dictionary this word is not found.

94 Erl. 4s, 214-S17. Interpretations on John the Evangelist. W. vn, Ws-Lsss. 95

But all three are such that one cannot be recognized before the other; but the right sun must keep its place. So the same husks and the spirits of the wicked also come forth and shine, so that one almost loses Christ; they want to be bad Christ and boast of the Holy Spirit, other righteous preachers must count for nothing at all.

For this reason, let it be understood that it belongs to the man Christ alone, that he and his word may be heard. And all the Scriptures are directed that Moses should preach the law, but Christ should abolish this preaching of the law and make it dark, as the sun makes the moon and the stars dark. As you see that the stars do not shine now in the daytime 1) even though they are in the sky before your eyes, because the sun takes away their light. But when the sun goes down, you see the stars shining again; when the great light goes away, the little one begins to shine and shine. But when Christ, the sun, sets, God help us.

(204) But what befalls the man to whom it is due that he should make all things dark? He is to be the sun, and his word such a light of grace that one forgets all others; his preaching is to occupy the whole conscience, filling heaven and earth, so that my heart is free from the law, and knows no more to say than about Christ crucified, who is to be the day and the true sun, whom the Lord makes, as the prophets say. But how is he? Some say, "He will indeed do it; it has long been said that a sun will rise one day that will shine brightly; for the stars will not do it, they will not make a day. Now we have enough, we want to look at this sun, we wait for the blessed seed Abraha; he will do it, the man will be a prophet.

205. Others want to lift him higher, saying, "He is Christ." Some say: "A prophet cannot speak like this: To me, to me. He saith, Come, I will water you; he will refresh all the earth; he must have something to say.

1. From this place it follows that these sermons were held during the day, not in the evening. On August 26th the sun sets at 7 o'clock 2 minutes.

He will be higher than a prophet; it is the Christ who is promised. They want to go up and meet that they want to become great lords out of carnal opinion, and think that Christ will only be a carnal, fleshly Messiah and King. This is a childish, Jewish belief and delusion, just as we teach our children that our Lord God sits in heaven on a golden chair, has a gray beard and a golden crown; and yet with faith they are attached to the man, so that they come up and meet the man who has such a garment on; then, when they grow up, they are taught otherwise. So here the good people are also on this track, they want to go up. The apostles also worked on it, and thought he was such a man, who would rule there in the flesh; but there is nothing to it. The poor people want to go up, that the man should be Christ, who forgives sin and tears apart the devil's kingdom, and that he should darken the stars and the moon, so that he alone may kindle his light and let it shine; but it does not want to go anywhere, it has to block itself. Therefore they say:

Is Christ to come from Galilee?

It is an inconsistent thing, and they make believe that nothing more ridiculous and foolish has been said; they put a block in the way, make a hindrance, and push the poor people before their heads, so that they bounce back again, who were nevertheless on a right track; for they make believe that this sermon is too delicious, say that it is not possible that Christ should come from Galilee, otherwise that would be a bad Christ. But this is the wretched devil. In the 11th chapter of Matthew, v. 6, Christ says: "Blessed are those who do not take offense at me." This doctrine is and remains an annoying doctrine, if one wants to measure and grasp it with reason and get into it with our head and five senses, namely, that Christ wanted to be the light of the world and help everyone, when he went along as a poor carpenter who often did not have the dear bread in the house. Neither he nor his father Joseph had a foot of his own on earth, and in the end he was hung on the cross as the worst murderer. He was a poor servant.

96 Eri. "s, 2i7-zig. Sermon on John 7:39-44. W. vn, 233S-2342. 97

This annoyance is too great, it does not rhyme anywhere with the words: "He who believes in me" 2c.

Thus, the word of God suffers an offence, apostasy, hindrance and annoyance everywhere, so that those who want to go to it are thrown before the head, as happens here. They use a seeming argument, which is still used by all the wise men of the world, and thus repel many of them when they say: "Should Christ come from Galilee? Now it is true, the holy scripture has said, he should come from Bethlehem, as Micah indicates, and also names the tribe and place where he should be born. So the scripture is in both places. Micah says Cap. 5, 1., "Thou Bethlehem art by no means the least among the daughters of Judah. "2c. And to David it is said 2 Sam. 7, 12., A child of thy stock, flesh and blood shall be Christ. They knew that Christ would come from the tribe and blood of David and from the little town of Bethlehem. These sayings were proclaimed to the people that Christ would come from the blood of David and from Bethlehem.

But this man is of Galilee, where is not the tribe of David, neither was the city of Bethlehem in that same land. With this they are cast down to the ground, and lay all things low; and the wisdom of man also opposeth it mightily, because it cannot be denied; so can no man resolve it, and who shall rhyme it together? We know among the people where the Messiah comes from, they say above [v. 27. 1; both are known among the people. They knew both that he should come from Bethlehem and from Judah, and yet secretly, that they knew not whence he came, as the scripture had declared, that he should come secretly. Therefore John the Evangelist says that they themselves testified that he was born in Bethlehem of Mary the Virgin, of the tribe of Judah, and after that he went into Galilee. Some will have known this. But the others are good fellows, 1) speak here: Be evil and wise enough; you think we do not know the Scriptures? From Galilee no prophet arises, but from Jerusalem, and Christ shall arise from

1. Compare the note to § 122 of this chapter.

Jerusalem come. Therefore, because Christ is now going out of Galilee, and is entering his thirtieth year in his old age, he must not be Christ.

These are called the scandals and pleas against the dear gospel, as it is now said in the papacy that a doctor should come from nowhere except from Christendom and the church; so they stand up and rely on it as a goat on its horns. And it is true, there is no preacher outside the Christian church, that is impossible. It is decided that God does not want to make Christians, unless they are baptized and called by the Gospel. He wants to separate all who are called Christians from the world through the gospel and baptism. So there is no right preacher or prophet outside the church. This is what the Scripture says, and no one can deny it. Just as here the Jews say, "Out of Galilee comes no prophet."

It is a strong argument that moves many who know that our doctrine is right and can say nothing against it, and yet stand as a steady horse, saying only that the holy Christian church has not yet decided and approved it. With the word "Christian church" they capture both the simple and the great Hanses, just as this text pushes everything to the ground. Credo unam Ecclesiam Christianam. Item: Credo etiam in Spiritum Sanc

tum. Now, apart from this Christian Church, there is no salvation nor Holy Spirit, because the Symbolum says: I believe in the Holy Spirit, A Holy Christian Church. The Holy Spirit makes the Christian Church holy through His holiness, just as Christ also makes the Church holy. And here there is no need to waver or doubt, it is true, just as it is true that Christ came from Bethlehem and Judah. Therefore, no preacher should be sought or accepted who does not come from the Christian church.

211 How then is it done? they say: The Christian church has not yet decided, it is not out of Christendom; and then they wait for concilia and imperial diets, until the scholars come together and conclude there. Because this does not happen, they remain as they are. So now both the fools and the prudent speak, wanting to wait until it is decided by the Christian church, because one of them says

[A8 Eri. is, ris-WL. Interpretations on John the Evangelist. W. vn, they-Wis. 99

So, the other otherwise, the Christian church has not yet come to it; we want to remain with our fathers' faith until it is decided what is right; and so we thumb our noses at the simple-minded. Now, we do not deny that Christ should not come from Bethlehem, but neither do we say that he should not come from Galilee. So it is also true that he who is not in the Christian church, and whose doctrine is not decided by it, is a right false, unrighteous preacher.

This is preached enough, that God made a man out of a lump of earth, but the devil also took earth and made a toad or a monk out of it. Item, one says: Where God builds a church, the devil puts a chapel next to it. The Christian church is of two kinds. They call that the Christian church, which is not; and that is the right church, which must not be called the church. The question is not whether one should believe in the church? item: whether there is a church? but which is the right church, that is the question. . For whether there is a church, we are at one with the pope in the matter. We believe that there is certainly a Christian church, as the pope also believes; there must be a Christian church on earth, we believe this as firmly and strongly as he does. But this is the point, and this is the point of conflict, who is the Christian church? because the devil divides all the names, and falsifies them, as the pope also does. The Anabaptists say just that: they have baptism, and without baptism one cannot be saved. Now we do not ask, nor do we dispute, whether there is a baptism that makes one blessed. So it is also with the sacramentaries, where we confess that they have the sacrament of the Lord's Supper, there we are one; but about this the question is, which have the right sacrament? So also in the Christian church the gospel must be preached; but there is a dispute about which is the right gospel and who has it righteously? We are now discussing the same thing with the pope, whether they, the papists, or we are the right Christian church? whether they have and need baptism, the gospel, and the sacrament of the Lord's Supper rightly? They say: We have it right; so we also say that we have it right.

The quarrel arises over this. They persist in their delusion that we are heretics, as the Pharisees and Jews do here; then they cry out that they are good Christians, but we are heretics. We cannot and will not suffer this either; we suffer it with our hands, but not with silence. Well, the pope says that he is the Christian church; we say no to that, although there are some among the pope who belong to the Christian church, just as there are many among the Turks, in France and England, who belong to the Christian church; they are baptized, keep the gospel, use the sacraments rightly, and are true Christians. But that they now condemn us, and say that our doctrine is not right, and burn themselves white against it, and justify themselves with their laws, poems, brotherhoods and good works, and say that he who keeps these is a right Christian, and is the right Christian church, we say no to that.

(214) We allow this to happen, that they are in the Christian church, but they are not true members of the church; they have the chair, baptism, the ministry, the sacrament, and they are in the church, but they are not righteous. Just as there are many among us who are baptized, go to the sacrament, present themselves as Christians, and yet they are peelers in the skin, they are not righteous. Therefore we say: They are among the number of Christians, they have the name, appearance and vocation of the church and Christians, but therefore they are not.

215 You must therefore distinguish the true Christian church, which is the church in truth, from the church which wants to be the church and yet is not. The false church has only the appearance, but nevertheless has the Christian offices. For a prankster can baptize, read the gospel, go to the sacrament, and say the ten commandments; all this is and remains right; but he remains a bad prankster, and is not called a Christian, nor the Christian church, but is said to be in and under the Christian church, just as mice droppings lie under the pepper, and wheel under the corn, and help to fill the bushel. Just as in the human body there are fine, pure, healthy, righteous members, which man uses for his need.

100 Erl. 48, SSS-SS4. Sermon on John 7:39-44. W. Vli, 2S4S-2S47. 101

can. But after that there is also sweat in the body, butter in the eyes, snot, scab, boils and other filth. These things are in the human body as well as the ears, stomach, heart, fingers or eyes; but the filth is also in the body, although it stinks. So the heretics, false teachers, or ungodly, even in the church, are not natural, righteous members, but the filth that festers out of the body. Therefore it is true that no one will ever preach rightly unless he is in the Christian church. He can preach, but that is not enough; he must also have the Holy Spirit, preach rightly and live. He cannot do this unless he is a true member of the Christian church.

2l6. Now that they say they will wait until it is decided by the church, let the devil wait; I will not wait that long. For the Christian church has already decided everything. Just as the members of the body are to be one body, and must not wait until the devil says or concludes whether the body is healthy or not. We want to know and learn from the members, and not from the urine, dung or filth. So we do not want to wait until the pope and bishops say in a concilio: It is right, because they are not one piece and pure, healthy members of the body, but they are Junker Unflath and snot on the sleeve, yes, the dirt they are, because they pursue the right gospel, which they know is the word of God. Therefore it is seen that they are filth, stink, and the devil's members. Therefore it is said: The Christian church has already decided it, because everywhere they teach this way, and all Christians who have been baptized believe as this teaching says. This decision does not involve an outward meeting, but is a spiritual concilium, and one does not need a convention for this. One may assemble and hold a 1) concilium to order how to fast and pray, and how to dress, and how to confirm and confess the right articles of faith, or to judge other things, as was done in the Concilio Niceno.

1. "one" put by us instead of "none" which seems not to fit us.

But to decide the Christian doctrine whether it is right, there 2) one may not concilii to, but I say: I hold over baptism, and believe in the gospel, that it is right and holy, believe and hold over the sacrament of the Lord's Supper.

Then they say, "Yes, you do not believe correctly. Then it begins, and the quarrel arises; there belongs a spiritual concilium to it, that as I believe and preach, so my brother also believes, yes, so all Christians believe where they are; they are unanimous. That means One Christian Church, which believes in Christ, and which wants to be saved by Him, not by our works or merits; and what the Holy Spirit says to us, He says to all Christians, wherever they are. This is the Bethlehem and the tribe of Judah where Christ comes from. So it is also true that outside the church there is no prophet, no Christian, or teacher and preacher, for it is a body and soul that clings to each other as the members cling to the body, for they are members of the body. A fist that is cut off is dead, does not live, does not cling to the body; so also a heretic is cut off from the Christian church by false teaching and unbelief, and is dead; for those who are outside the Christian church are dead.

218 The Christian church is not called a heap full of bishops' or cardinals' hats, and it may be called a concilium, or from them a concilium, but not a Christian church. For the same cannot be gathered together in one heap, but is scattered through the whole world; it believes as I believe, and I believe as it believes; we have no offence or disparity in faith, we all believe One Christian Church; outside this Church all is nothing. So I believe; about this then the dispute arises.

219 Therefore, since the argument is so strong, be prepared to say, "This word 'Christian church' has two meanings, as do other words, for some are the true church and some are the false church. Show me now the true church. The pope also says that he is the right church, but wherewith will he prove it? You have the

2. Erlanger: so.

102 Eri. 4s, 2S4-MS. Interpretations on John the Evangelist. W. vn, W-n-Ws." 103

Gospel and baptism; we also. But see who has the right gospel and the right baptism, or the wrong one. The one Christ is right, but all heretics make a new Christ. The words are twofold. Every heretic has a special word, and also bears the name of the divine word. Item, the name of God is the most diverse word; one has probably thousands of gods. Mammon is a god; Francisci and Carthaeus order is also a god; everyone has his own god. Behold now. As the name of God is of one God and yet is drawn elsewhere, so that the name of God is interpreted variously: so also the name of the Christian church is torn apart, drawn from time to time. You must not turn to it, that they say: Here is the church. You say: I know that there is a Christian church, and I know the word "Christian church," but whether you are, I do not know. You may well boast, but the beautiful names shall not deceive me, for the heretics shall come under the beautiful name of God, Christ, and the Christian church, and deceive the world.

(220) Therefore it is dangerous and suspicious that they thus boast the name of the Christian church, as if it were the great art, and no one knew anything else before them. But say thou: If you want to be the church and have the name, prove it. Teach rightly, as the holy Christian church teaches; so live as it lives; prove your faith and the fruit of faith, and prove that you are the Christian church. But that they do not want to have the office of a true bishop, but persecute whom they will, and want to be godly princes and to be the Christian church, we must say that they are the church of the devil, for the Christian church does not deal with doctrine in this way. So that the heretics frighten and deceive many people with the name of the church, just as these also did here in the Gospel, saying: Christ is to come from Bethlehem, but that he comes from Galilee must be wrong.

So they also say about us now. Whether we are the Christian church, nevertheless because we are from Galilee or from Wittenberg

come, and do not wait until they decide it, therefore it must be wrong. So we say: Ei, from Galilee and Nazareth also Christians come, who preach and believe what is not pleasing to you, so we do not have to be Christians. But so long will we not wait, nor preach what they would have. Let us preach of the man who after this life will also give us enough. If we wanted to preach to please them, we would have become great lords for a long time; but there is (as they say) no counsel in it.

The tenth sermon.

Saturday after September 2, 1531. 1)

222This is the dissension that arose among the people concerning the doctrine of Christ, that some said he was Christ; some, he was a prophet; others, they roundly rejected, saying: Out of Galilee there ariseth not a prophet. This discord among the people is stuck there. Now we cannot say much about this, but these are examples and histories that serve to show us how it is with the people who hear the Lord Christ preached, and we receive strength and comfort from it against the great trouble that is called making error in the faith. For this is the highest, if they blame us, that our doctrine is new, and they want to remain with the old faith, and so strife and discord arise from the doctrine. For some say: I will wait for a concilium, and what the emperor and bishops will decide with the princes that one should hold, that I will also accept. This is the greatest annoyance, which fills the eyes, ears and mouth, and is difficult to bear. Therefore we need comfort, that we do not turn to it; it should and must be so, we will not have it better than he. If the gospel could have been preached without such confusion and discord, it would have been the same with the man Christ, who could preach better than the apostles. But because it happens to him, the Lord Christ, that when he preaches, there is a delusion of faith among the people, yes, a discord over his sermon; they know themselves to be in the wrong.

1. In the original margin.

104 Erl. 4s, [ss-229. Sermon on John 7:45-^49. w. vn, 2W0-2W2. 105

not to send into this new doctrine, one saying otherwise, the other so; this he, Christ, has done himself, that with his preaching he has misled the people.

223There are so many sects rising up, one wanting to go out here, the other there, that they make the people very suspicious and confused. Then you say: That there are so many sects, what can I do about it? A Christian who believes the word of God and preaches it does not have to accept it; there is no other way, so send yourself in, so that it will not be better in the world. If the sermon is God's word, sects rise up and proceed in this way, as we hear here.

The papacy had a fine reputation, it was all quiet; and although there were many monks and orders, it was all on one head, and in one man's fist, as the pope's, that there was only One Faith and One Doctrine. This is what one sees, and this is what one is still working towards. And it would be fine if there were one head to govern everything, but it is impossible, because neither Christ, nor a prophet, nor an apostle, has led it out like this. Therefore send thyself in, consider, that as soon as the gospel is given, there arises a strife and a noise, as the similitude in the gospel also shows Luc. 11, 21. 22.: When the strong-armed man kept his palace, his own remained in peace; but when a stronger came upon him, he divided his spoil.

Now the fault is not of the gospel, but of the enemy, the devil, who does not want to suffer the gospel. If we preached as the pope wanted us to, pretended to him and courted him, we would still have peace under the pope; but we served the devil. Therefore, there was peace under the pope; for everything was let go as it went, no one was against the other, the devil's teaching had to be God's word. The pope lay like a sow lying in the dung, and snores when it is scratched; but now he wakes up and stirs, because he is attacked and knocked on the skin; as such things now also come into our hands.

226 But let us be comforted when we see that many of them fall away; for there are

frightens people and makes them turn away, when they see that everything was quiet before, good peace everywhere, but now it is all full of mobs and sects, and such a horrible being that it is to be pitied. But turn it around and say, "This is what frightens you, but I accept it as comfort. For it is a sign and a sure seal that it is the true word of God. For if it were the word of the devil, it would go quietly and silently, as the serpent screeches along; but if mobs and sects rise up over it, it is surely the word of God. Because it must go thus, it will also go thus. It happened to Christ and the others in this way, and it will not happen to us in any other way. It also happened to Jeremiah the prophet, as he laments in chapter 15, v. 10, and cries out: "Woe to my mother, whom have you begotten in me? You have borne a man who is nothing but a quarreler; everyone in the country cries out against me; when I open my mouth, there is quarreling and unrest. I have neither lent nor borrowed on usury; nor does anyone curse me. He also says, "What shall I preach? I have determined to be silent and to preach no more, for if I preach long, I preach only my harm and shame. For this people brings God's word upon my neck; therefore I will be content, and let preach whoever wants to preach. Well, I would have liked to do it, he says, but your word was like a fire in my legs. The 120th Psalm also says, v. 7: When I kept peace, they began wars; when I opened my mouth, war and strife came quickly.

This does not happen when the devil preaches to his own; his doctrine is smooth, for he preaches what is easy for reason to understand; but here, since I am peaceful, and do not seek war, but would gladly bring all the world to salvation. When I preach the gospel, 1) war is already here, for the devil feels that people should be saved from his nets and yarns and led to the kingdom of the Lord Christ. Therefore he awakens

1. The preceding is incorrectly interpung in Walch and in the Erlanger: "is understandable. But here, since I am peaceful and do not seek war, but would gladly bring all the world to bliss, I preach" 2c.

106 Erl. 48, SSS-SS1. Interpretations on John the Evangelist. W. VII, 2SZ2-23SS. 107

what he can, and also wakes up himself 2c., wants to become mad and nonsensical. So the seeds of peace must have the name of waging war, must bear the name of discord; and again, those who break the peace, and raise war, boast that they are lovers of peace. Now let it be, the devil rages thus, and wants to make people stupid, so that they do not adhere to the gospel, and thereby insults Christ, the apostles and his own, so that they cause strife and discord. So they also accuse St. Paul in the stories of the apostles and say: "We have found this man harmful, and the rebellion arouses all the Jews in the whole world" Apost. 24, 5.. And Christ himself also says Matth. 10, 34.: "I have not come to send peace" or to make peace, "but the sword." I will make father and son at variance with one another. This is a piece and a consolation from the example, against the disgraceful agitation, and against the great washing and shouting, which even our adversaries are doing against us now.

V. 45. The servants came to the chief priests and Pharisees, and they said to them: Why did you not bring him?

These are not the words of the Lord Christ, nor a doctrine, but a history, which was preached after his sermon, against the trouble and against the useless mouths, because one must win this piece from them with patience. And here the Lord Christ shows how powerful he is with his own. The chief priests and Pharisees send out their servants to sing to the Lord Christ, and the servants want to be obedient to their lords and masters, and have it in mind to do their masters' bidding, and to seize Christ in the temple; and if the prison is very near to the Lord Christ, he could not have come nearer to it. He is commanded to be seized, and the servants come and have it in mind, wanting to seize him. Well, what happens?

229 There you can see what the human heart and thoughts can and do, how a heart is not at all powerful of itself and its thoughts. Therefore also the Psalm Ps. 33, 15. says: Qui fingit singulatim corda eorum, das

is, "He directs the heart of them all." Item, in the same Psalm, v. 10, it is said: "The LORD brings to naught the counsel of the Gentiles, and turns away the thoughts of the nations." Not only does God see their thoughts, but He also makes them change their hearts in an instant; He can turn away their thoughts and make others take their place. The servants are murderers, they want to catch an innocent man; their heart and thoughts are in the devil's obedience; but their thoughts they are not able to lead out. For when they hear him, it comes to pass that the thoughts depart, and get another and humble heart, and become the disciple and pupil of that master and preacher, whom otherwise they would have caught and killed.

230 This is a fine example by which we see that the angry nobles do not do everything they have in mind, nor do they lead them out. For where are they here? A year ago, at the Imperial Diet in Augsburg, it was decided that they wanted to dampen things in eight days, and they went along thinking that they wanted to wipe us out in a hurry, that this year should be our last. But what happens? When our Confession and Apologia were read, and they heard it, many fell back and said: We did not know this before, but heard that it was a doctrine that made all disobedience to the authorities, separated husbands and wives from each other, and caused all evil, sin, shame and vice, of which they had been told before. So when they heard it, their anger went away, although it still remains with some wicked people.

This is also the way it is done here. The servants become different people. Even though the Pharisees remain as before, they cannot carry it out, because it is not in their hands. They remain in their thoughts, which they have created, but they do not sing out the song. The servants have received pay, and are sworn to the Pharisees to be faithful to them, are obedient to their masters, come and want to catch him; but soon they turn the devil's obedience, and become obedient to Christ, but disobedient to their masters. They should have caught him out of fear; for they should ever be afraid of their masters, that the same should have

108 Erl. 48, SSI-SS4. Sermon on John 7:45-49. W. VII, 28SS-2SL8. 109

not throw him into prison, but it does not happen. What kind of heart is that? They become so brave and bold that they go back in disobedience to their masters, knowing that it will annoy their masters, and that they will be considered rebels and disobedient 2c.; yet they do not respect it all.

V. 46. The servants answered: No man ever spoke like this man.

232. they think, We will leave the man who speaks thus assaulted, and will not sin against God, and will let the neck go over it before. They become disobedient to their masters, defy their masters, and condemn them, become their judges, and say: Such a man ye make us to catch, and condemn his word, yet we say, feel, and know that here is vain GOD. We have never heard a man speak like this before. As if they should say: There is vain God in his speaking, and you take him for a devil, and condemn him. So the servants become strange teachers and doctors, who condemn the Pharisees, only from a few sermons.

233 And behold, Christ came not for peace, but to make mischief Matth. 10, 34. He separates masters and servants, and those who were at first well united, now go about in disobedience, and do the contrary, now become rebellious to their masters, and punish their masters with pretty words. Is this disunity not strong enough? They condemn what their masters do, and confirm the man's teaching, whose enemies they were before. The servants think: Our masters will be our enemies, may they counsel against us what they will, and may also have an evil purpose against us, it is not because of their thinking and purpose, but there is one in heaven who has it in his hand.

234 We also know that our adversaries still have plots and schemes, that they want to dampen our doctrine; this we may provide to them. Whether they give us good words, they still think to exterminate us and to reinstate their thing; they think that we do not know, and they think that they cannot miss it, so it must be to

meet what they have in mind. When they come together, they confer with each other about how they want to attack us, and they try to subdue us by force, because they cannot suppress it with cunning and art, and their thoughts and counsels are not hidden from us. But above all this there is one more thing, the most supreme. If they have been guessing for an equally long time, they have not therefore brought it out soon. There is still one who can turn it around. God comforts, and says: "If the hour does not come (come what may), and our enemies are as evil as death and the devil himself, they shall not lead it out and end it. We know well what the devil has in mind; not that he wants to make me a pope or bishop, and you a prince and mighty one, but he wants to destroy me altogether. As we see, then, that he sets up many mobs and awakens other ungrateful people, and would gladly set up a bloodbath so that everything would swim in blood. We have the advantage of saying, "Devil, you may be angry, but you will not be able to do it unless it is God's hour.

The servants are sent here, but not only do they become powerless, so that they, the angry Hansen, can do and create nothing, but they are also converted. The other great lords remain angry, but they can do nothing. It is a great comfort to know that we have such a strong hand over us, not only over us, but also over our enemies' hearts and minds. Our Lord God decrees that they creep together, deliberate and conclude how they want to chase and plague our sovereign, the Duke of Saxony, from lands and people; but let them be wise and wicked, if it goes to the meeting, then nothing will come of it. This we have before, that we know that they shall come to nothing.

No man has ever spoken as this one speaks.

It is a humble speech, but also a powerful speech. They do not say with hopeful words: You peelers, you want to kill the man who is of God; but they keep a servile humility with them,

110 Erl. 48, 234-2SS. Interpretations on John the Evangelist. W. VII, 2358-2381. 111

Let them remain masters, do not take them by the sword and by the power, they remain servants, and in their state. The quarrel is not about bodily things; they do not exalt themselves higher than they are, even as servants; but the quarrel is in the spirit. This is the real strife and warfare, that their faith and doctrine is different from that of the Pharisees; they do not want to be one.

237 And so a servant shall not flee or run from his master, nor a woman from her husband, though one believes differently from the other, for God the Lord does not want the estates to be divided, so the estates shall not be divided. But they must be separated, and not mix spiritual and physical disunity, so that as far as the Lord's authority goes, it is good; then let a servant serve with his body and be obedient, namely, according to the outward, worldly rule, as far as his authority goes, and the house rule, city rule, or land law is able. Let not the servant oppose him, let him not murmur against him, but know that he is his lord. But over and above this, that they are in agreement outwardly, and the servant serves humbly, the servant has another lord, namely Christ, who is a lord over the conscience and over the soul, and he should also be served. For the master of the house is not a lord over the conscience of the servant or of the maid. The servant can say to him, "Lord, I have committed myself to you with my body, hand and foot, but not with my conscience; I take no reward for learning and believing the word of God; I am free, and this is someone else's business; I will be at ease.

238 Therefore, when they are divided, they remain distinct, being one outwardly in matters of the world, and divided inwardly in matters concerning conscience and faith. Thus a servant can well suffer a master who believes differently from him, and a master can well suffer a believing servant with him, if the servant does what he owes. But if the master is unbelieving and wants to force the servant to unbelief, he is a tyrant. Just as these servants do, saying, "What do you want with us? We have been obedient to you as servants.

But you want to go too far, you want to have servants here who do against their conscience, and sin against God's commandment, and should offend against this man, that is, do against the faith and against God's word; we do not want to do that, we are not your servants there; therefore we come and remain servants of the other Lord, whom you have otherwise commanded us to catch.

It is a strong word that they speak in humility. They honor the preaching of the Lord Christ, and they confess Christ freely. Of course, they know that their masters want him dead; nor do they honor his word. And on such faith follows such a mighty speech, and they make a beautiful confession, saying: Do what you will, but you cannot preach like this; no prophet has preached like this. That is to confess the faith mightily, and yet with all humility, that he is Christ, the Messiah. Do not push their masters out of their dominion, they remain servants as before. Here we see that the enemies cannot do everything as they would like.

Then the Pharisees answered them, "Are you also deceived? Does any ruler or Pharisee believe in him? but the people who know nothing of the law are accursed.

He who has respect for it sees that it always happens this way when one goes against the word of God. The longer one resists the word, the more nonsensical they become. This is the first foolishness, that they snort at the servants in this way; but the longer they go on, the more foolish they become. For now they let the servants and the Lord go, and defile the innocent people, saying: Where have ye seen that any of the rulers and Pharisees believe on him? What devil told you? Did not Nicodemus, Joseph, and others believe in him? But they blunder in like this, they do not know what they are saying. And if they knew it right away, how would it work and sound, that they say: You shall not believe in him? because the princes and Pharisees do not believe in him. Wise men! shall they preach like this, when they are ten times more senseless? Is that honoring the faith, if I believe what the Pharisees, rulers,

112 Eri. 4s, SSS-2S9. Sermon on John 7:45-49. W. vn, Wgi-WW. 113

Princes and bishops believe? Even if one wanted to say: Harlots and knaves do not accept the gospel, therefore it is wrong. They should have ever read the holy scripture and know that it says: You shall not rely on princes, wise men and scholars Ps. 118, 8. 9.. What is this saying: Because we Pharisees do not believe it, it is not true, and faith is wrong? This is great wisdom, that if men believe not a thing, therefore it is wrong; and though thou hast God and His word, yet shalt thou not be sure that thou hast the right faith; but if men believe it, thou hast it; but if men believe it not, thy faith must be wrong.

241 So if they want to preach: What people believe, teach and do, you also do. What then do they do? Oh, they commit fornication, adultery, theft, usury and other sins, and live like harlots and knaves. That would be to lead the conscience on an ice, to point at people or men, as if men could not err; to despise, blaspheme and disgrace others who do not howl with them and blow the same horn. Thus human foolishness is poured out, that one should look around at people. But they will say many things, We Pharisees cannot err, therefore hold yourselves fast; we are without sin: whatsoever we speak, believe, or do, it is right and good, and without blemish.

But the Lord Christ indicates that when wise men begin to be foolish, a wise man does not commit a little foolishness, but the longer they rave and rage, the more foolish they become. Therefore we teach that no one is to be regarded, neither princes nor lords, doctors nor disciples, but my faith is to have no other foundation than the word of God. What the pope said in former times was called Christian truth, and were articles of faith, and were badly attached to men. It also happened that one sank into it and lost everything that is Christ and God's word. Therefore one should now say: Pope, Concilium and Doctors, we do not want to believe you, but the divine word.

They boast that such great people do not err. I let that go and pass in jurisprudence, that they do not err; let them also speak it, as jurists, that they do not err in external matters. For what do I ask about it, I may believe that they are not mistaken or mistaken, it does not break my leg; it is a worldly matter, does not concern my faith. But that they want to make it so that the pope cannot err in the Christian faith and doctrine, I say no to that, and I do not come to the sermon. We say outright: God has commanded that in matters of faith we should not look to any apostle, nor to prophets, nor to anyone else; for faith does not stand in human power, but on divine own power, and not on what the pope or emperor, the great crowd and Concilia believe, unless they have God's word for them, then I believe for the sake of the divine word, and not for their sake, and say: Prince to, prince to, let the Pharisees teach me nothing out, nor in. If they bring GOD's word, we say: GOD welcome. But if it is not God's word, we let them go; as here the servants let their masters be Pharisees, but do not believe and follow their teaching.

244 Then take hold of God's word with certainty, and you will know what you do or believe, or where you are at home, for a Christian alone knows what he believes or does. The others walk in darkness, and are quite uncertain of their status and nature, looking at faith as a calf looks at a new gate, and so one deceives the other, wanting to believe what the emperor or their priest believes. But believe then, you will see what you believe. I do not want to believe what the emperor, prince or Elector of Saxony believes, but what God's word is certain. So I know where I am at home, and I walk in the light, and I know where to wait for my faith. And will not bring me into the black hole, which is imagined for me, because I am uncertain, and do not know what is believed. And there faith is pure.

Otherwise, the others have made themselves God, and pretend they cannot be wrong. They are proud rogues. Fie on your mouth.

114 Eri. 4", SS"-"". Interpretations on John the Evangelist. W. vn, 2303-230". 115

They condemn all the people as if they knew nothing about God or the law. Do they not know that there is a God who has forbidden not to steal? Item, that there is a God who brought them out of Egypt? O they must know nothing; they take it all from the people, and ascribe it to them. O the people, they say, know nothing of the law, therefore they are condemned and cursed; we know everything of the law, therefore we are blessed and blessed.

The devil himself should not come and speak so rudely. They condemn the whole people, all their works, life, faith and worship; so our Lord God must go with them. But God is in the people; and though the common man may go, yet among the people there are some who are pious; though the nobility and the princes are devils in spirit, yet among them are some pious princes and nobles. So the Lord Christ has also had His own here, even though the Laurians, the Pharisees, are vain thieves. Why would we even want to throw away the house, as they do? Nicodemus will also come into play. But here the Pharisees consider themselves blessed, and condemn the people with their God. This is what we do when we are against our Lord God, and rage and rage against him and his word.

The eleventh sermon.

Saturday after Nativitatis Mariae Sept. 9, 1531. 1)

This is the history of how the servants of the Pharisees were sent to seize the Lord Christ, but were converted by his preaching, so that they neither feared nor were afraid to confess and boast of Christ as their Lord. This is written for the comfort of those who believe, so that they know that it is not in the power of tyrants to harm us, for God can turn their heart, their word and their work. We also need this consolation, so that when it comes to moves 2) and encounters, we may be certain of what evil befalls us through the devil or through men, for the sake of the teaching of the gospel that

1. In the original margin.
2. "zun Zügen" to the last breaths, to die.

they would not be able to harm a hair of our head with their own strength, if it were not imposed by God, and God would have it graciously. As the Lord Christ says Matth. 10, 30, that not a hair shall fall from our head without His will. It is lowly spoken, and the words have no honor, but it is highly spoken that not a hair of our head shall fall off. Reason does not understand it, and the contradiction is there, which even nullifies these words. For a Christian loses not only a hair, but body, goods, honor and glory, house and farm, so that it is even reversed, and so it would be said, "Not a hair remains for a Christian; so he is destroyed, he is condemned, and so he is cut off, so that not a hair remains there.

248 Christ turns it around and says: Not a hair shall perish; much more shall the body, goods and honor not perish. But the consolation is that we cling to the words, and confirm this saying with examples when trouble comes; otherwise there is no help. They have in mind and intend to clean up everything so that not a hair will be left behind; but God turns it around and makes it so that not a hair will be harmed, not a hair will perish; it is even the other way around. That is a beautiful comfort, they shall not pluck a hair out of our head without His will; they will not end what they have in mind. We must hold fast to this promise, that they shall not pluck a hair of our head, if he will have it; but he that loseth aught above it shall have it again. Now follows:

V. 50, 51 Nicodemus, who came to him by night and was one of them, said to them, "Does our law also judge a man before he is questioned, and know what he does?

They have caught themselves, the dear fools, that they say: Do also the Pharisees believe in him? There have fallen vain foolish speeches. As if to say, "You foolish, foolish people, how can you cling to this man with the mad, common rabble, who know nothing, and yet all the princes and Pharisees are against him? There they have

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have gone astray. They do not say that they have one standing with them other than Nicodemus and Joseph, who were attached to him. And here the same Nicodemus confesses Christ, but in Nicodemic he defends him; he is the Lord's disciple, but secretly, and protects him in Nicodemic. He does not say whether he is right or wrong, as these servants do here, but he carries the tree on both armpits, does not want to say that he is a heretic or a prophet and pious; but wants to say that one should deal with this man according to worldly law and the judgment of reason, and first interrogate him before condemning him.

250 This is Nicodemus speaking. He is silent that he should be heard as a prophet and that his teaching is right; but it would be fair, he says, if one did not want to hear from the divine word and the holy scriptures, that one should not break the worldly law against him, that one should not condemn anyone unheard. This is what God and the emperor commanded; the law of nature also says that one should not punish or condemn, but first let one come to the answer, and that he is rightly overcome. So the imperial law and Portius Festus in the stories of the apostles in the 25th chapter, v. 16, says to St. Paul: The Romans condemn no one, they have first interrogated him, he has then come to the presence of his accuser to answer.

So he would like them to let the secular law go and apply to him at the least, because they do not want to deal with him according to the Scriptures. Politely and reasonably, he wants to reject them from their evil behavior, but he does not expressly defend him that he is right in his teaching. He only says that they are going too high against worldly law; he does not say: You are fools and unrighteous, you act against law and against reason; but he goes out stupidly and asks thus: I command you, think for yourselves whether it is fitting that he should be seized and condemned, since you cannot bring guilt upon him.

This is another comfort, and here it is presented as an example of how our Lord God comforts and saves His own, as it often happens. For God is a wonderful man. When the princes at times

If they come together, and are wicked in their counsel, and have evil in their mind, and agree together, and want to make it out in fury and wrath, then our Lord God shall often give a Nicodemum among them, who shall speak into the play, and destroy all their things, and make them astray; that it may be seen that he hath their thoughts in his fist, even their own hearts.

253 There are many such examples in the Scriptures. When David was driven out by Absalom his son, a council was held on how to overtake and seize David, and Ahithophel gave Absalom counsel, saying, "It is a matter of one person, namely, David;" and he offered to go after David with twelve thousand men and deliver him into Absalom's hands. Now this was wise counsel; but our Lord God sent Chushai into the midst of the counsel, and when he came into counsel, he turned it, and made them astray, saying, Do not do it, Absalom, but this I counsel thee: gather all Israel; for thy father David is an angry man of war, or thou shalt lose 2 Sam. 17:1 ff. This is what our Lord God does. Chusai's counsel was sheer ridiculous; nor does he disgrace Ahitophel's counsel, who nevertheless gave wise and prudent counsel. Our Lord God is a master of this.

In church history, an emperor wanted to exterminate all the righteous Christians, and they were all to be judged outside the city. The captain, who was ordered to do so (whether he was a pagan or not), slowly went out to the city to be judged, and thought that the Christians should roll away in the meantime, so that he would not find anyone in the square. Then he saw that they were running out much more, and in particular he saw a woman with a child running toward the gate. Then he asked her, saying, "Where are you going? She answered, "Ad martyrium, that is, where they are going to judge the Christians, and I want to die with them. Then the centurion was astonished and withdrew with the people of war, not wanting to judge the Christians, disobeyed the emperor, and said: I will let myself be put to death before I kill another Christian.

255. thus our Lord God always sends it; if one thinks that it should now go to failure, then a Nicodemus or Chusai comes in, for example.

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the game, he turns it. So he can endure through one man and one person, and make a whole country go astray, yes, he can make the whole world go astray through one person. But if he has no person, he does it alone, and takes their thoughts and heart, turns it around and prevents it; that he can do. Sometimes he takes single persons, and thereby hinders all princes, and says: Defiance. Thus our Lord God comforts us and defies the devil, which makes him angry: no worse mischief could be done to him than that our Lord God should attack him so ridiculously and shamefully.

The devil, who would gladly throw them all into one heap, makes the princes and great men furious and angry, so that they have much evil in mind; so they also have power to lead them out. But God, who sits in heaven, laughs and says: "What do they want to do? do they want to kill Christ, my Son? O I will make this wisdom foolishness, and will take away the heart of their servants, that they hurt not my Son. Secondly, I will send a Nicodemum to make them false in their counsels. That is, the devil's mocking in the teeth; the servants and a single person, Nicodemus, shall make them astray. By this we shall see his great power, how easy it is for him to help and save. He casts a Nicodemus among them, and makes the servants also other people.

257 If he can do this by a single Nicodemus, so that he makes all the great merchants mad, and the great rulers and angry nobles miss their attempts, what would he do, if he needed his angels for this? What would he do if he came with twelve thousand angels? But God will not do it, he does not need so many angels, but says: Only alone, my child, believe in me, and cling to my word, there shall be no lack of help; I will be strong enough for my adversaries, and meet them with a strong arm, and make all the counsels null and void, to comfort you, and to defy the devil. And you shall have this as an example and a sign: The heap of the great Hansen I will repel by a Nicodemum. It often looks at you as if everything wants to fall to ruins, to failure and to the ground.

Remember, then, that if God can do this, and make believers of so many servants who want to catch Christ, and ward off the grumbling and great violence of the Pharisees by a few Nicodemus, and postpone it, at little cost to him, he will also find some counsel. If he protects us through angels Dan. 3, 25, well and good; if not, I have a comfort here and a sure sign that it is his gracious pleasure.

They want to wear me out, so that not a hair of my head shall remain; but this is my comfort, that they shall not turn back or bend a hair of my head. They have in mind to throw Wittenberg into heaps, so that not one stone will remain upon another; but we are not worth it, and can hardly suffer God to protect us from them; we would well deserve punishment. But God says: Yes, dear sirs, think only thus; but it would be well in the letter if you said: if God wills. But they say: We still want to do it. So God says, "I will watch," and if a Nicodemus or a Chusai should come in, he will mislead them, so that they do not know where to begin or where to leave it. The blues here and the wall of dirt will not protect us in Wittenberg, the Scharrhansen and Eisenfresser will not do it either, it is a paper wall; but the one above in heaven must do it, and send some Nicodemum or Chusai.

259 This is now this text, where we hear that if one should suffer something for the sake of the word of God and faith, that we do not become soft. For if something happens to us, and we only believe rightly, there is no lack of protection and shielding; he can easily do it if we only believe: "He resists the hopeful" 1 Pet 5:5, and will not dare much to protect us. He lets the devil pour out all his wrath, fury, malice and violence, but God laughs at it, and puts a word or a Nicodemum before their noses, so they are misled; or, if they think they have cut us all off, we have the consolation that they have not turned back a hair. Would to God that we were so pious that we would know it and be worthy of this comfort. Follows in the text:

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They answered and said to him, "Are you also a Galilean? Search, and, behold, there ariseth not a prophet out of Galilee. And they went home every one of them.

How mocking and pointed they have been. Above v. 48. they say: The princes, rulers, and Pharisees believe not on him, but the common man, so cursed; but here they are even fools, saying, "Art thou also a Galilean?" They do not grudge the pious man so much as to say: Are you also a Christian, or a Jesus of Nazareth? but give him a mocking, derisive name: "Are you also a Galilean?" do not call him by his right name, do not call him a Christian, but say: He is a Galilean. Just as in our time, when someone is a preacher, they say. What is he? A Lutheran. That must be a shameful word, as if he were a Turk or a Jew, and not worthy to be called by his name. They can do nothing more. Nicodemus has pushed them with one word, that they are mad, speak: We have said above [v. 48.j that there is no Pharisee or ruler who believes in him; and you Nicodeme, 'as a Pharisee and ruler, would believe in him?

(261) Neither should they so condemn Nicodemum, if they had first questioned him; but he hath troubled their consciences, and made them mad, that they know not what they say; they can find nothing against it. If they should say, though it be true, It is against the law that we have condemned him; that would be too much. Now conscience is before their eyes, saying, We have done it, and ordered that he should be caught and condemned unheard. And the law is thus before their eyes; they had never thought of it. They are ashamed in their hearts that they have done contrary to the law. So they are still proud: even though they feel that they have done wrong, they do not want to confess the sin; they do not say to Nicodemo: We have done it, it is true.

262 No, a trustworthy saint, when he sins, does not come to know his sin, or say, I have done wrong; they do not. That is where you get

He may feel it in his conscience that he is stuck, and his conscience is moved to shame in his heart; but it is not brought out that the mouth said what the heart feels, they remain obdurate. They do not confess the sin, and yet they cannot hide the sin; they neither say yes, nor no, but the heart says yes; but before they confess it, they do something else, and go out, scolding for a while the good pious man, Nicodemum. So one should eat the truth in oneself, go out, and disgrace and blaspheme others.

Thus also do our papists: Because they have felt that we have thus shot into them with writings, and have not lacked them at all, that they cannot pass, they go forth, blaspheming and reproaching, and reviling us; but to the matter they answer nothing, that they have acted contrary to the law of God, and have condemned the unheard, as these wretches also do here. They should answer: Nicodeme, yes, yes, you are right, we have been hasty, and we have done wrong, we have done contrary to the law. Then they say, "Are you also a Galilean?" They feel that they have done wrong; but because they have no excuse, and cannot excuse it, it must go through the Nicodemum; on which they have a cover of shame, so he must have the title: You are a Galilean.

This is what the enemies of the gospel always do. They are so perverse that they do not immediately get right under one's eyes, but they always flutter aside. If you tell them about an apple, they answer about a Turkish penny. No one can keep them on the track. That is a sign that they have been hit; that is why they seek evasion, escape and all kinds of plots, so that they will not be disgraced, but they will be a stain on us who have hit them.

Now this is a confirmation nostrae doctrinae, they like to embellish themselves, because they feel that they are hit. For if they had not been hit, they would not have made themselves useless. But while they go about, and strike aside, this gives us joy, boldly, courageously, and confidently, that we see that they are wrong, and we are righteous. You can say: From your own

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Confession and testimony I know that you are overcome. I have told you (Nicodenlus will denounce) that you do contrary to the law, so you reproach me a Galilean. Where do I come to this? I am not here to dispute whether he is right or you Pharisees: I consider that I have struck you, and that your conscience is caught and stirred; you have foxed yourselves in your hearts; I have told you the truth, my conscience is cleansed.

This is what our Lord God does for the comfort of his own, and he has written these three things: First, that he has our enemies' hearts, works and thoughts in his hand. Second, that he may have some man to make them go astray. Thirdly, that they may come out and testify by deed that they are unrighteous and fools. God disgraces them with foolish speeches; they must burn themselves out. If, for this reason, they do not want to go according to their thoughts, we have enough; it is a testimony of truth and justice.

There is no greater confession than when the enemy himself must confess that I am right and he is wrong. For this testimony, if the pope says that my cause is right, is much dearer to me than if all my followers, whom I otherwise have, said it. For there is this danger that they might confess my cause for friendship's sake, or for friendship's sake, and for other causes and opinions; but my enemy seeks with all his diligence how he may resist my doctrine, and yet can muster nothing against it. But if the devil confesses in the battle, and must say that our doctrine is right, who otherwise wants to devour and suppress our doctrine, it is a testimony that he is wrong and has been overcome, and we are well off. From this we see that our Lord God does not want to abandon those who are hard, he wants to help them so that they will not be disgraced; but the disgrace must go out on those who want to disgrace others.

Search and behold, out of Galilee no prophet arises.

268 They have been wise, and have well understood the Scripture, that Galilee has no

prophets. Just now v. 42 they said that Christ was promised from Judea, and that he should come from Bethlehem, and they are such fools that they understand here that Christ should come from Galilee, when he only wanders and walks through Galilee. Because he traveled through Galilee, he should not be Christ. It is well known that his coming, birth and future are from Bethlehem, and not from Galilee; but they understand his future as going in at the door. How if he had come from Damascus or Antioch, should he not therefore be Christ? So, if he had gone through the door into the temple, they could also have said: This one is not Christ, for he does not come from Bethlehem, but enters through the door of the temple. But they are fools, and remain so.

This is what happens to those who resist and oppose the gospel. God tells them to bathe themselves in their wisdom, and to cut themselves off and disgrace themselves, and see that God easily changes this. He does not dare much to protect us, but takes some Nicodemus, or after that his own enemies, who must condemn and disgrace themselves, but praise and justify us, that there is no need for any disgracer or judge, but the wicked must become his own judge. This is the highest art, which Christ begins here. This is how it will be on the last day. He will not pass many judgments, but they will bring these consciences with them in public, which they have now; the heart will be revealed, how it now secretly condemns itself here, and how it is with these.

(270) Nicodemus does not come to frighten them, but they condemn themselves and disgrace themselves; they conclude about themselves. It is a fine judgment. It is for the benefit of those who believe and are subsequently challenged and afflicted by the devil and the world, that they may learn how our Lord God can help us with little, and mock the devil's great wisdom, glory and power. This should give us courage, so that we know that he cannot and will not withdraw his hand from us (because we believe and remain steadfast). This text should be good for us.

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The eighth chapter of John.

The first sermon on the eighth capitet.

Saturday before Michaelmas Sept. 23 done, Anno 1531. 1)

V. 1-6. And JEsus went unto the mount of Olives. And early in the morning he came again into the temple, and all the people came unto him; and he sat down, and taught them. But the scribes and Pharisees brought unto him a woman in adultery, and set her in the midst, and said unto him, Master, this woman is caught in the very act of adultery. But Moses commanded us in the law to stone such, what sayest thou? And this they said, to try him, that they might have a cause against him.

1 Here another sermon begins. For we have just heard the story which took place after the sermon which the Lord preached in Jerusalem in the temple concerning eating, drinking, and the Spirit. Now when he sat down, before he began to teach, the Pharisees fell upon him, and brought a woman in adultery, and accused her before him according to the law of Moses, saying that she was guilty of death; for Moses had earnestly commanded this. Deut. 20:10.

2 This history is now described so that one may see a clear difference between the law and the gospel, or between the kingdom of Christ and the kingdom of the world. The Pharisees had heard that the Lord had preached much about the kingdom of God, that it was a kingdom of grace, wherein was forgiveness of sins. Against this, the Jews had the Law of Moses, which threatened the transgressors of God's commandments with wrath, disgrace and punishment from God. Just as the worldly authorities have this power, that one should punish gross vices and sins and not forgive them. These things seem to be contrary to each other. For in the kingdom of the Lord Christ there should be no punishment, but only grace and forgiveness of sins; but there, in the kingdom of Moses and the world, there should be no forgiveness of sins, but only wrath and punishment; for whoever sins there shall be stoned and put to death.

1. In the original margin.

The peelers would gladly throw the rope and cord over the horns of the Lord Christ, bring to him a woman who has not been condemned by the judge, do it for mischievousness, leave their laws in place, bring her before the Lord Christ, try what he wants to say, think they have blocked his way on both sides, he says yes or no, then he is caught. If he should say no, then the commandment of Moses was there, which says that they should be stoned. Then they knew that he could not speak against Moses and say no to it, or punish Moses; otherwise it would have been against the majesty of Moses and rebellious, and Mosiah would have been caught in the regiment, who otherwise spoke from God; and God commanded Mosiah that such should be killed. Then they thought, his mouth is shut, he cannot say anything, otherwise he would be Mosi's worst enemy.

(4) Secondly, if he were to say that they should be killed and stoned according to the law of Moses, as they themselves say, he would be imprisoned again, and his mouth would be shut, and they could say, "Where is his teaching? He said, "Come unto me, all ye that labor and are laden with sins, and I will refresh you" Matt. 11:28. He said to the sick of the palsy: "Be of good cheer, my son, your sins are forgiven you" Matth. 9, 2, as if he were a preacher sent to teach forgiveness of sins. This glory, praise and honor they would gladly cast down upon him, and put his teaching to shame. As if they were to say, "We have presented him with a poor little hurdle, but in spite of his neck, that he might come out and say, "Your adultery is forgiven you. Thinking that he is now stricken, and let the people stick, and will now draw in the pipe; for the way is lost to him on both sides.

Where shall he go now, the poor man Christ, if the hole is thus made for him? If he is to remain silent, it will not rhyme. If he says yes, it is against his sermon; if he says no, it is against his sermon.

2. Erlanger: "the."

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Moses. So they also say of us, scolding us, that we only hold a boys' school here in Wittenberg, that we teach forgiveness of sins; for it seems as if it is contrary to each other to punish sin and to forgive sin. Christ has a spiritual kingdom, and does not want to punish; he wants everything to be set free and counted free. Moses, however, wants to punish and not forgive. Now this is their opinion: Whistle, let your sermon be heard. This is what Moses says: He has commanded that they should be stoned. And here they practice a mischievousness, asking him for the right, which they knew well before; they do not want to learn anything from him, but only ask because they wanted to see him. For who commanded them, who told them to come to the Lord? But they sought that he might err, and fall into their judgment and right. What was it to the Lord Christ? If he is not a judge, nor a mayor, neither has he a sword. Therefore, because he sees their deceitfulness, that they try him in a matter that does not concern him and should be settled without him, but they want to defile his doctrine and make him a rebellious man, he also goes through that they must escape.

V. 6. But JEsus stooped down and wrote with his finger on the ground 2c.

He bent down and wrote on the ground for a while, answering nothing, as if he did not hear them. For he knew well that it was not his place to answer them, and so they were not worth answering, for this question was none of his business. Just as if a judge wanted a verdict from me about a theft, or someone else came to me and asked me what one should do with a lewd woman, I would think he was tempting me. Therefore the Lord also will say, What ask ye me? And will not give them his mouth, turning it elsewhere; neither will he look at them, nor answer them. But they do not let him go, and they want to disgrace him, and they insist that he should make a judgment and say either yes or no. Then he seizes them masterfully and speaks:

V. 7. 8. When they stopped to ask him, he stood up and said to them: Who among

Let him who is without sin cast the first stone at her; and stooping down again, he wrote on the ground.

007 So I also answered. Because they therefore go, and will not wait for their office, and perform the same as they are commanded, and will tempt him, and urge him, and compel him, he saith, If ye be not satisfied with your office, and desire to hear how things are in my kingdom, and how I judge, let him hear, He that is without sin among you, let him cast the first stone at her. It has been done right to them. They do not want to continue in their ministry, but to know his judgment, which is in his kingdom, so they hear it now. This is his judgment: If one is pious, then all the others are not sinners; and if one is worthy of punishment, then all the others must be punished. But if the sin of one is forgiven and remitted, it must be forgiven and remitted to all. But this is not how it is called in the worldly realm; there it is called thus: If he is an adulterer, he is guilty of death, and so is another. One is judged by his own work and piece, that where the deed is, there also belongs the punishment; otherwise, even if they are all wicked on earth, and one alone is an adulterer in his heart, the sword does not judge him, therefore he cannot be punished. Therefore, if you do not want peace, but want to hear a judgment from my kingdom, there is an adulteress standing before me, that is true; but there are many more adulterers in my kingdom. He does not deprive them of their right, and leaves Moses standing finely, saying neither no nor yes; but masterfully he tells them both. Why do you not do what Moses commanded? But if ye will judge according to my kingdom, let them stand. For my judgment is this: This adulteress is not alone; there is none of you who is not also as bad and wicked as this poor harlot may be. According to the law of Moses put her away, but according to my law let her go. But that ye will not judge her according to the law of Moses, I hear by this that ye ask me. So I say that yours is none, for it is as wicked as this poor harlot.

(8) Now this is a sermon that belongs to the spiritual kingdom of Christ, which says, "There is not a man on earth who is not guilty of sin".

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No one is excluded, be he noble, learned, citizen or peasant, from the youngest to the oldest Rom. 3:23, all of them, all of them, have been sold under sin and under the wrath of God, guilty of eternal death, hell and eternal fire; before God no one is righteous, but all of them have been sold under sin and are guilty of death, also eternally lost. Thus one preaches in the kingdom of Christ; and when this sermon comes, it raises up the sword, the judge, the chair of the magistrate, the town hall, the lawyers, the executioner and everything. For if one is righteous, they are all righteous; if one has sinned, they have all sinned. Therefore, if they are all alike, and there is no difference, there can be no judge: for she that sinneth is as pious as he that judgeth. Therefore in Christ's kingdom and sight there is no worldly kingdom or government, and no sword belongs to it; for they are already condemned, and the sentence is passed, that they are under the wrath of God, and under death, and could not be condemned any higher; there is also much higher and sharper judgment than is otherwise in the world.

(9) This then is the difference, that in the spiritual kingdom of Christ there is no executioner, nor law, nor authority; there they are all equal. Therefore, whoever wants to hear this, let him go and ask Christ, who says, "Which of you is without sin" 2c. That is, if ye would deal rightly with this question in my kingdom, and have a judgment of me, ye ask her that she may forgive you, and she ask you that ye may also forgive her; and ye all afterward ask me also that I may also forgive you. So are all of you beaten and pressed into one heap and cake; saying, Thou Pharisee, if thou wilt hear my question and judgment in my kingdom, which is spiritual, I say thus, If thou be clean and without sin in the sight of God, look and cast them. Yes, yes!

(10) So with this sermon he has run down and torn through their hearts. For these words are emphatic, especially when he speaks to their hearts and reveals sin, that God speaks to them, their sins become so great, and they become so afraid and anxious, and have so much to do with their sins, that they forget others, and think to themselves that they have sinned.

The other sinners are like saints to them. So they were startled with a thunderclap, and like a thunderstorm they were struck in the heart with lightning and lightning, and it became like hell; their whole heart was open to them like a register; they forgot this woman, and thought that their sin was written on their foreheads, and that what they had ever done was seen in their noses, and no one was allowed to look at the other. For they think that the stones look at them, and it has been a long time for them until they hit the hole and trudge out the door; They cannot lift up their eyes cheerfully, or look at a man, a house, the sun, or a dog, rightly and cheerfully, for their hearts are so crushed that they lose the five senses, and they can no longer suffer, nor look at others, but have had to run away badly here, and have stolen away from the temple, and have crept out, as a dog strolls out of the kitchen when it has burned its mouth.

This is how it is in Christ's kingdom. When thou comest thither, thou art as I, and I as thou, though we be not equal in the sight of the world. If I am an adulterer, and have stolen, 2c. and you are not, there is nothing in it; for I find much higher, greater knots in me, wherefore I am so afraid that I know not whither to go; for in Christ's kingdom it is said, "Let him that is without sin cast the first stone." Therefore, dear fellows, let the stones lie, I will not pick up any of them; let them lie and one another unthrown, let the stones fall, say: Dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris Matth. 6, 12. Luc. 11, 4.; they should say: Peccavi, pray God for me. There it is well laid; but they rush along much differently. If the rascals had remained in their regiment, they should not have heard this answer. But because they reach into the kingdom of Christ, he also shines forth as lightning.

12 In Mosi's kingdom and office it would have been different; there it has its opinion. The office is there; whether he, the judge, already has the same sin in him, that does not hurt; the laws, the law and office, or sword,

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Gallows and wheel is not man's and ours, but our Lord God's Rom. 13, 4. God's is the sword, fire, water and other punishments, he has said so, he will have it so, he himself burns, executes and beheads the evildoers. Whether you are a prince, mayor or judge, a villain or a knave, I shall remember that God's sword is given into his hand. And if I also have such an office, and am a wicked wretch, then say: Although I have deserved to have my head cut off first, I must nevertheless judge, and leave that in order. A wicked judge has God's gift, God's office, or God's command, just as a pious judge has the sword; just as he has body and soul, which is also God's creation. Item, he must eat and drink, and God gives his creatures to the wicked as well as to the pious. A wicked judge is a creature ordered by God, just as the sun and moon are created. So the evil rulers have the sword as well as the pious ones, and they should use it. Just as a wicked man should eat and drink and clothe himself as well as a pious man, for he should not destroy his body or kill himself.

(13) If the Pharisees had remained here in their nature and offices, and had judged what their office required, they would have remained content, and would not have been so snubbed. But if they want to be holy, and crawl into God's kingdom, and ask what our Lord God says about them, and how pious they are, and want to burn themselves white, that they are not peelers, then they will be answered: "Let him who is without sin cast the first stone at them. As if the Lord Christ should say: "Before the world I let you be pious, and your ministry also be right, even if you are a rogue and a knave; but here, in my kingdom, come here, and lay down your ministry, right and sword, as a poor knave; here you are condemned to hell. 2c.

14 Now this is that he says: "He who is without sin" 2c. It is a high, great and excellent defiance, who wants to falsify this judgment to me? In spite of one who now shows me such a saint as the Pharisees have been, a

Core and Ausbund among all people. They were the most holy; still they have to hear: "He who is without sin" 2c. How shameful is this spoken of the most holy people? Fie on your mouth, always outside the door, and do not come back when they blow your nose. If I want to be holy and pure, and he gives me such a slap and says, "He who is without sin" 2c. With this he has opened their hearts, and unlocked the register and the door, so that they forget other people. So they must be driven out of the church, and blown out of the kingdom of Christ, who are so holy, and with their works so rumpled in, he saith: I will soon blow you out.

(15) Now this is the difference between Christ's kingdom and the kingdom of the world, that Christ makes all men sinners. But he does not leave it at that, for it follows that he absolves them. The poor harlot is in trouble; it is no joke with her, she is convinced of the crime, and she is accused before the judge, and the sentence is passed and pronounced according to her right, that she should be stoned to death: This was not a song for her to dance to, her heart shall have boiled and fried with fear, and she sees no more, but badly the bitter death there before her eyes. The council and the witnesses are there, accuse and judge her, also conclude that she is worthy of death. When the heart falls away and says, "I did it," and the external judges and witnesses decide that she is guilty of death, she has already been dead in her heart. There is pure death, she has not stood deep in life. She may have had a hope, and sought a breeze from the man who wrote on the earth. For at first he presents himself as if he did not know her. But what a great comfort she hears from him, that he says, "Let him who is without sin cast the first stone at her." But she is still in it, and is wound deeper and deeper into it.

16 And such sinners also belong to this kingdom. Christ does not want lazy, shameful, loose sinners, who are sinners and do not want to be; or who want to be sinners and are not sinners. For they would that sin were not great, and they had no need of God; and yet would call upon and worship God's grace, as if

132 Eri. 48, r<-s-rss. Sermon on Joh. 8, 1-11. W. vn, Wss-Ws. 133

I had prayed enough, then I would be devout.

(17) And in former times I also did so in monasticism, saying: Today I have done no evil, I have been obedient to my prior, I have fasted, I have prayed; therefore, God have mercy on me! thought God should forgive me the sins which I did not think were sins, even which were not sin. And I still have this plague on me. These are called great sins, if one thinks for oneself. But they should be called real sins. For God's mercy is a mercy that does not deal with loose, half or imaginary sins that are not sins, but they must be righteous sins that you feel; not to fear God, not to trust, not to believe, not to love your neighbor, not to pray, not to listen to the sermon, nor to do what the Law of Moses commands, so that it all goes against the commandment of God, so that you cannot pass by, so that a true forgiveness may take place, which is not a joke, as is the case here with this woman. She is in adultery, she is not in fictitious sins, but there is the act of adultery. With such sins one must contend, and such sinners the gospel wants to fetch. And all of us have sinned in this way, and are stuck in it, especially the great knots that go against the first tablet, against the first, second and third commandments, of which the world does not know much. The sins dissolve one's spur drunkenness, and when the same come, they know how to accuse one finely, much more than theft or adultery can do; for the sins in the first table are much higher than the sins in the other table.

(18) This is how the kingdom of Christ deals with sinners, who feel sin, and are tormented, worried and tortured because of sin, so that the heart feels death when the law and the conscience say, "You have done this, you deserve death. Otherwise the other sinners do not. For even if they have the knowledge that they have sinned, they do not amend themselves, they do not feel the sin, but joke about it, they remain tomorrow as today. But whoever comes into it in such a way that it hits him right when it happens to this little door, he will be very careful another time.

19 Therefore Christ needs here the other piece of his preaching, namely, the forgiveness of sins. For the first office of his kingdom is to make all sinners. For the Holy Spirit is to punish the world because of sin John 16:8.. It is said to all, "He that is without sin among you, let him cast a stone at her." He says: No one is without merit of the wrath of God and death, sin, hell and eternal damnation. Those who are struck by it say: Awe, help, dear God! Who helps there? This adulteress stands in the gates of hell, and looks in; but the Lord raises Himself up again, and says: Woman, how art thou so free? Where are thy accusers, and where is the judge? Have they rolled over? They are deeper in sins than you; are you alone? That makes, they have nibbled at the kingdom of Christ; they wanted to be pure and holy, then he poured a hot broth or soup over their snout; as happens to the wet dogs in the kitchen. Then the woman again gets a breath of fresh air or a little comfort, for he speaks:

V. 10. 11. Has no one condemned you? She said, Lord, no one. Jesus said, Neither do I condemn thee.

20. the kingdom of Christ is not to condemn; I am not here to condemn you, but to forgive the sin of those who are like you, since before there was death, the devil, evil consciences, even since there were accusers and judges, tormenting people. In my kingdom it is said: I forgive your sin. For in my kingdom no one is without forgiveness of sins; therefore you also must have forgiveness of sins. My kingdom must not be desolate: all who are to come in, and are within, must be sinners. If then they are sinners, they cannot live; they must have forgiveness of sins. If I am a sinner, it does not remain so, the sins must also be forgiven.

021 No man therefore entereth into this kingdom, but sinners. But say not therefore, Let us now abide in sins. No, it means, learn to feel and know your sin; as these were not allowed to become sinners, they were before, and became much more so. For this was revealed to them: whoever is without

134 Eri. 48, Le°-2ös. Interpretations on John the Evangelist. W. vn, W98-s4m. 135

sin among them, he should throw the first stone at them. That is, a sinner who feels the sin. The Pharisees, the rogues, were not sinners, but became sinners first of all, since he said: "He who is without sin" 2c. They became sinners, but they despaired and staggered away, hiding their sin, hopeful, not expecting the other word, when Christ said, "Neither do I condemn thee."

22 Therefore these sinners alone belong to the kingdom of Christ, who know and feel their sin, and then catch the word of Christ when he speaks here, saying, I do not condemn you; these are the ones, this is the kingdom of Christ. He lets no saint in, he blows them all out, he pushes out of the church what wants to be holy. But if sinners come in, they do not remain sinners; he covers them with a mantle, saying, "If you have sinned, I forgive your sin and cover it up. It is true, sin is there; but the Lord in this kingdom will not see it, but will cover it, forgive it, and not impute it. So there is a living saint and member of Christ, who came out of an adulteress, who was full of sin, and now her sin is covered and forgiven. For even if sinners are evil-doers and boys, and feel only sin, they shall be forgiven; but only let yourself be seriously sorry, and ask God for forgiveness. If you have tasted what the law and sin are, and know how painful sin is, then see here how sweet God's grace, offered to us in the Gospel, tastes. This is the absolution that the Lord Christ speaks to the adulteress here.

The other sermon on the eighth capitet.

Saturday after Michaelmas Sept. 30, 1531. 1)

Then Jesus spoke to them again, saying: I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life.

In the beginning of the eighth chapter, we have the story of the adulteress; a great and glorious example of how the Lord Christ is to be seen in the world.

1. In the original margin.

stus proves his mercy on the poor woman who was in adultery, and proves by deed that the law, which is called stoning the adulteress, is under his power; yet with the humility that he does not take the adulteress from them by force, but when they went away and left her standing, he gave her up, and let her regiment fall into his; so it happened that he counted her free from her sin and free. Now follow these sermons, in which we shall hear how the Lord Christ has exalted his ministry above all the world's preaching, doctrine, and character, and has called to himself all those who desire to be saved. Therefore this chapter is full of heresy, and there is not a word of truth in it, but only doctrines of the devil, according to the judgment of the world and of reason; for no reason can suffer to be asked for counsel, that Christ speaketh rightly here.

24. the first proposition and saying must be the greatest heresy, that he says, "I am the light of the world." Then they say: What thinkest thou of this word, Ego sum lux mundi totius? What else is this said, but: Where I am not, there is darkness; where I go out, no one sees anything? What does Moses and all other teachers and doctors do, while he says: I am? He wants to be called Lux mundi alone, separates himself from all other preachers, so that if it is not said, I am, then everything is called darkness. If only he had said so moderately and demurely, and had made it more reasonable than: I am the light of this land, this kingdom, this house, this people, or this temple, then it would have been fair; but to go forth and boast like this, and to take the whole world in one mouthful, and to preach so low and heartily of the whole world, as that without him it is all darkness, that is preaching very high, and speaking after presumption, that he should shut up all mouths, and call all to be silent, and that all wise men should be called fools, and say: You know nothing, see nothing, are in darkness, and if I do not shine, it is not shined.

25 The Jews did not like this, so they put lime in his cherries, saying, What do you testify about yourself? Say

136 Eri. 4S, SS8-27". Sermon On Joh. 8, 12. W. VII, 2401-2404. 137

to him: One's own praise likes to stink, and: He who has been wronged by his neighbors must praise himself. Say: How could one speak more foolishly than when he speaks of himself and praises himself because others do not want to praise him? I do not hear your neighbors saying it; they are all silent, and if you have done badly, you do as fools do and praise yourself. Therefore it is a presumptuous and very annoying, proud sermon that he may appear before the proud people and great doctors and pretend that they should all be called blind fools and darkness, and against this he says: "I am the light of the world.

(26) Now there are such people still today who want to destroy the gospel and even disgrace it; to them, too, one must first say these annoying and heretical words: "I am the light of the world," and say: Dear bishops, popes, cardinals, princes, priests, and monks, you are all in darkness with your doctrine, unless you preach as I preach, and as Christ preaches. Such is not to be suffered, and is heretical and shameful. Secondly: Even if it were true, and I can say it with a good conscience, that Christ is right, and our preaching is also righteous, and if kings, princes and lords do not accept it, they are all condemned and lost, it is nevertheless out of all measure harsh and annoying that one should boast of himself when St. Paul says, "I am a Christian. Paul says: "I am an apostle and doctor of the Gentiles", sent to be a minister of the word in the whole world, and to be a light of the Gentiles in the world, that they might be saved 1 Tim. 2, 7. 2 Tim. 1, 11.. So he also boasts, defies and rumbles along. If it were true, it is annoying to boast about oneself, the world cannot stand it; therefore they say: Laudet te os alienum; and Cato the heathen says: Non te laudaris, nec te culpaveris ipse etc., because it stinks in the eyes of the world when someone praises or scolds himself; fools are in the habit of doing this. If I am to be worthy of praise, honor should be held high and made high by another origin. In himself it is damnable and heretical to say that he is the light of the world; after that it is also foolish before the world, and

is disgraceful, even if it is true; it should be done by someone else.

But it is still going on nowadays in this way. Everything must remain both: Christ must say that he is the light of the world. There is also truth in it, that apart from Christ all is darkness; and therefore he must sing it of himself, and become a cuckoo, calling out his own name. I must also do it, and every preacher. For if I do not praise myself, I must wait a long time for another to praise me; they do not. I must be sure that our teaching and preaching is right, that it is the Word of God and the light of the world, and such light that without your light everything else is darkness. Then I must boast that I am such a preacher or pastor, a teacher of the truth. For if I cannot boast that I am such a preacher, I am betrayed, and it would be better if I had never been born. For if I am to preach to others, and lead them to Christianity, to baptism and eternal life, I must first be sure of the matter myself, that the teaching is right, and that I am a servant to it, that it is the truth, and not my word, but Christ's word, and that I am a righteous preacher. Now when I say this, it is soon said that I praise myself. So a mayor can say and have the glory: I know that I am the mayor here and the authority, which I do not doubt. Duke Hans of Saxony can say and boast that he is ordained by God to be Prince of Saxony and Lord over this city and country; he also does it, and must do it, and write above in his letters: By the grace of God, John, Duke of Saxony. For if he were not certain of this, and could boast of him, it would be bad. The parents must also say that by God's grace they are the parents of this son; and a child can also say: Father, by God's grace I am your son. A householder can also say: I am master of the house, I am father and mother, that is my name and glory.

28. such boasting comes from God's command, since each one is sure that by God's command he has the office, and that it is God's command.

138 Erl. 48, p79-272. interpretations on John the Evangelist. W. vu, 2404-2407. 139

His sermon is God's word, his regiment is God's judgment. So he who boasts does right. If one then says: Yes, they are fools who boast of themselves. Well, it is true; but you know that I do not boast a preacher of myself; item, I do not boast a prince of myself; but there is another one behind who also boasts, namely our Lord God, who has commanded me the office, and says that I should be a father, a preacher, a prince, an earl, a nobleman, a citizen or a peasant. If he says so, then I do not boast alone; but if I boast apart from God, then I would be a fool. As if a spirit of the mob came and said, "I have been sent here to preach," I would say, "Wait, you are boasting yourself, for you come from yourself; you have no more witnesses than yourself alone; I feel in my heart that your boast is not true, that your neighbors have done you wrong. He boasteth himself alone, and hath not him in him that saith, The Holy Ghost hath commanded me to preach. If anyone came to my house and said, "I am to be the host," I would say, "No, brother, the Holy Spirit has told me to be the master of my house. Holy Spirit go, Holy Spirit come; go thou forth, and leave me my servants, my wife, my children, and my goods. When did the Holy Spirit command you? I also have the Holy Spirit, who has God's command, which is this: I am commanded by God to rule this house and this household; I am the Lord, and you know it.

29 So it is also in worldly matters and with the authorities. It does not read annoying, but stands well, one may boast so, yes, one must leave princes the glory that one writes: We Hans, Duke of Saxony. God's testimony is there, besides the Scriptures, and if the world is so wise that it knows that God's command is there, one can suffer it. But in spiritual matters they cannot stand it when I say: I know what I am preaching against the pope and the spirits of the pagans, namely, that it is God's word, and that I am quite a light with my teachings, but they are all darkness. The spiritual office does not want to sound like this, but wants to have such an appearance as if we were boasting about ourselves. This makes one focus solely on the person, and

does not look at the office; when a pastor preaches, one thinks it is only Johannes Bugenhagen, Pomeranus, who nevertheless has the testimony with him that he is pastor fei. No, Johannes nor Martinus shall not do it to me; but they are parish lords, just as Duke Johannes is the prince of Saxony, father and mother, the parents, are lords in the house; that is then another man.

30 In the worldly government it is not so bad to boast and say: I am a father, mother or mayor, because I know that the angels themselves say so to me. But here it is ridiculous, if it wants to boast Christ, he is the light of the world, there one says soon 7 Boast thou little herb, thy father's cabbage would be gladly great; and it must be an evil boast all there. Well, says Christ, it is a true glory, it stands before your eyes: I know that I am the light of the world, and the Father has commanded me, from whom I am sent, he gives me the testimony, I am it not from myself. If I were a single person by myself, it would not be possible; but now I am a common person, 1) and have come and been ordained to be the light of the world; wherefore I justly boast. For if a preacher came and was twenty-four times more learned than I am, I would not let him preach here; and even if I were as learned as I am, I would not preach at Leipzig, for there I am not commanded to preach; they would not give anything to my fame there, for I would boast myself. A father must also say, if another were to say: I am the child's father or mother: Not yet, let only ask who was at the wedding, who was watching when the bride was laid, and who led the bride to the church. I and you, and each one must be certain of his office, the art we have, that each one may be certain of his office, that he may know, in the office I am, in the state I live, that pleases God well, he wants me to be a father, mother, husband and wife.

1. i.e., a public person, as opposed to a private person.

140 Erl. 48, S7S-S7S. Sermon on Joh. 8, 12. W. VII, 2407-240S. 141

(31) Earlier, we did not know this in the priesthood, but it was thought that one could not serve God in this state if a husband and wife begat children, or if one cultivated the field (2c). We did not know about the certain vocation and glory that we have from the offices, but we ignored it and thought that if we were to serve God, we would have to become monks and nuns. But now I can say: I stand in this office; in spite of the devil and the world, that he may rebuke this office to me! I know that I am a preacher, an apostle or prince. Doctor Johann Pommer can speak: I am a true pastor and preacher at Wittenberg. Duke Hans, Elector, can say: I am a prince of Saxony. Here is a great difference between boasting and vaunting. He who boasts of himself is a fool; he who boasts of all his office is no fool; for to boast of the office is not to boast of oneself. As the Jews here mean that the Lord Christ boasts of himself. But he that boasteth his office boasteth not himself, but he honoureth him that commanded him the office; he boasteth not himself as his office, but as he that gave him the office, and commanded him to boast of the office; the boast hurteth not, that he saith, "I am the light of the world."

With this teaching he overthrows everything else that is preached. For there are many doctrines on earth. The highest teaching is Mosi's law, the ten commandments, if they are well preached; yet they do not bring man out of darkness into light. The law does not teach how man can live forever and be saved. In this teaching one hears what one should do (as the ten commandments preach about our works), but one cannot do them. If this preaching remains alone, it does not bring man into the light; it teaches how to do good works, but man cannot do them; he only has it alone. Another teaching is needed, namely the gospel, which says: "I", Christ, "am the light" 2c. For otherwise it is impossible for you to be saved, for you are in sin and remain in it, stuck in darkness, and the law leaves more than that.

1. "hats" here stands for: has it, namely this sermon.

it helps. But the gospel says: If you believe in me and see that I, Christ, died for you and took away your sin, then you are helped. Now if you stand on this, this teaching does not teach you what you should do to God, but what you should take and receive from Him 2c.

(33) This doctrine, or the first light, is the moon, which teaches the fruits of a good tree, which we ought to do; the other light is the sun, which teaches of the new man, of another tree, to receive the gospel from Christ. Here we hear from where and how man becomes good, which is through faith. So the gospel is a sermon, not about our works, but about graces and gifts, what God does for us and gives us through Christ. The Ten Commandments tell us what we should do to God. Now the moon shines at night, but it does not make day, it still remains night. But Christ is the true sun, who makes the morning and day dawn, and teaches us how to attain salvation, to be delivered from sins and death. Therefore he also says, "I am the light," shining into the whole world; for he alone saves from sins, the devil, death and hell.

(34) This honor and knowledge the Jews and the whole world did not know; but now it begins again, and shines not only among the Jews, but into the whole world, preaching that sin is condemned through Christ alone, and we are freed from sins without works, without our glory or our doing, through the death of Christ alone; this is the preaching of the gospel, the light and right brightness of the sun shining through the whole world.

35 Therefore the Lord Christ doeth right: for the doctrine of it is right in itself: he is the light of the world. On the other hand, he does right to boast of himself, not shying away, not remaining behind, but saying, "I am he," and drawing the whole world to himself, wanting to be the only one, wanting to teach alone, wanting to be the world's teacher, master and forerunner, the others to remain disciples, and all to go to school with this man, professing this master, and saying that they were in darkness, but now they see that they are the light of the world.

142 Eri. "s, S75-S77. Interpretations on John the Evangelist. W. vn, 2400-2412. 143

the sun. Malachi also calls Christ the sun of righteousness; under his wings shall be our salvation. As if to say, Christ our Lord is the sun that rises in all the earth, and shines through the preaching, and shall enlighten your hearts; for otherwise you would know nothing of him. He shall shine upon you foolish and fainthearted hearts; they that are under the wings shall gladly hear, see, and feel this brightness; and whosoever believeth in him, and putteth his refuge under the mother hen, the same shall be blessed. Under these wings alone shall be salvation, and no other blessedness; but he that will not abide with her must perish. He is a noble hen, a cockerel of his; whoever takes refuge under him, he promises salvation and blessedness, eternal life and forgiveness of sins; he shall not want, for the sun shall shine upon him.

Whoever follows me will not walk in darkness, but will have the light of life.

Who can do this? It is done by works and by example. Although this also means to follow Christ, Christ draws the disciples to himself, saying, "Follow me, keep my teaching. For to follow Christ is to obey his words, to preach that he suffered and died for us; that is, to obey his words with faith. He who believes in me, who adheres to me, who relies on me, who will be saved, who follows Christ with faith and adheres to the light: he does not throw himself on saints, nor does he follow heretics; for there one follows false men, erring lights, fluttering spirits, who seduce people in the field at night; but this is rightly followed, to follow in faith, to rely on him. After this there is another consequence, to follow his example, to do his works, and to suffer as he suffered. Now he says nothing special about this, but here he wants people to see the doctrine and keep to it, and to depart from all other doctrines that do not preach Christ, the light. For he that believeth on Christ abideth not in darkness, but hath the light of life.

37. now he transfigures what is, "to follow him"; that he will see a following light, since

from which he lives. For he saith, He walketh not in darkness. Here you see what the consequences are. For such light is not obtained by works, since one lives by. The sun cannot be comprehended with the senses, but is seen only with the eyes; and when the eyes are opened, the light and the brightness soon follow. So Christ is not understood by good works, but you must open your eyes of faith, recognize, hear, and let the word shine into your heart and recognize it. By the light we shall live, the light will not let us die, by the light we shall live forever.

(38) Now this is lying and heresy among the world and among the Jews. Shall our forefathers and grandfathers, they say, all have been eternally lost and eternally in darkness? Do you think they were all fools? Now all who have come to Christ are blessed; by this light they are all preserved; as the Lord Christ said John 8:52, 56, "Abraham died," but "he saw my day and was glad," that is, he saw my light, my brightness, this sun shining upon him, which now also shines and glows upon us. This is the truth preached, and the doctrine of the Gospel extolled very highly; but it is all heresy in the eyes of the world. So it is with us even today; we still have to hear such cries.

The third sermon.

Saturday after the 17th Sunday after Trinity October 7, 1531. 1)

(39) Now these are two teachings; the one is that Christ here abolishes all the preaching and worship places that may be on earth, even Moses himself with all his worship, which was given by God, and calls all the disciples to himself, saying that he is the Master, so that whoever intends to serve God without Christ, the Master, will walk in darkness. The other teaching is comforting, that whoever follows him shall have such light to lead him to life, and shall also have eternal life. And these are mighty words, that he speaks: "I am the light of the

1. In the original in the margin, but there erroneously the seventh instead of the seventeenth Sunday after Trinity.

144 Eri. "s, 277-Wo. Sermon on John 8:12-15. W. vn, 2412-2114. 145

world." As if he were to say: No doctrine, no church service, be it ever so great and beautiful, will be able to help men out of darkness; everything is damned, everything must go to hell; for I alone am the light. So tear us away from all lights, teachers and preachers, so that we may stay with the preacher Christ alone and stick to him, or else perish and be lost forever in darkness.

40 But the world has no desire to do this, but wants to be the devil's martyr, and is well ridden by the devil, and runs as if it were mad and foolish. When it enters into the devil's service, or into a false worship, it works diligently, gives great alms, fasts, builds churches; and yet it is all in vain, damned, and basically lost, as we, alas, have tried to do in our classes. Has it not been a plague that one has allowed oneself to be persuaded, and many a one has gone on pilgrimage to St. Jacob in a cuirass, willing 1) and barefoot? (also some lurk in the Grimmethal) and the whole night from not slept, and thus a soul from the purgatory want to redeem. But now that the holy gospel, the right light, is shining, people cannot be persuaded to give a penny to the service, or to lift a finger in honor of God.

(41) But the world delighteth to abide in darkness, and to bear great vexation; the devil also hath greater martyrs than Christ; hell is more sourly deserved for them, than heaven for Christians: the ungodly do greater, more rude work. But the Christians suffer, and have a peaceful, quiet heart; whereas the wicked have no rest in conscience, and by heart they torture themselves to it, and make them great heads with the lousy caps; it will be more sour for them to go to hell, than heaven is for Christians. They want to be masters and guide us, but do not tell us to follow Christ. But it does not help them, no matter how well they mean it and how much they put on them. What does it help that they say: Now I have meant it so well, prayed so much, fasted so much? because the Turk also says it.

1. i.e. dressed in wool.

It does not help the Jews, as St. Paul says Rom. 10, 2: Habent quidem zelum, sed non secundum scientiam. I myself am a witness of the Jews, he says, that they serve God with greater earnestness and zeal; but it does not help them, because they do not want to learn the art that we can, since we know that the law of Moses does not help, good opinion and their own worship do not help either; but look to the light, cling to Christ, and follow his teaching; this I advise you, this is the right good road that leads to eternal life. This is the road we are to take, though it does not appear to the world; it is a vexatious doctrine, and it is evil for us to go over it; but he does not deny it. He says, "Follow me, and I will teach you rightly and lead you to eternal life, and that you may escape death, sin, the devil and hell, and be saved. Whoever then does not like this comfort and this teaching, let him always go.

(43) The Jews will not have it, and feel the vexation that is lifted up at the boasting; but it must be boasted of. Humility is no guide; you will not get to heaven unless you are proud and hopeful. But it does not have to be an unchristian hopefulness. One should insist on this art and defy it, and be hopeful in the Lord. Otherwise, whoever boasts and is hopeful is a hopeful ass, and such boasting is forbidden when one boasts of himself and what is his own; and what fools are, they are arrogant and proud, and boasting of oneself is not right.

(44) Therefore there are two kinds of glory: One is glorying in oneself, that one is rich and mighty, and has great friendship, and that he is happy. The world defies this, and this is the world's stinking glory, which has no good reason. After this there is another glory, of which Christ says: "I am the light of the world, whoever follows me" 2c. This is such a light that otherwise there is darkness where this light does not shine, and when it is extinguished, nothing shines. And whoever follows me, to him I give life, showing him where life is, and pointing out the way for you to get there; not by your good works, but by my death and resurrection; that is the way,

[146 Erl. 48, so-sss. Interpretations on John the Evangelist. W. VII, 2414^-2417. 147

so I shine. Now this is a great hope and glory, that a man should come forth and say, I alone am all. Reason says, Be something; but let another be something also; wilt thou be all? we will not suffer such arrogance. Awe yes, thou art wise, wilt thou call all holy doctors darkness, and be nothing at all and unjust? They are annoyed by that, that is why they say:

V. 13. Then the Pharisees said to him, "You testify about yourself; your testimony is nothing.

(45) They say, Thou bearest witness of thyself, therefore it is false. In the sight of the world it is certain that he who boasts and praises himself is a fool; and this is rightly said; one should not believe such a one, and God does not allow it to be true and that one should believe him. Therefore they say to Christ, "You praise yourself, your neighbors have done you wrong, you sing a little song about yourself; it does not sound good, both fame and doctrine are lies.

(46) So we also have to hear it said to us, "You are stubborn fools, stiff-necked, you will not listen to anyone. I have had half a shock of such spirits accusing me of such things; but I thank God that I cannot boast of my great art, holiness, or life; for I have lived in such a way that I may not boast of it, with blasphemies and other things. But the glory I have, so proud-headed and stiff-necked I am, God grant, if emperors, popes and bishops, universities, doctors, or all angels meet, I boast of the gospel, and will not depart from it; as St. Paul also says to the Galatians in chapter 1, v. 8: "Cursed be he that preacheth any other gospel than I have preached." That is hopeful enough: he stiffly defies all angels and men in heaven and on earth. I must have hope, and no one shall take me from hope; and if I could only be curmudgeonly and proud enough here, it would be well, for I stand not on myself, but on one who is called Christ, into whom I have been baptized.

47. then one cries out: Shall the

Pabst, don't you also want to hear the Concilia? No, 1) I don't want to hear it, I don't want to do it, you must not persuade me to give up a hair's breadth. Then say: Yes, you are hopeful. Yes, you answer, I will be faithful. In the world, one may concede to another, and as for me, you will find such a humble brother in me that I will even lie under your feet. Do they then say: How hopeful art thou? Thou shalt say, "It will not be otherwise; call me trustworthy or not; I will be proud here, and know it well. Separate Christ and me, and know what concerns me, I will gladly humble myself, and let them trample on me; but do not trample on Christ and his word; for if you will not have Christ, I will not. So they blame the Lord Christ and his teachings, and they, our enemies, want to be called peaceable and humble, but we are obstinate, stiff-necked and stormy heads. Yes, we also want to be so in the piece that is called Christ, in Christ no one seeks patience, no yielding with me; but here I am stiff-necked, because it does not affect me. You attack me in a place that is not mine; but if you attack me in my bodily goods, body or neck, I will gladly yield to you. But the world does not respect that I want to leave with my goods and my skirt, but gives pellem per pellem. The devil says that he does not want to have the unblemished shells of the nut, but he is looking for the kernel, Christ. But do you hear? No, I will not give it to you, it is not yours if all the devils on earth were there. This is our defiance, that we are in the light, that is, in Christ, which brings me to eternal life; though it grieves thee, yet let us be proud, and let us be called gross asses and headless.

V. 14. Jesus answered and said unto them, If I testify of myself, no testimony is true.

48 He will say, Ye say that my testimony is false, because I boast of myself; but

1. "No" taken by us from the altm edition. Erlanger: Well.

148 Erl. 48, LW-s8t. Sermon on John 8:12-15. W. vir, 2117-2420. 149

I do right, and when I testify about myself, I tell the truth, it is not a lie that I am the light of the world, I testify the truth purely and honestly. It is not a false, carnal, but divine glory that I must do, that I am the light of the world; otherwise I would not come to my office, nor would I carry it out.

49 Therefore I am also a Christian, for I have been baptized, and believe the gospel of Christ, that he died for me, and consider it that he redeemed me with his blood, though I believe it weakly. Then I am a living saint, and a teacher of the truth, and am lux mundi. For a priest in his parish should be lux mundi. I cannot boast too highly, for I do not boast of my own things, my art, stinking power, money and goods, but of what I have received in the divine word and in baptism, that grace has been given to me to believe, write and preach. Forasmuch then as baptism, the death and resurrection of Christ, and the word of God and blood of Christ are holy, that I may be sprinkled and daily bathed in the baptism of Christ through faith, I have a sanctuary with me, which also makes me holy for the sake of the bath. When we are bathed, we should say, I am clean; as a clean body says, I am washed; and a bride says that she is adorned, that everything around her smells and tastes good; for there is the matter of which one boasts. So let us also boast of this which we have received: It is not mine, but it is given unto me in baptism: and if I deny it, I dishonor Christ my Lord, saying, My baptism is filthiness, my doctrine and preaching are lies, and the devil's doctrine: this I leave. But if Christ's teaching is righteous and true, then I must say, "I am a true teacher, and my pastor shows me the right way and the true life; then I will die, for I know it is the truth.

(50) So it is here also; when Christ speaks that he is the light of the world, he does not boast carnally. Just as a Christian does not lie when he boasts that he is holy, not through good orders and good works, as the monks otherwise do.

but that he is holy and lives holy, because he was baptized and believes in Christ, through whom he is cleansed and shines for me into eternal life. So he does not boast carnally, but boasts of the truth, saying, "Therefore my testimony is true. It is the truth, for I know whence I came and whither I go. I do not boast, like a Scharrhans, because there is nothing behind it. They are not able to promise life to anyone for a moment; or say: I have so much money, or so much I can harm someone, or say: You will live so long. You are not safe for a moment. What then does the fool boast of these goods, of which he is not powerful for a moment? It is a vain glory to insist on honor, power and strength; one must take hold of it, that it is a false glory, and say that one is not powerful of it for a moment.

(51) And despite an emperor, king, prince and lord, that he may say that he is mighty of his crown in a moment. I can boast that I am a Turkish emperor at Constantinople, but it is not true. But the emperor at Constantinople is just as little powerful of his life as I am, for he does not have it in his hand for a moment, but God has it in his power; he does not know how long he will live. But if I leap over and boast of that which is not in my power, but is with me forever, which cannot be taken away from me, then I cannot be uncertain of it; but there I cannot be certain of it for a moment. Therefore I do not boast about what I have received, nor about my life, which God has not promised me. He has given me life; item, house and farm, wife and child shall be mine; but he has not promised me that it should be mine for a moment. I am a king or a prince, and have much wealth, money and goods; but I have it not for a moment. But this I have from the first moment I received it until the end of my life.

For I know whence I came, and from whence I came, and whither I go: but ye know not whence I came, and whither I go.

** **150 Erl. 4S, SS4^SS7. Interpretations On John the Evangelist. W. VII, 2420-2423. 151

He is certain of his ministry beforehand, and of all that he speaks and does, which the world otherwise does not do. This great certitude or certainty makes him bold; he knows that what he does must remain, and he also knows that he is a teacher and will remain so, and that God has sent him to be the light of the world; he is certain of his profession, nature and office; Therefore he also boasts of it, because he knows that it cannot fail; for he who sent him has commanded it, and he does not deny it, and he knows the beginning and end of his office and being, how it is to go forth. I do not boast of myself, he will say, but I know who sent me, and that it will be my own kingdom, and my rule will reach that it will be an everlasting kingdom through my death, and go out that no one shall prevent it. So must I also do; I know whence I come, and whither I go, who sent me, and where I remain.

(53) The world does not know, but a Christian and a preacher knows who sent him and where he is going. An emperor and king cannot say, Because I wear this crown, I know where I am to stay. Neither can the pope say that he knows where he is going or how long he will stay; he may well stay in the hellish fire. But a Christian says: I know where I am going, namely, to him who sent me. There is the beginning, that God gave me the word of the forgiveness of sins, there I come, the command God gave me to teach the word and ministry, and come again to him, and abide with him forever. I am sent only to teach men in the world, and know where I am going, that I may come again to the Father. This certitudo is a great strong fortress, this security makes a praiseworthy man.

Every Christian is a light of the world, because he should know and be sure what kind of man he is, and how he stands with God, and that he comes from God, and comes out of Adam through the gate into Christ, into a Christian state, has become a new man, and shall remain with God forever. In this state I live and carry the cross; there I know where I come from. A Carthusian or a Barefoot

monk comes from a colorful wammes into a gray robe, he comes from himself, but not from God; but Christ comes into the world eternally from God, and temporally through the Holy Spirit, and from the Virgin Mary. So we can also say: I am sure that I am not a special one; I am no more than the old Hans and Claus, born of Adam; but I am also a Christian, I have a name common to all, with all those who are born again with us from baptism, and after this life I have heaven open, that I may go there with all the saints. I am sure of my things; my fame has a good delicious reason. If I should boast of anything else, it would be bad, and if I should stand up and preach and not be sure, it would be very dangerous, and better that I had never seen or heard a sermon than that I should stand up and not be sure that my sermon was God's word. Therefore the mobs are in great danger, they do not know where they come from, or where they are going, they are uncertain of their thing, and walk as in a dream, and yet wash, and make the whole world full and mad with their chatter; but they do not know from whom they are sent, or where they are going, they are uncertain what they are doing 2c.

55 Thus saith Christ, Ye judge me according to the flesh, and look upon me no other than as another man. You see no more in me than the face, the skin, the hands and the feet; you think that I am a carpenter's servant from Nazareth, who has nose, eyes and senses as another man, and not one who has a command from God, who stands up for himself alone. Yes, if I look at you in this way, I will not consider you a Christian, and if you also look at me in this way, you will not consider me a preacher.

(56) And so the fanciers, acting and judging with reason and their own prudence, look at one another carnally, and judge one also carnally. Now I am not sent nor come in the flesh, neither will I go out in the flesh; I do not look upon thee that thou art black, or white, or rich, or poor, or that thou hast this garment on, or that; but that thou art baptized,

152 Erl. 4S, LS7-sss. Sermon on John 8:12-15. W. VII, 242g-L42S. 153

and have been in this water, and hear the gospel. But they do not do this, they do not look at a man in this way; they cannot obtain this, they do not see baptism on the forehead; the eyes do not see it, but the heart says: If he has been baptized, he is adorned and decorated with the best sanctuary in the world, namely, with the innocent blood of the Lamb of Christ. I think that this can make one holy, beautiful and pious, and turn Adam's children into other people, and put them in a different state.

When I thus look upon thee, and thou thus look upon me, 1) bathed, baptized, washed in this baptism, then thou honorest the holy and innocent blood of Christ, not flesh nor skin, but thou lookest upon me, that I am washed in the blood of Christ, and that in me is holiness, the gospel or divine word, which sanctifies and creates all creatures. I am not looked upon as a cow, or as an unreasonable man; but he that is bathed and cleansed with me, the same perceiveth that such holiness is in me. The whole world does not see it, does not think what baptism is, thinks that it has been gone for forty years, sees me only as a man who has body and soul and reason alone. That is judging according to the flesh, and rising no higher than a cow looks at a new gate.

58 Thus, the Lord says, I am also seen standing, having two eyes, and being the son of a carpenter. But I do not have such a reputation; I am considered the son of a poor carpenter, and should boast of power, strength, goods and worldly wisdom according to the flesh, but it is not there; but I boast that I have come from God and go to God again; this you do not know and see, therefore you cannot like me; I must be a fool and hopeful, but you are wise and holy people and humble.

(59) So it is also with the papists. When we say we are holy, they cannot open their eyes and go into their hearts and see that baptism and the gospel are thus

1. Added by us.

is a mighty thing, of which we therefore boast. Yes, says the pope, baptism and Christianity is a common thing; but he is holy who goes as a Carthusian and sees sourly. Should the baptism help? Awe yes, a child in the cradle would be as pious with it as I am! o you must seek much other holiness. This is bad according to the flesh. But if I open my eyes and say: Baptism is not a small thing, but a bath made of the blood of Jesus Christ. What is lacking in the gospel, baptism and the blood of Christ? Can they not do enough for sin? Is it not holy? Can it not make righteous? But these are vain tales and dreams to them, they do not hear them, they only shout about works, on which they look much more. This judgment is according to the flesh alone.

V. 15. I judge no one.

(60) He hath thus begun his ministry, saying, Ye judge not righteously, but I have righteous judgment; neither do I judge any man. The world has its way of praising, judging, and avenging, as it is written in Matt. 7:1 ff. but Christ came not to judge, but to make us all equal, that one may be like another. To say, Though ye be all condemned, yet am not I come to condemn; it is not my office to pronounce judgment upon you, but I will abolish judgment, that ye all may remain unjudged, unconvicted. So he boasts of his office, and especially sets himself against the carnal judges, who soon go out and judge, saying, "I have not come to judge according to the flesh; I judge no one. I have power to do it, I could do it, and I ought to do it, but I do not do it; I did not come for this purpose, but I suspend judgment, that I may bring others to myself also, and that they all may be enlightened.

(61) It is a beautiful text that one does not take Christ as a judge; as then the pope has imagined Christ to us, that he will judge on the last day. They think that Christ sits above, that he alone will judge and pass sentence; these have been my thoughts and your thoughts in the papacy, too, you cannot deny that. And there-

154 Eri. 48, 289-292. interpretations on John the Evangelist. W. VII, 2425-2428. 155

From there came the good works, all monasteries and orders, to make atonement for the judge. Then Mariam was taken to help, who was to show Christ the breasts; hence came all pilgrimage and all invocation of the saints. Thus the gospel was thoroughly put down and eradicated, and we became cordially hostile to Christ; I would have liked to see him gone for all devils, everyone fled from him and became hostile to him. We had this sermon, and the listeners heard it gladly; thus Christ became our judge, from whom one fled. But Christ is not a judge, for the guilty alone; as an evildoer must always fear a judge, executioner and gallows, and hate him, since otherwise the judge should help everyone, and everyone should seek comfort from him.

62 Now it is because of our great ingratitude that we have had such preachers who have even turned Christ back, who have made darkness out of light and a tyrant and judge out of a savior. On the last day he will judge, but as a savior who will help me from my enemies and overthrow all those who have harmed me. He will not be terrifying to me, but comforting; for I have a good cause, whether we be afflicted with the devil. A pious citizen who suffers hardship is not afraid of the mayor or the judge, but calls on the authorities in times of need, seeking help, advice and comfort. This friend is the judge and mayor; the judge should be a fear and tyrant to the guilty, the wicked and the wrongdoers, but not to the afflicted Rom. 13, 3. A prince or judge is to the same as a father and sugar. So we also have the devil and the world against us on earth, so we say: Is there no one who can help, who can judge? Then saith he, Therefore I am a judge, and will save you at the last day. Christ is a comfort to us, that he will judge us and our enemies.

(63) But here on earth Christ is not a judge, but will leave everyone unjudged unless he believes. He will not judge those who hear him and believe in him, those who do not believe.

He does not want to be a judge, condemn them or cast them into hell Joh. 3, 17. 18.. He says, "I will not harm you; you must not be afraid that sin and an evil conscience will condemn you; if you have only the light, you are safe from my judgment. If thou hast enemies, death, sin, an evil conscience, devils, and the world, which trouble thee, hold thy peace, believe in me, I will counsel thee well in all things, I will be thy judge, who will deliver thee from thine enemies, that they hurt thee not; if thou only believe in me, I will well help thee against sin, death, and devils.

64. For this cause he says, "I judge no one." With this he wants to promise the whole world on earth until the last day that his word and kingdom, or ministry, will be such that he will not judge anyone. Young and old, to all he gives his help, saying, "If thou wilt believe in me, this is my office; I will not judge thee, for my office is to help and to keep; it shall be all grace and forgiveness of sins. I am not a judge Is. 49, 8. 2 Cor. 6, 2, unless you would not accept me and believe in me; otherwise I will be a helper. If you would not accept my help, you would force me to be a judge, for which I could not stand. Otherwise, in my office there is no judging, condemning or punishing; when things go as they should, I do not want to be a judge. As he also says to the woman in this chapter: "I will not condemn you. Summa, he does not want to be a judge, but to help.

(65) Therefore imagine Christ differently from what they have taught; not as a judge, with whom you must do this and that, that you may make atonement for him, but, if you have sinned, he is the light of the world, he judges no one; he who follows him will not walk in darkness. If thou feelest and confessest thy sin, be dismayed at it, only cleave unto me, follow me, believe in me, hold me for the light; then shalt thou not be afraid of judgment and sentence; 1) for I will preserve the world. But the right

1. to travel - to be in fear or anxiety about something.

156 Erl. 48,LSS-S94. Sermon On John 8:12-15. W. VII, 2428-24M. 157

They do not want to receive my help, because they do not want to be helped. Just as a physician says to a sick person, "I have not come to give you poison and death, but to help you Matt. 9:12. If thou wilt follow me, there shall be no need; but if thou wilt not, and callest me a villain or a prankster, and thinkest my medicine and apothecary to be fools' work, and wilt thyself wantonly cause death, and wilt not suffer me for thee, nor know me, then the fault is thine. I will not give you death by strangling you, but I must go away and leave you in death because you reject and despise my medicine. It is the same here; he will keep his word: I condemn or judge no one; only do not judge yourself; before me you shall remain unjudged, for I am the light that shines to eternal life and salvation.

The fourth sermon.

Saturday after the 18th Sunday "nacht Trinitatis sl4. October 1531t. 1)

(66) What the Lord Christ said to the Jews is shown next (v. 13), when they reproached him and said, "You testify of yourself, your testimony is false," and how he scolded them for judging him so carnally, and not wanting to look at his ministry and preaching, but only on his person. Then he says, "He does not want to do as they do, and in short, he does not want to be a judge, or to judge and condemn anyone. And it follows that he gives an account of the occasion of his judgment.

V. 16 But if I judge, my judgment is right, for I am not alone 2c.

(67) He might have said, If I judge, I judge not according to the flesh, as ye do, but according to the Spirit. But he says first, "I judge nothing. Nor did he come to judge. And Christ is not to be preached nor believed to come as a judge, except to save and redeem his own. But how does it rhyme that he now says, "But if I judge, it is not for me to judge.

1. In the original margin.

And above v. 15 he says: "I judge no one"? He has spoken a strong judgment, saying, "I am the light of the world"; and he who speaks this may also refrain from being a judge, not of any kingdom, two or three cities alone, but of the whole world and of the devil. And he speaks in addition: All the world is in blindness and darkness, under sin, death and devils; but I alone am the light. Doesn't that mean judged? Yes, indeed. The Jews were also annoyed by the fact that Christ is so hopeful. He is not content to be a pastor of a bishopric, but of the whole world. That means not only judged, but publicly condemned everything. He condemns them not in the corner, but publicly in the square; he does not submit to the office of judging in the corner, but has come out into the light and condemns everything to death.

68 Now, Christ's ministry is not primarily directed and ordered to judge, but rather to help, that is His ministry. We should learn this, as it was said in the third chapter, v. 17, that Christ says: "God did not send His Son to judge the world, but that the world might be saved through Him. This is to be the most noble office of the Lord Christ, and for this reason He was also sent into the world. But he that will not suffer this, and be among him that is pleased to help, how can he Christ do otherwise, but that he that will not have life may have death? for he the sinner is not come for the remission of sins. He Christ says, "Whoever does not want to follow me must feel that he remains a sinner, and then comes the right judgment, that such a one remains in his sins, if he does not want to have righteousness. If you do not want our Lord God, then keep the devil; and the ministry, which otherwise is not set to judge, but to help and comfort, is forced to judge. So it is written of him in the first book of Moses Cap. 22, 18., "In thy seed shall all nations be blessed." This is to be his title and office, namely, to bless, to help, to counsel; there is the sweet word "bless," to help, it is to

158 Erl. 48, 294-29." Interpretations on John the Evangelist. W. VII, 2430-^233. 159

To be a comforting preacher, a kind man and a helper, who does this with fist and hand, neither teaching nor working, but helping and blessing; with him is all help and comfort. And yet in the words is also decided the malediction or the judgment and verdict. For where there is blessing, there is curse; he who will not have help and blessing must have curse; he who will not have health may remain sick; he who will not go to heaven must go to hell. Although it is not the office of the Lord Christ to cast into hell, or to curse, or to judge, but to help, and to draw out: yet it is also true, that whosoever will not have it, let him abide in it.

69 Therefore saith he, If I must judge, I judge truly; if I lift up, I will judge aright; for I am the light: he that followeth me abideth not in darkness, but hath grace and mercy and help and comfort and life. For he that followeth me hath all blessedness. This is his office. But if thou wilt not follow, if thou wilt not have health, light, and blessing, I will decree that whosoever will not have light and Me shall abide in darkness. Otherwise, my office is not to judge or condemn, but to help, comfort and advise people, and to do what is best for them. But if they do not want God to help them, I say: If you do not like the word, you must go to the devil; I do not force you to do this, and I would rather see that you are not judged in this way, but that you accept the advice and comfort and let yourself be helped; but I must do it. Just as a physician says to a sick person, "This would make you well; I do not want to deprive you of life, but would gladly help you. But if he does not want to, the physician says, "I am talking to you as a physician, but you force me to be a judge and tell you that you are going to die. The physician should not speak like this, nor does he like to speak like this as a physician; the sick person does not want to suffer him or consider him a physician, so he may have it his way. So Christ also was sent for his office, and came to save, and to help all them that trust in him.

that they may be blessed. But they say, We will not have the light, neither suffer this doctrine. So then it will also be said: He who will not have the light will walk in darkness; and Christ will also be the judge of the wicked.

(70) It will not help them to say, We will lead a different life, we know a better way to heaven, I will become a Carthusian, or a barefoot monk, do this and that. But the Lord says to you: Beware, I warn you, it is against my office, you will fall short and not go to heaven, but to the devil in hell. Is this not judged? And so it is in all classes. A father saith unto his son, If thou wilt obey me, thou shalt be my heir; I will not make thee a beggar. For the father's and mother's office is not instituted to destroy the son, but for the correction, help, and comfort of the children. If then the son runs away, and becomes a knave and a rogue, and the daughter a whore, then the father punishes him for it, and says: Well, if you will be given to the executioner, then it is not my fault. So the father and the mother must do, and judge and punish the son. Here the father judges when he scolds the children; but if the children do not want it, the executioner must come and judge.

(71) So also the Lord Christ will say, It is not my office to judge; but if ever I am to judge, I will judge aright. I know that I am the light of the world; that is true; and whoever does not follow me, I will shut him up and condemn him to eternal damnation and hell; not because of my office, for there is my command that I should lead and bring everyone to the light; but because of his wickedness, that he does not want me, Christ, and my office, that I should help him; therefore he is separated from me. If then he has no part with me, he is of the devil, for apart from me there is no counsel, nor help, nor light, nor salvation.

So God has given the Christian church the power of the keys: "What will bind them on earth" 2c. Matth. 18, 18. Joh. 20, 23. This power is not only to bind, but also to loose; for the ministry of preaching is to preach forgiveness of sins.

160 Eri. 4", [ss-sss. Sermon on John 8:16-18. w. vn, 2433-243". 161

Sins, and bring the souls to heaven. But this is also attached to it: If an ungodly man does not hear you or the church, consider him to be a heathen; then it must bind, since the dear Christian church would much rather dissolve. Therefore both are true here, that first of all Christ is such a preacher, namely, a Savior, who is not ordained to be a judge, but to redeem and help, as he said above v. 11 to the adulteress. But if he judges, he does it for the sake of those who do not want him; he must judge. For his own sake do not make him a judge, for he was sent to be a blessed seed of the Gentiles; but that he must be a judge is not for his own sake, but for the sake of others who despise him and force him to judge.

I also preach about God's grace, but whoever does not want it, let him have wrath. I shall not and cannot preach and teach otherwise than in this way. I shall not 1) say: Will you have God's grace, or not have it? One should not preach in this way, but say: Here you have the gospel, which gives you forgiveness of sin, does not judge the evil conscience, and you must not be afraid of sin and death. But if you do not want to hear the gospel, nor accept the grace and mercy of God, then I say to you: Here, dear pope, bishops, princes, and all together, I put you under ban, you are of the devil with all your own. I do not pronounce this sentence out of pleasure or pride, but I must do it. The first office, which is to bless, does not want to be applied 2); I should not say: Pope, you despise the word, you do not want to suffer the gospel, you shall nevertheless be saved. Oh no! but I should say: You will be damned into the abyss of hell. So we must judge them, and gladly put the pope, bishops, under ban, saying, "I am right in judging you, for I have come to judge you rightly, and to say to you, 'You are in darkness and are condemned. It is the truth that

1. Erlanger: sollt.
2. kin -- related, friendly.

I have said that I am the light of the world; he that is without light is in darkness; this is not a lie, but the right truth, and is rightly judged, when I say, Ye are in darkness; this also shall remain right.

The world does not like to hear this judgment and sentence, and considers it a lie, but it is rightly judged, and do not think otherwise. If I say: You are condemned and in darkness, it remains right, and so it shall stand, because I judge your guilt, and you will know that it is true and right.

For I am not alone, but I, and the Father who sent me,

I do not speak this judgment as a single person, to whom I would have no office, but one acts from another person. I am not speaking now as Jesus, or Hans, but as one who is in office. I am not a single person, but sent as a witness, as a public messenger and preacher, having good reason. For this I have the testimony of John the Baptist, which he gave me. Then God the heavenly Father also testifies of me; these are two witnesses.

Otherwise, if a private person testifies about himself, that is not right; but a public person who is in office, it is different with him. I am not a preacher here from my own person and for myself, as the red spirits are otherwise such preachers, and have not accepted the office of preaching out of my own choice or thirst; but I have the testimony that I am called, and required and asked to the office of preaching, I preach by command and the command of others; otherwise the devil preaches. Therefore I am not a single person, and because I am called Martinus, therefore I am not a preacher; but if I am called D. Martinus, or a preacher, I am another man. So also Hans is not a prince of Saxony; but because he has the credentials, Duke Hans, it is something more than Hans; there is another person, separate from the individual person, and the same person may well testify. A mayor may testify and speak: I testify that I am your mayor. He does not speak as a person who is of the mother's origin.

162 Erl. 1S, 29g-3ÜI. Interpretations on John the Evangelist. W. VII, 2438-2438. 163

but as a person appointed by the congregation. So I am also a preacher here; not as I am from my mother's tradition, but I have the testimony that I am called to it and am a skilled person for this common service; I was not born for it, but made and ordained as a preacher.

This also Christ says in this place: I am a man in office, and certainly have testimony that I, Jesus, am a preacher; not as I am born of Mary the Virgin, that would be too small; but over that I am Mary's son, so am I also in the preaching office. This person can testify of himself; as Duke Hans can and shall say, I am a prince. A woman shall say, In the house I am a woman; for she is not thereby become a woman, that she hath secretly broken into the house; but she hath the testimony of the church, that she hath had marriage; her testimony is true. Such a person's testimony is right, because she does not stand there in her individual person, as she was born of father and mother, but as a public and common person. Therefore my testimony is right when I stand as a common person, when I say something as a prince or preacher; for then my individual testimony and word is as much as if a whole country said it, or if the holy Christian church said it.

78 The Lord Christ also means that he is a mighty witness; then his heavenly Father is also there, and testifies of him Matth. 17, 5.: Hic est Filius meus dilectus, in quo est mihi beneplacitum; hunc audite. So he can push his adversaries to the ground, saying: These two witnesses are there; 1) whoever can muster these two witnesses has enough. Our Junkers also say, Augustine put on Paulum as a witness; now Paul, as born of the mother, is a citizen of Tarsus. Being born there is nothing, I did not pay much attention to Paul. But when he says, "Called to the apostleship, a servant of Jesus Christ," it is no longer Paul as he was before, but now he is another person, he has another name.

1. In the original: "These two witnesses are not there." Like Walch, we have omitted the "not".

skirt, and is a common person. 2) One must inter publicam et privatam personam. Christ shuts them up by saying, "I am a witness, and I testify of myself, and I do right, for I am he; and I am not he alone, for I have another witness with me, and he and my testimony stand. Therefore what I judge is rightly judged; for the Father also judges, and bears witness also with the works through Christ. You will see the signs as raising the dead 2c. Our Lord God is not the man who bears witness to lies, he does not confirm false miracles, he will not be able to court the devil, but he does the contradiction and the devil is displeased.

79 Now he says: I and the Father, ours are two; I am a publica persona, as John testifies to me, and the miracles and my heavenly Father also testify; I point you to this, the miracles confirm this about me. Everything is said so that he will shut them up and confirm and defend his office. As for my person, I will suffer what I can; but as for the word and ministry, if they want to punish me and take it away, then I should not give another the preaching chair and watch his preaching, because I am the pastor and preacher, and I should put life and limb on it; then he would have leave from me or from the pastor, otherwise you must keep your mouth shut until you have received leave.

80 If therefore one said, I preach not rightly; I would say, The ministry and the doctrine are right. And as for the faith and the teaching of the divine word, God does not give us much patience, we will not grant them anything; someone may strike me over it. Well, I shall suffer it, but not strike again; but preach and do against the devil, his doctrine and ministry; that belongs to me, and is commanded me. If he wants to have a different faith and preach different words, I should not suffer it, nor keep quiet about it. If it is a matter of life and limb, he can take money and goods from you, but he shall not take them from you, for I am publica persona,

2. i.e. a public person, a person in office.

164 Eri. 4s, 3M-S04. Sermon on John 8:16-18. W. vn, 2is8-2441. 165

that is commanded me. What he has given me as life and limb, which is mine, I may let take whoever will or can take it; but the ministry is not mine, I cannot forgive it. I say, Thus shalt thou baptize, preach, and administer the sacrament, and not otherwise; otherwise I may not.

A mother in the house shall not be so impatient as to say to a harlot, This son is not mine; take him always, and commit fornication with him; the mother shall not be brought thither; she may well say before, Wilt thou take a skirt from me? take it; but leave me my son, I will not give him unto thee; I have no patience. So also saith the Lord Christ, I have a strong command, my judgment is right: though ye condemn me, though ye judge me, yet is my office right, though I judge no man, yet shall no man take away my judgment. So it is said in divine matters: if I have not suffered, if I have not had patience, but have fought and quarreled, then I shall leave my neck over it. In other things it may go as it may. In the office of preaching, a foreign preacher should not preach differently, as he himself wants and has in mind; because the command or calling is with me, and I am to answer for it, you do not have to do it as you want. Also, because there is a prince in Saxony, no one is to rule in his chair, no one is to take his office and rule; unless one comes out of office, then whoever comes in may rule. Now this is what applies to the office and the publicas personas, but with individual persons it is a different matter.

The fifth sermon

Saturday after the 19th Sunday after Trinity 21 October 1531. 1)

82 We have next heard that the Lord Christ said that he was a judge, and yet he was not a judge. And how he answered afterward, when they had punished him, he testified of himself. This shows when one should believe one who boasts and praises himself. But Christ says: I

1. In the original margin.

and the father testify. With this answer, he is doing so much that they are laughing and mocking him.

V. 19. Then said they unto him, Where is thy father? JEsus answered: You know neither me nor my father 2c.

(83) Some would take from this, as if they doubted whether he had a father, and as if he were an illegitimate child: but we leave them alone, whether it be true or not. But the text is beautiful in that it says: "The Father and I bear witness, therefore you should believe me while I am in the preaching ministry. The Father has commanded me to preach and to praise; then the Father has also given me into his hand to perform miracles. So I have a great testimony in baptism, when the Holy Spirit in the form of a dove was seen above me, and the voice of the heavenly Father was heard Matt. 17:5: "This is my beloved Son, in whom I am well pleased; him you shall hear." So John the Baptist also testifies about me.

84. But the Jews say, "Where is your Father?" As if to say, "We do not hear the Father's testimony; the miracles you have performed, such as raising the dead, are nothing. He shall set the Father before their eyes, that they may take hold of him, and grope like the wall; otherwise they will not believe, nor accept it. But Christ does not show the Father's testimony so that they should see the Father and grope, but believe him; he wants to lead them all into his word, and this is what the testimony is for. The apostle Philip also says to Christ John 14:8:. "Show us the Father." Christ does not show the Father to us as I would have him, but the Father shows me to you. I will turn it around and say: The Father points you to me, he shows Christ, he testifies of me, you should have respect for me and see what I speak and what my testimony is.

85This then is the whole strife, and the main thing, that we should always have Christ before our eyes; for the devil is always tempting us to fall away from Christ, and to seek the Father, and to think, This and that pleases him; and then to leave Christ, whom the Father sent, that one may

166 Eri. is, soi-gos. Interpretations on John the Evangelist. W. vn, 2441-2444. 167

heard him alone. But we do as the Jews do, and will not have him; we ask, "Where is the Father?" This is the question of the world. The Turk also says, "What is Christ? He is nothing, and died. What are David and the prophets? Nothing; but saith, I will think after God the Father, and so will live, baptizing and purifying myself; which is well pleasing to God. Thus he will come to the Father. A Carthusian thinks: If I run away to a monastery, live under the Father Provost, Prior or Abbot, and am obedient to him, leave my goods and the world, then he will please God. So they all want to ask: Where is the Father? and catch God with their thoughts. But it will not do to leave the Son and despise His word. They say here: "Show us the Father." As if they wanted to say: It is none of our business what you say, we believe nothing of you and your word; show us the Father, if we would see him, then we would have it all.

This is the highest challenge to faith. Let every man bind himself, and be accustomed to keep the word of the Lord Christ, and let not that man out of his sight; let him blind his eyes, his reason, and all things, and shut them, and let him neither hear nor see anything but the one Man Jesus Christ, and say, I will not know nor hear the other thoughts that come into my mind concerning God, how I may seek the Father and Creator of heaven and earth. That would be a man who could remain, who said: I do not know any other God to meet, to seek, nor to find, but Christ. He who knows this is flesh and blood, too wise for the world and the devil. God has sent the Son, and hangs you on his neck, saying, Hear him; he that hangs not on him, and heareth him, shall not find me. This was also said above in the seventh chapter § 54 ff., that apart from the man and this man's word there is no God to be found. The pope, the Turk and the Jew do not find this wisdom and art, if they torture themselves to death over it, or whip themselves so that the blood flows afterwards. I have seen women who beat themselves to death at night with wire.

1. Erlanger: den.

and they wanted to reconcile God with it, to meet God and to find Him; but it was all in vain, nothing came of it. For they say: Where is the Father? seek God the Father, and leave Christ and His word in the queue.

Now it is a grievous devil, and a great error, when all the spirits of the wicked come out; they are all of the opinion that one should leave the man's word, and put it out of sight, and want to find something else that pleases the world and God; but one should not do it. Let whoever wants to preach something else, and let the man stand in line and seek other ways to come to God, he will not find it. For this reason, the Lord Christ answers correctly:

You neither know me nor my father, and if you knew me, you would also know my father.

These are thunderbolts. As if he wanted to say: I will not let you come to this point, that you want to know the Father before you know me, or that you want to know the Father without me. This is a great text, that he says: "You want to go up to heaven and know God, but apart from and without me you know nothing about it, nor can you know anything about it, if you do not know me first. This is impossible, you will not know God without me, you are as you wish; if you do not first learn to know me and have me, do not think that you know God.

89. But what is this said, and what is the meaning of these words, that he thus implicates the whole world, saying, "All that do not know me know nothing of the Father, and all that do not have me have no God; for how can anyone have God who does not know me? He then that hath not God, nor knoweth Him, hath the devil, and goeth also to the devil; and all the service which he should do unto God, he doeth unto the devil. So I conclude that he has no God, yes, he persecutes God; and yet he walks in great holiness, cannot drink wine, will not build houses, nor dress beautifully, which is supposed to be great, excellent holiness; whereas the poor Christians must be sinners, damned and cursed.

168 Eri. "s, so6-sos. Sermon on Joh. 8, 19. W. vir, 2444-2446. 169

The Turks say, "This is what mad Christians do," and the Turk is so mad and foolish that he thinks this life is pleasing to God and does not know that God does not respect it. The monks, the pope, and all the clergy do likewise, saying: Christ does not do it alone; they do not want to suffer Christ alone to be our comfort and savior, but we must also do our works, live in a spiritual state, and be more perfect than other people; they go about in works, and want to be holy people; and yet they all go to the devil.

91 But who would believe that so much worship among the Jews, Turks and Papists, which is done with such great seriousness in the world (as it has not been a joke and a scandal to me in the Papacy), should all be in vain? I was also a serious monk, lived demurely and chastely, I would not have taken a penny without my prior's knowledge, I prayed diligently day and night. So do many Jews, Turks and Papists, they are very serious about their worship. Well, who believes that it should be lost? That I should say: The twenty years, because I was in the monastery, are gone and lost. I came to the monastery for the salvation and blessedness of my soul and for the health of my body, and yet I thought I knew God the Father very well, and it would be God's will that I keep the rule and be obedient to the abbot, that would please God, and that would be to know the Father and the Father's will.

92. But the Lord Christ says here the antithesis, saying, If ye know me not, neither know ye the Father. Therefore let us learn what we ought to learn. It is a great, great challenge to doctrine and faith, that one should remain with Christ and not teach anything higher, nor hear anything else, than what comes and flows from the mouth of the Lord Christ. And even if God Himself spoke to me, even if all the angels spoke to me, as Muenzer praised that God spoke to him, in this matter concerning my salvation I did not want to hear a word, and I wanted to shed my ears with lead. Otherwise, in other worldly matters, I would gladly believe, but in this matter I did not want to believe.

believe the voice of God, 1) even if it were to sound with drums and pipes; for I have decided that I will believe nothing, nor hear anything, except Christ alone; I will not consider all the other things to be the voice of God; for God has decided that he will speak to no man except through Christ alone. Therefore, for the sake of doctrine, no angel shall appear to me, neither Gabriel nor Michael, and preach, for they are not God, nor the Holy Spirit; but I have the word of God, who has commanded me to believe in Christ, and to be baptized. For Christ's blood is shed for me; outward things do not bring me my salvation. If they told me whether a war would come, I would believe it; for if it came, it would come; if not, it would remain. But for the sake of doctrine, one should stay with the man Christ, for God will not make a new Christ for us, nor will he speak to anyone, except with the voice and speech of this man Christ; through Christ he will speak to us.

The spirits of the wicked say that the Holy Spirit has given it to them; item, God has told it to them Himself; but say thou: The devil told you, I don't want to hear it, I don't want to know about any other God, even in this matter concerning salvation and eternal life; and say without hesitation: This is the wretched devil. You say, "The Holy Spirit has told me, this is the way to live, this is the way to do, this is the way to be saved. No, say, "It is not true that one must be saved by Christ alone, and by no one else; I have God's word and baptism, heaven is open to me, through Christ God wants to speak to me; what Christ commanded the apostles and the apostles commanded the church, that is to be accepted. Christ has called me to be baptized, to take the sacrament, to believe the gospel, to preach. Therefore, for the sake of doctrine, one should not look at any mouth and believe, but only at the man's mouth, and not listen to the fluttering spirits; there is only one doctor, who is called Christ.

94. Secondly, one should not only not follow other teachings, but also not one's own teachings.
95. i.e., claiming to be God's voice.

170 Erl. 4S, 308-SI0. interpretations on John the Evangelist. W. VII, 2446-2449. 171

believe. For every one will feel that the devil will come with thoughts which you will think as if they were divine thoughts; as if those who come in despair, affliction, or in devotion would live contemplatively; so that what they do is presumptuous or hopeful. [If thou art distressed or alarmed, do not do so. 1) But say thou, I believe it not that these are divine thoughts. Go down into the man's word, and leave off these thoughts, even as thou hast left off the doctrine which is without Christ, and say to thy thoughts, Thou art not God, nor the Holy Ghost, nor his word. If you have such thoughts that want to drive you to despair, and it seems as if our Lord God is frightening me, then say: Stop, let us go to the judge, and stand before the court, and hear what Christ says; how does he speak to the hopeful, or to sinners and the sick? He says Matth. 11, 28.: Venite ad me omnes, qui laboratis et onerati estis, et ego reficiam vos. Then to the proud scribes he says John 9:41, "If ye were blind, ye would have no sin." Item Joh. 15, 22.: If you say that you have no sin, you will die in your sins. Thus he punishes the hopeful saints, saying Luc. 14:11, "They that exalt themselves shall be abased." Item: I am hostile to hopeful sinners, and count them great sinners.

So the false doctrine and the devil's thoughts would fall out if one were frightened with the thoughts of presumption or despair and unbelief; but few people know this art; and when these thoughts occur to one, they come so that all men must say that these thoughts are spoken by God Himself, and that they are not human thoughts or the devil's thoughts, but God's and of a good angel. If a man thus concludes, he is gone and lost; for he must despair.

1. We have not been able to extract a suitable meaning from the words as they are found in Walch and in the Erlanger, and have therefore added the bracketed words. The preceding also seems to us to need improvement, and would read something like this: "as, that those who are in despair or affliction, come into devotion, they would like to live contemplatively" 2c.

feln. Therefore let such a one know that he does not know God; but let him cast himself about, and hear what Christ says, and judge, and conclude with the afflicted and affrighted, or with the secure and proud. To the afflicted he saith Matt. 11:28., "Come, ye that labor 2c., and I will refresh you." But unto the proud he saith, Trollet yourselves from me, ye proud.

Then I can judge and conclude that the thought was wrong and of the devil; therefore one must run to the man, Christ, and with the doctrine, faith, hearts and thoughts of his mouth bind ourselves and let us hang, and shut our eyes; otherwise you will not avoid the snares and nets of the devil. Unless you do this to him, when something of the sermon, of the word of God, or of your thoughts occurs to you, that you say: I do not want to know anything, except the word of God and the voice of Christ; I will go to Christ, see and hear; what he says, that I will accept. So you could escape from the devil and be safe from him, if you keep Christ before your eyes; but if you lose sight of him, that's it. Otherwise you should close your eyes, ears and heart, and believe only what he says.

97 St. Anthony saw at one time that the world was full of cords, and they were being laid one after another; then he sighed deeply and said, "Who will escape from all the cords? Then was he answered: He who is humble. This is darkly spoken, if it were spoken by God. It is too weak, for the world is full of snares, not only full of carnal sins, but full of misbelief, despair and other vices. But he cannot get rid of the devil, nor escape from him, who does not know Christ. Therefore say, I know nothing but Christ; I alone will hear what he saith; then all cords must break. But if I want to have humility, I will fall on my works, become a monk; they humble themselves before the people. As for a barefoot monk, he humbles himself before men, even before God, and yet makes of himself a rogue; but if I say to him, Thou art a rogue, he becomes angry, mad and foolish.

98 Therefore, it is a dark word "de-

172 Erl. 48, sio-3IS. Sermon on John 8:19. W. VII, 244g-24SI. 173

If he meant it that way, he meant that one should only despair. But it is not enough to do as Judas did. But if you let go of your humility, hold on and trust in the one man Christ, that will do it. Therefore it is to be done; as he says v. 19, "If ye know me, ye know the Father also." Do not start from behind, nor from above, that you would know the Father beforehand; it will come to nothing; but so do to him, close your eyes, and say, I know nothing of God nor of the Father, I come hither then, and hear what Christ says. For whatever else is preached or thought of outside this man's word, however high it may be and whatever it may be, is not the Father, but remains blindness, error, and the devil himself. "If ye knew me, ye knew the Father: but if ye know me not, neither know ye of the Father: for the Father hath said that he will be known by the Son. And takes us out of all high schools, out of all wise men's law, out of all holy men's lives, out of all religions, faiths and doctrines, out of monastery caps and plates, and says: Whoever wants to know who I, God the Father, am, let him hear Christ the Son.

This is our Christian teaching. We do not want to know it from the pope, nor learn it, nor let our necks be covered, if he wants to lead us to heaven; for he does not know the Father; we do not want his faith, it is the Turkish, Jewish and papist faith almost one thing. But say: Teach me to know Christ beforehand, and lead me to the man; if the man has said it, if it is his word, if it comes from his mouth, then I will accept it, and I will kiss your feet, and I will do you even more honor. But if thou wilt put it out of my sight, I will not hear thee; yea, I will let thee trample under foot. And if thou wilt preach thy deeds unto me alone, then will I not kiss thy hands and feet, but smear thy mouth full of filth. Your life and doctrine shall be founded and established on Christ's word and doctrine, that it proceed out of the man's mouth and word. I am to be baptized and believe in Christ,

then I will be blessed by his death and bloodshed. So I believe and live; all this comes from the man's mouth, and not from the pope's, the Turk's or the Jew's mouth.

(100) After this we love one another, and judge our profession and offices; all this proceedeth out of the mouth of man. Then I know whom I hear and whom I follow. Then God says, "When you hear the man Christ, you hear me; and when you have heard me, what you do afterward in your state and profession is fine and right, for my Son has so ordered and commanded. This is what he says: "If you knew me." As if he should say, Ye know not what else he wills, or how he is minded; but by me ye shall know, who am sent unto you, who am to preach unto you. If ye receive me, and hear me, and cleave unto my mouth, ye shall learn all things. But if ye turn aside, and say, as the Jews say, Where is thy father? then be it known that ye know not the father, because ye hear the pope, and the Turk, and the monk. Then it is said: If ye will not hear me, neither know ye me nor the Father, neither know ye of God nor of Christ; for he came to tell us.

For this reason, everything must be done so that Christ is known, and a Christian knows nothing of God without Christ, and what else is necessary for his salvation, and otherwise closes his eyes to all preachers and thoughts and says: I hear no preacher, nor do I accept any thought; if they come to me, I drop them again: I hear Christ, what he says to me. Against all the others I stop my ears and say, "It is all idle talk; wash to and fro, I do not hear it; but bring me this man's thoughts and sayings, and I will hear you; the rest may be tumbled away. This is the conclusion of the sermon before the God box at Jerusalem. And now they also want to know who he is; before they were with the Father. Let us now leave this in order, and save it until another time.

174 Eri. 48, 313-315. interpretations on John the Evangelist. W. vn, 2451-2454. 175

The sixth sermon.

On the 28th day [of October 1531. 1)

From the previous sermon we learned how the Lord answered the Jews when they asked, "Where is your Father?" that he would not let them go on fluttering about with their thoughts and going astray, and that he would turn them around and say, "He who wants to know the Father will not come to this, for he has me; in short, I will not let you go about with your thoughts; he who does not know me does not know the Father either. He will not let them climb around to seek the Father with their thoughts, but hits the track, will not let them be led out, wants them to hear the oral word. Whoever does not want to hear, learn and believe this, shall never have anything. Follows in the text:

V. 20. And no one took hold of him, for his hour had not yet come.

103 He says that the Lord was so bold and audacious that he could preach it before the chief priests, even in the temple at Jerusalem, when they ruled and wanted to kill him, but were not allowed to. If he had preached it in the wilderness or secretly to good friends, it would not have been a great wonder; but that he should preach it here, in the temple at Jerusalem, in the capital, where the Pharisees and scribes ruled, that was a great boldness; especially that he should preach that he was Lux mundi, and that apart from him all was darkness; item, subject to the devil and death.

(104) Now to say such things, and so to reproach themselves with them, hath hurt them, and is very grievous unto them, that he should condemn and curse them, and destroy all their things, the temple, and the law, and all the service of God, which was in Judaism. They should have torn him to pieces with their teeth, and they would have gladly done it, but they must let it be, nevertheless they suffer and hear that their thing with the temple and the law is nothing. Let him who is bold go to Rome and do it.

1. In the original margin.

But they did not grab him.

With this John shows that our Lord holds God above His word, and above His preachers, although the world is sorry for them, as long as it pleases Him, until the hour comes; but if the hour is not here, let them be put there with a peg and set in defiance, that they may harm Him. Here Christ preaches in the temple, and God says: "Silence, you scribes, and let him be satisfied. This is what God can do, and proves that he will and can do it, and save his own from all misfortune.

V. 21. I go away, and you will seek me.

This is a terrible sermon, and a shameful valete, which is horrible; and you can see that the man was serious, who preached with great diligence and faithfulness. But one may shout to the death, and if one would take a thousand mouths to it and use them as one pleases, the world is deaf and does not hear, it is all in vain. But if the world does not want to hear, let it be condemned; who can help it? God sends His Son to the Jews, who preached so diligently in this city of Jerusalem; and John the Baptist also preached: yet the Jews would not hear them, but persecuted them, and slew them, and would not have them; therefore they are cheaply condemned. So now we also preach, but no preaching helps; the world does not want to hear, it wants to know and not believe. But for the sake of the elect, and those who hear and think to be saved, one must preach and say it. Let the spirits of the wicked and others hear what the Lord prophesies here: "I will go away, and you will seek me.

In the seventh chapter, v. 33, he also said: "I am still with you a little while, you will look for me and will not find me. These are excellent words, and we have also dealt with them above Cap. 7, § 154 ff. He wants to say: I am going away to the Father; I have been here, and have preached my word, and offered to all what the Father has commanded me, namely, eternal life, forgiveness of sins, and salvation from death and eternal damnation; I am a preacher among you.

176 Erl. 48, 3IS-3I7. Sermon on John 8:20-23. W. vn, 2454-2457. 177

and I have told you. If ye will not, therefore, tarry; I will go away; tarry as ye are, and I will tarry as I am.

But this is terrible when he goes away, for he takes with him eternal life and blessedness, and all that God wants to give to His own, and leaves behind him death, the devil, sin and all misfortune. This can now be seen in the Jews, who missed this sermon and killed the comforting preachers that God sent them. There is not one among them who could tell how to live or what to do, for Christ has departed. Among the Turks also it is gone; there is none among them that could say how one should live, that one might be saved. As in the papacy, he is also gone; there is not one who could save a soul. Just as our red spirits and the Anabaptists cannot learn it either. Thus, with our great ingratitude and contempt for the divine word, we are also on the way; and when the little group is gone that now sighs, has desire and love for the gospel, and the kernel is peeled away, then there will also be preachers who will not be able to preserve, teach, or comfort one soul. It is frightening when he says, "I am going away." For when he departs, the knowledge of God, the understanding of baptism and the Lord's Supper, that one does not know what God is, what life, righteousness and blessedness are, or how one should be freed from sin and death, departs with him. Everything goes away with it, and becomes worse, or ever as bad, as it was before.

109] This is more grievous, that he saith, Ye shall seek me, and shall not find. Yes, that one should seek him and not find him is strange; for he is so merciful and gracious, and promises Matt. 7:7, 8, "He that seeketh shall find; knock, and it shall be opened unto you"; how then should one not find him and come upon him if he sought him? It is quite contrary to one another that he should say, "Ye shall seek me, and shall not find." It is a miserable bargain and a wretched thing when he goes away, that one seeks him, and has a desire for him, and one would gladly have him, but yet one cannot find him, or one will not get him. One can in the

Holy Scripture preach nothing more abominable. He says, "Now that I am here, and I offer it to you, and you have the fair at your door, you will not have me, crucify me, and thrust me out of the city; but when I come away, you will dig me out of the earth a hundred cubits deep, but you will not find me a hair's breadth.

Now "to seek Christ" is to seek help, grace, life, comfort, salvation, blessedness, redemption from death, sin, the devil and hell, to want to have Christ as a redeemer, yes, to seek all that Christ is, and that is why he came into the world. And now the Jews seek him. For how they fast, pray, read, preach, give, and do, and strive exceedingly hard, seeking how they may be saved; but all such labor shall be in vain and lost. This is terrible, that this great effort before God, with all its services, should be completely lost. He does not say, "I will go away, and you will seek the devil, do evil deeds, and lead a life of whoredom and wickedness. No; but ye shall begin to obtain that which I am, with excellent works; but all labor and toil shall be lost.

We have seen this in the Jews, and also in the papacy. I have been a monk, and have watched at night, fasted, prayed, and chastised and tortured my body, so that we kept obedience and lived chastely; more of these have been found among priests, nuns and monks. I am talking about the pious and righteous monks, who were serious in the world, and not about the whores and boys, who were stuck in the lewd, loose life, but who made it sour for them, as I did for me, and toiled and toiled, wanting to attain what is Christ, so that they would be blessed. What have they done with it? Have they found him? Christ says: You will be stuck in your sin and die. That is what they have obtained.

(112) This is a terrible judgment, to throw such great labor and works away, and that he says, "When I go away, run, give, build, establish whatever you want, even fast to death; know that it is all in vain. We see it also in the re

178 Eri. 4s, si7-W°. Interpretations about the evangelist John- W. vn, 2457-24ss. 179

Anabaptists. We could not muster such obedience among ourselves, nor have such devotion, nor let ourselves cost and confess so much, nor cling so hard to our preachers, as the Anabaptists do, and have faith in their 1) preachers. They leave their wives and children, money, property, house and farm, abandon everything, and act as if they were insane and mad. The sacrament lovers also do everything so stiff-necked, and are thus firm, because it is said: You are looking for me. But nothing comes of it. They say, "You will not find me." The pope also works and searches for what I, Christ, am, but he will not find it.

Now God has given His grace that every village and town has the gospel and its own pastors, and they have it for free; one may not give them that is, the preachers much, but if one could now let the preachers die of hunger, one would do it. Citizens, peasants and the nobility help faithfully; they do not want to have the gospel anymore. Now Christ says: "I am going away"; if you do not want me, I will provide you with other preachers and pastors who will serve for you. So also, when we shall have died, you will one day want to get a pious preacher in Rome, and will find none; yes, one will want to dig those ten cubits deep out of the earth, and carry them over one's back, whom one now cannot stand, and does not like to give them a piece of bread; since a nobleman, a citizen and a farmer exercises his courage, one will then run after him, seek him, want to give him gladly, work beyond all measure, but find no one. I have often said it, and I will say it again, so that you will not forget it. This city of Wittenberg has given more than a thousand guilders annually to the monks, without what has been given to the priests. There is no village so poor that 2) one to the other, would not have given five, six, eight or ten florins to the monks and priests. Item, what did it cost to keep the mass and to go on pilgrimage to St. Jacob. That was all Christ sought, but he was gone.

1. Erlanger: hers.
2. Erlanger: da.

(114) Now Christ is still present, but the nobles say, "What do I ask? if there were no more preachers, I know that one can be saved and justified through Christ; I do not need a preacher, I know how to be saved and call upon Christ. Well, you will see how useful and necessary a preacher will be. It will be said, "You will seek me" 2c. If he alone said, "I go away," that would still be to suffer; but he does not say, "I go away, and ye shall have rest and be satisfied;" but he adds, that when he is gone, we first of all begin to seek him. This is the most fearful thing: when the gospel is gone, seeking follows; and when the present dear teachers and world are gone, pastors will come who will afflict them a hundred times more, whom they will obey and follow even with great works and expense, but it will be in vain.

Now they will not have their blessedness and life in vain, since the Son of God says, "It cost me my own body, life, blood and death; if you do not want me to buy you with my death and bloodshed, go and buy the devil for a hundred thousand guilders, so that he may preach. Because thou wilt not have life given thee in vain, go and buy death; and whosoever will not inherit heaven by me, let him obtain and have hell with hellish fire and great torment by money. That is right then. How can God do otherwise? They have wept and lamented; their lamenting and weeping may be over; always go to the devil. That is to say, to prepare many ways, and to do many works, to handle great works, which shall help you to eternal life, and that you may seek me; but it will come to nothing. And speaks on it:

You will die in your sins.

(116) Ye shall die in your sins, and must die: it is an abomination that many seek, and find ways of life, and die. For here it is foretold, that he saith, Ye shall abide in your sins, and die, and not find me. If there remain not

180 Eri. is, [so-WL. Sermon on John 8:20-23. W. vn, 24M-24S2. 181

Christ's word, but it is taken away, then great holiness will begin, and such works will be done, which have a semblance of holiness and delicious life; but the delicious life will create so much that you will not want to put away one sin with it, or come out of death, but will be deeper in death and be. You may well believe this, and so take it for that. It is the truth.

The Jews and the Turks say: Do you think that God is such a cruel tyrant that he should push such a bunch of people away from him and let them die? 1) We seek Christ, want to be saved, are baptized, live chastely, are blameless according to the outward nature; the nature shall redeem us from sins, make us blessed, and lead us to heaven. But the text says: No; and the man, Christ, does not deny. The one man esteems his word so great that he takes so many people in one mouthful, and does not take into account so many hundreds of thousands of Turks, Jews, papists, and red spirits, making himself useless, speaking of them in few words, saying, "You are like chaff, but my word is as a rock. So he makes himself great against so many mighty people who do not recognize him. For the word is mighty and powerful; he that will not believe it may know how true it is, what I say.

118. He that will not know Christ, let him go; he Christ also shall say one day, Thou also thinkest that the world and the spirits of the wicked are greater than my word; but I say no to this. This is hopefully preached, that he says, "I go away, and ye shall seek me, but shall not find me, and shall die in your sins." These are simple words, but they apply to the world past, present, and future, that it is all in the word, "Ye shall seek me, and shall not find me, and shall die in your sins"; there are great, excellent, and many people from the world's beginning beaten to it. It is spoken lightly, and they are esteemed as a speck is against a great fire, and as a droplet is against the sea, or as a penny is against the earth.

1. Added by us.

I want to be a small stick against the sun or against a big mountain.

(119) But the world turneth back, and thinketh, Who art thou, Christ? thou art a little speck or a little rod; but we Jews are a great nation. The whole tribe of the Gentiles, the Turks and the Jews, should not the multitude be as much as the Christians? Shall we not be as much as thou Christ that preachest? He who believes has it; he who does not believe will know it; item, he who believes in Christ will have eternal life. For if otherwise Christ is gone, it is determined that there is only judgment. Now, apart from faith in Christ, great services, great endowments, and great works take place; many more excellent, learned men become monks, and greater things are accomplished in them that fall away from Christ than Christians themselves do; so that they will seek the man, Christ, but will not find him apart from faith, but will remain in judgment, and the least sin, or a vain word, cannot blot out.

This is what Christ says here, that not one sin, yours or another's, shall reconcile them, but they shall die in their sins, and not escape eternal death and destruction. Who has been allowed to preach this in the papacy and say that a Carthusian cannot make atonement for sin with his great works? Yes, they not only sold their works, but also did more, and shared their other works with others. But Christ here abolishes all these brotherhoods, and says that they cannot and shall not make reconciliation for one sin, yours or another's, nor save for a moment from death, but all shall be condemned.

This is a twofold punishment, and it is right that one should be tortured and tormented here on earth with hard and yet futile holiness, so that the devil's martyrs torture themselves with it, and then have to be the devil's for eternity. For we will not accept the Lord Christ with thanksgiving and a glad heart, so that we may live peacefully and be holy and blessed: so then we have trouble with the holy life, so that we torture ourselves to death, when otherwise we could walk along in peace, so that each one in his own position does what he has to do.

182 Erl. 48, gss-g-4. interpretations on John the Evangelist. W. VII, 24W-24W, 183

But it does not help, and the dove is sung a song, and must then have the eternal, hellish fire in addition to the physical plague. A monk has hurt him in the monastery, but when he dies, he is damned here and there.

Where I go, you cannot come.

You will seek me and seek to go where I am going, but you cannot come, for the door is closed, all you undertake is rejected, your chosen works are worthless; you may live as holy as you want, but it will not help at all.

This is a terrible and horrible sermon, but the world has an art for it; it has put on an adamantine head, and has a fervent and stony heart, and is blinded and obdurate, and does not hear all this, saying: Where has Christ gone? Well, he is delivered from this temporal and mortal life, from death and all misfortunes and concerns, and brought from sin into righteousness, from hell into heaven, and led from damnation into eternal life, and brought from all evil into all good, and now sits at the right hand of his heavenly Father. The Jews will also strive and want to go there and seek Christ, but they will not be able to get there. That is too harsh. The pope should banish this gospel of John. For he cannot suffer it to be said to him, that it is impossible for a man to attain eternal life by good works, and to enter heaven. But they do not believe it, but insist on their good works, so that they themselves not only want to be saved by them, but they also want to have superior works, which they sell to the world, so that they also become saved by them.

Against this Christ says not only that it is difficult, but also that it is impossible. Therefore beware of flesh and blood, of unbelief, and of the spirits of the wicked; and let every man diligently know Christ, and hear the preaching of the gospel, and receive Christ. But he sees little of them doing so; therefore he must have such thunderbolts, that he may break the hearts, yea, the whole world and people. The Jews had the temple, and the great God's temple.

This was not a joke, and it had a great testimony from the Scriptures. Therefore, if you hold it against one another that the toil and labor, since they have served God day and night, and have also studied and worked themselves to pieces, should not only be in vain, but also be impossible that one might be saved by it, who would not be frightened by this? And to whom it has been a serious matter in the ministry, as we have been in it, it seems strange that all our great work should be in vain, since we have so run, donated and given, and everything should be called a lost and impossible thing.

But it is true that one is lost if God has not come to one's aid in the end, and if one has not died believing in Christ. I believe that many people in the monasteries and elsewhere have believed and taken hold of Christ, and have come to say: Oh my dear Lord Jesus Christ, you are my Savior; and have despaired of their holy life and good works; so that much has been obtained for them. And it was a good way to hold up a wooden crucifix to the dying, or to put it in their hands, so that they could remember and be comforted by the suffering and death of Christ; but the others, who insisted on their good works and were proud, went to such a heaven where it hisses and burns, because they were drawn away from Christ, and did not imagine that they should live through his death and suffering. Then the text became true, that it is not possible for them to come where he is.

V.22. Then said the Jews, Will he kill himself?

To such an earnest sermon belongs such an answer. The whole world, including heaven and earth, should be terrified, trembling and pitying at these words, 1) that it is said here that when the Lord Christ is gone, it is certain that everything else will be lost. Christ is gone, it is certain that everything else will be lost. At least men, unreasonable animals and the earth should tremble at this. But they throw against it the

1. i.e. earthquake.

184 Erl. 48, 3St-SS7. Sermon on John 8, 20-23. W. VII, 2463-2467. 185

They still open their mouths and mock our Lord Christ in their noses. It still goes on like this with the dear God to this day: if one still tells the papists, Jews, Turks and the world, then they whistle at us, also say, as these do: Where does he want to go? Egg, how scornful and pointed are these boys at such frightful words, that Christ says, "Ye shall die in your sins"; item, "Whither I go, ye cannot come." O, they say, who knows where he will go. It is just as if we were to say to our peasants, "You should not be so stingy, and so steal;" that is a ridiculous sermon to them; or if we were to punish the squires and the scoundrels, they would throw it all to the winds, just as they do here, saying, "Where is he going? does he want to kill himself?

Augustine mocks the Jews and says: "They have spoken it out of mockery, they have not spoken it out of seriousness. For it is no art to kill oneself; the way would be to hit it; and alas! too many hit it. But it is spoken and answered scornfully and mockingly, and is thus: How far is it to grace, or where is the way to heaven, where he wants to go? we also want to come there. So bitterly and poisonously have they mocked him in his teeth. It belongs to this, that if one preaches most vehemently and faithfully, Christ with his faithful servants must neither deserve nor have thanks.

It is the same for us: When we warn the pope and say: Beware, beware, it will rain dirt, it is ridiculous and mocking to them. If one threatens the nobility, burghers and peasants with God's Zom, they say: Can one preach nothing else, but of the law? Well, if we wanted to have good days, we would only preach that all their things were right, they would gladly listen to us; but if we preach to them about God's urging, they say that they want to be ruled; they insist and defy, they turn a deaf ear to it. Well, dear brothers and nobles, see who defies and deceives the others; see what the Turk and the Pabst achieve with his mockery. I will live to see, or others after me, that the burghers, peasants and noblemen with their pointed words shall gain that which the

The lace shall be so dull to thee, that neither skin nor hair shall remain of thee. Let them mock you forever, and say to a rich builder, prince or pope, "What is this fool preaching to us? Shall we do what he wills? We want to get to heaven as easily as he does; we also know the way to heaven. Yes, on cushions, and since the way is paved with silk, they want to roll up, yes, a hundred years earlier come to heaven, than their pastors and preachers. The pope wants to get to heaven before we do.

But the Jews have learned it; where are they now? Christ tells them: "You will die in your sins. They also knew at that time where he was going, and could answer him pointedly enough, and stick out their tongues. I mean, the point fei become blunt and broken; for the Jews are scattered throughout the world, and Jerusalem to ashes and even ruined, they are the most miserable people in the world. What have the Jews earned and gained, since they mocked the prophets? But it did not help. So it is now, it is lost; the harsher one punishes, and more vehement one preaches and exhorts, the more proud the people become.

I have often thought that I would like to stop preaching, because the people become harder, more pointed and more poisonous every day, they think that they want to penetrate and seize them by force, they go, they are proud and defiant. Now go, you shall meet it. Dear brother, drink so that you spit, and that your throat cracks, yes, your belly, body and life crack, you will not deceive Christ. Cato speaks: Non me doctorem, sed te deceperis ipsum. It applies a good point or redoubt. O it is a bad thing, they say, where is he going? So they have mocked and jeered one against another. But Christ is seated at the right hand of his heavenly Father, and his kingdom endures forever; but they are destroyed, they have flown away, they have mocked, and can no longer speak pointed theides.

V. 23. I am from above.

It is ridiculously spoken, but answered quite kindly; I could not answer so amicably. Well, he looks further, to another place, and does not take on her pointed speeches.

186 Erl. 48, 327-3L9. Interpretations on John the Evangelist. W. V4U 2467-2470. 187°

The seventh sermon.

Saturday after the 21st Sunday after Trinity Nov. 4, 1531. 1)

132 Our next sermon was how the Lord said to the Jews that he would go away and they would seek him, but they would not come to where he was going, and they would answer, "Will he kill himself? Well, that was a mocking answer which they gave to such an earnest sermon, when he said, "Ye shall seek me, and die in your sins." It is easy to say that they should remain in their sins and in death, and it is simple to look at it; but it is spoken in such a horrible and frightening way that it could not be more horrible that one should remain in sins and death. Item, so one could not answer more ridiculous and scornful, than that they say, "Will he kill himself?" But so it shall be, when one preaches to the world, warns it, and holds up to it the prophecy of God that it will go evil for it, they say: God will protect us from preaching and forewarning, for there is no need. If one preaches, they laugh; if one promises, they do not believe and do not care. Christ could not preach higher here, so they throw it around and say, "Oh, there is no sin here, nor death: Will he kill himself? We say and warn, dear lords, dear people, princes, bishops, believe the gospel, be pious, our Lord God will strike, and send pestilence or war, also let heretics and false doctrine come; so they say, Let come who would have money enough to count; hell is not so hot as you make it. Such an answer has also been given to the Lord Christ. Whether such an answer also happens to us is no wonder; it need not hurt. Those who have done this and mocked the Lord Christ have experienced what they have gained from it, and those who still mock will also experience it later. But they shall not believe it, till they know it, and their faith come into their hand, and they swim in blood: then shall they seek counsel and help, but there shall be no counsel, it shall not help.

1. In the original margin.

You are from below.

He comforts himself and wants to say: Even if I preach sweet or sour, sharp or bitter, it is of no use, you do not ask for it. It does not add up; you are from below, and I come down from God above, and tell you the truth, but you despise it. Now so be it. You are born evil by nature, so mock enough, are wantonly even full, whore and bubet, rob and steal; you shall find it. There will be a reckoning one day, when I and you will also be there; you are boys, and you will remain so.

(134) These words Christ alone saith, and he that is a Christian saith also thus, I am from above. He who is to preach in the world, and make others godly, and is persecuted, that he must say: Where shall I go? let him say, This alone is my defiance and arrogance, that I am sent from God, item, my ministry also is from God; but ye speak and do no otherwise, but as ye are born of the earth, where men do not decide kindly with one another, and Christ and his own also get along here. But it would be better, and it would also be better, if Christ would present himself in a friendly way, saying: I am your preacher, you are my disciples; and that they would say: We want to hear you. But he saith, We will part one from another: for ye will always pass with your lives and reason, as ye have it in mind.

So the pope, the monks and bishops also want to pass through, as they have it in mind, and say: The gospel does not do it. But the Lord Christ speaks here: Well, you do not want it, and want to remain on earth, yet you will not be able to overthrow what I preach, I will remain well before you, me, Christ, and the gospel you shall let remain; let see who bangs the other. "Ye are from beneath," and I am not of the world, but from GOD and above. These words separate us finely, as summer and winter, and gives one short leave to the other. He offers them heaven and eternal life; if they do not want it, he threatens them with death, sin and hellish fire.

188 Erl. 48, 329-332. Sermon on John 8, 24-27. W. vn, 2470-2473. 189

and give it to them. But they answered him so scornfully and pointedly, gave him such an impolite, poisonous answer, that I myself said: "Go on, it's all the same to me, let's see who it's regret, and who deceives the other; you are of the world, and I am not. It is true that we will soon see it, and even if it turns out to be true, it will still be found. So the Lord Christ separates Himself from His supposed disciples, and from the people, who are then terrified, and says, "You are here, and I am here; and when it comes to pass, I have said unto you, Ye shall die in your sins." This is the conclusion of the same sermon. Now a new sermon begins, that the Lord speaks:

V. 24. If you do not believe that I am He, you will die in your sins.

136 And John the Evangelist says that they have not understood this word, that he has touched the preaching of the Father. He speaks so vehemently, so defiantly, that he cannot say it enough, that he says: "You must believe that I am from the Father, or you will die. It is a hopeful word that he says: I am the man, it is all up to me; where I am not, there is nothing; and you shall know to whom you have thus ridiculously and mockingly answered and touched. I do not want to die much, nor to kill, but to be undied. The pointed words annoyed him, and the Lord Christ was secretly angry, saying, "Do you want to know who I am? I am God, and even with one another; do what you will; if you do not believe that I am God, you are nothing, and must die in your sins. So no prophet, apostle or evangelist may preach and say, Believe in God, and believe also in me that I am God; or if you do not, all is lost with you.

The Jews could say: "Do you think that there is not another who can save from death and sin than you, that we should believe in you? do you think that we must die if we do not believe in you? as if there were no God besides you. To whom does it belong that people are saved from sins, death and hell, but to God? And you

saying that you are the same God 2c.? Then saith the Lord Christ, I am he that am: if ye believe not that I am he, ye shall die in your sins. Otherwise, if you seek God to and fro, there is no life but with me alone; therefore, if you do not abide here, you are in death.

This is preached in the most violent way to the pointed, mocking words they give him in answer, that he says: I will tell you who I am, and that you must believe in me, or none of you will remain alive forever. These words they must rub together and eat into themselves, so that he says: "If you will not have life from me and be saved from sins through me, you are dead. Now Christ is God, that is what John preaches about him, because no other creature can say it. The word is too high, neither can the angel Gabriel say it, that he may speak: It is I, but must say: I am sent to you by God. Item, he says: I stand before God and serve Him Luc. 1, 19.. But the Lord Christ says: You must not only say that I am sent, but that I am. What does it mean: I am? That is: I will be, and I shall be, I am, and it is up to me? Your law, Moses and worship, Sabbath 2c. is nothing against me; but I am it, it is all in me; I am not only an apostle, prophet, messenger and emissary; but I am it, the essence of all things is in me. To these high words belongs faith.

139. With these words Christ recently refers to Moses, the worship in the temple, altar, sacrifice, priests, monks, mass, organ and casel, and whatever holiness and wisdom there may be on earth, and says: The wisdom, power and authority of the world are nothing; and though we have all the things that were to be had in Jerusalem in the city and in the temple, when men lived according to the law of Moses, or that men do what the world can do with all its powers, yet all these things are nothing; they are all of the devil and of death; there is no life, righteousness or salvation to be obtained, except by me. That means to throw away in a moment everything that means: He who does not believe in me, that I am he; for with me it is written-.

190 Erl. "s, SSL-SS4. Interpretations on John the Evangelist. W. VII, 2473-247S. 191

life and death, sin and righteousness, God and devil, heaven and hell. With this he throws everything under Christ, and separates from each other what is of holiness and wisdom in this life, from the Lord Christ, and says: We must have something else than the law of Moses and our good works, and says: "I am it. But the Jews are truly displeased that he exalts himself so excellently. Before he scornfully rejected them; but now he saith, It is all in me. And there shall be no God, and nothing else shall help me i.e., a man in the world, unless I believe in him. Then they say: Will"?

V. 25. Who are you?

(140) They are very vexed that no God should help where He is not, he i.e., this God being called what he wills; and they answer again, "Who then art thou?" It is spoken very pointedly, as if they were speaking: Awe yes, it should be true? Who are you, dear Squire JEsus? Where do you come from? Are you not from Nazareth? born of Mary and Joseph. A 1) holy corpse! What a high man you are! Tell us, if you only say that you are, you are, then we will know that you are.

But the Lord Christ sums it up, and gives them a secret, hidden answer. And it is also a right answer to them: for they did not know at that time that he speaks of God the Father; he preaches that he is truly God, and says: "It seems ridiculous to you that I should say who I am; as follows:

And JEsus said, First of all he that I speak with you.

They should know that he is from the Father and is truly God; so he says, "Do you ask who I am? I say unto you, First of all, he that talketh with you." He will not do them the honor of saying who he is. For neither shall it be said to the Jews, nor to the sharp-witted, when they try to comprehend, to imagine, to understand, and to know God, and what God is, with their subtle thoughts; there shall be nothing.

1. Shouldn't it perhaps read "egg"?

He does not want to be known by reason, but only by his word. No one should have anything to do with our Lord God by mere thoughts, for that is certainly the devil, and so are all the spirits of the wicked. A Carthusian paints God off him, whom he loves in his hairy garment; a barefoot man thinks that he loves his rope. But you will not notice God there. For, as he saith here, If thou wilt know who he is, I have said, I am the first that speaketh unto you. But so you will not seize me, I will be uncaptured.

143. He saith, "I am first of all he that speaketh unto you." These words also have an em- pliasin: I am not only your Creator, but also your preacher; ye shall be satisfied that I am your preacher; I am come and sent unto you according to the promises in the prophets, to preach unto you; the same am I. Now if ye will hearken unto my preaching, and hear me, ye shall know who I am: but if ye will not hear me, ye shall not know; if ye have heard me, ye have known me. But they say, Where is your father? and who are you? He will not let them flutter with their thoughts apart from the divine word, but they must first hear him and grasp his word; for apart from and without the word they shall know nothing, and shall not know the Father. He says: It is I, it is all up to me, you will not know God and the Father, nor will you have them, unless you hear my word.

(144) Therefore he says, "I urge you to stay with the word; if you fall away from the word, the devil will come and make such beautiful, lovely ways and thoughts as the Anabaptists and all the enthusiasts have. But it is vain error and blindness. For they seize and take hold of our Lord God with their conceit and thoughts. It is said, "You shall know nothing of God, nor know Him, unless you first hear this man and accept his preaching; then you will learn finely by this man's word that God the Father sent His Son, Jesus Christ, into the world, who died for you. He therefore that is received into the word, and abideth in the word, is he-

192 Erl. "s, SS4-3SS. Sermon on John 8:24-27. W. VII, 247S-L47S. 193

and know Christ rightly; but he who falls from the word is lost. Recently he will say this much: You shall not know who I am, unless it is a matter that you recognize me for your preacher; for I am your preacher. I have the command and the office to preach unto you. I have said unto you, If ye hear me not, ye shall die in your sins: but if ye believe on me, ye shall have eternal life. Keep to these words, let what I tell you be true; then you will know who I am when you grasp my words and believe what I tell you, that I am your preacher; then the Holy Spirit will come through my words and teach you. Otherwise you will mock me and say: Grace Jesus, 1) dear Jesus, have mercy on us! we want to meet and find God without you. But he wants to say: You will be missing. That is, I am who I am, and you will die in your sins where you do not believe in me. Enough has been said that you know who I am. Now that you continue to ask who I am, I say, I am your preacher. If you will not hear me, let it be; I must be heard, or you are of the devil.

So we preachers can also say. Not that we speak: It is I; but to say who Christ is, and how our preaching is to be believed. If any man will not do this, let him not do it. And say further, If ye believe not what we preach unto you, ye shall die in your sins. No one believes in me, but in Christ, whom we preach, one must believe. Therefore we can also endure the defiance and anger, and say, "You who are so pointed, hear, we are preachers, and preach from him who says, 'It is I.' I cannot say of myself, If ye believe not on me, ye shall die: but I preach of him that said thus unto the Jews; me ye shall not hear, nor know. If ye will not hear him, depart.

V. 26. I have much to say and judge about you, but he who sent me is true.

1. "Grace" here stands for: gracious, as in "grace junker".

146. He comforts himself against this great wickedness, saying, I have much to say, to preach, and to judge of you, and must preach many a great sermon, and speak of great things, and judge. It is a secret answer, which he gives to the reproaches, that he may comfort himself of his office; as if I said, Christ is sent, and a preacher cometh among a great people, which hath a great privilege; which hath God renowned in the holy scriptures, and a divine service established by Moses and the prophets, confirmed also by miracles; and yet he will overthrow all these things. As if he were saying, "How will I destroy you? I will destroy and overthrow everything; I have power to overthrow and cast away everything; I will overthrow many things, cause displeasure, and put away not only the doves and the merchants before the church, but also the temple, sacrifices, sanctuary, priests, kings, princes, and even Moses himself, and all that you have, and judge and condemn them.

147 So the Lord Christ makes them the more angry with their mocking, that they may become the more thirsty and defiant, saying, "I will preach that neither Jerusalem, nor some wall, nor one stone upon another, nor some sticks, shall remain anything in all. So I will preach with you scoffers, that my preaching shall be called much and great things done. And I also think that he has done it: he has preached himself through his apostles that not one stone, not one hair, not one little stick remains of the city of Jerusalem, of the priesthood, of the kings, of the kingdom, of the service, of the temple and of the people. Although this service was gloriously confirmed, and God gave great people to it, as Eliam, Jeremiah, Isaiah and other prophets more, and pardoned them with great miracles, that this people only had a very great advantage, and they also praised it highly, and the Jews boasted about it very much, it has nevertheless decayed. Therefore Christ says: "I will preach in such a way that these pieces will not remain.

So I say also to the pope: O what have I still to preach and to speak, that the pope with his triple crown, and the cardinals and bishops, priests and monks,

[194 Eri. 48, ss-sss. Interpretations on John the Evangelist. W. vn, 2478-2481. 195

so follow him, with the princes, Mainz, Heinz, Duke Georgen, everything should go down to the devil in the abyss of hell. I will not only preach this and stick to the word, but I will also judge. What do I ask for your contempt and mockery? Nevertheless, you shall not shut my mouth; it shall not remain as you have it in mind, but you shall fail and fall to the ground. I will not, saith the Lord Christ, turn away from the fact that the temple, the prophets, and the government are at Jerusalem, and that ye therefore have a goodly kingdom; but if ye believe not, then will I preach of you, judge, and be judged, that your glory, honor, and service shall all be overthrown.

They could not believe this, it was impossible for them. So it still goes on; only that Christ has an advantage, and says, "It is I." We do not say the same, as he speaks; but we only say: We are your preachers, therefore your mass, indulgences, purgatory, and the other charms of the pope shall all perish. That is what we say, that is what we judge, but they mock us. Go ahead, laugh freely; Christ answers:

He who sent me is true, and what I have heard from him I speak before the world.

It had no appearance and was ridiculous that poor Jesus submitted to such preaching. As it is still ridiculous to this day that such great kings, the Turk and so many learned people should humble themselves against the Gospel and fall for the word of God; it is mocking. But it is said, "He that sent me is true." That is the seal, so Christ presses on it and comforts himself with it. So we can also say, "Well, dear pope, bishops, citizens and peasants, we have preached to you and judged you, we have much to say about you, let us not afflict you in vain; what does it matter? it is the truth, it shall nevertheless be done, and no one will be able to prevent it. For he that sent me, the Father, he hath spoken it, he hath given me his word; I will see whether he that is above shall become a liar against you. I take comfort in this.

and insist upon it; if ye be angry, and despise the preaching as ye will, mock, and let us mourn: but if ye give no heed, it shall come to pass, though it were a sorrow to you all: I will see whether he that sent me will become a liar, or ye.

151. So I also say. Be it angry pope, bishop or emperor, let us see what they will do; what can they do? Let us see if they will make a liar of him who sent us. But let him remain to me; ye are burghers or peasants, yea, princes and ruffians in all the devils' names. And say, He that will not laugh, let him laugh; let him see, he that sent us, the Father, is true. We say, there is no harm, mock, smile, despise, scoff, make yourselves useless enough; you will not make God a liar. The time will come when you will laugh no more; we know that it is God's word. It is shameful for us, we have to suffer their mocking, smiling and scoffing. When someone sees this, he would say, "Let the devil preach, I will let the preaching have heartache; but we gain nothing from it, because they only mock us, and leave a forum against it. If one is very proud, they will strike a cliff against it. But say thou: Dear pabst and scornful mocker, he that sent me is no liar; what matter, it shall come into thy hand what we say! For he that gave us the word, and besouled us, is true. But there they will not inquire until GOD comes, and they lie over a heap. Then they will cry out; but GOD will say, I said this before and warned, but it did not help Proverbs 1:28. May God protect us, we pray, so that we do not become such mockers and have to experience God's wrath.

Now, when we preach God's word, and God comforts us, He is despised, but they will know it too. And I can say: I came in God's name and comforted you, but you despised it, so now you may suffer in the devil's name. He will not lie, I know him so well; so he will not let my word and sermon become lies. He is faithful, honest and true.

196 Erl. 4", S3g-Sti. Sermon on John 8:24-27. W. VII, 2481-2483. 197

What he has in mind he will do, and no one will look at it, I know. Because he hath called me to preach, he will not let me be put to shame: it is his word, and he hath sent me; he will not let me be a liar, or else I should be left in heaven: but now he hath commanded me his word, and hath sent me; therefore he will keep his word, and will do according to the word.

V. 27. But they did not hear that he told them about the Father.

They were mad and foolish, they hear that he is truly the Son of God, sent by the Father as a man to preach to them; but what he preaches and says, that the Son is sent by the Father, they have not understood, it is unacceptable to them, they despise it. So Christ the Lord, and John the Evangelist also, comfort themselves that they have not understood.

So, even though I preach and shout, I must also ultimately conclude, "They do not hear," and ask nothing about it. But shall one stop preaching for that reason? No, let them go and say, "If you will make God a liar, and overthrow the word of God, and snatch away Christ, I will gladly be overthrown with him, and afterward fall and be lost. I have been baptized into Christ and called to the gospel through him; if the bishops are now so strong that they tear Christ away and he must fall, then I will gladly fall with Christ into the abyss of hell and perish with him, and the devil may remain on earth. We will gladly go with him Christ, even if he leads to hell. But if Christ go to heaven, we will go with him: and the Father hath not said that he should go into the pit of hell: but Christ saith, If ye believe not that I am the Lord which sit in heaven, ye shall all die and fall. Then let us see if they will overthrow him there; but he will remain there, for the Father is true. So let us not be vexed and offended, because now they put their heads together, and the whole world rages against us; it is harmful.

not. Defy one another until judgment comes. It is a candelabra of beer, it shall come to pass, and eternal life shall be given to the Christians, as the Father has promised them, and eternal death and damnation shall come to the wicked at home, as they have been threatened. Now the world would gladly make this word false, so that Christ would have to become a liar; but they will not be able to do it. Let this be done; let him who does not want to accept it, let him do so. It is said: "They heard nothing of all this.

The eighth sermon.

Saturday after the 22nd (or 23rd) Sunday after Trinity Nov. 11 (or 18), 1531. 1)

155. we have heard how the Lord said to the Jews vv. 26, 27, "I have many things to say and to judge concerning you; but he that sent me is true. And they heard it not that he told them of the^ Father." And what this text intends has also been acted, namely, that he prophesies and reaches in, that he wants to push all Judaism and worship to the ground, that he has much to judge, and will have to do much differently, to order and confirm. This applies to the whole worship and kingdom of the Jews. But it is a great thing that a single person should not be afraid to overthrow such great, excellent things, which had stood for so long, and were instituted by God Himself; for Moses had instituted the priestly office, and the kingdom, by God's command. But Christ speaks here: If they will not believe in him, he will strike them with his fists, and even drive them into their boots, and knock everything to the ground.

For the judgment must go: He that believeth not in me is damned and lost, as high as he will. Therefore let Moses and the prophets, and other your teachers and masters go, otherwise I will let many a judgment go over you 2c. Now, it is a great thing for which a single person is a terror and a fear.

1. In the original in the margin, but there the "29th" Sunday after Trinity, which cannot exist. The previous sermon was preached on November 4, the following one on Nov. 25, from which our time determination results.

198 Erl. 4S, S4I-S44. Interpretations on John the Evangelist. W. VII, 2483-2488. 199

horror should have. For Christ comforts himself with this and says: Nevertheless it must be true and happen, and I must cause this noise and destruction, because "the Father who sent me is true", my Father will not lie; because what I speak, I do not speak from myself; the Father has told me, therefore I also speak thus. We can also say the same thing when everything wants to become dull and despondent, that we say, "It is God's word that what will not stand should fall, and what will not stay should always go; there is nothing to it. It is a great thing that for the sake of the young man this Jewish kingdom and the service of God, which was so wonderfully established and ordered, should fall to the ground. St. Paul was also deeply concerned about the downfall of the Jewish people, and yet he had to say, as the Lord Christ says here: "The word is true, or all things must come to ruin; for he who sent me and commanded me to preach will not lie.

157 Thus, he even speaks of the great distress and terror, yes, of the great change of the kingdom and of the Jewish people. It is very frightening; but it cannot be otherwise, that has recently been decided. If one does not believe, he will be lost; for, says the Lord Christ, he who sent me, and of whom I have heard, and who also told me to preach, does not deny. So now also they say, If the pope fall, Germany shall perish, go to ruins and fail; what can I do about it? I cannot preserve it; what is the fault? Well, they say, if Luther had not come and had not preached, the papacy would still be standing on good legs, and there would be good peace. I can't help that. They also said to Rome: Because St. Peter and Paul have come to this city, everything goes to ruin; otherwise, when we worshipped the idols before, we were fine. This cry is still going on, so that people say: If the gospel had not been preached, it would never have happened like this, but everything would have remained peaceful. Nay, journeyman, it shall be better still, for Christ saith, I have yet more to speak and to judge. The cause is that you should let this preaching go, or you should not

keep one stick, neither shall one stone be left upon another. And say, This word have I not devised; it is the Father's word: if ye will not believe it, and suffer the word, but continue in your own nature, and carry it away, I will see whether the word of God shall perish, or whether ye shall win, or whether God shall win: nevertheless I must preach it, and not hold my peace; and I must run and tread the barriers, and watch you both. So they ran against each other.

V. 28. Then Jesus said to them: When ye shall have lifted up the Son of man, then shall ye know that I am he.

This sermon is directed, that he saith unto them, If ye believe not on me, ye shall perish, and die in sins: it is determined. And I will make the judgment more broad, saith he, and will do so unto you, and act so much, that ye shall see that it is I; I will judge you, and have pronounced a great true judgment upon you. But ye shall not know me; ye must first exalt me, that is, hang me on the gallows, and crucify me, that is, exalt me; upon the cross ye shall smite me, and see that I am another man than he that walketh upon the earth.

They understood this well, for otherwise the Lord also said above: "When you exalt the Son of Man, then I will draw all after me John 3:14, 12:32. They have heard that Christ should abide forever, and yet be strangled in the air on the wood; and here he says, "If the Son of man be lifted up, ye shall know that it is I." This is strangely spoken; he threatened them that he would tear them apart, and if they did not believe in him, they would die in their sins; but now he says, you will not know me, because I was lifted up, died and perished before. As if he should say that by his death he should overcome all things, that is, the devil, sin and death, and also all righteousness, wisdom, power and all good things; item, all evil on earth should be put under his feet, and he should become a Lord over it. And therefore the Holy Spirit could not be given

200 Eri. 4s, 344-34". Sermon on John 8, 28. w. vn, 2488^2439. 201

He would have overcome it in his own body, and before that he would have achieved victory. For on the cross the highest power, the greatest wisdom, holiness, riches and strength, indeed everything that was high in the world, was laid against him. Item, our own sin, the law, death, the devil, Moses with all his people, everything rebels against the man, everything good and evil is laid against him, as sin, death, the devil and hell; and these must first be drowned in his blood, caught and overcome. Death attacked him, sin also attacked him as the worst offender on earth; but death could not devour him, for he rose again from the dead. Sin also seized him, but it could not overcome him. So all the great lords and prelates set themselves against him, but they could not obtain victory against him; he rose again from the dead on the third day. Therefore saith the Lord Christ, Ye believe not now, but I must shortly come into my kingdom, and first enter into my government. I am but a preacher, a single man, and am in the preaching ministry; but when I have done this, that I am come out of the preaching ministry, and am delivered from the service which I have had to perform and conduct in this flesh and blood, then afterward ye shall hear me from heaven with miraculous signs, and see me, and know that I am the man.

(160) Otherwise it is so in the world, that he who dislikes and despises what is small, dislikes what is great. They would not believe in Christ when he performed great miraculous signs; that was the wisdom of God; so they had to believe in him when he was crucified. They did not want to believe, since he was presented to them in the highest wisdom; afterwards they must accept him, since he was presented to them in the highest foolishness. God becomes even foolish and says: Now believe in him. At first Christ let himself be seen as a preacher, he went about simple-mindedly, and proved himself with great miracles; but they would not have him; after that they had to believe in Christ crucified.

161 Thus the papists did not want John Hus; now they hear something else. Item, now they do not want to suffer a hundred books, so

we write, who are full of wisdom and godliness; afterwards they will gladly want to read a sheet full, or that they might have a letter from our writings, and will not get it. Therefore he says, "Nothing will come of it while I am here; I must pass through and overcome everything, and become the Lord of them all. When I come through death into my kingdom, I will make it known that I am the Lord, and I will send the Holy Spirit, and strengthen the church, and perform miraculous signs; and then I shall be known and preached in all the world; and ye shall not hinder it. And if ye believe not that I am he, ye shall perish and die in your sins.

He does not say this of his humanity, but indicates that he is also truly God, as John the Evangelist indicates, saying: "They did not understand him to speak of the Father, that is, that he was God and sent by the Father. 2c. But I have often said that when Christ says that they cannot live, but must all die, who do not believe in him, that good heed should be paid to this, because it is indicated that he is God. For it would be impossible for him not to be God, because the work shows it; the work praises the Master. For to save from death is not the work of man, nor the work of some angel, nor the work of any creature, but the work of the Creator alone, who out of nothing makes everything, and out of death makes life, and for sin righteousness, and out of hell makes heaven. Therefore, when he teaches that they must believe in him, accept him to be him, if they want to be preserved or all die, he is certainly God; otherwise it would be a lie, and Moses might well say: You must believe that I am he; believe in me that I am he, or you will die. But Moses nor any prophet says it, but St. Paul says: I am an apostle and I am sent. In contrast, Christ speaks here: Believe not only that I am sent from the Father, but that I myself am sent. Both words indicate it: It is I myself in whom you must believe, or you will die; I am a higher person, I am something more than that I am sent to you in human form.

202 Erl. 48, 34V-349. interpretations on John the Evangelist. W. VII, 2489-2491. 203

I am not yet in the flesh, since you can hear and see me, but I am something more, namely also God. This will not yet come in, you will not yet know it, until I have established it, and until I will give the Holy Spirit; you do not yet understand it, because I have not yet taken my kingdom.

But such a sermon does not enter into reason; the Holy Spirit must come, and he must say, This is Christ; for the Holy Spirit testifies of Christ that he is a true God and a natural man; and not only must the preachers testify it, but he must also write it in the hearts of the hearers. For if reason should get into it, it says: It is nothing that he who is born of the Virgin Mary should be a god, but he is only a bad man. It is ridiculous to her. Although the Turks preach Christ very highly, they do not believe that he is God. The papists also praise him with their mouths, but it is nothing. For no one can grasp this article, which says: "Will you not know that I am He?" 2c., unless Christ has first defeated, cut off and subdued the devil, death and the wisdom of the world. And where in a man worldly wisdom and holiness have not first been brought low and suppressed, it is not heard, nor is he recognized. Christ did it once on the cross, but still daily he makes reason fall by the Holy Spirit and the Word. For if I think about him otherwise, and want to understand with my reason that God is born of a woman, man, I soon become a Turk, my faith disappears, and becomes water under my hands; for I think that there is only one God; if I want to make many gods, and God should die, it is not suitable.

164 Therefore it is necessary first of all that he be exalted, that he subdue and put to death sin and death and the devil with all his wisdom, and give us the Holy Spirit, who makes people believe in the word preached by the apostles; this same Holy Spirit teaches them and tells them, so that they may know that I have it; that is, it is such a doctrine that cannot be invented nor grasped by reason, otherwise the Romans and the Apostles would have it.

The Greeks also found it; yes, the papists would also have invented it, but they are hostile to this teaching and consider it a mockery and foolishness. But Christ says: God, "who sent me," has given me the ministry of preaching, and I am he myself; reason does not understand it, but the Holy Spirit belongs to it.

Then you will know that it is I 2c.

It was difficult for them to believe, and even more frightening to think, that for the sake of one man the Jewish kingdom and worship should fall and be destroyed. St. Paul works in this, that he sweats, in his epistles, before he takes this from the Jews. For they had the promise that they were God's people, and children of the prophets, it was all especially God's that they had. And now all this is to be taken from them and destroyed, and they are to be punished with lies, but preach against it that the gospel alone is true. There have been few of you who have believed it, but have said, Jesus to, apostles to. Dearly beloved, ye are yet Gentiles, but we are God's people, and have the worship of God; ye have idols, we have the right worship of God; ye have sects and the poets, but we have the prophets, Moses, the temple, the holy city Jerusalem, the holy land, and are God's people, Abraham's flower 2c. Do you think that our Lord God will overthrow the kingdom and pull you Gentiles out, or the apostles and pull you loose fishermen out? You want to be everything, and we are to be nothing; that is also what he is talking about; it is not believable and to be assumed that such a thing should be God's word or happen from God.

166 So does the pope, and the one from Mainz now: Should we therefore go in, and let all their things be right? We sit in God's stead, in the apostles' chairs; we have baptism, mass, the fathers, concilia, the power of the keys, the teachers of the church. You fool (they say), do you think that all this has to fail, and this is started by little people, by loose fishermen, and they should be believed? Then the papists truly stand up and rely on it like a goat on its horns; then they leave

204 Erl. "8, s4g-ssi. Sermon on John 8, 28. w. vu, 2191-2491. 205

and say, Ecclesia, ecclesia dixit; who will tear this? It is impossible that anyone should tear this apart. But the Jews stood on it much more firmly, and were much more wicked. He said he would tear them asunder, judge and condemn them, so they say, Let us be undivided and undamned, for we are God's people, Abraham's seed, and we have the prophets and the holy scriptures. So also when we say: You popes, bishops, beware; if your gospel is not right, you will be scattered and torn. Yes, he says, spare us, we are popes, bishops, have the apostles' office, and are the Christian church. When they have beheaded us and shed our blood, let them see that what we have said is true and the word of God. Just as the Jews also saw that it was true when Christ was crucified. For he saith, Then shall ye know it: for now think ye that I speak it out of my own head, and look upon me as a man that speaketh and keepeth it thus unto you to your vexation. But when the Holy Spirit comes, and you lie in ashes, you will say, "We thought it was a dream; but now you see and understand that it is not a fiction or a lie, but it was God's word, and as he said, so it goes.

This is now our consolation; we also speak in the name of God: He who will not believe, let him leave it; he who follows, let him follow; I am excused; if it comes to pass, as we have now preached, then remember us, that we have spoken true. If the pope will bring the divine word and the church to the ground, then God has not spoken it, and we have lied. But if the gospel is true, and God has spoken through us, let them know it. Therefore we shall be satisfied; for there is no doubt about it, that two things they must try, that either what we have said will come true, and that God's word, which we have preached, will remain forever, or we will lie; they must perish, or we will be liars. And after our death they will sing thus: Now we know that it was not the word of man, but of God.

Word, and that God has said it. For I do nothing of myself, says the Lord Christ here, but as the Father has taught me; and you will know that I have not spoken it of myself. Well then, we must leave it at that; we cannot go any further, we have tried enough, and so much has been written and preached to them, nothing has been slackened in pleading and begging; so much blood has been shed, and our teaching confirmed with much suffering; but they will not stop nor believe it until they learn it. Now also they shall know at last, that I do not do the work for myself. This is what he says: You will see.

It is a hopeful, proud and arrogant sermon that Christ should stand out and say that he is the one; and if anyone does not believe that he is the one, all should be lost, regardless of whether it was instituted by God. For God will have me, Christ, alone, in whom to believe; only do not resist, it will not do. So now it is also proudly preached that a Christian must believe in Christ alone if he wants to be saved, and we stand up and say to the pope, bishops and princes: Believe in the preaching of the Gospel, or you are eternally lost and shall all perish. It is proudly preached that I say: If you, King of Bohemia or King of France, do not believe that I am, then be as stiff and proud as you want, and I will condemn you, and you will find out that this word is true, and you will lose everything you have. It means that either you believe with good, because then the Holy Spirit tells you and teaches you, or you must experience it with evil and lose everything.

Our Lord God does not care that you say you sit in the apostles' chairs, or even in the Christian church, but that they hear the Son and believe in him, as it says in the other Psalm, v. 4 ff. For if they do not honor the Son and believe in him, because he speaks what is commanded and commanded by God, he will greet them once so that they will say, "We did not mean it to be true. "He shall smite them in his wrath with an iron

206 Erl. 48, W1-WS. Interpretations on John the Evangelist. W. VII, 2494-2497. 207

Scepter like pots smash." For it is nothing to him that one is a prince, emperor, king, pope or bishop. If they do not believe Christ, he will tear the pope and the bishops apart.

God help us that we may be sure that it is the truth when it comes to the meeting, since it cannot be otherwise, that Germany will fall into one another like Jerusalem, that we then hold fast by the Holy Spirit, which He will also give us, as He gave it to the apostles, since Jerusalem has fallen and been destroyed. But our Germans do not want to listen now. But will the popes, bishops, princes and emperors once be knocked on the mouth (as it also happened to Jerusalem), that they remember it and say: It has been said to us sufficiently before. For God will have decided it this way: either he loved the Son and believed in him, or he died in sins and became corrupt. We must therefore be certain of this, and say: "I did not speak, dream or do this of myself, but I heard it from the Father. Now if there is war, destruction, devastation and evil, it is their own fault, for we told them beforehand to believe in the Son and accept his word or perish. But after that they say that the guilt is ours and of the gospel, and so they lay the guilt on us. So the Jews also laid it on the apostles. But they will one day learn what we told them before, saying Ps. 2:11, 12: Honor the Son, let his gospel be preached to you, and do not rely on your good works, or you will perish.

Whether it be a grievous affliction that such a noise should arise and be made for the sake of the gospel, how shall it be done? It also hurt Paul and the Lord Christ that he wept over it when he looked at Jerusalem; but he says: "The fault is not mine, but yours; you did not want to recognize the time of your visitation Luc. 19, 41. ff. Yes, they say, if Christ had not come and preached thus, Jerusalem would not have been destroyed. I know that well. So now they also say, "If I had not taught, the plague would have remained.

outside. Item, if you teach as the pope would have it, the devil would be silent, would not rage and would not rage so, but faith would be lost; then you would have peace, and the devil would laugh when you preach what the pope likes to hear.

But Christ wants to be preached in such a way that people believe in him. If one teaches then, bloodshed and murder come. Do they say: If anyone says, "What is it to you?" and asks me to be silent, say, "I will not; we preach to you about God's grace and good deeds; if you do not want the word of our Lord God, and resist it, our Lord God will strike you on the head, and you will have deserved it. The Jews and Romans have well deserved the punishment; none has yet remained, they have all been beaten who have condemned this Son. For God wants us to believe in Christ, that is His command, and we must act in accordance with it, so that what Christ does and teaches may be observed and followed, or if we do not believe in Him, then we must find out about it and fall to the ground.

The ninth sermon.

Saturday after the 24th Sunday [nachi Trinitatis November 25, 1531. 1

By this text, that the Lord Christ said to the Jews, "When ye shall have lifted up the Son of man, then shall ye know that it is I," the Lord means to say that nothing would come of it, because he would preach in the flesh, and stand and walk before the eyes and noses; but it must come to pass that he should be crucified first, and then they would know who he was, though they were torn asunder at it. But it is not otherwise in the world: if the good is there, one does not respect it, but if it is gone, one seeks it: Minuit praesentia famam, et vilescunt quotidiana. So Christ also says: "I see that my preaching is of no value while I am alive, I am of no use; therefore it is best that I should be crucified. When I am gone, then you will look for me, and then you will know that nothing has been done by me, but I preach as I was told by the

1. In the original margin.

208 Erl. ts, [ss-sss. Sermon on John 8:28. w. vn, 2497-2499. 209

Father commanded and taught me, for he who sent me is with me.

According to reason it is true that God is the greatest fool of all fools, that he does his work with the word and with preaching, and that he refrains from leading the people with preaching, for reason is immediately opposed to the word and to preaching. If only they felt it, they would be different; if only he would strike as the world does. But because the fist is not there, the tongue will do nothing. Now they mock him, because he will do it with his tongue; therefore it serves him right: the world quickly throws in its fists and steps in with its feet. Now Christ wants to make men godly, preaches well, and uses his tongue, but he does nothing; and it serves him right, why does he not attack it differently? If I were our Lord God, I would do it with my fist. I would advise him to throw his hand in; although he does it sometimes, especially with tyrants. He does not need to be taught or mastered, but now he has sent Christ and wants him to preach, warn, and tell them what to do or not to do; if not, he will find counsel. Yes, he is wiser than I. Otherwise, if I had been present and had given him advice, I would have wiped it with my fist and force and would have said, "What is the use of your preaching? The more you say, the less happens; they only laugh and mock at you. But if you struck them with your fist, they would feel it.

But he does not follow the advice and says, "I will take hold of it with my fist, it should be unjoking, I cannot do as the mad reason does, which throws in quickly, I do not want to take them by surprise or hurry; but he preaches to them, warns them, and lets them know beforehand. He knows well that he has a strong, heavy hand, and that his arm has such strength and power that he soon throws down a kingdom; therefore he will not use his power, but first preaches and says, "Convert, hear me. But when he speaks and it does not come to us, his tongue and word are despised, as reason despises everything, then he has

He has two rights to punish us; one is that he strikes with his fist; the other is that he warned us with the word beforehand, and we did not take it seriously.

This is one reason why he magnifies his preaching so much; but it will not help until the Lord Christ is crucified, then the Jews will be in a heap. So we also know that Christ will strike in three, throwing pope and bishops over one heap; but while we are preaching now, it is ridiculous. If we say: You are stingy, unchaste; ei, what a ridiculous thing it is. The words do nothing to me, they say; that is why I do not see the fist or a thunderclap, but only hear the bad words, which do nothing to me for a long time. But God lets the words precede, after which he also says: "Then you will know that I do nothing of myself" 2c.

177 This is the other thing he says: You will know that it is not I, but God who has preached and done these things, and that the punishment will finally come, and will not remain outside. He comforts himself with this speech, because he sees that it is despised, and the world says, "Oh, if I had money to count so long before the punishment comes, someone might become unhappy, and say to anyone who hears this, "Now the devil is preaching to you; if you thus despise these great things, God may also punish you and throw you away. It hurts when they are so sure, and think they have a "reason and argument" for themselves, that they sit tight, and someone may think, "Perhaps my sermon is lost. Then someone must comfort himself and say, "Even if the whole world does not believe, and would still sit so firmly and surely, what does it matter, sit firmly, hold firmly, it will still work out that way. If it does not work out that way, I will gladly be a liar and become a prisoner; but you will see that it will work out that way.

178 Therefore the sermon is of great importance. The world despises it and says of preaching, "It is a matter of judgment," and has always resisted preaching. But now he has neither sword nor fist; therefore he comforts himself, saying, "That I preach, create, make, speak, and do this, I do it because of the Father who commanded me.

210 Eri. 18, [ss-SS8. Interpretations on John the Evangelist. W. VII, 2199-2502. 211

He will not let me go, for no one else knows why he says this. It looks like cold words, but he says it to comfort and strengthen himself. Nevertheless, it must happen this way. He sees further than we do, and we must follow him, what objecta and circumstantias he has, and why he speaks thus, namely, against the Jewish people, who were so bound up with the kingdom and priesthood that they could not rebel against it. In spite of the fact that you would have said that this kingdom or priesthood is of the devil. Just as if someone preached today and said that the Christian church must go to ruin, I myself would take sword, wood, straw and fire and burn such a one. I would kill such a one myself, and sanctify myself in his blood. If anyone should say, "The Christian church is nothing; it is perishing," it is my imagination that it should remain and not fall. If anyone says that the church is wrong and must fall, and I know the contradiction, I take the sword from the scabbard and the arrow from the quiver, and I strike and shoot him dead, and I have consecrated my hands in the blood of this shalk.

It was also difficult that the man, Christ, should say: You Jews must worship me, and if you do not hear me, you will perish. This was an unmistakable, unpleasant sermon to the Jews, that their priesthood, established by God, and their kingdom, ordered by God, should perish because of the man, that they did not worship him. Therefore he says: You must judge everything there, and either hear me, or go to ruin. They thought, the song is started too high, he will not sing it out. Then he said, "One of these things must happen: either you must hear me or perish, and you will know that God speaks these things.

Now he praises his preaching that it is right and pleases our Lord God, saying, "You will know and experience that when I am crucified and rise again from the dead, then I will teach you that my words and my preaching are the right truth. Now you do not believe it, but I will teach you later with my fist, I do nothing of myself.

and I know well that this sermon is not wrong. Even if on earth the kingdom, priesthood, or whatever else it may be, is against it, yet my speech and preaching is right and pleases God. Therefore he defies his father and says: "I tell you, if you do not believe in me, you will all perish. This I speak not of myself, neither have I devised it out of my heart: but the Father saith it, he hath taught me, and commanded me to speak thus: and he that sent me is with me, and not with you: therefore beware.

This is strongly preached, and at that time it went very much to the hearts of the people. We do not see it now as it was then, it seems to us now to be a cold thing; therefore the words do not go so to our hearts that he says: My word is from God, and I preach as he has taught me. If I had spoken in this way, I would have lost a thousand necks; nevertheless, someone must say it. This is the way it is with us now, too: It can take a wheel off the wagon and frighten you that the pope and his people boast that they are the Christian church. The word sancta ecclesia frightens one; then they stand up and say: Preach and do what you want, and as you can, nevertheless here is ecclesia christiana. Here is the ship of St. Peter, which may wobble on the sea, but it shall not sink and drown; we are the right people of God, the Christian church, what will you do? Whoever preaches against it is of the devil. What should I do? And how should I console myself? If someone were to poke me under the eyes and hold up the glorious name of the Christian church in front of my nose, I would not stay there myself. Before I would anger the Christian church and speak a word against it, I would rather lose ten necks over it and be dead ten times over.

Nevertheless, I must do as the Lord Christ does here, preaching against those who are called God's kingdom and God's priesthood, and must take upon himself a great work, that he must preach against those who boast that they are God's people, saying in short: Either you Jews hear my word, or you are not God's people, for God has not given his people to me.

212 Eri. 48, [ss-Söl. Sermon on Joh. 8, 28. W. VII, 2SV2-2SUS. 213

not so founded as you think that all those who have the kingdom and priesthood must be his people; not all of you are Abraham's seed, born of Abraham. You may have a kingdom and priesthood that is ordered and established by God, but you are not all God's children. God created an apple, the Elbe, an item, a tree; they are all creatures, but for that reason they cannot go to heaven and be saved. And even though you have the priesthood, the law, the temporal and spiritual kingdoms, you are not God's people. You are indeed God's people, but externally; just as the river Elbe and the earth of our Lord are God's creatures, so you are also his people. You are the physical kingdom and people of God, but if you will not hear me, then the kingdom and priesthood shall perish, and only those who hear my word shall have and keep them.

183] So also they say against us, The Christian church is under the papacy, and the people of God and the pope sit within; but no, saith Christ, let my speech go, and be obedient unto me, and hear me only; and if ye be senseless, mad, and foolish about it. Yea, ye sit in government, have a kingdom and priesthood, and an office, and are the church, as the Jews were; but so it shall be, that where this doctrine of Christ is not, neither is it accepted, there is not the people of God. I must leave them the glory, and I will not take it from them. They have baptism, the sacrament, the name of the Christian church, the Lord's Prayer, faith, the gospel, the item of God, Christ and the Holy Scriptures, and have everything with us, sitting in the ministry; just as Christ could not cast down the Levites. But there I separate them, and with that I cast them down, and pass through, that Christ says, Either the priesthood is lost, or the gospel believed, and obeyed it. So it is also said to the pope and his bishops who say: We are God's people. You say: There I ask nothing; ye shall obey the gospel, if not, go to destruction; ye may obey the gospel, or be all lost, plates and priests; as it is said here

the Jews, too. This is the opinion of it: You popes, bishops and priests, if you want to be and remain the Christian church, hear the gospel. So he must speak to them.

I am not talking about myself. I have not made it up that I speak thus. You shall believe in me, or all your things will come to naught. This teaching is ridiculous to you, you will crucify me; but go ahead, nevertheless we want to talk to each other. You will know that I did not speak it, but he who sent me. So he comforts himself, that he may be sure and certain that his word is the word of our Lord God. Although it is a great thing that Christ weeps over Jerusalem, and grieves greatly that it should perish; so also it is a great thing that we should presume to preach that the pope and bishops should keep the divine word, or they shall all perish and perish. This is ridiculous to them, and is called vain heresy, and must be called preaching against the Christian church; but if any of them should perish, it is better that they perish than that our preaching and word perish, for we are sure that we preach as his word teaches, and as his word reads.

On the other hand, he himself is there. I know that it is not only his word that I speak and that it is the truth that you will go down to failure, but he will also press on. I know that the word shall be followed by the fist, that it must go as I preach, that you shall perish; for he is there and helps, that it must go as I preach. The work follows the words; as God is in the way, so it happens. The world thinks I will perish, but I shall remain; and they want to remain, but they must perish.

This is how it has been from the beginning. The word of God does not attack chanterelles, sponges or water bladders, but kingdoms, great kings and nations on earth, as the other Psalm, v. 2, says. For what is great and mighty in the earth is set against Christ, so his word attacks no small thing. But it is a ridiculous, miserable sermon, that it should lie down.

214 Eri. 4S, SSI-sss. Interpretations on John the Evangelist. W. VII, 2S0S-250S. 215

against all authority, wisdom and holiness, principality, emperorship and priesthood, which it wants to have; the gospel has to do with the emperorship of Assyria, Babylon. Through Jeremiah Babylon perished; afterwards Rome was destroyed by St. Paul's preaching; through the Lord Christ Jerusalem perished; now the pope also perishes when we preach; the gospel takes much in one bite. But this is ridiculous and strange, that it attacks in words alone; it is laughed at that he says, "If ye exalt me, ye shall know that I am." If they throb and defy for a long time, they still perish.

But we must have the consolation that if emperors, kings, princes, popes, and bishops fall in a heap, and the kingdoms lie one upon another, we shall not be dismayed. When they say, What good is come of it? then say thou: That Babylon, Jerusalem, Rome, Germany, and the papacy fall in one heap, that is good; for they would not have the gospel, nor believe it. So he says, "If you do not believe in me, perish. Now that they cry out, there is nothing in it. The Jews cry out against the apostles, the Romans cry out against the Christians. St. Augustine, in the book de civitate Dei, has enough to write against and to create that Christ was born among the Jews and not among the Gentiles; and the Romans complained, after the gospel had been preached in Rome by St. Paul and Peter, and had been made Christians, that it was now worse with them than before, when they were Gentiles and idolaters. Then he answered that it was not the fault of the gospel, but their fault that they would not accept the gospel. Therefore let them cry out as they will; it is said to them. Before, when they had the word, they would not believe it; but believe it now, when Christ is crucified and lifted up, and when the stones are laid in heaps. The Romans also would not believe while the apostles were present; but they had to believe afterward, since Rome lay in a heap, and was disturbed by the Goths and the Turners 1). Well, God has preached it, but

1. i.e. the Vandals.

they asked nothing about it. So now emperor, king and pope do not believe either, until they lie over a heap. And it does not hurt, although war, rebellion, and that it all falls in heaps; why do you not believe in me? therefore go to ruin. Pabst, emperor, let me tell you; if not, you will perish. And even if we go along (as Christ was crucified and exalted; item, one drives out the pious preachers, and one sheds innocent blood, burns the Christians), it does not hurt, that is all "exalted"; after that they shall well know it.

Now this is what you are supposed to learn. I myself also learn from what I teach you. If we could come to the point where we did not doubt that Christ was our Savior, sent by God, and our righteousness, and let that be certain, and look no further in the accident than the word of God, then we could always say: It is the word of God, I have preached it, I take comfort in it. I have taught forgiveness of sin, and advised peace, love, and unity; now if any harm comes of it, it is your fault, and not of the teaching. But they will cry out, Before this preaching came we had a good time; as the Jews also lamented and cried out at the preaching of Jeremiah the prophet, and the Jews else cried out, O if the gospel and Christ had not come, Jerusalem would still be standing. And this would certainly be true; if Christ had not come, it would still be standing. So, if Peter and Paul had not come, Rome would still be standing, but because they have come, the kingdoms fall into one another. But Christ says: The Father is with me, and not with you; we have indeed preached to you, but whatever misfortune befalls you now, you blame it all on the gospel, you lay it on the neck of the gospel, but it is your fault, because you do not want the gospel, crucify and exalt me, and persecute me over it. Now you excuse yourselves as if you were innocent, saying, Yes, if it had not been for the gospel; and it is all the gospel's fault. If Christ had not governed the consciences, you would have governed them well; he would not have comforted the poor consciences, you alone would have consoled them.

216 Eri, is, gsg-sss. Sermon on John 8:28, W. vn, 2508-2510. 217

You wanted to serve God alone, and to preserve, defend, protect and protect the right service of God; if he now also wants to rule, you do not want to suffer it. So now you also have this to reward: Cry out, cry out, and he will take you away all the same. And now we also say to the papists: God lets you cry out, and yet He sweeps you away. It will happen to you as it happened to the Jews. He also made the Jews, Rome and Babylon cry out, but He still overthrew them. The Father is with me, he will not lie, he will stand by me.

All in all, they are all words of comfort and consolation, so that he consoles himself and his people. He takes pity that such a glorious people should perish, and says: "God's mercy, what have I preached! This people, kingdom and priesthood is perishing; that is a great annoyance; but I must make a difference. I know that everything I do is pleasing to God. This word is set against all the trouble, and against that which they cry out. He says: I ask nothing of it, I am not alone, my sermon is not my poem. If I knew that the word and the preaching were mine and not God's, I would not take the whole world to stand up and preach; and whoever believes me for my service and honor, or for my sake, the wretched devil thanks him. Christ says: "I am not alone", and I should also say so. For if I were alone, my cause would be nothing. For I must say, I do not speak this of myself, for otherwise I would be a liar. But this I know, that what I preach, the Father hath given me, and it is his word and doctrine; there it is. If I can say this, then I say, "Now let the whole world fall into one another and burn with fire, and bloodshed will follow, or whatever, what do I ask? The Lord is God, and to our Lord God the world shall be obedient, and he can strike when it deserves it and does not want to obey him. God is with me, and not with them. And let them cry out for it: O great sorrow! I ask nothing of it.

190 Therefore Christ praises those who magnify his word, because he knows that this word is more important than the whole world.

world. It is a great glory that he can come here and say, "My doctrine is so great, and is such a thing, and has so much to do with it, that the whole world is nothing against it; my doctrine is right. On the other hand, the world says, "Our kingdom, our armor, our horses, our horses, our servants, our chariots and our walls are such a great thing that the preaching of the gospel is nothing and filthy. And according to reason, the preaching of the divine word has a low standing compared to kings and princes. But again, what is a prince and emperor, indeed the whole world, heaven and earth, and all creatures, compared to the Word? They are dirt. For, saith Christ, who is with me, and calleth me to preach, he is greater than all these. This poor Jesus speaks in the temple, and God takes care of his little word, and has such great respect for his mouth and his word that he esteems it greater than the whole world; indeed, he despises the whole world above it. He has his word preached from the mouth of the Lord Christ in Jerusalem, and has made the word of God so great that he has torn apart all Judaism over it, and Jerusalem lies in ashes. And God still has His eyes fixed on this man's mouth, that He considers everything against it as nothing. What is Jerusalem, Rome and all great kingdoms against the Word? It is nothing, and esteemed as dirt. But who would believe that so great a thing should be attached to the word, that the whole Roman empire is as nothing against the word? But our adversaries say that all we preach is nothing; St. Paul's doctrine is as a small stick against the Roman Empire; therefore the Romans did not respect such beggar's preaching at all. And today we are also despised in the same way.

But if our gospel of Christ and of our Lord God is the word of God, then our Lord God will say, "I am more interested in the word than in the whole papacy or empire. And if we are sure of this, then the papacy, the empire and the Turkish empire will be no different to us than a poppy leaf, even though they regard us as little. That is our defiance. There is no need before our Lord God, who does not ask much about the kings, popes and

218 Erl. ts, S65-S6L Interpretations about the evangelist John. W. VII, 2SW-2SV! 219

Bishops; he has other princes and lords in heaven. One angel can do more than ten Turkish emperors or popes; they are like gnats, fleas and lice against the angels; but this is the greatest, to believe his word and to keep it.

192 But thus says the Lord Christ, "I know that everything I preach will come to pass, I trust in it, and it is pleasing to God; therefore, if the whole world beats it, ask nothing of it, how great a kingdom it may be. Therefore let us be sure that the doctrine is right and the word of God, then we can defy it and say: Let him who wants to laugh laugh; let him who wants to be angry be angry. Whether it be flesh and blood, the world, my sin, or the devil my mortal enemy, I ask nothing of it; I will see who will harm us; the man whose word we preach is with us, and we know that our preaching pleases God.

The tenth sermon.

Saturday after Andreä l2. Dec. 1531] 1)

193 The fact that the Lord said to the Jews: "The Father does not leave me alone, because I do what pleases him" was a very high sermon. For it was to bring down the whole Jewish kingdom and priesthood to the ground, so that the whole land and city of Jerusalem would also perish. That was a high sermon. Therefore he consoles himself that it is not he who does it, but it is another who does it, namely, the word of God. And he speaks further:

V. 29, 30: The Father does not leave me alone, for I always do what pleases him. When he spoke these things, many believed in him.

194 As if to say: What I have preached, that shall and must go, and what I do and undertake. In spite of that one would refuse. It is simple talk, with bad words, but it is hopeful and defiant enough that he may say, "What I do, say and preach is valid and has been done. On the other hand, one must say: "If your doing and preaching alone are valid, then we are dead and lost. It speaks Chri-

1. In the original margin.

stus: It will go like this, whoever does not want to hear me and follow me, what I say, create and order, let him know that his thing does not please God, because God is with me, otherwise I beggar should not appear and preach so high. For it is a great thing for a beggar to stand up (as he has been) and say, What I preach is done; what I do not preach is not done; and what I will and do, all must follow, or be damned. Whoever does not want as I want, and believe my word, and follow what I create, let him know and have knowledge that he is lost, and that God has rejected him, and is an enemy to him. Now this is a great enemy, and it would be better to let him be a friend, and do what he says, and forbid what he forbids, and believe what he preaches.

195. Thus says the Lord Christ: All that I do is pleasing to God; and you should know that whoever is against me is against God and attacks God, and whoever is against God has God for an enemy, but what he gains he may have and grease his shoes with it. So many kingdoms have gone against God, but what have they gained? they are all in the mud. And so it goes now. They do not want to hear Christ, and everyone is against the man; it should be nothing what he says and does, otherwise the world wants to please God, and not have what he has decreed; but Christ says: What I do and preach pleases God. "I am not alone" 2c. This we will look upon with faint faith, what ye do, and what ye are, who now oppose, saying, What we do is pleasing to GOD, and it is done. Well, we will leave them together, we will say: It was the fellows who said, What we do, that shall be; where are they now? they have become ashes and powder, and God has kept the field.

So Christ says here: I do always until the last day what pleases God; my word, preaching, baptism, sacrament shall remain, and. Despite 2c. He has put it out in better words than I can put it out. That is why the evangelist says, "Many people believed in him." For they thought that he spoke so powerfully, just as if

220 ' Erl.", SS8-S70. Sermon on John 8:29-33. W. VII, 2LI3-Löie. 221

he would have God in his hands, and hear his preaching. These are the same fellows who think, "When he comes up and becomes a lord, we will join him, he will do it, we will become his officials and chancellors.

V. 31, 32. Then said Jesus unto the Jews which believed on him, If ye continue in my sayings, then are ye my true disciples, and ye shall know the truth.

197 This is an evil thing, that he saith unto them which began to believe, saying, We will abide with thee, and add unto it, and risk life and limb; and looketh upon them with squinting eyes, and saith, Yea, if ye were in earnest, and that it were true that ye believed on me; but it looketh upon me, as though ye would not so abide. And lift up, and preach a sermon of the false and true disciples of the divine word, saying, Many hear the gospel, and abide in it, because it profiteth them to have money, and goods, and honour of it; yea. Dear, who would not like that? Say therefore, "If ye abide in my speech and doctrine, ye are my true disciples." For I have two kinds of disciples: the first believe on me, boast, and hear the gospel, saying, This is the right truth; and I count them great excellent Christians; but it is in abiding. Then there are others who hear it; but when it comes to the meeting, they say: I know not my soul, shall I leave this and that for the gospel's sake? There are few of these who persevere in the cross and persecution; where are they found who persevere? Then saith the Lord Christ, If ye continue in my doctrine, then are ye my true disciples. If my doctrine pleases you, you are well taught, and you know all things; if you abide by the doctrine in the cross and suffering, you are my disciples. But my doctrine is not of this kind, that one should begin to believe alone, and boast much of the gospel; and I also believe it, that it is soon begun; but where do you find those who remain and persevere, that one should endure it, and think: "Well, it is with me, as God wills: if I am not well, then I shall be ill;

If I am not rich, I remain poor; if I die or live, I remain with Christ.

198 But one would gladly believe in Christ, if one could thereby become Lord and obtain a kingdom; but if one is to suffer something over it, it is over and done with faith. Therefore he says, "Truly you will not abide in my doctrine. It seldom happens that one sticks to his doctrine, especially when a sour wind blows. Many become Christians, and hold fast to the gospel in the beginning; but afterward they fall away again, and go away as good fellows. Just as the parable of the Gospel tells of the seed that fell on a rock, and when the sun shone hot on it, it withered and withered away. [But those who remain with the gospel are true disciples; the others are false Christians and false brethren.

If you abide in my speech, you are my true disciples, and you will know the truth, and the truth will make you free.

(199) Then he goes from other thoughts, for otherwise they would think that he would bring great glory to the world and give great honor and riches to everyone, so that they would all be great princes and divide the world among themselves. But he says: You will know the truth, that is, he will truly redeem you. As if he wanted to say: You have thoughts, as if he wanted to lead you into a bodily kingdom, where you will float high above; but your mind and thoughts are not right, it is not the truth, it is only a larva and a loud carnival play; but I wanted to lead you well into a kingdom and being, where truth is inside, and where the right being is. He wants to drive them, that they do not go after the outward life, that they become kings, princes and great lords on earth, but that they become great lords, right kings and mighty princes in heaven, because he says here: "If you learn to abide in me, the same truth will set you free.

200 He stirred up their thoughts. For they were immediately imprisoned under the Romans, and were evil afflicted by them, and had no

222 Erl. 48, S70-S7S. Interpretations on John the Evangelist. W. VII, 2SIS-SLIS. 223

They all lamented that they would have liked to be free and have their own king. But now he says, "If you want to be free and have your own king, and be free and free from all bondage and imprisonment, believe in the Son. My kingdom is not the kingdom of the world, neither is my kingdom the kingdom of Caesar, but a kingdom of truth, the right kingdom, where one should live rightly inwardly. This is a different life from this temporal life, where the truth will set you all right. But not so that you may not give bullets, interest and rent. Just as the peasants would like it even today, so that they may not suffer nor be obedient to anyone, and that no prince nor emperor, no count nor lord may be, and that the servants may be lords, and that a maid may become a wife, and a subject may be a prince; so you Jews would like it also. So now he wants to say here: I do not preach now about a worldly kingdom, I let them all remain; if they are tyrants, let them remain so, and let them answer for it; if they torture and devour their poor people, what is it to me, they will have to suffer punishment for it. But I will lead you into a kingdom where you will be truly free, kings, princes and lords. This will happen if you abide by my word and believe my sermon, and it is certain that it will be easy for you to become a king; but you must believe the word.

This is ridiculous, that I should be lord over the pope, over the emperor and king and all princes. By what? By believing in Christ alone. For here he says, "He who believes my word knows the truth and will be set free and become my disciple. The word may seem ridiculous to reason, and must be wrong in the eyes of the world, but it is true. Christ will have his kingdom, and it must remain; the king and his people must remain. Whether they suffer the same in the world, it does no harm, for our life is not to be here, but there in that world, and all popes, bishops, princes, citizens, noblemen, and also the wicked peasants must let Christ remain. Christ wants to and shall rule; do they want the

If they do not like it, then he shall send them a ruler also in time, who shall teach them morality; 1) for he also has the hearts of the people in his hand, that they may know what they ought to believe, and do that which is pleasing to our Lord God. No one shall take away his rule, nor shall anyone else know his government. Secular emperors alone shall know how to build, sow and plant; but this rule of Christ, how to live before God, no one else knows; it is also above all emperors and popes. The truth shall make you free, then you are rightly free, and no one shall rule you. And here he gains cause to transfigure his speech.

V.33. Then they answered him, "We are Abraham's seed, and have never been servants; how then do you say that you shall go free?

That is a shameful answer. Thou sayest, he that believeth on thee shall be free; yet are we not servants, but masters of the world, never having been bondmen and bondwomen. We are Abraham's seed, who have the saying Gen. 22:18., "In thy seed shall all the families of the earth be blessed." This promise made the Jews proud, just as the Pope became proud over the name of the church, over St. Peter's chair in Rome. Abraham is called a lord of the whole world, and we are Abraham's seed; therefore, in short, we are to rule in the whole world; and you say that we are to become free first of all through you. Do you take us for servants? So you see how the Jews deal with carnal thoughts. Christ saith, Ye shall be kings, lords, and free, not only there, but also here; but poor miserable kings and princes. For the world shall have glory, and money, and goods, and power; and yet ye also shall rule; but not over the body, nor over goods, nor over lands, but over consciences, that they must obey the word, or die. As you preach, so will their hearts follow; if not, they are of the devil. This is what the Jews understand here in the flesh.

This text is too good and too rich to act at once. Christ interprets the text to them that they are Abraham's seed and children.

1. Erlanger: learn.

224 Erl. 48, S7S-S7S. Sermon on John 8:29-33. W. VII. 2SIS-252I. 225

are. It is a great text and mighty argument of the Jews against us. They could boast that they were Abraham's children; this cannot be denied; and Abraham's seed has the promise that he shall be ruler in the world. These two things (as, we are Abraham's children, item, Abraham's seed rules over the world) cannot be taken away from them; therefore, they say, it follows that we must be subject to no one in the world, but everyone must serve us, for we are Abraham's seed. Therefore, if we are masters, we are not servants. If this falls on a man's head, it pushes him back. For thus they said: All the world is subject unto us, and are our servants: the Messiah shall come by our seed, that we may be masters of all the earth: we never were servants. The argument he salvirt. And (this argument) goes to the pope, who also says: We are the Christian church and holy, we cannot err 2c.

The eleventh sermon.

Saturday after the 1st Sunday of Advent 9 Dec. 1531. 1)

The Lord Christ said to the Jews that they would not know his preaching until he was crucified and exalted by them; meanwhile he consoled himself that what he had preached he had learned from the Father, and what he did was pleasing to God and must remain. This is the comfort of every Christian, when the world cannot stand his works and words, and what he says must be lies, and he must be persecuted for saying: I know that my teachings and works are God's word and work; so I will be angry with him who will not let it go. May God help us to stand firm in this way. With this sermon he angered many, as follows. But out of all this beautiful sermon that the Lord preaches to the Jews (when he says, "If you continue in my word, you are my disciples, and you will know the truth, and you will be free"), they do not grasp a word, except that which makes them free; the rest they leave alone.

1. In the original margin.

Jesus answered them and said, "Truly, truly, I say to you, he who commits sin is the servant of sin. But the servant does not remain in the house forever; the Son remains forever. If therefore the Son shall make you free, ye shall be free indeed. I know that ye are Abraham's seed: but ye seek to kill me, because my words are not seen among you. I speak that which I have seen of my Father; so do ye that which ye have seen of your Father.

205. therefore there ariseth a new fire, and great vexation, that the people stumble at his doctrine, as if they should be free by his doctrine, or by the truth, as if they were captives and bondmen, saying, We are not bondmen, therefore we are free, because we are Abraham's seed, which people had the promise of God, that it should be the head, yea, the head, and not the tail, which should hover above in the world, and not sit below; as it was said unto Rebekah [Gen. 25, 23.): Major serviet minori. They have grasped this language, and it has gone through their hearts, as if the whole world should be nothing to them, and all men should serve them. Therefore, even when the prophets come and say: You will be carried away captive to Babylon or to Assyria, you will know it; so they did not believe it, and the prophets had to be heretics, they lived and did what they wanted, and the prophets had to hear this: We are Abraham's seed. Just as they have also put this under the eyes of the Lord Christ, saying, "Yes, he can do it, but he may put a line through it. To Abraham's seed belongs blessing, kingdom, authority and inheritance, to rule and reign; and you stand up and also want to become a heretic, and with the false prophets take away our freedom, and make many of them also fall into this heresy, and deny that we are not Abraham's seed, and just as if the promise of Abraham's seed belonged to us nothing at all. They only want to teach that they are free; therefore, since he does not want to preach this, they are soon offended at him, especially those who had great authority, and fall away from him again, since they believed in him before.

This is how it works. In the beginning hang

226 Erl. 4S, S7S-S77. Interpretations on John the Evangelist. W. VII, 2521-2S24. 227

They all believe in the gospel and think that they want to become great popes, bishops, princes and lords, and give nothing to anyone, and want to be free from the law. But when they recognize the truth, one after the other falls away. Therefore these are shameful disciples or pupils who come to the gospel, that they now want to have and seek their carnal freedom and benefit from it. If they do not find it, they let it go. So, our peasants now despise the gospel, because they have learned that the gospel does not bring or give worldly goods. That is why the nobles also go and trample the priests under their feet, drive them out of their houses; so have the citizens also learned that they are thus ungrateful to the gospel. But the Lord Christ speaks here: "If ye abide in my word," 2c. and separates his disciples from other hearers of the gospel, saying, If ye believe on me, ye are my disciples. Truly, now you believe in me, I have received disciples, it will become a delicious thing, as John also says in the 6th chapter, v. 26: You believe in me so far, not because you have seen signs, but because you have eaten; it is a good thing. So, he wants to say, I am now also a great magister, and have many disciples; but where will it remain with them? Ah, Lord God, your little will endure, you have no good reason, it has no continuance with you, you will seek in me that you will not find with me, and if you do not find it, then it is all over.

It is as if all the branches of the trees were full of blossoms in the spring, so that one thinks where one wants to go with all the apples and pears; but when a rain or wind comes into the blossoms, they fall off in heaps, so that the ninth part falls off, and only the tenth part hardly ripens, and some also become wormy. This is also the case with the gospel. First of all, everyone hears it, and it is a delicious thing; it has many disciples; but if it does not go as they want, and if one does not speak what they like to hear, they say, "All misfortune comes from the gospel.

For this reason the Lord Christ says, "You are my disciples, but you are husks. Who

But if ye continue in my speech, then are ye my true disciples. It is not a matter of persevering, but of persevering in the word. I would be a Christian, and have the gospel, if there were no danger in it, but only to have good days: for hatred, envy, contempt, and ingratitude in the world, are not every man's doings. Therefore, when it comes to becoming a disciple of the man, the devil and everyone oppose it. Then stand firm, hold fast, do not flinch, do not retreat; if you have begun to believe, then lead it out. There are many of them that hold fast, and shed their blood, and go up, and dare even: these are the true disciples, and they also abide. But ten times as many are those who began to believe with us, and who at first were well pleased with our teaching, but now not the tenth part has remained constant. But it does no harm; what stands, let it stand; what will not stand, let it always fall away; yet there will be some who will remain; and those who remain steadfast, these are my true disciples, and they also may let go over them what can go. The others, who seek only the liberty of the flesh, and that which is for their own profit, are vain muzzlers, liars, false disciples, or unrighteous children.

So the Jews also would have liked the gospel, but sine cruce, and that they might live in the house and be free, and give nothing to anyone, nor be subject to anyone, nor be their own. But if the gospel were such a doctrine, I would convert the whole world in one hour. If Christ had given each one a sack of gold florins, a castle or a city, who would not have remained his disciple? They would all have run to him if he had only given one thousand florins, yes, if he had only given one florin to each one, and had let him use it peacefully, and given a free rein to fornication and adultery, to usury, rob and steal, and that they should suffer no danger because of it, nor have to fear death; then he would have been a fine king. But that he saith, They shall be enemies unto thee

228 Erl. 4S, S77-SS0. Sermon On John 8:34-38. W. VII, 2S24-WL7. 229

and you must be hated for my sake, the world will blaspheme you, desecrate you, and also kill you for my sake, and will not grant the morsel of bread you eat, or that you may live a moment, and all these things will happen to you for my sake: therefore flesh and blood says, Let the devil be a Christian in my stead, you go and be a Christian; it stinks too much here, it costs much, and belongs and goes much to stay, that everything should be put in the redoubt. They say, "I will start, but I will not stay. Whoever then has great courage here, and is a daring man, the Lord Christ will say, he shall be called my true disciple.

What reward and comfort will they have? They will find the right God, and will have strength and power to abide by God's word, so they will be Christ's disciples and know the truth. For he says, "I will reveal to you the true, pure truth, so that you will not only see how the first disciples fell away, but you will also experience it; you will see that my promise, which was made to you and my disciples, will happen to you and will be true.

The false disciples and the true disciples are separated. The false ones hear the word of God, which promises and says: "If you believe in me, I will not leave you; you shall be a ruler and free from death, the devil and sin, and I will give you eternal life. This is our promise, that whosoever believeth in him shall have a good conscience, and shall also be saved, and have a gracious God, and no hurt shall come unto him. You should not hear this alone, as the beginning disciples, and as the newcomers, who do not come to know that God is a good man who can help them out of their spiritual and physical needs. They do not stay there, and do not endure the danger; they fear their goods, their peace and their good chamber; they are too short-sighted, and do not want to suffer anything; therefore they do not experience spiritual comfort, and do not recognize what God truly is, and how great a comfort it is, even how it tastes. These are the false Christians, who hear and learn many things, but they do not know.

They never come to the knowledge of the truth, they do not understand it; they learn to speak the words as a parrot or parakeet speaks the words of men, but their heart does not know it, they remain as they are, they do not taste and feel how faithful and true God is. Therefore the tenth part of men belong; the ninth part begins to believe, but they do not remain. For it is so narrow and difficult to remain steadfast that it has no support; for the divine word alone is the foundation stone, or the beam and support, the pillar and support, that one can stand on, so that one can remain steadfast. Therefore, one must hold on to the mere word of God and hang on to the speech of Christ, then one will experience the help of our Lord in danger, and it will go over and over in a moment.

212 And we have also experienced the miracle in ourselves. When, a year ago, at the Diet of Augsburg, it was thought that in four weeks everything would go over and over, all of Germany would perish; one could neither see nor feel where it wanted to go, where help or counsel would be, it was too high for all senses, it was taken beyond all wisdom, so that one had to say: It stands alone in God's power, and it is set on His word. It must be brought to this point, that one may say: God has promised it. If we hold fast to the word, we shall not be in trouble; though we see nothing else, yet we shall know that God will remember and let us see that his word is true, for he promises that whoever trusts in him will not be put to shame. This is how it will be in all temptations. But the false hypocrites will not know it, but those who hold to the word will know that God is true. Notice this in all temptations, in poverty and other tribulations, that where one abandons the word, it is groundless and bottomless, and one sinks completely, so that he must despair. Therefore Christ wants to say here: If you can stand by my word, then hold fast; for then you remain my righteous disciple, if one holds fast to the word; for this makes you a righteous disciple, if you do not alone know, 1) learn, read

1. Erlanger: wissest.

[230 Erl. 48, so-sss. Interpretations on John the Evangelist. W. VII, W27-2SM. 231

and hear, but that you have also experienced it. So Abraham also had God's word that God said to him Gen. 17, 1.: "I am your Lord and your God." Now in Egypt his wife is taken from him by the king Gen. 20, 1. ff., where was the proteetor? Item, where was there counsel and help? He wept more than he laughed. Sarah, his wife, was in great danger of her honor and chastity, he saw no power nor art how to find counsel in this distress; he could do nothing more, but clung to the word, "The Lord is my protection." Then he learned and recognized the truth. For God smote Pharaoh so that he was glad to give Abraham back his wife, and in addition he honored him with great gifts.

This is why the disciples of Christ are separated here. The false ones rise, but fall away again; the righteous ones remain in the narrow way and gate, or on the narrow path, namely, at the word of God, saying: I know not counsel; God may help, it is in his hand alone, he has promised, and says: Hold fast, I will also hold. Now when it comes to the trains and narrow gaps, you will learn to hold fast to the divine word, and it will make you a righteous disciple and set you free. False disciples do not learn this; they do not know what it means to know the truth. For truth is not only to hear Christ or to be able to wash much of him, but also to believe in the heart that Christ wants to make us free and liberated, so that this can be experienced in the heart; this is what makes a true Christian.

Now this is a true disputation, that there are two kinds of freedom; the first is a false freedom of false disciples, who seek a carnal freedom, and who therefore become Christians; as here the Jews became Christians, because they heard that Christians are pious, kind, patient, gentle people, not revengeful, and give alms gladly, are free of cost; item, they have a gracious, and not angry God. They hear this and like it, that one should give and serve others; therefore they say: I will gladly give and be served, and also be forgiven; item, our Lord GOD shall also forgive me of the

They want to give to sinners and help them to heaven; they want to take gladly and let them give and have gladly. But they are and always will be peelers, and do not want to leave their abominations and idolatry, and give something to someone, they want to lead a whore and knave life and being, as before, and still want to be evangelical. These are the false disciples who seek only the freedom of the flesh. For they only boast much about the Gospel, and seek it first with great earnestness; after that there is nothing behind it, for they do what they want, follow their evil lusts and wills, and become worse than before, are much more lewd and secure, wilder, stingier, thieving, and more predatory than other people. Just as our peasants, burghers, and nobles are now more miserly and lewd than they were under the papacy, they are much worse than they were before, they do not want to repent, so that they might be converted; therefore this must also happen to them, that they are cast into the abyss of hell.

But the rest, who abide in the word of God, and endure, suffer, bear, and dare what they ought, are saved, and grow stronger the longer, and know the truth that Christ will save them. That part does not understand what truth is, and thus give cause to the Lord to explain better what he means by it. For it is blunt and cut short that they did not understand the truth. For by reason these things shall not be known, but shall continue their days as they were before, and shall be seven times worse. All this is a false thing, what they do, they go about in a false, drunken delusion; all that they believe is a fictitious thing; for they have not tasted Christ, they do not know what Christ is, neither have they suffered anything for Christ's sake, therefore they are no different than drunkards, who do not know where they are at home; all that they believe is false and nothing, are not capable of any good work, and, if they do any good, they do it for their own sake, that they may have honor, money, and goods from it. So, if a prince, nobleman or peasant does something good, he wants to seek his honor and benefit from it; but if this escapes, then

232 Erl. 4S, SSS-S84. Sermon on John 8:34-38. W. VII, 2SM-2W2. 233

Sermon on John 8:34-38.

he becomes mad and foolish about it, and lets it stand, does no more good. Therefore, there is no truth, no true word, nor right work is found in their throat and fists; they are all concerned with good and honor, as we see in the pope and his bishops to this day.

But here is the truth, Christ will truly make you free, not in a carnal way, but from sins. And I want to say here: I am not a party preacher, who preaches of the begging-stick, as of temporal riches, honor, power and pleasure; for that is vain dung and dung, which is thrown by sows into the straw; riches are the bones and legs, which remain and fall from the master's table, and are given to the dogs; as we usually cut off the crusts from the bread. Such a sermon, which belongs to the bodily belly, we command the lawyers; but Christ speaks here of the right, eternal and spiritual redemption, that the Jews do not yet understand, and say: We are Abraham's children, therefore we are not servants.

217 He does not mean servants, as they are called among us Germans, for it is not the custom with us as it is with them, but he speaks of serfs, since a lord has a servant or man who is his own, with body and goods, and would put him out of his goods and push him away if he wanted to. This was very strict at that time. If the lord gave a servant a wife, the servant's children were also the lord's, the lord took them to himself; also all the goods they acquired were not theirs but the lord's. So it was strictly kept in the same lands. Just as milk is not the cow's, nor the calf the cow's, nor the piglets the sow's, but the woman of the house takes it to herself, so were the people at the same time; what a servant man and wife with the children acquired and earned, that was all the lord's; a strict lord kept it all together, and gave the servant, his wife and children no more of it than only the food, as food and drink, clothes and shoes. The Turk still holds it this way today, that the people are his serfs, and with all possessions and goods subservient to him. Like

Just as a cow is still in bondage; if it gives a lot of milk to the maid, then the milk is the woman's and not the cow's. A sow, a horse or a cow is also in bondage; what it works for is all its master's; the master gives the horse only its fodder, food and drink 2c., and that sparsely enough. So in those days the servants (who, as unreasonable animals, were serfs) were also given food and drink, and scanty, torn clothes, and were then driven hard. Our servants are now masters, and the maids are only women in our time; they should only be called squires, masters and women now, because they are called servants and maids; but the Turk still makes serfs and servants now.

218 Therefore say the Jews, Thou wilt make us free, and speakest of us as if we were bondmen, when we are not bondmen. In Egypt they were not far from it, since they were captives under Pharaoh, where often a poor man and his wife, sons and daughters, sold themselves for six years, so that he and they had only food and drink during these years; this was the custom of that country, as Moses says. During these six years they had food and drink and clothing from the Lord, but what they earned during this time with their work was all their masters'. As well as what a horse earns with his work, that is his master's, the horse gets only fodder and litter from the master for it; one does not give the six pennies to the horse, so it earns during the day. So they also sold themselves for six years, and served with their own bodies for food and sustenance. Do the Jews here say, "You do not have to preach to us, because we are Abraham's seed, and you want to make us serfs, and that all our goods should be of the Gentiles; yes, you see, we still want to make the Gentiles our serfs and our servants. Therefore the Lord must expound and declare himself, and gives a gloss, signifying what his liberty is, saying, I say not of liberty, as ye think of it, and would gladly be masters, and fear lest ye should become bondmen; it shall be done unto you: and he saith:

234 Erl. 4S, S8S-S87. Interpretations on John the Evangelist. W. VII, 2SW-2S3S. 235

Truly, he who commits sin is a servant of sin.

219 This will be a text and a sermon on true Christian freedom, what it is. Christ does not want to change the worldly kingdoms, nor does he want to take away serfdom; what does he ask about how princes and lords rule? It is none of his business how one plows, sows, makes shoes, builds houses, gives interest or rent. Such a right is ordered in Genesis 1:28, where God creates the world, that we should beget children, and have the world and build it; but here Christ speaks nothing of this outward being, but he deals with a freedom that is apart from and above this outward being and life, dealing with how one may be delivered from sins, death, God's wrath, devil and hell, or eternal damnation. A cow can be set free from giving milk to her master and wife; a bonded servant can be set free from serving the master by counting him free.

(220) This Christian freedom can happen both to the one who is free and to the one who is in bondage; item, to the one who is a prisoner or who takes others prisoner, or to a woman as well as to a man, to a servant and maidservant as well as to the master and women. We speak of freedom before God, since God sets us free from sins, which freedom is granted to every man. Thus the Lord leads Christ away from the carnal mind, because of which they are even angry, that he does not want to lead them to a bodily freedom of the flesh, and thus wants to imprison the people, so that they will not be set free. For this reason they call the Lord Christ a heretic, and say that the devil preaches from him and wants to seduce and imprison the people.

The twelfth sermon.

Saturday after Dorothea Feb. 10 1532. 1)

I had planned to preach about the dear and holy baptism, so that it might also be recognized and practiced among us.

1. In the original in the margin. Also added there: Ouna ilsrnra rsvatuissst Imtüsrus, Hui atiq uanaäiu gravitsr asM-otavorat. Right at the beginning of this sermon, Luther also mentions his illness.

But we have been prevented by weakness of body, therefore we will save it until tomorrow, or when we can preach again; now we will continue again in John, wherein the Lord Christ teaches about Christian freedom, and says v. 32: If you keep my words, the truth will make you free.

222 As if to say, I know that ye are Abraham's seed: but because ye mock at it, saith he, sow not my word in you. I have forgotten what I then preached about Christian freedom, but the text will bring us back to what freedom is, where it goes and how far it goes. The Jews boasted of their freedom, that they wanted to have their own king and kingdom, and not be subject to any emperor on earth, but wanted to be a free people for themselves, with their worship and laws, given to them by Moses. God also promised them and said: If you keep my law, you shall be above and not below, you shall be the head and not the tail, a people of your own, God's own, my priesthood 2c. I will be over you Lord alone, despite another who shall rule you. But it was written: Si servaveritis mandata mea. Now they had noticed this, and stood on it, that was their defiance; but the Lord says beside it, Si servaveritis, quae dixi vobis, so shall ye be my people. So they looked at one thing, but they did not look at what was said about keeping the law. 2) Christ interprets the text to them in such a way that the Jews are even annoyed. If you are obedient and do what God says, you will be His people and His own; if not, God will scatter you from time to time, as far as the whole world is. Now, this is why they look at the property and think that they want to be free, and put it aside, since God says: Si obe- dieritis mihi, et facietis, quae jubeo if you will obey me and do what I command, then you shall be my property; nevertheless, they do not want to do what our Lord God wants.

2. In the original, this sentence is Latin: 86 6 illuä äs iaeisnäa IsZs non oonsiäsradant.

236 Erl. 48, 387-SS". Sermon on John 8:34-38. W. VII, LW-LAS. 237

223. They have fallen out over this, and this is also the defect of this freedom, that they think they have a spiritual kingdom, and do not want to look at anyone; and yet they do not do what is called by God. Therefore Christ speaks:

V. 34: He who commits sin is the servant of sin.

This is where the freedmen and freedwomen part company. Moses said they should do what he told them to do, and then they should be lords and free. But they wanted to be peelers and knaves; item, disobey God, and still want to be a free people. This will not happen. Therefore Christ says: You are servants of sin, and yet you want to be lords and free; nothing will come of it. Then learn to understand the true freedom that Moses meant. For if ye be godly, and sin not, nor disobey, but do that which God saith, ye may be free. But that ye will sin, and yet be free, this is not said; but ye are the servants of sin, and thereby also subject to punishment, and have become the servants of the Gentiles, and the tail; ye have lost the head, and have lost God also.

This cannot be other than that he who sins and remains in sin has all the punishments of sin that the law imposes, such as death and all other misfortunes. St. Paul says Rom. 6, 23.: "Death is the wages of sin," that is, the wages; therefore he that serveth sin, and liveth in a sinful nature, serveth death also, and hath this wages of it, even hell fire; Death devours him, therefore the emperor, king, and other enemies devour him, as the pestilence, hunger, dear time; and everything that belongs to death, that has only teeth and a mouth, that can eat, choke, and consume, and is evil, that may devour the sinner. Therefore, if you want to be free, first of all remember to get rid of sins; then you can take away the sting, right and power of death, and then you can also get rid of sins.

They all hear this sermon, but no one here knows how to understand it, for it is also a sermon that no one understands.

unless the Holy Spirit puts such teaching into one's heart. That is why it is preached, and it is necessary to start there, if we want to be free, so that we can get rid of sins. For since sin is and remains, there is no freedom. If I do not want to leave sin and become godly, I may well strive to be a lord, and to become God's own and free; but nothing will come of it, you must first think that you will be freed where you are bound hardest and deepest, that is, that you will be freed from sin and set free. For the first freedom is: from sin. For he that hath sin is the servant of sin: whereupon it followeth that the same servant dwelleth not in the house for ever, neither abideth with the Lord. Now ye also are servants, and abide or dwell in the house for a season: then will I give you place to repent and amend, and say unto you, that ye may become godly, and also be freed from sin, and be loosed. If you do, you will remain; but if you will not, I will tolerate you until Caesar comes, overcomes you and overthrows you; then I will expel you, not only from the physical government, from the house in the world, but also from the priesthood, from the house of God, and from the kingdom of heaven, so that you will no longer remain God's people. Even though God tolerated for a time that they remained in the kingdom and priesthood, they had to leave.

226 So it will be with us Germans. We sin, and are servants of sin; we live in carnal lusts, and use freedom up to our ears; we want to do what we want, and what serves the devil, and want to be free to do what we want. Few are they that think after the right knots, how they may be free from sin. They are satisfied that they have been freed from the pope, officials, and other laws, but they do not think about how they might serve Christ and become free from sin. Therefore it will also happen that we will not remain in the house, as the servants do not remain in it forever, but must be cast out, and again lose the gospel and freedom.

227. what does it matter where we Germans do not

238 Erl. "8, S8S-SSL. Interpretations on John the Evangelist. W. VII, 2S38-2S40. 239

and lose our worldly rule and gospel, and come under worse devils than the pope has been, and be imprisoned among them, who then will deceive us as blind men and fools, and scatter us throughout the world, just as the Jews were scattered. For this is the rule of our Lord God, which he has used with the Jews, and will use with all the despisers of his word; he has scattered the Jews, and taken away their kingdom and synagogue. If we will not take hold of the right head, as we get rid of our sins, he will also scatter us, so that we will not know where there will be true Christians. For there will come a spirit of the mob, there will arise a sect, and all the corners will be full of heretics and fickle spirits. Then they will say, "Oh, these are the fruits of the gospel. That is where the devil strikes; why do they not believe? The Jews also blamed St. Paul and the other apostles, saying, "What good has come from the teaching of the Gospel? But it serves them right, it is your fault. If thou wilt not be godly and free from sin, thou shalt not abide in the house, but shalt be cast out. If then thou goest astray from time to time, and hast as many pastors as thou hast faith, it shall be even so with thee. For so it is, when our Lord God begins to scatter the people, there is a scattering, and afterward there are many sects and divisions.

Just as the pope has made the whole world full of groups, but the devil has adorned them so that they are not called groups, but monasteries, convents, altars, mass, faith, pilgrimage, etc., and yet they have not been one with each other, they have not come together. No one has called it dispersed or atomized, but in truth it has been so. And it cannot be otherwise; if thou wilt not be godly, thou shalt be cast out. He will bear with us for a time, and be patient with us, if we are not godly; but if we do not mend our ways, he will cast us out of the house. Just as a servant who has been driven from his

But the son, and the servant, if he be devout, abideth in the kingdom of Christ, in the house, in the priesthood, in the faith, in the right understanding and knowledge of Christ, and is well kept.

This is the main thing you must strive for, if you want to become free, not only from the laws and compulsion of the pope, the monks, bishops and priests, that will find itself; you must strive further. For if you get rid of the pope right away, I (says God) will soon create other groups that shall take away the freedom of the heart, as the pope has also done. For I still have great saints, wise, sensible people, lawyers and other great minds, who shall still advise how you may be dispersed. Therefore remember that you reach higher and farther, and seek a freedom other than that of being freed from sin, but that you stand according to the freedom of the flesh; as here also the Jews. Do not ask, Christ says, how you may eat meat on Friday, that will be found, but think here, it must be the main thing. Think not how you may be free outwardly, but how you may be righteous and just before God, and be free from sin.

But how is this done? how is it done to him? So it goes: "If the Son sets you free" 2c. It depends on it, and as it is said above v. 31. f.: "If you continue in my speech, you will be my disciples, and the truth will make you free." There it all lies. But they say, Should we not be free, be godly, and be rid of sins? Do you not see what a spiritual office we have, how we serve God, sacrifice, wear hard shirts, fast, tithe, are Pharisees and priests? No, this does not get rid of sins; this is only serving Moses' priesthood and foundation. He had given the law to the Jews, just as the pope had ordered special clothes, caps, mass and other things; but all this does not mean the truth, nor God's son, nor God's word and words. For the Son of God is higher than all pens, monasteries, caps, and plates; the Son of God and His Word must teach me that there is something higher and better.

240 Erl. 48, SSL-zgt. Sermon On John 8:34-38. W. VII, W40-W4S. 241

It must be something better than the monks, pope and bishops 2c. For what is not called the Son of God will not make me free. This must be preached often, if it is to come to pass by the grace of God.

This is the freedom you must learn, that you must be free from sins; if not, the temple at Jerusalem is of no help to you, nor the pope with all that he has, whether it be indulgences, bulls, fasts, rosaries, prayers, or whatever. The Jews nor the Pope will not set us free, but only the Son. How does this happen? When one hears his word, that Christ was born of Mary, suffered, crucified, died and was buried, and on the third day rose again from the dead 2c. O, says one, I can do that very well; it is an old sermon; the pope, cardinals and bishops know it too. Yes, they know it well. This lesson of the children learns, in these words, how we are redeemed and made free. Yes, they say, it is a mean speech and word, that is why it does not work. But it is a great virtue that the children pray it and understand it before they do; but we old fools, the more learned and clever we want to be, 1) the less we know and understand about it. The freeing must be done in such a way that you think of something other than that which is in you, or in the papacy, or in the saints, or in Moses; but that there is something higher than all this, namely, the Son of God. Who is he? In the Symbolo we say: Conceived by the Holy Spirit, born of Mary, died 2c. Know then that if Christ sets me free, that he dies for me, and sheds his blood, and rises from the dead, and sits down at the right hand of God.

The play and the speeches point me to the Son, who sets me free. Whoever does not believe or learn this, and clings to the Son, may do what he will, but all is lost, and must remain in sins. This is a sermon that must be heard much and often.

1. In the original: "are want". The Erlanger has omitted "wollen".

preach often, so that one may become full of the teaching. But I am not yet full of it; this preaching is like bread, of which the body does not grow weary. One can be full of other food, but one does not get full of bread, unless one is sick so that he cannot eat; but a healthy person does not get tired of bread. So a Christian man does not learn the faith his whole life, neither you nor some saints, he is called Mary or John the Baptist.

Therefore we must sit with the children by the stove and learn this doctrine; without some having been so taught in a sermon that they know everything, but when it comes to the meeting, they need the words to be recited to them, and that a child of four years must pray the faith to them. In the meantime, they pray psalms, just as the monks and nuns read the Psalter and recite it by heart; but in mortal distress, when one is to die, monks, nuns and priests cannot find a single letter in the Psalter to comfort themselves. Nor shall such a one be called a great theologian, since in his highest distresses he neither can nor knows that which otherwise a child of four years can. Well, you excellent, highly learned saint, don't you know that? Well, the Lord Christ knows that there is much in it, and that people despise the article, learn it too soon, become doctors too early, and when they have heard it, they think that they soon know it by heart and can do it; but it is nothing.

This teaching applies when death comes and the devil speaks to you, saying, "You are forsaken by God, you are in sin, and your conscience also rejects you. It is not a doctrine written in words, but a living doctrine, which does not say what to do and what to say, but how to live, and how to defend and preserve life against death, and that you do not enter into the devil's mouth; then words and boasting will not do it, nor will it end.

This is what John the evangelist is always urging. He cannot preach this sermon enough, he cannot preach that it is all in Christ; for through him, all things have been revealed.

242 Erl. 48, SS4-ssv. Interpretations on John the Evangelist. W. VII, 2843-254." 243

we all. He knows that many will say, "Lord, Lord," 2c. Matth. 7, 21., but they are very few who want to be freed from sins through the Son, which happens when I believe in Christ, that he died for me and suffered; this makes me free from sins; not through you, or your fasting, or through monasticism and nunnery, mass, pilgrimage or Mary's intercession, or other holy invocation; but that I have redemption through the Son alone. For there is no one else born of Mary, buried, dead, and risen from the dead, ascended into heaven, except the one man Christ; there is no one else, neither in heaven, nor on earth, nor an angel, who can help us.

For this reason we should also cling to the man alone, and recognize him alone as our Savior. I know many of them who have learned these things early, but I cannot. Therefore I teach it, and say that it is God's work alone, and that it all depends on it, that one man should be separated from all the others, and read God's words in the children's faith 1) together, and throw everything else away into a corner, and say: I will not be saved by this, everything must be cut off; but if I want to become confident, have peace in my conscience, and be free of sins, then I should believe what the children believe. There it is in the Symbola, they say: I believe in Jesus Christ, my Lord, who died, was buried and rose again. Then they say: Yes, that is a mean thing, I want to learn something special. It is true; but learn only so much that you know him as well as children know him. But it is said in the proverb: The longer, the worse, and the older, the worse; therefore we also despise the word, and become proud, and weary of the word, become smart, let ourselves think we can do it well; but when it comes to the meeting, we know nothing about it, and then the children are our teachers and praeceptores. I know well what happened to me in this case; it will happen to you, too.

237-. So now one is to become free that

they, the Jews, do not say that they are God's people and Abraham's seed, and serve God; for with this they will not become free, for sin is too great, they will not put down death and the devil with it. There is but one means and handle, namely, "If the Son shall make you free, then are ye lawfully free." He wants you to put down and let go of everything that you think helps to make you free, be it temple, sacrifice or other worship, and look only to Christ. If you think so, he says, I will make you free, and if you know the childish faith, you will know it.

238 If this is done, then the other freedom will also be found. For even if I am thrown into prison and bound with ropes by the pope, I am still hopeful and defiant, and say to him: "You, pope, are my servant, and I am master of these chains or prison, for they shall not take away this freedom from me, and shall not be a hindrance to my faith and Christianity. These bonds shall not harm me, but be useful, and promote Christ; and the more you torture and afflict me with the prison, with laws, temptations and terrors, the better I am served thereby. St. Paul also boasts and rejoices in the bonds, and is equally hopeful within; as if he should say: Another would say: O the prison is my lord, and the councilors of Rome have to rule over me, as my commanding lords: but I even turn it around and say: Dear executioner, dear authorities, you are my servants, I am your lord; with what you do to me, and with what you attack me, you only make my cause better; I cannot owe it to you, 2) for you only make my faith more proud and more splendid. And one must pray against such a servant as against a mad, raging dog. And what else does such a tyrant do, who takes fire, water, sword and all other torture and torment, and wants to kill me and even oppress me, but that he lifts me up and sets me in heaven? This follows after you have freedom first.

1. Inserted by us.

2. owe --- give full thanks.

244 Erl. 48, SW-zgs. Sermon On John 8:34-38. W. VII, 2S4S-2S49. 245

239 But the pope and the world will not suffer this, that they let Christ alone be something and be valid, and believe in him alone, and let everything else go against it, but want us also to do our part, as keeping mass and founding monasteries, and say: Should we be saved by faith in Christ alone? So we want to carry the tree on both armpits, and at the same time blow hot and cold from one mouth. So the Jews here also want to do it, saying: You carpenter's servant, you beggar, you poor wretch, should you make us free? You say that so much depends on your preaching that all our good works and good laws are nothing against it; therefore always dead, dead, and you burned and crucified. So it goes.

240 Therefore it is a great sermon which the Holy Spirit preaches to children and the simple. The old fools, as I am one, learn it with difficulty; the young children learn it most. But the others learn this wisdom too much, so that when they have heard it once, they think they know it. But I feel that I cannot grasp it. St. Paul also complains about it, saying: "I would like to believe it and think that it is God's word, but there is one in my flesh who disputes it and will not let it be good Rom. 7:18, 19.

241 Therefore, you must preach it every day, and keep on the main thing, that you may become free here before, and then the other worldly freedom will also follow. But if you want to begin and act from carnal freedom, you will get into such a wild and desolate state that you will lose both. There you follow. "He that committeth sin is the servant of sin," and he hath death for his master, and hell is his master also; he cannot escape them. Where then shall I be loosed? Then they say: I will build a chapel, endow a perpetual mass, go on pilgrimages, fast, and become a monk 2c. Yes, yes, says Christ, that is the right way; but if you let yourself be freed from sins by him who is called the Son of God, then you are free; if you give yourself to him, and let him make you free, then it is right; if not, whatever you do will not help you, it is all in vain and for nothing.

The thirteenth sermon.

Saturday after Oculi s9. March] 15324)

V. 39-41. They answered and said unto him, Abraham is our father. Said JEsus unto them: If ye were Abraham's children, ye would do Abraham's works: but now ye seek to kill me, such a man as I have told you the truth, which I have heard of GOD, which Abraham did not do. Ye do the works of your father. Then they said: We are not born out of wedlock, we have a father, GOD 2c.

242 You have heard in the Gospel of St. John that Christ says to the Jews (v. 34, 36): "He that committeth sin is the servant of sin," and: "If the Son shall make you free, ye shall be free indeed. In these words he preached true Christian liberty, and praised and set it apart against the Jews, because they wanted to make a carnal liberty out of it, and thought that if they were great lords, and had the whole world under them, then they would be free. But he says that he did not come for the same freedom, to make men free according to the flesh, as the world and all men would have it, but that he had to do with another freedom, which is eternal, namely, a freedom from sins. He does not bring a temporal or carnal freedom, but a spiritual and eternal one. Therefore he wants to say: That you boast that you are Abraham's children is not enough; there is more to it: Plus requiritur ad libertatem christianam, than that ye should be Abraham's child, Abraham's flesh and blood. So you will not become free; for Abraham himself did not become free because he was born of the flesh and blood of his father (although the Jews boast much about the fleshly birth), but his freedom comes from the fact that God promised him the blessed seed Gen. 22:18. Therefore let Abraham depart, and all that you have to boast of Abraham, and see to it that you alone come to be free through me; otherwise you will not be free, and will have to remain servants forever.

1. In the original margin.

246 Erl. 48, SW-401. Interpretations on John the Evangelist. W. VII, 2S4S-25SI. 247

This was the worst heresy among the Jews, that he, Christ, should appear and say to the Jewish people: Through me you shall be free; God grant, you have Abraham, Moses or the law, yet all of it is of no use to you; come to me alone, or you are lost. For this was in their way, that they knew Abraham was called a friend of God; item, they had the promise of God that they should be called God's people. Then he wanted to tear all this apart and turn back, and not boast about Abraham, but says: Remember and "come to me, all you who are troubled, and I will give you rest", and help you Matth. 11, 28., or you will never be set free and will be eternally lost. This means: Abraham is nothing, and all promises of God, which Abraham had of freedom, are also nothing without me; so it was said in the ears of the Jews.

244 Now he continues, and makes a plea, and wants to resolve their argumenta, and says:

V. 37. I know well that you are Abraham's seed.

245 As if he should say: You insist that Abraham is your flesh and blood, and that you come from him; but with this you will not stop my mouth, nor put in my sermon. As if I, Doctor Luther, wanted to say: I know that you are bishops and priests, and that you are baptized, item, are in the episcopal office, and are in the church, come from Christ; but that is not enough, therefore you are not yet the true church. They say, should this not help us, that we are among the Christians, in the Christian church, and have a Christian office? That should not be the end of it. It was much higher with them the papists than with us, when they said that they were the Christian church. For they wanted to say with it: Poke and preach what you want, the Christian church will not err; otherwise God himself would have to err. As they the Jews say here: We are Abraham's seed, God's children, God's people; or Abraham is not a servant of God. But if Abraham is a friend of God, then we are also God's children and His people. As

Now the papists also say: If Christ does not err, and he is God, then we are also the Christian Church, and the Pope does not err. We know it well, you must not teach me; you come from baptism, and from the right stock, and are among the number of Christians, and can tell the ten commandments, pray the Lord's Prayer, and hear the sermon; but that you say, therefore I am a Christian - not yet, that is not yet being of Christ; just as they say here that they are of Abraham's seed. But the Lord Christ saith, Ye are not yet free for this cause: ye must come unto me, and be made free by me, or die in your sins, and perish. What then is the fault that there is not enough in being Abraham's seed? Were not Abraham's children God's servant people? Yea, saith he, "Ye are servants of sin, and seek to kill me: for my word soweth not in you."

This is an abominable sermon, and a great distinction among Abraham's children. As if to say, I know ye are Abraham's children, but ye do your father's works; ye are Abraham's children, but ye have another father. He makes them two fathers: Abraham is your father, but you have another father, whose children you are. If therefore ye be not loosed from the same father, that ye do not his works, it is no help that ye are Abraham's seed. For ye would have been Abraham's seed, if another father, the devil, had not come unto you; but now ye are murderers and the children of devils; so rhyme it together. Abraham's seed shall inherit Abraham's kingdom and the promise, or the promised blessing, the kingdom given to Abraham, his offspring shall possess it all; but now ye are murderers and slayers, though ye be of his seed. So it is divided. If you remained Abraham's children (as you are his natural children), and were not false children, a seed and children of murder, 2) of the devil, you would be true children and soon be free; but because you seek to kill me, you are not true Abraham's children.

These are the two delicious virtues,

1. "a Christian" put by us instead of: "Christians".
2. Perhaps: murderers.

248 Erl. 4S, 401-tos. Sermon on John 8:36-41. W. VII, 2SSI-2SS4. 249

that whoever falls from this faith, doctrine and word has the two things, that he is a liar and a murderer. I also say to the Father, the Pope, thus: You are baptized and washed from sins by the baptism of Christ, as St. Peter says: your sin and death is drowned by baptism, and by the divine word; you are finely cleansed and washed, but you are again entangled in sin. Just as a sow, which has been washed clean, finely washed and bathed, but quickly falls into the next mud, and becomes sinful again; 1) then I say, "Dear sow, you have indeed been bathed, and are finely clean; but why do you not stay out of the puddle and mud, so that you do not become sinful again? So also I say, that the bishops are bathed, made clean and beautiful by the blood of Christ, also called and baptized by the gospel, 2c. but they want to go back again; as the sow after the mud rolls in the next puddle and atones, so they also become murderers and liars.

That is to fall away from Christ and not to remain with Christ; therefore you are liars, for my speech is the truth, which you do not hear, and he who does not hear the truth is a liar and is full of lies; he cannot grasp and suffer God's word and the truth. After that, when he has grasped the lies, he cannot be fond of the one who speaks and teaches the truth, but he hates him and would gladly kill him. If he does not do it with his fist, he does it with his heart, and thus becomes a murderer; for these two virtues follow one another, lying and murder. As also happened in paradise. When the devil had brought Adam from the truth to the lie, and had taken away the soul by the lie, he also tore away the body by death; so he has done it. Today the bishops also boast that they are the Christian church, but they do not want to suffer the truth of Christ and suppress it, confirming their lies again. If we do not want to confess this, we will be hanged, drowned, burned and driven out. So now the citizens, peasants and nobles do to us that their hatred and envy rises against us, if we do not want to be like them. So it goes

1. sülen - to pollute.

even if you tell the great Hansen of the truth, no one is favorable to the preachers.

This servant of two sins becomes the one who falls away from Christ and his word, and does not stand right with him; he becomes a liar and an enemy of the truth, and also an enemy of the life of his neighbor. It is a beautiful virtue that a man becomes so evil that he becomes an enemy of God and man through lies, that he cannot stand the truth. He is an enemy of our Lord God, who lets him preach the truth, and if he could kill God, he would. But he does as much as he can with blasphemy, cursing and desecration. But he murders and kills man.

The Lord Christ wants to say here: You see what two beautiful virtues you have; you are hostile to God and men, who do not keep it with you; therefore you are not free, because you commit these two sins, the devil rides you. Now how can the pope be more like the devil than that he is hostile to everything that God and men say and do? These two sins are two great lords and imperatores, and if they possess a man, he would like all the world to be dead. So do the pope, his bishops and princes, yes, citizens, peasants and everyone now; they are all God's and man's enemies; they do not want to hear the truth preached to them, so they also cannot stand that a man who leads God's word does not want to be silent about their evil things. Therefore, if one could kill them all, one would gladly do so. That is where condemnation, judgment, judging, blasphemy and killing come from. This is Abraham's seed.

Now, you noble little animal, you little herb, you little fruit and flower, are you Abraham's seed? Yes, the seed of the devil. According to flesh and blood they are Abraham's seed, but according to works they are the devil's seed. Just as the pope is the Christian church according to baptism, the Gospel and the Scriptures, but because he is the enemy of God and of all Christians, he has fallen away from baptism and Christ, and has the devil for a father. His children are he, all his cardinals, bishops, monks and priests, because they are all murderers and liars.

250 Eri. 48, 404-40". Interpretations on John the Evangelist. W. vn, 2554-2557. 251

252 Therefore Christ says here, "You want to kill me, because my words do not sow anything in you. Whence cometh this sin, that ye grudge me life, and would gladly take it from me? Should 1) ye be loosed and delivered from sins? and should ye be Abraham's seed? You must be God's enemy and murderer. This is the main sin that drives them, for they are enemies of God. If you would be friendly to God, you would also be friendly to me. And say, "My words do not sow anything in you." God's word assaults you, but you do not turn; I see nothing in you with my net; I cast my word among you, but you are contrary to my word, and are hostile to God. Therefore, since you hate my word and are opposed to it, you must also be hostile to me. But God has the advantage that you cannot kill him, but you can kill me who can die. Therefore an unbeliever is a murderer of God and of men, called Abraham's seed, or whatever else he may be. For if he could kill God and suppress the truth and erase the divine word, he would do so; that is called murdering God. Then he is also a murderer of men.

This sermon was preached against the boasting of the Jews. For they thought that because they were Abraham's seed, they could not perish. There is a great defiance, which is going on enormously in the papacy, yes, even among us, that many boast of them and say: We are evangelical, have learned this doctrine well, boast that everything they do is right, think as if the gospel should do what they like, just as the Jews also thought that they were Abraham's seed and wanted to do what they wanted. Just as the pope and the bishops also think that they were baptized for this reason, so that they can do whatever they want in the church and Christianity. Now this is a strong sermon and solution: God does not ask anything of you, whether you are Abraham's seed and have been baptized, whether you have accepted the gospel and hold much of the doctrine; but take care that you do not become God's murderer and man's murderer. For thou art a

1. "Should" here and immediately following placed by us instead of: "sollet".

Such a fellow who will not hear the word of God and will not suffer the truth; you will not hear that you are punished; and when you have long profaned and blasphemed the word of God, then the death blow follows from it, that with the fist God's servant and preacher is also murdered.

254 So then it must be distinguished that one says: I know well that you are evangelical, you can speak and write about it and hear it, but you are therefore not a Christian man. For see how you stand against those who preach and speak the truth. How many are there in this principality who do not hate their village priests to the worst? When they tell them the truth, and touch them in the pulpit for their sins, that they live unjustly, they mean nothing else than that the village pastors have well deserved to be beaten to death, and yet they boast that they are also good evangelicals. Yes, says Christ, you are good evangelicals, as he says here to the Jews: I know well that you are Abraham's seed, but you do not want to hear the truth, and are hostile to those who preach the truth to you. Do they mean Abraham's children and evangelicals? This does not come from baptism, but from the sorrowful hell; and you alone cover and adorn yourselves with the name and title of the church and Christians.

These are the two virtues, beware of them. He who once falls from the gospel does not take it seriously; Christ also cries out to him that he is the enemy of God and man and a murderer. And he cannot avoid it or leave it, he must kill. Although he covers himself and adorns himself, and does not kill with his fist, he does it with his heart and mouth; if he could do it with his hand, he would. And we see this example among the nobility, peasants and citizens, and yet they all want to be evangelical. It goes along by force, well, it will be found. We alone shall learn that it must be so, they must remain the enemies and murderers of God and man, saith Christ; for my speech soweth nothing in you.

V. 38. I speak what I have heard from my father 2c.

256 Then he does not call Abraham their father anymore. Before that he said: I know that you are

252 He,. 48, 406-408. Sermon on John 8, 36-41. W. VII, 2SS7-2S60. 253

You are Abraham's children, being born of Abraham's flesh and blood. Just as we say to the priest, "We know that you have been baptized and have learned the gospel, but you do not live by it. But if ye would know who ye are, consider a little in your heart your sins and your works, which shall bear witness. Thus says the Lord Christ: "I speak what the Father has commanded me. My word is truth, but there is nothing in you: you do not see my words, you ask nothing of them, but want to be murderers, and see to it that you do as your father the devil does; this you will do. And there is no other cause of murder, but that I preach and say what God has commanded me, and you will not hear God's truth, nor suffer me. The cause is that I preach and speak that which I have seen of my Father; the word and the doctrine alone make you murderers, and that ye persecute the word of God in me, and become murderers over it.

Thus it will come to pass that both the princes and the nobles will want one to preach what they like and what they want. If one touches them, they say, one is stirring up rebellion, one is stabbing them, one is slandering and denigrating them. If one scolds them, they say one is seditious; that is already on the track. So they will bind the preachers' mouths, and where they will not praise them, they will put all vices and plagues on the preachers. These have learned nothing from the Gospel, but they follow their father, the devil, who cannot hear the word of God, and against it exposes his behind. So they also despise the word and are enemies of it. If you tell the world how to do it, it will soon want to kill those who teach the truth. They persecute the truth by lies, and will not suffer it; that is, God slain. After that, whoever does not want to praise them, and worship the devil, and keep quiet about their sins, they want to murder him quickly.

258 Christ says: "Ask yourselves, how free you are, where your freedom is; what children are you? Yea, ye are bondmen, not of sins only, but ye are bondmen.

are also children of the devil. The devil is an enemy of truth, and is also an enemy of life; therefore he murders all preachers, and destroys everything that God speaks, just as you do. I also preach the truth, and ye also seek to kill me; therefore are ye not the children of your father, as ye call yourselves, but are ye the children of the devil, because ye do that which ye have learned of your father, master, and lord, the devil. He has learned disciples; the truth ye will not suffer, nor hear me; ye follow not the preaching, neither can ye suffer the preachers.

That is a strong sermon, and now it is also going on on our side. The majority of the evangelicals are now becoming devils. They have heard the gospel and are liberated, that they are no longer under the pope; now we trample the preachers underfoot, want them to die of hunger, and oppress those who preached this freedom to them, yes, who saved and redeemed them. Then say also, I know well that ye are evangelicals; but ye do as your father did, ye are God's and our enemies, and are murderers. Therefore do not boast much of the gospel, because you do not honor God, nor hear His word, nor respect those who preach to you and confess God's word, so you are not God's children nor true Christians, for you persecute God's word and His servants. Well, we want to suffer gladly that we are persecuted by the heathen, and Duke George also torments us, and I want to be quite happy about it, and let his anger be quite ridiculous to me; but that those want to do it who are supposed to be true Christians, as the evangelicals, and who have the name of the church, that is no good. For I should hold in honor a Christian who has been baptized, for the sake of the name he bears, and that he may be marked. In the same way, one Christian should hold another in high esteem, honor, love and esteem, for the sake of the one who dwells in the Christian. Therefore, if a nobleman tramples underfoot his pastor, and if anyone else despises Christians, he cannot be evangelical, but is possessed by the devil, and an enemy of God, and a murderer in heaven and on earth. And since a judge will come upon these murderers, and will cry out against them, so persecute the truth,

254 toss. (2.) IS, 334. interpretations on John the Evangelist. W. VII, 2SS0-WW. 255

and killed the Christians, they will suddenly pass away.

This should frighten us, so that we do not despise the word of God, nor his servants; for one is hostile to those who lead the word. These persecutors will probably find their judgment tremendous. For he who is such a fellow has here his judgment, that he is the enemy of God the Lord and of men, and is counted by God and men a damned and condemned murderer. Otherwise it is a common saying in the world that whoever speaks the truth has nowhere to stay, he will be persecuted, for no one wants to be punished. Thus the world is the wicked devil's people, the devil's children and servants, and bound under sin.

They think they are good evangelicals who love the gospel, and yet they are very secure. They do not believe that, but they think they are good evangelicals who love the gospel, and yet they are very safe; but it will end badly one day.

This is what we wanted to say about this text, since the Jews boasted that they were Abraham's children, his flesh and blood. But it indicates that they are the children of harlots, and have fallen away from God their Father to the devil, who teaches them to persecute God's word and the truth, and to preach lies, and then to oppress and kill those who preach and confess the truth.

1. Erlanger: learn.

H. Sermon on the passage Joh. 6, 29.*)

1537. (?)

This is God's work, that you believe in Him whom He has sent.

These are John's words, and he leads them, as he is wont to write, the way of Jesus; he leads them from the vision into the Word, Articulus creationis, which alone belongs to God the Father. As we have been in the Word, so we must go again into the Word, if we now cease to be. We were in the Word before we were human beings. Into the word John drives it, does not let it remain with the bad work, but teaches them, how they will remain eternally in the word. This is called, in good German, believing in God.

(2) This is a peculiarly good work of God; to whom it is hidden, nothing shall help him afterward, though he have done the work of all men. Nor can any man have this work with himself. Christ is not with the disciples, but comes to them by another road 2).

2. In the editions: "to another road".

The people come to him and love him because he feeds their bellies. It is a great work of God to give sunshine, rain, life and food. This work they praise, that he has fed them so abundantly: nor will he suffer anything, that they thus praise him of food. Is this not God's work? What is it then? So it must be something higher.

3 For this reason John wants to teach us here that we should look carefully to see through whom such a work has flowed, namely through the word. So Christ says here: Ye come unto me for the belly, glorify me also for the belly, and for the food. I exhort you, if ye shall be filled for ever, and not die, ye must have a higher work, which only the Son of man can give you. Therefore they lift up and say:

V. 28. What shall we do to work God's work?

3. "not" is missing in the Erlanger in both editions.

*This sermon is among the twenty-one sermons (compare the proof of the same in the seventh volume of our edition, according to the table of contents.), which D. Caspar Güttel, pastor of St. Andreä in Eisleben, bequeathed to his church. See the note Walch, St. Louis edition, vol. VII, Col. 842. In the collective editions: in the Halle part p. 387; in the Leipzig, vol. XII, p. 595 and in the Erlangen, I. Auf!., vol. 18, p. 41; 2nd Ausl., vol. 19, p. 334. We reproduce the text according to the old edition of Walch with comparison of the Erlangen.

256 Erl. (s.) IS, SSS-3S7. Sermon on Joh. 6, 29. W. VII, 2SS2-2SW. 257

We thought this was a work of God, feeding people in the wilderness where there is no flour and bread, Ps. 37:19: Tempora Tempore famis saturabuntur pii. It must rain before bread; not that the bread does, but the word that blesses the bread, that gives the people prosperity. Not all have prosperity from bread, but only those on whom God speaks the blessing and his word: Non in solo pane vivit homo. He withdraws the blessing from the sick, it shall not be well with them; that is the rough experience. Now go on, let it be another thing, to work God's work, and to know by whom it is done. Hoc est opus Dei, ut credatis etc., that is the special work, that we believe in him 2c., that is a great wonder. Are these not God's works, that He created the world, that the herbs have great power, that His rulers give, that they lead a fine honorable, chaste, honest life, good police and peace? These are all God's works. So also in the Jewish language there is only pietas and God's name; their language is nothing but holiness; as in the Greek language there is nothing but wisdom, which is a gift of God. Item, to possess goods, to have wife and child and cattle, is a gift of God. Nor does Christ say that it is not a special work of God, even though they are works of God. But without the special work of God, all other works of God are harmful to people.

005 What profit is it to the heathen that they are wise? What good is it for all the world, that they have house and home full, wife and child and cattle? They must go to hell with all these works of God. Yes, all creatures, sun, moon, stars must be conducive for them to hell. But where this work is that I believe in the one whom God has sent, it follows that one esteems God higher than all creatures. For the believer has overcome God with all the good that is God's; indeed, God will protect him from all his enemies and will not abandon him in any trouble. He is already in heaven, even though he already has flesh and blood on his neck; yes, in this divine man a knowledge of all creatures grows. So we have cows, pigs,

Geese, chickens, fish, birds, there we have our food, slaughter oxen and calves, need horses and donkeys for our food, the sheep give us skirts and furs. So the believer concludes, "If God is so kind in creatures that He feeds and clothes me, how great must God be in Himself? This is an opus fidei that God works in me when he comes to me. Another one thinks, if ten cargos of grain grow for him, he would like to have a hundred; the other one is content, praises God in all creatures, in the vineyard, in the apple tree; also desires: Oh, how good is this God in himself, oh, if I should see him once! But against the wicked all creatures will cry out that we have misused the creatures, and will not be satisfied, nor will they learn to recognize God from them. This means to trust in God and to learn His goodness from the creatures. Creatures also teach us to fear God. When I see a lion, a wolf, a bear, a spider, a snake or a toad, I am frightened, and I see such a face that I say, "Behold, if I am frightened by a snake, how frightened will God be when he once shows his wrath?

The work teaches us to recognize 1. His goodness, 2. fear, 3. repentance and contrition, and invocation. The wicked are also afraid of snakes and wolves, but they do not know what it is for, they do not think of God to fear Him. That is why the highest special good, God's work, is to believe and trust in God. Thus, in the good creatures there is repentance and forgiveness of sin, in the evil ones fear and trembling before God. Whoever does not have the Lord Jesus Christ, no work of God is useful to him, but harmful. But the Christian says: "God does me so much good in his creatures; how kind he is and will be to me when he is seen in his nature. Item: How can I be kind to sins, seeing that God thus shows his wrath in his creatures? Who does not want repentance, contrition and sorrow here 2c.

1. Erlanger: erlernet.

[258 Interpretations on John the Evangelist. W. vii, ses-esse. 259

*I. Short explanation of the saying "All that my Father gives me" 2c., John Cap. 6, 37-40. )

Translated from Latin.

1 In the Gospel of St. John, one must focus on something quite different than in the other Gospels. For the purpose of this Gospel is only this, that we may know from it that man is not able or has nothing at all of himself, but only through divine mercy. But he treats this mercy in such a way that he attributes it in every way to the Father alone, and decides that one must pay honor, glory and thanks to the Father alone. And, what is even more astonishing, at the same time in one and the same text he attributes everything to the Father alone in such a way that he nevertheless claims that everything is common to the Son with the Father, since, because he is the Son of the Father, everything that the Father has in the Son therefore belongs to the Father alone, whose Son is also the one who has everything that the Father has. And he describes with a quite inexpressible mastery of the Father and the Son equality and origin. Hence comes the contradiction, "My doctrine is not mine" John 7:16. How is his teaching not his? And again, "The words that I speak unto you I speak not of myself: but the Father which dwelleth in me, the same doeth the works" John 14:10.. So also here.

V. 37. All that my Father gives me comes to me.

2 That is, no one comes to me, no one recognizes me, no one believes in me, unless it is given to him by the Father. Accordingly, everything that comes to me comes, not through his own effort, but through the mercy of the Father. As he says below v. 44 in the same way: "No one can come to me unless the Father draws him;

Similarly, v. 45: "They will all be taught by God," that is, they will not be taught by human masters, but by the Spirit of God. Thus also Isaiah speaks in the 54th chapter, v. 13, from which Christ took this speech: "I will give that all thy children shall be taught of the Lord," which the apostle Paul does well in 1 Cor. 3, 7, and thus declares: "Neither he therefore that planteth, nor he that watereth, is any thing, but God that giveth prosperity." As if to say, We teach all by the outward word; but if they are not taught inwardly by GOD alone, they do not come to Christ.

(3) Therefore, with this word Christ casts down the hopeful, and those who think much of themselves, so that they may salutarily despair of themselves, and come to understand from where it must be obtained that we come to Christ, and that therefore God alone may be glorified because of His mercy, which He shows to the unworthy. Therefore Christ says: "All that my Father gives me", this alone, and no other, "comes to me"; therefore all imagination (praesumptio) on our strength is in vain.

V. 37. 38. And whosoever cometh to me, him will I not cast out. For I am come from heaven, not to do my will, but of him that sent me (the Father).

(4) That is, not only is this entirely due to the Father, that someone comes to me when he gives it, but also that he who comes is received by me and not cast out. For we do not come by our own strength, so we are much less received by our own strength.

*) Luther wrote this "short explanation" in Latin for Spalatin. It is published under the title: Brevis explicatio dicti ex VI Gap. Johan: Omne, quod dat mihi pater. Autore D. Marti. Luthe. in the Latin Jena edition (1579), Dorn. I, toi. 2O7I>. In German translation it is found in the Leipzig edition, vol. X, p. 1, which Walch has printed. We have improved it according to the Latin.

260 Short explanation of Joh. 6, 37-40. W. vn, WW-Wn. 261

or persevere. But that this is to be attributed to the Father, he proves with this: Because I receive him who comes, not according to my will, but according to the Father's will. And so he most lovingly praises the Father of mercy to us, and in all that we see happening in Christ, he leads us to love, honor, and glorify the Father, so that we may not stand still at the humanity of Christ, through which mercy is shown to us, but through it be carried away to the invisible Father and admire him, since we hear from him that he is doing such great things for us through this humanity of Christ.

(5) And this is the only way to know God, from which the teachers of the doctrines (Doctores sententiarum) have departed far, who have placed themselves on absolute speculations of the Godhead, and have left the humanity of Christ behind; and therefore without the right knowledge of God in Christ no soul can stand before the greatness of His power, His majesty, His wisdom. I, along with many others, have miserably toiled over this, and have fallen into the greatest danger. Therefore, I repeat it and want to remind you again and again: Whoever wants to think or speculate about God in a salutary way, must set aside everything except the humanity of Christ. Let him imagine it either sucking at his breasts or suffering until his goodness becomes sweet. Then he does not stop there, but goes on and thinks: "Behold, he does not do this and that according to his own will, but according to God's will of his Father; then the most loving will of the Father, which he shows in the humanity of Christ, will begin to please you. Through this will, God the Father can be grasped safely and confidently. But if one leaves this path, there is nothing left but to plunge into the eternal depths. For he wills that by no other way shall one come to him, know him, and love him, than by this; as he saith John 14:6, "I am the way, and the truth, and the life; no man cometh unto the Father, but by me." Here you hear the unqualified saying: never

no one comes to the Father without Christ. Practice this way, and you will soon gain a deeper insight into theology than all scholastics, who not only do not know this door and this way, but also block it for themselves through their unfortunate imaginings, as it were through great scaffolding (machinis) of speculations.

(6) But this word, "I will not cast him out," according to the manner of speaking of Scripture, which affirms most strongly by the negation, must be so understood: I will not cast him out, but will very gladly embrace him, so that Christ's cheerful and willing obedience to his Father is thereby expressed, and at the same time his most sweet love is praised, with which he most lovingly embraces us, who have been given to him by the Father (only that this is not ascribed to his love or power, but entirely to the fatherly will), which he wants to be glorified and known through himself and in himself. As if he said: Although I have a fervent desire for you and embrace you, I do not want you to boast about it or to stop there, but I want you to recognize and love him, according to whose exceedingly good will and by whose command I embrace you like this. For in this way he loves not himself, nor his own honor, but he seeks our blessedness, and in this nothing but the praise and honor and love of the Father, who wants our best and cares for us in the best way. So that he may praise us and make us accept this very best will of the Father, which has been entrusted to him, with the very strongest praise, he declares it and says:

V. 39. Now this is the will of the Father who sent me, that I should lose nothing of all that he has given me, but that I should raise it up at the last day.

7 Here you see why he does not expel anyone who comes to him. For, he says, it pleases God, so that the glory may not be given to me and people may stop at me, but that the will of the Father may be loved, who wills that I should not cast out anyone who comes to me, yes, that I should not only not cast him out, but that I should not cast him out.

262 Interpretations on John the Evangelist. W. vn, Wn-Mi. 263

nor lose them. Therefore, behold how much the Father loves the world, that he imposes all things upon the Son, whereby ye shall not be cast out, nor perish, but be preserved. But that he adds, "But that I should raise them up at the last day," he speaks to refute the foolish mind of the flesh, for when he said this, the Jews took it as if he spoke of losing by temporal death. Therefore he says: "The Father does not want me to lose one person, but to preserve them all, so that even if they are lost in the flesh, they will not be lost, but will be preserved in such a way that they will be raised again on the last day. As he also saith in like manner in the 11th chapter of John, v. 25: "I am the resurrection and the life: he that believeth on me, though he die, yet shall he live." Therefore, those who come to Christ cannot be lost. Yes, in this very text he clearly shows what he wants to be understood by "perishing"; because he promises that he will raise them from death; consequently he tells them beforehand that they will die, and yet not perish. For no one is raised from death unless he has died. Therefore, those who die are not lost to him, but all things live to him. If then you ask, What is this will of the Father? What does he prescribe? By what work shall we merit to come to you, to be given to you, not to be cast out, not to be lost, but to be preserved and raised again? Now this he sets here, saying:

V. 40. Now this is the will of the Father who sent me, that whoever sees the Son and believes in him shall have eternal life, and I will raise him up at the last day.

(8) Now here you have what is meant by "coming to Christ. Hereby he explained the will of the Father, what he wants, namely, that one comes to Christ, that is, that one sees him and believes in him, that one is not cast out, not lost, according to the will of the Father, that is, that one has eternal life. Accordingly, the will of the Father is this, that all who are given to Christ may be saved through Christ forever. These are important

These are just words, which have been sufficiently dealt with in another time, that faith in Christ is enough for the attainment of eternal blessedness. He does not say, "Fast like this, pray like this, do this and that; but believe in the Son, and you will be saved; this is the Father's will. But lest the carnal mind should think again, as if eternal life were given without bodily death, he says beforehand, that though they die, yet they shall not lose eternal life, for they shall be raised again at the last day. Thus you see how the words of the Gospel explain themselves, and have their glosses with them, that it is not necessary to mix in strange things and humanity.

(9) Hitherto he hath taught men how they ought spiritually to remember life and death, and to confess with thanksgiving of all things that we have received them of the Father, and that we have nothing of ourselves. But now see, and pay close attention, how he claims that he has the Godhead and everything in common with the Father. He has said that he does everything according to the will of the Father; therefore, there is no doubt that all the works Christ has done are the Father's works. But he also publicly testifies that he himself does the very works that his Father does, saying, "And I will raise him up" from the dead. Certainly, to give life and to raise again belongs to God alone. But since it is one and the same work, it is evident that Christ is true God and one with the Father, because there are not two Gods; and yet, since he differs from the Father as one who speaks of another, and calls himself the Son, he nicely concludes that he is true God from the Father, the true God, and that both are not two, but One God, of equal power, equally mighty in everything, of equal action and equal will.

(10) The same is proved by the words in which he says, "He will not cast out any man, neither will he lose any. For it belongs to the same power to preserve life that it belongs to give life. The Father gives it, and the Son does not lose it, but receives it. So he is indeed another, but

264 Eru 4g, 1-4. Short explanation of Joh. 6, 37-40. W. VII, SS74 s. VIII, 1-7. 265

not a different God; he has and can do the same with the Father.

11. Furthermore, this is the strongest proof of all, that he says: "He who believes in the Son" 2c. It is ungodliness to believe in anyone other than the one true God; and the Father, who is true God, wants one to believe in the Son. But what does he want other than that one should believe in the true God? For he does not want to give his glory to anyone else; but his glory is this, that one believes in him. For no creature has enough strength to support or help someone who believes in him. For to God alone one owes faith, hope, and love, which is why they are also called the theological virtues (theologicae

virtutes). But he adds: "that whoever believes in the Son has eternal life". The faith in the Son could not grant eternal life at all, if he would not be eternal and true God himself.

12 Accept this, my dear Spalatin, as a reason to think about the words further. I, too, see many other things, but I do not have the leisure to devote myself entirely to them. For I am burdened with much business. However, I am loathe to deal with the Gospel of John only casually, for there is so much invaluable theology in it; I have experienced it many times. Meanwhile, accept this, which I have only touched upon briefly, and commend me to the most noble prince. Farewell.

K. D. M. Luther's interpretation of the fourteenth, fifteenth and sixteenth chapters of St. John's.*)

Preached in 1537 and 1538.

The fourteenth chapter of John.

^1^) Preface.

1. in this fourteenth and two following chapters of St. John's Evangelist

1. We have not considered it necessary to have the text of the 14th chapter of John printed here, because the words of Scripture are prefixed to the explanation everywhere in the following interpretation.

We have the beautiful sermon of the Lord Christ, which he preached after the last supper, when he was to enter upon his passion and leave his dear disciples behind him, to comfort and strengthen them both against the present sorrow at his departure and against the future suffering that would overtake them.

*Luther preached in 1537, especially between Easter and Pentecost, on the fourteenth and fifteenth chapters of St. John. These sermons were transcribed by D. Caspar Cruziger rewrote these sermons and put them into print with Luther's knowledge and will at the beginning of the year 1538 before April 19 (The first original cited in the Erlangen edition has this handwritten time determination.). The first single edition was published in 1538 in Wittenberg by Joseph Klug, then by Johann Weiß in 1539. Luther's sermons on the sixteenth chapter of John, delivered in 1538 (this is stated in the title of the first edition) and also transcribed by Cruziger, first appeared in 1539 by Joseph Klug in Wittenberg and were printed by him again in 1544. In the collective editions: in the Wittenberg (1553), vol. IV, p. 110; in the Jena (1568), vol. VII, p. 42; in the Altenburg, vol. VII, p. 45; in the Leipzig, vol. X, p. 5 and in the Erlangen, vol. 49, p. 1 to vol. 50, p. 265. We give the text according to the Jena edition, comparing the Wittenberg and the Erlangen. At the table, as Mathesius relates (Mathesius, Luthers Leben, St. Louiser Ausgabe, p. 198 f.), Luther called this interpretation his best book that he had made, "although I did not make it," he said, "for Doctor Caspar Cruziger has demonstrated his great intellect and great diligence in it. This shall be my most valuable and dearest book after the Holy Bible." This statement by Luther "against his" wife occurred on 12 Der. 1542. (Cf. Köstlin, M. Luther, (3.) Vol. II, p. 873 ack p. 437.)

266 Erl. 49, 4-7. Interpretations on John the Evangelist. W. VIII, 7-L0. 267

would be of the devil, of the world, and of their own conscience.

(2) And this, of course, is the best and most comforting sermon that the Lord Christ has preached on earth, and St. John is to be especially praised above other evangelists because of this piece, that he has composed such a sermon and left it for the consolation of Christianity after him as a treasure and treasure, which cannot be paid for with the world's goods, and indeed would always be a pity and highly to be lamented if such a sermon were to remain undescribed and we were to be deprived of such a treasure.

3. For these are the most loving, kindest consolations and sweetest words of the faithful, dear Savior of Christ, which he gives to his dear disciples when he departs from them for the last time, the like of which no man on earth can ever do and speak to his dearest and best friends, so that one sees how he, out of vain, full of inexpressible love, cares for them and takes care of them, so that his heart burns against them, cares for them and takes care of them, more heartily than any man can care for his closest friend's greatest danger and distress, so that he forgets his own sorrow and fear (so that he only sustains them through his comfort), which his heart was full of at that hour (as he himself says to them: "My soul is sorrowful unto death"), and was already in the highest battle against death and the devil. And here he has abundantly poured out all the high, heartfelt comfort that all of Christendom has, and that a person should desire in all hardships and suffering.

(4) Moreover, the right, noblest, high articles of Christian doctrine are here also most powerfully established and set forth (as is found in no other place of Scripture); as, of the three distinct persons of the holy Trinity, and especially, both, of the divine and human nature, and yet eternal inseparable person of the Lord Christ; item, of the righteousness of faith, and of the right consolation of consciences. For here he speaks of the high things, how a man may surely meet and take hold of God, stand before Him, and be sure of His grace, and thereupon found his heart, and maintain his defiance against all kinds of temptation. And if these articles are all so clear and forceful

The only reason for this is that it can be used to defeat all heretics and red spirits (by whatever name they are called).

(5) It is therefore right and proper that this preaching be diligently practiced and done in Christendom. For this reason, these three chapters have been divided into the Gospels between Pentecost and Easter from time immemorial. And whoever would like to do them properly one after the other during this time. Therefore, we have also taken pains to interpret them for the simple, but mostly to preserve the right, pure doctrine of Chxisto and Christian faith against the troublesome devil's caves (whether present or future). And herewith we want to command such sermon to the pious Christians as their highest and most precious treasure and comfort, to learn and keep it with diligence.

V. 1. And he said to his disciples: Do not let your heart be troubled.

6 Here you see first of all how warmly and faithfully the kind Lord Christ takes care of his dear disciples and cares for them, so that he does not leave them without comfort, because it was now about to happen that he would be separated from them that very night through his bitter suffering and cross (as he had told them many times before), and leave them alone behind him in great danger, fear and terror.

007 For until then they had always been secure, confident, and without fear, because he himself was with them in person, and they saw how he showed himself so mightily among the people with preaching and miracles that they all had to take notice of him; and the chief priests and rulers themselves had to fear, and worry that where they attacked him the whole people would stir up against them. Therefore the apostles, though they were poor and lowly men, yet they were without care or fear, and went as though before others they should be afraid. For they thought: because this man lives for us, there is no need, he can well protect and save us 2c. Therefore, St. Peter was such a wonderfully bold man and fearless apostle that he was ready and willing to go to his death with Christ, even though the others all denied him, and he began to do so,

268 Eri. 49, 7-9. Sermon on Joh. 14, 1. W. VIII, 10-13. 269

When the Jews saw Christ, he immediately stood up to defend himself and began to strike them with the sword, unaware that the mob was large and armed with weapons. And as long as they had Christ with them, they could not worry about anything and would have remained safe from anyone.

008 But when Christ shall declare unto them that he must depart from them, he sheweth and prophesieth unto them beforehand, that it shall be much otherwise unto them than so far, and that now their hearts shall be tried with fear and trembling. And it came to pass, when he was gone, so shamefully, miserably, and grievously put to death, that their hearts were soon troubled, and they shut themselves up in fear, and hid themselves, and could not come forth.

(9) For it was also a terrible, dreadful thing, that the Christ, who before was feared and dreadful to all the councillors and priests of Jerusalem, should suddenly become so weak and so utterly forsaken, that he should fall into the hands of his enemies, who should deal with him most grievously and put him to the most shameful death. This is no longer the Christ who raised the dead, who threw the buyers and sellers out of the temple, and was so astonished that everyone was astonished by it, but so weak and despised as the poorest, most miserable man on earth, whom everyone tramples underfoot, and the very least spit at him. This had ever fallen far and low from the former glorious form, so that the dear disciples, when they were still weak in faith and had not experienced such blows, had to worry and tremble: "Oh, where will we stay now? He was our comfort and defiance, now he is gone, and we have no one to protect us or to help us, now our enemies are strong and powerful, but we are weak and abandoned by all the world 2c.

(10) Against such future fears and terrors he comes before them, as a devout, faithful Lord, with this comfort and admonition, that they may nevertheless remain and not despair. He tells them of the things that should and must happen to them, so that when they do, they will remember that he told them beforehand and admonished them against them.

do not be afraid." As if he should say: "I know well, my dear disciples, how you will fare when I come from you 1) and leave you alone, that you will be overcome by terror and fear; and you will see such a thing in me that you will have great cause to tremble, that your heart may melt in your body, and you will not know where to stay. This I tell you beforehand, and for this very reason, that you do not let your heart be taken away so soon, but be bold, and prepare yourselves for the battle, and when it comes, remember this my admonition, that you therefore do not so soon despair and despair 2c.

(11) Thus he would gladly lift up and keep their hearts, when he knew where they were: that, though they felt terror and fear, yet they might be able to endure, and the more easily withstand it. For it is very important how the heart is prepared; whether misfortune and terror come along, that one may nevertheless know how to stay, or have someone to talk to or remind him of a comforting word; then it is all the easier to bear. Therefore he preaches this sermon to them beforehand, both to indicate the future terror and to comfort them, so that they will remember it afterwards and thus be preserved; although this comfort did not help at that time, nor did it have any effect until the Holy Spirit came. But at the time when Christ was gone, it was all over, and neither heart nor courage was left with them, so that no one could stand before a fainting servant; all his words and works were gone, and this comfort was completely forgotten. So this time he exhorted and comforted his dear apostles, when they also needed comfort.

(12) Now it is not written for their sake, but for ours, that we may learn to use this comfort for present and future needs, and that every Christian, when he is baptized and has turned to Christ, may and should also be prepared in this way, and certainly will meet with terror and fear, which will make his heart dumb and despondent, whether through one or various enmities and oppositions.

1. Wittenberger: come.

270 Eri. "s, 9-11. Interpretations on John the Evangelist. W. vm, iz-i". 271

(13) For a Christian has many enemies out of measure when he wants to stay with his Lord; the world and the devil are daily after his life and limb, and his own flesh and reason and conscience are always tormenting him, so that he is easily frightened and troubled, even by his own heart.

014 But these great causes of fear and trembling are not regarded, because they are not present. Just as the Jews were neither terrified nor distressed everywhere when Christ wept over them, saying beforehand that the city of Jerusalem would be broken up and destroyed, and that not one stone would be left upon another Luc. 19:44. So also we, because trouble is not yet present, and the devil does not afflict us, nor does sin bite, we think there is no danger, are safe and of good cheer, and do not think that we will need comfort. But there we should be instructed and think that surely a terror will follow, either from the world by disgrace, persecution 2c., or from the devil himself with his heavy, poisonous arrows and spears, shot into your heart as melancholy, despair or blasphemy 2c.

15 Therefore, if you also want to be a Christian, like the apostles and all the saints, prepare yourself, and wait for it with certainty, that once an hour will come and strike your heart, that you will be afraid and tremble. For this is proclaimed to all Christians, that they may learn to be accustomed, and briefly arrange their affairs thus: if they are now sure that they accept and regard it thus, as if it would soon change, and think: it would be as long as God wills; today happy and of good cheer, tomorrow sad; today alive, tomorrow dead; today in happiness and security, tomorrow in all distress; and not so much as snoring along for and for, as if it would have no distress.

For the world is so mad and foolish, so blind and obdurate, that it does not think otherwise when a small fortune comes along and it is certain that it will remain so forever, and it is drowned in it, so that it cannot provide for any accident; but lives as if both the devil and all misfortune were no longer anything. On the other hand, when she is suddenly overcome by fear and distress, she also falls by the wayside, has neither heart nor courage any more, but is bad.

despondent and in despair, as if there were no more comfort or hope forever. Summa, because there is peace, it does not think further, whether it would turn once, how it wanted to oppose it; but accepts it so, as if it can never become different. Again, when the weather turns, and sickness begins to come after a healthy body, war and 1) misfortune after peace, hunger out of abundance, there is no end to mourning, trembling and despair. So a Christian should not do, but always think: If it is peace and quiet now, it will be different tomorrow. The devil may soon shoot an arrow into your heart, or some other temptation may strike you. Therefore, see to it that you are prepared when it comes, so that you can stand firm and take comfort from God's word.

17. Christ knows well, if we want to remain faithful to baptism, sacrament and gospel, that it cannot be otherwise, we must have the devil as our enemy, who attacks us without ceasing with all his power, and is after us body and soul; And although God does not prevent him from strangling you in one day, he does not let up with all kinds of wiles and tricks, so that he at least takes away your courage and security, and brings you to trouble and sadness, and then also to other danger and trouble. Because it must therefore happen that we have to run under the devil's pikes and let him torment and torture us, Christ wants to admonish and comfort us herewith, so that we should not get too frightened, nor let the devil take us so easily that he brings us to gloom and despair.

(18) Therefore let this comfort also be told us, and so let us imagine and understand that we need it, and can strengthen ourselves with it when we feel affliction and fear, as if we then heard Christ say such words to us: What are you doing? Will you be frightened to death and tremble for this? Be of good cheer, and take heart; it is not yet over whether the devil, the world, or your own conscience afflicts and terrifies you, and you do not feel me present. Do you not know that I

1. "and" is missing in the Wittenberg and the Erlangen.

272 Erl. 49, 11-14. Sermon on Joh. 14, 1. W. VIII, 16-18. 273

I have told you long before, and left behind me the comfort that should strengthen and sustain you? 2c. Behold, we ought to learn and become accustomed to make use of this comfort of the Lord Christ by daily practice, in all our trials, so that we do not let this be said and written to us in vain.

(19) And from these and such like words and admonitions of Christ we shall also learn to know the Lord Christ rightly, that we may gain the more hearty and comforting confidence in him, and pay more attention to his word than to all that may come before our eyes, ears, and senses. For if I am a Christian, and hold fast to him, I ever know that he speaks to me. Now I hear here and elsewhere that all his words are meant to comfort me; indeed, everything he speaks and does, or thinks, are all kind, comforting words and works.

20 Therefore it must be certain, and not lacking, that if a man mourn, and have a sore and troubled heart, it must not be of Christ. For he is not the man who wants to frighten hearts or make them sad and melancholy. For he has just come to this, and has done everything, and has also sat down in heaven for this reason, that he might take away the sadness and terror of the heart, and instead give a cheerful heart, conscience and thoughts, and also for this reason promises to send the Holy Spirit to his disciples and Christians; and calls him a Comforter, by which he wants to strengthen and sustain them, after he had to pass away from them in the flesh.

(21) Now if any man could learn this, and take it into his heart, as Christ speaketh with his mouth, and testifieth that it is abhorrent and grievous in him, when a Christian's heart is sad or troubled, he would be well off, and would have gained more than half. For if it comes to this, that I know the enemy, who wants to frighten and sadden me, and where such thoughts and ideas come from, then I already have a firm footing and rock, on which I can stand and defend myself, and say: This is not my Lord Christ, but Christ's enemy, the wretched devil 2c. For he also deceives the devout hearts by disguising himself (as St. Paul says 2 Cor. 11, 14.) into an angel of light,

and thus forms and pretends to be Christ himself.

But this is the sign by which he is to be recognized, that he always leaves his stink behind him, that is, makes a stupid, frightened, troubled conscience. This can also be seen in all false teachers and spirits of the mob (as those of their master, the devil, also have 1) a kind in themselves), who do not and are not able to comfort or make happy any stupid conscience; but only make the hearts mad, sad and melancholy, so that they go along as darkened or delusional people, and consider this a delicious spiritual life, if one goes along in a gray skirt, hangs one's head, looks sour and is sad. This is nothing but the devil's monkey play and betrayal, who delights in making hearts frightened, cowardly and despondent. So they also want to make their clergy look sour, so that no one can ever have true comforting thoughts, nor speak a cheerful word.

(23) But a Christian also lives in such a way that outwardly he has many sufferings and temptations, but still he can have a confident, joyful heart and courage toward God, and take care of the very best for him. Therefore let us learn this: whatever misfortune may come upon us, pestilence, war, hard times, poverty, persecution, heavy thoughts that knock down the head and make the heart beat and fidget, that we may know and conclude that such is not from Christ, and beware of the devil, who can form himself and present himself in the form and name of Christ.

(24) Yes, you say, Christ Himself often frightens and threatens in the Gospel, as when He says [Matth. 4, 17j: "Repent" 2c., item Luc. 13, 5: "I tell you, if you do not repent, you will all perish" 2c. These are the words of the Lord Christ, so that a stupid, afflicted conscience must always worry that it will be struck, and say, "Say what you will, for Christ Himself says so. Answer: Therefore I have said that we should become good artists here, and learn to distinguish between Christ's rebuke and his rebuke, so that we may direct it to the place where it belongs.

1. "also" is missing in Walch and in the Erlanger.

274 Erl. 4g, 14-IS. Interpretations on John the Evangelist. W. VIII, 18-21. 275

For there are two kinds of people on earth: Some are reprobate and wild, who do not respect God's word, and live according to their own mind, secure and without all timidity and fear; these are the ones who are to take care of it, when he says: "Do you think that these alone, on whom the tower of Siloam fell, were sinners and guilty before all men? I tell you, if you do not amend, you will all perish in the same way" 2c. [The curse goes where he speaks it and no further, over the hard, proud, insolent heads, who ask nothing everywhere about Christ and his word, as now is the great multitude, and the greater part of the world in all classes, who go and let Christ preach to them what he wills, and they do what they will. There one should confidently rebuke and punish, and read such texts, as Christ will say on the last day: "Go, you cursed, into the eternal hellish fire" 2c. Matth. 25, 41.

(25) But the other company (that Christ may speak here) are those who would gladly be godly and live as Christians, having baptism and Christ's word, and keeping themselves, as much as they can, not to despise the gospel, nor to be so stingy, robbing, stealing, lying, and deceiving, and to do their will as that company does. These are the ones whom the devil attacks as an enemy, with all kinds of plagues and misfortunes, to frighten, afflict and make them despondent. And so it goes wrong on both sides. For the devil frightens them without any cause, because they are stupid and fainthearted beforehand, just as he did to the apostles after the death of the Lord, when he chased them to the corner so that they could not be seen. But the other secure and impudent ones, whom he should frighten and torment, he lets go, tickles and strengthens them in their wickedness; thus he always plays against Christ 2c.

(26) Therefore, here the persons must be distinguished, and judged according to what the people are; namely, where there is such a man who loves the gospel, and would gladly believe and live rightly, that he may learn to resist the devil (which frightens and afflicts him), and say, Thou deniest, thou wicked devil, though thou come in the likeness of my Lord Christ 1),

1. "Christi" is missing in the Wittenberg and Erlanger.

and lead his words. For I have been baptized into him and believe the gospel, and am (by God's grace) not one of the savages, the reprobates, who trample the gospel underfoot and deliberately live contrary to it, but do and suffer according to the same as much as I can; and God would that I could do more. Therefore, such urgings and terrible sayings do not concern me, and I should not and will not listen to them now; but keep to the way he speaks to the poor wretched people who suffer persecution, misfortune, hardship and fear.

(27) Behold, if they could thus be made three and differ, it would be rightly divided on both sides, that Christ should comfort them whom the devil would make afraid and despondent; and again, that he should terrify them whom the devil would make secure and presumptuous. For the two must always be at war with each other. What the devil corrupts and destroys, Christ must build up and establish; and again, what the devil destroys, Christ destroys, as 1 John 3:8 says: "For this cause the Son of God appeared, that he might destroy the works of the devil."

28. Since we know these things, we should act accordingly, and so be careful that we are neither safe nor without worry, but rather fear when the devil tickles us and pokes us, that is, leaves peace and good days; and again, not to be frightened nor distressed, but to be confident and undaunted when he scratches and stings us and plagues us with all kinds of misfortune that he can inflict on us, and always say (when he wants to frighten us, as in Christ's name): I do not want to hear or know of any terror or fear now, for I know that it is not the will and mind of my Lord Christ, for he calls me and all who believe in him to be confident and of good cheer; therefore, even if he himself has some terror or fear, I should not accept it. For it is only over the sure, impenitent, hard and reprobate despisers of his word and grace. Therefore, because I am a Christian, and hold fast to my Savior, let me not swear by those sayings. For though they be the word of Christ, yet are they

2. Wittenberg and Erlangen: and.
3. stho -- somewhere, anywhere.

276 Erl. 4S, IS-I8, Sermon on John 14:1. W. VIII, LI-W. 277

But not in season, nor in place, nor over the person to whom they belong, and as Christ speaks them, but perverted by the lying spirit, the devil, who leads and corrupts both the urgings and consolations from the heap to which they belong, as he perverts all God's word, and turns it from truth into a lie.

This would be the right art of a Christian, who could therefore distinguish in the right fight what is Christ's or the devil's input. But how difficult it is, no one believes, except he who has experienced it. For the devil, as I have said § 21, can so clothe and adorn himself with Christ's name and words, and so form and present himself, that a man may swear a thousand oaths that he is truly Christ himself, when he is the arch-enemy and true arch-Christian.

30 Therefore learn from this, if you are a Christian, who wants to frighten you and make your heart stupid, 1) that you can certainly conclude that he is the devil's messenger. For even if Christ frightens someone to repentance and conversion from unbelief and sinful living (as he frightens St. Paul before conversion, item, St. Paul on account of Christ those in Corinth, item, the Galatians), it does not last long. For he does not do it so that you should remain sad; but soon brings you out and comforts you again. The devil does not do this, but does not let the proud and impenitent become despondent, or if he falls into terror and fear at the last (as finally happens to all of them), he leaves him in it, makes no end of it, drives and presses so hard that he must despair forever, if he is not raised up again by Christ.

Behold, this is what Christ wants to teach here, saying, "Do not let your heart be troubled. 2c. As if to say, I die and depart out of your sight, leaving you behind me in the world, where ye shall not see me nor hear me, but shall see, hear, and feel all manner of trouble and calamity, which shall terrify and affright you in all places; but let not your heart be troubled nor cowardly for this reason.

1. The words: "hieraus ... machen" are missing in the Wittenberg.
2. Jenaer: and.

But take heed when you hear from me, that you may be of good cheer and courage. For I will not be the one to frighten and afflict you, but if you hear or feel such things, immediately conclude that they are the devil's ghost and deception. My voice (that you may know me as the sheep know their right shepherd) shall thus be called, "Do not be afraid, and do not be dismayed. These are my words and thoughts. If thou hearest any other, thou hearest not my voice, though it be in my name and likeness unto thee. Therefore you shall not believe nor follow such.

(32) We must preach and practice this for those who are Christians, who otherwise have tender hearts and consciences and are easily frightened, as they well know and feel their weakness and unworthiness. The rest of the rough crowd, who do not know of any terror and fear, and do not ask for any fear, we must also let go. For they will have to pay when their hour comes, when they are suddenly attacked and no one will comfort them. The devil must keep his servants in such a way that he lets them be happy now; but afterwards he will reward them in such a way that, where now the Christians have to have a little and short terror, those will have to suffer eternal mourning, fear and trembling, and have to swallow the right basic soup, yes, the whole hell.

(33) Therefore let him who desires to be a Christian write and put these things in his heart, that Christ comes before (as the one who knows what is to happen to us) and admonishes, so that he does not abandon his faith and confidence, whether he is terrified and afraid because of it. For this very reason he spoke these words before, and left them behind, that you might remember them, and know that he requires you to be undaunted, and wait that he will help you and come to you and help you out, as will follow:

If you believe in God, believe also in me.

(34) Then he set forth the cause of the former words, that he might begin to exhort them to be confident and undaunted. Do not let them-

3. "da" is missing in the Wittenberger.

278 Erl. 4S, IS--0. Interpretations on John the Evangelist. W. VIII, 23-26. 279

I will not be afraid, nor will I make the heart cowardly, if I come from you in the flesh and leave you in the midst of the world and the power of the devil, who will oppress you and hold you down and bring on you all kinds of misfortune, but stand firm and steadfast against everything that may befall you. For you, as Christians, should neither mourn nor tremble, because you are not like those who, when they come into suffering, misfortune and adversity, have neither comfort nor confidence, as there are those who neither believe nor know God's word, but set their comfort on temporal things, and with their heart cling only to that which is present and visible, and where it turns, there you also turn your courage and confidence. Therefore, when happiness turns into misfortune, they suddenly fall away and despair, as if everything is over with them. These are people who have no God, and neither know nor experience anything of such comfort, which can stand and triumph in the midst of the greatest trouble and misfortune, although everything temporal and transitory, which one has to provide for and hope for, has come to an end. Such people (he says) you shall not be. For you have the word of God, through which you have come to know him and believe in him. Therefore, do not let yourselves be overcome by terror, but resist boldly and manfully, and show yourselves to be those who know much more certain and higher comfort and defiance than all the world has, and greater strength and power to rely on than is the power and might of the world and of the devil. Let others defy and insist on their temporal power and happiness; but you take comfort in the fact that you have a God and know him, and rely on the fact that he is with you and can help you, as he has promised you through the word, and will certainly not fail, although everything is against you, but will stand by you, protect you and help you out, because you suffer everything for his sake.

35 If then you believe and rely on God, believe also in me. If your faith is right, that you look to God for all good things, look to me for the same. What you seek and wait for comfort and help from Him, wait for it from me; you will certainly not lack me, as little as God Himself. If I have helped you up to now, and have done everything for you that you have needed, and have thus saved myself, I will not be lacking.

show, both in word and deed, that you have been able to take comfort in me and have relied on me boldly, and that I have never failed you, and I will continue to do so, and I will not fail you, even though I do not remain with you in body. For I still have the same strength and power, both from God and with God, that I can and will do it; but do not doubt and tremble, as if you had both lost God and me; but stand firm in faith, and do not let your confidence sink or weaken, even though you see me suffer and die, and leave you alone behind me. And as ye have hitherto seen and experienced my bodily help and protection, believe also now, though ye see it not before your eyes. For if you are my disciples and true Christians, you must not always cling to the seeing and feeling of outward comfort, but continue and learn the art (which is the art of Christians) of believing without doubt that I can and will help you, since you cannot see or feel it, but see and feel the contradiction, namely in the midst of suffering and all hardships, and yet always retain the comfort that you have God and me, although otherwise everything is denied you and falls away. 1)

(36) And here you see clearly how Christ himself speaks and testifies that he is like God Almighty, because he wants us to believe in him as we believe in God. Now if he were not true God with the Father, then faith would be false and idolatry. For the heart of man shall not shortly trust nor rely, but on the one God; and whatsoever else is called trusting or relying is all idolatry, as when a rich man trusteth and buildeth upon his goods, knowing that he hath treasure behind him,

1. Here the Wittenberg edition has inserted the following note (bracketed) into the text: "Not long before his departure from this world he Luther's gave these words so German: Believe ye in GOD, believe ye also in me, and interpreted as follows: Why and before whom should you or would you fear? since I am the very God in whom you believe, if you believe in God, and cannot lack God, if you believe in me. Now I am a righteous man, like unto you, of whom ye must not be afraid, but am my good friend, again I also your good friend. So you must not be afraid of God either, as good friends are not afraid of good friends, but take comfort in him, and all good things in all accidents are given to him. For it is said: God became man."

280 Eri. ts, so-2-. Sermon on John 14, 1. W. vin, 2"-W. 281

Then he becomes courageous and proud. Another trusts in a good friend or a gracious prince, and thinks, if all things are lacking, I still have this one for a friend. 1) Scripture also calls this confidere, to trust, but to trust in men or princes, since one makes an idol out of man, because one trusts in him, becomes proud and sure, as if one had God and everything, and should not trust anyone else.

(37) Now what such and such idolatry is, by this one sees and learns that the two, trust and God, belong together. Where there is a heart that trusts and relies on something, that is certainly its god, even if it is a false god; as it certainly is, and in all the world a vain idol reigns (which Christ calls Mammon) until that day when the right, one, great God will show himself, as St. Paul calls him. But now everything depends on the great god; he who has him is proud and sure that he asks for no one, so that there can be no pride, nor throbbing and certainty, it must stand on one God. Now if the god is right, then the trust is also right, 2c. again.

Now our trust and defiance (we who are Christians and not of the world) should also be placed in God, and thus stand: I am in the world, which is hostile to me, together with the devil, and my own conscience itself bites me and grieves me, and all things terrify me and make me despondent; what shall I think here? So I will think: If I see how a rich man trusts and believes in his god, and if someone is too close to him, or wants to challenge him, he quickly defies and insists on his mammon, and certainly hopes that there is no need, because he has it: should I not much more comfort myself and rely on my right eternal God? 2c.

Thus Christ wants to admonish us to learn from the idolatrous world how our trust and faith should stand on the right God. Therefore, since we see how everyone defies his neighbor, through mammon or through his ruler, let us also defy the devil and his scales, through our Lord and God, and

1. Wittenberger: so I do have this friend.

Saying, What canst thou fear and do evil, though thou tryest all thy salvation upon me? Knowest thou not that I have a Lord mightier than thou, who can give more comfort, consolation, and joy, than thou canst afflict and afflict? If thou canst make me poor, he hath enough, and can feed me abundantly. 2) If thou canst blaspheme, defile and kill me, he can restore me to honor and make me alive 2c. And so, always taking up defiance, and thinking: I have a God, though all things are lacking; what then do I ask of all that is against me? He who will not laugh, let him be angry; he who will not give, let him leave it; only always go away with your pride, hatred and envy, and go to the devil with your idol, and leave me my God. Yea, I will take thee by the head (saith the world together with its lord the devil), and cast thee into prison, and put thee to all manner of torture and death: let me see then what thou hast in thy God. Go on, then, and do what thou canst not do; what hast thou more, if thou torture and kill me at once? You cannot kill me so often, he can bring me back to life; you cannot do me so much dishonor, harm and suffering, he can pay and repay a thousand times more honors and goods.

40 Behold, a Christian should thus insist, not on himself, nor on men, nor on mammon, but on God. This means that Christ says here: Believe in God, and let nothing frighten you that can arise against us or happen to us. For all the harm (he wants to say) that can happen to you on earth is small compared to the benefit and gain that you have through this faith. For you have such a Lord and God, who, if they take one florin from you, can give you a hundredfold in return. If they take away your honor, your favor, your life, 2c., he can repay it all abundantly, 4) and for this short life, which you have to leave without it.

2. Thus the Wittenberg and Jena. Erlanger: more abundant closer.
3. Walch and the Erlangeners: honor and good. That these two words are to be taken substantively results from the contrast to "shame" and "damage". Also the following paragraph confirms our reading.
4. In the old edition: statten again.

[282 Erl. 49, s-ss. Interpretations on John the Evangelist. W. VIII, 28-31. 283

Create another, imperishable, eternal life that no one can take away from you nor challenge.

(41) That one should not consider the small damage against the great good that we have from God. For in him we have eternal life, riches, power, honor, compared to the poor beggars on earth, who must leave everything behind them; as there are already so many hundreds of thousands of them gone, who have not taken a thread with them, and have gone down into the abyss with their idol, on which they have braved. We have nothing to insist on on earth; if our lives can be taken away from us and all evil done, it will be done. And how long do we live, if we are here for a long time? It lasts for one dance at the high mass; after that it will be different, and God (in whom we have believed) will pronounce such a judgment: You have been afflicted and defiled; but I will honor you again forever, that you may have a thousand angels for friends, yes, for servants, for a wicked, proud peasant or other who has been unkind to you.

So you see what it means to believe in God, namely, to gain such a heart that it becomes great and undaunted against everything that the devil and the world are able to do, including poverty, misfortune, shame and sin. Such a man must be a Christian who can despise everything that the world has, both good and evil, and everything that the devil can tempt and entice, or frighten and threaten, and stand alone against all its power, and become such a knight and hero who conquers and overcomes everything.

(43) If you have such confidence in God, he says, then have the same confidence and trust also 1) in me. There he makes himself equal to God, as said above § 36, and demands the same honor that is due to God; not that he puts another God beside and apart from the one, but wants to indicate herewith that he now wants to establish his kingdom on earth, and for this very reason departs from it, that he assumes his right office and rule. As if he should say: Now on earth I am regarded as a poor, miserable, powerless man; as Pilate and Herod and the high priests regarded him at that time;

1. "also" is missing in the Wittenberg and Erlanger.

But when I come up, I will draw all men's hearts to me (as he says elsewhere John 12:32), and they will let me be their consolation and defiance, their confidence and all things: then you will know what you have in me. For I will show myself, that ye shall not have put your trust in me in vain, and have believed in me, as ye have believed in God.

44. Why then does he exalt himself to sit beside God? Shall he then take the glory from the true God and give it to himself? No, but this is his teaching, which is especially practiced in this evangelist St. John, 2) that he shows us the right way to take, and the right way to trust, so that we do not lack the right God. For so do all the Turks, the Jews, the mobs, and the false believers; they sit down in some corner, and go about with their own thoughts, how they want to serve and please God; they attack each other bravely, and do much for God's sake; they give away their mammon, and willingly suffer shame, disgrace, and misery; some allow themselves to be martyred and killed, just as the true Christians do. And this is no wonder, for today we see what the mad soldiers do, who risk life and limb for the sake of their pay, by the spear and the gun. A merchant risks his life daily in the streets, by robbers and murderers. Likewise, a pious citizen or nobleman must also risk all kinds of danger and misfortune for himself and his lord or prince.

(45) All this is done for the sake of temporal goods, but much more is done for the sake of God. How then must they who trust in God put their money and goods, and their lives, in danger, and, if need be, let them go. As we have done in the past in false trust and idolatry with the holy service. Have we not given more to St. Lawrence and other saints than to God Himself? How much has been given for the sake of St. Anne, of whom we do not know if she ever lived? How much have "we" fed monks for the sake of St. Francisci, since we do not now give to a priest for the sake of St. Francis?

2. "will" is missing in the Wittenberg and Erlanger.

284 Erl. 4S, SS-S7. Sermon on Joh. 14, 1. W. VIII, LI-S4. 285

for the sake of God? For these were also our gods, in whom we trusted, and everyone thought that God should also think thus: There are people who call St. Annam, St. Franciscum; oh, these are holy children! 2c.

Thus all Jews, Turks, and such great saints think that God regards their worship, and if they honor their Mahomet or another, He must consider them great saints. So also a monk, when he keeps his rule, thinks that God must allow him to do so, as a special, excellent service.

Where do such thoughts come from? All of them lead their thoughts from God, but not from God, 1) but from the troublesome devil and their own head. For where has God thus testified and let it be heard that he is thus minded, and would have served him thus, as they think? But this is what human reason does: when it hears the name of God and is supposed to trust in Him, it is so mad that it quickly moves in, and wants to make a way and a rule according to its own mind and thoughts, how one should act with God; as, as I said, a monk has his rule, and because he hears that one is supposed to trust in God, he sows it on such a rule, and thinks: Thus I will serve God, this order will please him 2c.

Because the word trust in God and serve God must be stretched so that each one draws it from his own thoughts, and each one interprets it in the same way, he has placed himself and attached himself to a certain place and person, where he wants to be found and encountered, so that he will not be missed. This is none other than the person of Christ himself, in whom dwells bodily (as St. Paul says Col. 2, 9) the whole fullness of the Godhead, so that he is nowhere to be found except in this person.

(49) Wherefore he saith herewith, Ye have heard that ye ought to trust in God; but I will also shew you how ye ought to meet him aright, that ye make not for yourselves under his name another idol after your own thoughts. This means: If you want to believe in God, then believe in me; if you want to put your faith and trust in the right way, so that

1. "but not from GOtt" is missing in the Wittenberg.

If it is not lacking or false, put it on me. For in me is and dwelleth the whole Godhead complete; and, as he shall hereafter say, I am the way, the truth, and the life; and, He that seeth me seeth the Father, he that heareth me heareth the Father 2c. Therefore, if you want to meet him with certainty, meet him in me and through me; if you have me, you have him rightly. The Father himself bears me witness to this. As he now and then indicates in the Gospel that he was sent by the Father, and neither speaks nor does anything about himself, but everything is the Father's command and commandment to all the world, that one should believe Christ as himself. Therefore, that no one should accept any other person or means by which he may take hold of God, except this one Christ, and that we may be sure that if we trust in Him, we will not meet with an idol like the others who, apart from Christ, deal with God. For he has certainly and clearly enough shown himself through the Word. Therefore it is decided that whoever goes beside this person of Christ will certainly never meet the right God. For since he is completely in Christ, and places himself there for us, it will do no good for others to act with God without and apart from Christ, out of their own human thoughts and devotion.

50 Therefore, he who wants to go right and not be lacking in his faith should look there, where God has placed it, and let himself be found; otherwise it is certainly a failure, and everything he believes and does is in vain, and accomplishes nothing more, except that he deceives himself miserably, as those do who go about with great hard works to gain God's grace. I, too, have been a monk for twenty years, and have toiled with prayer, fasting, watching and freezing, so that I alone might have died of frost, and so hurt myself that I never want to do it again, even if I could. What else did I seek with it, but God? who should look at how I kept my order, and led such a strict life, so always went in dreams and right idolatry. For I did not believe in . For I did not believe in Christ, but considered him to be no other than a strict, terrible judge, as he is painted sitting on the rainbow. Therefore I looked for other intercessors, Mariam and other saints.

286 Erl. 19, S7-SS. Interpretations on John the Evangelist. W. VIII, 34-36. 287

item, my own works and merits of the order. 1) All this I did not do for money and good, but for the sake of God; nor was it false and idolatry, because I did not know Christ and did not seek such things in and through Him.

(51) So did the Jews, whom God had so often and so severely forbidden, that they should by no means establish a place of worship, neither on mountains, nor in meadows, nor in green woods, and in short, that they should not leave them a place so pleasant or convenient, that they should say, O! there is a fine church or place of worship to be established, 2c. but there you shall seek me and find me, where I have placed myself by the mercy seat on the ark. But they did just as we did, running and dividing themselves to all ends, without any other reason than that they would not go where God had directed and commanded them to seek Him. What shall we do (they said) there in front of the 2) dark tent, or in the temple at Jerusalem? Here it is pleasant and comfortable, there can be a great service. Then it was filled with heaps, and gave money in abundance, so that one queen alone could feed four hundred priests to her Baal, since the right priests had to suffer hunger and need.

52. Now what God cried out through the prophets, as he had said before through Moses, that he would not hear nor accept prayer or worship in other places, they would not hear, and cried out against it: Here we worship the right God, 2c., and continued with their self-devised worship, and were allowed to kill the prophets over it. Without what was of the small group who believed God's word and did not turn to the great houses, as the true Christians must do, that they do not pay attention to what the others do, who have the name and fame that they are called great, holy people, God's servants and the church, but say thus: Here is my God, I will believe in no God but a creator of heaven and earth, without only one who is united with him who is called Jesus Christ 2c. There I shall believe my
53. Thus the Jena. Wittenberg and Erlangen: Glaubens.
54. Wittenberger: before the dark huts.
55. "the" is missing in the Wittenberg and the Erlangen.

If I raise my trust, then I know that I have the right God. If I have him, then I can defy and fight against the devil and the world. If it only takes mammon, goods, honor, life and limb, then I still have a Christ who is Lord over life and death, the world and everything; item, whether the devil frightens me, and makes my mind and conscience heavy, he shall not gain anything from it. For here is my Lord, in whom I believe; and if I trust in him, I trust in God, for he himself is truly God. Therefore, whatever harm comes to me in time and in body, I count as a shell or a dead nut, for which he gives me eternal treasure and life.

53. so these words are also said for the comfort of the Christians, whom he leaves stuck in the misery, because they must have as enemies the devil, who plagues and tortures them, and the world, which defies them with pride and insistence, contempt, persecution and murder 2c. So that you may remain confident in all this (he says) and not be overcome, think only that I am the true Savior and God, and trust in me, and you will meet the true God and experience my almighty power and might. Let the world and the false saints defy and insist on whatever they want, believe and do whatever they want, and it will all be lost and nothing; but against all this you must have no other defense or armor, neither must you cling to me; if you cling to God, he cannot let it go and must help you. Therefore, though they hate you, persecute you, kill you, we will love you, receive you, and protect you, and make you alive, and dwell with you forever, as follows:

V. 2-4. In my Father's house are many dwellings. But where these are not, I say unto you, that I go to prepare a place for you. And though I go, yet will I come again, and receive you unto myself, that ye may be where I am: and whither I go ye know, and the way ye know also.

St. Augustine interpreted this most sharply about the dwelling place above in heaven, that every man's own is prepared and provided for him where he is to stay. But that Christ will go and prepare them, he also interprets so sharply that there is nothing else.

288 Erl. tg, S9-SI. Sermon on John 14:2-4. W. VIII, S6-SS. 289

because we are being prepared for it. This is a fine, sharp interpretation and a good catachresis, 1) but we do not want to go so high as he goes, but act in the most simple way, as the text itself gives it. Here he comforts his dear disciples and Christians in three 2) ways: The first is that they should know that with his Father there are many mansions for them. This he sets against other two kinds of houses or dwellings, as if to say, On earth you will not have many houses, nor certain dwelling place. For here the devil has his kingdom, his house and dwelling place, since he is lord, and sits in his own; therefore, since you strive against him and his kingdom, he will not long let you dwell and house here. For he is (as Scripture everywhere gives him his title) a liar and a murderer. John 8:44.

55. as it is also seen in the world, that his rule is not different from these two things, that he deceives people with false doctrine and thoughts, so that he deprives them of their souls, and fills everything with murder, war, and all kinds of misfortune and heartache, as if he had nothing else to do, but to kill both spiritually and physically. This is his nature and office, which we must do, because we are all here in his possession. But be fearless of this (says Christ), it shall not hurt you; if you have no house and dwelling here, and the devil with his tyrants chases you out of the world, yet you shall have room enough where you shall abide. If they will not suffer you to be citizens and neighbors, or even guests, and have, possess and 3) keep the world alone, let them keep it, and know that you shall nevertheless also have dwelling, and have plenty of them.

This should be the most simple opinion here, just as he speaks in another place, Matth. 19, 29: "Whoever leaves house, brothers or sisters, or father, or mother, or wife, or child, or field, for my sake, and for the sake of the gospel, will receive it a hundredfold in this time, and in the next.

1. Catachresis - hard use of a trope.
2. Wittenberger (erroneously): ..viererlei". Cf. § 64.
3. The words: "inne haben, besitzen und" are found in the Wittenberg alone.

The world to come eternal life" 2c., so here too the opinion is: "If you are driven out of one house, you shall have many houses for it; if they take away one thing from you, you shall receive it again manifold, and shall not make it so bad, and shall not take away so much from you, you shall have it a hundred times as good and much better. If you do not have it here, you will certainly get plenty there. For he still has such a large supply that he can give you each a hundred homes for one. Therefore, put there with confidence and freshness what the world can take from you; the dwellings of life are much wider than the dwelling place of death. Whether they put you in dungeons and prisons here, or drive you out, do not worry, they are houses that belong to the world; but you are looking at another, for which you have to wait, and what you shall get and possess there.

(57) So this text is spoken for the comfort of the Christians, that they may not be deceived, if the world puts all plagues on them, and not only deprives them of this dwelling, but takes away all that they have here, goods, honor, life, and throws them into misery, poverty, nakedness, shame, dishonor and death, but that they may hold against it what they gain against this small loss; where they are now deprived of a dwelling, that they may get much better dwellings for it, namely in the place that is called: In my Father's house. Where he is and abides, there will I and you also abide (as he will say hereafter), that you shall not have worldly nor human, but heavenly, divine dwellings and houses; that is, for a vile, perishable, uncertain and inconvenient dwelling (which you and all the world must soon leave without that), dwellings that are beautiful, glorious, wide, eternal, secure and certain, which cannot be taken from you, and shall be kept peaceably from everyone.

058 What have they wrought, that they should now take away all things from you, and utterly cast you out? not that they should bring you out of this woe and misery unto the same happy everlasting mansions, where ye shall no more be under the devil's kingdom, neither separated from me, but abiding with the Father and with me for ever, whereunto they shall neither smell nor taste; but that they should now take away all things from you, and utterly cast you out?

[290 Eri. 49, 31-34. interpretations on John the Evangelist. W. vm, s-i2. 291

If they persecute you and hold the world here, sitting firmly and securely, living in their pleasure and wealth, then they will have neither room nor place here nor there, and they will be so afraid and anxious forever that they will not have a corner of a moment where they would like to rest and stay. They will bring this on themselves by persecuting you and thinking to harm you. Therefore, let them go on and on, pawing, scratching and gathering for themselves, as if they wanted to stay here forever, and have the world to themselves, frightening and threatening as much as they can, since nothing can help them and nothing can harm us. Those who want to be Christians, and especially those who want to preach Christ, must truly think and act in this way. There will be much different reckoning there: He who gathers much here, let him see what he will have thereafter; again, he who has suffered much here for Christ's sake will find it there also.

59 The other consolation is that he goes on to say, "If not, I tell you that I am going to prepare the place for you" 2c. That is, though the dwellings were not ready, yet if ye believe, I have power to make and prepare 1) them enough. And for this very reason I go from you, that I prepare them and order them, whether they are already there, so that you may not worry, nor doubt where you should stay. You will certainly have enough dwellings, and if there are not enough of them, I will provide enough, so that if it is too little for you to have a hundred for one, I will provide a hundred thousand and more, so that there will be no lack or need of all kinds of dwellings, as your heart may desire.

So he speaks to them in the most simple and childlike way, according to their thoughts (as one must provoke and entice the simple), so that he may draw them up from the same, so that they may draw courage and comfort, and think such thoughts: What is it then, if they take away my house and my farm, and this perishable dwelling, and put me in some dark dungeon, because my Lord Christ promises me that I shall have many more, more glorious, more beautiful, further and safer things?

1. "Their" (jr) is missing in the Wittenberger.

I have dwellings and fortresses, for now I have my enemies and all the world, and have already gone up for this reason, that he might surely order them from him, and that I should find them ready at all times.

(61) But this would be the art, who could believe such things. For it is true that every Christian who wants to confess the word, either by preaching or otherwise in court, stands very badly on earth, uncertain all hours and in danger of being chased away from his property, wife and child, while others have everything they need and live in drunkenness and good company. But if we also look at what is reserved for us, and what we should come to, we should be cheerful about it, and rather let ourselves lament the poor, miserable world. For what does it matter if it tramples us underfoot now, and afflicts us to the utmost and causes us suffering? we have nothing to lose. But if we lose, we lose the sack that we wear around our necks, which is no more lost than the husks; nevertheless, the treasure remains for us, that we both, if we leave it here, will get it back in abundance, and in addition much more eternal, divine goods.

62. On the other hand, they now have the shells and husks, but they have already lost the kernel and the real treasure, and must also leave the husks here, so that they are completely bare and miserable. And then everything will be reversed, so that where they now have everything, they will have nothing at all; and where we now suffer a little misery, poverty and hardship, they, on the other hand, will have to suffer eternal misery, fear and sorrow. I do not know how to take higher revenge on the world, nor how to wish for more misery, for it already has too much, that it is plagued with blindness, contempt and persecution of the gospel; I cannot curse it more grievously and atrociously, but would much rather pray for it, if it could be helped out of its misery.

63 Thirdly, he says, "If I go away from you now (to prepare a dwelling place for you), you shall not be dismayed nor grieve that you do not have me, but you shall also have the comfort that I will not leave you, but will come to you again and take you to me 2c.

2. "now" is missing in the Wittenberger.

292 Erl. 49, S4-SS. Sermon on John 14:2-4. W. vru, 42-44. 293

I do not want you to be harmed by my going or leaving, but know that it is for your benefit that I prepare and provide you with dwellings with the Father, and for this purpose I will also come to you again, and even bring you with me to take up the dwellings, and so stay with me where I am; so that you will certainly have both the dwellings in heaven and me with you for eternity.

64 These are the three things which shall comfort us against the devil and the world, and against all that evil may befall us, that we have such a Lord and faithful Saviour, which is gone, and hath already made a dwelling for us, and yet will be and abide with us. But it is still very hidden, and does not appear: for we see and feel that the world and tyrants nevertheless continue to exercise their defiance and iniquity against the gospel and the Christians. But for this reason he calls us to believe in him. As if he should say: If you could only have patience for a little while, and cling to my word, they will not sing it out, even if they were all much more wicked now; for it is already decided, and the judgment has gone too far, they will meet^1^ ) the little hour that will frighten them and make them so anxious and fearful that they will have nowhere to stay. But it is for this reason that you open your eyes rightly, and do not look at how things are going and standing before them, but at what I say and say, that I will not leave you nor remain with you, but will come to you and take you to myself, so that I will be with you and you will remain with me 2c. St. Paul interpreted this to mean that when we are baptized, we already have Christ dwelling in and with us, and "are already set (Col. 1, 13. Eph. 2,^2^ ) 19.) out of this shameful nature and kingdom of darkness into the spiritual, heavenly nature, so that^3^ ) we are citizens with the saints and members of God's household" 2c.

65. fourth, he implores: "It is not enough that you know that I am going to give you

1. So the Wittenbergers and the Jenaers. Erlanger: "will" (after Walch), although the original also offers "become".
2. In the old editions and in the Erlanger erroneously: Eph. 1.
3. Erlanger: da.

to prepare the dwelling place, and to come to you again and stay with you, so that you are where I am 2c., but above that you also have the advantage that you already know where I am going and also know the way. Is this not comfort and good enough? What more do you want and desire? You have everything you should have, a hundredfold and superfluous enough; and if you do not have it, you have the master, who creates it for you, and the same so that he wants to stay with you. In addition you know where I go and which way, so that nothing is ever hidden from you.

Now this is the way of his holy suffering, of which he had already told them much and often, especially on that last evening, although they could not yet understand it, and this word was still dark to them, so that they soon asked him. "But this much has been said: What shall I tell you much? I will not let you flutter and float with thoughts; you know it and see it all already. For if you have me, you have God and everything, and if you see me going, you already see the way: I will not show you any other way, nor suggest any other way; it is all there already. Only that your heart may be content, and not be dismayed, if the world terrify you and trouble you, that in me you may have joy and peace. 2c.

Now this is a mighty and strong consolation, as the man Christ should comfort those whom he leaves behind, that they see not where he abideth, but are cast down to the devil, and to his wickedness, and mischief, and lying, and murder. But it is necessary to close one's eyes to what one sees and feels, and to hold fast with the heart to the word of Christ, that things go as evil as they will, and the world makes them as evil as it always can, with its angry tyrants, mobs and devils, so that we always say: This is all still bodily, which one feels and grasps, it goes with the same, as it goes, it stands or falls, as it stands or falls, there I ask nothing. Here is another man who promises me that I should find a hundredfold for everything that I can lose here.

68And again, that it may turn with them also: they that now exercise their courage, and have all things enough, they also shall have the

294 Erl. 49, p6-38. Interpretations on John the Evangelist. W. VIII, 44-47. 295

They will find a contradiction. Where they now have a florin with peace, they shall hereafter suffer eternal torment for it; where they have afflicted one Christian here, they shall have a hundred thousand devils for it, who shall afflict them again without ceasing. Why then are you afraid and want to despair? Let them do it to the utmost and see what they gain from it. The advantage is that they must stop. For those who are evil now, blaspheming, raving and murdering, will not do it again for twenty, thirty, forty years. What is it then that one should be concerned about it, or be frightened by it? since their life is nothing else but a dust or a water bubble, which is woven and passes away in a moment. But we have such a glorious and comforting promise, not of temporal but of eternal good, which is sure to us if we hold fast to it.

V. s. 6. Thomas (who is called a twin) says to him, "Lord, we do not know where you are going, and how can we know the way? Jesus said to him, "I am the way and the truth and the life.

69 They had heard, the dear disciples, that he would go and appoint them dwellings, and not only that, but that they themselves already knew the way where he would go and stay, and that they should also follow him there, that he should not preach much, and that they should be the less grieved and frightened that he now had to depart from them. Then St. Thomas begins to wonder, and he is justly spoken to, that he says: they know where he wants to go, and know the way; when he has told them nothing about where or which way he wants to go from them. 1) So begin to think, roughly, carnally, of the road on which one physically walks or drives from one city to another, and of the way on which one's feet tread; of which, they say, we do not know where or to what gate, and where you want to go out; how then should we know the way?

70 To these crude carnal thoughts Christ answers: "I mean that you know the way, that is, you know the way.

1. Wittenberger and Erlanger: Fähet er.
2. You see and know that I am Christ, your Lord and Savior, and you are my disciples, who have heard my preaching and seen my miracles for so long. Therefore, if ye know me, ye know and know the way, and all things that ye ought to know.

Now this is something special, and this is what the evangelist St. John always used to write and do, that all our doctrine and faith should go to Christ, and only hang on this one person; and that we (putting all art and wisdom aside) should know nothing but, as St. Paul says in 1 Cor. 1, 23, Cap. 2, 2, says, "Christ crucified." For thus he punishes his clever and pointed heads, who thought they had to go much higher than St. Paul with his simple preaching of Christ, considered themselves much wiser, more learned and of a higher spirit. What shall I say," he says, "I have hardly been with you half a year, and you are already so learned that no one can be anything before your wisdom and prudence, and I can no longer do anything among you, but must be a disciple alone, and no longer desire or boast of knowing anything but my Christ.

(72) Thus the devil is always at play, when he comes in among the clever of heart, and gets into the Scriptures, that they may prove their cleverness, presuming to catch and grasp all things with their head and conceit, and thinking that they can do it so well that no one can exhaust them, knowing all things better than they can be told; and yet never learning this, in which is all power, how they may know the Lord Christ aright. For this reason John the Evangelist wants to warn here and everywhere all who want to be Christians and to know rightly how to proceed in divine matters, so that they may know what they should seek and learn; namely, that this is the highest wisdom and art before God above all arts and wisdom, even if it were angelic, that one may know this Christ rightly, and know what one has in him, and how one comes to God through him alone. This is the most noble thing, so all

2. Thus the Wittenberg. Jenaer and Erlanger: den.

296 Erl. 4g, S8-4I. Sermon on John 14:5, 6. W. VIII, 47-49. 297

Here in this question St. Thomas and the Lord's answer is indicated.

But how great and difficult this teaching and art is, even for the true disciples of Christ, is shown here by St. Thomas, and soon after St. Philip (as we will hear), who, because of all the others, 1) come out with their lack of understanding, and let it be known that they still understand little or nothing of his speech; yet they have heard the Lord Christ so long, and even now hear him over the table, as he tells them of his Father's house, where he will go and prepare a dwelling place for them 2c. If they let him sit behind the table and preach this to them for their comfort, they flutter away with their thoughts and make a different way for them, and separate Christ far from them.

74 Therefore he moves them around, but with fine, friendly words, as a kind Lord and Master, who is able to provide for his ignorance and weakness and keep it to himself, and wants to bind them badly to himself with eyes, ears and heart, so that they will not see or think any further. As if to say, "Thomas, where are you looking or thinking? So there is no need to speculate and flutter; here you must look to me. You know and know me; if you now know and see me, then you know and see the way, and must neither seek nor worry any further. For you must not look upon me as a heifer looks upon a new gate, or as the unbelieving Jews look upon me, as having eyes, mouth, and nose, as one of you; but purify your eyes, sweep out your ears, and see, hear, think, and understand otherwise than according to the carnal mind and understanding.

For here are two kinds of seeing and hearing: One is with the eyes and ears of the flesh alone, without any spirit: Just as the Jews all looked at Christ, no further than with five senses, that he was of Nazareth and the Son of Mary, just as I look at you as born of father and mother, male or female, living and doing this way or that way.

1. i.e. in the name of all other apostles. So the Wittenberg, the Jena and the original. Nevertheless, the Erlanger has taken Walch's reading into the text: "vor den Andern allerwegen".

fights. So we cannot know Christ (nor his Christians), even though we see and hear him before our eyes every hour. The other is a spiritual seeing, which only Christians have, and is done with the faith of the heart, according to which we, if we are Christians, must also see and know one another. For I do not know a Christian by the fact that he looks or behaves, walks and lives in any other way, but by the fact that he has been baptized and has God's word, by which he is God's child, a citizen in the kingdom of heaven, and an heir of eternal life 2c. This I see not written on his nose, nor on his forehead, nor with the eyes of the flesh, but with the spiritual vision of the heart.

(76) So also, if you want to know Christ and who he is, you must look at him, not as your eyes and senses tell you, but as his word shows and portrays him to you, born of the virgin, dead for you and risen again, and set over all things as Lord. There you see not only his form, as the eyes see, but the power and authority of his death and resurrection; He is not now called the Son of Mary and Joseph of Nazareth, as the Jews thought, but our only Savior and Lord over all things, which He alone accomplishes through the course of His suffering and death into that life, when He rises again from death and is glorified, so that all things in heaven and on earth must be subject to Him and rule powerfully over all who believe in Him against all that is against them.

77. Behold, in this way he is seen here; not as the eyes see him bodily going with his feet from them to another place, a way they do not know where he goes or stays, and so leaves them behind him that they can no longer be comforted by anything, but as he goes and travels spiritually (which he calls going to the Father) in that he suffers and dies, and yet does not remain in death; but by the very fact that he enters his kingdom and reigns, that they may come to the Father through him, and that he may protect, save, and help them in all their troubles. Therefore he says: "Whoever looks at me like this

2. "auf" is missing in the Wittenberg and the Erlanger.

298 Erl. 4g, 4I^S. Interpretations on John the Evangelist. W. VIII, 49-S2. 299

I go to the Father, who has seen so much, that I suffer death according to my Father's will, 1) and after that I live and reign forever; and so I go before you, and break the way, that you also should follow. This I do and no other, and must do it; otherwise you would never come to it. Therefore, if you know these things, you both know where I am going, and you also know the way that I am coming there, and that you must follow me; namely, that I am myself, and you have everything in me that you need, as he who dies for you, reconciles the Father, cancels sins, swallows up death, and so draws everything to me, that you may have everything in me.

78 This means that Christ is seen in a much different way than the way the whole world sees him, and the disciples themselves saw him before. For now the eyes are purified by faith, and there is even a new knowledge. Just as when I see a king's son imprisoned and in misery, in a gray robe or Pilgrim's form, as a poor man, and know nothing else about him, I consider him no different than a beggar, as my eyes tell me. But when I hear that he is the son of a king, then as soon as the gray skirt and the staff and all such beggar's appearance fall from my eyes, I bend my knees to him and call him gracious lord, even though no golden crown nor majesty is seen on him. So, when St. Thomas and the others see Christ sitting behind the table (as with fleshly eyes), they do not yet see what kind of man he is. But afterwards they get another vision, 2) namely, that he is the way and goes to the Father through his death, and (by believing in him) they are also brought there through him.

So you know, says Christ, where I am going, namely to the Father, that is, to eternal life, and to the rule or dominion, where there is no sin, death, poverty, misfortune, or heartache. You know this because you know me, since you have heard from me so often why and for what purpose I should come and what I should accomplish. Likewise, you also know the way, or the road, how I come to such things, namely, that I must let myself

1. Erlanger: for the sake of my father.
2. Wittenberger and Erlanger: Face.

crucifixion, and then rise again from the dead. Therefore, such knowledge is nothing else in a nutshell, but to believe with all one's heart in Christ, who died for us and rose from the dead and is seated at the right hand of the Father. If faith is there and thus relies on him without doubt, then I recognize both the way he has gone and the place where he comes and remains, and see him in such a way that I would also look at him with bodily eyes, if he were standing before me, in such a way as I could not have looked at him before, before faith was there. If I then remain in such faith, I also travel the same way and road afterwards, through cross and suffering, and also come to the same place where he went and came.

(80) Therefore it is not necessary to go on here, nor to flutter with thoughts apart from Christ, as if there were any other way or road we should or would go, as the false saints always do, and all reason seeks and wants to go other ways; but those who are called Carthusians build them a special bridge up to heaven, that they keep vowed poverty and obedience, do not eat meat, do not wear linen clothes, do not lie in one place for one night 2c.In delusion they go, thinking they are on the right way to heaven. But there is a bridge and a stairway made of cobweb, on which the higher they climb, the deeper and more shamefully they fall down into the abyss of hell. For this is not the way, but vain deception, because no Christ is believed or recognized there. Similarly, a barefoot man with his rope and wooden shoes, who fasts a lot, grumbles and babbles, keeps his rule, does not lie out of his cap, and lets the lice eat him; 4) thinks that he is going straight to heaven, and not only for himself, but also misses to draw others with him by his good works and merit of the order.

81 That is, not on the way to heaven, but in vain blindness and deceit of the

3. In the issues: not.
4. A barefoot man did not dare to kill a louse, but kept all his lice to comply with Christ's saying Matt. 5:39: "You shall not resist evil."

300 ". 4s, 43-4-,. Sermon on John 14, 5. 6. W. vm, 52-si. 301

The devil has run straight to hell. It does not do so. Build, do and seek what you will; if it comes to this, that one is to step into another life and depart from this one, then you must take this path alone, or be eternally lost. For "I (says he) am the way" (by which one comes to the Father) and no one else: I, and no other, "am the truth and the life. Then you must hold fast to this man and remain firm in faith and confession; and always practice the same in suffering and dying, and say: I know no other help nor counsel, no salvation nor comfort, no way nor path, but only my Lord Christ, who suffered, died, rose again and ascended into heaven for me. I will stay with him and go through him, even if the devil, death and hell are under me and before me. For this is the right way and bridge, firmer and more sure than any stone or iron building, and heaven and earth must break before it should fail or fall.

Therefore, the art lies in keeping to this path alone, and not following the deceiving and lying spirit, which does nothing but lead us from this road to its wrong ways, so that it tears the thoughts of faith from our hearts, and removes this Christ as the only way and means, so that it does not think of him, especially at the hour when it is necessary, and instead makes other thoughts (as St. Thomas also had) as if he were far away from me, above heaven, and therefore no longer useful to me, and seeks other paths and ways. Thomas also had), as if he were far away from me, up in heaven, and no longer of any use to me, and thus seek other paths and ways: Oh, if I had lived this way and that, done this and that: Ah! that God would grant me my life, then I would become pious, and lead a strict life 2c. So already the way (of the Lord Christ) is miserably lacking, and even come out of the road into vain astray, which there lead into the abyss of hell. For thou shalt not make false this text, which saith, I am the way, 2c. and no other. Now let all the Carthusians, monks and saints undertake and do what they will and can, and you will hear that he himself says here: "Why do you seek other ways and paths? I

1. Wittenberg and Jena: "much" instead of: the.

know no other to show you but me; where you know me, you know the way. For I and the way are one thing. Therefore, where you lack me, you will never find the way, even if you search and walk to death.

83 Therefore learn to understand this beautiful saying, that it says, "I am the way," 2c. that one does not think of such a way or road as one treads and walks on, but that one treads and walks on it through the faith of the heart, which holds on to the Lord 2) Christ alone. For there are many ways of walking or going on earth, and there are also many paths and ways. First, bodily or natural, from one place to another, as cows and horses go, and all living things move and move for the preservation of this natural life and its necessities; of which the Scriptures and God's Word teach nothing.

84. Then there are other ways and courses that also belong to this life, which is called the worldly or civil nature and life, where we walk among ourselves outwardly before the world in good honorable conduct, manners and virtues, to maintain this temporal regiment, peace, honor and discipline, by which one comes to good and honor 2c. Philosophers give all kinds of good teachings from reason, and rulers make all kinds of laws and commandments. These are all such ways and courses that remain and cease in this transient life.

But above all this there is another way and journey (of which only the Holy Scriptures and Christ speak here), how to get out of this life into the other life to come. There one must have many other ways and paths. As when one lies on his deathbed and is now to part with body and soul, or is condemned and executed to be hanged, beheaded, burned, or drowned, he also has a way before him that he must go, and can never stay here, and a way that he cannot see, nor walk with his feet, nor ride on carts; and yet one says: He goes away, he is gone 2c. But not in the flesh, nor in the body.

2. "HErrn" is missing in the Wittenberg and the Erlangen.
3. "zu" is missing in the Wittenberg and in the Erlanger.

302 Eri. 4g, 4S-47. interpretations on John the Evangelist. W. vm, 54-57. 303

Wise. For here eyes and ears are closed, all senses are fallen, hands and feet are bound, so that here nothing is done with our works and abilities. For this reason, there is neither a way nor a footbridge that can be called ours, nor can it be conceived or seen by us, since (as I said) all our reason ceases here, and nothing everywhere knows or understands how such going from this life to that is done, much less does it know how and by what means it should get there.

Therefore, there is no need to listen to or follow any reason or law, or anything that men may devise, as if it were to show the way. For even though it thinks and pretends to do much of this, and practices all kinds of ways, so that it thinks it is going to heaven, it is all in vain and lost. As I have said: A Carthusian monk builds such a way that he wants to go to heaven: I will leave the world (as it is evil and unclean) and crawl into a corner, fasting all the days and not eating flesh to torture my body; 1) such a strictly spiritual life God will look at and make me blessed. This is also called making a way and walking spiritually; for he does not want to go there with his feet, but with his heart, which thus thinks: if he lives and does thus, he is on the right path to heaven. Another monk or priest, who also wants to live spiritually, makes a different path for him: "If I say mass and pray so much, want and go barefoot, I walk on the right road, and as soon as I close my eyes, I ascend from my mouth to heaven.

(87) These are and are called all ways, made of human imagination and discretion, and founded in our deeds and works, which belong no further than this life. Therefore they are not ways to heaven, but vain error and seduction, if they are made of opinion. For what should or can my cap, plate, barefoot rope and the like help the soul, if it comes about that I am to take the leap through death into that eternal life? After all, it is all a physical thing, and such

1. Wittenberger and Erlanger: "zumartern" ---- zermartern.

Works that even those who are not Christians can do. And even though they do it in the best way and mean it, it is still the worst, so that it is even corrupted, that they do everything without faith in Christ; just as if they were allowed to be nothing everywhere, and these words were even lies, since he says that he is the way and the truth 2c.

(88) Behold, all the world walks in its blindness and darkness, and the way remains unsuccessful, however many and various it undertakes and does, since each one paves his own road and builds a special bridge to heaven. And just by seeking so many different ways and always choosing one over the other, they show sufficiently that they do not know the right way. And even if they have tried everything, they can never be sure of the matter: the longer they work and the more they seek ways, they always remain in doubt: Who knows whether God will thus please him, or whether I have done enough? They can never get to the point where they want to build on it as a certain foundation.

(89) Now, if you want to get there so that you can go right and get to heaven, you must know and have a certain way and road on which you will stay. For there can be no more than one way and right road. Only God's word shows such a way, namely that the Lord Christ Himself is the narrow road and the right way, on which our heart should and may be based and rely. Therefore he concludes: "Whoever wants to play the game of conscience, and not run to eternal harm and destruction, let him listen to me alone, and let this word be imaginary to him: "I am the way" 2c.., that he may not hear from any other, nor know what is said of paths or ways to that life, as they are certainly all first of all vain ways and wrong ways, since it is said to run through hedges and bushes, yes, over sticks and stones, that one's feet are crushed, mouth and nose fall apart, leg breaks, and finally the neck falls.

90. Just as the devil tempts people in the flesh with falsehoods, when they think they are walking on the road and the street, so that they may enter the world.
91. "it" is missing in the Wittenberg and in the Erlanger.

304 Erl. 49, 47-4g. Sermon on Joh. 14, 5. 6. W. vm, s?-"". 305

Falling into water and drowning, or coming into a wild forest and not being able to get out again: thus and much more he seduces and charms people spiritually with his false words, which he puts into the heart, so that he makes them a false delusion and conceit: if they do this or that, live this way and that, they are right and go straight to heaven; and yet he leads them straight to hell with this.

(91) So it goes and must go, where one does not hear Christ, who alone should and can show and lead the right way and the road to heaven, as he alone knows it, and has gone it himself before all, and for this very reason came from heaven, so that he showed us the way and brought us up by himself; as he says John 3:13: "No one goes to heaven except he who has gone from heaven. Experience should also teach us this. 1) For there is no one who has descended from heaven, or who has ascended by his own works and life, and could tell us with certainty (as if he had experienced it himself) how or by what means we might ascend. For this reason no one can boast that he knows the way, much less that his work and deeds are the way by and through which we might come to heaven, except this one Christ alone, who alone descended and ascended again, so that he might also lead us up there.

92. The world is still so blind and mad that it always seeks and searches for other ways; it can believe, accept and follow all kinds of things as it is directed and led; it wants to try and rely on all kinds of ways and works that are suggested to it; but it alone cannot and is not able to adhere to this one certain way with firm, undoubted faith; And even if she hears about it and it is preached to her that Christ is the way, she will not let it remain pure, so that she should not also seek other side paths and byways, so that she does not leave the glory pure to him alone, but she also puts her own to it, so that she can also do something about it and find the way herself.

93 Therefore, although such and such sayings are used, and people are so far away from the

1. In the editions: learn.

that they let it be right and true, then comes the master of all things, yes, the devil himself with his pointed reason, and wants to help the cause, so that it will keep its ways, and make these beautiful sayings dull, and so pretends: it is to be understood that Christ has given us good teaching and commandment, how we should do and live; item, good examples, which we should follow, and if we keep and do this, then we will find the right way to heaven 2c. Make of Christ, therefore, a pure Moses, who speaks no more than of our doings and works, and points to ourselves.

That is to say, it completely lacks the right knowledge and shamefully obscures, even perverts, this salvific saying. For this is not the way, the truth and the life by which one comes to the Father, that one alone gives good teaching and examples, which the disciples already knew well, and all the people had learned from Moses and others, were not allowed to ask about it or complain (as they do here), as if they did not know the way; Otherwise Christ would be of no more use to them than Moses, or John the Baptist, or any of the saints, and they would have nothing to comfort or rejoice in, because he leads from them up to heaven, leaving them alone behind him. Thus all his suffering, death and resurrection for us would be in vain, so that it could not be called crucified, suffered and died for us 2c. What then, that he alone should point them to himself, and remove them from all thought, that they might be anxious how they might come to the Father, and follow Christ, and desire to know the way? For they knew Christ without this before, as their Master and Teacher.

95 Therefore beware of such shameful and deceitful talk and deception, which holds Christ alone up to you as a teacher of works, as if he had taught and shown us nothing more than how we should live and what we should do? For from this he could not be called the way, but would be no more than a cross or torture 2) by the way, who knows well where the way is, or where one should go, but does not himself lead or carry. For though he teaches much and shows us how to live, he does not lead us.

2. Martyrdom - martyr image.

306 Erl. 49, 49-SL Interpretations on John the Evangelist. W. VIII, so-SS. 307

If we were to follow him as he did and went the way, it would not have been done or gone by a long shot. The example is delicious, but it is far too high for us to be able to follow it ourselves. Moreover, I have said that all our works and deeds still belong to this life.

But this walking and the way, of which one speaks here, is no longer of this life, but a walk and a leap, through which one must step and cross over into that life. Therefore it is the same here as if I came from the land to a shore, where the road and paved way stopped, and I saw water before me, and could not cross over, nor could I dare to do so, unless I had firm, certain footbridges or bridges, or someone to lead me across. It would be of no help to me if someone showed me where I had to go, since it was all impassable and no one could help me across; but if I were to get across, I would have to have something on which I could step safely and rely on it to carry me.

97 So it is here also, when it is a matter of coming from this life through death into that one, there is more to it than our life and deeds, however good they can always be. For there I and all men's work and ability are far too weak that it could help me to redeem sin, to reconcile God, to overcome death 2c. Therefore I must have another certain ground, or firm and secure bridge, which will carry me over. Now this alone is Jesus Christ, who alone is to be called the way by which we come into that life, and (as he says) to the Father, if we cling to him with steadfast faith.

Therefore, when it comes to going this way, you must, in short, forget all other ways, and only put far from your eyes and heart what you are told about the doctrine of works, good living, and example. This you may and shall do, because you walk here on earth, that you practice a fine chaste life, obedience and works of love toward your neighbor. For these 1) are also good and godly ways, where-

1. "this" is missing in the Erlanger; on purpose, because it is quoted as Walch's variant.

You must continue and increase in this life forever. But that thou make not of it the way that shall carry thee out of this life, that is, that thou comfort not thyself with it, nor rely upon it, when thou shalt die. For all things are not yet Christ, who was crucified and died for thee: neither shall they have the glory that is due unto Christ alone, neither shall they be able.

Therefore, when the hour comes when our work must cease, and we no longer have to remain here, and this disputation is concerned, where do I take a bridge or a footbridge that will surely enable me to cross over into that life? When you get there (I say), look around for no way called human way and our own good, holy life or work, but let all this be covered with the Lord's Prayer, and over it said: "Forgive us our trespasses" 2c., and keep only to this one who says: "I am the way" 2c. And see that you have then firmly and deeply imagined this word, and so, as if you heard Christ say to you presently, as he says here to Thoma: "Why do you look and gape for other ways? Here you must look to me and stay, and leave no other thought to yourself how you might get to heaven; but put everything purely and far from your heart, and think nothing else than as I say to you, "I am the way." Only see that you step on me, that is, hold on to me with firm faith and all confidence of heart; I will be the bridge, and carry you over, that you may come in a moment from death and the fear of hell into that life. For it is I who have paved the way or path myself, and have gone and passed over myself, that I may bring thee and all that cleave unto me over; only that thou mayest sit down upon me without doubt, venture fresh upon me, and go thither confidently and cheerfully, and die in my name.

(100) Behold, thus we must learn to look upon and know the Lord Christ, not as being of no more use to us than by his doctrine and example, and now gone from us (like other saints), but as always being and abiding with and in us (especially at the hour when this life ceases), and so near,

308 Erl. "s, [s-st. Sermon on John 14:5. 6. W. vm, "2-s". 309

That he alone may be in our hearts; which is done, if I firmly believe in him, that he is the Savior, passed through death for me unto the Father, that he also may bring me thither. So I am on the right road, on which one walks and drives from this life to that. This is the course that begins in baptism, and because faith is there, a person continues on the same road until he passes through death. For faith does not err nor lack; but where Christ abides, to which he is attached, there he must be and abide. And the stronger the faith is, the more surely this road is walked. For this walking means nothing else than always increasing in faith, and the longer, the more certain of eternal life in Christ. If I now remain in such faith, and death attacks me and throws me down, or otherwise freshly chokes me by sword, fire, etc., and takes away all five senses, then the way is already spent and directed, so that I come there, where I am supposed to go, and jump into that life.

This is the true, certain, and indeed a fine, sweet, comforting doctrine of the gospel of the Lord Christ; and it is easy to grasp by itself, so that no one may run far after it, nor take great pains and rotten work to do so; only that he may accept it with faith, and firmly cling to it with his heart: nor does it take pains and work to receive this doctrine. For the devil and the world oppose it with all their might, will not hear this preaching nor suffer it, and condemns it as the worst heresy. So the dear Lord Christ must always hear the contradiction, and let his mouth be punished, where he says: "I am the way and the truth," 2c. that the devil and the world speak against it: it is error, lies and seduction. And because we say that only through faith in Christ can one go to heaven hanging on, they cry out that good works are forbidden; although we do not teach against good works at all, but rather urge and exhort that the way on earth be well built, so that here we live chastely, obediently, patiently, and servant-like toward one another.

102. But besides this, we must say: If this way stops, and we are to get away from how

Then the way will be made, so that we can set foot with certainty and know where to step. Just as when I come from the land to the water, where the earth never carries me, and yet I must cross over: if there is no crossing, bridge or ship, then I must either drown in the water, or remain here on this side and return again. So also, even though I have lived well here and have gone my way on earth, when the hour comes for me to leave this life, I must have another way and footbridge to carry me over there. This is none other than this Christ, who suffered and died for me, so that I might attain eternal life through him.

This is taught by Christ, the Son of God Himself, whom we should believe as He is the Truth Himself. Whether the world does not believe this because of the devil's inspiration, and considers this teaching to be lies and heresy, we must suffer and allow ourselves to be blasphemed and persecuted. But when their hour shall come, and death shall also come before their eyes, that they must leap out of this life, then they will well know what their own ways will help them to do: and they will have to confess with their loss that this is the truth which they have blasphemed. Summa, it is to be said: Take this path alone, or be drowned eternally in the abyss of hell.

104 Behold, we have this saying, and the mind of the Lord Christ, how he will lead us from all other wandering, wandering, and flying thoughts, and draw us to himself alone, that he may accustom us to walk this way, that we may be found out of it, when all other ways cease. For with this he wants to equip and prepare his disciples and Christians, so that they will always wait for the way to that life. As if he should say: It will now become much different with you, because I depart from you. Death will daily strike you under the eyes, and you will have to wait all hours that they will torture you, strangle you and drive you out of the world, so that you also have to go the way that I now go from this life. Therefore see to it that you then know where you should set your foot first and meet the way that will carry you.

310 Erl. 49, 34-SS. Interpretations on John the Evangelist. W. VIII, SS-SS. 311

This is that you cling firmly to me, 2c. that you do not fidget and wriggle like those who know nothing about me and lead their rhyme:

I live, and I don't know how long.

I'm dying, and I don't know when.

I'm going, and I don't know where. 1) I am surprised that I am > happy.

Thus should those say who will not hear this teaching, nor accept the way, and seek other ways all their lives in vain. For thus the heart of man (if it is without Christ) stands and must stand, that it always hangs and struggles in such eternal doubt, terror and trembling, when it thinks of death, that it does not know which way to go, would gladly escape from death and hell, and yet does not know how, as they themselves confess with this rhyme.

(106) But a Christian, knowing this way, and having already begun to walk in it, shall turn the page, and cheerfully say thus, God forbid that I should die, and go hence, and know not whither. For I have been baptized into Christ, and believe that he is my Savior and the way by which I shall go to heaven. Therefore, though I do not know 2) how long I shall be here, or when I shall put off this maggot sack; yet I know that I shall live with him for ever. Whether the old sack closes its eyes and all its senses, and does not know where it will remain, there is nothing the matter; for it shall neither know nor feel it, but shall be carried on its back to the churchyard and be scraped under the earth and become powder, until God shall raise it up again. But still, as a Christian, I know (praise God!) where I am to go and where I am to stay; for it is promised to me through baptism and absolution; item, in the Sacrament. Therefore, a Christian should only confidently reverse this rhyme and say thus:

I am alive, and I know how long.

I die, and know well how and when (namely all days and hours before the world).

I am going, and I know, praise God! 3) Where to, I am surprised that I > am still sad.

1. The Wittenberg edition offers: "Ich muss sterben, weiß auch nicht wann, Ich fahr von dann, weiß nicht wohin" 2c.
2. Wittenberger: nothing.
3. Erlanger: "Wohl" instead of: GOOD praise!

For a Christian ought to be sure of his things; and because he has Christ, he has all things, that he may walk in leaps and bounds every hour; but all these things according to the spirit and faith in Christ, that he may begin to walk in this way. For according to the flesh and bodily feeling it is still covered up and altogether hidden. For, as

[It has been said that human reason and senses can neither understand nor comprehend anything less than that this should be a way, since it neither sees nor feels anything that it can hold on to, but badly above and beyond its feeling and understanding, it can only go and venture there as into a great wilderness or a wide sea, since it cannot find a place to stay with itself. Therefore, here must be the faith that seizes the word and can hold on to it, and confidently sail on the man, although the old Adam goes to failure over it.

(108) Behold, this is the part where the Lord Christ alone calls Himself the way by which we, following Him, come to the Father, that He may keep our heart and trust purely and completely in Him when it is time to depart from this life, and promises that He will surely carry us over and bring us to the Father, if we only hold fast to Him; as He now goes on to say:

I am the truth and the life.

These words we also want to act in the most simple way, and leave other sharp speculations. It is almost, to speak of it in German and roughly, all one thing, without it getting other names, if it goes in the work, namely in the transition or passage. For it is all one Christ, and yet it has various names, after which it feels various, if one is to cling to it, and finally come through it. For, first of all (as has been said), to our feeling and understanding nothing seems less here than that this is the way to come to the Father in heaven, since one is to go through a vain cross and death, and sees neither footbridge nor bridge, neither counsel nor help for souls; yes, everyone is afraid and frightened of the crossing, and does not know how he is to begin to cross over, as one who has crossed a wide ditch.

4. "so" is missing in the Erlanger.

312 Erl. 4S, SS-S9. Sermon on John 14:5, 6. W. VIII, 68-70. 3 13

or deep water before him, since he must cross, and yet sees no footbridge or bridge.

(110) Just as the children of Israel were terrified at the Red Sea, when they heard that they had nowhere else to cross over, and either had to go through it or remain in the hands of the enemy; so that they also might say, "Is this a way out of death and prison, 1) since we are sinking everywhere, with great mountains on both sides and waves and water in front of us? Yes, if we were birds or fish, that we could fly overhead, or swim through the sea! Still there had to be a way, for the sake of God's word, and the sea had to separate, and let them go through dry. So there is nothing to be seen here, nor to be understood, that there should be the way and the passage into eternal life, since man feels nothing but fear of death and terror. But Christ stands against this with his word, when he says: "I am the way" 2c., and thereby makes a way and bridge out of the waylessness, yes, out of destruction, so that man should step on it freshly and without doubt, and come through it; just as those at God's word went bodily through the sea dry-footed and unhindered, since otherwise there was no way. This is one thing.

Secondly, when one comes onto the path and has dared and begun to believe, then it is necessary that one becomes certain of the matter, remains firm on it, and does not allow himself to be drawn back again or deterred from it. For here the devil once again has his ghost and heartache to work on, throwing all kinds of trouble in our way, so that he leads us out beside and to the side, so that we do not stay on the right road. First he tries all his cunning and roguishness to seduce these people, and does so with the very words of Scripture and under the name of Christ; just as all the heretics come with sheep's clothing, using the very same words, manner and gesture, as if they were the right teachers of this way; boasting that they are the right teachers of this way.

1. So the Jenaer. Wittenberger: "gedrengnis". Erlanger: "Gezeugniß". We have given preference to the reading of the Jenaer, because with Luther the word "gedrang" for Bedrängniß occurs, but not "gedrengnis".
2. Erlanger: the.

Nothing else, but the honor of Christ and faith in Christ, and thereby deceive the people who want to cling to Christ and would like to find the right way. And he goes on the highway just as one goes out to the gate, but in the same right way he comes to a place, 3) where two or three roads diverge, and some rogue comes to him, tempting him to go out of the right way again. Therefore the piece belongs to it, which is called: Probatio et perseverantia fide, experience, and that one becomes completely sure of it and remains on the started way.

This is what I mean by the other part, veritas, the truth; that Christ is not only the way in the beginning, but also the right, certain way, and that he alone finally remains the way, to which we must always adhere, and not let ourselves be seduced by the wooden paths that turn us away from seeking something else besides Christ, which should also help us to salvation. As those who first recognize Christ through faith, then fall back into the doctrine of works, as has happened up to now under the papacy. Item, that we do not allow ourselves to be held back and driven back by the obstacles, as sticks and stones, which we encounter on the way, since the devil sets up so many different secondary doctrines, groups and divisions, annoying, evil examples, as well as persecution, temptation and danger, that we either begin to despair of the way, or ever become tired and weary.

For although the multitudes fall when the gospel comes, and everyone gladly hears the sweet, comforting doctrine "of the forgiveness of sins through Christ," they do not remain with it. For the seed (as Christ says Matth. 13, 4.) falls by the wayside and 4) since it is stony and thorny. The grain, that is, the preaching of the gospel, is well sown, but it has no soil in which it could remain and grow strong. So there are many people who are fine and begin to believe, but when it comes to the middle of the way 5) where they are to continue, they let themselves be led astray and along the way.

3)' The bracketed words are inserted by us. 4) "and" is missing in > the Jena.

5. In the issues: in the middle of the way.

314 Eri. 4g, [s-oi. Interpretations on John the Evangelist. W. vm. 70-73. 315

They are not sure of the matter, or they are frightened to think back again.

(114) As soon as the Jews Exodus 14:22, when the sea had opened up and made a way for them to stand in it, and they saw the water on both sides standing high above their heads, they might have thought, "What have we done? Aren't we the biggest fools to let ourselves into this wild flood? After all, we see that the water is on our necks here; how would it be if it came crashing down on us now and drowned us all in an instant? as happened soon after to King Pharaoh with all his army. And if they had followed such thoughts, and let doubt and unbelief overcome them, they would either have gone astray, and run back among the enemies; or they would have been so afraid that they themselves would have fallen over one another, and so would have been destroyed in the water; as happened to many of them in the desert afterwards, when they grumbled and despaired of getting through, and wanted to go back to Egypt again. 2c. But because they then accepted the way (through the sea) according to God's word, and thus continued on it and did not doubt, the water had to stand still and not a droplet had to fall, and let them go through dry, although otherwise there was no reason, and according to all reason a dangerous, terrible, impassable course.

115 So you also, if you have taken hold of me through faith, you are on the right path, which is sure for you and does not deceive you. But see to it that you stay on it and continue, for you will encounter many an obstacle and hindrance, both to the right and to the left. Therefore you must be prepared to hold fast to me and not be challenged by anything that comes before you that is cruel or terrible, that wants to scare you away from me, or that wants to tempt and lure you to the side with beautiful appearances, and know that such things are lies and deceit of the devil, by which he leads you to destruction. But I will be sure of you, and bring you through this wide sea, out of death into eternal life, out of the world and the devil's kingdom to the Father. Therefore I will not only be and be called the way, but also the truth and the life.

(116) Behold, I understand this saying most simply, that it may always remain the same opinion of the one Christ, that he is called the way, because of the beginning; the truth, because of the means and continuation; and also the life, because of the end. For He must be all things, the beginning, the means, and the end of our salvation, to be laid as the first stone, and to set the others and the middle stones upon it, and also to close the vault or roof upon it. He is both the first, the middle and the last step on the ladder to heaven, Genesis 28:12. For through Him we must begin, continue and come to life.

So all things are one thing and one Christ, without which he becomes many things to us in experience. In the beginning it is sour to meet the way; after that it is still sourer and more difficult, in the continuation, that we remain on the way; but there it only becomes sourest, when we have gone long on the way, and now have to come to the inn. For then we have to serve the devil and death, so that he may murder us, behead us, burn us, or, if he can no longer do so, execute us on the bed by pestilence or other plague, and dig us under the earth. Does this mean the right step into life or going up to the Father, that a Christian dies with all shame, devoured by death, since all the world sees nothing nor knows anything, but that he rots under the earth and becomes powder? How does it rhyme with this that it should be called coming to life and to the Father? I will keep silent that the devil inwardly, both in the last hour and otherwise without ceasing, especially the high Christians, tortures and torments their hearts with his arrows and fear of hell, so that they feel nothing else but as if they were at the mercy of death, or in the abyss of hell; as St. Paul himself complains in 1 Cor. 15:31, and swears: "By our glory, I die daily," that is, I am in death without ceasing, as in a deep sea.

118. So it happened to the children of Israel in the Red Sea (for this story serves to make this saying all the more clear), that it was not enough that they had begun and dared to go through at God's word, and now they continued,

316 Eri. 4", "1-"s, Sermon on John 14:5, 6. W. vm, 73-7s. 317

But when they were more than halfway through, and saw the shore or land before them, Pharaoh the king and all his army were behind them, since they were in as great danger 1) as before they went into the sea, and did not help them to find the way (since there had been no way) and were now almost through; But God had to miraculously help them out, and save them from the death that was on their necks, so that the angel, who reigned before them with a jet of fire and clouds, had to make a distinction between them and the enemies 2) with weather and lightning, because 3) those were afraid of it and hurried back; but before they looked around, the sea fell on them and drowned them all. So they were saved from the present danger of death, and this Christ was both to them, the way, the truth, and the life 2c.

We must also experience this. If we now come to the shore of that life and are to step out now, death lies before us, which we cannot escape and must first take the most dangerous leap. If I now want to judge by reason, it is truly called having lived badly, when I am carried out of the gate and buried under the earth, so that I must become ashes; and yet Christ says that only then has life been attained and I have come to the Father in the right way. Therefore in that hour thou shalt not look upon bodily death, the grave, pestilence, the sword, the fire, if thou feelest it, nor upon all the arrows and spears which the devil putteth into thine heart; 4) but look unto me, saith Christ; As I have been the way and the truth unto thee, and have brought thee hitherto, that thou hast not failed, and have kept thee in all manner of danger, and falsehood, and deceit; so will I also be life in and through death, that thou mayest have it as surely as thou now feelest death. Otherwise, if this were not the case, faith would have nothing to do, and Christ would not be allowed this comfort. For if God made such a bridge to heaven, which I can see and grasp

1. In the editions: equally large Fahr.

2j Distinction - divorce, partition.

3. Erlanger: that.
4. "dir" is missing in the Wittenberg and the Erlanger.

From the beginning to the end, where I should both begin and end, what should I add to the faith or this sermon?

120 Therefore the sum of this saying is said in the most simple way: Hold on to Christ through faith, and you will be right; abide in him, and you will be right; persevere to the end, and you will be blessed. So that with these words he may tear our heart and turn it away from all other trust, and fix it on himself alone, that we should neither know nor think of anything else when it concerns the great leap into that life. Because we still live here on earth, we have other teachings and ways (than the Ten Commandments) how to keep the body in discipline and obedience, how to act and walk honorably and honestly with one's neighbor, because we are here among one another, which also please God; but it is not yet called going this way. But if one asks about these high things, how to get from this life through sin and death to eternal righteousness and life, from the devil to God, from hell to heaven, then this text belongs here, which teaches us that no other way, no other safe, right and certain road, no other solid bridge or footbridge, no other port nor passage fei, but this one Christ.

Therefore, one must learn here with diligence and distinguish (as I said above) the ways that Scripture also calls, and is called the way of obedience, patience, kindness or his commanded office and status, honestly and truthfully and with a good conscience before God and the world. Of this way, where it is said, gone and come out of death into life, out of this worldly, sinful, into that heavenly, spiritual being, one must speak much differently than of that. For here is no other master nor counselor, but faith alone, which says: I believe in Jesus Christ 2c. I live, remain and die in him alone.

But let no one understand such a sermon as if he had been given a time limit, so that he might save himself from going this way until the day he dies, thinking that he will still be able to do so, that he will live in the meantime, and do what he desires, and that he will now live well.

318 Erl. 49, 63-66. interpretations on John the Evangelist. W. VIII, 75-78. 319

After that, when the hour comes, he will keep to this saying. Not so, dear brother; see that you do not lack it then. A Christian is such a man, who immediately begins to go from this life to heaven, from the time he comes out of baptism, through faith, that Christ is prepared for him, the way, the truth and the life, and does not cease until the last hour, so that he is always found on this path, That he may always be found in this way, and guided in the truth to attain life, as one who already sees the shore whither he is to tread, and is thus sent, where he dies on the way, this day or tomorrow, or for one, two, ten years, that he is already brought over through Christ. For we cannot be sure of death for a moment, and in baptism all Christians begin to die, even into the pit.

123 Therefore, as long as the danger and uncertainty of death is there, so long shall Christ my life be believed, even all the time that I am here on earth; that this preaching be not reckoned by hours, time, and year. It is not time-barred that you should say, Christ will be my life, if I now give up the ghost; nevertheless I will live as I desire 2c., but know that it is already now at the time when you are to cross over, and have already entered the sea with the children of Israel, and must always continue until you come to the shore, lest the enemy seize you on the way.

Let this be said of this saying for the simple, how Christ is called, preached, and modeled in many ways, and yet is always One Thing. For first, when the disciples asked about his going to the Father, he said, "If you knew me, you would know the way. After that, if you want to ask how you can be sure of the matter, and not doubt me or fall away, because it is to be looked at differently, and does not seem that I am the way, also does not see, where it finally wants to go, then only do not let yourselves be challenged, because I am also the truth and the life, if you only stay with me. For it cannot and must not be seen, but believed and thus experienced. So these three pieces, although they show the same Christ, are set apart to show that he must be recognized in this way.

and have all three things, that they may go to heaven, namely, that they may begin aright, and continue in the same, and by such faith go on and on toward experience and nearer, until they conclude the end also. This is what he now says, and he says:

No one comes to the Father except through me.

Then he takes the three pieces in one heap, and putting them all into one, 1) indicates with blunt, clear words what he means, and for what purpose he has called himself "the way, the truth and the life"; namely, that one may come to the Father. Summa (he wants to say), I alone am everything; if someone is to come to the Father, it must happen through me alone, beginning, means and end.

But what is "coming to the Father"? Nothing else than, as often said, to come from death to life, from sin and condemnation to innocence and piety, from sorrow and heartache to eternal joy and bliss. This (he says) no one can expect him to achieve in any other way than through me. For I alone am the way, the truth and the life. This is said clearly and plainly enough, purely excluding and setting down all doctrine of the merit of works and of one's own righteousness, and badly denying and denying all other consolation and confidence, by which one supposes to come to heaven. For it is said in short: "No one comes to the Father except through me"; there is no other ship nor passage.

This is what we say, that a man attains these things by faith alone, who holds to Christ, and that no work of ours, nor of all men and saints, shall have honor and glory. But not of the opinion that one should not do good works, but that in order to obtain grace with God and eternal life, one must first have this Christ alone through faith, but after and in addition to this also do good works and demonstrate love; only that this distinction be kept right, that our life and works not be attributed the power and merit that they should bring us up to the Father, but be directed to that end.

1. Wittenberger: interprets it.

320 Erl. 4g, SS-W. Sermon on John 14:5, 6. W. VIII, 78-81. 321

that God may be praised here on earth, that the neighbor may be improved, and that everyone may be helped.

But when it comes to attaining that life with God, I must have another treasure in my heart, so that I can conclude with certainty: If all things fail me and go away with me, I still have the treasure that abides forever, and cannot fail nor perish, which is not mine, nor any man's work or merit, but is and is called the way, the truth, and the life, and only that by which one comes to the Father. I will abide in him, live and die in him. Therefore I will neither hear nor know of all the doctrine of the works of monks or of the spirits of the wicked, which is hereby utterly condemned, and I have decided that whatever is done apart from Christ, in the opinion that one trusts to come to heaven with it, is certainly not the way to heaven, but a vile pit of murder, not truth, but falsehood and lies, not life, but the devil and death.

And what greater dishonor, blasphemy, and denial of the Lord Christ and his word could be said, than that against such a bright saying one would put such power and glory in our works, and rob and obscure Christ's honor? Dear one, it is not by our works that such a great thing can be attained. What would you boast of your deeds or your ability, if you were to go through a wide, wild sea, between waves and billows of water on both sides, seeing nothing but certain death before you, and knowing no counsel or help to get through, whether you torture yourself to death with works? Just as the people of Israel had to despair utterly of all human wisdom, counsel and help, and would never have dared to pass through if they had not kept God's word badly and grasped faith. They would have had to trample underfoot, jump and dance for a long time before the waters would have opened up and let them pass through, if the word and their faith in it had not been there. Much less is it done and arranged with works and our powers, this

It is much more difficult and dangerous for you to complete this walk or crossing than the physical one through the Red Sea, where the burden of sins, God's wrath, eternal death and the devil with all of hell falls on our necks and floods us, so that you can overcome all of this and get through safely. There is more to this dance than red shoes. Therefore, faith alone must rule here and do everything.

130] But after that, if you have such faith, good works must also follow, as they must flow and follow from faith, where they are to be good and pleasing to God, and also cannot be done and be done, if faith is not first there. Just as the children of Israel, though they passed through the sea with their feet, had first to have faith in their hearts to carry their feet, and then to venture into the sea, without which they would never have passed, if they had trodden the water with their feet forever.

(131) Therefore it is not to be heard here, that one cries out hostilely against this doctrine of faith in Christ, 1) and therefore cites the sayings of Scripture, which demand good works, and from this wants to conclude that one must thereby be saved. For this is true, and we also say it, that good works must and ought to be done; but we do not want to have the addition added to it, that one should fall on it with such confidence of heart, and say, This is a good work, as the Scripture requires, therefore I will be saved by it; that is too close to Christ. For here it is plainly written, "No man cometh unto the Father, but by me." Now this word "me" does not mean this or that, nor any work or life, yours or any man's on earth, even the most holy; and in short, it excludes all that can be called which is not Christ Himself. Therefore no one can boast that he can come to the Father through his own deeds and good works.

132 Therefore, it depends here on the right understanding of good works. God demands good works and wants them to be done; but I speak of such works as are demanded and praised in Scripture, not of those of men, without

1. Wittenberg and Erlanger: von Christo.

322 Eri. 49, SS-70. Interpretations on John the Evangelist. W. VIII, 81-8S. 323

God's word and command, by their own devotion or discretion, contrary to right good works. But at the same time he does not want them to be put in the same place as Christ and thereby deprive him of his glory, as if we could thereby come to the Father, which is done through him alone; 1) otherwise this saying and the whole teaching of the Gospel would have to be false, and Christ would no longer be of any use to us. But more is to be said about this elsewhere, when we consider the sayings about good works.

This is the doctrine of the Christian faith, how we are to come to know the Lord Christ and understand what we have through him. Which he will now himself elaborate and explain, how we have everything in him, and without or apart from him nothing is valid before God, and also without him he does not want to act with him, nor let himself or his will and work be known or understood.

V. 7. If you knew me, you knew my Father also, and from now on you know him and have seen him.

Here again the Lord Christ makes a new parable and hidden speech before the disciples, so that they first began to ask about the Father, what and where he is? For though he has spoken plainly enough of it, and declared himself to be the way, the truth, and the life, 2c., saying, "No man cometh unto the Father, but by me," yet the dear disciples are still without understanding, hearing all these words, way, truth, life, to come unto the Father, 2c., so utterly with a lukewarm reason and a carnal mind, that they cannot judge themselves in three. Therefore he lets them run friendly, and throws a block in their way, on which they are to push themselves, and are caused to ask further.

135 Therefore he begins, "If you knew me," 2c. How? Do they then not know Christ, seeing and hearing him present before them, and having walked with him so long? But this is what I said, that to know Christ means here,

1. Wittenberg and Erlanger: as if so much could be achieved that we would thereby .... which he alone does....

not to know him face to face and (as St. Paul says) carnally, but to know what he is to be held for, what we have in him, and how we ought to be. For this is in sum his opinion, that it all depends on it, and this alone should be the art of the Christians, that we get to know him rightly, and picture all thoughts, nature, teachings and life, and what can be done, and thus cling to him alone with faith, and say with all my heart: I know nothing, and want to know nothing in divine things, except from my Lord Christ alone; he alone should be everything that concerns my salvation, and is to be dealt with between God and me. And though I have many a temptation and opposition from the devil, from the world, and from my own conscience, and must suffer death over it, yet I will abide in it, live and die. That would be (he says) to know me rightly, 2) and through me also the Father.

136. But if you look at me like a cow looks at a new gate, and only take into your eyes how I walk along in the highest weakness, and let myself be crucified, killed and buried so shamefully, then you cannot see nor believe that I should be the way, the truth and the life, and that you must come to the Father through me alone, but rather you will think of me as a contradiction, as the Jewish people think of me as error and deception, as vain lies and dreams, yes, as vain death and the poison of hell. Therefore, if you want to know me rightly, you must not follow the eyes and the carnal mind, as the Jews do, but take the word you hear from me into your heart, hold on to it, and judge by it alone, and you will experience how I pass through weakness, cross and death and everything and come to the Father, and thus draw you the same way through me and with me, if you hold on to me through the faith of the word in death and all hardships.

137 This is what he means when he says, "If you knew me, you would know the Father. As if he were to say, "What do you think and worry about where I am going, and what the way is, or what and where the Father is?

2. Wittenberger: recognized.

324 Erl. tg, 70-7S. Sermon on John 14:7-9. W. VIII, 83-8P. 325

Whom I go? Do you not hear that if you have me, you have me; and because you hear my word, though you grasp and hold it weakly, you know me; and as much as you know me, you know the Father also, and have seen him already. Now he will explain this further and strike it out. For these words are only (as I have said) a prelude to a new sermon, how one is to learn to recognize the Father in him.

V. 8, 9 Philip said to him, "Lord, show us the Father, and it will be enough for us. Jesus saith unto him, How long am I with you, and thou knowest me not? Philip, he that seeth me seeth the Father also. How sayest thou then: Show us the Father?

This is a very beautiful disputation or conversation and sermon of the Lord Christ. For after he had told them much of his Father, how he would go to him, and also bring them to him, that they also should see him, yea, already know him and have seen him: Then the apostle Philip, being somewhat more understanding and sharper than the others, goes forth with the high question, with which the highest, wisest people have always been much and highly concerned, diligently searching and investigating: what God is, and how one may know and attain God, but no one has ever been able to meet, and it is also impossible for nature and human reason to meet. As Philip himself testifies and shows here, that although he has heard Christ preach and say from the Father, he has never understood anything of it everywhere, nor does he understand it yet. That makes it clear that he still wants to grasp it with reason and attain it through his own thoughts.

Therefore, although Christ points him to his word alone, and wants to hang on to it, and says that he already knows him and has seen him, yet it does not stick with him, but freely confesses how he has it in his heart, and says: "Oh, show us the Father, and it will be enough for us. As if he should say: You tell us 1) well about the father, as we know him; I have never seen him my whole life, and would wish nothing better than to be so happy, and to see him once 2c.

1. "us" is missing in the Wittenberg and in the Erlanger.

140 Thus the dear apostle lets himself be heard that he is still a wavering, unsteady believer, like all the others, even though they do not go out like this. For he also believes in God and has heard much from Him. But now he hears Christ say: "If you knew me, you knew the Father, and now you know him," 2c. This is a strange, incomprehensible language to him. So far he gets away with his thoughts, lets Christ sit there and talk (just as St. Thomas does above (v. 5)), but cannot stick to the Christ who talks to him, but, in spite of him, he walks aside with his own thoughts and flutters up into the clouds: "Oh, that we might see him sitting up there among the angels.

The high apostle, who had heard Christ and been with him for so long, is still so grossly lacking. But it is a great comfort to us to see how our shameful nature and reason can hardly manage to abandon its own thoughts and speculations about God and attach itself to Christ alone, because the apostles themselves, even if Christ is with them personally and speaks to them about this, cannot be rid of the filth. So that we may also know how to comfort ourselves when we feel our weakness, but still only begin to believe, even if we sometimes step aside or fall away and stumble, that he can and will give us credit for it. Only that we do not fall away from him and run away, like Judas the betrayer, but come back into the street, like this Philip, who remains with him and does not run against him, even though his thoughts are looking elsewhere, and how weak he still is, along with the others in faith and 3) right knowledge of the Lord Christ: But because they cling to him and gladly hear his word and desire to learn as his disciples, Christ considers them his true disciples and Christians, and pronounces such a judgment that they have already known the Father because they know him. And so it is, even though they do not know or understand it themselves. For because they take hold of Christ, they truly also take hold of the Father; as he himself says: "He who sees me, sees me.

2. Jenaer, Walch and the Erlanger: kennet.
3. "and" is missing in the Erlanger.

326 Erl. 49, 73-7S. Interpretations on John the Evangelist. W. VIII, SK-8S. 327

they also behold the Father"; without them still pursuing their carnal thoughts, thus separating and separating the Father from Christ, so that He must always draw them back to Himself.

So he can overlook our ignorance and foolishness (if we have begun to believe in him otherwise) and tolerate that we still want to find something in ourselves so that we can come to the Father without Christ, and take hold of him just as we imagine him through our thoughts, namely, that he would look at our own worthiness and devotion or good opinion and therefore show himself merciful. For this shameful temptation is too deep in our nature; indeed, it has even passed through it. How I feel in myself that I would often gladly give everything I have, yes, my life and limb, so that I might one day find a work (done by me) on which I could rest, and bring it before God, so that he would have to look at it, and therefore give me his grace and eternal life.

143. I cannot come to that point (as I should and must), that I merely surrender to Christ, without all trust and presumption of my works or my own worthiness, and thus confess: Let my life and works be as they may, whether they be good and pleasing to God, but I will seek no comfort nor salvation but in the Lord Christ alone, whom the Father has sent from heaven and testifies by his own heavenly voice that he alone is in whom he is well pleased and wants him alone to be heard, if anyone wants to recognize him and have him graciously. No spirit of the mob, no trusting hypocrite will ever come to this, but only the poor, sorrowful, disconsolate and humble hearts and consciences, but with toil and labor, that they must be anxious and tormented about it. The others shall come to God by themselves and by their own works, but they shall also confidently run, bruise the head, and cast down the neck to it.

Therefore, first and foremost (all things being put aside), what one wants to think of God or do with Him must begin there, since He Himself begins and points us to it when He first preaches from heaven and says Matth. 3, 17.

Son, you shall hear him. As if to say, "If you want to be learned, wise and prudent, and to seek and find me, you have a master and teacher here, appointed and given to you by me, who shall tell you and show you how to come to me; and know that if you hear him, you have heard me yourself. Therefore, both your ears and your heart are to be attached to Christ alone, and do not let anything else be taught or instructed to you that is preached or practiced apart from it.

When I hear Christ, I hear nothing else but that he says: I am the way, the truth and the life; through me alone one comes to the Father. There is no thought, work or holiness of his own, but I am all. Do not look any further, but cling to me and rely on me alone; where I go through my cross and death, there you shall also remain, so that no one shall separate you from me and the Father. He who knows and believes this goes right and cannot err or fail. For he meets the very one who is the way and the all, and of whom the Father himself testifies that one comes to him through him. He leaves behind everything that is not Christ, monasticism and work sanctity; item, all high, pointed thoughts of God, may learn no other art, seek no other comfort, know no other way, because he has it all in this one; and, if he stays with it, has already come to where he should desire, namely, to the knowledge and beholding of God in faith, and he lacks nothing, except that he only continues in this, until he finally also comes through this to the public clarity, where he will behold God eternally without means and without all education 1).

This is what Christ wants with this answer, when he says to Philip: "I have been with you so long, and you do not know me" 2c. "Philippe, he who sees me sees the Father also" 2c. As if he should say: "Well, I have made you run and ask, so that you may see how you do not yet understand as you should, since you have been with me so long and have heard me. Therefore, once you know me well, you will know and understand everything, and you will already know the Father.

1. Education -- Image.

328 Erl. 4°, 7S-77. Sermon On Joh. 14, 8. 9. W.vm, 8S-SI. Z29

For I do not want you to turn your eyes away from me and look elsewhere, or to seek God in any other way than in me, whom you now see with your eyes and hear speaking to you, but you must learn that in order to see and know me, you must also look at and know the Father with the same respect and knowledge. Summa, you shall not think or think that there is any other way or means to grasp and know God than through me.

But the seeing and knowing must not be understood so roughly and carnally, that whoever sees Christ (as a cow looks at a gate), that he sees the Father with his eyes as he is formed, but according to the spirit and faith, and yet truly so, as the words indicate. Whoever sees Christ with his eyes "in faith" also sees the Father with the same eyes, because he meets the very person in whom the Father dwells (also bodily, as St. Paul says Col. 2, 9.) and shows all his heart and will. So we also see and know both Him and the Father, though not with eyes, nor with bodily sight and knowledge, but through the same faith. For the mere bodily seeing of Christ is of no use unless it is accompanied by the spiritual, which is the vision of the heart or the knowledge of faith. Otherwise Caiaphas, Pilate, Herod, and almost all the Jewish people saw him and knew him, and yet they neither knew him nor the Father. For though they see and know the person of Christ, yet they see not how the Father is in Christ, and Christ in him, and both one heart, mind, and will, yea, even one, undivided, divine being.

Behold, this is how he wants to draw back Philippe and the other apostles, who stagger to and fro and flutter with thoughts, and come so far from faith that they do not know where and how to seek God or find Him, even if they see Christ before their noses. Where are you gazing, he says, and what are you fluttering and running with thoughts like an inactive mercury? How sayest thou yet that I should show thee the Father? I mean, you know him very well. Do you not hear: "He who sees me,

1. stho -- somewhere.

who sees the Father" 2c.? That is, if you want to know how you are with God, and how he is against you, or thinks about you, and summa, how you may come to him (for to know such is actually to know the Father), then ask only your own heart, nor reason, nor thoughts, nor Moses, nor any other teacher, but only look at me, and listen to what I speak. To me (I say) you must look and listen. If you take these things into your heart when you see me and hear from me, as I show myself to you and let you hear me, then you will surely meet the Father and have seen and known him correctly, as he should be seen and known.

For in this person of Christ you see, first of all, that he looks upon no one with displeasure, nor acts unkindly, nor frightens and chases him away, but most kindly attracts and tempts everyone to himself, both with words and gestures: he shows himself no other than a servant who gladly wants to help everyone; thus also that he allows himself to be crucified for your sake, and spills his blood mildly. You see this with your eyes, and you hear nothing else with your ears, but vainly such kind, sweet, comforting words: "Do not let your heart be troubled," and so on. 2) "Come unto me, all ye that labor and are heavy laden. "2c. Matth. 11, 28. "Whoever believes in me shall not perish, but have eternal life" 2c. John 3:16, and what are more such sayings, of which the whole gospel of John is full. From this you can certainly conclude that he is not hostile to you, but wants to show you all grace and good deeds. Stay with it and hold fast to it, think and see no further, and do not be deceived by anything that seems different to you.

(150) Therefore, as you hear and see Christ, so you certainly hear and see the Father manifesting Himself to you. "For the words which I speak unto you" (he speaks soon after v. 10), "are not mine, but my Father's"; item, in another place: "This is the will of my Father, that whosoever seeth the Son, and believeth on him, shall have eternal life" 2c. [Joh. 6, 39. 40.) Now whoever grasps this with faith cannot think that God is angry with him, or that He will reject and condemn him.

2. "u. s. w." is missing in the editions.

330 Erl. 49, 77-79. interpretations on John the Evangelist. W. vm, or-oi. 331

want. For there is neither a word nor a sign of some disgrace here, but only friendly, blissful words, and a lovely, friendly sight, and all in all, a fervor and ardor of inexpressible, fatherly, heartfelt love.

151 If you say, "Yes, but I am a poor sinner who deserves God's wrath, and I hear in the law His angry wrath and terrible judgment on sinners; how then can I conclude that He is merciful to me? Answer: Yes, Christ knows this very well, and sees your misery much better than you yourself. But do you not hear that he comes to you for this very reason, and says these things to you, that you should not judge according to your thoughts and feelings (also drawn from the law), but rather hear and take to heart what he says to you, and know him rightly, against and contrary to what your conscience tells you, and the law terrifies you? For this is not to know the Father, when he is thought to be an angry judge, and to shrink from him. For he is not of such a mind that he would be angry and condemn, or that it would please him that one should flee before him; nor has he given the law (though it should bring to the knowledge of sins and frighten the impenitent) to keep in it those who know their sins and are now terrified, but this is his final opinion and will, that you should be helped out of all misery, sin, death and damnation; He also sent his Son Christ to you, crucifying him and shedding his blood, so that he might proclaim and reveal these things to you, that you should not be condemned because you are a sinner and unworthy, but that for the sake of Christ he would forget all wrath and sorrow and show you all mercy, requiring no more of you than that you recognize and believe these things.

Behold, this would be the right art (who could do it), so to compel and tame his thoughts, to bind and staple them, and not to know, think, or hear anything else than how Christ shows Himself against us; by this all heavy dangerous thoughts would soon fall away from eternal destiny, and all sad evil arrows of the devil 2c. For there must be

1. Wittenberger: den.
2. Walch and the Erlangeners: "now undaunted".

you conclude without doubt: I know of no other God in heaven and earth but this one, 3) who speaks and testifies against me as I see and hear in Christ. Now if any monk, devil, or spirit of the mob comes to frighten you and says: God is a serious, angry judge; and instructs you otherwise, that you should call upon Mary to be your intercessor, and say: Mary, dear mother of all grace and mercy 2c. (as they all unashamedly prayed themselves and sang daily), or bid thee make so much pilgrimage, run to the monastery, or into the deserts 2c., until you atone for your sin and come to mercy, you can judge from this and say that such doctrine and thoughts of the devil are lies and deadly poison, or your own false dreamed thoughts, which, contrary to Christ's word and God's command, teach you to look to yourself, and neither pay attention nor want to hear how he shows himself against you in Christ, and thus cause a real idolatry and blasphemy.

153. Therefore, if you let Christ go, and follow the lying devil's deception or your own dream and monkey game, and blindly drive off the bridge and jetty, it is just that you break your neck over it and go into the abyss of hell, because you hear and see how he so faithfully admonishes you and so kindly entices you to listen to what the man Christ says to you; But thou, as if he were a fool or a child, not knowing what he speaketh, puttest him from thee with his words and works, and rather wilt thou follow the devil's promptings, or thy own thoughts.

But, as I have said, it is and remains a great and difficult art to learn this and to bring it into living practice and experience. For the devil drives and agitates too strongly against it, presses us as hard as he can, so that he only tears us away from Christ and leads us astray, so that we do not think of him. So it is in our nature that we want to deal with God through ourselves. When I turn my eyes from Christ to myself, I am sure to find such thoughts: O, I am a poor man!

3. Erlanger: "this" instead of: of this.
4. Erlanger: "give us to what".

332 Erl. 49, 79-82. Sermon On Joh. 14, 8-10. W. VIII, 91-97. 333

I am a sinner, therefore God is hostile to me and wants to condemn me; therefore I must fear and tremble. So the devil leads me on, and teaches me how I should atone for sin; thus he takes care of me in two ways. First, he makes me look at myself; second, he makes me think of my own way to make atonement for God. Both the Word and Christ are gone. For this I should learn to leave both, my own and God's reputation (without this means, presented by God), and to take only this word of Christ, which says to me on God's account: What have you to do with your own thoughts and gazing toward heaven? Do you not hear what I say to you? He that seeth me seeth my Father also: and as I speak and do unto you, so speaketh and doeth the Father 2c.

Therefore let us take this text against all the other grievous ways and paths, which we ourselves build out of our own devotion, and thereby undertake to deal with God, that we may yet be accustomed to cast about in the grievous temptations of our thoughts, and remember and admonish ourselves, as Christ reproves Philip: How sayest thou: Show us the Father, if thou seest me and hearest me? As if he should say: 1) Are you not a great fool, that in the name of the devil you want to find out yourself how you are with God? Do you not know that he himself must tell you from heaven, and you must hear from him? Now he says nothing else to you, but: "This is my dear Son, whom you shall hear" Matth. 3, 17., the Son speaks nothing else, but: "I am the way" 2c.; he who sees me, knows me, seizes and meets me, seizes and meets me, sees and knows the Father. So then you would be on the right track, and should not fear that you would miss or run into trouble.

156. He will now 2) elaborate on this with many words, so that one may see how great and important it is that one should grasp this, who certainly wants to meet God, so that he can say, "This is what God says and does, this is His will and work against me; that He should open His eyes and His will to me.
157. The words: "As if he should say" are found only in the Wittenberg.
158. Wittenberger: only.
159. and even hold to his mouth, and know that whoever seeks, thinks or intends otherwise has already failed and can never come to that which is called knowing or seeing God; How all monks and works saints, and what thinks or writes about God or His counsel and will without Christ's word, walk in blindness and lying dreams, seek and strive without ceasing, how they would like to take hold of God and do something that He sees, and yet never come to it, fluttering and wavering without ceasing, and always falling from one to the other, can never make their heart firm and certain, and goes to them as Christ said before: "Many shall come in my name, saying, Behold here, behold Christ" 2c. Matth. 24, 23/

For where the name of God and of Christ is, everyone falls to it, soon thinking it to be a divine thing, and they go to the devil with it. For it must be so that the world is deceived and seduced by the name of God. Therefore it is also said: In God's name all misfortune is sewn up. For the devil cannot sell his lies any other way than under the dear name; therefore he must adorn them with the beautiful appearance, and smear the holy names over it, God's word, God's service, divine life 2c. Therefore we must be warned here to beware of this, and not to be deceived, but to listen carefully to his word, as he speaks here and elsewhere, and to judge according to it alone.

V. io. Do you not believe that I am in the Father and the Father is in me? The words that I speak, I speak not of myself. But the Father who dwells in me does the works.

(158) All this is said so that he may well imagine and inculcate this main article (as I have said), that one may learn from the eyes and heart everything that may be taught and preached, even in the Law of Moses (but rather from human understanding and one's own thoughts), when it comes to man's being concerned with God and wanting to find out His will, and only that some of the things that are taught and preached in the Law of Moses may be taught and preached in the Law of Moses.

3. Instead of this phrase, the Wittenberg has: "der hefte und binde seine Augen und Herz allein an Christum" 2c.

[ZZ4 Erl. ts, s-84. interpretations on John the Evangelist. W. vm, 97-99. ZZ5

He is to take hold of this piece, so that he can model this Jesus Christ for him, and not allow anything to be contested against it, nor to err, whether it is done and lived well or badly, holiness or sin.

This is the art, of which St. John, as a covenant evangelist in this piece, and St. Paul before others teach, that they bind and fasten Christ and the Father so firmly together, that one may think of God nothing but in Christ. Paul before others teach that they so firmly bind together and attach Christ and the Father, that one may not think of God except in Christ; and as soon as we hear God's name mentioned, or His will, works, grace or disgrace spoken of, that we do not judge according to what is in our heart, or what some man's wisdom disputes, or even what the law prescribes, but wrap ourselves up and wrap ourselves in this Christ alone, and 1) neither see nor hear anything else, except how He shows Himself to us as a gentle babe in His mother's arms and womb; item, as a faithful Saviour on the cross, his blood mildly shed for us; item, how he looks again, throws the devil and hell under himself, and tramples death underfoot, and proclaims and gives you these things, both himself and through his apostles, so that he may sufficiently testify that he has neither wrath nor disfavor toward you, but does everything for your help and comfort that he should and can do, if you alone will believe and accept it.

Yes, I see and hear that, but who knows if God also means it with me? Answer: Beware of that, for that means Christ and God divided and separated. Just as Philip does here, who leaves Christ behind and seeks God up in heaven, thinking, "I hear that Christ is speaking to me, but how do I know what God is thinking or has decided about me up in heaven? What is this but unbelief and secret denial of God, that Christ must punish him with this, so that he may tear him from such shameful delusion, saying: "Philip, what is this, that you tear the Father and me from each other, climb up into the clouds with thoughts, and let me talk to you here in vain? Do you not hear what I say, that he who sees me sees the Father himself?

1. Instead of "and" the Wittenberger has: "so that we". 2) > Erlanger: "he" instead of GOtt. > > I in the Father, and the Father in me; item: The words I speak are not > mine, but the Father's words? These are kind, but serious words of > the Lord. For he will not suffer us to gape and flutter about in vain > and uncertainty; but will have us wholly bound to himself and his > word, that we seek God nowhere but in him.

Thus, a pious hermit (St. Anthony) once said of the young, inexperienced saints, who want to be clever, and with their thoughts find out God's secret counsel and everything, and admonished his brothers: if they see one climbing up to heaven, and now standing there with one foot, they should immediately pull him down, so that he does not lead with the other, and then would have to fall down again over his head. This is well said against such fluttering spirits, who like to speculate about high things, want to drill a hole through heaven, and see everything that God Himself is and does, and meanwhile let Christ go, as if they were not allowed to do anything.

Therefore beware of such thoughts as go without a word, and separate and tear Christ away from God. For He has not commanded you to go up and see what He is doing in heaven with the angels, but His command is: "This is My beloved Son, whom you shall hear" Matth. 3, 17. Then I come down unto you, that ye may see me, and hear me, and take hold of me; that ye may meet me, and find me, and nowhere else, all that desire me, and would be loosed from sins, and be saved. Here we should close quickly and conclude: This is what God Himself says, and I will follow it, and not hear any other word or sermon, nor learn anything else from God, nor know anything else. For in this person (says St. Paul Col. 2, 9.) truly dwells the whole Godhead, and apart from him is no God, so that I may meet him or come to him (although he is everywhere else). Wherever one hears this man's word or sees his work, one certainly hears and sees God's word and work.

3. Wittenberger: that you drive up and gape.

336 Erl. 49, S4-8S. Sermon on John 14:10. W. VIII, SS-I02. 337

(163) When Christ further commands his apostles to preach and carry out his word and work, then he himself is heard and seen, and so also God the Father; for they speak no other word, nor carry out any other word, without what they have taken from his mouth, and point to him alone. Likewise, it continues from the apostles to us through true bishops, pastors and preachers who received it from the apostles, so that all preaching in Christendom must go to this one Christ and show that their word and work, which they lead in the ministry of Christendom (God grant that they may be pious or wicked in their own person), is the work and word of the Lord Christ, and all teach in this way: You shall not look to me nor follow me, but only to the Lord Christ, what he says or shows you through me; for this is not my word, but Christ's; the baptism and sacrament that I administer is not mine, but his baptism and sacrament; this ministry that I lead is not mine, but the Lord's ministry. But because it is Christ's word and baptism, it is also the Father's word and baptism, because he says, "What I speak and do, I do not do of myself, but the Father who dwells in me.

164. So it is all wrapped up in one cake, that through Christ it all comes from the Father, just as Christ says: What I speak, that does not speak I, 1) but the Father. So St. Paul and other apostles or preachers: It is not I who baptize or absolve, but Christ; it is not we who speak, but Christ and God Himself 2c. Therefore, if you hear this preaching, you hear God Himself; again, if you despise this preaching, you do not despise us, but God Himself. For it is all God who thus lets Himself down into every Christian's or preacher's mouth, saying: If you want to see me or my work, look to Christ; if you want to hear me, hear this word. So Christ commands the apostles, and the apostles give it to their descendants, bishops and preachers, and they to the whole world. So the apostles and preachers are like pipes, through which Christ leads and guides his gospel of the Father in us. 2)
165. Wittenberger: not me.
166. Wittenberger and Erlanger: learns.

Therefore, where you hear the gospel being taught correctly, or see a man being baptized, administering or receiving the sacrament, or absolving, you can boldly say: Today I have seen God's word and work, yes, God Himself heard and seen preaching and baptizing 2c. The tongue, voice, fist 2c. are indeed of man, but the word and ministry is actually of the divine majesty itself. Therefore, it should be regarded and believed as if one heard God's voice from heaven, or saw him baptizing with his hands or administering the sacrament, so that no distinction is made here between God and his word or ministry, given to us through Christ, or otherwise seeking God or thinking of him.

When we get to heaven, we will look at him differently, without means and darkness; but here on earth you will not see him, nor attain to him with your senses or thoughts; but, as St. Paul says 1 Cor. 13:12., "We see him in the dark word" or image veiled, namely in the word and sacraments; which are like his larvae or garment, under which he hides himself, but certainly he is present there, that he himself does miracles, preaches, gives sacraments, comforts, strengthens, and helps; and so we see him as one sees the sun through a cloud. For we cannot now suffer the bright sight and vision of the majesty, therefore he must cover and veil himself as behind a thick cloud. Therefore it is decided that whoever wants to see and grasp both the Father and Christ, after he has been transfigured and is seated in the Majesty, must grasp him through the Word and in the works he does in Christianity, through the ministry and other positions.

Therefore, we should by no means become so foolish as to divide and separate God, Christ, and His Word from one another, and to speak of God as the pagans, Turks, sophists, or others do, according to the mere majesty of having Him speak and work with us here on earth through preachers, father, and mother, and meanwhile go up into the clouds and worry about what God is doing or thinking there. That means they the devil, and no good spirit, ask and think. Want

338 Erl. 4g, SS-S8. Interpretations on John the Evangelist. W. VIII, 102-104. 339

But if thou knowest aright how thou art with God, and whether thy nature please him, hearken hither unto this word, and it shall soon be told thee: He that seeth or heareth me seeth and heareth the Father also. Therefore only see if you like from your heart what Christ preaches to you and does through his Christianity, as preachers, father and mother and other pious people: If you hear this from your heart and stick to it, then you are already sure of the things and must not doubt. For what these tell you, God Himself truly tells you.

But if you go there like a reprobate and do not want to respect this, and yet investigate and find out through your own head how you are with God in heaven, then you are lost, and it serves you right, because you do not want to accept that which God presents to you, and for this you fight against something else. For He is here precisely to tell you and show you these things, so that you may know for certain what His mind is toward you, and He has arranged all the offices and positions in Christianity so that the whole world may be full of God's work. And you leave all this as if it were nothing, thinking: God is up in heaven among the angels, and has other things to do; what can preachers, father and mother help me? if I want to hear or see him myself 2c. This means that God and His work, Christ and His Word, are separate and distinct from each other, and should be united and joined together in the strictest way.

Therefore, let every man take heed that he never seek after God with his own mind and thoughts, but learn to cleave and hold fast to the word, and judge and conclude according to it, so that he cannot fail. Now thou hearest nothing else therein, but: Believe in me, that for Christ's sake I forgive your sin and am merciful to you, and be baptized into it; be obedient to your father and mother, and do what your office or position demands, and you will have it all, and God himself as well. O, sayest thou, is this what God hath seen and heard? I thought he was up in heaven and must have special revelation from him 2c.

1. "in" is missing in the Erlanger.

No, not so; but, if thou wilt meet him, behold him beforehand in the word under the shell, and afterward thou mayest see him in the majesty. For he will not do anything special for you now, except and contrary to his command which he gave in the word.

170 But this is the shameful plague, that such things are despised, because they are common and everywhere among us. Just as the trustworthy spirit of Muenzer and the Anabaptist mob in our time brazenly said, "They would not look upon Christ, who preached and baptized no more than the gospel, and would not speak to them himself. This is certainly the right kind and characteristic of all false, erroneous spirits, that they throw away the outward word and baptism; they are not satisfied with the common order of God, which he has given to the whole of Christendom and governs them by it; they do not want to hear from him what he has to say and proclaim to them, how they should meet him, but want to teach him and master him, how he should do it with them.

But he will not do it, for he is not the man who will take hold of his beard, and make a special thing for any man, or give a new gospel, baptism, sermon, or revelation for your sake. For he hath once decreed and said of this Christ, Here is the man whom ye shall hear, if ye will come unto me, and be saved. I will give you no other sign, for you are well aware of it. Therefore think that ye receive him, or else ye shall be lost. This he has said plainly enough, and earnestly commanded: yet it will not help the unbelieving world; so even is it ruled by the trusting devil, who takes hold of God in his majesty.

First of all, the Turks also began to make something special and did not want to stay with the common gospel: O! said Mahomet, Christ has now gone to heaven; I must have an angel through whom God speaks to me. He went thereafter and made a new Bible (that is, his Alkoran) and did not want to have baptism. So the pope has also done with his priests and monks, let Christ and 2) the word of faith go, leave the Bible

2. "and" is missing in the Wittenberger.

340 He>.", [s-si. Sermon on Joh. 14, 10. W. vin, 104-107. 341

He is sitting above as a terrible judge, therefore one must have Mary and the deceased saints as intercessors, and reconcile God through the sacrificial mass. Item, baptism and Christian ranks are low things, therefore they must accept special higher ranks and orders, make a higher monastic rank, and summa, raise up vain especially self-chosen holiness, apart from and against the common word and order of God, and the common divine ranks, by which alone they want to get to heaven, or even help the others to get there through them. This shines like a precious gem. The other essence of the common baptism, sacrament, father and mother, authority, pious lords and women in the house, servants and maids had to stink and be nothing. This is what the world has come to know, that the true light and high honor of Christianity is obscured and trampled underfoot.

Therefore we must sweep out and throw away such devil's filth, and purify this doctrine again and drive it into the hearts, so that one teaches and believes: "I shall not hear or see any work, any service, any spirituality or holy life, without only what this man said to Christ or commanded the apostles, and the apostles left the preachers after them: when I hear these, I hear him myself; but when I hear him, I hear the Father. So that all things may be interwoven and joined together, and always remain in the cord (where it should go right), as one goes after the stream or little water up to the fountain; so I drink of the water out of the tube, and further out of the little stream, until I always come after it also to the fountain.

This is to be spoken and practiced, not only in the common preaching of all Christianity, but also that every Christian may practice and be accustomed to this in his own temptations, when the devil strikes the heart with his arrows from eternal destruction, or God's wrath and judgment, so that I may be taken up with Christ's word against it and say, "Lift yourself up, you wretched lying spirit, and eat your own stench, and leave me unsworn with such thoughts. For I have learned this from Christ and God Himself.

If I want to know what God has in mind for me 1) and wants to do with me, I should hear no one but the mouth of my Lord Christ; there I see and hear nothing else, but that he gives me his baptism, his sacrament, absolves me from sins and absolves me. This is not an angry sign, as if he wanted to cast me into hell, for he does not want to drown me through baptism, but to wash me, cleanse me and make me alive; in the sacrament he does not put a sword to my neck, as if he wanted to strangle me, but tells me to eat and drink; in the sermon I hear neither wrath nor disgrace, but only fatherly, heartfelt promise and comfort. Thus he hath appointed for me, and given me father and mother, princes and lords, which are all signs of grace.

175Then judge thyself, and let another dispute, and inquire in vain what God hath in store for thee in heaven above; for thou shalt not know it, if thou speculate thyself to death. But here you have it for certain that you must not doubt it, nor should you doubt it, for for this very reason he let himself down from heaven and said, "This is my beloved Son, whom you shall hear." And he commanded the apostles, and they gave it to the preachers that followed; and they to us, and to our children. So it goes well, as God has ordained, that I always see him and hear him through the pipes, if I follow the little water that goes out of Christ and leads to the fountain.

Behold, this is a beautiful conversation and sermon on the question of the apostle Philippi, so that not only he, but all men's flying thoughts may be answered, so that they may be able to take hold of God; so that you, and all the world, are hereby told through Christ: What are you doing that you would seek God other than in me; or other word and work than I speak and create, see and hear? Do you not know that I am in the Father, and the Father is in me? 2c. Then you hear me in St. Paul, Paul in Tito, or other preachers, and so on in all who preach this word, that it is all one cake in the Lord Christ. Where Paul is, there am I; where I am, there is Paul and all preachers.

1. Wittenberg and Erlangen: commemorate.

342 Erl. tg,gr-gg. Interpretations on John the Evangelist. W. VIII, 107-IIV. 343

All in Christ through and through, but Christ in and with the Father; and again, Christ in all, but the Father in Christ. What else dost thou ask (saith he) of unintelligent reason, seeing the Father is? So no disciple of Christ should not ask. Let others, unbelievers, pagans, Jews, Turks, heretics, monks, and sophists, search and search; but beware lest thou go aside. For in this way you will not find God, but the wretched devil, who, as has been said, cannot deceive people in any other way; he must smear the name of the Majesty on his lies.

177. Therefore, everyone must learn and grasp this with all diligence (who does not want to be deceived), that one should not hear or accept where God is called or said about Him, one should raise and praise the name as high as it is to be praised, and present oneself as glorious and majestic as He always can (as the devil often imagined to me, that I was upset about it, and did not know where I should stay), but stay badly with the word, and say: Now I do not want it, even if it were the right majesty itself. For here he has forbidden me that I should look and 1) think after him nowhere but in Christ. Therefore, it is certainly a devil's specter and deception, under the name and appearance of majesty, which only frightens and chases me away from God, when God, on the other hand, through Christ, most kindly lures me to Himself, and presents the certain sign of His grace and my salvation, the Word and baptism.

178. The pagans have experienced this and had to testify that one cannot attain God with any certainty by means of thoughts or research of reason. As they write of a king who asked his most learned philosopher, "What is God? He took several days to consider, and when he was supposed to answer, he brought it up again, and so for the third and fourth time, until he had to confess badly: What shall I say? The longer and more I think about it, the less I get. So it certainly happens to anyone who sets his mind on obtaining something from God, that the longer he thinks about it, the less he obtains.
179. Erlanger: still.
180. Erlanger: but also.

The longer he investigates, the further he gets away from it, and must be completely lacking in God, if he does not finally get on the track, that he takes hold of Christ and keeps to this word. Therefore, let this saying be imaginary to you: What do you say: Show us the Father? Rather, do not flutter with thoughts, let God be God, sin be sin, holiness be holiness, and all things go and remain where they remain; but hear what I say to you, and hold fast to this: "He who sees me sees also 3) the Father," and: "The words that I speak are not mine, but my Father's." 2c.

179 And mark how herewith he gathereth together the two things, his words and his works, and ascribeth them both to the Father, and expoundeth it himself, saying, He that seeth me seeth the Father; that is, that it is nothing else, but to look upon his words and his works. For the Jews also saw him with their eyes, as a heifer sees, and were not corrected; but to see and to know Christianly is to look at his mouth and at his hands, and to notice what he speaks and does; so that such knowledge follows, that one understands and experiences that God dwells in him and shows himself, and that his words and works are God's words and works. This is what he wanted to impress upon us in this last sermon, when he now wants to separate from them, because enough has been said that therein lies the power, and alone is the right, but also the most difficult art of the Christian. That is why he now steams it up and continues to speak:

V. 11. Believe me that I am in the Father, and the Father is in me; if not, believe me for the works.

If you do not believe (says he) because of my preaching that God dwells and is in me, and I in him, believe it because of the works which you see before your eyes, and no man can deny that they are not human but divine works, and prove and testify strongly enough that he speaks and works in me and through me. Now these are the works and miracles that he performed before all the world, giving sight to the blind, hearing to the deaf, healing to the sick of all kinds, casting out devils, and healing to the poor.

3. "also" is missing in the Erlanger.

344 Erl. 49, 99-96. Sermon on Joh. 14, 11. W. VIII, II0-II2. 345

1. and raised the dead by the word alone; which are not only divine works, but also witnesses of God the Father, so that whoever sees or hears them sees God the Father in them, that one can not only draw faith from them (that He is in Christ, and Christ in Him), but also grasp the comfort of the Father's love and grace toward us.

For if he had a desire to wrath, condemn, punish, and afflict, he would not forgive sin through Christ, and take away the punishment of the same on the gout-broken, lepers, and others possessed and afflicted by the devil. 2c. If he had a desire to die, he would not raise the dead and bring them to life. But now he has done this in Christ, and has shown us that we may rightly learn to regard him, and recognize him as a gracious Father, who is pleased to help us and make us blessed. And he proves it daily in all his works, which he does in the whole world, that he always preserves his creatures, and does so many good deeds for all the world, and pours out his goods abundantly; without having to punish and control the wicked out of necessity and for the sake of the pious. But he rules in such a way that we always see more of his graces and benefits in the flesh than wrath and punishment. For where one man is sick, blind, deaf, gouty, leprous, there are a hundred thousand who are healthy; and if one member of the body has a defect, the whole man, if he still has body and soul, is full of God's goodness.

182 Again, the plagues and miseries of the world are all the work of the devil, who delights in corrupting and choking people, as he has brought the whole of human nature into sin and death. But now "Christ appeared (as 1 John 3:8 says) to destroy the works of the devil" and to restore the divine works of life; which he thus proved, that even the Jews themselves had to confess without their thanks that no man could not do such works. And although they said that no one could forgive sin but God alone, yet the work stood before their eyes, testifying that he had done such divine works.

1. Erlanger: ejected.

He would be the man who could help from death to life, from sin to righteousness, from strife to peace, and to all that is good.

Thus we are assured not only of the article that Christ is truly God with the Father, but also that he is a merciful God and Savior, and can know and grasp the heart and will of the Father in all the works of the Lord Christ, for the right blessed consolation of all miserable, afflicted hearts and consciences. Thus, he says, my works will finely show you how the Father is in me and wants to be known through me.

184. But sayest thou, Can the devil perform miracles and wonders like the works of the Lord Christ, and how can they be relied upon, and believed for their sakes? For he can afflict people so that they lie down, or blind them for a while, paralyze a limb (as he has often done through his witches and devil-whores) and then make them well again. Not that they were really blind or lame (for he could not restore the face or limb of such), but that he bewitches people, and affects the five senses, so that man does not know otherwise, and would take all oaths to it, it would be truly so. Thus he also possesses a man at times, and can be driven away again by conjuring and blessing 2) 2c. He does everything to confirm his lies and deception and to form them in the people, so that they are seduced into idolatry by them, as by special miracles; as he has done up to now with the pilgrimages and the 3) holy idolatry, here to the holy blood, there to this and that Mary 2c., and with 4) the shameful deception he has filled all the countries, so that people have run there with crowds, and all the world has pledged itself there, and has put its trust in God on his lies. For it was all a devil's specter, so that he deceived the people, so that they believed in it, as if they were truly helped.

Yes, he can also make a person who is wounded, shot, or otherwise damaged lie dead, and he can be given a

2. In dm old editions: verjechen.
3. "the" is missing in the Erlanger.
4. "with" is missing in the Wittenberg and in the Erlanger.

346 EU. 4g, gs-g?. Interpretations on John the Evangelist. W. vm, 112-ns. 347

For a while he endures in such a way that he feels nothing, and everyone thinks that he is truly dead, but then he comes back to himself and comes to life again, so that it is said that it happened through this or that saint 2c. Thus I have heard of a boy who lay under water for two days, and when he was vowed by his parents to St. Hannah 1) and brought there, he came to life again. Are these not also miracles and wonders? No, because they were certainly not really dead, but the devil deceived people's minds so that they thought they were dead until he brought them back to himself.

Thus, in the old fathers' life of St. Macario, one reads how two married couples came to him, who had a beautiful daughter, whom the devil had so bewitched that they and everyone considered her daughter to be a cow: 2) Therefore they brought her to St. Macario in the desert, and complained to him that their daughter had been a virgin, and now by sorcery had become a cow, and asked him to pray to God that she might regain her former form. Then he said, "How did this happen to you? I see nothing but a beautiful, healthy virgin. Therefore, it must be a ghost, that the devil is listening to you, and that he is touching the five senses. At last he said a prayer over her, and made the parents pray too. Then such a ghost ceased, that they and others saw their daughter again, as before.

I say this because it is not necessary to believe in all kinds of miracles and wonders. For even Moses in the 5th book, Cap. 13, 1. ff., said before that even false prophets would perform miracles and signs; and St. Paul clearly prophesied of the end of Christ's reign, 2 Thess. 2, 9. that he would come with all kinds of miracles and signs, through the effect of the devil. Therefore, all miracles and wonders must be directed and held against God.

1. Erlanger: Anna.
2. The same narrative is found in the Hauspostille, Walch, St. Louis edition, vol. XIII, 2570, z 23, also in the great interpretation of the Epistle to the Galatians, in the Latin Erlangen edition, Dow. I, p. 278. From the latter, the same is quoted by Aurifaber in Cap. 24,? 38, of the Table Talks. In our edition of the Table Talks, this piece is omitted.

Word, whether they are in accordance with it and agree with it. For if you are led to something else, by which you should be helped, except by the teachings or works of the Lord Christ, you may freely conclude that it is the work of the devil and a false sign of lies, so that he may deceive and seduce you; as he has done until now under the name of Mary and the saints, since Christ was never really recognized nor taught. God also allows this to happen to tempt the false Christians, so that they have to believe the lie (as St. Paul says 2 Thess. 2, 11.) because they did not want to believe the truth.

Therefore we should be wise to test and judge such signs, because God has warned us that such signs should be done, and we see that they are done apart from and without Christ, even against his word and faith, that they are certainly the devil's own signs. For neither can he do righteous miracles or wonders; but as he is a liar and a murderer from the beginning, so his works are nothing, but to deceive men and to do harm; but to poison the air, to choke men with pestilence and other plagues. And where he corrupts man falsely and makes a spectre before his eyes, he can then desist; but where man is righteously strangled and dead, he cannot help again, and though he might, he is so wicked that he would not.

But Christ alone performs true divine signs and wonders: as when he raised Lazarum, who had lain four days in the grave, and restored to life and health those who had been strangled by the devil, or were corrupted and wounded, and exposed the devil's deceitfulness, lies, and ghosts, so that he was known and had to cease. For he does not like to attach himself to the Christians with such deception. For he is a hopeful spirit, and only wants to have hearts and consciences believe his lies and worship him for God; where he does not find such, he does not stay long. Just as before these times, there were plenty of poltergeists and rumblers everywhere, who frightened people into doing whatever they asked of them. That makes him

3. "the" is missing in the Wittenberg and in the Erlanger.

348 Erl. tg, p7-100. Sermon On Joh. 14, 11. 12. W. VIII, IIS-IS2. 343

but thought they were poor souls. Now, however, now that he is known, he leaves the game again 1) and seeks other ways to enchant and seduce people through his bodily poltergeists and hordes.

V. 12. Verily, verily, I say unto you, He that believeth on me, the works that I do shall he do also; and greater works than these shall he do, because I go unto the Father.

190. Here he returns to the comfort he began to give the disciples, that they should not be afraid or grieve that he would depart from them bodily or visibly and leave them in the world, but that they should look at it and take comfort in the benefits and blessings they would receive for their slight bodily lack, namely, that he would prepare for them much more glorious dwellings and yet be with them, that he would also bring them where he is, where they otherwise could not go; item, that they already knew the way, and knew the Father, so that he now accomplished that, wherefore he had been with them, and was no more permitted to teach them; without now accomplishing it, and helping them, whither they should come. Moreover, he now sets this also, that they may have the more consolation, and feel that they have no lack nor harm of his departure, but are much more abundantly and gloriously graced than before; namely, that they may thereby come to do the very same works that he did, and moreover greater than he did bodily with them, or will yet do. And as he has now said that he does such works, so that they may believe that the Father is in him, and he in the Father, so he now brings it down, and says that they also should do such works, so that it may be felt that they also are in Christ, and Christ in them; as he will say further on. For with this he indicates what he will do and accomplish in them and through them in Christianity, as we shall hear.
191. But if thou sayest, Now that he hath said that we should believe because of the works which he doeth, 2c. what is it then that he saith here, that they should do the same works? What then may they do for his works?

1. "again" is missing in the Wittenberg and in the Erlanger.

for the sake of believing? Answer: This is what he said before we become Christians. For he speaks of the works by which he makes us Christians. But this he saith of the works which must be done by them that are become Christians. Therefore he says, "He who believes in me," 2c., so that we must first cling to him through faith and remain, no matter what. He therefore that believeth on me, saith he, shall then do the same works, yea, even greater works. How then is this to be done? It has been seen in the dear apostles and holy martyrs, who raised many from death and helped in other ways.

192 But what shall we say, that he speaketh not of the apostles only, but of all them that believe on him? And what works are these that are said to be greater than those of the Lord Christ? What can be called greater than making the dead alive, redeeming souls from the power of the devil and death, and giving eternal life? Are these not His own works alone, which He does for us by His divine power and might? Who can say that we should do greater things?

193 Here I accept the common sense of this saying. How then it cannot be otherwise, that it is called greater works done by his Christians, that the apostles and Christians come further with their works than he came, and bring more to Christ than he has done bodily on earth. For he took but a little corner before him, preaching and marveling, and for a little time. But the apostles and their descendants came throughout the whole world, and continued as long as Christianity stood; so that Christ only began it personally, but through the apostles and the following preachers it had to be spread further and further until the last day. So it is true that Christians do greater works, that is, more and further than Christ himself; but they are the same, and the same works. For in saying, He that believeth on me shall do greater works, he denieth not that such works must be done by his power, and flow out of him as the head; but showeth himself both here and there.

350 Eri. 4g, loo-ios. Interpretations on John the Evangelist. W. vin, 122-12s. 351

He says: "He who believes in me"; and in the following words: "For I go to the Father"; item, v. 14: "Whatever you ask, I will do" 2c., that such things do not happen, but only from those who cling to him through faith, and he works his power in them and proves it through them.

194 For here it is not necessary to separate the head and his members, that is, Christ and his apostles and the whole Christianity. Every individual Christian is such a man as the Lord Christ himself was on earth, and does such great things, 1) that he can rule the whole world in divine matters, help and benefit everyone, and do the greatest works that are done on earth. For he is also more highly esteemed in the sight of God than the whole world, that for his sake God gives to the world and preserves all that it has; that if there were no Christians on earth, neither city nor country would have peace, indeed, in one day all that is on earth would be destroyed by the devil. But that grain still grows in the field, and the people recover, have their food, peace and protection, they have all to thank the Christians.

We are poor beggars (St. Paul 2 Cor. 6:10), but we are the ones who are rich; we have nothing, but we have everything 2c. And it is also true that what kings, princes, lords, citizens and peasants have in the world, they have not for the sake of their yellow hair, but for the sake of Christ and his Christians. Therefore, because there are still Christians on earth, the host of the guest must enjoy, just as the guest (that is, Christianity) must pay the host as long as it is here. As the story of Jacob the patriarch, Genesis 30:30, shows, who, before he came to Laban, his brother-in-law, was not rich; but afterward, when Jacob served him, he was filled with heaps; so God blessed him for the sake of his pious Jacob, who brought nothing to him, nor received much from him. So even today, lords, citizens and farmers must have their land and people, power, honor and property for the sake of the Christians who are with them.

1. In the old editions: "und so groß Ding ausrichten".

whether they do not recognize it and thank evil for it.

But what are the works of the Christians by which these things are done? For one sees nothing special that they do before others, especially now, because the miraculous works have ceased, which are still the least works, as they are only bodily and happen to few people. But let us see the truly great works, of which Christ says they have from God, and thereby accomplish all things, which also continue forever, and must be done daily, because the world must stand.

197. for first, they have the gospel, baptism, and sacrament, by which they convert people, cut off souls from the devil, snatch them out of hell and death, and bring them to heaven; item, by which they comfort, strengthen, and preserve the poor, afflicted, challenged consciences (of the devil and otherwise); item, that they may teach, instruct, and counsel all men of all ranks how to live therein Christianly and blessedly. 2c.
198. These are vain works, which all the kings and emperors, mighty men and rich men, scholars and wise men in the world cannot do, nor can they pay for with all their goods. For none of them can comfort and make happy a single conscience that is oppressed and afflicted by sin; nor can they teach a man rightly how to come to Christ and live before God; but they do well to contradict God's word by spreading lies and idolatry, seducing and tearing souls away from the truth with persecution, plagues and murders, as can be seen in the reign of the Pabst and the Turk.

Therefore, where such works are done, that someone is converted to Christ, strengthened in the faith, and kept in godly life, one may well boast that it is such a work, which is done by no emperor or king, but only by the power of the Lord Christ, and is as great and greater than that he raised the bodily dead; for he himself does not consider such works great, but testifies here that he wants to do much greater works through his Christians. For it must certainly not be human, but God's own almighty power and might, to raise the devil from the dead.

352 Erl. 4S, ios-104. Sermon On Joh. 14, 12. W. VIII, I2S-I28. 353

Destroy the kingdom and power (which, as the Scripture says, is the Lord and God of the world).

Secondly, Christians also have prayer, of which Christ Himself will later say, by which they also obtain everything they desire from God for themselves and others, even in bodily things. This is also one of the highest works, so that they help the world and preserve it, although they would do nothing else. Thus, when a Christian prays (under a prince), and the prince obtains victory over his enemies, who has defeated the enemies and obtained such victory? No one but the Christian; though no one blames him, and has neither name nor honor from it. But God did not give such victory for the sake of the prince (if he is not a believer), but for the sake of the prayer of a few Christians. A few pious men can benefit a whole country or kingdom so much that for his sake all others must be helped; as we read in Genesis 14:14 ff. about Abraham; item, Genesis 19:22, about his brother Lot, that Sodom and Gomorrah did not have to perish because he was still there. Thus we read in 2 Kings 5:1 that God, through the one Naaman, gave happiness and victory to the whole kingdom of Syria, which was idolatrous. item, Gen. 41, 46. ff., through Joseph the whole land of Egypt was helped; likewise, through Daniel the kingdom in Persia; item, the individual prophet Isaiah by his prayer of the emperor of Assyria struck the army to death. Thus, in ancient times, the Romans, Persians and others often had great 1) fortune and victory in war, solely for the sake of the Christians 2).

(201) And summa, it is not the fault of kings, lords, and princes that they have the rule, peace, and obedient subjects, nor of some men on earth, without Christians alone; though they think: I wear the crown and wield the sword; therefore for my sake it is so. For, even by reason, it would be impossible for one man to rule and keep in obedience a whole kingdom, where there are so many heads, or for a mayor to rule and keep in obedience a whole city, unless there were some other help and help.

1. Wittenberg and Erlangen: so large.
2. Wittenberg: of believers and Christians.

protection around him. What is a mayor against the whole rabble? or a person who is a sovereign, among so many evil 3) boys and villains, whom he has under him, even beside him, both at court and in cities and castles, who take money from him and gladly help him, if God Himself did not keep His order, and there were Christians who pray? Therefore they are helped only by secret help, which they neither see nor know, namely God's word and order, and the prayer of Christians. But as little as they know that their government is God's order and work, which is not in the hands of men, so little do they know that God alone considers the prayers of the devout Christians and lets them be and remain lords for their sake. Therefore, they also give thanks that they persecute both God's word and His Christians.

Nevertheless, reason also understands and must testify that it is not possible, of course, that so many heads should be caught under one head. For this is seen and experienced all too much every day, that the common rabble among citizens, peasants, nobility does not like to be subject by will, and would much rather be free and free of obedience and coercion. That is why there must be another power behind that keeps kings and lords in power, and the mob, however wicked and disobedient it may be, nevertheless remains below; otherwise everything would soon go to ruin. How it happens when God becomes angry, and it is so overpowered by the tyrants and the people's wickedness, with ingratitude and persecution against His word and the Christians, that they come away, and no longer pray, that it must have an end one day. God also puts his fingers before his eyes and lets it go itself, as it goes. Then prince, mayor, mob, and everything lies in a heap, like an old house falling over each other, so that one can see how the world itself can rule, and how well it stands, when God shows his hand, and the Christians do not pray. However, they go there not knowing nor recognizing it;

3. Jenaer: more evil.
4. "and" is missing in the Wittenberg and in the Erlanger.
5. "the" is missing in the Wittenberg and in the Erlanger.

354 Erl. 4S, 104-107. interpretations on John the Evangelist. W. VIII, 128-180. 355

for the world is blind, and possessed with the devil.

But we as Christians should know that the whole physical government and being stands and remains as long as it is to stand, solely through God's order or commandment and the prayer of Christians. These are the two pillars that support the whole world. When these will fall away, it must all fall to the ground, as one will see towards the last day, and already sees that now all kingdoms and regiments are weakened, and almost begin to fall, because the two pillars almost want to sink and break. For the world does not want to have it any other way, because it does not want to suffer God's word (which honors and sustains it), persecutes and strangles the innocent Christians, and does not stop raging against their pillars that support them; as if it wanted to tear everything apart itself, like a senseless householder. Well, we will hold on as long as we can, even though we have no thanks; but if the word of God and the prayer of Christians should cease, let the devil, the god of the world, have mercy on them.

(204) I say this so that this text may be understood all the better, how the greatest works are done in the world by Christians without ceasing, although they are not to be seen or recognized, both in spiritual and also in bodily nature and government, namely, the destruction of the devil's kingdom, the redemption of souls, the conversion of hearts, the victory and preservation of peace among nations and people, help, protection and salvation 1) in all kinds of plagues and hardships. All these things (he says) are to be done through Christians, because they believe in Christ, and all things proceed from him as the head; yes, also through each one in particular, so that he may say, "The works that I do, these do every Christian who is baptized today.

Therefore the Christians are vain helpers and saviors, yes, lords and gods of the world; as God also says to Moses in Exodus 7:1: "I have made you a god over Pharaoh" 2c. Hence also the 8th Psalm, v. 7, says: "You have put everything under his feet"; namely emperors, kings, princes, authority, honor and

1. Jenaer: Rescues.

Yes, even the cattle of the field, the oxen, the sheep, the wild beasts, the birds of the air, and the fish of the sea. He also does not want to forget to show that what the world has and is able to do, they have to borrow from the beggars (of which St. Paul says in 2 Cor. 6:10): "Who have nothing, and yet have everything"; and everything that is given to the world by God, he gives for its sake, so that it is all called the works and miracles of the Christians, which they do and will do until the last day, so that when they cease, God will also put an end to the world and burn everything with fire.

However, they are the legs that carry the whole world, for which it also gives them the reward that they must be despised, oppressed, walk in the muck and filth, desecrated, blasphemed, condemned, yes, chased out of the world. As can be seen, peasants, burghers and noblemen trample their pastors and preachers underfoot and do not grant them their morsel of bread. Some even tear off their heads. We have to suffer such displeasure and stench from them now, as the limbs that have to carry the belly and stomachs. But in that day they will have to look at us much differently, 2) that not they, but every Christian has been emperor and lord over all the lords of the world, not because of his person, according to which he is a man like the others, but because he has believed in the Lord Christ, as he says here.

Now this is not for the world to believe, nor is it preached for its sake, for it is not worthy to know it, otherwise it would be too blessed. But it is said to us, both for teaching and comfort, that we should not regard Christians as lesser than other people, but see how great and glorious they are praised by Christ and held up by God. The world only looks at what seems to be high and great, rich and mighty, and therefore rides in glory and splendor, and yet cannot recognize where they got it from. But if thou art baptized, saith Christ, and believest on me, thou art the man that hath and is able to do much more and greater things, yea, that doeth the very works and also greater things, than

2. The words: "But ... have to look at" sehlen in the Wittenberger.

356 Erl. 4S, 107-IOS. Sermon on John 14:12. W. VIII, IS0-IS3. 357

I am doing now. For I will make you lords, if you believe in me, so that your works shall be more worthy and shall do more than any king or lord on earth; that you shall create and do what you will, and help me to rule, both spiritually over souls to salvation, and also bodily through your prayer obtain and keep all things, They must take and have it all from you, and thus enjoy your ignorance, so that they now, like swine in the pen, are well fattened and fat until the last day, when they shall be slaughtered, that the devil may make his roast of them, and devour them again, as they now want to devour you.

Behold, this is ever a great glory and honor of Christians, that we have to comfort and rejoice against the devil and the world. What would I take for it, if I knew for certain that I could save a man from death? But what is this 1) but that through Christ I should and can comfort and save hearts and consciences, and snatch them out of the devil's jaws; and help all men with my prayer? Should I count all the gold and silver, power and honor of the world, if it lay in a heap before me, for dung against it and spit on it. Now it is certain and true, because Christ, the Son of God, says it; without that one does not believe it, because it is only a bad word. But if it were gold and silver, and what glitters in the world and fills the eyes, then everyone would run to it and think much of it.

But he who would be a Christian could defy this and say: Well, dear world, be rich and count your florins: I, as a Christian, have nothing on earth, but nevertheless you have from me or through my prayer what you have. For my Christ is your 2) feudal lord, without whom you can have nothing. And even though I am a beggar before you, I have such a high treasure, compared to which all your possessions are not worth a penny, that I can help anyone to know where he should stay in death and all hardships,

1. "but" is missing in the Wittenberg and in the Erlanger.
2. In Walch's old edition and in the Erlanger: "a" instead of "your".

and may have enough forever. You will not do this for a long time with all your goods, crown 3) and splendor.

But where are they that can thus believe and boast? But we are told to begin to learn what we should have and expect from Christ, and to consider our Christian state as higher and more glorious than the world considers its things. For he does not say, "If you believe in me, you will have great treasures of gold and silver, cities, castles, lands, and kingdoms to possess and hold," for this would not help Christians, but that we should have power over sin, death, and the devil. As he says to the apostles Luc. 10, 19: "Behold, I have given you power to tread on serpents and scorpions, and over all the power of the enemy, and nothing shall hurt you," for I have put the word in your mouth, which is my word, and have given you baptism, which is my baptism, and by this I will prove my almighty power.

Because we have such treasure, we have all things, and are lords over all lords. Beggars we are on earth, as Christ himself was, but before God we are lavished with all goods, so that the world is wretched and bare against us, and without us it cannot keep its goods; But I, when I die, have such goods as shall remain with me, for I have the Lord Christ Himself sitting up in heaven; but thou must then depart naked and bare, and not take a thread with thee, and there also be deprived of all good, though thou wert a mighty king, and hadst all the world's goods. But a Christian should not leave his goods one bit behind him, for he already has his treasure up in heaven, in and with Christ; as St. Paul says in Ephesians 2:6 that we are already "seated through him in the heavenly realm. It is not evident now, but on the last day all the world will have to see what riches and eternal glory poor Lazarus, who did not have the crumbs that fell from his table at the rich man's door, will have in heaven, when the rich man will have his treasure in heaven.

3. Wittenberger and Erlanger: Korn.

358 Erl. 4S, I09-I1I. Interpretations on John the Evangelist. W. VIII, Igz-iss. 359

The belly together with all the unbelieving world will lie and burn in eternal fire Luc. 16, 19. ff.

Now, what is the reason why Christians should do as great and greater works than he himself? None other (says he) but this: "For I go to the Father." How does this rhyme? Is the man drunk, or is he talking in a dream? But this is what I said, that we do not do such works of ourselves. But that Christianity does such great works throughout the whole world (which he did on earth only in 1) the little people), that is because (he wants to say) that I go to the Father and take my kingdom, that is, through my suffering, dying and resurrection I overcome the devil, death, flesh and blood, the world and all that is in it, and sit down at the right hand of the Father, that I may reign mightily and make all things subject to me, and may say to death, sin, the devil, the world, and all that is evil: Be at my feet, and never be death, sin, the devil, and the evil world, as you were.

213. This is Christ going to the Father, to be exalted to the Lord, to be seated on the royal throne at the right hand of the Father, and to have all authority and power in heaven and earth given to Him, as He said in Matthew 28:18. This will be done, so that you will have authority to do these works, because you are my members and believe in me, that you will be in me and I in you. For by the power which I shall have at the right hand of the Father, in the same divine majesty, and publicly glorified as the true God and Lord of all creatures, I will work in you who believe in me, have my word, baptism and sacrament, and abide in the same. And as I am the Lord over sin, death, hell, the devil, the world, and all things, so shall you also be, that you may boast of the same power; not that you have it from your own worthiness or power, but only because I go to the Father.

214. And for this very cause (he says) I go to the Father, that I may begin and accomplish these things. For now I am weak, because I am still on earth in this flesh.

1. "in" is missing in the Wittenberg and in the Erlanger.

and still do little and small works; as that I have raised some from death, or helped a handful of Jews, and must now be crucified and put to death; but after that, when I am crucified, dead and buried, I will first take a leap out of death into life, out of the cross and grave into eternal glory and divine majesty and power, and then, as he says elsewhere John 12:32, I will draw all creatures to myself, that I may say to you apostles and Christians, You Peter or Paul, go and overthrow all things. 12:32], I will draw all things unto me, that all creatures may be subject unto me; that I may say unto you apostles and Christians, Thou Peter, or Paul, go and overthrow the Roman empire in a heap, where it will not receive my word, and be obedient unto me.

215 So it will be seen that you are doing much greater works than I am doing now. For I have not yet properly entered my regiment, and have not yet attacked a kingdom or principality, even among my Jews, but let them overthrow and execute me. But after that I will rumble among them, and reproach them to you, that you should deal with them as with old sheets of cards. But not by the sword, nor by bodily coercion, but by the word and prayer, by which I will be strong in you, and so press on, that either they will have to accept your gospel, or go to ruins over it, so that by you what stands there shall stand, and again, also fall to the ground, if you no longer hold; that yet they must not live 2) as they will, but must live without their thanks of your grace.

V. 13, 14: And whatsoever ye shall ask in my name, that will I do, that the Father may be honored in the Son. Whatever you ask in my name, that I will do.

This is a piece of consolation. For herewith he shows what power it is to have and to accomplish that he goes to the Father. And now he points out to himself again what he said: that they should do the same works and greater works than he has done; namely, that all these things should be done through him, because he is now coming to the place where he can give them and do whatever he wants.

2. "live" inserted by us.

360 ". 4s, ni-iis. Sermon on John 14:13, 14. W. vin, izs-i "8. 361

They need, and all things shall be granted them, and have what they ask or desire. Greater works shall ye do, saith he, than I have done now; because I go unto the Father, that neither the world nor the devil be able against you, but that they depart from you, and leave you to be their lords.

217 And if you still feel weakness, and lack something, that it seems as if it will go much differently than I have told you, and the devil along with the world will be incumbent on you, as it will seem according to the feeling of the flesh, and all the world's outward appearance: let this not frighten you nor make you despondent, but the more you feel need and weakness, the less you should turn away and let go, but know that I will give you what you ask and need. Therefore, only begin to pray confidently, and call upon me with the confidence that I will give it to you. For I go to the Father for this very reason, because I can see all your needs and infirmities and hear your prayer.

218. And just by this, that he calls them to pray, he wants to show that they do not have the power to do such great things (if he means to do greater works than he himself has done) from or with themselves, but that they will have weakness and all kinds of hardship and lack, resistance and hindrance in their ministry, nature and works; and therefore he allows these things to happen to them, so that they do not become proud and presumptuous, nor rely on themselves as if they now had it all and could no longer be, but remain in humility and knowledge of their inability, and practice faith in Christ all the more strongly by calling and pleading, and thus experience his power all the more surely through weakness and suffering, which drives them to call and pray, as he says to Paul, 2 Cor. 12, 9 and Paul also confesses afterwards (v. 10): 1) My power becomes stronger through weakness.
219. with these and the following words, he also shows what the actual ministry and work of Christians is, and how necessary it is in Christianity, of which the prophet Zacharias Cap. 12, 10. says that Christ should pour out and give the Spirit, who is called a Spirit of grace.

1. Inserted by us.

and of prayer. For these two things he is to establish and create in all Christians: first, that their hearts may be assured and certain that they have a gracious God; second, that they may also help others through prayer. The first part is to be reconciled to God and to have for themselves everything they need. When they have this, they shall then also become gods and healers of the world through prayer, and thus become God's children themselves through the spirit of grace; then act as God's children between Him and their neighbor, and serve and help others, so that they may also come to this.

220 For when a Christian begins to know Christ as his Lord and Savior, through whom he is redeemed from death and brought into his dominion and inheritance, his heart is filled with such godliness that he would gladly help anyone to do the same. For he has no greater joy than in this treasure, that he knows Christ. Therefore he goes out, teaches and admonishes the others, praises and confesses the same before everyone, asks and sighs that they may also come to such grace. This is a restless spirit in the highest tranquility, that is, in God's grace and peace, so that it cannot be quiet or idle, but strives and strives for it with all its strength, as one who lives solely to bring God's glory and praise to the people, so that others may also receive such a spirit of grace and pray through it to help him. For where the spirit of grace is, it makes it possible and permissible for us to begin to pray.

Therefore Christ wants to say here 2) If you believe in me, and have received the spirit, by which the heart is assured of the graces of God, of which he said above v. 9: "He who sees me, sees also the Father" 2c., then it will certainly follow that you must also pray. For this is the right, proper, and only work of Christians. For before we become Christians and believe, we do not know what or how we should pray. And even if a man prays most earnestly, the Spirit of grace is not there. For the heart stands only thus: Dear Lord,

2. Jmaer: "also".

362 Erl. 49, IIS-119. Interpretations on John the Evangelist. W. VIII, IM-141. 363

You also wanted 1) to see that I live so much, suffer so much, or this and that saint's merit, pious people's intercession and good works 2c. There is no faith in divine grace and mercy through Christ, and yet the heart always remains uncertain, so that it cannot conclude that it is certainly heard; only wants to act with God on his or other people's holiness, without Christ, as if God should humble himself before him, and let his grace or help be taken away from him by ourselves, and thus become our debtor and servant; that such is not called mercy, but deserves wrath, and is not prayed for, but rather mocks God.

But a true Christian prayer should and must proceed from the spirit of grace, which says: "I have lived as much as I can, so I pray that you will not look at my life and deeds, but promise your mercy and goodness through Christ, and for the sake of it give me what I ask. So that in prayer we may fall from ourselves in right heartfelt humility, and cling to the promise of grace alone, with firm confidence that he will hear us, as he has commanded to pray and promised to hear.

For this reason, he himself clearly adds this little word: "in my name", to teach that without faith no right prayer can take place, and apart from Christ, no one is able to pray a letter that is valid and pleasing before God: just as the prayer of all Turks, Jews, monks and hypocrites is. For they all come before God with the opinion that he should regard their own or other people's merit and holiness, and therefore celebrate and crown them: just as the hypocrite prays Luke 18:11, "I thank you, God, that I am not like other people," 2c., just as if he were to say, "I am not entitled to your grace and mercy, but have well deserved it; I do not want to take from God, but give to him so that he has to pay, and be glad that he gets such a holy man for a friend. But he says no to it above v. 13, and will neither hear nor accept anyone's prayer, for he who comes on his mere grace and mercy in Christ's name, and says with the publican, "God be merciful to me poor sinner." Luc. 18, 13.

1. Jenaer: the.

So learn here that through the Lord Christ alone we have the two things: grace and an answer to prayer; that we first become children of God, so that we can call upon Him, and then also obtain for ourselves and others what we need. Therefore, where there is a Christian, there is actually the Holy Spirit, who does nothing else but always pray. For even though he does not always stir the mouth or speak words, yet the heart, like the wrists and the heart in the body, goes and beats without ceasing with such groaning: "Oh, dear Father, that your name may be hallowed, that your kingdom may come, that your will may be done for us and for everyone" (2c.); and after that the blows or temptations and hardships press and drive harder, after that such groaning and pleading goes the stronger, even verbally. That no Christian can be found without prayer, as little as a living man without the pulse, which never stands still, stirs and beats for itself forever, whether the man sleeps or does otherwise, so that he is not aware of it.

(225) But what more is to be said of prayer, and how it is to be done, is often said elsewhere, and will follow hereafter. Here it is enough to show how highly and gloriously the Christians are praised: that they alone are able to pray and thereby accomplish everything they want. And Christ so kindly incites and exhorts his own here and elsewhere, and shows that he is heartily pleased with them. This is the glory and comfort of Christians who have grace and the Spirit, that they understand and know what has been given them by God in Christ. The others understand and do not respect it anymore, even if one says much about it, because if one plays the harp of a sow.

226 But what is it that he speaks here thus: "What you ask in my name, that I will do" 2c. Now he has said, "You shall do the works and greater works than I do: What you ask, that will I do? Who then is the I? I cried, so he should say: What you ask the Father in the name of the Master, He will do; so he shows it to himself. These are strange words of the man, that he can speak so highly with simple words. For

364 Eri. 49, 116-118. Sermon on Joh. 14, 13. 14. W. VIII, I4I-I4S. 365

With these words he clearly indicates that he himself is the true, almighty 1) God, together with the Father. For he who says, "Whatever you ask, I will do," is saying as much as: I am God, who can and should give everything. Why else should Christians ask in His name? Why do people call on the saints to help in emergencies: St. George for protection in war, St. Sebastian against pestilence, and one here, the other there? without thinking that they should give such things. But now he takes them to himself and says: "All that you ask, I will not command anyone else to give, but I will do it myself; so he must be the one who can help in everything we need and be more powerful than the devil, sin, death, the world and all creatures.

This is such power that no creature, neither angel nor man, has ever had, nor will have for eternity. They can pray, and God is able, through His word and promise, to give and do what we need; as the apostles, item, the prophets, Elijah and Elisha, raised the dead through prayer, and the angels in the prophet Zechariah pray for the people. But it is not written with them that they should give and do such things by their own power, or save us from some distress of sin and death. But he takes from him all the power and might of the divine majesty, and gathers together in one heap all that is to be asked of God. Say not, If ye ask for gold, or silver, or any thing that men also can give; but: All that ye ask, nothing excluded. Now we know what we are to ask of God; not only for the beggary on earth, that is, all the necessities of this temporal life, but that we may be saved from all present and future misery, be made righteous, holy, free, alive and glorious, out of sin, death and the grave. Since he is called to ask all these things, and promises that he will give them, it follows irrefutably that he must be the true God.

Here we can see how this evangelist St. John establishes this article about the Lord Christ being in One Person.

1. "omnipotent" is missing in the Wittenberg and the Erlanger.

both true God with the Father, and true man born of the virgin. Therefore we must also drive and purify the same, so that he may be kept pure against the devil's mob and heretics. For this is the article on which the devil has always clung, and is still contested, and suffers distress through various manifold heresies until the last day. For some have blasphemed that Christ was only a semblance or a ghost, and not a true man; some that he had no human soul, but in its place the divine nature; some that he was only a so-called God; some that he was a real man 2c. And so the devil has always stirred up something so that only the doctrine of Christ would not remain pure, as he now also stirs in some and gets pregnant with his troublesome thoughts. 2)

229 And for this purpose also his bride, the woman of displeasure, serves him, the sharp reason, which seeks various expedients and evasions against this article, and can twist itself masterfully, so that it is not caught by God's word. Where is it written, she says, that Christ boasts or calls himself truly God? If he is truly God, why does he not come out freely and say: I am God? If it were so certain, and such great power were attached to believing such things, he would have said it plainly, and expressed it by name, and so on. 3) This is what some wise men and scholars have now begun to mumble about, and they make it out as if it were a great thing, and as if it were a special high wisdom; just as if it were nowhere in Scripture that Christ is and is to be believed to be the Son of God and Savior of the world, Lord and God above all; of which, however, the whole Scripture, especially the New Testament, is full, without having invented such a little word of defense that they must not believe.

230 For what could be said or written more clearly and certainly than that even the children confess in their faith and that the

2. It is not improbable that Luther thought of Agricola with these words, because in June 1537 one received news of Agricola's antinomian theses, Walch, St. Louis edition, vol. XX, Col. 1624 ff" No. 31, and already on July I Luther gave testimony against this doctrine in a sermon (St. Louis edition, vol. XI, 1328,? 42 ff.). Compare the introduction to the 20th volume, p. 50b f.
3. "u. s. w." is missing in the Wittenberg.

366 Erl. 49,IIS-IS". Interpretations on John the Evangelist. W. VIII, I4S-I4S. 367

All Christianity sings, says and preaches: I believe in Jesus Christ, his only Son, our Lord? But what good has it done? Is it not clearly and plainly enough expressed in Scripture the article of our salvation, that we are justified and saved through Christ alone? that all churches, priests and monks have sung and read it daily above the altar, in the choir and in the pulpit. But what good did it do? For they themselves have preached and taught against it, and have not yet stopped barking against it. Dear, complain that it is not written that he alone is the Lamb of God who bears our sins John 1:29, item, that through his name alone those who believe in him have forgiveness of sins Acts 10:43, item, that there is no other name under heaven in which we can be saved, Acts 4:12. Yes, if you put the Bible under the bench, or willfully disregard what the Scriptures say and follow your own thoughts, neither this nor any other article of faith will be clear and certain.

Item, is it not clear enough that the angel Gabriel is sent to the virgin Mary and says Luc. 1, 31.: "Behold, you will conceive in the womb and bear a son" 2c.? How could one speak more clearly and distinctly? Who does not understand what it means to conceive, and to bear in the womb or flesh a child, and to give birth? There are still some who say (as also in our time the Münster Anabaptist revolt) that it is not written that Christ is a natural son of the virgin from her blood and flesh; they want to persuade people that such words, to be bodily pregnant and to give birth, do not mean to be a true mother; and that a child or son is not called a natural child, but a moncalf or changeling. Yes, if this were to apply, that one allowed them such courage, that they might say and interpret as they wished, and be unbound by God's word, then anyone can well reject what he does not like, and say: it is not clear enough, one should present him with a clear text. For it would have to be a clear speech, which the devil could not mix up with his interpretation.

1. Erlanger: "in your" instead of: im.

232 And what is clear enough, if one does not want to let the public word of God, given to us to enlighten and teach, be clear, even if it penetrates our eyes? It is just as if a man with a mind would close his eyes in broad daylight before the bright sun, or would shut the door and the window, and yet complain that he could not see. What else should you be told or instructed, if you do not want to hear or accept what God Himself tells you? Or do you think that your own thoughts, drawn from blind reason, should be clearer and more certain about God and His mystery than His own word? But it is nothing but a mischievous devil, who does not want to be told, even if he is tangibly convicted, but knowingly and willfully resists the truth.

What would it be if the Holy Spirit had spoken everywhere with such vain words? Christ is truly God and man, as he has often done, without the heretics having any cause to blaspheme against it: it would not be clear enough. For although such words, God and man, were said of Christ, it could not yet be concluded with certainty that he truly had both divine and human natures. But because the mere names were there, and nothing more was written about him, this would prove that he truly had human nature and work, item, divine majesty and power, so he alone would be a so-called God or man. As the heretics did when such texts and sayings were held up to their noses, in which Christ is called the Virgin or the Son of Man: O! they said, man is not called here in this place a true man, of the mother's blood and flesh, but a ghost or image of a man, who passed through the Virgin's womb, as the sun casts its ray and brightness through a painted glass on the wall. Just as the Jews say of the word virgin: it does not mean an intact virgin, but a young harlot or maid.

234 So, the Arians, even though they were shown this little word "God" and "Son of God" from Christ in the Scriptures, said against it: He was not a natural or essential God, but a named God; and

368 Eri. tg, 120-122. Sermon On Joh. 14, 13. 14. W. VIII, 14"-149. 369

the little word "Son of God" would mean 1) in that place nothing more than a lord or prince, or a glorious creature above all creatures. Well, dear, who could not do that? If it were true that wood should be called stone, that a man should not be called a man, but a changeling; item, God and the Son of God should not be called what it is 2) called, but what they wanted to make of it: what would remain clear and certain in all Scripture, yes, in all languages 3)? So I could also say: If a florin would be presented to me, it is not a florin, but a number penny, or it is not a penny, but a tin.

For this reason, the Holy Spirit has kept it safe on both sides, so that the reckless spirits would not have to interpret and juggle with the words "God" and "man" of their own volition, but that they would actually interpret what they should mean and interpret in all language: God, what God means; and man, what the word man means. For he not only put the name of God and Man of Christ, but also defined, that is, actually and clearly expressed, how such words are to be interpreted and understood, so that each one did not make his own gloss on them and make of them what he wanted, describing him, both by name and by work or deed, so that, even if the name were not enough, it would be proven from the works written about him that one would have to say: This is God; although he would nowhere be called a God.

236 Nor are they such wanton sinners, that they scrape and blaspheme against it, whether such public testimonies of Scripture are placed before their noses, that they cannot pass them by; or they turn away from it, and slobber, saying, There are not these words there, that Christ is God; thus they want to have a quandary and a free evasion on both sides. Once they want to have the little word "God" shown; but if this is also pointed out to them, they run out of it: there must be another mind. But it is the devil who

1. Wittenberger: hot.
2. Wittenberger: he.
3. Thus the Jena. Wittenberg and Erlangen: sayings. The reading "languages" is confirmed by the beginning of the following paragraph.

so gaukelt and dice-plays with the writing, and it turns, as he wants, that, where one attacks him, one shall have caught the eel 4) by the tail.

237. Therefore, against such a devil and his wanton offenders, we must hold the Scriptures firmly, and not let them twist or flutter about as if they were not clear or powerful enough to prove our faith, but rather drive and bluff the two pieces, so that the Scriptures put both the name, "God" and "man", from Christ, and in addition the words and works that belong to God alone, or are said by God, that he is called God and is God, and does what the true God should do.
238. for this name "GOD" also stands for Christ in a clear and concise way; Joh. 20, 28. says St. Thomas: "My Lord and my GOD"; and Rom. 9, 5.: "Christ, who is GOD above all, praised forever", as the ancient fathers also used it; item, Ps. 2, 7. "Thou art my Son, whom I have begotten," that is, my right natural one, not only a chosen or named Son; item, Luc. 1, 32. "He shall be called the Son of the Most High."

But of the divine power and works there are many more sayings; just as it is necessary that the same be done and demonstrated more strongly than the name, and not be interpreted and twisted as they do in those sayings. As we have already heard v. 1, how he says of himself, "If ye believe in God, believe also in me"; item, v. 6: "I am the way, the truth, and the life"; item, v. 9: "He that beholdeth me beholdeth the Father"; and v. 10: "Believest thou not that I am in the Father, and the Father in me?" In which sayings (as St. John does almost everywhere) both things are said of him, that he is truly man and also truly God.

240. For the spirits of the wicked would gladly hear the little song that he said badly, either that he was a pure God, or a pure man. But now the Scripture combines both; as it should be, that one should
241. In the old editions: "Ael".
242. "a" is missing in the Jena.

370 Erl. 49, 1SS-IS4. Interpretations on John the Evangelist. W. VIII, I4S-ISI. 371

Christ gives both works, namely God's and man's, in the same person: and so he makes them into one, so that the words are as of a true man, and yet also as of the right, true God. For when he says, "Believe ye in God," he speaks as if God were alone, and yet immediately says, "Believe ye also in me." There he also sits down by the word "believe," and takes from him 1) the very same Godhead. For if one is to believe in Christ, he must be the true God. So when he says, v. 10, "The words that I speak are not mine, but the Father's," 2c., you hear nothing but a man speaking loudly; but that he also says, v. 6, "I am the truth and the life"; item, v. 9, "He that beholdeth me beholdeth the Father"; this cannot be said of him by a man speaking loudly, nor by any angel, nor by any creature, but is actually the word of the divine majesty alone.

241 So also here, when he speaks: "What you will ask the Father in my name, that I will do. Should he not speak thus, if he were pure man: What ye shall ask the Father, that will He do? For, as I said, to give such things as we may ask, as forgiveness of sins and eternal life, belongs to no one but God alone. But now he says. He confesses that he is the true God, boasting not of the name but of the work that no man or angel has ever done, nor will be able to do for eternity. And lest anyone think that such a word had escaped him by chance, or that he had spoken it in a dream, he repeats it again, and confirms it with the same words: "Whatever you ask, that will I do" 2c. For the Lord Christ saw that this article would be difficult for human reason, and would be highly and severely challenged by the devil; therefore, he often speaks it with many words and strong proofs of his divine power and majesty.

242. What is it then, that one still salivates against such clear words of God and says: Yes, does he not call himself a God? For if he does not call himself by God's name here

1. "takes to him" that is: he takes for himself.

(which he elsewhere also lets say of him), he nevertheless sets and calls everything that is due to God alone, and is said of him, of which he is to be called and be called God; which, where it would not be so clearly expressed and testified, it would not help, whether he called himself a God in all places. For one would still say like the Arians: he would only be a named God. But now that the definition and the work are there, and thus clearly proven, the name of the deed or the work itself should also follow, so that he is called and is called the true God, even if he is not called so anywhere in Scripture. For he does not want the mere name, without work and deed, to be praised, as the world plays and deceives with false praise of mere names.

243. And even though it should be enough to believe, even though nothing more would be said of Christ, than such a name, the Son of God and God in eternity, and we are not guilty of getting involved with the devil any further, because, as has now been said, God does not play with mere names, but as he calls himself and all things and is called, so it must be true in work and in deed; but still, in defiance of the devil and his scales, he gives us so many sayings in which he praises his divine power and might, and assumes the same honor and majesty and all works that belong to God alone.

244 Therefore we stick to this article of Christ as taught in the Scriptures, that he is called and described as both true God and man, which they themselves must read, sing and preach as a testimony to the truth against themselves. If others do not believe this, and blaspheme against their will, then we let them go with their God, the devil, and yet we will believe it and remain with the text, which they themselves cannot deny, and keep it unchanged and 2) unaltered, along with our faith, in which we say: I believe in Jesus Christ our Lord, the only Son of God, and, of the Virgin Mary, true-born of man, crucified under Pontius Pilate, dead and buried; thus,

2. "and" is missing in the Wittenberg and in the Erlanger.

372 Erl. 49, 1S4-1S7. Sermon On Joh. 14, 13. 14. ' W. VIII, ISI-I54. 373

that 1) the words all mean what they say. For they are not intended to be words of uncertainty, but to establish and confirm our faith clearly and assuredly. Whoever does not want to hear and believe them, we will let him argue and argue as long as he wants, as the devil will give him enough. But we want to be masters enough for such clever ones, so that they do not have to turn their noses up at the Scriptures as they wish; but if they do, let them turn it on their own heads, and let no one overturn this text and these sayings.

245 Let this be said of this text, to establish this article of Christ. This is not only for the purpose of knowing what he is according to his nature and essence, but also for the benefit and fruit of it. For Christ remains for his own person a Lord and God above all things, even though you and I do not believe this, and all the world is ignorant of him: for the sake of your unbelief or blasphemy he becomes no less than he has been from eternity. But for this reason it is necessary that we make use of this article, as all our salvation and happiness is based on it.

246. For if this reason stands, and is grasped by faith, that Christ is both the true Son of God and the true Son of the Virgin in One Person, yet of two different natures, divine in eternity from the Father, and human born of Mary, then I already have everything I am supposed to have, and may no longer flutter with thoughts toward heaven, and inquire what God's will and thoughts are; and I am already above all disputation of the Jews, Turks, pagans and all the world, about God, how to seek and meet Him, or how to serve and please Him, in addition to my own care and fear of heart. For when I hear this article, that this Christ is the one, true, real God, and no other, then I come to the one (of which Christ says Luc. 10, 42) that Mary has mentioned, and shall not be taken away from her. Then I can be sure that I may not look for anything else, nor draw any other thoughts, but look only at this one person, yes, at his hand and mouth, then I can grasp a certain comfort. Otherwise the

1. "that" is missing in the Wittenberg and in the Erlanger.
2. Wittenberger: des.

The heart, swaying and wavering, cannot stop fluttering with its own thoughts and vain inquiries as to what God in heaven thinks of us, until it finally falls into despair, or is ever seduced by the right knowledge of God into idolatry and false worship. As happens to the monks and faithless saints when they paint God after their own hearts, as if he were just as they dream or think of him, and thus make a false god for themselves. For there is no knowledge of Christ; and because Christ is not known in the heart, neither can the Father be known.

247 For our faith is completely in this Christ, as he said above v. 9: "He who sees me sees the Father"; and St. Paul Col. 1, 19 Col. 2, 9 says that in Christ the whole Godhead dwells bodily and completely; so that apart from Him there is no God, and where He is not known, God is never known nor met. The Father and Christ are distinct from one another in person, but in relation to us and in our faith and heart they must be one.

No man can attain such an understanding of this article without being a Christian, and no pope, monk or doctor has ever been able to teach it, as I have not been able to either, although we have read, taught and debated daily about the divine essence and nature. But we have known nothing of the custom taught in Scripture, for we are full of other thoughts, of plates, caps, and our works, and have painted God before us according to them; indeed, in order that we should learn to recognize God in Christ, we have made the dear Savior a judge, and have run from Him to the Virgin Mary and other saints, as intercessors and mediators; item, by our works, masses, monastic life, fasting, and praying, we have sought reconciliation. These are just the thoughts that lead from this article, that it cannot be understood nor used; although one speaks and disputes about it 3) above, but like the blind man about the color.

3. So the Jenaer. Wittenbergers: "the same". Erlanger: "ob man obenhin". That after "man" in the original "probably" or "equally" had been missing, one sifts from the different addition of the Jenaer and Wittenberger.

374 Erl. 49, IS7-1S9. Interpretations on John the Evangelist. W. VIII, 154-I5S. 375

But he that learneth and understandeth that which is 1) That Christ is both true God and man, from the sayings which we have heard, and shall hereafter hear; as, "He that seeth me seeth the Father;" item, "Believest thou not that I am in the Father, and the Father in me? 2c., who can certainly judge from this, and say: I do not want to know or hear any other God, but only look and listen to this Christ. If I now hear him, I already know how I am with God, and must seek nothing more, so that I may have troubled myself beforehand, how I am to reconcile God or become one with him. For in this image all anger and terror disappear, and nothing but grace and comfort shine, and I can now have a right hearty confidence in God, comfort my conscience against all temptation and distress, judge and judge rightly of all kinds of beings and lives, teach and instruct everyone. For since Christ speaks in this way, who is one, undivided person, God and man, it is certain that both God the Father and the Holy Spirit, that is, the whole of God, are also here and speak. Spirit, that is, the whole divine majesty; so that God is completely attached to this person, and you must not seek further nor ask how or where he is to be found or met? What the devil then presents to you with other thoughts, of God's wrath or grace, sin or godliness, 2c. you can say against it: Here I have Christ's word, which is spoken by the true God, and no other. For truly there is no other God, and I cannot speak otherwise than I hear from this mouth.

Item 250: Here I see the work of the Lord Christ, that he sheds his blood for me, and dies, and rises again, and gives me his baptism and sacrament. All this is truly done by my God. For this is the person, both true' God and man, and of one divine essence with the Father, both One God; and therefore also one speech, or word and work, so that one can and should rightly say: God was crucified and died for me 2c. And if there is a God who did not suffer and die for me, I do not want to know about it. For although the per

1. Wittenberg and Erlangen: that.

The Father suffered for me, yet Christ is the very same God, and in One inseparable being with the Father, so that in this Person of God one cannot lack, and again, apart from it, cannot meet any God for our comfort and blessedness.

That the Father may be honored in the Son.

This is a marvelous man with words, so that in the sight of reason and worldly wisdom they sound like the words of a dreamer or a drunkard. But I have not set them, nor any man on earth; and even if we were so wise, and studied them all our lives with all scholars, we could not set them thus. Therefore, though they be foolish in the ears of the wise and prudent, let us be fools with Christ. For those who know and have experienced what they are able to do will certainly not consider them fools; just as I, praise God, have also tested in part what they are able to do and give, as they have often comforted and sustained me, and still do. 2)

Now we have heard in the previous words how he assumes the honor and authority that is due to God alone, and says that he himself will give and do everything that they ask. What then is it that he now says, "That the Father may be honored in the Son"? How then does he transfer honor from himself to the Father? Shouldn't he justly say, according to the natural consequence of the speech: What you ask, that will I do, that I may be honored? To whom does the honor belong more cheaply than to him whose deed and work it is? For it is natural and right that he who does something should be praised. Now he speaks: I will do the work and give what you ask, but the Father shall have the honor. He then changes the words so that he mixes them together, the father and himself. For as he did not exclude the Father in the preceding words, "What ye ask, that will I do," so also herewith, when he says, "that the Father may be honored," he does not exclude himself from the same honor that is to be given to the Father.

2. Wittenberger: hold.

376 Erl. 49,IS9-1S1. Sermon on John 14:13-16. W. VIII, IS8-I5S. 377

253 But he speaks thus, that this article may be established, how he is truly God with the Father in one, divine essence, yet in a distinct person. He thus divides himself and the Father from one another, and yet brings them together again, and testifies that the Father is another person in the divine essence, and that he is also another person, but still a single, eternal God, of the same works, of the same honor; so that in German it is said nothing else than: What I do, that does the Father, and the Father's honor is my honor 2c. Binds thus by such alternation of the words: I will do what you ask, and: "that the Father may be honored", binds both persons, the Father and his, to each other. For by saying, I will do it, he shows that the honor is also rightly due to him; and yet in the following words of his honor he is silent, and gives it to the Father. But if the Father is to have the honor, he must also do the same work that Christ does; and again, if the Father is to have the honor, Christ, as he also does the same work, must have the same honor at the same time as the Father.

254 So from this it is decided that in the divine being there are two distinct persons, but not two or two different natures, but only one divine being and majesty. Summa, the work that I do is the Father's work, so that the Father is honored in the Son (that he does this), and so there is one honor: He who honors the Son because of the works that he does does not honor the Son alone, but in him the Father.

255 What then is meant by the Father being honored in the Son? Nothing else, but that the Father may be known and considered as a gracious and merciful Father, who is not angry with us nor condemns us to hell, but forgives sin and gives us all his grace for the sake of his Son Christ, as has been said enough. This is the right honor, so that God may be honored. For from this arises right trust in the heart, that it has refuge in him, and can call upon him for comfort in all troubles; item, gives thanks for his grace and benefits, confesses and makes known his name and word before everyone, which are the right honors of God.

services that are pleasing to him and by which he is praised. But such things cannot happen unless, as he says, "in the Son" alone, that is, where Christ is thus known and believed, as it is said that through him we learn to see God, and to know his grace and fatherly heart, and to know what we shall certainly be granted and receive from God in his name.

V. 15, 16: If you love me, keep my words. And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever.

These are vain words, as of him who wants to depart from them and gives good night, that he comforts and admonishes them, so that they are not frightened or distressed by his departure. As if he should say: I must now leave your sight, therefore I say this to you for the last time, and this should be my valete, that you only are not afraid nor frightened, but believe in me and grasp what I say to you. For I will not leave you without comfort and help, even though you have no help or comfort in the world. Yes, I go to the Father for this very reason, that I may take my power and rule and prove it to you. And though I come from you in the flesh, yet will I send you another Comforter from the Father, who shall be with you always. For I know that you cannot remain in the world without a comforter. Until now I have been your comforter through my bodily presence, of which you have confessed 1) and have been secure and without fear, and still gladly remain with me; but now, when you hear that you are to lose such comfort, you are grieved and distressed. But it shall not hurt you. Only remain my disciples, and hold fast to me, and I will abundantly supply the want. For I will pray the Father himself, and he shall give you the Comforter, which shall abide with you for ever: and the world shall not take him from you, nor the devil, though they be mad and foolish. He shall strengthen you, and make you strong and bold, more than I can do in the flesh, and wiser and more understanding than all the world.

1. "'gefreuet' is missing in the original" (Erlanger Ausgabe). Wittenberger: comforted.

[378 Eri. ts, im-interpretations on John the Evangelist. W. viii, iss-i2. Z78

You shall have no lack of comfort, strength, courage, or wisdom.

This is the consolation. But he does not preface it with these words in vain: "If you love me, keep my commandments. For the dear Lord saw that when he would be gone, the game would be up in Christendom, especially among the preachers and teachers, that they would not all remain one, but would set up divisions and bands among themselves. 2c. Now he has set aside the whole of Moses for his Christians, and wants to leave us unburdened with the unbearable burden of the law. For it is always this way: where one rules with laws (especially the consciences), there is never an end nor measure to the rules and doings: One law makes a hundred others, and a hundred become a hundred thousand. Therefore I impose nothing else on you," he says, "I ask and desire nothing more than this, that you preach faithfully from me, and let my word and sacrament be commanded to you, and for my sake keep love and unity among yourselves, and suffer with patience what befalls you.

258 These are the short commandments, which are called "my commandments," which I do not interpret unto you otherwise, except ye love me, and do gladly for my sake. For I will not be a Moses, driving you and afflicting you with dread and terror; but I give you such commandments as ye can and shall keep without fail, if ye love me otherwise. For if this is not so, it is in vain that I would command you much, for it is not kept. Therefore only consider this: If you will keep my commandment, that you love me, and consider what I have done for you, that you should love me justly, as I lay down my life and limb for you, and shed my blood for you, then do it for my sake, and remain united and friendly with one another, that you may hold fast to me at the same time with your preaching, and bear one another through love, and not cause divisions and factions. For I have honestly and well deserved it; it is heartily grievous to me, and costs me my life and limb to deliver you. I throw myself under the death and into the devil's jaws, so that I can save the

Take away sin and death from you, destroy hell and the power of the devil, and give you heaven and all that I have, and will gladly bear with you, whether at times you err and fall short, or fall grossly, and are weak and infirm: only that you cleave to me again, and enter into love, forgiving one another also, as I also do toward you, lest love be divided among you.

This exhortation he gives here, but afterwards he will drive them further and stronger than he would have imagined them to be at the last. For he well knew, as I have said, that there would be many of them who would "also boast of his name as Christ's disciples and preachers of the gospel, to whom their own conceit, honor and glory would be dearer than Christ's blood and death, and would not so highly esteem his grace and unspeakable love, and everything, and all that he has done to redeem us, that they should put their enjoyment, honor and power in danger for it, or let it go, or not spout their own art and wisdom, as they would be more interested in being considered clever, wise, learned and praised than in Christ and the pure teaching of the gospel. This already began with Judas, as the head and predecessor; then the false apostles among the Jews, and the same disciples and heretics, each of whom wanted to be the smartest and rule Christianity over the apostles and their true disciples; until at the end there were almost as many wise men and masters as parishes and churches 1); and the longer Christianity stood, the angrier and angrier it became, down to the last basic soup of the papacy, since Christ with his word was completely forgotten and extinguished, and this admonition could no longer find a place.

V. 16. And I will ask the Father.

If you therefore keep my commandments, living in unity and brotherhood, feeling that you love me, you must consider that the devil will befall you, the world will become hostile to you, and all plagues and sorrows will befall you,

1. Jenaer: Church game.

380 He,. 4", iss-ise. Sermon on John 14, 16. W. vm, i "2- uu. Z81

In addition, the false Christians and the mobs will prove all kinds of evil treachery for your love. But do not let this deter you, but only continue and remain in my love, there shall be no need, you shall not be abandoned. For I will not sit idle in heaven and forget you, but will do nothing else, but be your dear priest and mediator, asking and pleading with the Father for you, that he may give you the Holy Spirit, who shall comfort, strengthen and sustain you in all troubles, so that you may remain in my love and cheerfully endure everything that befalls you for my sake.

But how do these words: "I will ask the Father" 2c. rhyme with what he said above v. 13: "What you ask in my name, that will I do", so that he shows that he is the true God and wants to give what they desire from him. But here he says that he wants to ask the Father to give them a comforter 2c. How can such a thing be said of one who is truly God, that he should ask something of another? For this does not belong to God, that he is subject to another and must take something from him, but that he himself is able to do, give and do everything.

Therefore, when the clever reason and sharp heads hear such words, said by Christ, they quickly go: Oh, these are not God's words, but the words of a loud man; for if he were God, he would have to say: I will send you the Comforter 2c. So they want to lead the Holy Spirit to the school, and therefore they cleverly use their grammatica and logica, and teach us: The word "ask" does not belong to God; therefore he cannot be God 2c. And after that, with the rhetoric, they strike out such things, and make up that the Holy Spirit must be a child, yes, a fool, who does not know how to speak. And how he does it and speaks it, it must not be right; can blame and master it all. But they are not so pious as to hold the sayings against one another, but they pinch a piece here and a piece there, and where they have a word or two, they fall upon it, making a noise before the people's eyes, that they should not see what the Scripture says more and more. Yes, if this should be valid, that one word should be

If I wanted to tear one or two passages out of a whole text and leave aside what is written before or after it, or what is said elsewhere in Scripture, I could interpret and turn all Scripture and speech as I wished.

263 But it is said: "Look at this text in its entirety, both with what follows and what goes before, and you will find that Christ speaks both the Word of God and the Word of man. From this it is powerfully proved, as our doctrine and faith hold, that he is both truly man and also truly God. For how can this be understood in the same speech and words, that he should speak at the same time as a god and as a man? because they are two different natures. If he spoke everywhere as God, one could not prove that he was a true man; but if he spoke everywhere as a man, one would not realize that he was also a true God. Therefore he must mix it up, and take other times and words that belong to the divine nature, and others that belong to the human nature; and yet the one person of both speaks, sometimes as if he were pure God, sometimes as a pure man. For since he is both God and man in one person, why should he not also speak of him without distinction, both this and that? Here, however, he soon brings both words and sayings together in one sermon. For the same one who just before v. 13 says: "What you ask, that will I do", the same one also says here: "I will ask the Father" 2c. That this article may be certain and clear, that in this Person, Christ, there is neither pure divinity nor pure humanity, but both, divine and human nature, are inseparable in One Person.

For as we have said above §254 ff. we have said enough that in the divine nature, Christ and the Father, there are two distinct persons, so also here, if we say of Christ, we must also teach clearly that he is one person, and yet there are two distinct natures, namely, divine and human; and again, just as above the nature or divine essence is united in the Father and Christ, so here the person in Christ remains undivided, so that both the human and divine natures are ascribed attributes to the whole person, and

382 Erl. 4S, ISS-ISS. Interpretations on John the Evangelist. W. VIII, I84-IS7. 383

says of him: The man Christ, born of the Virgin, is omnipotent, and does all that we ask; yet not because of the human, but because of the divine nature; not that he is born of the mother, but that he is the Son of God. So again, Christ the Son of God asks the Father 2c. not according to the divine nature or essence, according to which he is omnipotent like the Father, but because he is truly man and the Son of Mary; so that the words are drawn together and compared according to the unity of the person, so that the natures are always distinguished, and yet the person remains undivided 2c.

Since he is therefore believed to be one person, God and man, it behooves us to speak of him in the same way, as both natures demand, that some words indicate the human, 1) but some the divine nature; that one may see what he speaks according to the human nature, and also according to the divine. For if these things be not perceived and rightly discerned, there must follow many a heresy, as there were in times past, when some said, He is not truly God; and some, He is not truly man. For they were not able to distinguish clearly between the two natures of the two kinds of speech. For He has often spoken in a way that the least man on earth should hardly speak; when He says, "I have come, not to be served, but to serve." There he even makes himself a servant among all men, although he is the true God and Lord of all creatures, whom everyone should serve and worship; item, in the 41st Psalm, v. 5, he makes himself a sinner, and says: he is punished because of sin; which cannot be according to the divine nature. Again, when no angel nor creature should speak, he often speaks with the high majesty of the Word, and yet in the least weak form and shape, as he walked on earth; as John 6:62: "How if you see the Son of Man ascending to where he was before?"

266 Yes, everything that the Scriptures speak of Christ, they speak in such a way that they describe the whole person.

1. In the original: "human word". Instead of "word", which is an accidental repetition of the just preceding "word", the Wittenberg inserted "nature".

as if both God and man were one and the same being, and often the words are confused in such a way that both are said of every nature for the sake of personal unity, which is called communicationem idiomatum, that one may say: The man Christ is God's eternal Son, through whom all creatures were created, and a Lord of heaven and earth 2c. Again, Christ, the Son of God, that is, the person who is truly God, was conceived and born of the Virgin Mary, suffered under Pontius Pilate, was crucified and died; item, the Son of God sits at table with tax collectors and sinners, washes the disciples' feet. This he does not do according to the divine nature; but still, because the same person does this, it is rightly said that God's Son does this. Thus Paul says 1 Cor. 2, 8: "If they had known it, they would not have crucified the Lord of glory 2)" 2c., and Christ Himself Joh. 6, 62: "How, when ye shall see the Son of man ascended before him?" This is actually said of the divine nature, which alone has been with the Father from eternity; and yet is also said of the person, as truly man.

267 And summa, what this person, Christ, speaks and does, both true God and true man speak and do, so that all his words and works always remain on the whole person, and are not thus torn apart from each other, as if he were not true God, or not true man, but so that the nature is recognized and believed differently. For if one wants to speak of them actually and differently, one must say: God is a different nature than man; and the human nature is not from eternity, like the divine; so the divine is not born in time, nor has it died, like the human, and yet they are both mixed together in the person, so that it is One Christ, and of him it may be said: Man is God; and man is he who created all things.

268. just as in a natural, clean human being, body and soul are two different things.

2. In the Wittenberg is added here: "or glory".

384 Erl. 4S, 1S8-140. Sermon on Joh. 14, 16. W. VIII, 167-170. 385

The two natures are one person or one man, and both nature, work, and office are said of the whole man. For thus is every man spoken of: Man eats and drinks, feeds, sleeps, wakes, walks and stands, works, etc., which he does not do according to the soul, but only the body, and yet is said of the whole person, who has body and soul. For he is a man, not of the body alone, but both of the body and of the soul. Again, it is also said of him: Man thinks, writes poetry, learns. For according to reason or soul he can become a teacher or master, judge, counselor, ruler, which the body, nor the limb of the body, gives him. And yet one says, "This is a skilful head, sensible, learned, wise, eloquent, artistic. Thus it is said of a woman, "The mother bears, gives birth to, or nurses the child," although she is not called a mother by her soul, but only by her body; yet this is given to the whole female person. Item, if one strikes a man before the head, one says: This one has struck Hansen or Greta. Thus, if a limb is injured or wounded, it is called the whole person wounded.

269 I say this for the sake of a rough comparison, so that it may be understood how in the person of Christ the two natures must be divided differently, and yet the person must be left whole and 1) unseparated, so that what Christ speaks and does, both God and man have spoken and done, and yet each according to the One nature. Whoever keeps such a distinction can safely and rightly drive, so that he will not be misled by the heretics' erroneous thoughts, which come solely from the fact that they do not rightly join together what belongs together and is one, or do not rightly separate and divide from one another what should be distinguished.

270. Therefore, we are to stick to the Scripture speech and word, and keep and confess the article thus, that this Christ is true God, through whom all things were created and exist; and again, the same Christ, Son of God, is born of the virgin and dies on the cross 2c. Item, the mother

1. "and" is missing in the Wittenberg and in the Erlanger.

Mary does not bear, give birth to, suckle and nourish man alone, or flesh and blood, for that would be a separate person; but she bears and nourishes a Son, who is the Son of God. Therefore, she is not only called the mother of man, but also the mother of God. Just as the ancient fathers taught this against the Nestorians, who wanted to make a point that Mary should not be called the Mother of God, and did not want to say that she had given birth to the Son of God.

271. Against this we must say how our faith is: I believe in Jesus Christ, the only Son of God the Father, our Lord, born of Mary the Virgin, suffered, crucified and died, 2c. always the same only Son of God, our Lord; that it is truly said: Mary is the true mother of the right true God; and the Jews have crucified not only the Son of man, but also the true Son of God. For I do not want 2) such a Christ, in whom I should believe and call as my Savior, who is a true man; otherwise I lead to the devil. For pure flesh and blood could not blot out sin, reconcile God and take away his wrath, overcome and destroy death and hell, nor give eternal life. Item, because the angels in heaven worship Him and call Him their Lord, lying in the manger, as they say to the shepherds Luc. 2, 11: "To you is born the Savior, who is 3) Christ the Lord" 2c., so He must be true God. For the angels do not worship mere flesh or human nature, therefore both God and man must be with each other in this person; and when one calls Christ, one calls an undivided person, who is both God and man, so that whoever sees, hears, or meets Christ with the faith of the heart, certainly does not meet man alone, but the true God, so that one does not leave God sitting idly up in heaven among the angels, but down here, lying in the manger and in the bosom of the mother. And summa, where this person is met, that there certainly the divine majesty is met.

272 This is for the purpose, as is often said, that we can fight against the devil.

2. Wittenberger: "will and desire".
3. "which is" is missing in the Erlanger.

13

386 Erl. 49, HO-I4S. Interpretations on John the Evangelist. W. VIII, 170-172. 387

and overcome him in the throes of death and other hardships when he terrifies us with sin and hell. For if he were to accuse me of seeing Christ as a righteous man, crucified and dead for me, I would be lost; but if I attach the treasure and the weight to the fact that Christ, both true God and man, died for me, 2c. that weighs and beats far above all sin, death, hell and all sorrow and heartache. For when I know that he who is truly God suffered and died for me; and again, that same true man rose from the dead, ascended to heaven, 2c., then I can certainly conclude that my sin and death through him has been redeemed and overcome, and now there is no wrath nor disfavor with God against me, because in this person I see and hear nothing but a vain sign and work of grace.

273 Behold, therefore, learn to understand this article, that this person of Christ may be wholly retained, and the work of both natures may be intertwined, although the natures are distinct. For according to the divine nature, he was not born of man, nor was anything taken from the virgin. And it is true that God is the Creator, but man is a creature; but here they are joined together in One Person, and are now called God and man One Christ; that Mary bore a Son, and the Jews crucified such a Person, who is God and man. Otherwise, if he were only man (as other saints), he would not be able, with all his holiness, blood and death, to take away one sin from us, or to extinguish one drop of the infernal fire.

This is our art, doctrine, and consolation from the Scriptures which we have from Christ, though it is regarded as mere foolishness in the sight of the world and of sharp reason. But let others be wise in their God's, the devil's, name, and have heartache with their untimely grammatica and rhetorica, if they want to master the Scriptures with it and tear them apart, or ever make them void. They are poor grammarians who want to speak and judge these high things from their art. Other people belong to them than these 1) Vocabulists and

1. Erlanger: such.

Grammarians, that is, who have often wrestled and devoured with sin and death, or bitten and fought with the devil. Let them teach their rule, how to speak Latin rightly, and interpret their poets, jurists, medicos, and there be wise and learned, as in their craft; but of these things we will have none to judge, for they have tried and experienced what force this article has.

They are morose, unhappy spirits, who have never been in any battle, nor tasted anything of spiritual things, and yet want to be masters of the Scriptures out of their heads, and judge such high things. Just as they do in other matters, with baptism, the gospel, and the sacrament. Water is water, they say, bread is bread! What can such things help the soul? What is it more that the preacher says, but a perishable breath 2c.? They think they have shown great skill in bringing forth such things from their children's school, that water is not called fire. But if they had ever experienced baptism, sacrament, and the power and effect of the oral word, they would keep their mouths shut.

I have, praise God, experienced a little what this article is and is able to do, and have preserved it before other spirits, who are more learned and wiser in the smallest finger than all such grammarians, and have also experienced that this article has remained for over a thousand years against all the pointed heads and devils in hell who have opposed it; it shall also remain well before all. Therefore let us do the Holy Spirit so much honor that he may be more learned and wiser than we with our childish art, and keep this article pure and true according to the Scriptures.

And he shall give you another Comforter, that he may abide with you for ever.

He speaks all this for the greater and greater comfort of his beloved Christians, so that they will not be so frightened or despondent at what they will encounter after his bodily departure, because he shows enough how they will fare, namely, that they are set on earth to endure, not only the world, which hates and despises them, but also the world, which hates and despises them.

388 Erl. tg, its-145. Sermon on John 14:16. W. VIII, I72-N5. 389

They not only follow the devil and put on all kinds of heartaches, but also the devil and their own heart and conscience, which feels its sin and weakness, and everywhere they are so miserable and forsaken in the world that they find no comfort anywhere, and would even have to despair, both in the world and on their behalf, if they were not especially sustained by strong divine comfort from heaven. The world lives freely and securely, without fear and terror, respects neither God's wrath nor mercy, and has no need of comfort; but this poor little group, who are called and baptized to believe in Christ and remain with him, are in great need of a comforter to strengthen and sustain them, so that they can bear and endure such things.

Therefore, because I am now departing from you (he says) and can no longer be visibly with you, and now it will come about that you will have to suffer, I still do not want to leave you so that you should be abandoned and without comfort. Until now you have had joy and comfort in me, but that has only been a temporal and physical comfort, which would have to end without that. For I cannot be with you forever like this, if I am to come to my glory in another way and spread my kingdom through you. So that this may happen soon, I must die and go to heaven, leaving you behind me. But you shall not be forsaken for this reason, but shall have the consolation that I will ask of the Father and create for you another Comforter, who will not, like me, be with you only for a time, but will remain with you forever, and comfort you much more than I have done through my bodily presence. And this shall begin as soon as after my death and resurrection, and not cease until I take you to myself 2c.

279 So now he begins to preach about the Holy Spirit, who was to be given to Christianity, and by whom it was to be preserved until the last day. And here it is especially to be noted how the Lord Christ speaks so kindly and comfortingly to all poor, sorrowful hearts and fearful, stupid consciences, and shows us how we may rightly know the Holy Spirit and receive His consolation.

that they should be. For with this he looks askance at everything that would frighten Christians and cause them to mourn, as if to say, "I know that the world, the devil and your own conscience will frighten and afflict you, but do not be afraid, for you should know that I will not frighten you nor afflict you, nor will my Father, but whoever does it, whether he bears my name or the Father's, it is surely the devil.

280 For here it is determined that he will pray to the Father, and so pray, that he will not terrify us, nor cast us into hell; but that he will give another Comforter, and such a Comforter as is with us for ever, and will do nothing for us, but strengthen and comfort us without ceasing. Now there is no doubt that the Lord Christ's prayer is certainly heard, and the Father does everything that he asks of him; therefore it does not have to be God's will and opinion that wants to frighten and afflict us. For Christ does not do it, as he proves both with words and works everywhere. Neither does the Father, who has one heart and will with Christ. Neither does the Holy Spirit, for he is and should be called (as Christ calls and paints him here) a Comforter. Now everyone understands what this word means, comfort and comforter; that one cannot shrink from it or be afraid of it, but it is the very thing that a miserable heart desires most of all.

Therefore we must come to know and believe the Holy Spirit as he models and describes him to us, namely, that he is not a spirit of wrath and terror, but a spirit of grace and consolation, and thus the whole Godhead shows vain consolation, that both the Father wants to comfort, for he gives the Holy Spirit, the Son comforts, for he asks for it; and the Holy Spirit himself is to be the Comforter. Therefore here is ever no wrath, gloom nor terror over the Christians, but vain kindly laughter and sweet consolation in heaven and on earth. Why this? Because you have enough executioners and masters of the stocks to frighten and torment you, and because you believe in me, preach about me and confess me. The devil will not let you rest with his terrors and plagues, and the world will come to an end.

390 Eri. 4s, I4S-I47. Interpretations on John the Evangelist. W. vm, ns-178. 391

and take you by the head, murdering one and chasing the other out to the country, so that you will have devils enough, even without all the devils and torments of hell; and your own heart and conscience, which lies there and groans, "Woe is me, a poor sinner, and I have not lived and done what a Christian should do! I will not give you such things, nor ask for them, but that an everlasting Comforter may be given to you, which shall be the Holy Spirit Himself, who shall be able to strengthen and help you in all your mourning, anguish, and distress, that you may overcome it, and be delivered from it.

282 You should certainly pray to the Father and to me, and expect that when you, as Christians who believe in me and hold fast to me, suffer or are challenged, whether by the devil or by your conscience, the Holy Spirit will be your comforter, saying into your heart, "Be undaunted and do not fear, for you have been baptized and believe in Christ. Spirit will be your comforter, and thus speak into your heart: Be fearless, and do not be afraid, for you have been baptized, and believe in Christ; therefore you must not be afraid, neither of the devil with all his angels in hell, nor of your own thoughts, and worry how you are with God, but do not think otherwise than how God's wrath and all hell are extinguished. As it is in truth for those who believe, even though they still feel sin and weakness. For this is the very reason the Comforter is promised and sent, that he should comfort them against such terror and fear.

283 Thou shalt not be afraid of the world, of tyrants, or of any who would take from thee honor and goods, and the neck thereof, for Christ's sake. For though they take all these things from thee, yet here thou hast much more treasure, which the devil and the world shall never take from thee; and because thou hast this Comforter, together with the Father and Christ, thou hast all that thou shalt desire. Therefore only confidently puff up your heart, and defiantly despise everything that looks at you, and say: Now I will be undaunted, if the devil and all the world were much more wicked.

So let the Christians be skillful, to whom also this alone is preached. To the rest of the rough, nefarious crowd, who do not respect God's word, or who knowingly persecute it, and are sure of it, it would be better for them to have

They are afraid and flee from a rustling leaf, as the Scripture says and proclaims will happen to them one day. For it is always the case that those who should fear and be afraid, yes, nothing but weeping and wailing, are cheerful and of good cheer, and do not let anything be contested that is threatened against them by God's wrath, yes, they mock and laugh at it in the most derisive way; but again, those who should be cheerful and have no cause to fear and be afraid, they feel the terror the most, and can never be comforted enough 2c. Therefore he has to wake them up and always make such a promise: Only hold fast to me with faith and confession, and remain my dear disciples, and there will be no need, I will provide you with comfort enough; be it sin, death, hell, the devil, the world, then I will be with you, with the Holy Spirit, who will be comfort enough for you.

If I know that both Christ and the Father, together with the Holy Spirit, comfort me so warmly, what will I ask for that the devil is angry with me? If he will not cease from wrath and terror, I say, let him go down from the wall, or put him in his downwad, 1) and hang it upon his neck. For what should I fear, if I have this Lord, who promises me, 2) if I believe in him, that I shall have the Holy Spirit with me as my Helper and Comforter, and with him also the Father and the Son, because the Father himself sends and gives this Comforter, the Son asks, the Holy Spirit comes? Because the Father, Son and Holy Spirit want to be praised, recognized and honored as the ones who comfort me, all angels and creatures must laugh at this, or, if they do not want to laugh, they must be angry in vain: That when all the world and devils are angry and sour, yea, death and hell want to devour me, that I may cheerfully despise it, yea, mock and defy it, and thus make a change, that what wants to grieve and frighten me, must become great joy and comfort, yea, everything must become sugar and malvasia.

286 For what is the devil, death, and all the

1. "Niederwad" is probably as much as "Bruch" - pants. Cf. Tischreden, Cap. 24, s SS. Walch, St. Louis edition, vol. XXII, 734.
2. Wittenberger: says.

392 Eri. 4S, 147-IIS. Sermon on Joh. 14, 16. W. VIII, 178-1SI. 393

things, against the eternal, almighty Majesty, God the Father, Son and Holy Spirit, who at the same time are and will be called our Comforter? For if he who is sent is called a Comforter, then both he who sends him and he through whom he is sent must be the same Comforter, so that surely there is no other God but a Comforter; and whoever wants to know God from now on and call him by his right name, let him be called a Comforter; or, as Paul Rom. 15:5. Let him be called a "God of comfort" to those who are afraid and have no other comfort, so that they may have no other thought of God than that he is a comforter of the miserable and the afflicted, and both the devil, who is threatening with God's wrath and hell, and their own heart lie, saying, "You are a false lying spirit," and to their heart, "You are a false, unintelligent heart. Just as the prophet David saith Psalm 42:6, 12: "Why art thou grieved, 1) my soul? 2c. and why art thou so sad?" 2c. As if he should say, "Why do you afflict me without a cause?" and turns around quickly from sadness, takes comfort, and says, "Wait on God, for I will thank him to help me with his gracious face." Thy thoughts (he wants to say) are lies and false, for thou makest me of GOD a terrible judge or stickmaster, who yet is a kind father and comforting LORD. Go with your anger and terror to the godless tyrants and others who are safe there and do not ask anything about God; there you belong, and leave me unconvinced, for I believe in my Lord Christ, who died for me and rose again, and who asks and sends me the Holy Spirit and Comforter from the Father, both of them. Therefore, be undaunted, let it go as it may; even if it all falls in one heap, and thunder and lightning strike, let it fall, tear and break, where my Lord and God remains, there I also remain.

But blessed is he who knows and can do this. For there is still a lack of it. For the devil is still too powerful with us, the world is too strong, and we see so many obstacles and troubles before our eyes that we forget about them and cannot grasp the fact that God will bring us comfort in the

1. "you" is missing in the Erlanger.

heart. For we feel only that which grieves us; this is so strong, and occupies man so completely, that he cannot remember these words. Therefore it is called an art for the Christians, who should learn to rise above all terror and mourning, fear and woe, and say, like the prophet: "Why are you so sad? 2c. The feeling and sorrow is there, I know it well (says Christ), and for this very reason I tell you beforehand, that you should not follow such feeling, nor believe your thoughts, but my word. For I will pray the Father, and he by my petition shall surely give you the Holy Ghost to comfort you: and ye may be sure that I love you; even so the Father, and the Holy Ghost which is sent.

Yes, your heart says against it: You have not lived rightly, and are full of sin. That is, alas, all too true. What then? Oh, you must go to hell, says the devil. No, God does not want that; there go the devil and the evil world. For my Lord Christ says no, that the Father will not be angry with me, but will give the Comforter, and he will come to me as he asks; and so they are of one mind, that they will not frighten me nor grieve me, much less cast me out and condemn me, but will comfort me and make me blessed.

See, this is why the Lord Christ takes care of His Christians so faithfully and diligently, and would gladly imagine 2) that they would have comfort enough, and that they would come to know both His and the Father's heart and mind, that He would not be otherwise disposed toward them, nor would He want them to be otherwise, than that they should be comforted, and that the work and ministry of the Holy Spirit, for which He is sent by the Father, is nothing else than that He comforts them and calls them to be fearless. And if they are comforted by God's word, that they may regard and accept it as such, that such comfort certainly comes from the Holy Spirit, and that both God the Father's and the Lord Christ's consolation fei.

290 This is now rightly taught of the Holy Spirit, that he is called a "Comforter", and

2. "wohl" is missing in the Wittenberg and in the Erlanger.

394 Erl. tg, I4S-4SI. Interpretations on John the Evangelist. W. VIII, I81-18L. 395

This is his nature, office, and attribute. For of his divine nature or substantia we will not now sharply dispute, as the word "Comforter" is a personal word; to this belongs that he is a distinct person. For because he says, "The Father shall send you another Comforter," he shows that he is a distinct person, not the Father nor the Son. But that he is also God, or in one being with the Father and the Son, we shall see further in chapter 15. Now it is enough to learn from this and to notice that he is called a comforter, and this for our sake. For for his Godhead he is with the Father and the Son in an undivided divine essence; but to us he is called a Comforter, so that this name is no other, neither a revelation nor a knowledge of what is to be thought of the Holy Spirit, namely, that he is a Comforter. But "Comforter" does not mean Moses or a lawyer, who frightens with devil, death and hell, but who makes a sorrowful heart laugh and rejoice against God, and means you to be of good cheer, when sin is forgiven, death is strangled, heaven is open, and God laughs at you.

Whoever could grasp this definition would already have won, and would find and see nothing but vain consolation and joy in heaven and earth. For since the Father sends this Comforter, and Christ asks for it, it will certainly not be done out of anger, but must flow from genuine fatherly and heartfelt love. Therefore a Christian should learn here with diligence to make this title or name of the Holy Spirit useful to him, that he may be a Comforter, and that we may be the afflicted and the stupid whom he is to comfort. As he is then called the Comforter of all the wretched, not of us only, but of all that are in the whole world. As he also says here that he is to be such a comforter, abiding forever with Christendom.

Just as in the world there always remains vain hatred, persecution, trouble, and all kinds of misfortune, so that a Christian must finally grow weary and tremble; as it has often happened to me that the devil has so examined me through the world and my conscience that my breath and life have become too short. How he now does not cease nor desist from

and make us weary with sin and death, so let not the Holy Spirit cease to comfort the heart against it and to inspire courage, so that we may overcome such things and say (as the prophet David says in Ps. 118:17): "Now I will live, and not die," when I have felt more than a thousand deaths. I still want to be righteous and holy before God, when I feel all the sin of the world upon me. I still want to go to heaven and be blessed, if you open your infernal dragon much wider. For my Lord Christ is not my enemy, nor the Father, nor the Holy Spirit, because they all contribute at the same time that I may have the consolation which the Father sends, the Son asks, the Holy Spirit himself brings.

293 Let the Christians do this for their consolation forever, against all the confidence, fear and dread that they feel and see, so that they do not look at it, but keep this word, in which the Lord promises to send them the Comforter, and has already done so, and is still doing so, until the end of the world.

294 But it is also necessary to practice and become accustomed to it. For it is well preached and heard, but the flesh is too disobedient that it will not let the heart receive it. And the evil habit helps greatly, because we are made to think of both Christ and the Father as a terrible judge and tyrant, and the Holy Spirit as a worker, and we are not taught otherwise than that we should reconcile him by our work. Thus the nature, which without this is inclined, and such a habit has been beaten together, and from it has become a twofold nature, that this doctrine of consolation can hardly stick with us, and the mud has gone through so deeply and so completely that it cannot even be swept out, and always remains more of terror (also against God Himself) than of consolation.

Therefore, we must always fight against it, and learn from it that we may nevertheless begin to feel a taste of this comfort, and learn to have a right, heartfelt confidence in God. Until now, the names Father, Son and Holy Spirit have been used under the papacy.

1. Erlanger: to.

396 Erl. tg, IS1-IS4. Sermon on Joh. 14, 16. 17. W. VIII, 183-186. 397

and have much investigated and discussed the divine essence, but have had only the shells of it; no one has experienced the use and benefit of it, so that one could have known it to comfort oneself. Therefore, let us thank God for it, and diligently keep the doctrine, and fight against our nature and shameful habit, which alone is inclined to sorrow, mourning and grief, as the world is inclined to security and presumption.

296. Therefore Christ also speaks in this way, to show that he does not preach to the world, nor to those who are previously joyful and secure in their being, but to those who are challenged and afflicted, both by themselves and the devil, together with the world, that they too may lift up their hearts and be joyful, and not follow their thoughts, but his word, that he, as our mediator and bishop, will always pray, and the Father, according to his request, will give us, and the Holy Spirit himself will come and be with us forever with his comfort. Since we know that God Himself and all the angels laugh with us, what are we afraid of? Shall we be afraid of our own star? 1) We have no cause to fear or mourn, but only to rejoice and be glad against the world, the devil and all evil, if only we could believe it. This is the first part of this sermon, about the Holy Spirit. Now follow on from this:

V. 17: The spirit of truth, which the world cannot receive, for it neither sees nor knows it.

297 Not only is the Holy Spirit a comforter who makes Christians defiant and courageous against all kinds of terrors, but he is also a "spirit of truth," that is, a true, certain spirit who does not stray nor lack. For this also belongs to it, that they become bold and fearless. For there must not be such a foolish 2) mind, thirst and defiance, as there is of the foolish men of war.

1. In the old editions: "Shall we fear for our own star?" Perhaps it is as much as "to be afraid of his scheme," which we find in a similar context in the interpretation of the 111th Psalm. Walch, old edition, vol. V, 1574,? 63 to end.
2. "stupid" here as much as: wrong.

and daredevils who joyfully tread against the swords, spears and rifles. This is also a joyfulness, but a false comfort and defiance, for it relies either on its own strength or on vain honor and glory. Therefore there is a spirit, but not a real true spirit.

For the evil spirit can also blow people out, make them bold and courageous, as can be seen in his tyrants and mobs, who are too joyful and defiant; but it is not the courage and defiance that is right and good in the sight of God. But Christ promises to give us a spirit that will make us so courageous that it will be called a godly, holy courage and defiance; therefore it should be called a righteous, true comfort and courage, which is not false, nor vain, nor defiant of what is uncertain, but basically righteous and relying on such a thing as is not lacking nor faithful.

The world has its defiance and. Courage, when it has bags and chests full; there is 3) such pride and defiance that the devil could not perish with a rich peasant. Another defies his nobility and power, favor and honor among the people. If someone is clever or 4) wise, he defies on his head, and tears through with it, so that no one can resist him, and no one wants to give way to the other, who has more power, honor, art, money or goods. But if you look at it right, it is nothing but a fool's or child's defiance, which has no endurance.

The consolation and defiance of Christianity (as the Holy Spirit makes it) should be that it may be constant and for a right reason, and that it may please God and His angels from the heart. Just as one reads of the holy martyrs, how they defied tyrants, torture and suffering; as also the young virgins, Agnes and Agatha, who, when they went to prison and to death, were so confident and joyful that they let themselves be thought, and also boasted, that they went to the wedding. Dear daughter, if you can do the art of going to prison and being beheaded, if you have gone to the dance, then there must truly be a different heart, mind and soul.

3. Wittenberger: is a.
4. Wittenberg and Erlangen: and.

398 Erl. 49, IS4-ISS, Interpretations on John the Evangelist. W. VIII, 188-I8S. 399

Courage, because the world has it, which can destroy life and limb, nobility and friendship, and all that the world has, and on which it defies, so that such courage must surely be the work of the Holy Spirit alone, and the heartfelt favor of the heavenly Father, where there is such a heart, which will surely and firmly lock, and remain on it: I will not forsake the Lord Christ; let him therefore be angry who will not laugh, but for his sake cheerfully suffer what I can.

301 And is called a godly, or Holy Spirit defiance and arrogance. For it does not grow in blood and flesh, as can be seen in those who fall away from or deny the gospel out of fear. Thus the world is neither able to have nor to give such courage. For its defiance stands and goes no further than what it sees, good, favor, great honor; and where that ceases, where it defies (as it must all cease), then courage also ceases, and there is nothing left but despair.

(302) But Christians have nothing to rely upon but Christ their Lord and God, that they should forsake all things for his sake, saying, Before I deny or forsake my Christ, I will forsake my neck and belly, my honor and estate, my house and court, my wife and child, and all things. Therefore such courage cannot be false nor deceive, but must be righteous and sure. For he does not take comfort in any temporal or perishable thing on earth, because he wants to do and suffer such things, but holds only on to the Lord Christ, who was crucified and died for us. Therefore he must certainly say to him, as he promises here, "Because you confess me, you have the advantage and this comfort and glory, that such defiance 1) and pride shall certainly not deceive you; therefore he is called a spirit of truth. All other defiance and pride is a spirit of lies, or a false spirit that cannot please God. But what a Christian does and suffers in faith in the Lord Christ is true and righteous, and is called right and well done, and can truthfully and cheerfully boast that it pleases God and all the angels; and 2) is certain of things, that he will not be deceived.

1. Jenaer: Consolation.
2. "and" is missing in the Wittenberger.

Fear neither devil nor world, nor be terrified of any dread or terror.

Therefore let it be no small comfort to thee. For there is nothing on earth that can so comfort in adversity as when the heart is certain of its own affairs. For where it is uncertain and doubts, it cannot maintain courage and 3) defiance. But here the consolation is certain: What I suffer, I suffer not because of 4) my evil, or for the sake of a worldly thing, that I hoped for good or honor and praise from it; but it is no other thing that is put before me, but that I believe in the Lord Christ, and will confess his word.

304 For what have our tyrants now, who afflict and chase away their poor people, to bring up against them? For none of them can say that they are hostile to us because of public sin and vice (which they can very well overlook and excuse in them and in their crowd), or that we have taken anything from them, stolen or robbed them, or that we have done anything else wrong, but must say that they have much good from us and enjoy our gospel well. Why then are they so murderously hostile to us? Only because we hold to this doctrine, and stand on the fact that we are not saved by our own work, monasticism, masses, and holy service, but only through this Christ. There you will find truth and righteousness, and a certain heart and courage, so that we do not teach or live unjustly or falsely. Who then will fear or despair, because he is sure that they can attribute nothing else to us, but that we believe and teach the very thing that the children also pray in their creed, namely, this principal thing, that we are saved through Christ?

(305) Therefore I cannot be terrified or afraid of such, but must despise them, saying, Go away, and be only wicked; if ye will not laugh in God's name, be angry in all your lords' names; and the more wickedly ye do it, and rage with wrath and malice, the more I will be merry and laugh. For I know of a certainty, even from their own confession, that they do not afflict us for any other cause, than that we should have the

3. Erlanger: still.
4. Wittenberg and Erlangen: um.
5. Erlanger: "und wollet".

400 Erl. 49, 15S-ISS. Sermon on Joh. 14, 17. W. VIII, 188-191. 401

Preach the gospel. Because these things happen to us for Christ's sake alone, he also gives the Spirit (as he promised), who does not deceive, but is righteous and endures forever before God and everyone.

306. So we have the comforting assurance and certain defiance that what we (as Christians) speak, do and suffer must be truth and from the spirit of truth; And again, everything that is done and spoken, preached and done contrary to this must be false and lies before God, no matter how great the pretense and pretense, as if it were pure truth, the greatest holiness and spirituality, and the world fights with all its might to maintain this, and blasphemes and rages against us in the most horrible way. For our doctrine and actions are not based on ourselves, nor are they about us, but all about this Lord Christ, from whom we have everything, and for whose sake we preach, live and suffer. Since all this is done for his sake, let him also take care of it, who says he will bring it forth, and give it the spirit or courage to stand; and what he does through his Christianity, let it be pure truth and certainty.

Whom the world cannot receive, for it neither beholds Him nor knows Him.

This is also part of the consolation of Christianity. For when they look around into the wide world, because there are innumerable others who despise, blaspheme and persecute our doctrine, and not bad, lowly people, but mostly the most knowledgeable, most learned, most powerful, and also those who want to be the most pious and most holy; this pushes a weak heart before the head, so that it begins to think: Should such great people all at once err, and everything be wrong and condemned, what they do and say, set and conclude? Against this, he hereby makes the judgment clear and concise, that we should be certain that it cannot be otherwise, and concludes that they cannot understand it, nor can they wait or hope that the great multitude, which are the greatest, noblest, best, and the right core of the world, should have the truth.

308 That is to say, strongly condemned, and everything made into lies, which the world boasts of for lukewarm

ter truth. What shall I say much, he says, they cannot and may not have the spirit of truth, but are of the devil's lying spirit, though they boast much and great, and cry: Here is the church, God's Word and Spirit, holy fathers and concilia 2c. For if they boast long, they boast against me; and though they confess and boast the faith of Christ with their mouths, yet they deny it (as St. Paul says Titus 1:16) in substance and in deed. For the work shows that they are lying, because they do not want to suffer that he alone is our only mediator before God, and that he alone saves from sin and death, and that our work and deeds are not able to do this. For against this they have their doctrine of the sacrifice of the Mass, monasticism, holy intercession, and want to preserve and defend it by force.

309 What would be confessed, if I would accept and praise a prince as my lord, and yet not hear his letter and seal, or not suffer his command, but, notwithstanding, say against it and do what I would? That would be a fine magistrate for me, who would sit there in the principality and say: I am the prince's subject, and consider him my lord; but what he calls me, that I will leave. No, dear man, it is not so, that you would do what you please, and let what I call you, and yet say that it is your lord's command. Let the devil suffer that from you. So these read the Bible, pray the Lord's Prayer, profess faith, praise the Holy Spirit, but it is all false and lies, because they do not have Him and do not know Him, because they do not want to accept His teaching and preaching.

What is the cause of such a difference that they do not also have the Holy Spirit? What are we better than they? Are they not pious and holy enough? Do they not do many good works? What is lacking in them that they should not receive nor know the same Spirit? Nothing else, but (as it is said) that we accept this man (the Lord Christ), and believe that we are absolved of sins and saved by his blood alone, and have a gracious God.

1. Wittenberger: pure.

402 Erl. 49, 158-160. interpretations on John the Evangelist. W. vm, 101-193. 403

have and keep; and will not hear from anyone else what can be called that sins should be taken away, and God's grace remain with us. This they will not and cannot do. For it is impossible, he says, that they should receive him.

This means that in one word the great splendid glory of the pope and his cardinals and bishops, who cry out: what their conciliation sets and concludes must be kept and believed, because they have the Holy Spirit and cannot err, is strongly and powerfully struck down. 2c. For Christ here speaks a very dry and clear no to this, and teaches us to freely judge and conclude (according to his word and judgment) about all things, that it is not the truth of the Holy Spirit, but the lies of the devil; because it is publicly seen and known that their doctrine does not rhyme with the Gospel, but is contrary to Christ and the faith, and is based on the work of men; and not only do they teach contrary to Christ, but also horribly persecute and murder those who confess the true doctrine. Therefore we must conclude that they are among the multitude, of which Christ says here, who cannot receive the Holy Spirit.

(312) Yes, that is even more (he says), they are so stubborn and blind that they neither know him nor see him, although he thrusts into their eyes with such power and force that one would like to grasp it and cannot deny that it is the power of the Holy Spirit. Just as they saw in the dear apostles, and later in the holy martyrs, the work of the Spirit before their eyes, proving itself with miraculous signs, and overcoming all kinds of suffering, torture and pain that could be inflicted on them, with undaunted courage and heart, so that they had to say, "It could not be human or natural power and ability; yet they could not see it with open, seeing eyes, but raged and raged against it as senseless, possessed people, just as ours do now.

313 So we have the judgment (for our consolation) that we know that they do not have the Holy Spirit, as they boast against us, nor can they have or know; however much they see, hear, boast, and preach of Christ and the Holy Spirit.

they do not know him. For there lie in their way the great logs and jags of their self-conceit, which they alone follow, and want to be so clever themselves, to find the truth in themselves and to find the way how they should be saved, do enough for sin, and reconcile God through themselves, and do not want to hear any other doctrine or master, nor do they want to suffer. Therefore the Holy Spirit cannot have room or place there, nor can he come into the heart or eyes before the great beams, although he already stands there obviously and knocks everywhere; for they are so completely drowned and blinded in their own thoughts that they can neither hear nor see nor understand anything that is said about Christ.

314 For this cause he comforted his own. As if to say, "Be confident and undaunted, even though you see and experience such things; you will not succeed in making the world righteous. It is annoying and grievous to see so many excellent, learned, high and wise people and the beautiful great crowd striving and raging against God's word and the public truth of the Holy Spirit; But you should know that it cannot be otherwise, there must be many and great, mighty, wise, holy people, as pope, emperor, princes, lords, doctors, noble, fine, honorable citizens, both man and woman (against whom you are nothing) raging against my word. Therefore do not turn away from it, even if you are alone. For you hear that there is such a people that cannot see nor hear the spirit of truth; even if one preaches to death, sings and sounds before their eyes and ears, and paints before their noses in the clearest way, it still does no good, they cannot receive this spirit, but remain 1) with their lying spirit. Therefore, stay with the small group who gladly hear and accept my word and have a certain spirit, and be unafraid if the other group does not want to follow, and know that what you do in my name must be right and good before God and all the angels, so that even the world will finally have to confess and praise it without its thanks.

1. Instead of: "remain", which is missing in the original, the Wittenberg has: "obey and follow".

404 Erl. 49, ISO-1K3. Sermon On John 14, 17. ' W. VIII, 193-196. 405

In this sermon, Christ always looks aside at those who want to frighten, stupefy and despair his small group, so that they will doubt and think: "Should you alone be wise, prudent and holy, and so many excellent people be nothing, nor know anything? what should I do alone, or with so few, and suffer persecution, and let so many high and excellent people condemn me and give me to the devil? Well then, you must be prepared for this, and not allow yourself to be challenged; but be sure that you have the spirit of truth, which the others who persecute you are not worthy of, and indeed cannot see or know, if they were much more learned, wiser and higher people: and that your actions and being should be valid and right and remain before God, and that theirs should be condemned. Just as the epistle 1 John 2:27 says: "As the anointing teaches you, it is the truth" and right, "and not a lie"; only that it all goes to this man, Christ. For this is the test, which is the right spirit or spirit of truth, as St. John also says in the same epistle Cap. 4:6. Therefore, if you are condemned and afflicted for this reason, do not worry about it, and only be sure that your cause is right, and that your glory and defiance are pleasing to God, and in his time will be revealed to the whole world. So now he interprets it himself when he speaks:

But ye know him; for he abideth with you 2c.

How do they know and have the Holy Spirit to abide with them? Only because, as has been said, they cling to Christ through faith and love and value his word. Therefore, what they do, suffer and live is all the doing and work of the Holy Spirit, and is called rightly and well lived, done and suffered, and is vain and precious in the sight of God. This will be recognized (he says), if it goes in my name, and is to be done for me, so that the name of Christ makes the conflict, and the game rises above it. As (praise God!) we now see and grasp, go before our eyes. Therefore we also have comfort, even though we are poor and frail people, and sinners at that. Even though for the sake of life we may be able to stand against our enemies.

They can boast, and they have such rough pieces on them, as they blame us, that they may well take up with us at once. But because it is for the sake of the Lord Christ that we preach him and exalt him, we will stand by him and stand against all the world, and let them give us the glory, even without their thanks, that our spirit is the spirit of truth, and we will fight it out with them, and set our heads against theirs.

For our Lord also has steel and iron in his head, and marrow in his fists and legs, so that he can endure it, as he has already done to many who have worn out and broken their heads against him, and are still to break them: but leave ours unbroken. For the devil also has a head, and if he had been able, he would have long since overthrown Christ with his whole kingdom. But I will preserve my spirit, that it may abide in you, and rule, and live, and work, and do all things: and yet the world shall not know him, neither 1) shall it resist him. Therefore only do not ask for the: He may be great or small, little or much, and ye shall abide, and they not; that and no other.

318 And with these words, He abideth with you, and shall be in you; item, v. 18.I will not leave you orphans, I will come to you," the Christian church or Christianity is assured, and has the certain promise and strong comfort of Christ, that it shall not be without the Holy Spirit until the end of the world; that one may and should know for certain that nevertheless the Holy Spirit abides forever and without end, and always has and keeps his Christianity on earth; as we also say in faith: I believe in God the Father, and in 2) Jesus Christ our Lord, and in the Holy Spirit 2c. For as Christ our Lord abideth, and is believed on unto the end of the world, so also the Holy Ghost.' And because Christianity endures, and the last day does not come, this text must also remain, and always be people who believe and confess it from the heart, through the Holy Spirit. As then also the words of faith further say: I believe a holy Christian

1. Erlanger: "doch" instead of: dazu.
2. "an" is missing in the Erlanger.

406 Eru 4", IS3-1W. Interpretations on John the Evangelist. W. VIII, ISS-ISS. 407

Church 2c. It also does not perish because the world stands; just as the following article: I believe forgiveness of sins, continues forever, and must not cease until the day when it will be called 1) the resurrection of the flesh, and eternal life; although both have already begun through Christ and in Christ.

319 And this text is well to be remembered. For it is exceedingly grievous and hard to believe and keep what is said and preached, because there are so few of them that are Christians, and have the Holy Ghost abiding with them, and dwelling in them, that it seemeth before all the world to be a lie. And not only are the Christians few, but also, as few as they are with whom he is, they have him so weakly, and so dishonestly, that they themselves might almost doubt whether they have the Holy Spirit, solely because of their weakness. 2) And the Holy Spirit is not in them. Therefore it is necessary that they be strengthened and assured that the Holy Spirit is and remains with them this day, from the time of the apostles, and forever.

For as ours is little (they that believe), so the Holy Ghost maketh Himself so marvelously weak and small, that the world stumbleth at it: but they are strong, and as sure of their things as though they were iron mountains. For the pope leads this text mightily and strongly, and they are the people who cry out and boast against us that the Holy Spirit is with them forever. Item: We are the Christian church; when we come together and conclude or order something, that is the Holy Spirit's order; for it is not to be believed that the church is astray or lacking. And have become so great, strong, and certain of things from this text, that they stand upon it as an iron wall, and have thereby disturbed this article, which is our highest comfort and strength, and have shamefully perverted and corrupted this text. For this we ourselves must believe and say, that the Holy Spirit is with the church, and that it certainly is and abideth on earth; for there is the article: I believe a holy Christian church, a holy congregation 2c.

1. Wittenberger: he.
2. "honest-gering, puny.

321. Now there is a multitude, great and strong, who boast of this, and have the great appearance that they are the heirs of the apostles, and as long as Christendom reigns, they practice great holiness and worship: And we, on the other hand, are so small and without all appearance and prestige, and so stupid, that we ourselves cannot believe it strongly enough, and we think the glory is too great, and we are too unworthy of it, that we should take such courage as they have and boast that the Holy Spirit is in us, and what we speak and do is the Holy Spirit's speaking and doing; as they do. As soon as they conclude, set, condemn or praise something, there is vain boasting and shouting: The Holy Spirit has done this. But they do it not out of faith, but only because there are many of them, and great mighty lords, cardinals, bishops, kings, princes have done such things, so they defy and insist on it. If it only gets the name that it is called the church, then they have good reason to boast and to insist that the Holy Spirit is there. So we, on the other hand, are only the small, little group, or individual, abandoned, poor, miserable people, are condemned by them, must leave them the glory and defiance, they do right and from the Holy Spirit 2c.

Now, what shall we do? Who wants to separate us here? Because we both confess and say: Christianity is here on earth. That is certain, and the Holy Spirit certainly abides with it; and so each part boasts that they are. It is a matter of proving who is right. Now they have a great advantage over us, that they have led and still lead the name and appearance up to this point, and the world falls to them and believes what they say, but we, on the other hand, have nothing of this kind of which we could boast, and the world does not believe us. Nor must we be sure of the matter against them, that the Holy Ghost is with us; or else we must condemn ourselves, and fall unto them. Answer: Here Christ Himself made the distinction when He said above v. 15, "If ye love me, and keep my commandments," 2c. Thither we must look, and judge by the same alone. For when the Holy Spirit comes, this alone is to be his office (he says afterwards in chapter 16, v. 14), that he should preach of me, and make me a preacher.

408 Eri. 4S,-SS-IS7. Sermon on John 14:17. W. VIII, 199-SVI. 409

transfigure. There you can certainly meet him and separate the right Christians or church from the wrong ones. When therefore the Comforter shall come, whom the Father shall give you through my intercession, ye shall surely know him, and have him with you. Why is that? Because he alone shall preach of me, and tell you all things that I have from the Father, and ye shall speak the same publicly by your mouth. Therefore, if you accept and practice such preaching, you certainly have and know the Holy Spirit, who alone transfigures me through your mouth and ministry.

323 Let us therefore see which preach rightly of Christ, and boast of his baptism, sacrament, and gospel, which he hath given us; and it shall be found that the great multitude which boasteth of the church and of the Holy Ghost, which preacheth by them, are false preaching and false spirits, and are the church and vessel of the devil, whether they cover themselves with the name of God, of Christ, and of the Holy Ghost, and of Christendom, and adorn themselves with it. For thus it is found in the papacy, thus they have believed and taught, and 1) we bear witness to it, who have thus experienced it and have thus believed and taught with them, and thus it is also still written in their books, thus we also still believe and teach: If a man has been baptized and falls again into sin, then baptism (and thus also Christ) is lost, and does not come to his aid. Because the same baptism has become unclean, he must have a new baptism. Therefore he must go to a monastery, or give and endow so much to the church, keep so much mass, or have it kept, buy the good works and intercession of the monks, do such and such penance and enough 2c. that the 2) sins are forgiven him. They cannot deny this, for we are the living testimony, along with their own 3) books, and their living deeds. books, and their living deeds, that they condemn, persecute and murder us (if they no longer want to keep and teach such things) 2c. Yes, already this doctrine of the Gospel, which teaches that through Christ we receive forgiveness of sins and are saved, and not by our work or monasticism, has condemned us in their Concilio. But for the sake of this

1. Wittenberger: "the" instead of: and.
2. Wittenberger: his.
3. selb -- own.

We are blasphemed and condemned by those who want to be called the Christian church and holy conciliarity, which is ruled by the Holy Spirit, because of our preaching about Christ, which is so dry and pure that all salvation must be built on Him alone, and apart from Him we neither have nor know any glory or defiance of the same.

324 Therefore, think and send thyself, that thou mayest say: If a thousand times so many great, holy conciliators, popes and bishops had so decided and ordered, and still so highly and gloriously praised the church and the Holy Spirit's name, it is nevertheless a lie and of the devil; for they preach and teach differently than Christ, and show other ways to heaven, and invent other ranks, orders, 4) works, so that holy baptism, gospel and Christ become vain. Yes, they are so insolent that they may boast that they have much higher works and orders than baptism, and can do much more than God has commanded, making counsels out of God's commandments that are only for the perfect; without which other abominations and errors are innumerable more. Thus the whole papacy stands on vain lies and denial of the Lord Christ, that it must not be the Holy Spirit, but the devil's own teaching, and is vainly cursed and damned (as St. Paul Gal. 1, 8. speaks the judgment), even if angels from heaven teach such things. 5)

They still go through with iron heads and hearts, persecuting us, if they do not let everything be right and help defend us. So sure and unafraid are they by their spirit, the devil, yet in the name of God and the Holy Spirit. And we are so lacking that we cannot boast so joyfully, gladly and fearlessly (that we are certain that we have Christ's word and promise) and say: I have been baptized, I know that, and washed and watered in Christ's blood; therefore I am certainly holy through him. Item: I am in the right state and office, and do what I am commanded, so I can be sure that the Holy Spirit is and remains in me, and the works are done in the Holy Spirit. But the devil is so powerful there, driving them, that

4. Erlanger: and.
5. Wittenberger: "an angel.... taught".

410 Erl. 4g, 167-169. interpretations on John the Evangelist. W. vm, > 201-201. 411

Interpretations about the evangelist John.

they are much more defiant from their accursed hypocrisy and lies, because we on our certain eternal truth, can draw the comforting sayings and glorious promises so strongly upon ourselves: We are the church, we have the Holy Spirit; that a stupid conscience might be astonished at this, and think, who knows? How can I not grasp and boast of such things?

But this shall not terrify us. And only therefore undaunted; however strong and defiant they are, and however weak we believe, yet we believe it in the Lord Christ, and therefore suffer all things. Whether it is weak is the fault of our flesh and blood, which is all too strong there, because the devil has possessed and blinded them; but he challenges us, and has our flesh and blood beforehand, so that we should not and cannot conclude so surely and cheerfully that we are children of God and the dwelling place of the Holy Spirit, and that everything we say and do, he works in us according to God's word.

327 Moreover, such things are still attached to us from the same Pabst's teaching. For although they defiantly boast, as it is said § 320, that their being and doing is of the Holy Spirit, yet they themselves cannot remain on this when it comes to the meeting that each one should say for his person that he has the Holy Spirit, and that his life and doing is holy and pleasing to God 2c. Then they become uncertain of things, and their glory becomes water, and falls into ashes. For there is no one who could or should say with certainty that he is holy 2c., but if I am not holy (they say), others are holy and do right; it is enough that I am in the crowd, since some are holy 1) and have the Holy Spirit. So they all set their personal life and doings in doubt and uncertainty; yea, they teach that one should doubt, and say that a man cannot know for certain whether he is in grace, and has the Holy Ghost.

328 Thus I also lived and kept, being a devout monk, and such a monk should be holy, so I was; even if I had prayed daily most diligently, to the

1. Wittenberger: blessed.

confessed in the purest way. If I had said Mass and done the best I could, and someone had asked me: Do you also believe that you have the Holy Spirit? then I (like others) would have to say: Oh, God forbid, should I be so presumptuous? I am a poor sinner; I may have done this and that, but I truly do not know whether God will please Him 2c. So I and all went away in unbelief. And yet they want to boast about the Holy Spirit and say, "If he is not in me, he is in others; and yet no one can say where he certainly is. Where is he at last? If you, nor anyone, can say that he is with you, or with this or that, he will certainly be nowhere in the end. Who are those who are called Christians? They must be people who are sure of the matter, and say: I know what I speak and preach now (and do and live according to the same), that it is from Christ and the Holy Spirit. Otherwise, what is it taught that is said about the Christian church and the Holy Spirit?

(329) Therefore thou shalt certainly conclude (if thou be a Christian), I have the Holy Ghost dwelling with me, and ought and must have him; for I know that my Christ is holy with his blood, baptism, sacrament; so that the gospel, if I preach with my mouth, hear with my ears, believe with my heart, is also holy. If I have this, I must also say that the Holy Spirit is in me. For thou shalt certainly have no faith, no good thought, joy, and comfort from him, yea, hear no sermon, nor do any work of love, or of a 2) right Christian state, except the Holy Spirit be with thee, and create and work such things in thee, and mayest cheerfully boast of them against the devil, which assaileth thee with doubts, and seeketh to take such comfort from thee, and against the world, which boasteth its thing against thee, 3) condemneth thy faith, word, and work. 2c.

V. 18. I will not leave you orphans; I will come to you.

330 It would seem, then, both from the world's point of view and from our own feelings, that this group of Christians is poor, debauched, and in need of help.

2. Erlanger: einigs.
3. Wittenberger: to boast.

412 Eri. 49, 169-17S. Sermon on Joh. 14, 18. 19. W. vm, 204-207. 413

orphans, both of God and Christ, and have forgotten ours, because he suffers them to be blasphemed and violated, condemned, persecuted, and murdered, and to be everyone's footcloth, and to have the devil's heart perpetually terrified, afflicted, and tormented, that they may well and truly be called orphans, above all other orphans and abandoned people on earth, of whom the Scripture says that God must take care of them Himself, as otherwise abandoned by everyone Ps. 27, 10., and let Himself be called "a father of them". Ps. 68, 6.

But I will not leave you as it looks and feels (says Christ), but will give you the Comforter, who will give you such courage that you will be sure that you are my true Christians and the true church. For this purpose I myself will certainly be with you and remain with my protection and supremacy, if I now depart from you bodily and visibly, so that you must be alone, accused of the devil and the world's wickedness and power. But let not the world be so mighty, nor the devil so wicked; let not all the learned and wise be so wise; nevertheless let my baptism and preaching remain and be driven by me, and let my Holy Spirit rule and work in you, even though it is always contested, and even among yourselves 1) seems weak.

For if the preaching ministry and the Holy Spirit's rule did not continue in Christianity, it would not be possible for baptism, the sacrament and the knowledge of Christ to remain. Who would preserve it, if it were not driven by the public ministry? For it could not be obtained by secret study and prayer; so others could not learn it, nor come to it. But this is what God has done, that He has always given preachers and spread the word, so that it has passed through the mouths and ears of His own, even though it has been very weak. For in many places it has faded away, or even gone astray, and in a few it has remained and acted righteously, and most of the people have fallen away.

333. But nevertheless, God has created the Sei-

1. "itself" is missing in the Wittenberg.

There have always been some who have preached against the false doctrine of the Pope and other heretics, even though they have been persecuted by others and suppressed for a time. Thus Christianity has nevertheless been preserved, both in the highest and most serious errors and heresies, as in the time of Arii and afterwards, and also under the terrible persecutions, as in the times of the martyrs, wonderfully defended, that it has remained, and has kept the victory against the world and the devil, and has persisted through the Holy Spirit, and has spread further and further.

So all Christianity in general has this comforting promise that it shall not be forsaken, nor without help and succor. Even though they must be deprived of all human comfort, help and support, Christ does not want to leave them alone and without protection, (as they must have felt and seen during the three days that Christ 2) was taken from them, most shamefully executed, and laid in the grave); Nor let them therefore be deprived of their consolation, nor let them be brought to despair, but against all such things as they feel and see, hold fast this promise, which he doeth unto them here, saying: I will not depart from you, and though I must now depart from you bodily for a little season, yet will I not tarry long without, but will soon return unto you, and be with you for ever: that ye may be preserved against all devils, and the world, and sin, and death, and live and triumph with me: as follows:

V. 19. Yet for a little while the world shall see me no more, but ye shall see me: for I live, and ye shall live also.

He always continues, the dear Lord Christ, with kind, comforting words, to prepare them and make them able to be comforted in their affliction, mourning and suffering, and to draw courage from Him.

2. Erlanger: "he" instead of: Christ.

414 Erl. 19, 17S-17t. Interpretations on John the Evangelist. W. VIII, 207-2VS. 415

against everything that challenges them. For this is all for him to do at his departure and last, when he takes all from them here, and commands them the great work, and trusts very much, namely his dear word, and the whole government of the kingdom of heaven; and yet sees that the whole world will sit down against them, and all the devils from hell will rage against them.

336. So now it is done: He who shall abide with Christ in the world against so many devils and evil men, under so many hindrances and troubles, must have another support than human strength, and must have a heart that can trust in God, and be sure of things, and have a heartfelt, fervent love for the Lord Christ, that he may gladly bear the office for his sake, and take upon himself all the saddles of hell, when he has no treasure on earth, and knows no restraint, except that he has a gracious God, and lets Christ 1) be dearer to him than all the world, and what it has, that he may do all things for his sake alone.

337 Therefore all this preaching is to make them certain that the Father loves them, and to move them to love him (the Lord Christ) also. For he that hath not the love of Christ cannot abide the devil's and the world's wickedness. For example, if St. Paul did not preach out of the love he has for Christ, he would soon tire of his preaching ministry, because he would have to suffer daily so much driving, scorn, disgrace and blasphemy, and all kinds of heartache and torment from the devil and the world. So also the Christians, who were persecuted, chased away, tormented, and most horribly martyred without ceasing, how could they have existed and remained if their hearts had not been sure of divine grace and burned with love for Christ? And if St. Paul should preach now, and see the world thanking so shamefully for it, and all sorts of mobs springing up among those who have heard the gospel; item, the poisonous, arch wicked wiles of the pope and his scales; should he not be moved to say, "Now preach the devil to the world in my stead. For who wants to

1. "him" is missing in the Erlanger.
2. "Fahr" is missing in the Wittenberger and in the Erlanger.

What can I do if he does everything and suffers to help the people, and should I let him get his hands so shamefully for it? I would let it have the heartache, speak flesh and blood.

Therefore it is necessary for a Christian to know above all things that he has a gracious God, and to think to do and suffer for Christ's sake what a Christian should do and suffer, and to be able to say: What I do, I do for my Lord's love and service. If the world does not want it, let it be; if anyone does not want to hear it, let him go away. We preach nothing for the sake of ungrateful people and scorners, but for the sake of pleasing God, and for the glory of our Lord Christ, and for praise and thanksgiving; otherwise nothing would ever come of it.

For it is so in all things on earth: A man who is to hold office and rule well does not have his own thoughts; even if there are many in the world who seek only their own benefit, honor and power, they will never have a good government. For they do not ask much about how the country and the people are doing and standing, they think that they alone must be celebrated and honored, they do not want to suffer any fare, ingratitude, contempt or disgrace, or, if such things happen to them, they become mad and foolish, start to rage and throw everything over a heap, want to take revenge and lead their head out, if everything over it should go to ruin, so that the regiment over it perishes. These are not people who are fit to rule; they should remain here in the peasantry, so that they would first have to learn to live according to other people's ways and be other people's subjects. But he who is to rule or wants to rule well must be so skilled that he can forget his honor and benefit, despise and get over ingratitude and evil deeds, and think only of how it will benefit the country and the people, so that he prefers the common benefit to his own honor, property and estate 2c.

340. Rather, it is 4) so in this spiritual regiment of Christianity, since 5) it costs far and above far greater driving and effort, and higher power lies in it. If a pre
341. Wittenberg and Jena: heard.
342. "it" is missing in the original of the Erlanger and in the Wittenberger.
343. Wittenberger: that.

416 Erl. tg, 171-176. Sermon On Joh. 14, 19. W. VIII, 2vg-ln. 417

If a man seeks to gain honor, money and good days, and wants to draw his sermon to them, he will neither do nor stand. For where that which he seeks is lacking and ceases, he goes back again, and becomes an unchristian, as before; for he who rules or preaches for his own benefit alone will never take the matter seriously, and will neither help nor punish anyone. But if he loves the common good, then he goes through, speaks and does what he knows is right and good, let it be or let it be laughed at, whether it does him harm or not.

But where are they? They are vain perlein and demant among the other great heap, both in the ecclesiastical and secular regiment. For no one wants to open his mouth, or (as the saying goes) tie the cat's collar, and walk through the office without shyness and respect for the person, and hold his tongue as to what he should do. They seek glory and honor from it, and need it only for their own benefit, and they do not feel guilty about it, as if they had done it well.

342 Now it must be so in Christendom: that especially they who are to be preachers should love their Lord Christ with all their hearts above all things on earth, and be ready to do and suffer all things for his sake, and so think: Let him chastise or laugh for my preaching's sake whoever will: so I look and ask no man, prince, scholar, saint, but look only to my Christ. What he has commanded me, that I do for his love, for the sake of his precious blood, so that he bought me. Where there is no such heart and courage, no preacher nor Christian will ever remain devout and believing, for what he seeks otherwise will soon seduce and tear him away.

343 For the sake of these causes, Christ first makes the beautiful, comforting promises that we should know, if we keep His word, that we have a gracious God in heaven, and that He will be with us together with Him and protect us mightily. After this, he also gives this admonition that we should and must have true love for him, if we want to be called and remain his disciples.

344 Therefore he now says: It shall soon begin, and is still to be done for one night,

the world will see me no more. As if he should say: It is such an evil, poisonous thing around the world that whoever wants to put his comfort and salvation on the people is already lost. For I have tried and experienced it. I have come to help her, and have done all that I should do for her; but she will not suffer me, neither accept nor know the Father's testimony, nor the Holy Spirit's preaching and work, but will be and remain evil of the devil.

For this reason I will also go out of her sight, so that she will not see me, and yet make it so that she must suffer and let me reign on earth. For though I be crucified and die from this life, yet by it I will go and come into another immortal life, wherein I shall reign forever; and then shall my kingdom begin aright. For because I thus go mortally before their eyes, there is no cessation of raging and fury against me, they will not and cannot see me alive nor suffer me until they have brought me to death. But I will soon put an end to it 1) so that they do to me what they want and no longer see me as they desire; and yet just by this they bring me, without their thanks, into my glory and regiment, which they must suffer, and no one shall prevent it. So this is spoken in great defiance of the wicked world, which persecutes Christ and his word, because he will not do them honor, that they should see him more, or preach him, or do miracles; and because they will not suffer him to be with them, he will be far enough out of their sight.

But you, my disciples and Christians, whom I now leave behind me, shall see me and live with me. For I will rise again soon after my death, so that you will both see me bodily (when I appear to you as a witness of my resurrection) and spiritually in my reign forever, and feel and experience my power in you and in all the world. For I will not so depart that ye also shall be deprived of my face and presence, but ye shall see me, and live with me, even as I live.

1. "wills" will deß.

418 En. 49, 176-179. interpretations on John the Evangelist. W. vm, 212-215. 419

347. Now this is a great sermon to them, if not by faith, but nevertheless a great comfort: That though they see him crucified, dead, and buried before their eyes, yet he says plainly and clearly, and wants to assure them, and have them believe assuredly, that they shall see him, and that he will now begin to live, and not only he, but they also (if, after him, and for his sake, like him, they must let themselves be executed and killed by the world) shall live with him. As if he wanted to say: "It will not be otherwise with us; we are condemned to death, and must serve the devil and the world; it will execute me, and if it can no longer do anything to me, it will strangle and murder you, or seek your life; as Christians must all be children of death, and either be killed by tyrants, or by the devil himself. But there is no harm, do not let this frighten you; I want to live; yes, I am already alive. So certainly has he it that he calls himself alive in that, when he now shall die and go to death. For he is the person whom death could not devour, though it killed him after the bodily life.

Therefore he defies both death, the devil and the world: "Let them crucify me, kill me and bury me; nor let them strangle and devour me, but I will drown death in myself and devour it in my life, and overcome the devil by my power. Because they cannot keep me in death, even though they run to me with death, I will not leave you in death either. They may kill me in the flesh, but I still want to live; and if I live, then it will be good for you that you also live with me. For I will restore death and choke it, so that it will not be conquered in me alone, but also in you, if you believe in me, so that you will live as long as I live.

349 Thus we have the comforting promise given to Christians who are terrified by death and all kinds of calamities, that they may defy the devil and the world, saying, "When you kill me, you do not kill me, but help me to live; when you bury me, you pluck me up from the ashes and give me life.

Dust to heaven; and summa, thy wrath and raging is all grace and help, for thou givest me but cause and the beginning, that Christ may bring me to life, as he saith here, I live, and ye shall live.

(350) Yes (says flesh and blood), I must nevertheless take the head. Yes, that does you no harm (says Christ); they also crucified me, strangled me, and laid me in the grave; but as they have kept me in the grave and in death, so shall they keep you also therein. For it is said, and shall be said, 1) As I live, so shall ye also live; neither devil nor death shall hinder me. A Christian must learn to grasp these words, and thus know his Christ in his comforting promises, whether death stabs him with his spear, and the devil opens his infernal mouth against him, so that he is not frightened by it, but can again defy the devil through faith, on these words: Knowest thou also, how thou also didst eat the Lord Christ, and yet hadst to give him back, yea, he did eat thee again; so shalt thou leave me also uneaten, because I abide in him, and live and suffer for his sake. If they drive me out of the world and scrape me under the earth, I will let it happen; but for this reason I will not remain in death, but live with my Lord Christ, as I believe and know that he lives.

351 Christians have this comfort and defiance in the Lord Christ, whom we believe to be risen from the dead and seated at the right hand of the Father. So that they may learn to put death out of their sight and cast it far away, knowing and thinking nothing but life itself, that they may remain alive even in death, and that death may leave them undead, eating Christ Himself first, who lives and reigns above in divine majesty, which he will have to leave undone.

But it is and remains a high art to grasp and believe such things, which is difficult for them and costs them many a hard struggle, and yet can never be learned enough for the sake of our flesh and blood, which cannot be without the terror and pursuit of death. But it must be begun, and the consolation must be grasped.

1. "so" is missing in the Wittenberg and in the Erlanger.

420 Erl. 49, 179-181. sermon on Joh. 14, 19. 20. w. vm, 215-217. 421

For if we did not have this, no one could stand by the gospel and persevere, because the devil is so murderously hostile to us, and the world so horribly afflicts us, and everywhere so happens that there is no more despised thing on earth than a Christian. Therefore we must have a higher, stronger and more certain consolation than all their defiance and power.

V. 20. In that day you will know that I am in the Father, and you in me, and I in you.

When it comes to pass that you shall see me risen from the grave and death, and going up to the Father in heaven, and you shall preach these things of me, then you shall know by the Holy Spirit and your own experience that I am in the Father, and you also in me, and again, I in you, and so we shall be one cake with each other, so that it is life itself, through which you live in me, just as I live in the Father, and the Father lives in me. For I live in the Father, and such life that I strangle death in my own person, that you must say that I am God's Son, as the one who proves such work, which belongs to God alone.

354 Afterward also ye shall say that I am in you. For as the Father raised me up, and I have eaten death, so will I also eat death in you; that believing in me ye may be masters of death, and not fear the world, the devil, nor hell, neither all the despite of them. Then you will have to say, "I did not have such power in me before, because I, as well as the others, would have to remain under the devil's power, death's terror and power. But now I have another courage, which Christ gives me through his Spirit, by which I feel that he is with me and in me, so that I can despise all the terrors and dreads of the world, death and the devil, and on the other hand joyfully and gladly defy my Lord, who lives and reigns above with the Father.

355 You will then feel this in you, how my (yes, the Father's) power will work in you and show itself, so that life and the conquest of death will be strong in you, and your heart will thus be taken in.

I will have you in my power so that no terror will chase you away from me and no death will kill you, but you will remain defiant against it, so that death, both in me and in you, will be completely subdued and eradicated, and life will be the only thing in its place. Then you will be called true Christians, abiding in me, and I, in turn, in you, so that neither devil, nor death, nor misfortune shall have any power over you, but you shall blithely put a stop to all of them. As one reads, the holy martyrs despised their tyrants to the utmost with all their cruel raving and raging through all kinds of torment and torture; yes, even the young virgins mocked them, and made their joy out of torture and suffering, as if they were going to the dance.

356 Now this belongs to the Christians to know, and should be their art, that they thus learn to put death out of their sight (as has been said) and to despise it in Christ, and to model nothing else but vain life. No wise man, scholar, saint, except Christ, can ever come to this. And in sum, the world never knows or learns of it; indeed, it does not want to hear or suffer it, for it considers it the greatest folly and heresy. Therefore, it is and remains the art of Christians, and is precisely the right Christian main doctrine and understanding, that they be certain of this, and (as he says here) recognize that the man, Christ, is truly and actually in God, and God in him; thus, that he himself is truly living God; and then that the same, who is in God and God in him, is also in us and we in him. He who has this and knows it, has it all.

357 For here all things are, as we always say, that they come down from above, from the Father, through Christ, and go up again through him. For the Son comes down from the Father to us, and attaches himself to us, and we in turn attach ourselves to him, and through him come to the Father. For this reason he became man and was born of the Virgin Mary, that he might be mixed with us, be seen and heard, and even be crucified and put to death for us, so that he might draw us to himself and hold us to him, as if he had been sent to draw those who believe in him up to the Father, just as he is in the Father. This chain he has made between him and

422 Erl. 49, 181-183. interpretations on John the Evangelist. W. VIII, 217-220. 423

us and the Father, and have joined us together, that we are now in him, and he is in us, even as he is in the Father, and the Father in him. Through such unity and fellowship our sin and death is taken away, and we have life and blessedness.

This you will learn (he says here) on the day when I rise from the dead and am transfigured, that you will be certain and have no doubt that I was sent by the Father, and that everything I say, do and suffer is in the Father, so that it is said that God Himself says, does and suffers these things; so that no one may continue to gaze toward heaven, or even on earth seek anything else than is necessary for salvation. As it has been done up to now, and is still done, when one has run to this place and the other to that, so that he might seize and attain God, and have undertaken to propitiate the Father by their own work and holiness; but they have accomplished nothing, without only dividing and separating themselves into innumerable superstitions and vain services, and have allowed themselves to be led by all kinds of wild ways and teachings, how one should come to God, and yet have completely missed the right way 1). For thus God Himself concludes through the mouth of His dear Son: "This you must learn, that I am in the Father, and the Father is in me. There it is, and there it is: If anyone is to meet the Father and come to Him, he must first meet Me and come to Me; otherwise there is neither way nor means, as He has also said clearly and plainly enough above v. 6. But now you cannot yet understand nor recognize these things; you are still too weak to do so. But I preach it to you beforehand, and the Holy Spirit will teach you (after I am transfigured), so that you will understand and experience it.

359 For this shall be, and it shall be, as it is said, the right knowledge and high art of Christians, that they learn and grasp only that which is necessary to take hold of God, that is, how to be freed from sins and to live and be saved forever, and that there is no other way or way but by the one door, that ye take hold of me, and fall on me, and cleave unto me; and if ye do this, ye shall fear no more, neither shall ye fear any more, neither shall ye fear any more, neither shall ye fear any more, neither shall ye fear any more, neither shall ye fear any more, neither shall ye fear any more.

1. "Weges" is missing in the Erlanger.

God's wrath, law, devil, death nor hell. For you are in me, and because you are in me, I am also in you; so surely the Father (who is in me, and I in him) is also in you: who then can harm you?

360. Now we do not want to argue sharply here (as some of the old fathers did about this text, against the Arians), how both the Father is in Christ, and Christ in the Father, according to the unified, uncontaminated divine essence, but speak now only of the custom or benefit of the same article, how we should send ourselves against God and Christ, that we may meet the Father and know his will, so that a Christian (as we have always heard) may learn to say thus: I know of no God, but of the only one, who is called Jesus Christ.

Therefore, if the devil wants to frighten you with God's wrath and judgment, death and hell, and accuses you that God is angry with you and wants to kill or condemn you, you can tell him again that he lets such thoughts pass over the stubborn heads and reckless, hardened hearts. But I will hear what the gospel tells me. In it I find a man called Jesus Christ, to whom I will bind myself with my heart and ears, and I will grasp what he says and does. In it you will find how God the Father sent him into the flesh to be crucified and die for you. If this is true, why should you fear or flee from him? So this Christ, or such faith and thoughts of Christ, takes away in your heart all the terror of sin, death, the devil and the race.

362. Behold, therefore, you must understand this saying, when it says, "You shall know that I am in the Father, and the Father is in me"; that is, you must look not only at my flesh and blood (which you already see, as the Jews also see), or at my substance and nature, that I am God and man; but at what I speak, do, and create, or at what my ministry is, and why I am there. When you look at these things, you see and hear that I speak to you from the Father of all comfort, love, grace and mercy, and in addition prove these things by deed, because I die for you and rise again. If you see these things in me

424 Erl- 49, 183-186. Sermon on John 14, 20. W. VIII, 220-223. 425

you see the Father in me, and me in the Father 2c. For this is actually the Father's opinion, heart and will 2c.

363 This is the first main point and the most important article, how Christ is in the Father, so that there is no doubt what the man says and does, that what is said and done is called and must be called in heaven before all angels; in the world before all tyrants; in hell before all devils; in the heart before all evil conscience and own thoughts. For if one is sure that what he thinks, speaks and wills, the Father wills also, then I can defy all that wants to be angry and evil. For then I have the Father's heart and will in Christ. But where God is for us and with us (says St. Paul Rom. 8, 31), what is there that should harm us? Therefore, we must look to Him alone and not ask what another God says, or what other ways and means are preached or taught, about angels, saints, death and life. In short, if you grasp and see this, you see and grasp 1) Christ in the Father, and the Father in Christ, and see neither wrath, nor death, nor hell, but only grace, mercy, heaven, and life.

364 The other part, when ye know and have these things, ye shall come further, and know how I am in you, and ye in me, 2c. That ye may know that ye have me for your salvation, and so know me, as the Father hath sent me unto you, and from this prove and know that ye are in me; even so, what ye are, what ye lack, and what ye lack, how ye are sinners and reprobates, and are in death, all these things are in me; wherefore it is right. Now I am in the Father, and what is in me is also in the Father, whether it be death or life, sin or righteousness. But what is in me must be righteousness, life and blessedness. Now you also come by faith to be in me, with your death, sin and all unhappiness. If then you are sinners in you, you are righteous in me; if you feel death in you, you have life in me; if you have strife in you, you have peace in me; if you are condemned on your account, you are blessed and blessed in me.

365. for if I am a Christian, dear, where

1. Wittenberger: so you have.

am I? Nowhere, because where Christ is. But where is he but in heaven and 2) eternal joy, life and blessedness? For he will certainly no longer be condemned as a sinner, nor die of death. Therefore, since no sin can condemn him, no devil condemn him, no death devour him, no hell devour him, they shall leave me also (if I am in him) uncondemned and undevoured. So away is sin, death, and all calamity that is in you. For such I devour 3) in myself, for it cannot abide in him. Because he is and remains in the Father, it must also have no power in us, because we are in him 2c.

This is indeed a glorious sermon; but 4) you understand it and do not yet know it (he says). For it is too high an art and understanding, which no man can comprehend or understand of himself; but hereafter, when I am transfigured by the resurrection, and the Holy Ghost shall come, ye shall know it finely, and shall know it in your hearts, how that I am in the Father, and have swallowed up all things that are deadly in me; and ye also shall feel it in you (who are in me). For since in the Father all things are dead, and there is nothing that can kill sin, death, and the devil, so shall it also be dead in me, and likewise in you, because you are in me. Finally, you will also learn that I will be in you. For you will not only have such comforting confidence or assurance, undaunted heart and undaunted courage, through me toward the Father, that he will be gracious to you and will be as little angry with you as with me, but when you know and have these things, you will also be sure that what you speak, preach, live and do will be and be called right and good, yes, my own word and work. For it is I who speak, preach, baptize, and do all things in or through you, even as the Father does all things in me and through me.

This is also a consolation above all that the world can console itself with, as I also said above § 347 ff, who could only believe it. For here the devil has the infernal sorrow; the more one preaches such, the more

2. Erlanger: and in.
3. Here the Wittenberg edition has inserted: (says Christ).
4. Wittenberger: "but, dear disciples, you" 2c.

426 Erl. 49, 186-188. Interpretations on John the Evangelist. W. VIII, 223-22S. 427

more he rages against it, not only by tyrants or sects, yes, also by ourselves; that it looks and feels like this, that Christ is now least in us, when he should be and be felt most strongly in us, and we almost all live and do like this, that it must be said: I am in the world, and the world in me; because one sets up such a being, both in governing and preaching, that everyone does as he pleases himself, and each one wants what he says or does to be done.

368 But this is not to be said now. For this text is too good to be used for the benefit and comfort of Christians who need such comfort, so that they may grasp these two things (as the highest and most necessary for our comfort), as we are in Christ and Christ is in us. One goes above, the other below. For we must first be in him with all our being, sin, death, weakness, and know that we will be redeemed and blessed before God through this Christ. Therefore, we must 1) be swung into him above and beyond ourselves, yes, completely and totally given into him and be his own, as those who were baptized into him and received his holy sacrament on it. By this sin, evil conscience, death and devil are lost, so that I can say: I know of no death nor hell; if sth. 2) is death, it first devours and strangles my Lord 3) Christ; if hell is something, it devours the Savior; if sin, law or conscience can condemn, it accuses the Son of God. When this is done, I will also let myself be condemned, devoured and swallowed up. But because the Father and Christ remain alive, I will also remain alive; because he remains unconquered by sin and the devil, I will also remain, for I know that as Christ is in the Father, so also I am 4) in Christ. This is (I say) the first main thing, by which a man goes into Christ apart from and above himself.

369. after that it goes down again from above, thus: as I am in Christ, so is it again.

1. "us" inserted by us. In the original of the Erlanger is missing: "over". Wittenberger: "we ourselves above and apart from us".
2. about --- somewhere.
3. "HErrn" is missing in the Erlanger.
4. Erlanger and Wittenberger: also me.

Christ in me. I have accepted him, and have crawled into him, stepping out of sin, death and the devil's power; so he shows himself in me again, saying: Go, preach, comfort, baptize, serve your neighbor, be obedient, patient 2c. I will be in thee, and do all things; whatsoever thou doest, that will I 5) have done; only be thou confident, bold, and undaunted in me, and see that thou abide in me, and I will surely be in thee again.

Whoever could practice and experience this in faith would be a true Christian and a perfect man. But the devil has his heartache that he does not allow this to happen. For in matters concerning God we are all too stupid without this, since in all other matters we are all too sure, joyful and courageous; And he is so skilled, what we live, preach or do (as Christians), that he challenges both, by force, by mobs, and by our own conscience, that he makes the heart full of terror, and tears, separates and divides our thoughts from Christ, and Christ from the Father, that we should leave both, the Father and him, sitting up there, as if he were and did nothing in us, but let us do and make ourselves.

For if we do not know and believe this, and can boast, when I speak and do something, that he himself does it from above, and that it is truly his word and work, as he who is in me and I am in him, then the devil has already won and has the right over me, and drives me wherever he wants, so that I cannot remain nor save myself. Therefore this art must be learned by anyone who wants to stand up to the devil, so that we may fully conclude that we are in Christ, that is, that he is our dear Lord and Savior, who died for us, and through his righteousness and life we have been redeemed from sin and death. Then also that he is in us, and speaketh and worketh out of us; which things we do and work in Christianity, that he is called his work and work, and is our tongues, eyes, ears, hands, heart, and all things.

But (as I said) it is difficult to grasp, and remains in learning, that it can never be unlearned, because the devil is so opposed to it, and tears away from each other in un-

5. Wittenberger: me too.

428 Erl. 49, 18S-I90. Sermon On Joh. 14, 20. 21. W. VIII, 22S-2W. 429

He does not want Christ to be in us, nor us in Christ, nor the Father in him, nor him in the Father; otherwise he is too diligent, too wise and too early a master, and too joyful and bold. Then he lets preach, shout and proclaim and praise this text. As then the pope with his multitude publicly and defiantly boasts: We are in Christ, and Christ in us, for here is the Christian church; but where the church is, there must Christ be.

So the false teachers, hypocrites, and the devil's mob can boast of this text to the highest degree, for they are blinded and possessed by the devil, so that they cannot see or feel their error. But he will not let us, who know it and need comfort, come to comfort and joy. Christ also knows this, but still it is said: You will know it, and you shall learn it. As if he were to say, "You are the ones who have begun and are dealing with it, and you shall learn that I am in the Father, and the Father in me, and you in us, and we in you; yes, already this is going on in you, even though you do not yet feel or understand it yourselves, and are weak and infirm in other ways as well; yes, even stumble and fall short. For he does not want to pay so much attention and calculate, although his Christians are somewhat lacking. Just as Christianity has many weak, erring and infirm among it, this must not harm it. For he makes such a fire around the pot, which must also consume error and mistake, however much the world rages and blasphemes against it.

This is the comfort he gives them here: Now therefore I tell you these things, that ye may know them afterward. Even as it is with us, though we hear it, yet it is not received, till temptation bring it home, that we must learn it. When death wrestles with us, or other trouble presses upon us and distresses us, then we understand and experience it, so that we can say, "I am in death, and through this I have received consolation. But now it is preached that we should begin to study in this school, and take care of it, and continue in it until we finally grasp it.

V. 21: He who has my commandments and keeps them is he who loves me. But he who loves me will be loved by my Father, and I will love him and reveal myself to him.

He comforted them with this great comfort, that they should be in him, and he in them; which is the chief thing of Christian doctrine, from which we have this understanding, that we are not justified and saved in or by ourselves, but in Christ, and through Christ, who hath made all things perfect for us, fulfilling the law, and overcoming sin, death, and the devil. This you will have (he says) in me, and after this I will also be praised in you, and you will have to confess and preach it in the world.

376. If therefore ye have your own in me, that whatsoever I have that is good is yours; and again, your evil, sin, and infirmity shall be mine, even as all my Father's is mine, and whatsoever is mine is my Father's also; and after that ye shall appear, and handle my word and commandments, and be apostles and preachers of Christ, or be baptized, and hear and confess the word publicly, that the world may see and hear that ye are my Christians, and keep my word and commandments: This will certainly happen to you, that the evil devil and the world will hang on your necks, yes, also your stupid conscience; item, false brethren and the spirits of the rot, and you will be surrounded with all kinds of temptation, terror, fear and distress. Then it will be tested and found whether you are righteous in me, and I in you; that is, whether your faith is sure, and whether you have received baptism and the sacrament with earnestness, preached and heard the gospel, and let yourselves be called Christians; the great danger and adversity will finely purify them and prove what every man fei or not fei.

377 For the words may well lead them all, as also the pope with his heap boasts: We are baptized Christians, and Christ is in us, and we in him 2c. But when it comes to the point that it applies the neck, yes, even lesser, than temporal good, shame and disgrace, or other plague and heartache, inflicted by the devil, then one speaks: I truly do not know what to do. For it is painful,

430 Eri. tg, iso-iss. Interpretations on John the Evangelist. W. vin, 232-234. 431

To be thrown into prison, to be beaten, to be beaten, to let everything go, and to be everyone's towel, and to be made 1) so that there is no more wretched creature on earth than a Christian. There the flesh is weak and fears that the heart throbs, and the devil stirs up that it becomes more and more frightened and stupid.

378 Therefore I will give you a sure sign, which is the true Christians who are in me and I in them, that is, when they keep my commandments. For this you already have, what I am to work in you, and you are to have from me 2). I have given you all things, conquered death for you, taken away sin, reconciled the Father, fulfilled the law, that ye should have no more need. For there is no more wrath, no more death, no more hell, no more devil, no more sin; all things are overcome and purged out in me, and are even in the heavenly estate. But whether you truly believe these things and sincerely hold to them, that will be found out, if you also live like this on earth, preach and confess so freely and undauntedly, and therefore risk property, honor, life and limb; item, love one another so warmly, as I have taught you and commanded you; by this one must feel and test where true faith in me is.

But it all depends on whether you feel and find this in yourself (as he also said above v. 15), that you love this man. For if you truly believe this, love will also be there, and your heart will feel this way: "As much as Christ, my dear Lord, has done for me, has reconciled the Father to me, has shed his blood for me, has fought with my death and overcome it, and has given me all that he has, should I not love him again, give thanks and praise, serve and honor him with body and soul? I wish I had not been born a man.

Therefore, it belongs to a righteous Christian that he loves me with all his heart, otherwise he will not do it. The heart must be attached to him alone, and neither love nor fear anything else. If they want to throw you into prison, or take your body and possessions, so that you can-

1. Erlanger: himself so.
2. Wittenberger and Erlanger: hold.

You will fearlessly say, "I will gladly suffer this in defiance of the devil and for the love, honor and praise of my dear Lord. So no suffering will be hard for you, but everything will be bearable and easy, as one can read in many examples of the holy martyrs, how they despised all torture and pain through love of Christ. As, in particular, of a rich citizen of Rome, from whom great goods, house and farm, wife and child were taken; but he kept the defiance of Christ which he had in his heart, and said: "If they have taken everything from me, they shall not take my Lord 3) Christ from me. Behold, thus he loved, and his heart burned within him, and he clung to Christ above in heaven; therefore he did not ask that he should lose everything on earth. Which, of course, he would not have done if love for Christ had not reigned in him.

381 Therefore Christ Joh. 21, 15, when he commanded Petro to preach, asked him three times before if he loved him. For he knew and saw that no one could be a righteous preacher or Christian unless he had a desire and love for him. But how can he have desire and love for him, if he does not first firmly believe in him, that he has everything in him, and knows without doubt that Christ is his treasure and savior, life and comfort? Where this is in the heart, love follows and flows out. But if love is there, it cannot rest nor celebrate; it goes out, preaches and teaches everyone, would gladly plant Christ in everyone's heart and bring everyone to him, dares and leaves over what it should and can. He would like to drive such love into them through such heartfelt words. Therefore he says, "I leave you this last, that you may have in me all that you desire, forgiveness of sins, heaven, the Father's mercy and grace; but see to it that you believe these things, and you will love me well, and keep all that I have said to you.

Now this is what we have always taught and still teach: Where faith is, there works of love shall follow. These are the good, righteous works: as, the apostles and preachers, that they may preach faithfully without any

3. HErrn is missing in the Erlanger.

432 EU. 49, ISS-IW. Sermon On John 14:21. W. VIII, 234-237. 433

Shyness; then the other, that they gladly hear God's word, and support it with body and soul. For he does not want the other's work, as monks and priests, to wear such caps and plates, to be clothed like this or otherwise, to eat like this, to pray like this, to sing like this. For they do not proceed from love, and are vain useless works, which even bad boys can do, and no danger is above them, nor may they suffer for it.

But to dare, to do, and to suffer all things for Christ's sake, and to be kind to and serve all men, proves that Christ is truly there through faith, and that there is also a right hearty love toward him. For surely no one else does this, as he says afterwards, "He who does not love me does not keep my words" 2c. This is not possible and nothing comes of it. He who does not have his heart's delight and joy in me will not do what I have commanded, that he should boldly preach me, and for my sake cheerfully dare and suffer all things 2c.

384 But what shall they have who have such love for him, or what do they enjoy? This I will do unto them again, saying, Whosoever shall come forth, and show himself a true Christian, he shall be loved of my Father, and I will love him, and will manifest myself unto him.

385 What is this said? He has now said how they should be in him and how he wants to be in them; they already have that through faith. Why then does he now say that he will love them and reveal himself to them? Has he not already done both before? For he began it, and laid the first stone. For he suffered for me and preached the gospel and baptized me before I asked for it or knew about it, as St. Paul says in Eph. 1:4 and 1 John 4:19: "He loved us before" 2c. How then does he say here that he would love those who love him, just as if he had not loved them before, and would now reveal himself to them, since he said above v. 12 that they should preach about him? which could not happen unless they had the revelation beforehand and believed in him. Answer: This is how it works: When a Christian has begun, and is now in Christ, he believes and lives in

If a Christian who loves him begins to preach, confess and do what a Christian should do for the sake of his Lord, the devil attacks him and overwhelms him with such a downpour, inwardly through anxiety and fear, outwardly through all kinds of danger and misfortune, that he feels no comfort, and lets himself be looked at and felt as if God were up in heaven, not with us, and had forgotten us. For he hides himself so completely, as if it were over with us, and as if we have no more help from him, that where he did not show himself, and let his love be felt, we would sink and despair.

Therefore God does two kinds of work with the Christians (as I have said in the "beautiful Confitemini", 1) when he says: "I will not die, but live" fPs. 118, 17.)), which are called: comfort and help. The consolation he gives inwardly into the heart, so that it may hold on to his grace, and so that it may stand and endure in adversity and suffering. But if it were to remain in comfort alone, no one would be able to endure. For the devil attacks the hearts so hard, especially the apostles and their kind, with heavy spiritual temptations, and makes it so hard and sour for them, and for so long, that he who has begun to believe, and is in Christ, makes himself believe that the devil is even in him, and Christ is nothing in him, but far from him, and leaves him here in hell, the devil in his butt, that he feels nothing at all, but vain terror and sadness in his heart, and by heart hatred, envy, reproach, persecution from the world, yes, even from his own closest friends 2c., that he cannot have a good hour on earth, and does not seem otherwise, because he is completely abandoned, that he would like to say: What shall I do? How do I come to this misery? If I had not been baptized and had accepted and confessed the gospel, I should not have such heartache. Before I had good peace and shelter; now I have neither day nor night rest from the devil and from myself.

387 Thus it goes: Whoever comes to Christ, and has his life and comfort in him, has to be tortured and tormented over it, 2) and thinks that he is a man.

1. Walch, old edition, vol. V, 1778 ff,? 93 ff.
2. "werden" is missing in the original and in the Wittenberg.

434 Erl. 4g, 195-197. interpretations on John the Evangelist. W. vm, 237-239. 435

The devil is in his throat, and he feels vain death and anguish of heart. Now it cannot remain like this forever, otherwise no one could bear it; but the other part, namely the shell and salvation, must also follow by heart, as St. Paul says in 1 Cor. 10:13: "God is faithful, who will not let you be tempted above your ability, but will make the temptation come to an end so that you can bear it.

For this reason he comforts his suffering Christians, so that he will let his love shine and reveal itself to them. As if to say, "Continue in your love and stand firm, even though it seems to you that I have departed from you as far as heaven and earth. For now you have the evil hour, and do not let me wallow in you, and the dark clouds go before the sun, so that you are oppressed with terror and fear. As the 116th Psalm, v. 3, laments: "The snares of death have encompassed me, and the fear of hell has taken hold of me"; item Ps. 142, 5.Periit fuga a m, I would gladly flee, and yet I cannot escape; that there is no Christ at all, and he knows nothing of him (though he, having been baptized and believed, is truly in Christ and Christ in him), that he must despair, and could keep neither baptism nor gospel, unless he were comforted higher. But do not let this 1) take away your heart. For it is not as you feel and think, for I have other and more help, the first, the second and the third in addition, 2) and I will keep your backs, so that you will not sink in the trouble in which you think you have lost me, but will make it so that the temptation, terror and trouble will still leave you in me, and again, me in you, whether you do not see the hour when the devil rages. But he shall not devour you, but shall only be a temptation, whether ye believe and love aright. Yes, I will come and reveal myself in such a way that you will feel the heartfelt love that both my Father and I have for you.

Now this is the case in all of Christendom; as St. Paul also complains 2 Cor. 1, 8,

1. "that" is missing in the Wittenberger.
2. Wittenberger: "the first, the other, the third, and more besides".

that his affliction was beyond measure and beyond power, 3) that he was weary of life and would rather have been dead, for he was so forsaken and without help. But this was not the opinion; but it happened for this reason (v. 9), that we learn not to put our trust in ourselves, but in God, who raises the dead; as he also has redeemed us from such death 2c. Therefore he puts us to death, and lets the devil come upon us, not that he should devour us, but that we might be tested and tested, and that he might reveal himself to us more and more 4) so that we might know his love. For such trials and struggles should teach us (which the sermon alone cannot do) how powerful Christ is, and how the Father truly loves us, so that confidence in God may always grow, and knowledge, praise and thanksgiving for His grace and good deeds. Otherwise we would go away with the first faith we had, become lazy, unfruitful, inexperienced Christians, and soon rust away. As we see, many of ours fell to us at first with great sound and joy, and held so well to the gospel; but they became idle spirits (of which Christ says Matt. 12:44), unstruggled and uncontested, and remained without experience, and like the seed withered from the heat without root, remained without fruit, until they fell away again, as sour, worm-eaten and corrupt fruit falls from trees.

But whoever remains rooted and grounded, he will often think that he has neither Christ nor God, and feel nothing but death, devil, sin, as a terrible weather and dark clouds pass over him. But you shall not be forsaken in such (as it seems), for I will not remain outside, but will come to you again, and let such light go out that you shall know me much better and brighter than before. Yes, the more you suffer and show your love for me; the more I will reveal and show you 5) how great the Father's and my love for you is.

3. "been" only in the Wittenberg.
4. "and more" is missing in the Wittenberg and the Erlanger.
5. Jenaer: show.

436 Erl. 4g, IS7-I99. Sermon on John 14:21. W. vm, 239-242. 437

391 So this is a sermon, not only of words, but of experience. For he begins with the word, that he lets us hear the gospel, baptize, and receive the sacrament; but after that the devil is soon there, who wants to challenge and hinder us everywhere, so that it does not remain and continues. Now the experience must come, so that a Christian can say: "Until now I have heard and believed that Christ is my Savior, who overcame my sin and death; now I also know that it is so. For I am now and have often been in fear of death and the devil's snares, but he has helped me out, and so reveals himself to me that I now see and know that he loves me, and that it is true, as I believe.

392 Such experience makes a righteous, perfect man, as St. Paul Rom. 5:4, 5. Patience" in affliction "brings experience, experience brings hope, and hope does not bring shame," that is, we are so taught by such God's work that we know that affliction makes patient people; but from such patience such people become who endure it, and let the devil aim at them and spew out all his wrath, and yet they stand firm, and learn that they are righteous Christians. Such experience gives certain hope, which does not doubt that they are God's children and belong to Him.

For this reason Christ also laid down such a commandment for his own, that they should preach of him publicly and confess freely, and punish all idolatry and false teaching. But where this is concerned, persecution and temptation are sure to arise. Then patience is necessary, through which comes experience of how Christ loves us and reveals himself. Therefore he says: "He who keeps my words loves me. As if he were saying, "Not he alone who hears the gospel and praises it with words, or can talk much about it. But whoever loves me in this way, I will love him again, that is, at the very time when he thinks he has been abandoned by me, and the devil is powerful, and does not feel my love; at that very time I will show myself in such a way that he will realize and know that I love him and the Father also.

This is a mighty, high comfort to strengthen faith and hope, when a man knows that he believes and loves rightly, and suffers innocently because of it, and is certain that this happens solely for Christ's sake (since otherwise he might well have good days), and neither good nor honor nor anything that is ours counts for anything. So Christ comes with such friendly consolations: it is heartily pleasing to him, and is the dearest and most pleasing thing we can do to him, and for this reason he must again show us all his love. Therefore, even though suffering hurts, it does no harm if you know that he and the Father love you. For if all is evil with the Father and with Christ, and all is love, and joy, and gladness; what then wilt thou fear from the world and from the devil? If they will not love and be merciful, let them be angry and do what they can.

395 Behold, he would have liked to instill comfort and courage into his Christians, as they need it, because they are called and set to bite and scratch themselves, not with flesh and blood, but with the supreme power in hell, on which all that wants to be wise, learned and holy in the world hangs; and with their own hearts and consciences, so that sin and God's wrath terrifies them. Where then do they get such strength and courage that they may overcome such things? Only because he says, "I am in you, and you in me, and they are one. Therefore only hold fast to me; I have begun by my word and have brought you to me; and if you now prove this and fight to remain in me, it will first be a trouble and become difficult for you, so that it seems as if you are alone and I have left you and leave you in all fear and misery. But just hold on, I want to prove to you that I love you, that you will feel it in your heart, how God is so pleased with your faith, confession and suffering. From this you will recognize and experience more and more who I am, what I am capable of and what I do for you, and thus I will reveal myself to you from day to day until you are so tempted.

1. So the Erlanger, "noch" is missing in the Wittenberger and in the Jenaer.
2. Wittenberger: feel and experience.

438 Erl. 4S, 1S9-202.- Interpretations on John the Evangelist. W. VIII, 242-245. 439

You will be able to put your defiance all the way to heaven, and strike back at the devil when he wants to accuse you of being a sinner, and of not having done right here or there, and say, "Will you teach me how to be godly? Why do you not teach yourself? Go and bite yourself with your own stink, sin, death and hell; I have another defiance up in heaven, there I have a Master and Comforter who tells me nothing but of God's grace and eternal life. Therefore go with your mouth to another place, and teach other people; you are not the man to teach me what you cannot teach yourself; I can already do it better than you.

Therefore, whoever learns to put away the devil from himself, and to get rid of his own conscience, could then stand against all the world and maintain his defiance: Dear nobleman Pabst, rats and tyrants, scholars and saints, you are great, learned, wise people, but you shall not judge me whether I teach, believe or live rightly, and shall not be good enough for me to want to learn from you, because I know it 2), praise God, better than all of you, and your master, the devil, too. See, such defiance follows from the fact that one thus tests and learns the doctrine in temptation, if one believed before, but now realizes himself how we are in Christ, and Christ is in us. And if there was wrath or disgrace before, it is no more; for Christ is 3) our dear bishop and mediator with God, and 3) shall remain our Master and Lord alone, and no one shall accuse us, frighten us, master us, or teach us.

397 But, as I have said, experience is necessary, through many a struggle and temptation, that the devil may be encountered when he comes and comes right with us, wants to have us pious, and disputes with us out of the law, which means: rightly done or not. Before an untried and inexperienced Christian learns this, he is driven by the devil, so that he must be afraid and tremble, and does not know where to stay. Therefore, one must learn to abide by Christ's word and comfort alone, and to follow the

1. Wittenberger: "dem" instead of: deinem.
2. "it" is missing in the Erlanger.
3. "is" and "and" are missing in the Wittenberger.

The devil will not confess to any disputation about our own works or piety. Even if such a struggle is hard and difficult for us, and we think that we will lose Christ over it, we will not let ourselves be torn away from him, but will wait for his help, in which he will reveal himself to us, and thus realize that he has not failed us with his word, nor have we failed with our faith, but have rightly preached and believed in him.

V. 22. Judas, not Iscarioth, said to him, "Lord, why do you reveal yourself to us and not to Well?

The good and pious Jude has grasped the words of the Lord, that he would love and reveal himself to those who love him. 2c. Then he asks a question: "What is the difference, or what moves you to say this, that you will reveal yourself to us alone and not to the world? Just as he also said above v. 19: "The world will not see me, but you shall see me" 2c. This is almost the question, as if he should say, "Shall we alone be learned, wise, holy and blessed? What will the world say to this? Shall so many highly learned, excellent, holy people, priests, Pharisees, and the best core of the whole people, who are called God's people, and have so much more excellent reputation than we poor beggars, all of them be nothing and damned? What are we compared to them, but as nothing? Should you not reveal yourself to the high people, with whom is the rule, power, honor, and in addition great holiness and worship, and since it is to be hoped that it will take place? What should we wretched people do? Who will believe or fall for us? We will be far too weak for the cause.

This is just the question, since all the world is still at loggerheads, learned and unlearned, saints and sinners. What is it then (says the world) about this new preaching? I see nothing special there; they are vain despised people, runaway boys and beggars, who cling to this teaching. When do you see that great lords, kings, princes, bishops think anything of it? That is why it must be sealed with a sausage. This is the greatest argument and the strongest cause why our gospel is not

440 Erl. 4g, LOS-204. Sermon On John 14:22-24. W. VIII, 248-247. 441

shall be right: If it were true, God would have revealed it to other people; why should not the high leaders know it, who can and should rule and reform the world? They should do it, and it would go from place to place.

Now it is true that it is something, and we would like to do it ourselves; so they would also like to be considered the people who should do it, are full of devotion, and would like to have the honor and glory of having done it; they also have honor, power and good enough that it seems as if they should and could do it alone. But God says no, they shall not do it. You poor fishermen and naked beggars, you shall do it; not Annas, Caiphas and the priesthood, who are in office, who have power, authority and justice. Therefore we must and shall comfort ourselves, who hear such things and feel ourselves that we are nothing, and must confess that there are other people who do not let us wipe their shoes. But Christ goes on, asking for no one, to be as 1) great, holy, learned, as he wills, and indicating himself whom he wills to choose and have.

V. 23, 24. Jesus answered and said unto him, He that loveth me shall keep my word, and my Father shall love him, and we will come unto him, and make our abode with him. But he that loveth me not keepeth not my words.

Dear Judas (he wants to say), this thing is done in such a way that one must not ask whether it is king, emperor, Caiphas or Herod, learned or unlearned, but whether it is I? This is the answer to this question. In this sermon and regiment, which I want to start, I want to be equal to what is in the world, one like the other, I do not want to separate or single out anyone. In the world's regiment there must be such differences of persons and classes; a servant cannot be master, the master must not be servant, the disciple must not be master, and so on; but I have nothing to do with that, and it is none of my business. But I want to establish such a regiment, in which

1. "so" is missing in the original and in the Wittenberg.
2. Jenaer: and.

All shall be equal to me. A king born today, who is a lord over many lands and people, shall crawl into my baptism and surrender to me as well as a poor beggar; and again, he shall hear the gospel or receive the sacraments and be saved as well as the latter. So he wants to make the people all the same and make a cake out of it, that it is a different being than the world leads, which must also have and keep its own. And Christ also lets it go and remain; but he is not there to establish such a world kingdom, but a kingdom of heaven.

402. Therefore he answers the apostle Judah thus: It is not because of what the world is, but because of what I said to you that I would reveal myself to you, and to those who love me; not who wears a triple crown of gold, or a coat of scarlet; not whoever is called noble, powerful, strong, rich, learned, wise, prudent and holy; but whoever loves me, may God call him king, prince, pope, bishop, priest, doctor, layman, master or servant, small or great, in my kingdom all such distinctions shall cease.

403 And this is the very reason why I will not reveal myself to the world; for it is so mad and foolish that it wants to teach me and master me how I should rule. Why does he not reveal himself (they say) to the chief priests of Jerusalem, that they might bear witness to him and confirm his teaching? as they say John 7:48, "Does any ruler or Pharisee believe in him?" As they also now say, "Where are there any great kings, princes and lords who accept the gospel? If it were taught at Rome, by popes, cardinals, bishops, or the high scholars at Paris, and accepted by emperors and kings, we would also believe it 2c. But now Christ says, I will not do it, I will be unlearned and unmastered, and they shall be my disciples, and shall be glad, saying, Audiam, quid loquatur Dominus, I will gladly hear and learn what he saith unto me. Therefore I cannot reveal myself to the world, nor remain one with it. Let it hear me and learn from me; then it will be wiser and tell me how to do it. There the egg teaches the chicken, and (as Christ says Matth.

442 Eri. 49, S0t-Mi>. Interpretations On John the Evangelist. W. VIII, 247-2SV. 443

11, 19.) "Wisdom must lead itself" to school and "be justified by its children". Just as the pope with his monastic cloisters teaches him how to look at their orders and special works, and therefore make them blessed; but he also wants to remain uncaptured and untaught by them and everyone.

404 Therefore he concludes here briefly and simply: "I will not reveal myself to the world, but to those who hear and accept my word, and love me, call them what they will, in crowns of gold or in coarse, stiff-necked garments. If any man will know me, let him think, and love me, and hold fast to me, that he be not ashamed of me: and they shall know that I will reveal myself unto them, and shall know in themselves that they have believed aright, and are not deceived. Therefore (he says) let the world be world, pope, bishops, concilia, kings, princes make, teach, believe, conclude, what and how they want, it is said: "Who loves me, he keeps my commandments" 2c. There we part.

For the world will not and cannot do this, but only does the opposite, that it hates, blasphemes, and persecutes me and my word to the highest degree; and yet boasts, as if it were also well off with God, righteous and holy, yes, only the right Christian church. But do not turn away from it; but look at those who love me, that is, who have my word and keep it, and keep yourselves to them as to my right church, with whom the Father and I will dwell, as follows; and they shall have in me a faithful Savior, of whom they are sure in life and in death that they will not lack him.

And my father will love him.

This is what we have often heard, that Christ with great diligence always draws us up to the Father, against the grievous thoughts that separate Christ from the Father, and make the heart think: I may believe in Christ, but who knows whether the Father is gracious to me? Therefore he will always lead us into the Father's heart, that we should neither worry nor fear anything, if we only love him, and cast far from the heart and tear away all anger and terror. For the devil has no other arrow to draw from us,

because he exemplifies God ungraciously and wrathfully. Where he strikes the heart with it, no man is so joyful as to be able to bear it. Therefore Christ always looks against it, and gives us this defense against it, that we may be sure, and that he himself is good to us for it, if we believe in him, and are in his love, that there is no more wrath in heaven and earth, but nothing but fatherly love and all goodness, that God smiles upon us with all the angels, and has his eye upon us as upon his dear children; that you should desire nothing better than to be led away this moment: so purely does he sweep heaven from all wrath and terror, and fills it with vain assurance and joy, if the heart alone abideth in Christ, and keepeth his.

407 This is a fine, sweet sermon; it does not cost us any hard work, and no one should run far after it or wear himself out with hard work. It costs no more than we already have in ourselves, namely, that our hearts hold fast to it with faith, and our mouths with confession, and show and bear witness to it by love toward our neighbor. And even if you have to suffer the hatred and enmity of the devil and the world for this reason, you have the comfort here that you can well bear it, even despise it. For what harm can it do you, even though the whole world may be hostile to you, persecuting and tormenting you, if you know that, on the other hand, you have the Lord Christ as your friend, and not only Him, but also the Father, who promises and testifies to you through the mouth of His Son that you are to be dear and precious to Him for the faith and confession of Christ? Because you have this Lord on your side, together with all the angels and saints, why should you fear or be afraid of the wrath of the world? And what can they do with their hatred and raging against you without incurring God's unbearable wrath and curse? which they will not be able to bear, but will have to perish eternally when the hour comes for them.

408 And this (he says further) shall not remain, that I and the Father love him that loves me; but, "We will come unto him, and make our abode with him," 2c. that he may not be safe alone.

444 Erl. tg, rvs-Lvs. Sermon On Joh. 14, 23. 24. . W.VHI, 2SV-2W. 445

from the wrath to come, devil, death, hell and all calamities, but shall also have us dwelling with him here on earth, and we shall be his guests daily, yea, household and table companions. This shall be to you, and not to the world. For it is not worthy of such honor and glory, because it will not hear my word nor accept it, and hates and persecutes it. But you, if you abide in me and keep my words, only be undaunted and do not turn away from the way the world opposes me and you, but let the Father and me take care of you; for you already have a certain dwelling place, appointed for you by us, in heaven. Moreover, if you have to suffer in the world (if neither I nor you want to suffer), you shall also be our castle and dwelling place on earth, with whom we will remain until the end.

409 That is to say, abundantly comforted, and highly honored beyond measure. For what greater honor and glory can be called than that we poor, miserable people on earth should be the dwelling place, pleasure garden, or paradise of the divine majesty, even his kingdom of heaven? And whatever you say and do shall be pleasing to him, and shall be called spoken and done by him; and whosoever shall hurt or harm you, it shall be done to him. And he shall defend thee body and soul, that no man devour thee, because he hath devoured him first. And despite him that harmeth thee a hair, except it be his will, 1) and have done it unto him before. And in short, thy doings shall be right, and shall continue against all devils, and against all the raging of the 2) world, unless both the Father and Christ be no more God. So that, in short, not only in that life are we assured of all grace, love and friendship, but also here, what we teach as Christians must be right, and what we live must be pleasing and pleasant to God, must continue and remain unchallenged.

Yes, it seems to me and looks to me much different that the world is in charge and continues its actions against the Christians, and God does not hold with me, but with them, and dwells with them; as they can then defy

1. The words: "he has him then ... his will" are missing in the Wittenberg.
2. "the" is missing in the Erlanger.

boast against us: Here dwells God, here is the Church 2c. Yes, you must not look here at the single piece of the present being, as it now goes and stands before your eyes, but grasp the whole being and regiment of Christianity before you. For they also persecuted Christianity before and (as the histories say) murdered probably seventy thousand Christians in one day, so that it was thought that they would even exterminate Christianity. But what did they accomplish? It has nevertheless continued; and the more they resisted with torture and strangulation, the greater Christianity became. For we are at home here (says Christ), I and the Father, and want to dwell here; you shall not resist this, or you shall go over it in ruins, as happened to Jerusalem and Rome.

411 So now they also have it in mind against us, they counsel, decide and think nothing else about our heads, but only purely exterminated, hanged, drowned, beheaded and burned. But he sits above and says: "Dear angry lords and nobles, do it, let me also keep a little house where I stay. They do not want to believe this, but want to make it badly pure; and they will do it until they also lie in a heap in the ashes. But here is the text that says: You poor Christian church, you shall be our little house, yes, our castle and fortress, where we want to live and stay; let them only be hostilely angry and throb, we want to see if we can remain seated before them, and fight off both the devil and the world; they shall also let us rule, and leave Christianity on earth undestroyed, should they become mad and foolish. So the Christians sit here on earth in defiance of the world, and are called God's dwelling place, to the devil's chagrin, that they must let them remain without their thanks. For he says: "We built this house, we founded and consecrated this church, and we want to keep it and preserve it, stronger and more firmly than any wall or fortress can do.

412 We are to learn these things, that we may know what and who Christianity is, and what we have in Christ, so that we may become accustomed to hope firmly for certain blessedness (especially in the last hour of death), and to be fervent and fearless before Him.

446 Erl. 4", sag-SII. Interpretations on John the Evangelist. W. VIII, W3-2SS. 447

Devil and his input, and against the 1) world, and to defy this. Christ shall be our guest, and we shall remain his lodging and dwelling place (as he promises here); they shall not refuse this, and shall not take this guest from us, though they have taken from us life, limb and all. But because we have him, we have all things, and will keep ourselves from the devil, from death, and from hell. Therefore, though we die now, yet live we; though we go to hell, yet are we in heaven; though the devil eat us up and devour us, yet shall his belly rend us with his everlasting mockery and hurt, and restore us alive. For he shall leave this Lord (who dwells in us) uneaten, and his church and tabernacle undestroyed. For he also wills to have a tabernacle and a castle, and hath set it upon a strong rock and mountain, that no power of hell shall be able to prevail against it Matt. 16:18. This is the proper dwelling place of God, previously signified in the Old Testament by the tabernacle of the congregation and the temple, namely, the dear company of Christians who believe and confess the word of Christ; there He will dwell and abide, be it whom it may. This house shall and must remain unto him; and whatsoever these do, speak, and make, it shall be lawful and good, though all men and devils condemn it; for they are the Father's dear children, and the brethren of the Lord Christ.

V. 24 But he who does not love me does not keep my words.

413 No one does this but the world and false Christians; this is their way, that they cannot love Christ, nor keep his word. For they seek and love only what is theirs, that is, the world, and what pleases it; as he says afterwards, "If ye were of the world, the world would love theirs." Therefore, those who love him must not be of the world.

Now we have heard that if any man be baptized, and cleave unto the Lord Christ, they are as sheep in the midst of wolves (as Christ himself saith Matt. 10:16); so that the world is not so hostile to any devil as to such,

1. "the" is missing in the Erlanger.

and such enmity far surpasses all other enmity on earth. Whoever then should endure that he should bite with the world, and be scratched by the devil, and bear everyone's hatred and envy, and what is laid to his charge, must have a heart that thinks more highly of the Lord 2) Christ, and that he is dearer to him than all that is in the world, with all its favors, friendships, goods 2c., and be of this mind: What I suffer, I suffer for the sake of my Lord 3) who shed his blood for me and saved me from eternal death and from the power of the devil; therefore I will remain at his service, yes, for praise and thanksgiving, and say, sing and praise about him, whether it pleases or displeases whomever it pleases. But he who will not do this shows that he prefers the world to Christ and his Christianity. Therefore he cannot know what Christ is, nor come to the glory of becoming the dwelling-place of God, nor know it, though he would otherwise boast much of Christ and Christianity; as the pope and the rulers do, yet know nothing of the comfort and power of the word of the Lord Christ.

So you have briefly sketched the world here and described what its nature is and what is to be thought of it, namely, that it cannot nor will love Christ, nor keep his words. That is why it has its love and desire elsewhere. As St. John 1 Epistle 2:1 says, "That which is in the world is the lust of the flesh, and the lust of the eyes, and the life that is in hope." These are 4) the three things that rule the world and have it all to themselves. "Lust of the flesh" means that it alone seeks and strives for what is good and gentle for the flesh; it does not want to suffer toil, unpleasantness, and hardship, as it is laid out for man that he should nourish himself in the sweat of his brow. Everyone wants to be above this, seeks and strives to be rid of it, and to live gently according to all pleasure, to be free and at ease. This is seen in all classes, both high and low. A husband does not want to be satisfied with his wife, and would rather commit fornication. A magistrate pushes the displeasure and burden to his wife.

2. "HErrn" is missing in the Jena.
3. Wittenberger: HErrn Christi.
4. Wittenbergers: are now.

448 Erl. 4g, 211-2IS. Sermon on John 14:24. W. VIII, 2SS-25S. 449

(so he should carry) from himself to others, that he may have a gentle life only in other people's property, seeks only how he may have use of it, and snatches to himself what he can.

416 Thus all the world is skilful: where someone can avoid work, he does it, and yet wants to enjoy it. As the pagan poet says: Ingenium est omnium hominum a labore proclive ad libidinem. They all like to have honor and goods, and everyone wants to go up, and stand in a great position; but when they come in, and feel the work and care that it entails, they soon get tired, and do not go on; for they have sought nothing but their pleasure and good chamber. Just as in the marriage state everyone wants to seek joy and pleasure, and afterwards, when they come to it and do not find it, they become hostile to it. So it is in all other states, that there are strange birds in the world who keep their state faithfully. For it has trouble and unwillingness; whoever should lead it rightly and godly, will soon see what danger is in it, and how hard it becomes, that he will often complain, as the world cries, that it is a hard miserable life, and will soon say: Who would have believed that he would have so much trouble? Oh who would be out 1)! Yes, dear, if you didn't want that, you should have let it stand before. If one should have nothing else but joy and pleasure, or honor from it, and sit on top, who would not want that? But so is the world, that it loves nothing but carnal pleasure.

417 Whosoever therefore loveth these things is not fit for Christ. For he who cannot suffer unpleasantness in his position, and does not want to have work, will be much less able to hold the high office that is called being a Christian. For if he cannot suffer a little there, what will he do when he is to stand in battle with death, the world and the devil, for Christ's sake? Therefore, whoever wants to be a Christian must not let the world love him, because in lowly offices love must be disregardful of carnal desires and pleasures.

418 Secondly, there is also "the lust of the eyes. This is nothing other than avarice, which vice is now so far ingrained.

1. Wittenberger and Erlanger: Oh if it were off.

that it is almost in vain to preach against it. After all, almost no one in any position or office has become a bully, even a public usurper 2). What should such people do for the sake of Christ, if they do not give their neighbor a penny for free, or without being hurt, and give in?

The third is the "hope of life", that everyone thinks how he can rise high and lead others. If he is a citizen, he wants to be a knight. If he is noble, 3) he wants to be like a prince. If he is a prince, he would like to be emperor; and even if he were, he would not let him be emperor. That is the rule of the world; nothing is valid and nothing works, but only vain lust, avarice, and court. Whoever seeks this, Christ will never be dear to him.

Therefore nothing else will come of it (Christ wants to say here), whoever is to keep my word, must be so skilled that he is satisfied when all three of these, pleasure and good estate, property, honor and power are taken from him, and must leave everything that the world likes. But this must be a heart that loves me above all things; but if it is to love me, it must consider all such things, and be willing to let them go and lose them. He will never do this if he thinks: "I have my house and farm, my wife and child, my goods, my honor and my friendship; how can I leave them and go to them and take nothing but suffering, torment, persecution, shame and disgrace before the whole world? Who wants to stay with such a Lord? But if he is a Christian, he sings thus: I love my wife, child, house and home, friendship, but not above Christ, that I should deny him or his word for his sake, but would much rather forsake all that the world loves, and suffer in return what it shuns and flies. 4)

421 Therefore he says here that it will happen in this way in the world, that there will be many who will also boast of his name and word, but they will not keep it. Because they are not so minded that

2. Chair robber - asset robber. Chair - Vorrath, Capital. (Kaltschmidt.)
3. Noble - a nobleman.
4. Jenaer, Walch and Erlanger: fleugt.

450 Erl. 49, SIS-S1S. Interpretations on John the Evangelist. W. VIII, 2S8-WI. 451

They wanted to lose something or suffer for his sake. Now it cannot be that one could love both the world and what it has, and also cling to him or keep his word. For both do not want to be with each other on earth. The devil will not let it come to this, that those who want to be Christians should keep the world's friendship and love. So it cannot be that flesh and blood remain with its lust, avarice and hope, and cling to Christ. Therefore send yourselves, if you will be my disciples, to hold fast to me, and only dare to trust in me. If I have not deserved that ye should love me, I will not require it of you: but I mean that I have truly deserved it for you, that ye should love me above all things that are in heaven and that are in earth. For I have shed my blood for you, opened heaven for you, rent hell for you, reconciled the Father, and given all things to you through my own one body. Your mammon, goods, honor, sweet and gentle life can never do you as much good as I have done. There is enough reason why you should prefer me; there is no lack of me, I have earned it abundantly 1) and well. But it is the fault of your Adam, blood and flesh that you would rather have a good, gentle, glorious and splendid life, which you have here for a little while and will never have hereafter.

422 Whoever then does not respect these things and sets his love on other things, forsakes me and my word for the sake of a penny, yes, for the sake of a word, what does he have against it? Again, take and count from the top of this whole chapter, and especially what he has now said, and you will find it. As that he promised such rich comfort to his Christians, that he would reveal himself to them, and his Father would love them, and come to them, and make his abode with them 2c. From this follows here the contradiction, that the others all shall have none of the blessed consolation and the glorious promises. The Father will not love them, nor reveal himself to them in Christ, nor come to them 2c. From this, count back for yourself what harm they must have,

1. Wittenberger and Erlanger: honest.

if they do not love Christ. For what is it if God does not love a man, nor wants to be with him? What has he gained if he has all the world's goods and glory?

Where he does not love you, you are condemned and lost. For where God's love 2) is not, there is no grace, but only wrath and hell. Where he does not reveal himself, you are blinded and remain in eternal darkness. Where God does not come to you and dwell with you, the devil dwells with you with all his angels. What is a man without Christ and God? If God is not with him, then he is the devil's own, subject to all wrath and misfortune, and assigned to the hellish fire, as he lives, walks and stands. As John 3:48 says, "He who believes is not judged, but he who does not believe has already been judged, and God's wrath abides on him." For here is no remedy, the Father must either be gracious to us, or be angry; either God must be and dwell with us, or the devil; Christ must reveal Himself, or we remain blinded altogether.

424 Therefore, if the world does not want to have Christ, but follows its lust, its avarice and hope, that it wants to have everything here, to float above in honor and power, it is not helped by this, and still has nothing from it, because it loses God's grace and Christ, closes heaven to itself, and in return takes upon itself eternal wrath, disgrace, the devil with all hell, and sinks into the abyss; in addition, it does not keep such temporal good for long, but in the end must also do without it. But it does not want to believe such, thinks it is not so evil. But still it is written here, and is held up to us by Christ himself, so that we do not also throw it to the wind, as the unbelievers do, and think that we firmly hold on to this Lord Christ, and do not let ourselves be too fond of the world's good, pleasure and splendor, where it concerns this man and his word. For he also gives us those goods sufficiently and abundantly, wife, child, house and farm, authority and honor; but so that he wants to be master over them, and if it wants to apply, to lose Christ and to avoid, or to keep this, that one gives leave to the same all; as,

2. Erlanger: "the love" instead of: God's love.

452 Erl. 49, SIS-LIS. Sermon on John 14:24. W. VIII, 28I-2W. 453

Praise God, many pious people have done and still do. As we also see many who only do the opposite, and only seek the pleasures of the world, and so rage and rage for it, as if they wanted to take it all to themselves, and be everything. But we will also see how they will descend into the abyss of hell without any mercy, even if they do not believe it now.

V. 24. And the word that you hear is not mine, but the Father's who sent me.

425. How can the man speak thus? Hard before he said: "He who has my word and keeps it" 2c. and now he speaks: "My words are not mine, but my father's." How then are they at the same time his, and not his words? But it is always that he is diligent to speak in such a way that he first brings us to himself, and when we have been brought to him, he then goes straight to the Father; so that when we hear him speak, we immediately learn to say, "This is what the Father speaks to me through this Christ;" and draw comfort, joy and love from him, that there is no other word of God to me or from me in heaven, nor do the angels hear any other than that Christ speaks to me.

426 Therefore it is the same, that he saith, He that keepeth my word; and, The words which I speak are not mine, but the Father's. For they are not of me, neither am I the beginning of the word; but the Father hath commanded me, and ordained me, that no man should doubt, or say, Yea, Christ preacheth sweetly and finely; but who knoweth what the Father saith above? He comforts me that he loves me and will reveal himself to me and dwell with me 2c. Yes, if it were certain? If I heard it from the Father 1) himself, from heaven. No (he says), thou needest not, and wouldest gape in vain for it, but shalt be sure that the Father which is in heaven speaketh no other word than that which thou hearest out of my mouth, that it is truly not mine, but the Father's word, and is called.

This is good, that one does not separate the three persons of the divine majesty from each other, but knows, if one has One, that One is the other.

1. Erlanger: "from him" instead of: from the father.

When you hear a person, you hear the whole Godhead. Therefore, when you hear Christ's word, you must hear it as if you were hearing nothing but God's word, and you must regard it as if there were no other word in heaven and earth but this. For this sweet and sweet word, which sounds upon me on earth, sounds also upon me in heaven, so that I must not think that God is angry with me. For here I hear his word, which is of all grace, love, comfort, help, and blessedness, that I should not be dismayed or afraid.

This is not only so that I may take comfort and be sure of God's mercy, but also so that I may resist the devil when he challenges me with terror and grief, or with other doctrines, and call him a liar and a blasphemer, saying, "I have the word that God speaks in heaven before all the holy angels, and on earth before all creatures and men; I will keep it and hear no other. For it is not my poem, but the truth revealed from heaven, which all angels hear without ceasing, and rejoice over it, saying yea and amen to it. And I can boast that I am not the only one who teaches and 2) says such things; but all creatures, both, all the heavenly host, and on earth all Christians, hold with me. Such assurance helps greatly to become confident, bold and courageous against all kinds of temptation, as well as against the world and the devil.

It also awakens the heart to do and suffer all that a Christian should do and suffer. For who can conclude without doubt: God Himself in heaven says that I should confess and preach this Christ and do what He calls me to do; he still goes so freshly and joyfully that nothing becomes too difficult for him that is above it. And every man in his state and profession can thus say: Here I have the word of God, that through Christ I have a gracious God in heaven 2c., and that here on earth, as a ruler or magistrate, I should faithfully carry out my appointed office; as a subject, servant or maid, diligently and faithfully carry out my obedience and service.

2. Walch and the Erlangers: or.

454 Erl. 4S, SI8-M0. Interpretations on John the Evangelist. W. VIII, LS3-LSU. 455

perform 2c. I will do that with all my heart. And he does it as if he sees God Himself up in heaven before his eyes.

430 For so it is in the world: When the Lord himself is before the eyes and looks, all that he wills is done. As also the proverb saith, The man is himself; and the wise men have said: The eye of the master makes the horse fat; and: The footsteps of the master fertilize the field; item: The eyes of the housewife cook well; that is, that the master and the wife themselves watch diligently, and keep an eye on how things are done, and let them remember and see how they have done it.

431 So here too, the most important thing in Christianity and all good works is to always have the word of the Lord before our eyes and to look at his mouth, so that we not only gain love and a good heart toward him, but also become fresh, brave and eager to do everything that pleases God and to suffer much that we would not otherwise do or suffer. For where the word comes from the heart, one does not do otherwise, but like a lazy maid or servant, when his master or wife is not at home, snores and sleeps, and as Christ says Matth. 24, 49, begins to drink himself drunk with the drunkards, still cares nothing what he should do, or what his master wants him to do 2c.

This is that he does not speak to them of the Father as being far away from them, up in heaven, nor does he point to his own person or mouth, but shows that his word is not his, but the Father's word, and that he himself speaks this to them, and is also present with them in their hearts, so that they should have no other thoughts of him, nor seek any other word than that which they hear here in Christ. 2)

I have spoken these things to you because I have been with you. But the Comforter, the Holy Spirit, whom my Father will send in my name, he will teach you all things, and bring to your remembrance all that I have said to you.

1. "Here" is missing in the Wittenberg. Instead of "hear" there is: have.

He hastens to make up his mind to get up and go away to his 2) suffering, for he has still spoken all these things over the table. I have told you many good things," he says, "to comfort and strengthen you, that you may be undaunted and not grieve at my departure. Now these are such words and sayings, which you hear with your ears, because I am present, but they are still too high for you, and yet you will not understand them; when you see me taken away from you, then it will soon be over and forgotten what I now tell you and comfort you. But afterward, when the Comforter comes, whom I have promised you, he shall teach you in detail, so that you may understand and remember all that I have said to you. Otherwise I would have spoken it in vain, and you would forget everything, as you do not now have it in your hearts and cannot understand it. For you are still too weak in flesh and blood to grasp any more than you hear with your ears; therefore the Holy Spirit must come and press it into your hearts and make you wise by experience, so that you may understand what I mean and receive and feel the comfort I have given you.

434 Now this is also a very comforting saying, and well to be remembered; as we heard above [v. 17.That Christianity has this promise, that the Holy Spirit will always be with it, and not only that, but also to teach and remind it until the last day; as we also confess, "I believe in the Holy Spirit," and "a holy Christian church," so that it is testified that the Holy Spirit is with Christianity and sanctifies it, namely, through the Word and Sacrament, by which He works inwardly the faith and knowledge of Christ. These are the instruments and means by which he sanctifies and purifies Christianity without ceasing, by which it is also called holy in the sight of God, not at all from what we do or are ourselves, but that the Holy Spirit has been given to us, as we will hear hereafter.

435 And this is a necessary consolation for the Christians, so that they do not doubt that the Christian church will remain in the world in the midst of all the people.

2. Wittenberg and Erlanger: zum heiligen.

456 Erl. tg, [so-sss. Sermon on John 14:25, 26. w. VIII, 2M-2K9. 457

Unbelievers, Turks, pagans, Jews, heretics, and hordes, even in the midst of the wicked devil and his angels. For here is the promise which is not denied nor lacking: The Holy Spirit shall teach you all things, and bring them to remembrance 2c. That we may be sure of this, and may cheerfully boast, and thereupon dare all things, live and die, that we have the Holy Spirit, if we have and believe the word of the Lord Christ, and may assuredly conclude with ourselves, Let devil, death, and sin be against me, yet am I holy. For that I believe in Christ, and have come to know him, and rightly understand and use the Word and Sacrament, I have not from my own head, but from the Holy Spirit.

436 For these things are by no means to be despised, nor to be put to wind. For they are the very means by which the Christian church is made and preserved by the Holy Spirit, and therefore is and is called holy; though they are common 1) and seem small, and are bestowed on some who abuse them or make heresy of them, or boast of them only in appearance, and yet are false in heart. And because it is such a small thing to look at, it is despised that one thinks the Holy Spirit is high up in heaven, and we here on earth, and must attain it ourselves by our life and work, if we want to become holy.

437 For this reason monasticism has been raised up and it has been said: This is a holy order; item: These are holy fathers 2c., and yet next to it it has been made so uncertain that no one among them can nor should be allowed to declare himself holy for his person. That is a loose, rotten reason, and vain false glory, to call a state or order holy, and yet none of the persons, when they all come together in one heap, can say: I am holy. What the devil is the holy order to me, which makes no one holy? Or, what do they serve, because they open people's mouths in vain, and only hinder and lead away the right holiness to recognize and receive, which the Holy Spirit gives.

438. but a Christian can thus boast with

1. "are" is missing m the Wittenberger and in the Erlanger.

Truth and reason: I believe in the Holy Spirit who sanctifies me and all believers. Therefore, I am in a holy order; not St. Francisci, but Christ, who sanctifies me through his Word and Sacrament. O God protect me, say those monastic saints, from such presumption; I am a poor sinner. Go on, then, run to Rome, Jerusalem, and through all the orders and monasteries, and see when you will become holy. But it is said, If thou wert holy thyself, thou wouldest have no need of the Holy Ghost: but because we are all sinners and unclean in ourselves, therefore the Holy Ghost must do his work upon us. He gives us the word and baptism of the Lord Christ, and his power, not only that you may be in holy orders, but also that you yourself may be personally holy, saying, "I am not holy of myself, but by the blood of Christ, that I may be sprinkled, even washed, in baptism; item, by his gospel, which is spoken over me daily. Therefore such foolish, false, and hurtful humility is not to be commended, that thou for thy sin wouldest deny that thou art holy, for that would be to deny Christ's blood and baptism; and not to me the Christian church, wherein we should come together unto the gospel, baptism, and sacrament, and yet not be holy, nor have the Holy Ghost.

439 But so it should be distinguished: There are two kinds of holiness, or, being holy may be understood in two ways. First, by and through ourselves, as there are the monks' order and self-chosen clergy. This is nothing but the word or name that it is called holiness, but basically false and dishonest, and before God nothing but sin and stink. For in us and out of us grows nothing but unholiness and uncleanness; let one be a barefoot or other monk and workman, and he remains a damned sinner, as he was born of Adam. Therefore I will not be called holy by myself, nor for my own sake, nor by any man, nor boast of holiness; but therefore I am holy, that with undoubted faith and undaunted conscience I may say, Though I be a poor sinner, yet is Christ holy with his baptism, word, sacrament, and holy things.

458 Erl. 4", p22-22S. Interpretations on John the Evangelist. W. VIII. WS-271. 459

Spirit. This is the one right holiness, given to us by God.

440 Yes, you say, how do I come to this? or, what is the Holy Spirit to me? Answer: He baptized me, and preached the gospel of Christ, and awakened my heart to believe. Baptism did not come from me, neither did the gospel and faith, but he gave them to me. For the fingers that baptized me are not man's, but the Holy Spirit's; and the preacher's mouth and word, which I have heard, is not his, but the Holy Spirit's word and preaching, which by such inward means gives faith, and so sanctifies.

441 Therefore, as little as we should deny that we are baptized and Christians, so little should we deny or doubt that we are holy. And it would be good for people to think and get used to this, not to be afraid or shy away from it. Just as I and others are so low in our monasticism and unbelief that I was frightened by the fact that a man on earth should consider himself holy or be called holy. For our thoughts were only upward among the departed saints or blessed in heaven; yet in Scripture this word "holy" is always said of the living on earth. As 1) St. Paul commands almost in all epistles to greet all saints; item: All saints greet you; and 1 Tim. 5, 10. of the widows he speaks: "If she has washed the saints' feet." There he freely called all Christians saints by their name. And so, in the beginning of Christianity, for a long time they called each other saints, and should still be so. For it is not a hope that Christians call themselves saints after Christ, but an honor and praise to God. For by this we do not praise our own stinking holiness of works, but His baptism, Word, grace and Spirit, which we do not have from ourselves, but have been given to us by Him.

442 So learn from this text how and where to look for the Holy Spirit; not above the clouds, but where Christ is.

1. Wittenberger: And.
2. Wittenberg and Erlangen: an.

and says, "The Comforter, whom the Father will send to you," and "he shall teach you all things and bring them to your remembrance. Therefore he must not remain sitting above, but be sent down to the Christians; and whoever shall find and obtain him must not gape up, 3) as we have done, as if he were hovering above the dead saints, apostles, martyrs, virgins, 2c., but he is here on earth, as Christianity is on earth. For where the same is, there he shall also be for ever and ever, as he said above [v. 17.So that he may be drawn and united into the ministry and government of Christianity, the Word and the Sacrament, and that the same may be highly exalted and praised, that where this is, and whoever receives it, the Holy Spirit is certainly present, and is received, and works through it, enlightening hearts, and giving knowledge of Christ, or faith, and so making sinners pure and holy.

This is our consolation and defiance, that we can confidently boast on good grounds, and say: We are holy, and among ourselves holy brethren, in Wittenberg, Rome, Jerusalem, 2c., and where holy baptism and the gospel is, and do not look upon ourselves differently among ourselves, but as God's saints. Even though we are still sinners, and always have many infirmities in our flesh and blood, yet if we remain attached to Christ, and by His baptism, and rely on His blood, He covers our sin and impurity, and makes us completely pure and holy in the sight of God. Behold, thus the Christian church is to be honored and regarded, so that one takes down the defilement which they have smeared upon us, and have pointed this name only to the departed souls and to their ranks and orders, when they themselves must say in faith: I believe a holy Christian church, the congregation or gathering of the saints 2c., and yet against it no living man can point out or boast such 2c.

444 But if we confess the faith rightly, "a holy church," 2c. we need not doubt that we are holy; as thou needest not doubt that thou art baptized, and that Christ is holy.

3. Wittenberger: gauffen.
4. Erlanger: "Baptism remain, on".

460 Eri. "9, Ms-227. sermon on John 14:25, 26. w. vm, 271-274. 461

Blood is shed for you. If you believe this, you must also confess that you are holy. For this is the Holy Spirit, who gives you Christ and his holiness, and works faith in you. It is true that the Holy Spirit sometimes causes Christians to fall, to err, to stumble, and to remain in sin; and for this very reason he does not please us as if we were holy of ourselves, but that we learn what we are and from whom we have holiness; otherwise we would become too hopeful and presumptuous.

445 Christ therefore says: "The Comforter, the Holy Spirit, whom the Father will send in my name, he will teach you all these things. There he describes and circumscribes the office of the Holy Spirit, which he is to lead.

Our papists have also miserably and shamefully torn up this comforting text, and thus taken away the very thing that Christ gives here. Therefore, we must also act to sweep out such smeared filth. For so they have interpreted it: Christ says that the Holy Spirit is with the Christian church and teaches it everything; this is right and true. Therefore it follows that what the Christian church concludes, the Holy Spirit does. Now the church has decreed that the laity should receive only one form of the sacrament; item, that one should not eat meat on certain days and times; item, it has confirmed the spiritual orders and monastic vows, purgatory and masses for souls, pilgrimage and service to saints, and all the same sweat; therefore one should keep such things and be obedient for the sake of the soul's blessedness. And he who is not obedient to the pope and bishops is not obedient to the Christian church; but he who does not obey the church is disobedient to the Holy Spirit.

So they have deceived the simple with such cries, and have driven all the world and brought it into their compulsion, so that no one has been allowed to protest against it. Yes, they have gone so far that they want to conclude from this with all joy, yes, with all nonsense: The church is more than the Holy Spirit and Christ himself with his gospel. For although the Holy Spirit through Christ has taught and ordained otherwise than that the holy sacrament in both forms should be administered to all Christians, he has not done so.

nor should it remain as the church concludes and regulates it. Let Christ, God's Word and Gospel be what they are; what the church says is said, it is to be followed without any contradiction. Thus they have forcibly made baptism, gospel, sacrament and everything null and void, so that it should and must no longer be valid, as they want it to be, and in addition they have annulled it by their monasticism and works doctrine; everything from this saying.

448 And here they were skillful (so that they made a noise before the people's eyes and were not caught) with the devil's art of lying, who also uses to lead the Scriptures, but only piecemeal and falsely 1) so that he plucks out what serves to deceive and leaves what is against him. Therefore we must open our eyes, so that we can recognize such devilish monkey play and blind grips, and push his lies into his jaws.

449. There are two pieces in this text. For Christ speaks plainly: "The Holy Spirit, whom the Father will send in my name." Item: "He will teach you and remind you of all that I have said to you." Here the most distinguished words are: "in my name"; and: "what I have said to you." They let them go, and flutter over, as if it were nothing, or had been spoken by a fool. But it is not so to stumble and stumble, dear devil, but put glasses on your nose, and look at it, or even leave it. The Holy Spirit, he says, is to have the office of teaching and reminding Christianity of the word of the Lord Christ; as he says afterwards in the 15th chapter, v. 26, "He will testify of me"; and in the 16th chapter, v. 14, "He will transfigure me," 2c., not thus, "He will give the church power to conclude and set what she will over God's word. He does not have the office to change baptism, gospel and sacrament, or to make new law and order; but only my word, order and foundation, that he shall handle and plant in you, and teach you what I have said.
450. from which is now easily the devil

1. Wittenberger: carnal.

462 Erl. 49, W7-SS9. Interpretations on John the Evangelist. W. VIII, 274-27." 463

to answer: I hear well the terrible words that you speak: Christian church, and Holy Spirit, before which everyone should bow down and say nothing against it, but I also want to hear what and who the Christian church is called and is; then let us become one, so that we understand the language. Yes, you say, I mean the pope in Rome, cardinals, bishops, doctors, spiritual fathers, when they come together and conclude or arrange something. Yes, the devil thanks you, who calls you to abuse such a glorious name, which is to be held in all honor, for such foolish work, what one should eat or 1) drink on this or that day, or how long a bishop's cloak should be, how wide or broad monks' caps and plates should be 2c., and how high or low each one should sit. Does this mean Christ's word and order? or did he or his apostles ever teach a word of it?

So you see that these boys are two-faced, taking the word: Holy Spirit, church, and dragging it on their trumpery, and in addition not teaching a word what Christ has said or ordered, yes, teaching and doing the very contradiction, and leading, just under the name of Christ and the Holy Spirit, the people of Christ and the Holy Spirit. Christ did not say that I must believe and accept everything that pope, cardinals and bishops decide, but I should hear the Christian church, which has the Holy Spirit, sent by the Father in Christ's name, who teaches it nothing but what he has said, that is what it should be, and by that I should know it. So you, as an evildoer, take this name and lead it to a boys' school that asks nothing everywhere about what Christ has commanded or ordained. They go beyond 2), conclude and set what they themselves want, and then say: the Holy Spirit has done it. Yes, they may go out so brazenly that they put such a bunch of rascals above God's word, and say: the church is above the gospel. As if a Christian church were without Christ and his Word. And because they sit on top, and conclude without, yea, against Christ's word; so must the Holy Ghost

1. Jenaer: and.
2. "about that" is missing in the Erlanger.

He shall be with them, and do and confirm all that they want him to do, and call it the church, and command everyone to hear and obey it as God Himself, forfeiting their blessedness. Yes, wait for it. But he will leave it alone, for Christ describes him as a teacher who teaches and proclaims his word.

When you hear such people preaching about the Lord Christ, acting and practicing his word, baptism, suffering and resurrection, you can say 3): Here I hear the true Christian church, for there is the Holy Spirit, who teaches and reminds what Christ has said; not a man's condition of food, drink, clothing. - For what is that to the Christian church, or what may the Holy Spirit be used for? Surely every householder can do it in his house, with his servants. What should a pagan lack, who 4) has heard nothing of Christ, the Holy Spirit, or the church, that he should not be able to make an order to eat fish or meat on such a day, to celebrate or fast, to wear red, brown, black or gray skirts? What kind of art or revelation of the Spirit is it that a cardinal sits over a bishop, the bishop over a prince, 2c. that any pagan and unchristian could not order it himself? For for this purpose God has given reason to rule on earth, that is, to have power to make law and order of everything that concerns this bodily life, with eating, drinking, clothing; item, to keep outward discipline and live honorably 5). Such rule is not only of Christians, but mostly of pagans and Turks. For as Christians we have nothing to do with it, and the Holy Spirit's ministry is not concerned everywhere, but he deals with other things, namely, that he 6) cleanses us from sins, redeems us from death, sets us free from the devil, extinguishes the hellish fire, and makes us holy, alive, and eternal children of God. This is not accomplished with caps, platters, eating fish or meat, but it belongs to the fact that the

3. "Suffering .... treiben" is missing in the original and in the Wittenberg.
4. Erlanger: "who also".
5. Wittenberger and Erlanger: honest.
6. "he" is missing in the Erlanger.

464 Erl. 49, SS9-SS1. Sermon On Joh. 14, 25. 26. W. VIII, 27K-27S. 465

Word and sermon hear of Christ who shed his blood for us and died.

Therefore let us look at this text, keep it pure, and hold it up to their noses, that it says: "The Comforter, whom the Father will send in my name, will teach you 1) all things. They leave this outside, and smear the slime on it, so that it comes in our name; if we popes, cardinals and bishops thus conclude, then the Holy Spirit has done it. But this is called in Christ's name, where Christ is understood, known, and believed, where his baptism and preaching are done. Item: "He shall teach you and remind you what I have said to you," that it is my word and teaching, and he shall keep it that way, and remind you of it, so that you may understand and judge that it is my word, and just what I have said to you; 2) and thus cross it out, and make it clearer from day to day, so that you may know me better and better, how you are saved from sins and death through me.

I say this in answer to our papists, who come along with this saying, and praise the glorious name of the Christian church, that the Holy Spirit teaches it, therefore one must keep what it says; for this is true and right. But there it is a question of looking at who is the church or who is not. This is to be seen and judged (says Christ), whether my word is there. For the Holy Spirit shall come in my name, and teach what I have said. But if it is something else, or not according to this word, then it is not the Christian church. For how would the church come to change and repent of their Lord's word? If they were the true church, they would say: I hold to my dear Lord Christ's word, so I stick to it. Accordingly I will conclude, and will not hold with those who want to do otherwise; as she did before, when she condemned all heresy and false doctrine, but not from her own head, as the pope does with his flocks, but according to the Scriptures and Christ's word, and thus concluded: This is what my Christ says, this is what the Holy Spirit has taught me; therefore

1. Wittenberger: he will.
2. Erlanger: sage.

I conclude and say that Arius and others who teach against it are heretics and accursed teachers. This then is called rightly concluded, as the Christian church ought to conclude; and this ought to be kept and obeyed. But what is different from garments, food and other outward show, that is not so concluded; for it is not Christ's word, but from the pope's own conceit; there they may order what they will, but it is none of the church's business. For what God's word teaches, and Christianity concludes, does not belong to this life, but up to that life, and therefore must also go, not from our head, but from above, from Christ, and according to his command.

455 When we have received this text against the Pabstrotts, then other spirits come from the other side and say that they are the ones who have the Spirit, and they know nothing to boast about but pure spirit, and they also make a great show of it and use splendid words, as now the Anabaptists and their like, and in former times the Montani and many others. And this alone is the quarrel with all the sects, that they want to have the Holy Spirit, and therefore have believed them. And we must always be in battle with the devil and false spirits.

456 But if we look at this saying and the like, we can judge rightly and reject everything that is against it. For they bring what they will, so I know well what my Lord Christ says and what I should believe. If someone comes and presents something to me as taught or revealed by the Holy Spirit, I hold to this word and hold his teaching against it as the right touchstone. If I see that it agrees with what Christ says, I let it be right and good. But if it wants to go aside and do something else, then I say: You are not the Holy Spirit, but the wicked devil; for the right spirit comes in no other name than Christ's, and teaches nothing else than what the Lord Christ has said. So we can protect and defend ourselves from all kinds of error and false spirits, if we only stick to this, and keep this saying right and pure, and know that the Holy Spirit does not bring people into the world.

466 Erl. 49, M-SS4. Interpretations on John the Evangelist. W. VIII, M-WI. 467

We are not afraid of the truth, but of great, serious things, of Christ with His gifts; and we can boldly rely on it, and also 1) conclude that we, who have Christ, are holy before God, and have the Holy Spirit with us, contrary to all other self-chosen holiness.

V. 27. Peace I leave with you, my peace I give to you; not as the world gives do I give to you.

457 These are the last words of him who will pass away and give good night or blessing. This shall be my valete (he says); I depart, and know not how to leave you anything in the world; but my testament, and what I will leave you, that is peace. And he sets forth two words: One says, "Peace I leave unto you." And the second, "My peace I give unto you." To this he declares the two with an addition, that he says, "not as the world giveth," 2c. As if to say, I know no greater treasure to leave you than that it may go well with you. For no man hath peace, except it be well with him, as it shall be with him. Therefore in the Hebrew language the 2) little word "peace" means nothing else than well-being. I leave these things behind me, that it may go well with you, or that it may be well with you, that you may not say to me that I have left peace and trouble with you.

Now this is a very comforting and sweet last word, that he leaves them, not cities and castles, nor silver and gold, but peace, as the highest treasure in heaven and earth, that they may have neither terror nor mourning from him, but right, beautiful, desired peace in their hearts. For as much as in me is (saith he), ye shall have nothing else but peace and joy. For thus have I preached unto you, and so dealt with you, that ye have seen and known that I love you with all my heart, and do all good, and that my Father doth mean you with all graces. This is the best I can leave and give you. For this is the highest peace, when the heart is satisfied; as

1. "also" is missing in the Erlanger.
2. Jenaer: "to".

They say: Joy of heart is above all joy, and again: Sorrow of heart is above all sorrow.

There is nothing with the joy of children and fools, of beautiful clothes, counting money, pleasure and happiness, because this joy lasts for a moment, and yet the heart remains uncertain and in discord or worry. For it cannot say that it has a gracious God, always has an evil conscience, or has a false hope, which nevertheless doubts that it always remains in strife and unrest, driven by the devil; even if they do not feel it now in their great worldly joy, it is nevertheless found, when the hour comes, that the strife begins. Therefore you have nothing more to complain about, I leave you the excellent, high treasure that you can have a good, fine, peaceful heart toward God and me, because I leave you the love and friendship of my Father, and mine; as you have seen and heard nothing else in me, but sweet, kind words and works, and these are not mine, but the Father's; therefore you have everything that you may desire from me, even if I go from you, and you see me no more.

Whoever could believe and grasp this from the right heart, would also experience and feel such peace, and could finely judge and conclude that all thoughts are false and 3) from the wicked devil, which present Christ to man 4) as if he were angry with him and wanted to condemn him. For he speaks these very words against such thoughts, as if to say, "Have you never once seen or heard from me an unkind word or work, but only grace and love; why then will you not be joyful and of good cheer? Whence then are ye troubled, and afraid, and foolish? Ye have no cause of strife: for I have so lived with you, that ye have love and peace from me.

461 Thus it is read of the apostle St. Peter, 5) that after the ascension of the Lord he wept day and night until it had eaten into his flesh that he had lost his eyes.

3. Wittenberger: and also.
4. Wittenberger: "a sinner" instead of: man.
5. The same history is found in the Tischreden, Cap. 7, § 164. Walch, St. Louis Edition, Vol. XXII, 348.

468 Eu. 49, [[4-s "s. Sermon on John 14, 27. W. vin, 28l-284. 469

He always had to dry himself with a little cloth and said that he could not leave it alone if he remembered the friendly nature and the sweet, sweet words of Christ. And I can well believe that it is true. For if you had such a master, who had shown you nothing but love and friendship, and he were taken from you, would it not hurt you to remember it? Now we also have in him such a Lord that we can say nothing else but: What he speaks and does is sweet love. To this he himself says: As I speak and deal with you, so my Father in heaven speaks and deals with you. This should make the heart glad, if only it believed that it could joyfully and defiantly despise the devil and all the world's wrath and rage, and laugh at them.

462 But though these things are easily preached and said, yet they are not easily believed. For they, the apostles, also heard it well and preached it, and yet could not grasp it so firmly in faith. We have nothing that should give us cause for discord against God. He has given us his holy baptism, word, sacrament, keys and gifts of the Holy Spirit. Who can say that we have received anything else from Him but His grace, love and comfort? If he promises us the blood and death of Christ in the baptism of the Lord, and through this forgiveness and washing away of sin, closes hell and opens heaven, what can there be in him for peace or sourness? There is nothing in it but wholesome, living, sweet, and joyful words; why then should I be afraid of him, or say that he would cast me away and cast me away?

Likewise in the holy sacrament, he gives me neither poison nor death, but only wholesome, sweet, living food and drink; item, both in the pulpit and in absolution, he lets me preach nothing else but his own word: "God so loved the world, that he gave his only begotten Son, that whoever believes in him should not perish, but have eternal life" 2c. John 3:16 What can there be for anger or terror? For he himself has given me his only begotten Son, and that I may be assured that he will not

will leave me lost. This means nothing else than peace left and given.

464 Therefore we can joyfully boast: Just as the apostles heard it personally and presently from the mouth of the Lord Christ, so we have kept it through the apostles, and through their descendants and our fathers, who preach to us in this way, just as they preached and received from Christ himself, so that we have the same grace, love, and joy that he boasts of leaving and giving to them. For he is departed from them bodily, that he is seen no more: but he hath left behind him the peace of all Christendom. Where there? Nowhere, but in his baptism, sacrament, and preaching ministry; I will silence the other gifts and goods, so he gives us (also bodily), father and mother, authority, regiment, temporal peace 2c. How angry can he be, if he lets the sun rise daily and gives us good weather, all kinds of plants, fruits and food from the earth, healthy body and limbs? That we must say, if we could look at it right: He has left us a wonderful treasure; first of all, peace and joy toward him, and in addition, on earth and in the flesh, all kinds of good things, so that we can see and grasp that he is merciful and willing to help.

465 Therefore, we should not be frightened or despondent before him. He does not want to do us any harm, otherwise he would not have given his word, baptism and sacrament. Let those who do not have these things 1) be terrified and lament. For there is no wrath and plague more terrible than when these things are not or are taken away. But again, if one has these things, he has the most certain sign of his supreme grace, love, and peace, if he 2) can only look at it that way, and certainly believe it. This is the comfort he gives them for the last. This shall be my last will and your humble portion: I will also leave you this treasure, that you may know that you have a gracious Father and a kind Lord in me. This is the true treasure, which brings us all good and eternal bliss, makes us children of God, and which is dear to us.

1. Wittenberger: "such treasure". In the following, the pronouns refer to "treasure".
2. Wittenberger: unless.

470 Erl. t9, 2SS-2SS. Interpretations about the evangelist John. W. VIII, 284-287. 471

angels companions who wait from us and serve us.

But he clearly adds: "Not as the world gives, so I give to you. There he paints the peace further, per antithesin, against the world's peace. For the world also hath peace; but I will not give it you (saith he). For it has peace, if it does what the devil wants, he leaves it peace and quiet. As he has done so far under the papacy, since he had nothing to do, the wretched spirit, he went into a chamber and made a racket as if he were a poor soul. This was only a joke and a game for him, because he was so idle that he did not know what to do. He played the same joke with pilgrimages, with false miraculous signs, so that he would whisper people here and there. But now, when he is attacked with the word of God, he leaves the game and causes trouble. He can help people to great good, honor, and give peace and tranquility to the world, where one alone does not believe in God; but there the discord with God arises, that is a miserable change. Therefore I will not give you such peace (says Christ), but against God and me, that you may be well with him, and that there may be peace among us toward one another.

467 But in the world it shall be so unto you, that it shall become an enemy unto you, because ye will not, neither shall ye have peace with it; but have peace with me: I give you my divine, spiritual, blessed, eternal peace. This will annoy the devil, and he cannot stand it, because he is an enemy to me and the Father, and will also become an enemy to you, for my sake. Therefore I cannot give you the peace of the world, nor am I to wish it for you, for you would lose my peace. Therefore you must surrender to be persecuted and so deal with you that you cannot stay on earth. The devil will play this game with you, because you do not want to obey him and live according to his will, but believe in me and live according to my word, so that you do not have to suffer this for your sake, but for the sake of my name and word; because he is mortally hostile to me, and it is all too painful for me, that he persecutes you and

1. Wittenberger: "for the sake of the father and" 2c.

hates. Therefore set my peace against his discord, hatred and malice, that you may despise it, and be comforted by my grace and the Father's grace, love and friendship. For both must be daring and chosen: either the devil's or God's disfavor and discord.

Before, when we did not have Christ, we had peace with the devil, but discord with God. We went out in all corners, through monasteries, churches, pilgrimages, etc., that we might attain God's peace, or a gracious God, and yet we could not find it anywhere; but the more we attempted it, the less peace there was. And though outwardly we had good peace from the devil, yet the heart and conscience were despondent, so that it feared a rustling tree leaf, and was weeded without ceasing by all manner of doctrine and work, from one to another 2c.

But now, praise be to God, we know that we have peace with God, we must no longer doubt or fear. For we have His Word, Sacrament, and Summa, the whole of Christ, with all the angels and saints. Since we have them for friends, and he is well pleased with us, let us be angry and hostile to those who cannot leave us alone as long as they will; let us remain with the Lord, who has left and given us his peace, and can and will keep it, even though the devil and all the world oppose them with their discord and all their misfortunes.

See, this is what he wants with these last words: I will depart from you, and leave you in the devil's jaws, who shall be an enemy to you, and shall put every plague upon you; which ye must wait for, if ye cleave unto me, and rejoice of me, or be at peace. Therefore also accept this, that the devil and the world will strike you on the mouth, and give one defeat upon another. But abide in me alone; let my grace and mercy and peace, body and blood, baptism, word and spirit (if I leave you) be dearer to you than all things, and my peace shall be so strong that it shall overcome and subdue all that strife. For though you are outwardly afflicted, afflicted and afflicted, yet inwardly I will make you glad and of good cheer in your heart, that such things shall not hurt you nor overcome you.

472 Erl. 4S, 2SS-S40. Sermon On Joh. 14, 28. W. VIII, 287-2S0. 473

V. 28. Let not your heart be troubled, neither let it be afraid. You have heard that I said to you: I am going away, and I will come to you again.

471. Then he concludes just as he began this sermon and wants to say: Since I must now depart from you, and cannot do otherwise than that you should have strife in the world for my sake, that the devil with his followers should hate you, persecute you, and afflict you, prepare yourselves for this, that ye be neither afraid nor dismayed, but be of good cheer and courage, As I have admonished you at first and hitherto by many a comforting and glorious promise, and have told you so many 1) things, which shall make you glad and undaunted, that ye may be well and abundantly refreshed of the little lack (that I depart from you bodily, item, that ye must suffer outwardly in the world). Only do not let this frighten you so much, whether you will see me crucified so shamefully and miserably, and you will be scattered and in great misery and sorrow before the world, and according to your feelings; it shall not be so evil as it can be seen. For such outward mourning and affliction, persecution and plagues, shall not endure for ever, nor remain forever, for I will come to you again and rejoice both in body and in spirit.

472 And so he did. Physically he departed from them the three days of his suffering from this life, but on the third day he came to them again and showed himself alive; then they rejoiced again and began to understand the things he had said to them before. But his going away is not only to be interpreted as the three days when he visibly departed from the apostles and came back; but it always does both spiritually to his Christians, so that they may also take this comfort (that he both departs from them and comes back). And if they feel in temptation as if they have lost Christ, yet if they believe in him as his disciples, have his baptism and word, and eat with him daily at his table (by the sacrament of his body and blood), let them not despair, if they do not feel him present with his

1. "much" is missing in the original and in the Wittenberg.

Comfort, power, strength, salvation and help, and it seems that he has left them alone among the enemies, in weakness and mourning, but they should take comfort in the fact that he promises them here that he will come to them 2c.

473. For it cannot be so evil with us as it was with the apostles, who had the miserable sight of Christ being so shamefully executed before their eyes, and in such weakness that he did not defend himself with a word, and was even forsaken by God, that they themselves were offended at him, and stood with scorn and shame, as the great fools that they had clung to him, that they also said: He is now gone, there we are, what have we done now? But if we are to suffer anything for his sake, it must be such that he looks as if he were far away from us and would never come back, that we no longer feel any comfort in heaven or on earth. But we are told here to learn hard against hard; that is, not to judge by such seeing and feeling of his going away or parting, nor to sink the heart in terror, but to hold fast to this comforting promise (as the apostles also had to do in their suffering after his departure), that he said here v. 2, "Believe only in me; in my Father's house are many mansions." And, "I will prepare a place for you, that ye may be where I am." Item v. 4., "Ye know already the way whither I go"; and so will I rule with you, that ye shall do the same works, and much greater than I. And what ye ask, that will I do 2c. And summa (saith he), let this be comfort enough unto you, that I have told you that I go from you, but come again unto you.

Now, these are excellent words for anyone who could grasp and believe them. If a child said such words to us on account of God, they should blow out our hearts and make us brave against God; yes, if an emperor, king or pope said it, or an angel from heaven spoke it, we would not know how to consider it great and dear enough, and 2) how to defy it; I think we would eat the Turk with it. Now no emperor speaks, nor

2. "and" is missing in the Erlanger.

474 Erl. 49, S40-S4S. Interpretations on John the Evangelist. W. VIU, L9V-S9L. 475

The Lord himself of all angels, 1) out of his divine mouth thus: Dear one, do not be frightened and do not be afraid. These are such words, by which we hear that his fault is not that we are terrified and grieved; yes, we hear that he is hostile and against such terror, and against all who do such things. And he sincerely denies it, as if to say, "Why do you want to be frightened or to be grieved? Do you hear that I say you should not do it? I have said unto you, and I say unto you again, Let not your heart be troubled. 2c. And what I say unto you my Father also saith, and all the angels of heaven say yea unto it, and there is no other word in heaven but this.

It is said comfortingly enough that we should walk in vain leaps; our poor, miserable blood and flesh cannot yet grasp such things, can be moved so easily that it is saddened, and yet does not know itself why it mourns. But it is the wretched devil who tears such a lovely image from our eyes, and pushes Christ away from our hearts (or ever hides him with his sour, dark, thick clouds), so that we do not hear what he says, and so easily tremble and quake when only a thought of God's wrath and judgment falls into our hearts. Therefore, we should learn to defend ourselves against this, and to raise ourselves up against the devil, yes, against our own heart, and to strengthen ourselves with this. If you can be frightened by a roaring wind in the name of the devil and make the world narrow, why do you not learn to be fearless against it, since it does not roar or thunder, nor does any creature look at you sourly, but God's Son, who created heaven and earth, says and commands you in all earnestness: Be undaunted and do not fear, for I promise you, and give you my peace and my Father's peace, grace, comfort and help; for what can you blame me or have cause to fear? Without the guilt of our flesh and of the devil, which rule in us so strongly that we are always worried that he wants to devour us; so that we cannot unlearn this sermon of comfort, no matter how long we learn and preach it. But we must therefore

1. "but ... Angel" is missing in the Wittenberg.

Do not desist, but always do such things against the devil's terror. Why are you afraid? Do you not know that Christ himself calls you to be confident and of good cheer?

476. Yes, you say, I am a poor sinner and have angered God. Then strike fortune. But do you not hear that he says to you: I give you my peace, God's mercy and forgiveness of sin? You must not look here at what you are, but at what I give you. You have my baptism, sacrament, gospel, which are nothing else but vain signs of grace and peace. Let those be afraid of wrath and disgrace who are secure and unafraid in an impenitent, reprobate life and do not know Christ. For you are such a man who would gladly have God's grace and forgiveness of sin, and be comforted by Him, as one who is terrified and knows his misery. That is why these things are said to you. For for such alone does he preach this sermon. To whom and for what else should he say it, but to those who need his comfort? Why then are you so foolish that you will not accept the beautiful, comforting words and signs, nor let them go to your heart, in which he says to you and to all stupid hearts: I do not want my Christians to be frightened, because I know that the devil and the world, death and all misfortune will frighten them. But I am here to comfort them against such terror and to help them out. For I do not want to be their devil or their master of the sticks; neither does my father. They were frightened enough before; should I first drive up and overturn the chariot completely, and load more misfortune on him who suffers misfortune, and push him into hell? Then I would not be the Savior nor Christ, but worse than the devil himself. Therefore, if you feel terror or distress, know that this is certainly not from Christ, nor should you give it room, but with these words you should be uplifted, in which he admonishes you, and is called to be undaunted.

V. 28, 29. If you loved me, you would rejoice that I said I was going to the Father, for the Father is greater than I. I have told you this before it happens, so that when it does happen you will believe. And now I have told you before it comes to pass, that, when it shall come to pass, ye may believe.

** **476 Eri. 4g, S4S-S45. Sermon on Joh. 14, 28. 29. W. VIII, LS2-2SS. 477

This is also a comforting addition. Why do you want to grieve over my departure? You should rather rejoice. For where am I going? Not to hell, but to the Father, to the glorious, eternal kingdom, and give you credit that I also bring you to glory. Therefore, if I would not go away, you should hold me to it and urge me on, and rejoice in it, and be of good cheer that I may soon do it.

478. but it was spoken in this way, as among those who are loath to part from one another, as father, mother, and child, husband and wife 2c. When one said to another whom he had to leave for the sake of the gospel: Dear son or father, husband or wife, I would gladly have you here with me; but you are baptized and called to the gospel. Well then, if it cannot be otherwise, go in God's name; if we can no longer see each other here, we will see each other in that life. But who can do this? Those who hate their children or friends can do it, but not those who love one another.

479 And indeed he himself confesses here that he does not like to part from them, and they also do not like to part from him, and yet they must leave each other. Therefore he speaks like a father to his children: I will not willingly leave you; but because it must be, be content, and be comforted, knowing whither I go. For I come not to death, nor to hell, but into my Father's bosom and kingdom, that I may bring you also thither, where ye shall be well. Therefore ye ought to rejoice 1) in my going. For it is not such a parting that I should remain from you forever, but both your best and mine, as he also says afterwards in chapter 16, v. 7: "It is good for you that I depart from you. For there is appointed unto you a certain eternal joy, glory, 2) and a mighty kingdom, whereunto ye could not otherwise come.

480 This is that he says, "I go to the Father." For "to go to the Father" means nothing else, than from this mortal life (in which I have served the Father and you, humbled among all men), that is, from

1. "yes" is missing in the Wittenberger.
2. Wittenberger and Erlanger: magnificent.

I have gone from the pit of tears and prison to the glorious heavenly castle and eternal divine dwelling place, where I will reign at the right hand of the Father and be Lord over all that is in heaven and on earth, which I cannot do in this house of service and servile being; I must first perform my service and devote my life to it. Therefore, the sooner the better, the more likely it is that I will be crucified and then transfigured, so that the Holy Spirit will be sent and it will be known that I have sat down at the right hand of the Father and have taken my kingdom. This should be your comfort and joy, and both I and you should gladly grant it, if you understand it and love me completely, as you will learn hereafter. For I tell you this beforehand, so that you may learn it later and realize for yourselves that it is the truth and that I have meant it faithfully and sincerely for you.

481. He then causes this and says, "For the Father is greater than I." As if to say, "This is a great comfort to you, that I am coming into the great kingdom of my Father, where I will reign like the Father in eternal dominion over all creatures.

482 But this saying, though it is plainly spoken, has been used by the heretics who denied the deity of Christ, and they have been displeased with it. For they ran hard against the Christians with it, saying: Then hearest thou the word of the Lord, that he saith the Father is greater than he. Now if the Father is greater than he, Christ is not equal to him; therefore he cannot be equal to him, the eternal God. And did great, murderous harm with this saying. For the rabble and simple-minded people, who have no spirit and no understanding, are easily caught up in such talk, and cannot defend themselves.

That is why the holy fathers fought against it. Saint Hilarius interprets it thus: Because the Father is the first person, therefore he is called greater than Christ. But since it is proven from other places in Scripture that Christ is the true God, this saying must be compared with the other Scripture, namely, that the Father is greater, non natura seu essentia, sed autoritate, not because of the divine essence, but only because of the divine essence.

478 Erl. 4g, S4S-S47. Interpretations on John the Evangelist. W. VIII, 29S-298. 479

because the Son is from the Father, not again, the Father from the Son. According to this, St. Augustine also acted on this saying, and thus said: The Son is smaller than mankind. I let that go and be good, because the dear fathers did what they could.

But it goes, as one speaks: Who does not understand the language, he must lack the understanding, and takes probably a cow for a horse. So again, even if one knows the language, and yet does not understand the thing of which one speaks, he must again be lacking. Hence all sorts of errors and fallacies arise, that now one does not understand what the words mean, now what the thing is. Just as it happens in other arts. Therefore, the best and most certain thing is to always look at materiam subjectam, how and from what, and from what causes something is spoken. For example: What is it that the papists rumble about with the saying: "If you want to enter into life, keep the commandments" Matth. 19, 17. They hear and understand the words, quid nominis? But if one asks further, Quid rei? What then is keeping the commandments? or, how does one keep them? Then one goes out here, the other there; and if they come far, they remain only in the other table of the ten commandments. A Mahometan says: it is said that one should be circumcised, not drink wine 2c. A Papist: one should therefore fast, pray, vow chastity and obedience; and few (if the best and most intelligent among them) come to the works of the ten commandments. But of the doctrine of the gospel, of Christ (which belongs first of all to keeping the law), they know nothing at all. So it also goes over the word "church" and "church order" (of which we have spoken above).

§ 454 have said), since they make the pope with his cluster 1) alone bear the name and title 2) of the church, yet the Scriptures speak much differently of the church.

485 Therefore, one must diligently pay attention to it, and stay with it, so that one sees what Christ is talking about; in this way, one can also understand the language of Christ.

1. Here we have erased "so". The meaning is: They make the pope with his bunch alone the church, while the scripture 2c.
2. "Title" is missing in the Wittenberger.

understand what it means to be greater than the Father. Now you see that all this is not about how Christ is God or man, or what his nature and essence are, whether he is greater or less than the Father, but about this he says that they should not be afraid that he is going away from them. And he puts these words to the cause: because he goes to the Father. How does this rhyme with the fact that they should be unafraid? Therefore it is because of that which is called "going to the Father. Now it does not mean to be born of the Father, but it means to enter the Father's kingdom, in which he becomes like the Father, and is recognized and honored in the same majesty. Therefore I go, saith he, where I shall be greater than I am now, even to the Father. For the kingdom which I am to enter at the right hand of the Father is above all things; and it is better that I should pass from littleness and weakness (wherein he went on earth, suffering and dying) into power and dominion, wherein the Father is and reigns in almighty majesty.

486. Summa, of his transfiguration he speaks, that is, of the kingdom, where he goes out of this house of service, that he may manifestly take his divine, almighty power and dominion, which he has with the Father from eternity. Which he cannot do now, after and in his servant's office, because he was sent into service and humility, in which he manifested all his divine glory (as St. Paul says Phil. 2:7) and took on the form of a servant; so that he is not only lesser than the Father, but also humbled below all men. Therefore it did not make sense that he would take on his glory before and before he had performed such a servant's office. So it is rightly said of his present office, which he now held on earth: The Father is greater than I, because I am now a servant; but when I come again to my Father, then shall I be greater, even as great as the Father is, that is, I shall reign with him in equal power and majesty.

So he gives more to understand with these words than he speaks. For he wants to comfort them: "Now I am weak, and you must suffer with me, with me despised and small.

480 Eri. 4g, S47-S4S. Sermon on John 14:28-31. W. vm, ess-Zvo. 481.

but I have a kingdom above (with the Father) that is great enough, there I will go, and only then will I be with you, give you the spirit that shall make you so 1) undaunted that you will not ask anything about death, the devil and the world. So I will strengthen you by my power and strength, so that you shall be victorious against all power and authority on earth and in hell and be lords, even if you are weak, small and oppressed on earth for a time (as I am now myself). But follow me, and hold fast to me, and be not afraid that I go from you now, for I am going where I am going to be great; and not that I alone may be there, but that I may serve you with it, and bring you up. So he goes out of the narrow stable of distress into the wide heaven, out of this dungeon into his great, glorious kingdom, where he is much greater than before. Before he was a poor, miserable, suffering and dying Christ; but now, with the Father, he is a great, glorious, living, almighty Lord over all creatures 2c.

488 I will leave it at that with this saying, that he speaks badly of his passage from this life into the kingdom of the Father, then one should not have anything to say about the divine nature of the Father and the Son. For he nevertheless remains in his essence like the Father, eternal God, and has thus thrown himself down on earth, into the very weakest and least ministry, for us, and has gone to death, but by the same passage has overcome death, and has drawn us up with him, since his kingdom is the Father's kingdom, and again, is the Father's kingdom.

489. Let this be the comfort that strengthens and sustains us in this weakness and suffering that we have here for Christ's sake, because he is bodily from us, so that we may also comfort ourselves among ourselves, if we must also part, or if our dear brothers die on us, and one says to the other: Well, you are going out of this narrow, dark hole into a wide heaven, and out of the foul, stinking dungeon into a beautiful, joyful paradise, out of death into life, out of the devil's prison into the heavenly Father's.

1. Wittenberger: so confident and 2c.

You were small and nothing here, but there you will be great and more glorious than anything on earth. This should be the sermon and admonition of Christians. Therefore we should rejoice and not be dismayed at his departure, because he will become a great and mighty Christ, and will also make his poor, little Christians great.

490. "These things have I told you before it comes to pass, that, when it shall come to pass, ye may believe. He does not mean this last part alone, but what he has said throughout this chapter, namely, that he will prepare a place for them; item, that the Comforter will come to them, and that he will come to them again together with the Father. I tell you this now, but you do not understand it now. But I tell you this, so that when it comes to pass, you may think back, "Behold, these things he told us before, when he was about to depart from us; then we sat like sticks, grieved and terrified, and understood nothing of them. But now we see and grasp what he meant 2c. So then you will believe (he said), though you see me no more, with all Christendom, until the last day.

491 This is the sermon he preached over the table, soon after the supper of the Paschal Lamb, when they were still sitting together, and were greatly distressed, because he had told them of his departure; and he gave them herewith the last, and briefly in one piece or ten (as we have heard), that they might be comforted. Therefore he now concludes this chapter.

I will not speak much to you any longer, for the ruler of this world is coming and has nothing to do with me. But that the world may know that I love the Father, and do even as the Father hath commanded me: arise, and let us depart.

The time has come for me to leave, and this is the last sermon I will preach. For the devil is coming, and he is coming with Judah and his multitude, and he wants to get at me, and to do his bidding. I have to serve him, and he is angry and wrathful, he means to devour me; but it shall come to him in such a way that it shall be

482 Erl. 49, 249-2SS. Interpretations on John the Evangelist. W. VIII, 3M-S07. 483

shall rend his belly. For he has no right nor fault against me, I do not deserve it, and yet out of evil, poisonous hatred attacks me and strangles me; but he shall pay. Therefore, secretly threaten the devil with evil eyes, to strengthen himself against his bitter anger, and to comfort the disciples (although they do not yet understand). As if he should say: Come on, and try what you can, eat and choke as you like. But you shall have to chew and gorge on the morsel, so that you have to choke on it. I will tear it out of your belly again, and you will have to leave me and many more that you have eaten. And that I suffer these things, I do not do it because I am not strong enough for the devil, whom I have often cast out and driven away; but that it may be known in the world that I am obedient to my Father, and that the Father's will may be seen and known in me, that I should redeem you by my blood and death.

So he comforts and admonishes himself against the wretched devil. For it now goes under his eyes, and begins to strike the heart, that he should so miserably perish.

Let it be blasphemed and acted most shamefully, but it does no harm. Let it only be because the Father wills that the devil be overcome and weakened, not by might and power and glorious miracles, as was done before by me, but by obedience and humility, in the greatest weakness, cross and death: That I throw myself under him, and let go of my right and power, but just by this all his right and power are taken away from him again and won, that he also has no right and power over you, because he attacks me without any guilt and murders me, and then must give way before me and flee as far as the world is, condemned and damned by his own guilt. Let this then be preached and made manifest in all the world, that I have done this, not out of impotence or powerlessness, but out of obedience to the Father, so as to overcome the devil, that thereby his glory, both of his divine grace and goodness toward us, and of his almighty power against the devil, may be praised and spread, and the Christians comforted and strengthened thereby, and thus the devil's kingdom completely destroyed. Amen.

The fifteenth chapter.

V. 1. I am a true vine, and my father a vinedresser.

001 All these things that follow in this and the sixteenth chapter the Lord spake unto the apostles, when he arose after supper to go by the way into the garden. And now he speaks further, not only of the consolation which they should have after his resurrection, that they should see him again, but which should endure for ever, when he should be gone up to heaven, and they should be scattered abroad, having also sufferings and persecutions. And herewith he sees before him how it will be for his dear disciples and Christians, and at the same time couples himself and them together, grasps both in the eyes, his suffering, as it was now present, and also the suffering, which would subsequently pass over the disciples; and

makes a beautiful likeness and painting of it, as if he should speak: What shall I tell you much? I am going there and must suffer and die; you will have to do the same hereafter. Therefore I am reminded as of a vine and a vinedresser, for it will be the same with us as it is with the vine and its branches.

2 This is a very comforting image, and a fine, lovely prosopopoeia, so that it sets before the eyes, not a useless, barren tree, but the dear vine, which, though not delicious to look at, yet bears much fruit, and gives the sweetest, sweetest juice; and interprets all the suffering that is to befall both him and them, that it is nothing else, but the diligent work and maintenance that a vinedresser

484 Erl. "9, SSS-S54. Sermon On John 15, 1. W. VIII, 3V7-SIV. 485

or vine dresser does to his vine and vines, so that they may increase and bear much. This is to teach us that we should look at the afflictions and sufferings of Christians in a much different way than how they feel and appear to the world, namely, that they do not happen without divine counsel and will, and are not a sign of wrath and punishment, but of grace and fatherly love, and must serve us for the best.

(3) Now it is an art to believe and hold these things to be true, that what grieves and distresses us should not be said to be grievous or hurt, but done for good and good. That we should regard it as if we saw a vine dresser hoeing and working on his vine, who, if he could hear and speak, and saw the vinedresser coming along, and with the hoe or hoe hewing in to him about the root, and with the hoe or wine-knife cutting the wood from the vines, would have to say after such seeing and feeling, Alas! what doest thou? Now I must wither and perish, because you drive up and take the earth from me, and set your iron teeth 1) on my vines, tearing and twisting me all over, so that I must stand bare and barren in the earth, and you treat me so cruelly, as one does neither to a tree nor to a plant. But against this, the vinedresser would also say: You 2) are a fool, and do not understand it 3). For even if I cut down one of your vines. If I cut off one vine, it is a useless vine that takes away your strength and juice, so that the other vines that are supposed to bear must decrease; therefore just take it away, it is for your own good. Yes, I do not understand (you say), and feel much differently. But I understand it well, and do it for this very reason, that it should be your benefit and piety that the foreign wild vines do not suck out their strength and juice from the others, so that you can bear the 4) better and more, and give good wine. So also, if the vinedresser pours dung on the trunk or vine, he also benefits the vine, even though he may complain and speak here:

1. In the old editions: "zeen".
2. Erlanger: Da.
3. Erlanger: understands.
4. Wittenberg and Erlangen: deß. Jenaer: the more.

What is this? Is it not enough that you chop and cut me? but must I also suffer that you defile my tender vines, which give such good sweet juice, so shamefully with the unclean cow dung, which one can suffer in the stable, nor anywhere else?

4 Christ interprets the suffering that he and his Christians are to have in the world in this way, so that it does not mean hurt or suffering, but is good for them and helps them, so that they may bear fruit better and more abundantly; so that we may learn to imagine it in the same way as he himself imagines it. As if he should say: It is true after all, and I cannot interpret it differently. It is the same for me as it is for the vine. My Jews will heap dung on me and heap it on me, they will mock me so shamefully, they will torture me most shamefully, they will scourge me, they will crucify me and execute me, so that all the world will think that I must finally perish and be destroyed. But such fertilizing and beating, which is done to me, is for the very purpose that I may bear the more fruit, that is, that through the cross and death I may come to my glory, and begin my kingdom, that I may be known and believed in by all the world. In the same way, he says, it will be the same for you. For you also must be weighed down and naked. For the Father, who has made me a vine and you branches, will not suffer the vine to lie untended and unpruned, or it will become a wild, unfruitful vine, and in the end it will perish. Now, however, if it is well worked, fertilized, pruned and leafed, it grows with full vigor and bears not only much, but also delicious, good wine.

5 So this is a fine, comforting image, if only one could understand and interpret it in hardships and temptations, and when death strikes a Christian right in the head, the devil attacks and plagues him, the world blasphemes and disgraces him, as an apostle of the devil. 2c, that he might then say, "Behold, I am being fertilized and worked as a branch on the vine: "Well done, dear hoe and hoe, hoe, cut and leaf with confidence, I will gladly keep you; for they are God's hoes and hoes, for my use and good. Go on, Christ

486 Erl. 49, SSI-sss. Interpretations on John the Evangelist. W. VIII, SIV-SI2. 487

interprets it as a master, and can thus model it for himself: I will be fertilized, chopped up, cut in pieces, and left to die, but I know well what it is; not as the world sees it, that I should perish and be destroyed, but that it is my Father's work, as he works on his vine, if it is to grow and bear well.

6 Therefore, let everyone who is able to learn, think that the world, the devil, death and all misfortune are nothing other than God's hoes and hoes. So, all blasphemy and shame that befalls Christians is God's manure, and say: Thanks be to the pious God, who can use the devil and his wickedness in such a way that everything must serve us for the best; otherwise (if it were due to his evil will) he would soon strangle us with his knife and suffocate us with his dung. But now God takes him in his hand and says: "Devil, you may be a murderer and an evil-doer, but I will use you for whatever I want; you shall only be my hip, the world and what hangs on you shall be my manure for my dear vineyard, that it may become the better.

(7) This may be called a fine master who can do this art, that he may use the devil's malice and all the world's for it, that it may serve the vine for good, and not for harm nor for destruction, as they have in mind. But he says to this: Ye have it wickedly enough in mind, are almost bitter and angry, and think to cut off the vine: but I will and must have you to be my instruments in the vine, that it may be wrought and made ready: therefore only cut, hew, and hoe with confidence, but no further than I will. For so far shall it go, that it shall not destroy my vine, but shall profit and improve it; and so far shall I fertilize and know, that it shall not be choked, but shall become fine, juicy, and fat.

8. So the dear holy martyrs of old saw their suffering and torture: as one reads of the martyr St. Jgnatio (who was the disciple of the apostle St. John), when he was to be thrown to Rome among the wild beasts, which were let run into the barriers to tear the Christians, and they had their spectacle and amusement by it.

Then he began and said, "Let them come, for I am God's grain, and must first be ground and crushed 1) if he is to make something of me. That would mean fine and Christian interpreted according to this text, and differently regarded, because flesh and blood do, which such suffering cannot hold for God's work, but for the devil's fury and wrath, so that he murders and kills humans. But he does not look at the horrible wild lion's and bear's teeth differently, but as God's millstone, by which he must be ground, so that he may be prepared for God as a good cake.

9. So also of St. Agatha, who was a maiden of fourteen or fifteen years; when they led her into prison and to torture, she went there with joy, and said: She would be no different than if they led her to the dance. These are the right comforting, defiant words of a young maiden, who does not regard the torture and death to which she is led any differently than if she were going to a wedding and to the highest joys. This is what faith does when it has turned its eyes from the fleshly appearance and feeling to the flesh, up into that life, and has thought: What can they do, if they make it evil at once, and put all misfortune on me, but that they may promote me, that I may only soon come out of this misery to Christ in heaven? (10) All the sufferings of Christians are of such benefit that they only promote our Christian life and bring forth fruit, to a fuller knowledge and stronger confession of the Word, and certain hope, and further expansion of the kingdom of Christ. The world may mean to make it very evil, but they do no more with it, than as the church sings of the martyrs: Introducunt nescientes in aeterna gaudia, etc. They themselves do not know that without their knowledge they bring the Christians (through torture and death) to eternal joys. That such torture is nothing else than (as St. Agatha said) being taken neatly from the poor and led to heaven (as a bride to the dance). For this purpose, what happens to the Christians from the world to sorrow, that God turns their anger, and creates for them the best. As also
10. In the old editions: gemalet.
11. Erlanger: and there.

488 Eri. tg,-ss-sss. Sermon On John 15, I. W. VIII, 312-SIS. 489

the pious patriarch Joseph 1 Mos. 50, 20. said to his brothers: Ye thought evil of me; but God hath turned it to good 2c.; as if to say, Ye would slay me, that I should not be your lord, and sold me among the heathen; but that ye would prevent this, ye have made me lord.

(11) For God is such a Master, who knows the art that what wants to hinder and harm us must promote and benefit us; what wants to kill us must serve us for life; what wants to cause us to sin and condemn us must only help us so that faith and hope may be strengthened, prayer may be all the stronger, and answered all the more abundantly. So he has done in our time against the papacy and all who persecute the gospel, that if they were wise and would listen, or if they were to be advised, we would say to them, "Not so, dear sirs, stop, you will not dampen it, but only blow into the fire, so that the ashes will be thrown under your eyes, then they would do wisely and could well remain. But because they will not cease to rage against the word, but to muffle evil thoughts, they do nothing more, without only encouraging and urging us to hold fast to the word, and to pray more earnestly, that it may go on and on, and at last bring them down without all mercy. What profit is there for them, or what harm is there for us?

12. So also, that with us some of the lords of the nobility, burghers and peasants cannot stand the gospel and its preachers either, nor do they want to hear the truth being told to them, are worried that the preachers would want to become lords again, and were looking for a way to get rid of them, to them we say: Yes, go ahead, 1) dear lords, you are on the right path to this. For just so that you want to resist, you will promote it the most, and only hinder yourselves. For here is the Master, who always creates the contradiction, against the world's mind and thoughts, and needs just that, which it means in the worst way. For it is God who calls that which is nothing to be, Rom. 4:17,
13. "fort" is missing in the Wittenberger.

turns everything around and makes everything new. It does not seem, when one tramples his Christians underfoot, or cuts off their heads, that it should be called honor and glory, joy and blessedness, but feels only vain contradiction. But I can make (says he), that there stand what there is nothing, and become vain joy out of sorrow and all heartache. I can say: Death and grave, be you life; hell, be you heaven and bliss; poison, be you delicious medicine and refreshment; devil and world, be you more useful to my Christians than the dear angels and pious saints. For I can and will build and maintain my vineyard in such a way that it will only become better through all kinds of suffering and misfortune.

(13) Therefore, though all the devils, the world, our neighbors, and our own people are enemies to us, reviling and blaspheming, beating and tormenting us, we should not regard them otherwise than as a shovelful of dung poured on the vine and fertilizing it well, or cutting off the useless foreign vines, or taking off a little foliage that was too much and hinders. So they do nothing more (if they think they have done us great harm, and have smelled good), but that they serve us, that we may learn the more patience and humility, and believe the more strongly in Christ. But what do they gain by this? Nothing, for, as they say, when the father has chastised the child, he throws the rod into the fire. So also, when God has used enough tyrants and blasphemers for the good of his Christianity, he keeps his vine and grapes; but the 2) dung, hoes and hoes he finally throws away into the eternal fire.

(14) Yea, saith the world, is it true, why complain ye? If it is good for you, we will help you to do it, and we will do enough chopping, cutting and slicing. Just as the disowned, renegade emperor Julianus did the Christians the mischievous thing, saying, "Your master taught you to be poor and to suffer everything for the sake of the kingdom of heaven; so we will soon help the cause, so that you may go to heaven, and he took from them everything they had. But against this we have the consolation that nevertheless herewith a goal has been given to them.

2. "den" is missing in the Wittenberg and in the Erlanger.

490 Erl. 4g, S5S-SSI. Interpretations on John the Evangelist. W. vm, 34S-3I8. 491

is. For we have a vintner or winegrower, who has the hoes, hoes and forks in his hand, lets them fertilize well, know, blatten and clean. But if they want to do it too much, he can stop them hot. When Julianus also wanted to exercise his courage with cutting and chopping, he said to him, "Lie down and die," and he had to stop. For He leads the cutters and hoes; they do not lead themselves. Therefore do not be afraid if they continue their raging and persecuting, and it seems as if there will be no end to it. For it is already decided that they shall not be vinedressers and fertilizers, but forks and hoes only; and they must cease when he wills, and go no further than is expedient and good for us.

(15) And it is a beautiful image that he presents himself to us in this way, the dear God, not as a tyrant or a master of the vineyard, but as a pious gardener who waits for and cares for his vineyard with all faithfulness and diligence, and certainly does not think of destroying it when he fertilizes and hoes it, prunes it and leaves it. For he does not leave his vineyard to be torn up by dogs and wild sows, but waits and tends it, and strives to make it bear well and give good wine. Therefore he must hoe and leaf in such a way that he does not cut away the trunk or the root, nor cut and prune the vines too much, or even take the foliage. Thus (saith Christ) doth my Father also toward me and toward you. Therefore let us be undaunted, and not be afraid of the evil muck, prongs, and teeth of the devil, and of the world: for he will not suffer them to go any further, neither will he grant them any more: for it is for our good.

16 We see this also before our eyes (praise God!). For where pabst, bishops and their tyrants could do what they would like, they would have long since gladly executed all of us. The Hippen and Karst are sharp enough, so the dung is lazy and evil enough. Summa, both, the will and the power are there that they could do it and would like to do it. What is lacking, then, that it does not happen? Well, it is not in their hands, for they are not the vinedressers, but another man (saith Christ), who is called my

Heavenly Father, who has in his hand, like the vinedresser, his sharp hoe and hoe, and can defy them to walk differently than he leads them, or to hoe, dig and cut more than is good for the vine and branches.

(17) Behold, the Lord Christ himself, when he is about to go to his passion and cross, comforts himself by making me an example and exemplar of the same comfort to us. I am the true vine, and without doubt a dear vine to the Father, and you are my and the Father's dear vines; that where ever a vine is fertilized, pruned and purified with care and faithfulness, I am it. Therefore, let what goes, and let the devil and the world do what they can, they will not make it any longer, more evil and worse, than my dear Father wants it. What more do we want? Is it not comforting or kind enough that the Father takes care of us so highly and cordially as of his dear vine and branches? that what evil and harm should befall them, that should befall him himself. But now he does and governs it so that everything that happens to me happens for the best, both to me and to you. For this purpose he has measured it out and provided it so that it will not go any further than this, because he sees that it is of use to us. For he is, saith he, the husbandman, which is, as they say, even the man, 1) Who looketh on it by himself, and tendeth his vineyard, and suffereth it not to be done by others.

18 This is the beautiful image of consolation, which, if anyone can see and grasp it in faith, he must become bold and confident against the devil and everything. But these are words and such an image that spiritual ears and eyes should hear. For outwardly it seems much different, and here (as it is said) it depends on a good interpreter; that everything that is said here be rightly seen, both the husbandman, the vine and the branches, and also the hoes, hoes and forks of the vinedresser. For in the sight of the world, it is not called God's vine or branches, but the devil's herbs, nettles, thistles and thorns, which only "burn," bite, prick and scratch, and in short are not to be suffered. For she will not and can not suffer it, that one should

1. Cf. § 430 of the previous chapter: "Selbst ist der Mann.

492 Eri. 4S, SSI-2S3. Sermon On Joh. 15, 1. 2. w. vm, SI8-W0. 493

not with her, and touches and punishes her thing; yet it is not we, but God's word that does this, which we preach to everyone for repentance and 1) salvation. Therefore they consider us only fireworks, which are good for nothing, except to be destroyed and thrown into the furnace. As they cry out about Christ himself Luc. 23, 18: Only away with this one, he is worthy of death; and about St. 2) Paul Apost. 22, 22: It is wrong that this man should live; no better than only dead with such people. But because God Himself calls Christ His right vine, and recognizes us as members and branches of this vine, let the world, the devil, hell, as they will not let us, throw us 3) into the furnace of fire or into 4) hell, and it shall not hurt us. For here is God, who has a stronger, greater language and voice than the world and the devil, and will overrule them, so that they must call us, together with Christ, His right, fruitful vines and let us remain.

(19) Again, in the sight of God and us, they are to be nothing but God's helpers and instruments, who neither should nor must destroy the vine and its branches, but only benefit and serve, so that we may bear much fruit for our vinedresser, and that he may make us eternally blessed and glorious.

(20) This is the right Christian knowledge, that one may see so sharply, and interpret so spiritually and heavenly, and understand: what the world regards as vile misfortune and abominable thing, that we regard the same as vile happiness and salvation, and learn to accept sin, death, suffering, and what concerns us, with joy as life and blessedness, and make vain good out of that which is evil.

V. 2. Every branch of mine that does not bear fruit he will cut off 2c.

(21) Then he makes an arid distinction between them that are called branches of the vine, showing that even so there are also false Christians. For he forms almost all the kind that are in the vine. Now some grow on it

1. "zur" is missing in the Wittenberger and in the Erlanger. 2) > "St." is missing in the Erlanger. > > 3) "throw us" is missing in the Erlanger.

4. "the" is missing in the Wittenberg and in the Erlanger.

Vines that are called water vines or wild vines, which are naughty plants 5) and branches that bear no fruit, do no more than consume the sap that the right fruitful vines should have. Therefore my father, he says, is such a vinedresser: where he sees such a vine that is not good and hinders the others, he cuts it off and throws it away. This cutting off is evil and terrible to the wrong ones; but that he prunes, leaves and cleanses the others, yet leaves them standing, is no harm to them, but useful and good. But this is a cutting off to the fire.

22. Now this we also see and lament, that in Christendom there are always also some false and unprofitable branches, which bear only shoots, that they must be cast away. 6) They come out of the vine, but do not remain in it. They come out of the vine, but do not remain in it, are baptized, hear the gospel, and have forgiveness of sins. Summa, they are first in Christ, as he says here, as in the vine; but if they are to continue, they become wild branches, which have only the mere name of Christians; they may well lead God's word, boast of God's glory, need and enjoy the foreign juice, so that they grow great on the vine, want to have the honor and glory as the best Christians, can pretend to be more delicious and glorious than the others, and have the appearance and prestige above all; But there is nothing behind, and is found to be vain rotten wood, without proper sap and strength, who neither teach nor confess the word righteously, and all is vain false pretense. These are the first, so we call the spirits of the rotten and false brethren.
23. Secondly, there are also the lazy Christians, who have the word and the right teaching, but do not follow it with their lives, 7) wanting only to do and live as they please. Such are not far from them, for they lack only a master. For such loose, lazy Christians are very easily overthrown by the mobs and false teachers, who, when they come, soon find in them right disciples, who already have
24. Bankert - bastard. In the old editions: banckart.
25. "and" is missing in the Erlanger.
26. Wittenberger: descendant.

494 Erl. tg, S6S-2i>5. Interpretations on John the Evangelist. W. VIII, S20-S2S. 495

They are more capable of doing this than those who are already tired of the right doctrine and have had enough of it; since they also have to do to remain righteous, those who are fresh and brave in the right faith. Therefore these two are not far from each other, so that when false teachers come to such lazy Christians, in the end it becomes a chastisement, that is, a rebellion, so that they cannot remain with us, but separate themselves and make it evident that they are unfit.

(24) Now Christ says that his Father is the vinedresser, who looks well to his vine and waits for it, and distinguishes such false branches from the others, and does not want them to suffer, lest they overgrow and destroy the true vine. Therefore he paints them and pronounces the sentence that they must be cut off and thrown into the fire.

(25) But it seems to be much different in appearance. For such are seen to grow and increase, to become much stronger, fatter, and thicker than others, and are thought to be the only ones who will bear fruit; but we, on the contrary, are small, thin, and barren. Yes, they want to cut us off and cut us off as useless and unfit, but those go as if they should remain forever, and all the world thinks much of them. Therefore, it takes a spiritual mind and face to believe it. For God always does it in such a way that, no matter how many mobs rise up against the Christians, His rightful group always remains, and the mobs are cut off. Since the time of the apostles, so many heresies have arisen against the articles of Christ, baptism, sacrament, righteousness of faith, etc., and they have been torn down as if the true doctrine and the Christian Church would perish as a result. But God cut them all off, and preserved His branches, so that we nevertheless remained with the right doctrine, baptism and sacrament, which were planted by the apostles, and the faith has penetrated the world from Abel, the first, and will remain until the last and youngest Christian. So that not one of them is cut off, but all remain in one accord on the vine; as one has taught, believed, and lived, so they all teach, believe, and live.

26 For this reason we are not to consider or judge here how large and strong such false branches are to be regarded, but only according to which are the true branches in Christ. Which Christ himself soon after shows and signifies, when he says, "Ye are clean because of my sayings"; that is, behold, whosoever hath and keepeth the doctrine which is pure and cleanly grounded in the Scriptures, as the apostles and prophets had it, thou mayest know and perceive that they are the true Christians; though they seem not, and be thin branches, yet this doth no harm; for one weak, thin branch often beareth fair grapes, while another corrupt, thick vine can bear nothing at all. Accordingly, you can know and conclude from these two that these vines, which hold to Christ and have his word, should remain, and no one should cut them down or dampen them, however strong and large the others 1) may be, as if they wanted to overgrow them, but that they should and must be cut off when it is time, so that these may also remain before them.

(27) But this also requires patience and waiting in faith. For he does not cut off the wild branches as soon as they grow out of the vine, but lets them come out until it is revealed what they are. But surely he does not remain outside; but the stronger, the greater, and the thicker they grow, the sooner he cuts them off, and the greater fireworks he makes of them. Therefore a Christian, as a true vine in Christ, must hold fast in the faith among such false saints, persevere, and wait to be found righteous. For without such perseverance there can be no true faith. It is the same in all things. So that I show a rough example: When a loaded wagon goes through a deep mud, it seems as if the mud wants to be master and hinder the wagon; but it always goes over the land, through mud and puddles, and leaves the mud behind, even if it clings firmly and thickly to the wagon. That's why they say in German, "He sticks to it like mud to a wheel; of those who mix in all things, they want to be the best and the most distinguished, and yet they can do nothing, because

1. Wittenberger: the other false Rottm.

496 Erl. 4S, SSS-SS8. Sermon on Joh. 15, 2. W. VIII, S2S-326. 497

that they only want to hinder others. In the same way, the false Christians attach themselves to the good and pious ones, but they have to come down and stay behind, and these let them continue and stay.

028 Therefore, if it seemeth as if these little vines were cut off and rejected, and should now perish, and the rest should hover above, having the cry, power, and glory, let it not deceive thee; only see which are the righteous, fruitful vines. If thou seest them not, be not displeased, how great, how high, how strong, and how thick they are; but take comfort in this text, saying, My vinedresser is God, who is greater than such vines, and hath a wine-knife also sharper than all their might and splendor, and will cut off the unprofitable vines, and cast them away. For what is all the greatness and multitude of all men against God, but a little spark against an everlasting fire? But where thou seest the true branches, know that they shall remain, though all the world oppose them, and cut them down, and destroy them. For he calls them his beloved branches, and keeps them great, though they seem small and feeble, and are despised of all men upon the earth.

(29) Behold, he hath included this for the comfort of his dear Christians, to whom such false spirits do much heartache and great harm (above that they are otherwise persecuted of the devil and the world), that they be not too much afraid, whether false vines also grow up among them. For it must be so, and cannot be otherwise. The useless water vines must also grow under the right vines, and where God's word goes, the dirt must also hang on the wheel. Thus Judas had to be among the apostles, among the disciples Nicolaus and Simon the Sorcerer, among the fathers Arius, Sabellius, Marcion, and after that always other types. Where do they come from, without being from the small group that is God's people and church? And from where did they draw their poison, but from the right holy scriptures, which the right Christians have? They have always attached themselves to it with their excrement, and have disrupted Christianity with their mobs and heresy.

(30) Here then the wise world begins to cry out against us: What has the new gospel raised but vain deceit? What comes

from the Scriptures, because it is all heresy and error? So they paint and color the church of Christ no differently than a real boys' school, and the Biblia a real heretic book; as the pope calls it with his priests. For of course no heresy has ever arisen from the faith of the heathen, and Aristotle or other heathen books, unless it had previously existed in the church and had been brought forth from the Scriptures. So also, the Roman council, emperor and kingdom have never made a heretic, but they must come from Christianity; not that the church is heretical, or false doctrine is found in the Scriptures, but it is like the beautiful rose, from which the spider sucks vain poison; Not that there is poison in the rose, as the dear little bee sucks nothing but honey from it, but it is the spider's fault, which also corrupts that which is sweet and good, over which it comes, and makes everything poison, even though it has sugar and honey in its mouth; and just as if one poured poison under malt liquor, or put it into a poisoned vessel, whoever drinks of it drinks and receives vain poison, not of the wine, but of the vessel.

31 So also here. The Biblia is indeed a pure, pure malvasia, yes, a right healing medicine and refreshment, but when the impure, evil worms come over it, and with their poisonous thoughts, poured in by the devil, draw out of it and take to themselves, then they spew out vain poison for 1) malvasia. Therefore heresy and false doctrine are not brought and led anywhere but from the Scriptures, but not by the same pure doctrine, but by their poisoned thoughts, which the devil has poured into them. For they want to confirm all their things as being founded in the Scriptures and taken from them, and yet they do it only from an unclean heart, by which they falsify the Scriptures. For they are evil, and false branches, which have no wholesome juice in them, nor can they give of themselves, enjoy the juice of the vine, but not to bear fruit, but only to do harm. For as soon as they received such juice, they corrupted it, making both them and others deadly poison, since the right vines have and give only good, sweet juice.

1. In the original and in the Wittenberg: "feur für".

498 Erl. 4g, SW-S70. Interpretations on John the Evangelist. W. VIII, 326-328. 499

32. therefore it is true, that boys come from the church, and heresy from the Scriptures; whence else should they come? and what else could they know of God, or of the faith? But we say at once, as St. John says 1 Ep. 2:19, "They came from us, but they were not of us; for if they had been of us," or of our kind, "they would have remained with us." Is it not so in our own bodies? It is a beautiful, noble creature of God; but what does it let out of itself but butter, sweat, dung, urine, snot, pus and sores? I also have to say that festering and pus are in the body, but the body is not evil if these things come out of it. For if it were good, it would remain in it, like other members. But because the body together with its members is good and healthy, the impurities must be separated and thrown away. But if you want to reject the body because it stinks, festers and makes you unclean, cut off your own neck. So also Christianity is a living, healthy body of the pious multitude who are God's children; but there is also filth and stink mixed in, which must be thrown out.

(33) What then is it but that thou shalt cry out in hostility? What good can there be in the doctrine of the gospel, and in those who adhere to it? yet so much wickedness and rascality come from it, because if you would cry out about your own body, "What good can there be in the body, since nothing but filth comes from it every day? But if thou canst be content, and discern wisely between the body and that which proceedeth from it, and art not so mad and foolish as to promise the body, but praisest it that it can cleanse itself as well as a fine, healthy body, that the nose bloweth well, and the belly sweepeth well, and hast it the better, and doth cleanse it, and doth adorn it, and doth lay it gently; why canst thou not discern and say so here also: The dear apostles, disciples and Christians are indeed a clean, healthy body, and yet they also have their Judam among them? This is the filth that comes out of them, but cannot and should not remain with them (as a right member), but must sweep itself out and separate itself.

34 Yes, you say, there are nevertheless many evil ones.

Among the heap, and do harm! So is your body, and yet it remains a good body with its members, which do innumerable good things. The eyes see and guide, the ears hear, the hands do all kinds of work, the feet carry him wherever and however far he wants. In sum, they all bring forth delicious, good fruits, which cannot be told, and they all serve the whole body well, even in that they sweep out the foreign, unhealthy things in the body and give them up. For it is good for the body to be swept clean, and the evil to go away quickly, even though it causes a stench, so that the body suffers displeasure and annoyance, and must wash and cleanse itself again and again. So also here: If filth goes out of the spiritual body of the true church, should the whole bunch be condemned?

35 For this cause I say, that we may know how to meet the blasphemers, who are able to cry out and blow so poisonously, that there are also wicked men among us, and that after the gospel is preached there arise many mobs; and that we may learn to make a distinction, as the scripture teacheth, that we receive and keep them that are righteous, and sweep out the rest, and let them go. This those poisonous worms cannot do; but as soon as they see a traitor, Judas, appear from among the apostles, or a heretic and a ringleader from among the fathers, they cry out and blaspheme, as if they were all knaves, and condemn all Christendom. Just as if you were to shout and cry out in hostility, "Man can do nothing but sweep out his lust and stink, and all the evil goes out of him; you must be an evil worm or a rough donkey to reproach the body and throw it away, so that it sweeps out the evil and throws it away.

For this reason, such people are the very unfaithful and poisoned with blindness and malice, so that they neither want nor are able to see the good in us, but only look and ponder where there is something evil in us that must be swept out. Just as if an evil mother did not want to see anything else in her child but its dung and urine, and therefore threw it away, and did not want to know or see the beautiful limbs that God had given it. So do these,

500 Eri. 49, S70-S7S. Sermon on John 15, 2. W. vm, 3S8-331. 501

who only look us in the butt and see where we are unclean; and where they smell or feel something, there they stir and burrow, as the flat sows with their unclean trunks, so that it only stinks. Well, we let them wallow in their filth, roll around and graze as long as they want, as they are worth nothing better, because for such sows such game belongs. But we want to select the pure, and thus distinguish: What can St. Peter and the dear apostles do that there is a Judas among them? If the blasphemers want to reprove and stir up such filth, they may also have the stink, and smear both mouth and nose, as they do. But we take comfort in the fact that the body is healthy and fresh, that it can sweep out the stink, and in addition does much good, and brings forth innumerable fruits. For who can tell what use even a single member of the body is? And whoever does not know or wants to know, let a blind man or a deaf man tell him what eyes and ears are good for, or a lame man or a crippled man tell him how good it is to have hands and feet. For if you do not have them, you will only see how necessary and useful they are.

(37) Therefore let no one dispute if they cry out against us in hostility, and see nothing in us except where we are defiled. For they are not worthy to see the good in us. Let us ourselves say with Christ that out of the good, noble vine grows false branches, and out of the cluster of Christ come bad boys, and out of his Scriptures false teachers. Should the vine, which God Himself planted, therefore be unfit and cut off? or should God's people be condemned, and His word be called a lie? They themselves have all said that Christianity is divided into two kinds of people, which they call Christianos nomine vel numero, et Christianos re, that is, some who are Christians; some who are only called Christians. These are indeed among the multitude and in number, like 1) pennies or false florins among the righteous, but are not of a right kind, and must also finally be cast out.

38 Therefore it is no pity for us that we are accused of having heretics and mobs coming from

1. Jenaer: the.

As little as the malmsey harms me when I drink, and another pours into an unclean vessel, and makes it poison itself; item, that my body is well cleansed, and the filth goes away quickly. For this is rather his honor and health. So also that some of us run, and make a stink, we say: It is the dung that should and had to come out. Summa, it is said: False branches are also on the vine; but at last they do not remain, but must be cut off, and wither, or be burned, without harm to the vine. For it nevertheless remains a good vine.

39 Now this is the comfort against the trouble that seems to be in Christendom. First, that it must be known that it cannot and will not be otherwise, that false, rotten and unfruitful vines must grow up beside and among the righteous. Secondly, that they should not remain, but must be cut off and taken away.

40. But what the fruits are that the righteous branches in Christ shall bear is obvious enough. Namely, first of all, that a Christian goes out according to his faith, praises and thanks God, and confesses and praises before all the world the benefits he has received from Him. Item, then also practices works of patience, bears and suffers all kinds of evil, and on the other hand does good to everyone with serving, helping and counseling 2c. Christ also means these fruits, and especially the first ones, which actually concern the apostleship, namely, preaching the gospel, by which God is known and praised; as he soon after interprets this, saying, "In this my Father is honored, that you go and bear much fruit. When this fruit comes forth, the branches are right.

But the others do not do this, both false and lazy Christians, but either let the sermon stand, or snore and sleep, and if they preach, they do not preach it rightly, but corrupt and pervert the pure doctrine with their masters and clowns, for they seek their own glory, not God's praise, nor the salvation of souls. Such may well grow up and become great for a time, but they shall be cut off at last.

502 Erl. 4", 272-27S. Interpretations on John the Evangelist. W. vm, M-ss-". 503

And every speech that bringeth forth fruit shall he purify to bring forth more fruit.

(42) He is not content, a good husbandman, to have a good vine and righteous branches, but would gladly have such a vine and branches that bear much fruit. Therefore, he continues to work and clean it, pruning and leafing, helping and tending it, so that it will grow and increase and bear more and more, as it does when it is cultivated and maintained.

God also does this to every Christian who is on this vine, whether a preacher or a disciple and listener; he does not let him celebrate, but sends him to temptations that force him to practice his faith, hangs the devil on his neck, and the world with persecution, within and without; thus he sweeps the vines clean and draws them out so that they grow larger and stronger. All this is done so that they may bear more and more fruit, so that their faith may become more and more practiced, more and more certain and strong through temptation and experience; item, that they may praise God more and more, praying, preaching, confessing, so that the word and power of the word may increase everywhere, both in the persons who believe, so that they may become stronger in faith and spirit for themselves, and also in the multitude, so that through them many others may also come to faith, and thus not only bear great and complete fruit, but also (as he says here) much and abundant fruit.

44 For this reason I have said that we should not be afraid if we have to suffer from being challenged and afflicted, either internally by the devil through terror and fear, so that he would like to bring Christians either to disbelief or despair, and make their lives so sour that they would pine away because of sadness; or externally by the world, through violence, tyranny, imprisonment, deprivation of goods, or even of bodily life. For everything must promote and benefit that Christians only become stronger in faith, and the more joyful to resist and overcome the devil. For through such challenges they are driven to seek comfort and help in God.

Word, and to practice and increase their faith by calling, praying and giving thanks, and thus to become ever stronger in spirit, more humble, more patient and more perfect.

45 Thus God, as stated above 5 ff.] of all temptation and suffering, not to harm Christianity (as the devil and the world mean by this), but for the best, that it may be cleansed and improved by this, to bear much fruit for the vinedresser. For this is what he means here by cleansed, that those who are in Christ may continue and increase forever. But how this cleansing comes about, or what the true main cleansing is, by which they are implanted in Christ as branches, he clearly adds, and says:

V. 3. You are now clean because of the word I have spoken to you.

This is a strange cleansing, and seems as if it did not rhyme with what he said before about suffering and the cross, but rather as if it were thrown in across. But he precedes it well, and gives a preservative or remedy against the poison, which is called false confidence or presumption of one's own holiness, lest someone think that by suffering he will obtain forgiveness of sins and become a vine in the sight of God apart from Christ. For this tends to follow naturally: when a man has done many good works or suffered much, and feels his fruit, that he has done something special and accomplished something with preaching or other things, the sweet poison always wants to strike, so that he thinks: "Well, I have nevertheless also done something, which God will look upon and be gracious to me. 2c, and nature always drives such offshoots and wild little vines that want to grow up with it, and take away the juice and strength of the real vines, so that they cannot progress. Therefore, the vinedresser must be careful and always ward off such false arrogance and presumptuousness, by constantly practicing the word.

47 Therefore he says, "You are not clean because you do these things and suffer and bear fruit, for you would not do these things even if you had not first been cleansed and were good, righteous vines. That ye

1. "zu" is missing in the Wittenberg and in the Erlanger.

504 Eri. 49, 275-277. Sermon on Joh. 15, 3. W. VIII, 334-3S6. 505

But if you are to be cleansed, it must be through the word, which must always be there, purifying you both before and after. But that the same may have power in you, and be firmly grasped and kept, therefore the Father sends you many afflictions, dangers, fears, distresses, and temptations, that ye may be humbled, and learn that purity is not of yourselves, nor is it of your doing. Therefore, your suffering is not purity itself, so that you should be declared clean before God for its sake; but it does serve to drive the person to grasp and hold the word all the more firmly and strongly, and thus faith is exercised through it. But the word itself is actually the purification of the heart, if it is and remains attached to the same.

He clearly says: "Through the word that I have spoken to you, you are clean"; this is nothing else than the whole preaching of Christ, how He was sent by the Father into the world, that He paid for our sins through His suffering and death, and reconciled the Father, so that all who believe in Him are not condemned nor lost, but have forgiveness of sin and eternal life for His sake John 3:16. This word makes a person pure (if it is grasped in the heart through faith), that is, it 1) brings forgiveness of sin, and makes us pleasing in the sight of God, so that because of the same faith, through which alone such a word is received and grasped, we who cling to it are counted and held pure and holy in the sight of God, even though we are not yet pure enough for the sake of our nature and life, but sin, weakness and infirmities, which still need to be cleansed, always remain in us while we live on earth.

(49) So with this saying he teaches the right main part of the Christian doctrine, how and by what means a person becomes and remains pure and righteous before God, so that this purity, which is to be valid before God, is not to be given and measured to our actions or sufferings against sin, although it is done by those who are Christians, and is now called right, good, pure fruit. For he speaks all-

1. Wittenberger: he.

here with his dear apostles, whether believers or Christians, and says: "You are clean," not because you bear good fruit, but "because of my word.

50 How does this work? How are they at the same time not pure, and yet pure? If they are pure, why does he say that they must always be purified? Or, why do they pray the Lord's Prayer: Forgive us our trespasses; item: Thy will be done 2c., so that they ever confess that they still have sin and are unclean? For he is not called pure who asks for forgiveness of sin, and complains that God's will has not been done. But again, they are unclean and still need to be cleansed, so how does he call them clean? How do the two rhyme together? Answer: Thus, as I have said, that a man is first made clean by the word of God for the sake of Christ in whom he believes. For through such faith in the Word he is made a part of the vine, Christ, and clothed in the same purity, so that it is imputed to him as if it were his own, and as perfect and whole as it is perfect and whole in Christ. All this happens through the word, if it is received and grasped in faith, in which I hear God's will and promise that He will forgive my sin for Christ's sake, and esteem and keep me pure. And so when I take hold of the word by faith, such a word (through the Holy Spirit who works through it) makes new heart and thoughts in me, which hold fast to the same and do not doubt, live and die on it. Because I cling to it, what is still unclean and sinful in me is not reckoned to me for its sake, but the same weak, fragmentary, begun purity is reckoned to be completely perfect purity, and God makes the cross over it, and does not look at the remaining uncleanness in me. Where such purity is and goes by faith through the word, then God goes to it, drives it and exercises it through the cross and suffering, so that it becomes stronger and more complete, so that faith increases, and the remaining impurity and sin decreases from day to day and is swept out into the pit. This means that the branches, which are in the vine and are now clean through the word, are always pruned and cleansed, as he said above v. 2.

506 Erl. 4s, S77-S7S. Interpretations on John the Evangelist. W. viii, [ss-sss. 507

(51) Thus he finely shows that the purity of Christians does not come from the fruits they produce, but again, their fruits and works come from the purity they have beforehand from the word, by which the heart is cleansed, as St. Peter says in Acts 15:9. 15, 9. The fruits then follow from this, but are not themselves purity, unless they are also counted pure and good for the sake of faith, and are pleasing to God.

(52) This is the Christian doctrine of righteous purity, which no unchristian, popery, or paganism can understand. For it is not possible for them to rhyme the two together, that a Christian should be both pure and impure. For they do not know and do not know the power of Christ and his word, how we are made pure through the word for his sake (as he is pure), even though we are still unclean in ourselves because of our sinful nature. For the devil will not reprove the word, nor punish a lie, nor make Christ unclean; but since the word is right and true, and Christ remains pure, we also want to remain pure and holy in him, and no one should make us unclean or sinners, and yet so that such cleansing also produces good fruit in us, as he said v. 2.

V. 4: Abide in me, and I in you. Just as the branch cannot bear fruit on its own, but abides in the vine, so neither can you, but abide in me.

(53) Ye have therefore my word, by which ye are clean, and by which also your fruits are good, and all things are pleasing unto God. But see to it that you abide in me only by faith, where you will keep purity and bring forth good fruit, and not fall into your own doing through presumption or false confidence, nor otherwise by other temptation let yourselves be turned away from the faith and torn, lest you lose both your purity (which you have in me), and spoil and destroy the fruit.

54 Thus this is set for admonition and warning, and should be terrible if we did not have such hard heads. For he herewith pronounces the sentence, "He who does not abide in me cannot bear fruit.

And shall be cast away, as a withered unprofitable vine. Therefore, if you bear fruit, that your word and doctrine may be right, and your life good, think that you abide in me, and be not found apart from me. 1)

55 Now all the great multitude on earth are of the opinion that they think it is not necessary for them to be or remain in Christ, because one also sees much finer fruit in other people, as Turks and false Christians. For they also do much greater works than the true Christians themselves, lead a beautiful, honorable, hard and strict life, establish and hold beautiful, glorious worship, give and suffer much for the sake of God 2c. And as some here scoff and gloss over this text and say that one can still do much without Christ; for we see that people build, govern land and people, maintain justice, peace and discipline, and do much more good: this is what reason and nature are able to do, therefore this saying (apart from me you can bear no fruit; item: "without me you can do nothing") is to be understood as meaning that Christ is Lord over nature 2c. For he and nature create nothing in vain. But such scoffers let go, until they have exhausted.

(56) Christ speaks here of such fruits, according to His own interpretation, which remain forever (as He Himself subsequently decides) and never come to an end, but are praised and glorified by and before God forever. These are not natural fruits. For of the same we know very well that to beget and raise children, to govern land and people, and the like, may be as good and better among the heathen and unbelievers than among Christians, and that the heathen also have the same bodily life and being, and all kinds of gifts, as we have; that we may not be taught, nor the Scriptures interpreted, such works as God's Word does not teach, but lets them go as they are created, and reason is commanded to rule in them. But the Scripture teaches about such fruits, which serve for eternal life. For those works are valid and pleasing to God no further than in and for this bodily life;

1. Erlanger: will.

508 Erl. 4g, S7S-282. Sermon on John 15, 4. W. vin, 839-342. 509

But there none will be any more, but must perish all here, and be buried the world with all its essence, so it has led.

(57) Therefore, this text must be understood only from the essence that is led so as to please God both here and there, and never be forgotten. These are then the lasting fruits (as Christ calls them), which we will take with us, and God will testify to them on the last day: These are fruits that please me, and I will reward them forever 2c. No Gentile or Turk will ever come to this, whether he be found a pious, honorable man, or woman, prince, citizen, or peasant. For these are natural, good, but not Christian, nor everlasting fruits. Therefore he now says: "If you want to bring forth the right fruits (that are valid before God), then you must remain in me. For I am speaking of higher status, nature and fruits than those of which Moses, Book 1, Cap. 1, 28, writes, how God created heaven and earth, and everything that is on them, was given to man and commanded to rule, but of those that one should have when Moses' and reason's rule ceases, and this life and all its doings are over, so that one may know where to remain when death comes and takes everything away. No heathen nor all the world knows anything about it; but you (as Christians) alone should know it and can know it, and bring forth such fruits, if you remain in me otherwise.

(58) With these words he looks again at all of Christendom, how it should and will always be when this preaching is done, namely: Whoever believes in me and is baptized shall be saved Marc. 16, 16, and whoever wants to be saved from sins, death and the devil, let him call on me. So shall and shall they preach of me. But where these things are concerned, there will also be found, first of all, the devil with the world, and by force will want to subdue; or where he is not able to do this, by mobs and sects; there will be many who at first gladly accept it, and are called Christians, but when it comes to the meeting, and they are to suffer for it, or stand in danger of life, property or honor, then they pull in the pipes, and think: I want the

I will still remain a Christian, even if I keep what is mine; and so make a nose at Christ, as if they do not want to deny, and yet they are so fated that they must not suffer hatred and persecution from the world 2c.

(59) Again, on the other hand, many who also boast of me will say, "Behold here, behold Christ," as the priest's and the monks' sects; whoever follows me, keeps such a rule, and thus lives, is a true Christian, and will make so many sects that many people will be offended by them, and (as he himself says Matth. 24, 23.) even the elect may be led astray, so that there will be very few of them who keep my word pure and remain in me. For they all teach such doctrine as is according to our understanding, and rhymes well with it; so reason always wants to hold and teach that which it thinks right, but what it finds offensive it will not accept. For example, the Anabaptist mob slandered that baptism could not wash a person of sins, for it was only bad water, but external things did not help to forgive sins; the Spirit alone must do it. 2c. Therefore it is no more than a seal or sign of the Christians that they belong to Christianity 2c.; item, that the Arians blaspheme: Do you think that Christ, the Virgin Son, should be true God and equal to the Father? and what similar heresies are, all of which are such doctrines, which reason can understand and gladly believes, and yet all want to be in Christ and boast of him, so that they also say: Behold, here is Christ, this is the right doctrine 2c.

The faithful Savior, Christ, saw all this well, that it would be difficult and not so easy to remain in him, because the devil throws so many obstacles in his way, here with violence and murder, there with lies, as he is a liar and murderer from the beginning. Therefore, where the truth arises, he strikes the vines with so much hail and lightning that he brings them out of the vine of Christ with fire, sword, and whatever he can; he would like to cut down and destroy the vine. Then the beautiful cover of the lamb helps to comfort the people, so that they say, if they are destroyed for the sake of the gospel 1)

1. "willen" is missing in the Wittenberg and in the Erlanger.

510 Erl. 49, S8S-S84. Interpretations About the Evangelist John. W. VIII, 312-34". 511

wants to attack: What shall I do? nevertheless one must be obedient to the authorities, not leave wife and child 2c. Item, if that does not help, that he dampens it by force, he nevertheless sends his shameful ravens, sparrows, and other vermin and creatures, that is, false doctrine and sects, which nevertheless devour and corrupt the vine.

61 Therefore look on it, says Christ, and be warned, it will be a great trouble and danger to remain in me. For he that shall do this must suffer the murderer and the liar, and be strong, that he may withstand and resist him, that he may not be taken away by force or guile. This I say beforehand, that you may know that it is not so easy, though it does not come to pass without great fruit (as he also says afterwards). For verily I say unto you, As the branch cannot bring forth fruit, but abideth in the vine; so neither can ye, but abideth in me." Therefore do not let the false, beautiful, glittering fruits deceive you, which appear to those who pursue the gospel, and who alone want to be called Christianity, do many excellent, great works, and attack themselves much harder than the true Christians, as the monks have done up to now and always (and I, as one of the same, have also done), but beware of them! For they are called fruits, but they are not and do not remain in them; therefore they are false, damned works of lies, and rotten fruits in the sight of God, even though they seem delicious in the sight of the world. For they believe that they have the right fruits and are closest to God, and consider you to be heretics, apostates and cut-offs; and if you want to see and judge according to such appearances, you will soon go astray, because you do not know which ones are true Christians. See then that ye abide in me aright, and be not deceived by the hypocrites, lest ye also, like them, and with them, be cut off and cast away.

62. Then sayest thou, How can I know which are the right fruits, or how shall I know which abide in Christ? Answer: That 1) he has now said, "Ye are now
63. Wittenberger: Da.

purely because of the word which I have spoken unto you" 2c., that it should not be seen how great and much they do. For all these things are no more than works, which even unbelievers and boys are able and do: but first of all, looking at the mouth, what they teach and believe, whether it be the pure word of Christ, or not? and first of all, whether your doings, sufferings, or worship be of the word which Christ speaketh, we will soon say, whether it be right, pure, and good. For if it is not, we freely conclude that it is not pure nor good fruit from this vine, but already condemned by Christ, whether you torture yourself to death or raise the dead every day, for it does not abide in Christ because it does not have His word.

Now we see that the main doctrine of the pope and of all the pagans is: If you want to get rid of sins and be saved, you must not only believe, but also live in such a way, do so much and suffer so much; indeed, our papists have neither understood nor taught anything at all about faith, without now learning the word "faith" from us, and must be ashamed of their former doctrine, start to patch it up, and call it faith, but make the addition of the merit of works, that faith must be nothing after all. And that is the most fearful thing, when they have long taught it, they have finally sealed it with such stink, and publicly said: a man may be pious, and do much good, but still he does not know whether he will obtain favor or disfavor with God. This is what they say about the pious, who are righteous and do good deeds, and yet do not know what their fate is with God. This is what the wretched, cursed devil from hell has called them to talk and preach.

(64) From this it may be seen what their fruits are, and how their doctrine is according to the pure word of Christ. For first of all, they say nothing about believing that we have forgiveness of sins through Christ, but call me to do good works (by which I am to be cleansed of sins), and yet, when I have done them all, I am not to know nor believe that I have a gracious God, when Scripture teaches me that I must first believe and know that God is gracious to me by

2. Jenaer: schendlich.

512 Erl. 4g, S84-SS6. Sermon on Joh. 15, 4. W. VIII, 34S-347. 513

Christ, before I do works that please God. Therefore I can freely conclude that whoever thus returns or believes and lives is not in the vine, but is a lost branch, condemned with all his deeds and fruits, because they teach nothing, except that one should always doubt and never be sure whether one is in Christ (that is, in the grace of God) and has true fruits or not. For this reason alone the papacy is to be condemned as the devil's seduction, even though nothing else about it would be reprehensible.

(65) For how would I come to the misery of being a Christian, and doing such good works (as they teach), and tormenting myself with them unto death, as some have done, and still doubting above all things, and saying, God knoweth whether I please him, and am in grace. Let the wretched devil do this in my place. Should a prince, a mayor, a householder lead his position and office with hard work, care and unwillingness, and never know whether God would be pleased with it, if he had done it in the best way? Who, in the end, would want to serve God more, or to do and suffer something for His sake? Such cursed, unchristian doctrine has still gone astray in the world under the papacy, and has been practiced in all schools and preachers' chairs.

66. But the Scriptures and the Gospel teach us that we should put this first and foremost, as the foundation, and be sure beforehand that God is our gracious Father (which happens when we believe in Christ), and from this foundation build up everything we say, do, and live, so that I may say, "I know that I have a gracious God, and that my works, done according to the Word and in such faith, are pleasing to Him and good fruits.

67. Where such preaching goes, by which the hearts become certain of the matter, how they are with God, then 1) I can conclude that it is the right preaching and the 2) pure word of Christ, and judge against it that all other preaching is a lie and devil's doctrine, so that the two pieces are reversed and say: one should not know whether we are in grace, and yet on such adventures and doubts demand and do the works.
68. Wittenberger: that.
69. "that" is missing in the Erlanger. Wittenberger: da.

That it may be said to them, If I shall hear no other comfort from thee, but that I shall never know how I am with God, the devil confess thee, and be thou a preacher in the abyss of hell.

68. But do you say, "How can I conclude that God is gracious to me and that my works are pleasing to Him? Am I full of sin and unworthy? Answer: Why then do you do such works, and atone for sin with them, if you do not think that they are pleasing to God? Just as much as you remained as you were before, so you do the works with unbelief and false delusion, and only thereby anger God more 2c. For because you believe and hold thus, God cannot be gracious to you, nor let your deeds please Him, but happens to you as you think of Him and doubt that He is ungracious to you, and you can never come out of such thoughts. Therefore, we say: If you want to act with God and not to run away, you must be certain of this before all things, so that you can say: I know that this work I am doing is a good work and pleases God.

(69) But whence cometh this, or how cometh one to conclude that he is gracious, and hath pleasure in us? Certainly not from yourself, but only from the fact that he says, "If you abide in me," for, "Just as the branch cannot bear fruit unless it abides in the vine, neither can you, unless you abide in me." Therefore it is not necessary here to look at ourselves, what we are and do, whether we are worthy enough or our works are sufficient; otherwise it would be right, as the papacy teaches, and monks and priests say: Who knows whether he is worthy of grace or disgrace 2c. For they look no further than themselves and their status or work, and want to reconcile God with it and gain grace, like pagans and Turks, and do not know what it means to be in Christ. Therefore, they can never be sure of things, nor conclude that their state and life are pleasing to God, and must forever hang in such doubt; and the more they work and toil to please God, the further they get away from it, until at last they even despair. As must certainly happen to all, so upon themselves and

514 Erl. t", SS6-S88. Interpretations on John the Evangelist. W. vm, 347-sso. 515

their actions remain. For there is 1) finally nothing else, but that all our actions are sinful before God and condemned to hell, where it is best. For wrath has already been pronounced by the word of God on everything that is man's own ability, strength and works, and everything that is not in this vine, Christ, must be condemned and cut off.

Therefore, whoever wants to be helped out of such doubt, 2) only think that he may come out of himself and all his deeds into Christ, and learn to recognize how we come to grace through him, and please God, and thus, through faith, are incorporated into him as branches, 3) so that he can say: I now know (praise God!) well that I am, unfortunately, a poor, unworthy person, and before God have earned nothing but wrath and hell. But I also know that God is gracious to me because of the Lord Christ, who suffered and died for my sin. And because I am therefore in Christ and cleansed by Him, God is pleased with my life and work, which come from such faith, and considers it good fruit. 4)

So I can speak much differently of my status and work than a pagan, a Turk, or a believing saint. For I am not only a prince or a householder, man or woman, who does the work of his office or station, as others do, but I am also baptized and washed by the blood of Christ. This is not my work nor my position. For baptism does not make a prince, nor a subject, nor a husband, nor anyone else, but it makes a Christian. Item, I also have the word that Christ died for me and rose again; the same word does not make a priest or monk, lord or servant, but such a heart that receives God's grace and is cleansed by faith. This then is called "being and abiding in Christ. For let them preach to me what they will, and I will abide by the fact that I was baptized, not on

1. Wittenberg and Jena: sichs.
2. Wittenberger: have. The Erlanger, which also read "become" in its original, has exchanged this with "see" according to Walch.
3. Wittenberger: will.
4. Erlanger: "u. s. w."

my life and status, but on the man who is called Jesus Christ. Through Him I am in grace, and have forgiveness of sins with God. So also, when I hear the gospel, I do not hear anything about myself or my works that I might be justified before God, but about Christ, given to me for this purpose by the Father, that I might be redeemed from sins and eternal wrath. Therefore, through the Word and baptism you have a sure testimony and confirmation that you may no longer doubt and stammer, but can and should certainly conclude that you have a gracious God and Father in Christ. 5) I am not a sinner.

(72) Wherefore, if there be such faith and sure knowledge of grace in Christ, thou mayest certainly conclude of thy estate and works, and say that the same are well pleasing to God, and are good, Christian fruits; and so also the works which are temporal and corporal, such as governing the land and the people, keeping house, bringing up and teaching children, serving, working, etc., shall also become abiding fruits unto eternal life. So also the holy patriarch Abraham, and the holy archmother Sarah, will be praised and glorified from their conjugal life at the last judgment. Although the same status with all worldly life and being, which even the unbelievers have now, will cease and be no more, this holy Sarah, and others too, will receive their crown from the fact that she was a pious wife and housemother. Not because of her works, which must cease, but because she did them in faith. Thus the works of every Christian are done, that they may please God forever, and not be cast away, as the unbelievers are, but have their eternal reward in that life also, because they are done in Christ, and grow out of the vine.

From this you see that it is not to be suffered to preach in Christianity that we should not or could not know whether God is gracious to us or not, but the contradiction must be taught, and say (who wants to be a Christian preacher or believing Christian): I know that I have a gracious God,

5. Wittenberger: some.

516 Eri. 4", 288-ssi. Sermon on John 15, 4. W. vin, 350-352. 517

and my life is pleasing to him. For I know whether I believe in Christ, that is, whether I cling to his word that is preached to me or not, whether I remain in baptism or fall away from it 2c. But if I believe, then this must be certain and true, that God is my gracious Father, and for this I have the pledge and seal given by Christ, baptism and the holy sacrament. Therefore, if I remain in Christ, it is certain that for this reason my status, life and work will be pleasing to God and will be delicious fruit in His sight. And even if I am still weak in faith for my own part, and many infirmities and sinful lusts remain in me and run along with me forever, it shall not be counted against me, but shall be forgiven me, so far as I do not put them away or leave them in the bridle, and let myself be torn from the faith and from the vine.

For because the vine is rooted in the trunk or stock, 1) and its sap and strength remain in it, its fruit must also be and remain good, whether it is otherwise bitten by the worm or attacked by caterpillars and other vermin. So also, because a man abides in Christ, and receives and retains juice and power from him through faith, that he works in him with his power and gifts of the Holy Spirit, the remaining weakness, which is aroused by the devil and this sinful nature, must not harm him; but so that he resists it with a constant struggle of faith, and fights out such vermin. But if thou wilt forsake or pervert the doctrine of faith, (as the Papists and other wicked men do,) and fall from Christ unto thy holiness, or live openly in sins and shame, and yet boast of the gospel and the Christian name, know that thou art a false vine, and hast no part in the vine, but art condemned with wood and fruit, and cast away into everlasting fire.

75 Therefore he warns everyone that we should be careful and watchful. For there will (he will say) be much trouble and sectarianism mixed in, and you will have the devil around you in the back and in the front, that he may

1. "tst" is missing in the Wittenberger.

tear you away from me. But only hold fast to me, that your faith may remain pure and firm, and in such faith go your life and work: then have no doubt nor worry how you are with God, and must not fear any wrath, and let the cursed doctrine 2) have an evil year; 3) for if a monk tortures himself to death with works, fasting, vigils, and mortifications, 4) he still cannot know whether he has earned heaven or hell. Cause, because he does not keep Christ's word, and even if he speaks the child's faith that Christ suffered, was crucified and died 2c., he still does not believe that it happened for his good. 5) This is then no different, 6) for as much as said, I know not whether it be true that Christ saith, He that believeth on him, and is baptized into him, the same shall be saved? Item, that faith is uncertain and nothing, so also the children pray: I believe in Jesus Christ our Lord, who suffered and died for us 2c.; item, I believe forgiveness of sins 2c., and I do not know whether it is true that Christ feeds me in the sacrament with his body and blood for the forgiveness of sins.

What more abominable blasphemy could be devised against Christ and his holy word? Therefore, whoever remains in such thoughts in the hour of death and dies there, must certainly go to the sorrowful devil and remain in eternal disgrace and condemnation, as if he were to deny Christ, deny his suffering and death, baptism and sacrament. But he who wants to die blessedly and go well must think and say: "Have mercy on me, you merciful God, for I am a poor sinful man, and deserve nothing but wrath; but still, I have lived as I wish, so I hold myself here, so that I know and should not doubt that I was baptized and called a Christian for the forgiveness of sins, and that my Lord Christ was born, suffered, died and rose again for me, and gave me his body and blood for the forgiveness of sins.

2. Wittenberger: Doctrine of human commandments.
3. Erlanger: "have, so da saget: If" 2c.
4. Erlanger: "has martyred to death" 2c.
5. This sentence: "Ursach-sei." is missing in the Jenaer by Walch and in the Erlanger.
6. Jenaer und Erlanger: "Denn was ist das anders".

518 Eri. "s, [si-sss. Interpretations on John the Evangelist. W. vm, 352-sss. 519

The food and strength of faith; item, that I am absolved and delivered from my sins in the name and power of Christ. Such a heart and faith cannot go wrong or be lost, no more than God's word can be missing or wrong. Of this I can be your guarantor, for God Himself is your guarantor through His word.

But this doctrine, as it has always been, and Christ here shows that not all will abide in it (both with doctrine and faith), for there has never arisen a mob or sect that has not taught against it (as well as the pope), and led the people from Christ to other uncertain things, so that one does not abide in it. For when they say many things, this is the sum of it: faith alone does not do it, one must attack oneself differently, leave everything, and thus still lead to works, so that it always remains uncertain. But they do not get there by laying the first stone right on the foundation, and thus teaching: "Before I begin to do a work, I must first be sure of the grace of God in Christ. When the stone is laid, then go on 1) and do good works as much as you can, and thank God who has accepted you in grace, before and without all your work. They do not want to hear or see the little piece, and they reproach and condemn us for it. But when we ask them to do better, they come up with their old tricks: "You must be truly pious, do much and suffer much. But if thou askest further, What is it more, or what profit is it to thee? they say, If God wills and pleases him, he is gracious to thee. This is just put on the monkey's tail. For if you follow such teaching for a long time, you are just as uncertain as before.

78. But Christ teaches thus: If you want to play the game of conscience, you must first of all be in me before you do a single work or bring forth fruit, so that all of it comes out of me and from me; but after that you can also bring forth really good fruit. 3. But if thou turnest it back, and bringest forth fruit before thou art in me, neither shall thou be in me.

1. Wittenberger: "als" instead of: alsdann.
2. "so" is missing in the Wittenberg and in the Jena.
3. Wittenberger: "a little". In the Jenaer is missing: a.

Vines still remain fruit. For who has ever heard that a vine has grown from the grape? Must not everyone say that the vine and branches must be there before the fruit? For the grape does not make the vine, but the vine brings and bears the grapes. So we must first be in Christ, after which we can bear fruit and do good works.

This is so clear and certain that everyone must confess it, even our papists themselves, if they could do honor to the truth, and see or hear against us and our doctrine before their ugly faces and poisonous ears. For they are like the Pharisees and scribes, who were bitter and murderous enemies of Christ; therefore what he said and did was poison in their ears and eyes. Therefore Christ also saith unto them, How can ye do good, or speak good, because ye are of a kind of evil worms? So also we say to them: How can such grasp this doctrine and bear good fruit, because they are not in the vine, yea, will not hear his word nor suffer? They themselves cannot deny that the tree and the vine must be there sooner than the fruit. Nor will they let it be right when we teach such things from the word of Christ, and must be called heresy, and good works forbidden.

80. As if the vine would say to the husbandman: You spoil the vine, because you produce the vines before you have the wine: make grapes first, then they will become good vines. Then, of course, the vine dresser would say again: "You dear fool, I can hear that you have not yet seen many vines or grapes. So foolish and foolish are they that they cannot understand that no one can do a good work that is pleasing to God, and is called good fruit, he must first be a Christian and believer, as a branch on the vine. Now this doctrine of ours, for which they persecute us, is so clear and evident that they are thereby convicted before God and the world. And we can take all farmers, vintners and gardeners as witnesses, whether they do not have to say, before one grows a pear, apple, grape or a
81. Erlanger: Dem.

520 Erl. ts, 29g-rgs. Sermon on Joh. 15, 4. 5. W. vin, Ws-M. 521

Before any other fruit is born, the stalk, tree or trunk must have grown. This is written in nature, yes, in all creatures, that they must all bear witness to this doctrine, against the shameful perversion and lies of the devil.

V. 5. I am the vine, you are the branches; he who abides in me and I in him bears much fruit.

81 Then he almost repeats the previous words, so that he may impress upon them to look to him alone and cling to him. I am the vine, and you are my branches. As if he wanted to say: It will not be done differently, it was once decided with God that it should be me and no one else; as you have heard. Further, you must not look around as if there should be any other vine than me, or that you or others should be true vines in the sight of God, except in the one vine, which is me.

For he has seen (as I have said) how it would be in Christendom, how both angry tyrants and false teachers would be found against this doctrine, and would bear much the name, both of the vine and of the branches, which yet do not belong to them; as we have hitherto done almost all. As, the bare-footed red men openly and unashamedly put up their Franciscum with his rule for the vine, and lifted him up in all things and works like Christ, and so taught: Whoever would be a right vine and bring forth perfect fruit, must follow the same, and keep such a rule. There have been, and will always be, countless such people who have such names and appearances, so that (as Christ himself says Matth. 24, 24) even the elect may be deceived. For they shine much more beautifully and prettily than Christ with his true vines, so that I, on the other hand, am not considered a vine, but a wild thorn, and you the thorn hedges. But let not these things vex you, nor deceive you with glorious appearances and splendid words. For I, I 1)

1. "I" is missing in the Wittenberg and in the Erlanger.

it must be and remain alone (as planted and set as a vine by God Himself), and you who cling to me and remain shall be the true vines alone, even though the devil and all the world says otherwise. This admonition and repetition is so necessary that no one understands or believes, unless the time comes and the need arises, when one learns how many and various things rot against this vine, and how few there are who persevere and remain in it. That is one thing.

83 For this reason also he says, "He who abides in me and I in him," against the false Christians, so that it may be known that it is not by natural power or works that one is a true vine in Christ. For it must not be made, but grown thing, and of the nature or kind of the vine of "Christ." The vine and branches are not put together or grafted as a twig or rice on a dry trunk, but they must be of the same right kind and nature, grown from Christ. For this does not make one a Christian, that thou art so called, and dwellest among Christians, as the apostle Jude or others, though thou mayest live with Christians, pray, fast, go to the sacrament, and outwardly so live, that they cannot be cast out; and yet are not true branches, but strange, dry thorns, among the grapes, though in appearance they seem to be far above the rest. But now it must be so: Whoever is to be a Christian must be naturally born and grown from the vine, Christ.

Therefore, it cannot be made or carved here, as the bishops' larvae and patsies, or monks and nuns think they make people holy with their jiggery-pokery, when they smear the Chresem, shear plates and put on caps; but it remains unmade and uncarved, a mere larvae and jiggery-pokery. But a Christian and a true saint must be a divine work and creature, who is such a master, who with one word makes everything out of nothing, so that it is whole and perfect. No human work, rule or order can do that.

2. Wittenberger and Erlanger: one.

522 Erl. 4S, S9S-SW Interpretations On John the Evangelist. W. VIII, 3S7-36V. 523

For even if an abbot is long in breeding and accustoming a monk, he makes nothing else, but a man, as he is created in his free will and reason, or flesh and blood, who is differently clothed and adorned with works, but nevertheless the way it is, remains a rogue as before, and nothing differently natured nor minded. For he still wears the old Adam on his neck, as before, without having put on a larva, and has made other ways and works. That is called all human business. Just as a schoolmaster trains a child and lions it with works, he cannot make another creature or form, but the Creator alone must do this by his own hand and power, without the help of man.

When I am baptized or converted through the gospel, the Holy Spirit comes and takes me like clay and makes me into a new creature, so that I now have a different mind, heart and thoughts, namely, a right knowledge of God and a right trust in His grace. In sum, the foundation of my heart is renewed and changed, so that I become a new plant, planted in the vine of Christ and grown from it. For my holiness, righteousness, and purity do not come from me, nor do they stand on me, but are only from and in Christ, into whom I am rooted through faith, 2c., just as the sap from the vine springs up into the branches, 2c., and am now like him and his kind, so that both he and I are of one nature and essence, and I bear fruit in and through him, which is not mine but the vine's fruit. So Christ and the Christians become One Cake and One Body, that it may bear 1) right fruits; not Adam's or his own, but Christ's. For that he baptizes, preaches, comforts, exhorts, works and suffers, this he does not as a man of Adam, but Christ in him, so that his mouth and tongue, so that he acts or confesses God's word, is not his, but Christ's mouth and tongue; his hand, so that he works and serves the neighbor, this is his Lord Christ's hand or member, who is in him (as he says here), and he in Christ.

1. "may" is missing in the original and in the Wittenberg.

See, this is what he says: "He who abides in me, and I in him," 2c., to indicate that Christianity is so, that it is not brought in from the outside, or put on as a garment, nor is it given a new manner and nature, so that it walks and lives in works, like monasticism and self-chosen holiness, but so that it is born anew through God's Word and Spirit, and must even be a new man from the bottom of the heart. But after that, when the heart is thus born anew 2) in Christ, there also follow fruits, confession of the gospel, works of love, being obedient, patient, chaste 2c.

(87) Christ thus warned his disciples to abide by his word, which makes newborn and regenerate true Christians, who bring forth much fruit of the vine, and to beware of all other doctrine, which perverteth these things, and would make of the fruit a tree, or of thistles and briers grapes. For nothing ever comes of it. Kind does not leave kind, and if one teaches long, drives, and blushes with works, nature will not be different, there must be nature and kind, or no driving nor blossoming will bring it about. For the two are and always will be widely differentiated: one is called made; the other is called naturalized or grown. Now it is always the case that we have to work much harder and more cruelly on what we have made, and yet we do not want to leave it as it has grown; for it goes, stands, lives and does well by itself, as it should. So also, he says, all other teachings have to deal only with doing, so that they make something out of works, and yet they can get nowhere. But if ye be in me as planted in the vine, and natural branches, ye shall surely bring forth good fruit, and much of it.

For without me you can do nothing.

This is a short conclusion, and it transfigures what he has 3) now said. "Without me", that is, if you do not remain in me and become born Christians through me, you will not do it, you do and do alike 4) what you want.

2. "is" is missing in the Wittenberg and in the Jena.
3. "he" is missing in the original and in the Wittenberg.
4. Erlanger: nevertheless.

524 Erl. 4g, SW-MO. Sermon on John 15:5. W. VIII, S88-S82. 525

But how does he behave so rudely here, and speak so peevishly? Should so many more pious and excellent people than were among the Jews at that time, and may still be among the Christians, have done nothing at all, and lost everything, when they have done and are still doing much more and greater things than the poor, wretched multitude, who know nothing to boast of but this Christ? O, it is an angry, blasphemous word in the ears of the great saints, as there were the holy Jews, Pharisees and others, as St. Paul in his beautiful, blameless righteousness according to the law, and now the spiritual, devout hermits, Carthusians and other monks (as I also have been), who take it up with great earnestness that they want to be pious and go to heaven. Look at the pagans, how they have governed the land and the people, made excellent laws and order, kept beautiful peace and discipline, produced all kinds of arts, so that all the world praises and marvels at their wisdom. Item, one reads that some heretics have lived much more strictly, and have done greater 1) works than the right Christians, as, the Cathari and Encratitä; as also the forty-day-fasting of the heretics has arisen. And it is said of the Turks that many among them lead a very strict life, and do miraculous works with fasting, almsgiving and other 2c. And now all the mobs cry out against us and our doctrine, so that we do not attack ourselves so harshly, saying that we do not have the Spirit, because we do not live as they do; how then does Christ say here, "Without me you can do nothing"?

90. To this is to be answered, as it is also said above § 55 ff, that he does not speak here of natural or worldly being and life (as the scoffers counterfeit it), but of fruits of the gospel. For he created the world in such a way that he commanded it and gave it power to rule bodily over cattle, birds and fish; item, to keep house, to raise children, to build fields, to govern land and people 2c. Christ did not teach any of these things. For it is implanted in nature beforehand, and written in her heart, to do all things.
91. Wittenberger: large.

Books that are written apart from the holy Scriptures are derived from the same source. Therefore, Christ's teaching and word must not be taken as if he wanted to teach and regulate something else, more or better. But he speaks only of his spiritual kingdom and regiment, in which God himself dwells, rules and works through his Word and Spirit for spiritual, eternal life. For this is called God's own rule, that one baptizes, preaches the gospel, gives sacraments, comforts and strengthens the stupid, afflicted consciences, scares the wicked and punishes them with the ban, and practices works of love and mercy, and suffers the cross. This is done so that we may please God, be His children, be redeemed from sin and death, and have eternal life. The worldly regime does and can do nothing for this everywhere. Because everything must end with this life.

In this kingdom (says Christ) you are nothing, do nothing and are not able to do anything, if you are not and remain in me, yes, it is all nothing (before God), what all the world does, thinks, does and is able to do, all Jews, Turks, Pabst's saints own devotion, spirituality and chosen worship. Therefore, any Anabaptist who has fallen from Christ can never teach or do anything right, but only leads both himself and other people further away from Christ. As now the Anabaptists with their spirituality only baptize out of the church and strive against the spirit, as can be seen by their fruits. Likewise, all monks and orders who teach and practice their work sanctity can never come to Christ, nor bring a man to right knowledge, nor counsel or comfort a conscience, nor help from the least sin, nor bring forth some Christian fruit; Therefore, whatever they do, even if it is much, great and difficult work, it is all lost, and the more they torture themselves and fear, the less they accomplish, as I myself must testify by my own experience, after having been a devout monk for more than fifteen 3) years, keeping daily Mass, and thus occupying myself with prayer and fasting.

2. Wittenberger: "nu". The "r" seems to have dropped out (at the end of the line), because the space is there for it.
3. Erlanger: twenty.

526 Erl. 4S, soo-sos. Interpretations on John the Evangelist. W. VIII, S62-SVS. 527

that if I had remained in it, mine would not have been long. And yet, if I were to gather all these things together, I could not help myself in a small challenge, so that I could say before God: "I have done so much, but look at it, and be merciful to me.

(92) What have I done with it, then, but that I have toiled and perished in vain, and have lost time, and must now let the judgment of Christ pass over it: You did it without me, therefore it is nothing, and does not belong to my kingdom, can neither help you nor others or benefit eternal life. Yes, I myself must now make it sinful and condemn it as done in idolatry and unbelief, and be terrified of it when I think of it. Everyone still clung to it and considered it the way to salvation. All the world has given and given enough, wanting to buy such holiness and merit from them, as they have brazenly offered for sale, and sold with seals and letters.

So here is decided an abominable judgment of all life and deeds, however great, glorious and beautiful they may be, if they are apart from Christ, that they can do nothing, and are to be called nothing. It is indeed great and much in the sight of the world, for it is called excellent, delicious works; but here, in the sight of God, in the kingdom of Christ, it is truly nothing, because it did not grow out of him, nor does it remain in him. For it is not his word, baptism and sacrament, but a thing of our own making, which we have chosen and forced apart from the word. Therefore it cannot bear fruit, nor remain before God, but must, as a rotten, withered tree, without sap and strength, be uprooted, and (as he says afterwards) thrown into the fire. Therefore, let others carve and make what they can without him, until they make a new birth out of their works, and out of the fruit the tree; but they shall (if God wills) make this saying true, and out of all become nothing at all.

94. but who believes that this saying should spread so far and condemn so many people? or that the world should be so full of false

1. Erlanger: "much". This is not a printing error, because the variant "rope" is given.

Christians and saints? But it is preached to us that we do not run and work in vain (as St. Paul exhorts us in 1 Cor. 9:26), but see to it that we are ever found abiding in Christ, that is, that we hold fast to His word, and do not let anything 2) snatch us away from it; then the right abiding fruits will also surely follow. For it is a mighty comfort and defiance when a man knows that he does not live and work in vain, but that his works are pleasing to God and bear true fruit, and that he can say from the bottom of his heart, "I have been baptized into Christ; I did not devise this myself, nor did I do it through my order, rule or choice of men, but my Lord Christ Himself, I know this for certain. Secondly, I know and confess before all the world that I believe in the man by the grace of God, and think to abide with him, and to leave both body, life and all, before I would deny him; in such faith I stand and live. Then I go out, eat and drink, sleep and watch, rule, serve, work, do and suffer all in the faith of that in which I was baptized, knowing that it is good fruit and pleasing to God.

95 For such a man, whatsoever he liveth and doeth, whether it be great or small, and whatsoever it be called, it is all fruit, and cannot be without fruit: for he is born unto this in a newness of life in Christ, that he may be full of good fruits without ceasing: and whatsoever he doeth is easy unto such a man, and without sour labor or vexation; there is nothing too heavy or too great for him, that he cannot suffer and bear. On the other hand, others who do not have faith and want to bear fruit themselves, even though they toil in hostility and do many great works and more than others, never have such comfort, but do everything with a heavy heart, so that they never become happy, nor do they think that it pleases God, and so everything they do is in vain and lost. That it is true, whatsoever is without Christ, or apart from Christ, is not done, and is vain, vain, vain works; and again, in Christ all things are done, and are rich, full, delicious fruits.

2. Wittenberger: not.

528 Erl. IS, M2-S04. Sermon on John 15:5. W. VIII, 3W-sss. 529

But the world, with its false saints and cults, cannot understand such things. What kind of Christian should he be? He can do no more than eat and drink, work in the house, care for children, and drive the plow 2c. I can do that just as well, and better. One must make a distinction between what a Christian does and what the heathen do, and not soon call all the fruits of the Christian life, otherwise the heathen would have it better than we, after such common works as father and mother, child, servant, 1) man or woman do. Therefore we must have something different and special about the common man's works, such as going to a monastery, lying on the ground, wearing hard shirts, praying to one another day and night. So they interpret the works they call a holy life and Christian fruits, and quickly conclude that this is not a holy life, raising children, doing housework 2c. For they cannot judge by the 2) stem or birth in the vine, but see only the outward larva of the work. But who does not know that monasticism with its works seems greater when one looks at them and reckons how they are made and carved, and not according to the kind or birth from whence they come?

97 But now Christ saith, That these only are good fruits, which come of them that are and abide in him. And what such a one does and lives is called all good fruit, even though it be less than a farmer's servant loads up a wagon full of dung and carries it out. They cannot understand this, but consider such things (as they see them before their eyes) to be common, pagan works. But among Christians there is a great difference between the works they do and those done by pagans or others (apart from Christ), even though they are the same. For the works of the heathen do not spring and grow from the vine of Christ; therefore they cannot please God, nor be called Christian fruits. But the works of Christians, because they come from faith in Christ, are all true and useful fruits. Just as from the shepherd

1. Wittenberger: "servant, maid". - Child" is missing in the Wittenberger and in the Erlanger.
2. "dem" is missing in the Erlanger.

The little one says that there is nothing in him that is not useful and good, not only the flesh, fur and legs, but also the urine and dung.

For this reason it is true that a Christian does not appear with his works and fruits to be a spirit of the sect or a peculiar person, because he does not choose a particularly glittering work, but remains with the common daily works as they appear to him. But this is lacking, so that the world cannot see that they are the works of a new person in Christ. Therefore the same work is not equal, even in a man who did a work before he believed in Christ, and does it now. But before he was a thistle and a briar apart from the vine, that he could bear no fruit, and what he did was lost and condemned; but now that he is a Christian, such a work is a goodly, delicious cluster of grapes; not because it is thus made or done, but because it comes from the good stock, which is Christ.

(99) Therefore it is not to be judged by what work is done, but by what cause it is done. It is not a matter of what is done, whether it is great or small, much or little, but of the source and spring from which it flows; there the life and nature of Christians, and of all others on earth, are separated and set apart. For here Christ comes and makes the distinction; he speaks to him who deals with the works that he himself has set forth for him: Your deeds are nothing and lost. I have said mass every day for so many years, I have not eaten meat for so long, I have chastened myself, and I have become heartily sour to live so strictly; shall such great, many, heavy works be nothing? Yes, he says, they may be called great, hard works, but I call them nothing at all, for they are all done without me. On the other hand, a poor little girl, like Mary the Virgin, who has done no special work than other common people, he pronounces the judgment: "Behold, this one has none of your great, difficult works everywhere, and yet she is full of good works, for they are such works as are called done in me; therefore I consider her to be precious gems, and I will praise and reward her before God and all the angels;

3. Wittenbergers: good works.

5Z0 Erl. "9, sv4-so7. Interpretations about the evangelist John. W. vm, zsg-zm. 531

But your works, because they are not in me, will be of no use anywhere, except to be thrown into the fire as thorns and thistles. It will not do for you to cry out in hostility that you have been wronged, or to excuse yourself and say that you did not know. For he shall also say unto thee, Why hast thou not heard my word, which I spake aforetime, and warned that men should beware 1) of all things that might be done apart from me, and that without me no man might do anything?

(100) Therefore learn not to look at works as a cow looks at a gate, but from what heart and person they come. If it is in Christ, let the work be called as great or as small as it pleases, and he will call it good fruit, for what remains in him must bring forth much fruit, and all such works will be called the most delicious grapes, even though at times sin also runs along with them and they stumble. For this is the dung, that he may fertilize his field, that even his infirmities may come to good, and not to harm.

Again, in the other monastic, Turkish and pagan saints, not only are the public sins condemned, but also their best works, so that they think they deserve heaven, are rejected and condemned to the fire together with them, and such a judgment goes over them justly and rightly. For what devil leads us, who are called Christians and are baptized, to fall away from baptism and Christ, and to seek and choose our own work apart from Christ? We do not want to live, work and do like the other common Christians, and open people's eyes with special, new, self-chosen things: Doing.

I see no special work nor fruit of the spirit in those who know nothing but to teach about Christ. One must attack oneself differently, with sour looks, gray skirts, having nothing of one's own, or, like the monks, with fasting, casteism, not eating and drinking, like the others. For such things make a great appearance, that the rabble comes and says: What are our preachers, and those who follow them, compared to these? These are holy, Christian people, so forsaken everything, gray

1. Wittenberger and Erlanger: solle.

Wear skirts 2c. So they let themselves be beguiled and seduced by Christ. And it serves them right. Do you hear that Christ says here that one should not see or judge according to the outward appearance of the works, but according to the stem and root from which they come? Therefore you should first ask: Why do you look so sour, and walk in a gray robe, and do a special thing in front of others? Yes, one must truly attack oneself and separate oneself from the world, if one wants to be blessed. There you see the donkey with his ears sticking out. Thou shameful hypocrite and deceiver, how wilt thou make fruit without and apart from the vine? It does not come to heaven with a sour look, but you must first be in the vine, from which it must grow and spring. Therefore such a work of thine is lost, and nothing, because it is apart from and without Christ, yea, against Christ also.

V. 6. He that abideth not in me is cast away as a branch, and withereth; and they gather them, and cast them into the fire, and burn them.

(103) He has left his Christians the high consolation and excellent glory that a Christian life that remains in faith is vain and delicious fruit, and such fruit does not remain on earth or come to an end here, but remains with us forever in heaven, no matter what and how small it may be. This should be cause and stimulus enough for us to gladly remain with this Lord Christ. Here he sets up the contradiction, and concludes a short and terrible judgment on all life and being that does not grow out of him and remain in him; and names five kinds of harm that will befall those who do not remain in the faith, nor hold to the vine. For it has been decided, he wants to say, that in me everything is fruit, except me it is harm; if anything good is to be valid in the sight of God, it must be said to have grown out of me and to have welled up; otherwise nothing will come of it. Therefore you have here the two judgments against each other: If you remain in me and do not fall away from me, then know that what you live, do and suffer is good fruit, which pleases God. Again, he that abideth not in me, let him do what he will and can, but it shall not be unto him.

532 Erl. tg, S07-S0S. Sermon On John, 15, 6. W. VIII, 370-373. 533

Like vines that do not bear fruit, they are cut off and thrown away to wither, and then they are gathered and thrown into the fire and burned.

104 This is also a strange simile, and is also taken from the prophet Ezekiel, Cap. 15, v. 2, and seems to be drawn from the same. For thus God speaks there: Son of man, what good are the dry grapes? can anything be made of them? 2c. The vine is a noble wood above all others, because it stands on the vine, for it has the noblest sap and fruit; nor is it so, as soon as it comes off the vine, that it is of no use, says the prophet, that one cannot make a nail or hook out of it to hang anything on, but serves no purpose except to be thrown into the fire, to be burned up and consumed to ashes. So also here, says Christ, whichever branch does not remain in me (as in the right vine) can no longer bear fruit, nor do anything good that pleases God, but must be cut off from the vine, so that it does not hinder the other branches. After that, if it is removed from the vineyard and thrown, it must wither, and is now good for nothing, except to be tied together in a bundle 1) and thrown into the fire, and let it burn there until it turns to ashes.

(105) All this is said against those who are not righteous, believing Christians, and 2) yet are presumptuous spirits, that they think they are the only ones, and also think they can do so much apart from Christ that they take root and remain green; they want to trust the best, most noble vines, and not be cast out, but cultivated and honored before others; they think that Christianity cannot exist or remain without them. Just as the pope and the bishops (along with other groups) now boast. But against this he warns us to beware, and to take care that we ever remain in him, and do not fall into such false conceit. For the judgment is already decided (he says), so it will happen to all who do not remain in me. First of all, they must be cleared away, as the first Psalm, v. 5, also says, "The

1. In the old editions: "Bündle".
2. Wittenberger: "the" instead of: and.

The wicked do not remain in the judgment, nor in the congregation of the righteous. This is the first thing that is raised up, that they may be separated from the multitude of those who preach and believe aright, which is the proper judicial office of Christianity, and the assembly or congregation of God. Just as it can be seen that righteous preachers and false preachers, righteous Christians and false Christians, do not suffer one another; indeed, they separate themselves from one another, because the word or doctrine separates the hearts. So we cannot keep it up with your papal group, likewise with the Anabaptists and other groups, and they in turn cannot keep it up with us either, but are separated like winter and summer. Summa, they cannot remain with the right group, nor with the word, but must be thrown out, so that it will be obvious to everyone that they have been false and unfit vines. 3.

Now they ask nothing of this, for they do not consider this (that they separate from us) to mean that they are cut off or thrown away, but want to be next to God and the right chosen branches, but they consider us to be cut off, rejected, unfit branches. As they publicly reproach and condemn us. This we must suffer. But it is as Christ says, that it must be separate and distinct. In the same way as on the threshing floor, when the farmer plows the grain, the grain goes to one place; but the chaff separates itself, and cannot remain with the grain. So, when God's word goes, and He leads the word shovel in His hand, the chaff (that is, the false Christians) goes where it is winnowed; but the grain remains in the threshing floor. He then who abides in the pure doctrine and faith of Christ has this comfort, that he is a true noble vine, and what he does is good fruit. Again, all the others, however great, mighty, learned, wise and holy they may be called, are but rotten, unfit branches, which are cut off and cast away.

(107) This some judgment would be terrible enough if it were believed that a man should know that he must be cut off.

3. The words: "bei dem rechten Häuflein, noch bei" are missing in the original and in the Wittenberg.

534 Erl. 4g, zag-gn. Interpretations on John the Evangelist. W. VIII, 373-376. 535

from Christ and Christianity, and deprived of the Word, Baptism and Sacrament, the intercession of Christ, His blood and Spirit, and all that is in Christ and Christianity. This is already an all too gracious pity, which afterward brings with it much greater. Although they do not respect it, because they have fallen into the wrong doctrine, and with it bewitched and blinded, that they cannot do otherwise.

(108) There is not yet so much trouble with those who are otherwise infirm, as our many are, even sinners, if they only abide in the pure doctrine of Christ, and do not become spirits of the rot. For the vine can get a crack or a break or any other damage, but if it remains in the vine and does not separate itself from the vine, it can be healed by the vine. So also, if a Christian has already fallen and been harmed for the sake of his life, but if he does not start something new against the doctrine, he can be helped again, if he sticks to Christ again through repentance and faith, he is not yet condemned and cast away, as he who establishes another doctrine and sect, according to his foolish head, still wants to do right, 1) and has not punished the error, or 2) remains in unrepentant life, and does not want to stick to Christ again. For these are the unfit and cast out branches. Even though they remain among the Christians, according to the outward society, they are deprived of all comfort, grace, help and blessedness that is with the Christians.

(109) Secondly, Christ says that if a vine does not remain in him, it will not only be cut off or thrown away, but it will also wither; that is, the longer it remains, the worse it will become, until it is hardened and hardened, like a vine that has lost its sap and is now withered, so that it can no longer be bent, but only broken. So also, when a man falls from me and is torn from the vine, it is already done for him. For there is no other vine to be found without and apart from this one. Therefore, the longer they fall, the deeper they fall into hardening, and there they have it.

1. "dazu" is missing in the Erlanger.
2. Wittenberger: or so.

(110) For these are the two grievous cases, that a man should perish unto the pit of hell: the first, that he should fall from Christ; the second, that he should be hardened in unbelief and sins. The first fall may still be atoned for, if in time one comes again to the vine (that is, to the doctrine and faith of Christ); but if one remains so, withered and hardened in error, that is Pharaoh, Judas and others, who will not nor can return to repentance. As now also the papal crowd, who know well that they are wrong and of no use, and yet set up their heads so that they are hardened and hardened about it, and will not come to Christ in courage. They are already as deep in hell as they should be. For one cannot sin more grievously than when he falls away from the faith and will not return to it. This is the sin of death, which cannot be helped. But they think that there is no harm for them anywhere, and that the wine tastes as good to them as otherwise; for they are still rich and fat, sitting in honor and power 2c. But see what follows.

The third is to gather them together and throw them into the fire and burn them. They have now done it in the previous two ways, and could not do it worse; therefore there is nothing left to wait for but punishment. Because they have not remained in Christ, and will not return, he will do it to them again; and they shall suffer it, that they be gathered together, and bound, and cast into the fire, that they may be burned.

This is the final judgment they shall not escape. Therefore beware lest you fall into the dreadful fall. For it shall not be given to them that will not abide in Christ, yea, that will stubbornly oppose it, and yet safely go as if they were well off; but it is determined, and the irrevocable sentence pronounced, that they shall be taken away, and gathered into a bundle unto everlasting fire.

(113) For this gathering is no other thing than this: Let no man think that any shall escape from them; let him become a Carthusian or a hermit, and run and walk to Rome or Jerusalem, and make an endowment, and do whatsoever he can; and he shall be loosed out of the snares and the cords.

536 Erl. 4S, S11-S14. Sermon on Joh. 15, 6. 7. W. VIII, 37K-378. 537

They will not come in bonds, nor escape punishment, but will be gathered together in one heap with the hardened Pharaoh, Judah, Caiphah, Herod, Mahomet, Pabst, and all the rest of the mob, and bound to be punished at the same time. This is already happening before the last day, when he will always carry off one after the other, so that they will lie buried there and already prepared, so that they will only be thrown into the fire, and so one stubborn person after the other will always be put there, until they all come together, so that no one remains, nor escapes, being as powerful, learned, wise and proud as he wants to be. Then the fire will be lit and they will be thrown into it. This is the end and the reward that they will have to wait for, because they have fallen from Christ, and besides him, he himself will advise and help them.

Yes, says the world, what's the harm? It is to do with an evil hour. Yes, but he adds a wicked addition, and says, "They will be burned. It will not be a fire that only roasts or scorches them a little and then stops, like the fire and suffering that Christians have to go through on earth, which hurts them but will soon be removed. And even though they are reduced to ashes, they are not burned up, but only swept up and purified. But with those it will not go so that they would like to hope to come out again. It will not be said that they have been roasted or fried a little, but that they have remained in it forever and have been burned to powder, for it will be a fire that will never go out, as Christ says in Marci 9:43 ff.

V. 7. If you abide in me, and my words abide in you, you shall ask what you will, and it shall be done unto you.

Behold, how highly a man praises a Christian life. Where someone would not have understood 1) or would like to ask: Dear, how does one remain in Christ? How am I or do I remain a branch in this vine? So here he adds the gloss, and says: "Only pay attention to my word, for it all depends on whether my word remains in you. The

1. In the old editions: not someone.

If you believe and confess the articles taught by the infant faith, I believe in Jesus Christ our Lord, crucified for me, dead, risen from the dead, seated at the right hand of the Father, and what is attached to it, and abide in it, being willing to venture and leave all things before you will accept other doctrines or works. If then thou abide in the word, I abide in thee; and again, thou in me. And so both are rooted and united in each other, that my word and your heart have become one thing, and you must ask no further how I am in you, or you in me, for you will see that in that life. But now you can neither understand nor comprehend otherwise than that you have my word, and are washed by faith in my blood, and are anointed and sealed by my Spirit; so then all that you live and do is well done, and all good fruit.

(116) And not only shall you have this, but whatsoever you shall then ask, that shall you be granted and receive assuredly. Now what more do you want? All that thou doest shall be good and pleasant, and thou shalt be the dear child, and canst not spoil it. Though thou be infirm, and though, as a child or a sick man, thou defile thyself from time to time, yet will he not cast thee off at once, but will always cleanse thee and make thee better. Moreover thou shalt have power, honor, and glory, that whatsoever thou shalt ask shall be done unto thee. If thou hast any want or need that oppresseth thee, call unto him, and open thy mouth confidently, as a child to his father, who will please him whatsoever the child shall do, if he cleave unto his father; especially if he shall babble childishly with him, and ask anything of him, that he will gladly do and give all that the child shall have. Yes, not only that, but he cares for the child, and thinks no other way than to provide and give him everything he needs. These things, saith Christ, ye shall surely provide unto my Father and me, if ye abide in the trunk, and the branches in the vine. 2)

117 These are now these two pieces (of which the prophet Zechariah says in chapter 12, v. 10): "The spirit of grace, and of prayer",

2. Erlanger: stay.

538 Erl. 49, sit-sis. Interpretations on John the Evangelist. W. VIII, 378-381. 538

which is poured out on Christians, which first of all makes them agree that everything they do is pleasing to God and is all grace; and even if it is still sinful, it is still forgiven and covered up by it, which also drives them to cry out to God in all kinds of distress, and assures them in their hearts that they will be heard.

For this reason Christians have great advantage and glory if they remain pure and firm in the faith and guard against false doctrine and life. And this is a glorious, comforting sermon about the Christian state. What devils have we made with our preaching of monasticism, and all the filthiness which we have praised and exalted above the Christian state and our baptism? Where is there any state or life on earth, of which one finds such glorious promises, as of this? which are promised to all who are called Christians and are baptized, whether monk or layman, master or servant, wife or maid, young or old 2c. This must be a blessed state, and highly praiseworthy before all, to whom such divine promises are given, that what one asks and desires from God in it shall certainly be heard and yes, and without that, everything that happens in it shall be well done and praised before God. Shouldn't we 1) run to find out where such a promise could be found, at the end of the world? Now it is brought to us at the door, without all our trouble and cost, to one as well as to the other, who only wants to accept it. How I have labored and toiled so long (since I wanted to be a pious monk, as I was) with fasting, vigils, prayers and other things, that I might attain such things; and yet all my life long I could not find it in my heart that God would be pleased with my works, which I had done most diligently, or that my prayer would certainly be heard.

119] That is why it has been a hostile, cursed life with all the monasticism and everything else, so that one has wanted to serve God, and yet can never come to the glory and comfort that Christians have, and say: I know that everything I do in the name of Christ must please God, even if the devil should be sorry for it; therefore I will

1. "we" is missing in the original and in the Wittenberg.

go and do all my works that I should and can do in my state, however small it is, because I know that it is called pleasing to God and pleases Him just as much as the most beautiful, most difficult and most delicious work of the highest state. I could not have done this before with all the works that could be done on earth, for we did not know what a Christian life was. But now that I have come to know Christ and believe in him, I am happy to boast that everything I do in this faith pleases him, and whatever need or need I have should fall before him and pray, and be sure and certain that I will be helped.

120 Now the contradiction follows from this text, as he said above v. 7: If any man abide not in me, and my words abide not in him, he may do many things, and be tormented to death with them; but they are nothing but vain, forsaken, rejected, damned works, as of a corrupt, unfruitful speech, which is good for nothing, but to be cast into the fire, and to be burned up. And in addition, if he wanted to pray as long and as much, he should still obtain nothing; as we have prayed so much until now in all churches and monasteries all hours, and yet never prayed anything. For we could not provide ourselves with the grace that we would certainly be heard; we only thought: I must therefore pray my horas, rosaries and other things, but whether God is pleased with them and wants to hear me, I do not know.

(121) This is the wretched state of the world apart from Christ, when it is said, "Much has been done and labored, and yet nothing has been accomplished everywhere; much has been prayed for, sought for, and knocked for, and yet nothing has been obtained, found, or accomplished. For they lack the right door. For what they do and pray, they do without faith, as they would any other work; they have no comfort or confidence, indeed, no right thought that it will please God or hear them. Therefore, they can never not pray. For, as I have often said, praying is the work of faith alone, and no one but a Christian can do it. For these do not pray in themselves, but in the name of the Son of God, in whom they have been baptized; and are sure that thus God prays.

540 Erl. 4g, SIS-SIS. Sermon on John 15:7, 8. W. VIII, 381-384. 541

because he commanded to pray in the name of Christ and promised to answer. Others do not know this, who began to pray in their name; they want to prepare and gather themselves together until they become worthy and skilled enough, and so they make it a real work. And when they are asked if they are sure that they have been heard, they say: I have prayed, but whether I am heard, God alone knows. But what does it mean to have prayed, if you do not know what you are doing, or what 1) God says about it?

A Christian, however, does not depart from prayer in this way; but, as he begins it at God's command and promise, so he offers it up to God in the name of Christ, and knows that what he has asked will not be denied him, and experiences it in fact, that he will be helped in all his troubles. And even though he will not soon be delivered from it, he knows that the prayer is pleasant and answered, and God gives him that he can bear it and overcome it. Which is just as much as if it were taken away from him, and is no longer called a calamity or plague after it is overcome. So far, praise God, we have also experienced many great dangers and hardships from our enemies and others, as God has helped and saved us for so many years through prayer, or has given us, that we have endured and overcome them, and are still overcoming them until we are finally redeemed.

V. 8. In this my Father is honored, that you bear much fruit and become my disciples.

I will praise you even more highly for your Christian life, he will say, so that you can not only do all good and overcome and avert all misfortune through prayer, but also be the people through whom my Father is honored and the priests and God's servants who do holy, pleasing sacrifices to my Father without ceasing.

How many people are there on earth who would like to have the honor and glory of being called God's servants, whom He would honor and praise? And what effort and labor did we put into it before we invented how to serve God? Since everyone has

1. "what" is missing in the Erlanger.

He was not striving to become a holy priest, priest, or monk, or to establish much worship, and he gave help so that he would also be able to do so. If a boy came to say his first mass, how blessed did the mother think she was who had borne the son and made God a servant? just as if we had to become God's servants through our actions and works, apart from and without Christ; and thus we ourselves would have to perform such works, which would be called worship. Hence the distinction between the laity and the priests, who are nothing but ministers of the Mass, that they alone were called spiritual, and served God only by what was done in the church, and all other common professions and works on earth were despised as neither spiritual nor holy, and in them one could not serve God, since their so-called spiritual life is vain, incompetent, unfruitful works before God; because there is no Christ and faith, and truly God has not been honored nor served, but rather dishonored, and His right service has been prevented, even obscured and put down.

It is true that the noblest and highest service is to preach and hear God's word; item, sacraments, 2c., as the works of the first table among the ten commandments; but everything is called serving God, even what is found in the works of the other table, as honoring father and mother, living patiently, chastely and modestly. For he who lives in this way serves and honors the same God. Thus, says he, I will consecrate you, who remain in me, to be holy priests, that you may be my Father's priests, and that what you do may not only be right and well done, but may also be the most delicious service of God, much nobler and better than that of the unbelieving Jews, or of Pabst and all his mass priests. For I do not want such stinking services, which only have a false appearance, but which my heavenly Father truly considers to be worship, and accepts as a glorious, holy sacrifice, and pleases him from the heart.

So you see how the Christians are so highly honored by God that they alone are the people on earth whom God considers His servants. What about all the Jews, Turks, Papists, who want to be holy without faith?

542 Erl. 4g, SIS-S20. Interpretations on John the Evangelist. W. VIII, 384-38V. 543

by their works (not of the Ten Commandments, but which they themselves choose), for vain stink before God? But you, he says, are the holy people, and right priests consecrated by God, and your works are holy and acceptable sacrifices. This means that our works are not only praised on earth as good fruits, but also lifted up to heaven and offered to God, so that he accepts them for his special honor and as his highest service. How could a Christian life be praised more highly? And what could be used to 1) incite and exhort someone more strongly to it, than that it has such fruits, benefits and honor with God?

But what is this that he adds, "that ye should become my disciples"? Are they not his disciples beforehand? Or, how, are they to become so only by their works? What then is Christ, and what he hath hitherto said v. 5., that without him they can do nothing, and bring forth no fruit? Answer: But behold what manner of man Christ is; he is he that can do the art best. For all that he does is right and well done, and all that he asks is undoubtedly yes and answered, and all his works are the highest worship and sacrifice before the heavenly Father. They should also be such people, so that they are called disciples and followers of this Master, and thus do as he does and what he does. This the apostle St. Paul further points out from Rom. 12, 1. 2. that our perfect, spiritual worship, actually speaking, is nothing else than to be disciples of this man and to become like him, who is the one person, whose whole office and all works are vain worship and holy sacrifices. As the 110th Psalm v. 4. says: "You are a priest forever" 2c., and makes us, if we are and remain in him, also such priests 2c. This we have, if we remain in him.

But if we fall away from it, or go beside it, we are like those who 2) have gone before, who want to make the world full of priesthood and worship, and yet never learn or know what true worship is, nor can we become disciples and followers of Christ.

1. "man" is missing in the Erlanger.
2. "it" is missing in the Wittenberg and in the Erlanger.

toil to death over it with his own works. For all fruit is lost, and they can do nothing in trouble and fear, but run hither and thither seeking help, and yet obtain nothing. For they cannot call upon God with faith and trust in Christ, but vow themselves to the devil in the name of the dead saints, or come in their name, and always remain in doubt and unbelief. Therefore, they cannot serve God, nor do pleasing sacrifices; indeed, they do not know that their whole life in Christ should be a constant priesthood and service of God; they pervert and corrupt the right sacrifices, with their self-conceived piety and abominable sacrifice of the Mass. In sum, they never become Christ's disciples, but remain the devil's disciples, 3) and what they are and live is lost and condemned.

V. 9. As my Father loves me, so I also love you. Remain in my love.

Until now, he has comforted and exhorted them to remain in him and to be good branches through the benefit and fruit they will receive from him. Now, for the last time, he gives them a doctrine or commandment of love, which they are to have among themselves.

The cause and necessity of this commandment is that he saw how things would go in Christendom, that the devil would also bring about his disunity, anger, impatience, hatred and envy among Christians, as has been seen and experienced all too often, unfortunately, and is still before his eyes. So it is with us 4) that we are branches that need sweeping and cleansing without ceasing. For though we are clean in Christ, if we abide in him in any other way, we are not yet clean because of our life, because we have this sackcloth on our necks, and there still remain many daily weaknesses and infirmities. And it cannot be otherwise; at times one limb must bump the other, as in our body one foot or toe bumps the other, or man injures himself. Such jolts and challenges do not remain outside, especially because we are all here in the

3. "but - disciple" is missing in the Wittenberg and in the Erlanger.
4. Wittenberger: us too.

544 Erl. 4S,sso-323. Sermon On Joh. 15, 9. W. VIII, "so-SSL. 545

The devil's kingdom, which attacks us without ceasing, and in addition the flesh is still weak and full of infirmities.

For this reason, even the most pious 1) and dearest of friends can become divided and suspicious among themselves, so that the devil sometimes puts suspicion and poison into their hearts for the sake of a word or a look, which causes them to dislike one another. He is a master of this, and takes great pains to do it, and has done it before anyone knows or realizes it. How it happened between St. Paul and Barnaba, Apost. 15:2, that they clashed sharply with one another and drew away from one another. The two men, Jerome and Rufinus, were the best of friends, and like brothers to each other, and yet they disagreed so much about a preface that they could not become friends again. This would also have happened between St. Augustine and Jerome, where Augustine would not have been wiser. So from small things such quarrels and enmity can arise that it brings great harm to a whole group afterwards. For the blood soon begins to flow; so the devil shoots his poisonous arrows into the heart through evil tongues, so that no one speaks or thinks anything good of the other; he blows, and would gladly set people on each other, and cause misery and murder.

132. One reads an example of this, 2) which may be fictitious, but it rhymes well with this, to show the devil's art: how a couple of people, husband and wife, loved each other so dearly that the devil could not make them disagree (and yet would have liked to do so), until he finally hired an old weather whore, to whom he talked a red pair of shoes, where she could make the two spouses disagree. She accepted this, and first went to the man, and persuaded him that his wife was a whore, and was attached to another, and sought his life; and that as a sign (she said) he would find a sharp shear knife in the bed under her pillow, so that she would cut his throat in the night. Now, the man draws the poison that he be-
133. Wittenberger and Erlanger: "furnemesten".
134. The same narrative is found in the Table Talks, Cap. 43, tz 40. Walch, St. Louis Edition, vol. XXII, 1146.

begins to get suspicious. However, the old whore also comes to the same man's wife and says the same thing, how he follows others and secretly wants to strangle her. Therefore, she advises her to come before him and take a shear knife to her bed. Then it happened that they did not give each other a friendly word or sign that day, and she took the shear knife into bed with her; and the man was also waiting for it; and when he found it, he took the knife and cut off her neck. It is also said here (and is believable), that the devil had caught the old woman's red pair of shoes on a pole, and said: I will not come to you, because you are much worse than I am.

For this reason we Christians should know the devil's art and trickery, and so direct ourselves to be wise, and know how to guard against it, so that we do not let such poison grow up in our hearts, but, if we are already moved to suspicion and dislike, fight back, and remember that we do not let love be broken up and extinguished for this reason, but hold fast to it against it; and if there is any dislike or disagreement, that love and friendship may be restored and improved. For to begin to love is not such a great art, but to remain in love, as Christ says here, that is the right art and virtue. For as often as many of them come together in wedlock, who at first want to devour one another with great love and ardor, and then become deadly enemies to one another, so it also happens among Christian brethren that for some small cause love is broken up, and those who should be most hard together and hold one another, tear one another apart, so that they become the worst, most bitter enemies. As it happened in Christendom after the time of the apostles, when the devil awakened his seditionists and heretics, that the bishops and preachers burned against each other, and after that also divided the people into various sects and divisions; thus Christendom suffered murderous damage.

This is then the devil's delight, and

3. In the old editions: "lausset".

[546 Erl. 19, ss-sss. Interpretations about John the Evangelist. W. VIII, 38S-S9S. 547

Lust, which seeks nothing else 1) but to destroy love among Christians and to cause vain hatred and envy. For he knows well that it is through love that Christianity is built up and preserved. Therefore St. Paul, Col. 3, 14, calls it a "bond of perfection" by which Christians are held together; and in 1 Cor. 13, 13 he calls it the greatest virtue, as the one that creates and accomplishes the most in the Christian regime. For where this is lacking, doctrine cannot remain pure, nor can hearts be kept separate from one another.

For this reason Christ exhorts us so highly and nobly, that after we have believed in him, and have now become his branches, we hold fast to love above all things, and sets both his Father and himself as an example, as the noblest and most perfect example: "As my Father loves me, so I also love you; therefore abide in my love" 2c. My Father (he wants to say) loves me in such a way that he puts all his power and authority over me, lets me suffer now and then; but everything that I do and suffer, he takes care of as if it happened to him, and will make me alive out of death and make me the Lord over all things, and even transfigure his divine majesty in me. "Thus," he says, "I love you." For I do not leave you in your sins and death, but lay down my body and life for you, that I may save you out of them; and I commit to you my purity, holiness, death, resurrection, and all that I am able; wherefore abide also in such my love one toward another. Even though you are severely challenged and urged to fall from me for my sake, hold on and suffer; let my love be stronger, greater and more powerful than the suffering or pain you feel. For I know that the devil will be hard on you for my sake, that he will make you sad, weary and impatient, so that you will let go and say, "I wish I had never started this. As is happening to many now, and I myself have often been so tempted

1. So in the old editions and also in the original used by the Erlanger edition. Accordingly, Walch's change: "after nothing else" is included in the text by the Erlanger.

I have felt displeasure and weariness, and almost 2) think: If I had not started it, I would never preach a word, and let everything go as it goes. For flesh and blood is flesh and blood, and it shocks anyone that he should see and suffer so much contempt, ingratitude, persecution and danger for love and good deeds.

136 But it is not said thus. Do not let the devil, the world, or your own flesh overpower you, but think how I have loved you and still love you, and what I have done for you, that through me you might become righteous and blessed, pleasing to the Father, his priest and servant, and my disciple, and for this reason have suffered and overcome everything that both the devil and the world have been able to do against me. Dear one, remain in my love, and do not let the multitude and unpleasantness of the challenge deter you; only stand firm and defend yourself chivalrously. I would also have cause to complain, and to become unhappy or impatient, that the Father lets me be so miserably blasphemed, and so shamefully crucified, and that the world gives such evil thanks for my love; but I will not let any torture or suffering deter me from such love of my Father, and yours. Therefore, if the world causes you pain and suffering, look to me for what I have done and suffered for your sake. Let it go to the devil wherever it wants to go, but do this for my love, so that you only remain with me, and my word remains in you.

137 Therefore, according to this example of Christ, we should also learn to practice this commandment among ourselves, each in his own class against the other. For if we did not have such an example of Christ set before us, it would be too difficult, indeed quite impossible, for us to keep and endure. But now, when I see what he has suffered for my sake, I can again take courage and say, "Well, if he has done these things for me, let this and other things also be suffered for his sake; and if the world should become mad and foolish with rage, then I will still remain with the man and be content with the fact that he, and the Father also through him, loves me, and calls me, and the Father, and the Father also through him, loves me.

2. Wittenberger: "unterweilen" instead of: schier.
3. "before" is missing in the Wittenberg and in the Erlanger.

548 Sri. 4S, [ss-SS7. Sermon on John 15:9-12. W. VIII, 395-39." 549

Hold fast to his love. This is the first piece of love against Christ, so that we must maintain against the hatred of the world.

138. Secondly, as I said, he also wants to urge love among us toward one another, and to prevent us from causing unrest and discord among ourselves in Christendom, so that each one may think, if something displeasing happens to him, that he must suffer and bear too much, not only from the world or from those who are outside our fellowship, but also from those who are among us and are our brothers; But that we know that it cannot be otherwise, that there must be many infirmities and errors among us; that we are not angry because we bite our tongue with our teeth, or our fist goes into our eye, or our foot bumps, or our head runs against the wall, but think thus: Well, it is your member, your brother or neighbor, what will you make of it? He has done it by mistake, and not gladly, and does not mean it so badly, or has it ever happened out of weakness and lack of understanding. The blow has happened that hurts you, but will you throw away your limb because of it? It is a little spark; spit into it, and it shall be quenched, lest the devil come with his poisonous breath, or with evil tongues, and make a fire of it, which afterward cannot be quenched, and such strife and hatred as cannot be reconciled, and do harm to the whole multitude. For he is such a spirit that neither ceases nor desists when he is not resisted.

V. 10-12 If you keep my commandments, you will abide in my love, just as I keep my Father's commandments and abide in his love. These things I speak unto you, that my joy may abide in you, and that your joy may be full. This is my commandment, that ye love one another, even as I love you.

139 He preaches a long sermon, and carries this exhortation almost to the end of this chapter: that after we have become his branches and abide in him (lest we be deceived by strange doctrine, and so be cut off from him), we also thereafter keep ourselves together among ourselves, as his right branches, and in the common company of this vine, through the

Love; so that one can see how much he cares about this. For where love and unity are destroyed, and division and discord arise, there also the united doctrine perishes, so that one again falls away from Christ. Therefore, says he, if you are and remain in me, think also and keep my commandments, for I must also lay up for you a work which is a sign, that it may be known that you are my branches. As he says, John 13:35, "By this shall all men know that ye are my disciples, if ye have love one to another." And this very commandment, which I myself also keep and do, is for you an example and a model, for therefore I abide in my Father's love, because I keep his commandment; therefore, if ye keep my commandments, ye abide in my love also. These are the two parts of Christian doctrine that must be daily practiced in Christendom, so that neither is slackened.

(140) For if faith be not preached, and let the first thing be as we are incorporated into Christ, and become branches in him, all the world falleth upon their works. Again, where faith alone is taught, they become false Christians, who boast of faith, and are baptized and numbered among the Christians, but neither fruit nor power is evidenced in them.

That is why it is difficult to preach to the people. Because, as one preaches to them, it does not go right; they always fall aside. If one does not preach faith, it becomes a vain hypocrisy. But if one practices faith alone, no works will follow. Summa, either vain faithless workers or even vain believers want to become. Therefore it is only a sermon for those who accept and grasp both; the others, who do not want to, remain behind. There is nothing to be gained by making all the world godly, as little as the devil, who is their God and Lord. And if one says much to her, she only defies it the more, and takes it as an irritation, that they should only make it worse. Therefore we let them go, because they will not hear nor believe until they find and know, not only there forever, but also here in time.

142 But we preach to the multitude who are

550 Erl. 4S, S27-sso. Interpretations on John the Evangelist. W. VIII, [ss-4ÜI. 551

Knowing and thinking where they will finally abide, that they will abide in this vine above all things, and put all their comfort in it; and afterward also show this in deed and with life. For where faith is, it will undoubtedly show itself with such fruits as he said above v. 5., "He that abideth in me bringeth forth much fruit." For he will have to think thus: I believe in Christ, who loved me, and gave his body and life for me; therefore I will also show myself to my neighbor by love, that I may be kind and helpful to him, and where he is infirm, or has too much to do, bear it with patience and gentleness. You must not lay down your life and limb for him, as Christ did for you, but I only command," he says, "that you show the sign of faith by serving, helping and supporting your neighbor, by being faithful and loving. If you do this, you have done all that I require of you, and are now like me; but if you leave this standing, or do the contrary, you must not boast of me either, and your own deeds testify against you that you are not the right fruitful branches in me, but rotten cut wood.

143. For it is not that he should have left his body and blood for thee, and should have turned all that he hath unto thee, and should have borne and suffered all thy sins and infirmities that are yet in thee, and thou wouldest not have done so much again for his sake, as to let thy neighbor off a farthing, or to forbear an evil word; I will not let you steal and rob him, and overcharge him with usury, and overcharge him with usury, and deceive him in buying and cheating him with false goods, and in sum, prove all the evil things and deceitfulness, as almost everyone does now, and no one takes no conscience about it.

Therefore, let each one go home into his heart and examine himself to see how he stands, and do not rely on such thoughts: I am baptized and called a Christian, have heard God's word, and go to the sacrament. For here he himself separates false Christians from the righteous Christians, as if he were to say, "If you are true believers in me and have my treasure, it will be all right.

If not, do not think that I will recognize and accept you as my disciples, and you will have deceived and defrauded no one but yourselves, to eternal mockery and harm; the gospel and Christ will remain undeceived and undeceived 1).

145 He has to admonish this and must always be enforced in Christianity, because we see how there are always many of these among us. For he does not want to have or know any false Christians, as he testifies in Matth. 7, 23, where he passes a terrible judgment on them, 2) and says that he will say to them in that day: "Depart from me, all you 3) evildoers, I have never known you." For if such false men were even more heathen and unchristian, they would not do harm to Christendom with a grievous example, disgracing and blaspheming the holy name of Christ and his word.

V. 13. 14. No one has greater love than this, that he lay down his life for his friends. You are my friends if you do what I command you.

He makes it out of measure kindly and sweetly with words, that he speaks this commandment into their hearts, which he leaves for them last, and sets an example, that they should see how he has loved them and what he has done for them. That is a great, mighty love, if a man in his need gave another a hundred or a thousand florins, or paid all his debts for him; but how great would it be if a king or prince gave a poor beggar a county or principality, even his own kingdom or land and people? Then all the world would sing and say of unheard-of love. Now all this is small compared to the fact that Christ gives his body and life for you, which is of course the highest love that a man can show to another on earth, because to serve with money and goods, even with the body, is also to love. But there is no one who would not rather give away his money and possessions, even his country and people, because

1. Wittenberger: deceived - "-betrogen", that is: unbetrogen.
2. Erlanger: stellet.
3. "their" is missing in the Jena.

552 Erl. 1S, 3S0-SM. Sermon On Joh. 15, 13. 14. W. VIII, 4M-E 553

553

that he should die for another; and even if he did, it would still be nothing compared to the Son of God lowering himself from heaven and taking your place, and willingly shedding his blood and dying for you, who were his enemy and a condemned man. This is love, which is far greater and higher than heaven and earth, and all that can be called.

What can you or will you do to him, even if you give your life and limb for your neighbor? What is that against his life and limb? Although he does not demand so much of you, unless it comes to the greatest need, that you could or should save him from death by your death. But he demands only that you show yourself to your neighbor in your life, so that your love can be felt and noticed. I would like that," he says, "and I would have enough of it if you would show loyalty and respect, friendship, service and help to one another, as you are all under one head and members of one body, and not create divisions and split up love among yourselves. This is my commandment altogether, as I interpret and require of you, for so great and unspeakable a love; if ye would otherwise, that ye should be known and taken for my disciples. For whoever will not do this, let him know that he is not a Christian, though he may go under the name of Christianity; for faith is certainly not there, where not love but contradiction is shown and solved. And though the works of love do not justify and save, yet they are to follow as the fruits and emblems of faith.

Therefore he says: You are my friends, if you do what I command you. As if to say, "Because I have made you friends and have shown you all my love, I in turn demand of you that you love one another as friends. For though it be true that we are made friends by his blood alone, yet this must be and follow, that such things may be manifested among Christians one toward another, or friendship may become

1. "Glieder" is missing in the Wittenberg and in the Erlanger.

be false and nothing. For these are not called friends, since one proves not love to the other, but hatred, envy, or wicked malice. If then, says he, you are truly my friends, you will do what I tell you to do.

Now this is a sweet, sweet word, that he calls them his friends. For he would gladly provoke us to look upon his love, as he has made his Father a friend to us, and has shown himself a friend to us above all friends; only that we, who are all his friends, may also live kindly among ourselves. And this is a fine and easy commandment, put in the easiest and kindest way. For he does not give them, he says, as servants who must be held and driven to obedience by compulsion and force, but admonishes them as friends, that they should do this for his love as their friend. And in Himself is the easiest and sweetest work, which otherwise we ourselves should willingly do without all commandments, as He died for them not out of necessity, but willingly and gladly. Therefore he will say, I lay no heavy burden or weight upon you, much sacrifice or worship, or any other thing 2) to which great cost or toil and labor 3) belongs. The gospel, baptism and sacrament I have laid 4) upon you. This is not a commandment, but your treasure, which I have given you freely, and compel no one to receive it, as Moses did, with coercion and punishment, but let everyone choose who will gladly accept it. You are not commanded to do it for God's sake, but for your own benefit, that you may obtain your blessedness there, if you wish to be blessed in some other way. But now, because ye have all received the treasure which ye ought to have, do but this one thing, that ye keep yourselves together through love. For as Adam in paradise was charged with one prohibition, that he should not eat of one tree, when all other trees were lawful for him: so I give you but one commandment, and absolve you from as many grievous commandments, and as many strange works as Moses laid, or else might be laid. But that be

2. "Thing" is missing in the Erlanger.
3. "and work" is missing in the Jena.
4. Erlanger: not you.
5. Wittenberger: Holiness.

554 Erl. 4g, SSS-3S4. Interpretations on the Evangelist John- W. VIII, 403-40". 555

I require of you that you love 1) one another; as indeed you owe without this, because you are at the same time my disciples, and enjoy the same common good from me.

(150) This may be called 2) a friendly commandment, that the Lord, who has left body and soul for us and has done everything for us, does not demand anything in return that we should give or do to him, as if we had to do it for his sake, but only for our own benefit. From him we have everything for nothing, that we may do nothing more without helping ourselves among ourselves.

(151) How heavy a reckoning will we have to give for this, when he himself will reproach us: I have laid no commandment upon you against me, but have commanded you among yourselves, or against yourselves only, that ye should love one another, and think kindly of one another, and serve one another with faithfulness, all to your profit, that ye may have the best of it. And yet you did not want to suffer such a commandment, which I gave you myself for your benefit and piety, for the treasure I gave you and left you. If I had commanded you to fast and lie on the ground every day, you would have said it was too hard and too much for you, even though you would owe it to me if I demanded it, and it would be even less than the love and kindness I have shown you. But now I mean nothing to you, except that you love one another as I have loved you, which is natural, and you should do it without being asked. For it is in nature that everyone must confess himself that he would like everyone to show him love and faithfulness, and to help him; and therefore we are mingled together by God, that we should dwell with one another, and one should serve and help the other. God is not allowed to be anywhere, nor do we give it for His sake, but we are allowed to do it heartily.

Now we should run to the end of the world, that we might be relieved of our burdens and burdens, and come to such an easy service or commandment. How we have toiled and labored until now under the papacy, and have given and done everything that we might only serve God.

1. Wittenberger: from you.
2. Erlanger: yes.

serve. What a hellish torture the secret confession alone has been? that I keep silent about the others. How gladly one would have given money upon money, so that we would be rid of the same affliction, or that it would ever be alleviated. But now that it has happened, no one gives thanks. Yes, it would be easy to forget giving thanks, if it were not for the abuse of such freedom, and if people did not become more angry because of it than they were before. For we do just as our first father, Adam, did in paradise. If God had painted and forbidden him many trees, he would have complained that it was difficult and dangerous, and would easily have taken offense at so many forbidden trees; but now he does not give him more than the one tree, and leaves the others all free, nor does he like any of them, and they are disgusting to him, and he only wants to eat from the forbidden tree Gen. 2:17.

Such a sorrowful plague has also befallen us. Since all the commandments have been taken away from us, and we have been freed from the innumerable burdens under the papacy, and have only this one commandment, that we should love our neighbor, we do not want to eat from the forbidden tree alone, and do not want to keep this one commandment, regardless of the fact that we have received so much from him, his blood, body and life, and this freedom from all the laws of Moses and others, and only become more angry and strive against love more fiercely than ever before.

This will also put an end to the game. For He will not suffer not only such ingratitude, but also the arrogant will that He should not charge us so much for such unspeakable good deeds, that we should only keep this one commandment, which should only be a sign and testimony that we live as Christians. If God were to give us all His grace, Christ His Son, and say: You shall do nothing everywhere without what you desire, and leave all willfulness and selfishness free, who would call Him so? We must have at least one sign, that we may confess,

3. Wittenberger: von unserm treuen Heiland.
4. Erlanger: Shall he us.

556 Eri. 4S, SS4-SS6. Sermon on John 15:13-15. W. VIII, 4VS-^V8. 557

That we may have such benefits from him, and be free from all that we were before weighed down, and also do something to him in gratitude, especially because we ourselves have good need of one another, that one may serve and help another through love.

(155) Therefore he says, "You are my friends, if you do what I command you. Before you were enemies, but because of this you are friends, that I consider you friends; not because you do me much good, as the world is called friends, but to whom I do vain good. For such friends I die, who never did me no good, only that I loved them and made them friends. Summa, you have not made yourselves friends to me, but through me you have become so, from enemies, who by nature were friends of the devil. So now you shall be and remain my friends, if you alone keep this my one commandment, for my love, and for your own good. I have given you my life and limb, and you are my dear friends, redeemed and bought by my blood, and you shall have everything through me, be rich and free nobles 1); only do it so that you remain in friendship and do not become enemies again, nor live so that no one can say that you are friends.

(156) So he clearly testifies (2) that even though we are Christians and baptized, and are his friends, he wants us to be grateful for such friendship, and to prove it by love. For by this it must be known whether you have the treasure with you, and keep the friendship with you, as by an outward sign and confession. Which, if it be not, is a testimony against thee, that thou hast not rightly believed, nor received friendship, but hast suffered all to be lost in thee, which Christ hath addressed unto thee.

157 For, as has often been said, even if love does not make friends and make one blessed, it must be followed by such a sign of friendship, or of the received treasure of righteousness and innocence. Just as Adam, when he kept the commandment, was not innocent, but before the commandment he was created pure and without sin by God, both in body and soul, and

1. In the old editions: Junckherrn.
2. Wittenberger and Erlanger: shows.

was not allowed to earn it by obeying the commandment. To such a holy, pious man, who already had what he was supposed to have and was what he was supposed to be, God gave this commandment as a sign to prove that he was obedient to God. By nature he was pious, because he was created that way. Just as when we are born, a light must not be lit for us to get eyes that see, but is already there by nature. So he did not need 3) to become holier or more perfect (because he already was) and yet receive the commandment, that 3) he prove and practice his obedience and godliness. Then the devil came and brought him into disobedience, 4) corrupted his beautiful pious soul and pure body. Then it was already wrong, and vain disobedience; yes, fallen so low, that he also fears God, can not stand him, where he sees and hears him, which he did not do before.

So we are all through him, that by nature we no longer know God, our reason is blinded, our will is turned away. But now through Christ we are born again and purified, without all our works or law, just as Adam was created pure in the first place. But just as the commandment to obey was laid upon him, who was thus created pure 5), so also this is laid upon us, that we may confess our obedience.

But as he kept it, so keep it still, alas! And as he fell from the commandment of his creation, and thus lost his innocence, and turned away from God, so it is with those who let themselves be torn from the obedience of this commandment, fall again from the new birth, until they are also blinded and hardened, so that they no longer want to hear nor suffer what is preached, admonished and punished, and become evil devils; or, where it is otherwise, desperate people who despair of God and His grace, like Cain and Judas the Apostle.

V. 15. I do not say henceforth that you are servants, for a servant does not know what his master is doing.

3. Wittenberger: da.
4. Erlanger: and.
5. Thus the Wittenbergers. Jenaer and Erlanger: "born".
6. Wittenberger: of his pure creation.

558 Erl. 4g, SSV-SS8. Interpretations on John the Evangelist. W. VIII, 408-411. 559

do. But to you I have said that you are friends, for all that I have heard from my Father I have made known to you.

160 He drives the word "friend" and puts "servant" and "friend" against each other. I do not call you servants (as you were before, and all the Jewish people were under the law before Christ was known), for the servant does not know what his master has in mind, or what he wants to do with him, and has no part nor fellowship with him in his goods, but takes only his hired wages, which he may give him every hour, and so let it run. You are not such, but the Jews and false saints, who serve me for the sake of pleasure, and not from the heart out of love, but you are my friends. For I have revealed and given you all that I have received from my Father.

161 Then you will hear whom he calls his friends, and from what causes, namely, those who received good things from him. For this is his way of speaking, just as in the Gospel of Luke 10:36, 37 it is said of the wounded man who had fallen among the murderers, that he was his neighbor who had shown him mercy. We turn it around and call them "friends" who do good to another; but he is talking about how we come to be called his friends in the sight of God, namely, that we receive good things from him. For we have not given him anything beforehand, nor have we earned anything for him to become our friend; as he will now say, "You have not chosen me," 2c. but he has begun it, and taken us from enemies to friends and made us friends, so that we must thank him and confess that it is only due to his grace and goodness that we are friends.

These are also beautiful, comforting words, as we also heard in the previous chapter, that he says: "You should rejoice that you have a treasure given to you, which is not given to any servant, that I reveal to you everything I have heard from my Father. This must truly be a friend who tells another everything he knows and reveals, trusts and gives all his secrets. I show this mightily by the fact that I have

you both, all my heart, and also of the Father.

This is to serve against the despondent, stupid consciences, which struggle with the thoughts of how God is against them, and fear, since it is not to be feared. Such thoughts he wants to uproot purely with this. As if he should say: If you want to know what the Father's will and thoughts are in heaven, you have it all here, because I have told you everything. Therefore, a Christian can also 1) certainly conclude: I know (praise God) everything that God wills and has in his heart, and nothing is hidden from me, namely, that which serves me for salvation. For he does not speak that we should know everything, how many pebbles there are in the sea, or stars in the sky, but everything that God thinks about us, and all his heart towards us.

Therefore, if you want to know what God in heaven thinks of you, and whether He is gracious to you, you must not run into corners, nor seek it in your thoughts or works, but only do everything from the heart, 2) and only hear what this Christ says, for everything is revealed in Him. Now therefore he says: I am therefore sent unto thee of the Father, to shed my blood for thee, and to die 2c. and for this thou hast baptism and sacrament as a sign, and I command thee to believe these things. There you have all that I know and have heard from the Father. Therefore you may safely conclude that the Father thinks nothing else, nor has anything else in mind for you, except that if you have Christ and believe, you shall be blessed. Therefore you see how I love you, and what friendship and glory, joy, comfort and security you have from me, which you can neither obtain nor have anywhere else, neither in heaven nor on earth. For no teacher, no prophet, no Moses could do this, nor could any monk or other spirits (who aspired to it and wanted to go to heaven with their thoughts, or especially sought secret revelation from God) attain it. But here it is certain, through God's

1. "also" is missing in the Jena.
2. The Jena one has as marginal gloss: "This little word 'gethan' is not in the old copy."
3. Wittenberger: and.

560 <m. ts, [ss-sn. Sermon on John 15:15, 16. W. vm, iu-"s. 561

The Son himself brought from heaven, who heard all things from the Father himself, and declared to us that we should have no doubt, but be sure, because we have been baptized into him, and have heard his word, and have believed, that there is no other thought of the Father in heaven, but that we should all have his grace and eternal life. This is the judgment decreed in heaven, which no creature, devil, or calamity shall turn away or abolish.

V. 16. Ye have not chosen me, but I have chosen you, and have appointed you to go and bring forth fruit, and to suffer your fruit; that if ye shall ask the Father in my name, he may give it you.

Then he himself explains how he wants to have understood that he said: "I do not call you servants from now on, but my friends" 2c. This friendship (he says), that I call you my friends, you have not from yourselves, but from the fact that I have chosen you as friends beforehand, through my suffering and death, and recognize you as my friends: therefore you must not boast as if you had earned it for me, and were well worth it. Summa, by my choosing and accepting you are called friends, who otherwise would be of no other kind than vain enemies, who would know nothing either of me or of God; but now you are friends, 1) solely because I have loved you so much and meant so faithfully that I have redeemed you and placed you in eternal life. And by this also you shall remain friends, and enjoy my friendship forever; only that you thus prove that I have not meant you thus in vain. So he repeats and indicates what this friendship is; for in the world it is not so, but there one calls another his friend, for which he provides good, and waits to receive good from him; not he who earns nothing, can give nothing, help, or do good. Here, however, these 2) friends are called those who have never done him any good, indeed, have never recognized him, but the poor, miserable sinners, indeed, God's enemies, whose sins and death he takes upon his neck 2c.

1. Wittenbergers: but now you are friends.
2. Wittenbergers: the.

166] Thus is purely cut off and condemned all the presumption of the false saints against God, that they want to do and earn so much as to propitiate God and make him their friend. 3) For what do such do but seek election, and want to be first? that their merit may come first, and His grace come rolling after; and that it is not He who chooses us, but we seek Him, and want to make ourselves friends, that we may boast that He has received good things from us. So do all the world, Jewish, Turkish, and Papal saints, who presume to merit God's grace by their works. But it is said, "Ye have not chosen me," 2c., that is, ye are my friends, not for your sake, but for mine. For if you were for your own sake, I would have to consider your merit. But now you are mine and mine alone; for 4) I draw you to myself, and give you 5) all that I have, that your glory may be nothing else, but of my grace and love, against your works and the works of all the world. For I did not let you find me, but I had to seek you out and bring you to myself, when you were far from the knowledge of God Eph. 2:11, 12, 13 and were lying in error and condemnation like the others. But now I am come, and have called you out of darkness, before ye asked it, or did any thing for it; ye are my friends, so that ye receive good things of me, and know that ye have all things freely, and of pure mercy.

Let the monks and all the world go and boast of their merit, and choose as long as they will, and you will hear him say, "You have not chosen me, but I have chosen you," and he does not want to be chosen by you; and all Scripture condemns and condemns such our choosing (before and without God's command). As the Jews also did, who set up their worship, chosen and set apart by themselves above all others that God had ordained and set, and wrote on it the title, This is the chosen worship; here let us

3. Wittenberger: want to make.
4. Erlanger: the.
5. "you" is missing in the Erlanger.

562 Erl. "s, S11-S1S. Interpretations on John the Evangelist. W. VIII, 4IS-4IS. 563

To find God, to make atonement, and to obtain mercy. Thus they did in all things against God, that they would always lay the first stone, and choose what he should please him; so they offered so much incense and sacrifice in all places and on the mountains, where there was a green forest, or some other pleasant place, and boasted that they had found the right God there, and that he should be gracious to them. Oh, how the dear prophets were divided with the people over this shameful vice!

168. as Isa. 66, 3: "This is what they have chosen in their ways, and their soul delights in their abominations"; and Isa. 1, 29: "You must be ashamed of what you delight in and choose"; and Cap. 66, 3. He says: "I am warned whoever does such a chosen sacrifice or service, as he who sacrifices a sow's blood; whoever sacrifices a sheep, as he who breaks a dog's neck; whoever slaughters an ox, as he who murders a man. 2c, that such self-chosen holiness is nothing else before him than vain murder and blasphemy or denial of God; for he does not want badly that we should pre-mark and choose what shall please him. As we monks have chosen until now, how we wanted to find God to be gracious to us: "Oh, if I go to a monastery, I thought, and serve God in cap and plate, he will reward me and welcome me. Thus the whole papacy is thoroughly disobedient and hostile to God; for they are so furious and mad that they do not want to approach him, if he seeks them and chooses them by his word, and offers them all his grace and friendship through his Son's suffering and death, but despises everything and rejects it, wanting to have the glory and preference that he should live by our grace and do according to our choice.

Now this has been the struggle in the world from the beginning, and will probably remain until the end. For Cain also wanted to choose God as he wanted him, so that he would look upon his work and sacrifice and not his brother. The world has always followed this until this very hour, and it cannot be resisted; it cannot do otherwise than to turn back this sentence, and with

He will say: I do not want to be chosen by God, but I want to choose him first. So he cannot and will not suffer it, and also turns it around: You cannot and shall not choose me, but I must choose you. It shall not be as you think, but as I will; I will be your Lord and Master, and not be mastered by you.

For this reason he has everywhere in Scripture condemned and rejected such choice without and against his commandment. And St. Paul is also very hostile to vice, as he says Col. 2, 18: "Let no man shift his aim, who walketh after his own choice in humility and spirituality"; item v. 23: "Which have a semblance of truth, through self-selected spirituality and humility" 2c. Thus he 1) described future monasticism, that they would bring up vain self-chosen worship, and thus embellish and adorn it: I mean well, and do it for the love and honor of God, therefore it will please Him and be gracious to me. Yes, to such he is twice more gentle than to others. For he himself will begin to tell us what it is to serve him; just as he himself called the Jewish people out of Egypt and gave them the Ten Commandments, what they should do and not do, so that they should not invent or paint for themselves how they should serve him.

Therefore he speaks here: Take away all glory from me, as if you had chosen me, but cling to me, so that you first let me choose you, and hear what I say to you, so that not you but I may have the glory that I have earned it for you by my blood and death. So he put on them the humility that Christians must have, because they have the high honor and glorious glory of being called friends of Christ and God; that they nevertheless know and do not forget from whence they are friends, and remain in the confession that they did not earn or acquire such things, but that they were given to them by the pure grace of the Lord Christ. Such a friend should be held dear and in high esteem, who neither takes nor demands anything from us, but only gives and gives to us.

1. Erlanger: the.

564 Erl. 49, S4S-34S. Sermon On Joh. 15, 16. W. VIII, 4IK-4IS. 565

The world usually likes to do well and not like to give; why don't they do it here? On earth we gladly accept it from everyone, no one can do too much for us; but because he wants to give us everything good from heaven, we do not want to accept it. Here we want to turn it around and do good to the poor man, our Lord God, from whom we are to receive it; there we build, donate and sacrifice with heaps, give and do what we should give and do, so that we may only boast about our service to God. But again, when we should give and do good, namely, to the neighbor who needs our help, we will and can neither give nor do anything. Summa, from him we will take nothing; to others we will give nothing: this is ever a shameful, grievous plague of the devil, brought upon the human race, who perverts and corrupts all that is valid, right and godly.

Therefore, because the world is such a little fruit, a Christian should learn to turn it around against the world, that is, to receive from above all that he should have for salvation, and then to give it out again from below to his neighbor. For we have enough good from him, both eternally and temporally, that we can easily help our neighbor; but this is the complaint that, unfortunately, little is done about it; and the more one preaches, the worse the world becomes, lives and acts as if one wanted to be evil in defiance of God. Every day it continues to tear itself apart with all kinds of wild, furious life, so that no regiment, discipline, fear or timidity remains. Well, God always lets shout and preach; but even if the apple is ripe, it must fall. And indeed the punishment and plague has already begun; and where it will not be otherwise, we Christians may send ourselves to suffer with them. But we, who have believed the word and preached it to the world, shall suffer no harm; but let them see where they are, for they have no cause to complain that it was not told them.

He continues: "And I have set you to go and bring forth much fruit" 2c. Then he repeats what he said above v. 14: "You are my friends", that is, the people chosen by me, and

receive all good things from me 1) 2c. But it does not mean that you should do nothing at all, or live as you please. It is true that you should do nothing, that you may receive forgiveness of sins and eternal life for yourselves; you have all these things through me. But because you have it, you should nevertheless show it outwardly and bear witness to it by loving your neighbor, so that your life may be a sign that you believe in me. If you do this, your friendship is right and well established, so that I have not shed my blood for you in vain; if not, know that you have not received my blood and my good deeds rightly.

For I have chosen you for this purpose, and have appointed all these things for you, that ye should bring forth much fruit, and so live that it may be seen that ye are my disciples indeed. You must not do it to redeem sin, for that is too high for you, and belongs only to my election and friendship; but you must do it, first, so that God may be honored and praised by it, and show your obedience; then, for the benefit and correction of your neighbor, so that it may be seen that you believe rightly and belong to Christ. This will be done from the fruits they produce, so that you will be seen to be a kind, charitable, patient person who does no harm or damage to anyone.

176 This is what it means: "That you go and bear much fruit. You must not go to Rome or Jerusalem, but to your neighbor, so that you do not sit quietly without fruit and work, but show yourselves publicly, so that other people may enjoy you and also come to you through your preaching, confession, service and help; for in this way it can be seen that your faith is right. For where there is no faith, one will certainly not dare, do, or suffer anything for the sake of the gospel; but where there is such a man, who for the sake of Christ dares to give life, goods, and honor, and would gladly bring everyone to it, and faithfully serves his neighbor, and acts like and brotherly with him, this is a sure sign that he is a true believing Christian.

177 For the fruits are manifest enough that one may well know and experience what is of the

1. Wittenberger: empfahen.

566 Erl. M, S4S-348. Interpretations on John the Evangelist. W. vm, 418-422. 567

Spirit or flesh are works, as St. Paul says Gal. 5, 19. 20. 21: "Obvious are the works of the flesh" 2c. It is not secret, and does not require a high intellect, but enough in the day that it can be seen and grasped. For the works of love, item, confessing and preaching, cannot be hidden like faith between God and us alone, but go out among the people, so that everyone must see and hear, and say: He has done this and that or suffered for the sake of the gospel 2c. Such fruits, he says, you shall bring forth more and more, by which it may be known that I have chosen you, and such fruits that remain, or are eternal fruits, so that even in that life they will be praised by God and shine with all honor.

178 Behold now the great glory which Christians have through Christ: First, that he hath called and chosen them by his word, that they should be his dear branches, and have all that he hath purchased, victory and dominion over sin, death, and the power of the devil. Secondly, that we also should be his servants, and help to spread his kingdom, creating and doing much good; which he calls bringing forth much fruit, and such fruit as shall remain forever, and stand before God, though it be contested of the devil, and blasphemed and persecuted of the world. Thirdly, he adds one more thing, saying: "If you ask the Father in my name, he will give it to you. This also is a piece, yea, the power and consequence of his election. For we have grace in Christ, not only to become friends of God through him, and to come over to the Father, but also to be chosen to ask of him what we need, and to be sure that it will be given to us.

For since it is because of both the devil, the world, and our own flesh that we must in all things suffer temptation, opposition, and hindrance, and that there always remains much weakness and infirmity, both in ourselves and in others, that things do not work out as they should, we need to call for strength, help, and salvation in everything that befalls and presses us, as the Lord's Prayer, which Christ taught us to pray, sufficiently shows us. And

have the consolation that our prayer shall not be in vain, but is acceptable to God, will surely be heard and given what we are to have, if we pray in faith alone from the name of Christ. And so we are consecrated by Him to the priestly office, that we may and should joyfully come before God, and bear both our and other people's distress before Him, and according to His promise certainly wait that what we ask shall be heard and yes, as we shall hear further in the following chapter on prayer.

I command you to love one another. If the world hates you, know that it hated me before it hated you.

180 Then he repeats and concludes the word and commandment which he has held out to them, by which Christianity must keep to one another, where it should remain, and which is the sign by which one recognizes which are true believers or Christians. For he insists that he has seen how many false Christians there would be who boast of faith with fine words and great appearances, and yet there would be nothing behind them. For, just as the holy name of God, which is the most noble name of all, and yet is most profaned and misused for all falsehood and wickedness; item, as the name of Christianity or the church, and everything that is holy, is misused and falsely led: so also the name, faith and love and good works must be used for false appearances and disgraceful coverings. For the devil does not want to be as black as he is painted, but therefore shine in the beautiful dress, God's word, Christian church, faith, love 2c.

181 Therefore he teaches us that it is not enough to boast much about faith and Christ, but that we must look at the fruits. For where these do not appear, or where the contradiction appears, it is certain that Christ is not there, but nothing but a mere false name. Therefore one must say to such: "I hear the beautiful, glorious name, which is noble and worthy of all honor; but who are you? Just as the possessed man, Apost. 19, 15, to the conjurers, who call the name of Jesus, the

568 Erl. 49, S4S-sso. Sermon on Joh. 15, 17. 18. W. VIII, 422-424. 569

St. 1) Paul preached, led, said, "JEsum I know well, and Paulum I know well; but who are ye?"

(182) Yes (you say), does faith make you righteous and blessed without works? Yes, that is true. But where is it, or where does it remain? Where does it prove itself? For it must not be such a rotten, useless, deaf or dead thing, but a living, fruitful tree, bursting forth with fruit. Therefore this is the difference and proba between righteous faith and 2) false or colored faith, that where faith is true, it also proves itself with life; but the false one has the same name, word and fame, but nothing follows after it.

183 Not only does he urge the exhortation or commandment, but he also comforts them with it, and carries it out into the whole world. This commandment, that ye love one another, saith he, I repeat therefore: For ye, my apostles and disciples, shall find it so, even among yourselves, that men shall be at enmity with you, and ye shall wonder, saying, If I thought that there should be love and concord among us, as our gospel teacheth; whence then cometh this separation, dissension, hatred, and enmity? Therefore I tell you these things, that ye may know them beforehand, and be ready for them; if ye would be my disciples, consider them, and give yourselves up well, that nothing else may come of them; ye must be cast down, and be stuck (because ye are here), that the world will hate you. Therefore see that you hold on to each other the more firmly through love, and do not let yourselves be deterred or torn away from me, even though you lose the favor and grace of the world, and have to let go of many friends for my sake. 2c.

And here, see how he paints the world, and gives a clear definition of what the world is. We cry out and complain about popes, bishops, tyrants, yes, even burghers and peasants, that they are hostile to us; but what is the cause, or what have we done to them? What does a poor pious village priest do to his peasants or squires? Why are they all so murderously hostile to us? Because

1. "St." is missing in the Erlanger.
2. Erlanger: "or". The following "or" is missing.

It is reasonable to wonder, because they are not hostile to us for this reason, nor do they blame us for being adulterers, robbers, murderers or bad boys, which otherwise the world is full of. But this is the cause (he says) that ye love me, and preach of me. What have I done to deserve (that I might also boast a little) that the pope and his mob should be hostile to me, and gladly chase me out into the world, except only that I preach Christ? 3) Why don't I keep quiet, or preach, as before, about indulgences, pilgrimage, saints' service, purgatory, mass market, so I could also keep favor and friendship? But because we want to preach the gospel and Christ, if you want to (says the devil), I will also salt your soup and prepare it so that it will not taste good to you.

185. When the pope ruled through the whole of Christendom, there was truly a fine regiment for the world, his preachers were held in honor, and all the monks and priests could throw enough at them; the peasants, burghers and nobility had to suffer from them that they slept with their wives and daughters, and called them worthy, dear lords, and set them above them at their tables; And yet there was not one who said anything about Christ and the right consolation of consciences; indeed, it was almost a disgrace to mention the name of Jesus on the sermon platform (except in the Passion or in the text of the Gospel); otherwise nothing but vain Aristotle and saintly legends were heard. Then the world was at peace, no psaff was chased away, but they were held in all honor; no layman was allowed to touch a hair of their head, or all people had to let banishment and interdict pass over them. But now, when Christ is preached, I will awaken (thought the devil) all bishops, princes and lords, even your own church, so that they will be more hostile to you than any man on earth. And go thus, as the world should do. For who would not be hostile to him who calls bread a 4) roll and his mother a dear woman? This is a great sin. But it is much greater for a man to be such a blasphemous man, and for Jesus to be a blasphemer.

3. Wittenberger: preached.
4. Wittenberger: dear Brod.

570 Erl. 4g, L5v-s52. Interpretations on John the Evangelist. W. viu, 424-427. 571

Christ may be called our Lord; the 1) is no longer to be suffered, but must be punished and redeemed with sword, rope, fire and powder.

186 Therefore we should not be surprised if all the world is hostile to us when we preach Christ, for we deserve it. For do you not hear that the world does not want to see or hear him, and is deadly hostile to all who speak of him? Why do we not keep silent, or preach the devil's stink and lies, or ravish their wives and children? If only they would leave us in peace, give us money and goods, and let them toil and be toiled for as far as they could go. 2) But now they are a just enemy to us, that we put our sweat, body and life into it, so that we may help them to heaven. This shall be the thanks and reward which we shall earn from them, for we also want to have it so. Behold, this is the world of kind and nature; such a pious, tender fruit that it will not suffer, nor can it suffer, that one should do it good and help it, especially if one tells it about this Savior Christ. Christians must know and get used to this. For it also does well in worldly rule; just as the heathen have complained greatly about the world's unfaithfulness and ingratitude, they have also raged and raged with impatience and vengeance.

The Greeks wrote of a citizen of Athens named Timon, who had served the city and helped it with his body and goods, so that he was impoverished. Now that he had nothing left, they no longer regarded him, but mocked him and did him all sorts of mischief. Then he became impatient and began to curse and rage: Now the wretched devil is serving the people; if I saw one of them fall into the fire and could pull him out, I would throw ointment, even oil and pitch, so that it would burn. And out of such impatience I became such an inhuman and senseless head that no one could perish with him. So does flesh and blood, if it is for the 4)

1. Wittenberger: this sin.
2. "Ridge" - backbone. In the old editions both spellings occur: "ridge" and "degree"; here "degree".
3. Erlanger: "but" instead of: have.
4. "the" is missing in the Erlanger.

Love and good deeds shall be rewarded with ingratitude and enmity, for it is too painful and cannot be borne. There is no one so low, if he had taught his servant a trade, and had fed and clothed him himself, and he despised and mocked him for wages, who would not say, "I would have thrown my money into the Elbe for this, or buried it in the earth, and never have helped anyone.

This is what the devil does. When someone has served and helped people to the utmost, he incites them against him, so that they do not make friends with him again, and he only buys enemies for him, as Jesus Sirach says in chapter 29, v. 8, and has raised a snake in his bosom. Again, he does this to make people weary and discontented, so that because of such ingratitude and wickedness no one will do any good and no one will help, and such Timones become vain. This is where the saying comes from: The bread given to strange dogs and strange children is lost. This is what he seeks: "When he sees that you want to do good to your neighbor and invest your property well, I will make it salty and sour enough for you. So then nature cannot suffer it. So love and good deeds are stuffed, even in the very finest and highest people. For there are very few who can bear it, if they should do the best for countries and people, and receive nothing in return, but only shameful ingratitude, hatred and envy. This also made monks, who ran away from the people into the desert, that they could not see such wickedness nor suffer it.

Now, this happens in worldly matters, in cities and houses, among neighbors and friends; but much more and more difficult in spiritual matters, since a priest or pastor means his parishioners with all faithfulness, must watch over them and care for them, and bear so much that it hurts him body and life and heart; and shall gain nothing more by it, unless one is so hostile to no one as to him. Well then, what shall one do? If one should do and leave it for the sake of the world's evil, then one would never have to do any good. So also here; if one were to follow reason, one would have to say: "Well, if you do not want God's word, then God will give you the pope.

572 Erl. 49, 352-354. Sermon on Joh. 15, 17. 18. W. vm, 427-429. 573

with all the plagues. If you do not want to hear the gospel, hear about indulgences and all other deceptions. If you do not want to be baptized, run to the monastery. If you do not want to do good to your neighbor, go and buy masses, and be deceived for money, body and soul, and have the infernal fire for it. No, not so; for this is what the devil seeks, that he may tear us from good, and make us like the wickedness of the world, that we may all become like devils among ourselves.

190 For this reason Christ teaches and admonishes us here, that we by no means become impatient, nor let ourselves overcome the wickedness of the world, but always continue, knowing that we must bear such hatred for his sake. As if to say, "If you were false preachers, they would carry you on their hands; but because you preach about me, the devil is so hostile to me and my name that he will set on you and hang on you all he can in the world, and you must have no grace or friendship. Well, that is still nothing for our person. For what shall we lament, we poor wretches, who deserve the wrath of the world not only through the preaching of Christ, but also for our own sins, if we had not deserved to be cast into the fires of hell. Therefore we are not wronged, whether the devil and all the world afflict us, but are justified on both sides, both because of our office (which is not ours, but Christ's) and because of our person. And so it is accounted to us, both on account of our sin, that we have well deserved and still deserve it for ourselves, and also on account of our office, because we want to preach and help the world. For they shall give their faithful servants no other reward than this.

191 But this is only the true abominable enmity (of which he says here: "If the world hates you, know that it hated me before you"), that one is so bitterly and murderously hostile to the dear Savior and Lord Christ, the Son of God. And this is not only done by the common people of the 1) world, or the foreign Gentiles, but also by his dear people.

1. Erlanger: the.

and little brothers, his own blood and flesh, and even those who want to be called Christians and boast about him. Now he is innocent for his person, and has not deserved that something should happen to him; yes, the world is also not worthy of him, even if it would always carry him on its hands; in addition, he is not only holy and innocent for himself, but has also, through his ministry, sent so much to the world to save the poor people from sins and death with his precious blood, that they can pay him such love and grace with no thanks. They are so hostile to him that they cannot stop until they have crucified him and killed his Christians. Why did the Romans murder the holy martyrs so horribly, because they wanted to help them from all misfortune, the devil and hell through their preaching of Christ?

Who then can attain with words, or attain with thoughts, what the world is? What else can be said of it, but that it must be a heap of people, possessed with a hundred thousand devils, because it hates not only us poor sinners, though we serve it with life and limb in vain, but much more the Lord himself, who died for it and shed his blood to redeem it. What are we against him? For though we preach to her and do all good, we are not yet those who died for her, but preach and boast of Christ alone. For this reason it cannot be measured what a devilish thing this is, that one hates Christ and is an enemy, and yet we see it daily before our eyes. Otherwise no human heart would not believe it 2c.

193 Therefore Christ did not command his apostles and preachers in vain when he sent them out to preach, Matth. 10, 14: "If anyone will not receive you or hear your word, come out of that place or city and shake off the dust from your feet. This 2) he undoubtedly spoke out of great anger, that they should not only not take a penny from them, but also not leave a spear on their shoes, which they would not accept.

! 2) Wittenberger: Da.

574 Erl. 4S, SS4-SS7. Interpretations on John the Evangelist. W. VIII, 4SS-4LS. 575

not give them back. They are not worthy that he should have taken anything from them. And he adds an exceedingly terrible sentence in v. 15: "Verily I say unto you, that it shall be worse for the land of Sodoma and Gomorrah at the last judgment, than for that city. Is it not a very fair judgment that the good man should be offered all his grace and good deeds in vain and be brought to the door, and that he should be so blasphemously mocked, reviled and disgraced, and show all hatred and enmity?

194 Now this is said for the comfort of the apostles, and of all who preach Christ and help the world, that they neither wonder at it nor are angry because of it, but say in their hearts, as Christ says here, "If they had not hated Christ before, they would not hate me; but because they hate him who died for them, what wonder is it that they are hostile to me? What am I against this Lord? For it happens to me justly, as by two rights. First, that I deserve it for my person, as a sinner. Secondly, that I am a servant of the Lord, to whom the world is hostile. And because he himself must suffer such enmity, I shall fare no better. But neither shall the world be worthy that we should take a piece of it. And even if it despises it and scoffs at it, it will come to that one day, when it will be found what is to happen to both it and us. No one may give us an account for it, but on that day they will hear the verdict, which will be too heavy and unbearable for them.

Well, it is painted and shown horribly and terribly enough that the heart in the flesh would be horrified that the world should be so shamefully evil and full of diabolical hatred and bitterness against those who help it and do everything good, even in worldly matters. Now the devil should rule the world, if they deserve no thanks, if they protect and defend peace and justice, good and honor, but only gain enmity for it. If they had such lords, who only rumbled among them with strangles and all plagues, like the stork among the frogs, they would have to cower, 1) and be glad that they had peace;

1. In the old editions: tücken.

But where they have protection and all good things under pious lords and princes, they cannot suffer, but seek and think how they may be rid of them. But they deserve much more hatred and persecution, who help and serve the world in much greater things, namely, that it may be freed from sin, death and the devil's power and become blessed. Beat them purely to death, the sooner the better, because they are bad not to suffer. But if a bunch of Spaniards or Turks came, running through their houses, plundering and robbing, devastating and burning what they had, or false teachers and devil's fools, who led them straight to the devil and into all error, that is what they wanted, then they would have to say Deo gratias to it. 2) They would have to say Deo gratias. Therefore nothing is better for the world than the Pabst's and the Turk's regiment. For the Turk knows how to stir up both the proud peasants and the young men so that they become humble and obedient; so the pope knows how to plague the consciences and souls and to lead them into the devil's jaws. Such shall be sent to the world, as will happen to it again.

Therefore, let us beware lest we be found as members of the world. For there is nothing else but the devil himself with all hell, who will not listen to anyone telling her about God's grace, Christ's suffering and death, or about eternal life, but can suffer nothing except to be led to hell, and to have both heaven, body and goods taken from her. That means in German, people who are full of devils in the flesh. Therefore we must not be disdainful nor slothful, that they should be hostile to us, because we have ruled rightly and well, or have spoken the truth, that they may be saved 2c. This is the world's thanks and reward, and we would be wronged if it were otherwise. Behold, what I have done (saith Christ), if for this cause I have cast away all men, that the world should not suffer me, no man should ever be unsaved: and if for the sake of many (that hate me) I should cease to preach, all the rest also should perish.

197 So let us also remember that we will not turn away from the wickedness of the world.

2. In the editions: had to. In the Wittenberg: "led, that they had to suffer and to it" 2c.

576 Erl. 49, 357-359. Sermon on John 15, 17-19. W. VIII, 432-43P. 577

Rather, we should continue to praise and honor God and our dear Lord Christ, and to resist the devil and his crowd, knowing that God wants to reward it abundantly, and that it should not go without fruit on earth, but should benefit some people. And even if it is lacking for this time, it should still come to pass one day, or even be undestroyed by God. A Christian should be such a man, who can freely throw his good deed into the rapus and lose it (just as God does). Nevertheless, he will find someone who will put it on, and who will love him for it. If you have a pious subject, citizen or parishioner, or two, 2) thank God. If a neighbor, a child or a servant is good for you, be content. If you get two or more of them, lift up your hands and consider it a great mercy. For you live here no differently than in the devil's murder pit, and as among vain dragons and serpents. Therefore see to it that you do not become like them, and also worldly, that is, full of devilish hatred and malice. For there must be one of two things: either people must become devils against you, or you must become a devil yourself. Now it is better that others are evil-doers and devils, but we remain followers of the Lord Christ and children of the heavenly Father.

V. 19. If you were of the world, the world would love you; but because you are not of the world, but I have chosen you from the world, therefore the world hates you.

He says all this to his own for comfort, so that they may learn to despise the world again with their envy and hatred, and what it may do to them. For since they neither want to nor can do otherwise than hate God and Christ their Savior, and for his sake also us, we must know this art against it, so that we may overcome their malice, which is no other than to despise their defiance and hope. For the more we would embrace such things and mourn for them, the more the world and the devil would prefer it.

1. Erlanger: "dem" instead of: unserm lieben.
2. Thus the Jenaer. In the original and in the Wittenberg, "or" appears; in the Erlangen, "or zween" is missing.
3. "will" is missing in the Wittenberger.

also. And if he could make us grieve and sorrow day and night that the world should rage and rage against the gospel, he would laugh in his fist and have his joy in it, and the world would only have it the longer the more, and think that it had only done well to make us weep and wail, and now everything would be won. But if we defiantly despise it, they will become angry, sad and displeased that they have such enemies, who will strike a cliff at them, and mock them in their teeth when they rage and rage the most, and must see that they are useless with their hatred and envy, and would burst with malice.

For the devil is a good, hopeful spirit, together with the world, his bride. Therefore he can suffer nothing so badly as to be despised and mocked; and where he feels this, and cannot turn, he lifts himself away. Otherwise he does not stop until he makes us despondent and weary; he presses and presses so long and hard that one would die of grief. But when he sees that we have staked it on enduring as much and as long as he can always do, with hating, angering and tormenting, and being of good cheer about it, and only continuing to defy him, then he gets tired first of all, because his pride is so high that he cannot suffer defiance and contempt.

200 Therefore, though it be a little grievous, yet we must cast ourselves about against the contempt of the world and of the devil, lest we die of sorrow before the hour come. Just as Christ did not die of fear, but was killed by force on the cross. So also we, when we see and feel the world's willfulness, wrath, and hatred, let us learn to resist it, saying, "What can you do more than this? Or, what is this new? Did you also do it to my Lord before, and yet you had to let him stay until now? This is the first cause, that he may comfort us, and provoke us to despise all the world's hope and ravings with proud faith, and instead leap and joyfully sing to God a psalm.

4. Wittenberger: "that" instead of: as.

578 Erl. 4S, W-RI. Interpretations on John the Evangelist. W. VIII, 579

lein 1) and Deo gratias, to the world's sorrow and vexation.

The other reason is that he says here, "I pronounce judgment on you, that you are not of the world. This is also a comforting word, because he has painted and described the world so horribly that nothing more terrible can be heard or thought by a Christian than that he should be counted among the same heap and be called "of the world. And again, let him take comfort and rejoice that he hears such a divine judgment, that he is not of the world, because he believes in Christ and confesses his word, and therefore suffers hatred and persecution from the world, that such hatred, and all that he suffers from the world, should be dear and valuable to him, as a sure sign that he does not belong among the same 2) condemned heap, but is cut off and saved in Christ. For if ye were of the world, (saith he,) the world would love its own, and would remain hated and unsought of it.

But here he speaks of the things concerning the gospel. For the world, praise God, has the virtue of hating, envying and persecuting one another; one prince another, one neighbor another, one trade another; but here they all agree, Pilate, Herod, Caiphas, Judas, and all the devils, who are otherwise enemies of one another, against Christ and his Christians. They are friends among themselves, like dogs and cats, but in the matter of Christ they all hate with one accord. Just as before this time, no monk, order, bishopric, prince or city was one with the other among the clergy. Now, however, they are all good friends and stand together faithfully against the gospel; they love, honor, and celebrate each other to the highest degree, only to dampen the teaching of the gospel.

Now, this text, as I said, is worth a hundred thousand florins, indeed, it cannot be paid for with any money, that it itself gives us the verdict that we are not of the world, and that this is the sign that it hates us. So have

1. Wittenberg and Erlanger: a psalm.
2. Wittenberg and Erlangen: den.

we not only have the example of our Lord that he, our Head and Savior, was hated by her before, but also the testimony in ourselves that we will also be hated hereafter for his sake. If we are hated for his sake, this is a great defiance and comfort, that we have already been chosen, judged, and declared as chosen by him and set apart from the world.

(204) Now we can happily and with truth boast that the whole papacy is not hostile to us for the sake of worldly things. For they cannot say (they want to lie publicly) that they are hostile to us and persecute us because of vice and immorality, but this is the hostility, that we do not believe as they want. Above faith, word and sacrament, everything is elevated. So we can also boast and defy: The gospel which we preach, the baptism and sacrament which we receive and give, are not ours, but the gospel of our Lord Christ. We did not invent it, nor did we make and establish it, but it was revealed to us by God, ordained and given to us through Christ, in whom we were baptized, called and believe; and for this reason we incur the hatred and enmity of the world, because we confess this, and want to bring consciences from error to Christ.

205 Therefore he accepts us, and brings it to himself, and so wants to comfort us: Well, my dear Christians, you do not suffer for your own sake, otherwise you would be tormented and punished like murderers and evildoers; no one can blame you for that, but only for my sake, that you are my disciples. But be content, for they also could not suffer me as long as I lived on earth. Therefore they also do not want to suffer you. But you have the comfort that you know that you are not of the world, but chosen by me. Therefore only be bold in faith, that you may say: Dear world, pope, bishops, princes 2c., why are you hostile to me, what harm have I done you? Yes, you are a heretic, and have put down the spiritual orders, the indulgences, and the mass market, and have made our doctrine and commandments null and void; should one not be hostile to you? Answer: Yes, I wanted to, and so it is right. But now I have not done so,

580 Erl. 4g, SSI-sss. Sermon on John 15:19. W. VIII, 437-440. 581

but my Lord Christ and his word, which says that we are to be saved by faith in him, not by monasticism or other things, and has forbidden that no other 1) word or teaching (concerning our salvation) be heard or accepted. Whether this displeases the pope, or he is harmed by it, the indulgences fall, purgatory is extinguished 2c., what can I do about it? Why did he build this on his lies (except, yes, against God's word, and yet under the same appearance and name)? I did not devise it from myself, nor preach it from myself, but I myself was just as deep in their doctrine of lies as the others, before Christ enlightened me by his Word and Spirit. We have done nothing but preach his gospel (as he commanded us) purely and clearly. If they have been harmed by this, and their thing has fallen, let it be their fault. Why do they not preach (as they should) God's word without their own deeds? But if they want to be hostile, let them fight it out with Christ.

This is the consolation, both of Christ's example and of our own experience and certain signs, that we should know that we are chosen from the world and belong to Christ, because we suffer for His sake; so that whoever hates us or causes us pain or suffering (as His members) must have done it to Himself. As he also comforts his own by the prophet Zachariam Cap. 2, 8.: "He that toucheth you toucheth the apple of mine eye." That is comforting and heartily spoken: He that toucheth but one, as the smallest limb (if he believe in me), shall not have touched a poor man, or struck him on the mouth, but my tender limb and noblest jewel, which is called the apple of God's eye, which feels the most, and can suffer the least. Therefore, be content, and let what you have to suffer go confidently; it shall not be called hurt to you, but to me, and I will avenge you and repay them. So also to Paul, when he was departed from Jeru-

1. "other" is missing in the Jena.
2. "euch" is missing in the Wittenberger.

salem 3) to Damascus to persecute the Christians Acts 9:4, he does not say, Why do you persecute my Christians on earth? but, you persecute me yourself. Why is this? Because these things happened to them for Christ's name and word. Therefore he says that it affects himself, and is silent about his suffering Christians.

These are (I say) vain comforting words to strengthen our faith and to make us hopeful that we will despise the persecution and hatred of the world and sing a little song in defiance of its sadness, so that it will sink us. 4) The world is not persecuted by you, but by my Lord Christ. Dear world, you do not persecute me, but my Lord Christ. Because I know this, let only what you can do come here; here I stand in God's name, and let you be angry with all the devils from hell, in their name; you can persecute, chase away, yes, even kill me (if my Lord Christ wills), but you shall not take away my courage and defiance, nor bring it so far that you offend my heart. For because it is for Christ's sake, I will confidently dare him, and only sing and shout joyfully against the devil's raging. So he knows that he will lose his power, that he will not be able to cut and thrust his sword and spear as deeply as he would like. For he is not concerned that he should afflict us physically, but is such a spirit that thirsts without ceasing for our tears and drops of blood from the heart, that we should despair and pine away because of sadness; that would be his delight and joy. But he shall not go so far as this, but turning the page, we shall learn to mock both the devil and the world. So that we, not they, may have our joy and laughter in them, and so that they may lack the art of making us sad, angry and impatient, so that they themselves may be consumed with their hatred and anger, and see and suffer the burnt sorrow in us, so that we may be happy about it, and despise them when they want to cool their sorrows in us to the utmost.

So, in ancient times, the holy fairy-

3. Original: "of Damasco, the Christians of Jerusalem". Jenaer: "gen Damasco, the Christians of Jerusalem". Wittenberger: "gen Damasco, the Christians of Jerusalem". Erlanger: "from Jerusalem, the Christians at Damasco".
4. "to" is missing in the Wittenberger.

582 Eri. 49, sos-sss. Interpretations on John the Evangelist. W. VIII, 440-442. 583

tprer, also the young maidens (as Agnes and Agatha) did, and the more their judges and tyrants raged with anger, the more defiant they were. Anastasia, a 1) noble citizen of Rome, when she was accused of having burned her father's idols, and the judge was very angry about it: "Yes (she said), I have honored them with honor; for since they were full of dust and covered with 2) cobwebs and other vermin, and the mice wanted to nest in them, I threw them into the fire, so that they would become finely clean. Item, further she spoke: How are you angry that I burn your gods? Let me deal with them; if they are gods, they will defend themselves against a poor woman. Behold, all these things flow from this consolation, which Christ gives us, if we suffer but for his sake: as he saith also Matt. 5:11, "Blessed are ye, if men shall revile you, and persecute you for my name's sake, and shall say all manner of evil against you, lying in it. Be glad and of good cheer, for it shall be well rewarded you in heaven." How could a preacher speak more kindly and comfortingly than he 3) has spoken to us here? Or, how could he make greater courage and defiance against the mighty devil and angry world, and all that is not Christian?

209 This is that he says: "Because I have chosen you from the world, the world hates you. I am he whom the world cannot bear, and am the cause of such hatred and persecution, and have therefore chosen you, that ye should not be of the world, that is, be in the accursed devil's hatred and envy wherein it is. Therefore, if it happens to you as it does to me, be ready to despise it and to defy me, and you will remain joyful and undaunted, and the world will be mad and foolish about it. So we are separated from it. For there shall never be peace nor harmony between the world and Christendom, any more than between Christ and the devil. There are indeed fine, clever, learned, wise, pious and honorable people in the world; but the wiser, more learned and more honorable they are, the more hostile they become to us. How to read both, and

1. Wittenbergers: the.
2. "von" iehlt in the Wittenberger and in the Jenaer. 3) Wittenberger: "he, the dear HErr".

Even now, many a fine, pious prince and honorable man is found to be poisonous to this doctrine of the Gospel and hostile to it beyond all measure. But let them be poor or rich, noble or ignoble. Pious or wicked, it is decided, if they do not accept the gospel, they are certainly enemies of Christ. On the other hand, we have the glorious, sure consolation that we are not among them. For we do not despise his gospel, but suffer for the faith and confession.

V. 20. Remember my word that I said to you. The servant is not greater than his master. If they have persecuted me, they will also persecute you; if they have kept my word, they will also keep yours.

This is the third part, that he may comfort them by a similitude or example. It would have to be a shameful, cursed servant who would lie behind the stove and snore, or laugh and be of good cheer, if his master were in danger of his life and limb. 5) The servant should not be nobler or better than his master. The servant should not be nobler or better than his master; and a pious servant risks his life and limb with and for his master, saying, "Where my master abides, there will I abide also. Such a likeness Christ now points out to us, that we should not be disdainful nor slothful, 6) whether we suffer anything for his sake and with him in the world. I am your Lord (he wants to say), you are my servants and slaves; why do you want it better than I? It does not rhyme that the head wears a crown of thorns and the limbs sit on a soft cushion. He also says Luc. 6:40: "If a servant does as his master does, he will be perfect"; that is, he does right and as he should do, and is a true faithful servant who suffers good and evil from his master.

This is the likeness. Now he concludes: "If they have persecuted me, they will also persecute you. He who strikes the master on the mouth will certainly not celebrate the servant; he who despises the woman will be in front of

4. "all" is missing in the Wittenberg and in the Jena.
5. "Leib- und" is missing in the Wittenberg, "and" is missing in the original.
6. i.e., not to be annoyed or sorry.

584 Erl. 49, SW-SSL Sermon on Joh. 15, 20. 21. w. VIII, 442-44p. 585

Do not be afraid of the maidservant. Therefore, do not let it be strange or strange to you if you are despised and your word is not kept and condemned; for it is the same with me. Therefore let it be ordered to me, as it concerns the most, and only be bold and confident against it. Do not let the devil and the world be good enough for you to let a sigh or a gray hair grow for the sake of their throbbing and defiance; as I also, praise God, have never done, nor 1) want to do. For the sake of my sin, when it comes to my life, the devil may well frighten me and make me afraid; but when I see that it is a matter of this Christ, I do not ask about his terror and wrath anywhere. If he will devour me, let him devour him first; or if he devours me, let him give him a stench for a reward; in the matter of my Lord Christ he shall not grieve me, but only be mocked and most hopefully despised. For I know that it grieves him and his scales most of all, and can do them no greater mischief. For they want to be unnoticed, but feared with their violence and anger.

V. 21 But they will do all these things to you for my name's sake, because they do not know him who sent me.

This also is a comfort, as we have heard. The hatred so that they hate you will be lifted up, not because of evil works or sin, that you are scoundrels and thieves, murderers or adulterers, but only because you want to preach about me and say that I shed my blood and died for the world, and they cannot and must not be saved except through me. This will be the cause of all hatred and persecution in the world. And truly, a praiseworthy cause. The name of Christ from your mouth will be vain poison and death to them, and must be called devil's doctrine and heresy. Therefore, if you want peace in the world, only be silent from me; let them live and teach as they wish, deceiving and seducing themselves and everyone with their monasticism, indulgences, purgatory, masses, 2c., and what is their own name and doings; then they will be the cause of all hatred in the world.

1. Wittenberger: "noch durch sein gnad".

which they leave you satisfied. But if you want 2) to teach against this, and otherwise, how they must be saved through me, and their thing helps nothing to this, then only consider that you must be hated and persecuted by it to the highest.

213. But that they do these things unto you, saith he, is all because, For they know not him that sent me. You must not be angry with them, nor seek revenge against them; they have already smelled too high, and have already passed their punishment, so that you cannot do them so much harm or wish them so much harm; they have it much worse on their necks. They are smitten with blindness and madness, yes, possessed by the devil, that they are mad and foolish; what more do you want to harm them? Let them rage and rage as they will; they have already begun their judgment, damnation and hell.

For what greater, more horrible punishment and plague is there on earth, than that which is called spiritual blindness or insanity; namely, when a man can no longer hear, nor will he suffer to be told how to be saved? How would I take greater revenge on the pope, bishops and tyrants today than to see with my own eyes how they are plagued by God, so that they become blind, mad and foolish? When God is justly angry and sends his severe punishment, he first closes the eyes of the people, so that they go blind from one pit to another, just as it happened to King Pharaoh in Egypt, until he drowned in the Red Sea; and then to the Jews in Christ and his apostles, until not one stone was left upon another in Jerusalem. Therefore they do so, both to me and to you, that they know neither me nor him that sent me.

Yes (they say), should we not know him whom we praise and confess that he is our God, who created heaven and earth, gives us all goods, land and people, wife and child? 2c. So all the world on earth, Jews, Turks and the Pope also praises: "Shall we not know Him, the one, almighty God, whom we serve and honor? Yes, even more, we also believe (says the Pope's church)

2. "wollet" is missing in the original and in the Wittenberg.

586 Erl. 49, 368-370. interpretations on John the Evangelist. W. VIII, 445-447. 587

in Jesus Christ and the Holy Spirit, and have baptism and sacrament and the holy scriptures, and are the heirs of the holy apostles 2c. Should we then be so blind as not to know him? Of course not, he says. For why do they persecute and kill me whom God has sent? If they wanted to know the Father, they would have to receive me as sent by him, with all honor and joy, as their dear Lord and Savior. But now I come, and they go and crucify me, and become murderers over me. This is the honor they do me, and the thanks they give to God.

216. Therefore it is because of the word, "He who sent me. They say that they know and have the true God, as the Creator of heaven and earth, but it is a matter of some dispute that they should know him as the one who sent me; they do not know the sender. Now he wants to be known not only as the one who created heaven and earth, but in the clothing and form in which he preaches to us that he has sent his Son to redeem us. They do not want to know such a sender and messenger, nor do they want to hear him. And even though they say in words, "they know God" (says St. Paul Titus 1:16), they deny it in deed.

The Jews want to know God, who alone is the true God and Creator of all creatures, as the Scriptures testify; but that the God should be the one who sent this Jesus, they say no to, yes, the contradiction they say, not God, but the wicked devil sent him. Therefore, although they already know God as the Creator of heaven and earth, and yet not as the One who sent the Son to help the world from sin and death, He is not yet known. For in this form and shape alone he wants and must be known, if it is to be called otherwise blessedly known. But so they do not want to know him. For they have no need of God, as they think he will send his Son to them as Savior to redeem them and make them God's children, because they first boast of being God's children, so that they have the law and through it think they will be freed from sin and saved. Therefore

1. "to" is missing in the Wittenberger.

they cannot suffer Christ, but must beat him to death.

The papal crowd does the same. If we preach this article, that we must be saved by Christ alone; pilgrimage, monasticism, anglicized masses 2c. will not do it; one must take hold of this mediator, sent by God, and learn to know the Father, almighty God and Creator, in this form (namely, in this his Son, sent to us as Savior and Redeemer), - No, they say, that is the devil talking to you: you are a heretic, sent by the devil; should our thing be nothing and in vain? Shouldn't a monk with his holy order and 'austere life deserve heaven? Should so many holy fathers have erred? 2c.

. What else can be said here, but that they do not know him who sent Christ? For they know and understand not why and for what purpose he is sent, but look to their own righteousness, can by themselves make the way to heaven, and think nothing of faith. They go on from such blindness, condemning both God who sends and Christ who is sent, cursing and persecuting all who teach and confess such things. This means that they are struck with terrible, devilish blindness, that they do not know God, which they boast about even against the true Christians.

Therefore it must follow, Christ says, that they hate your teaching, just as they hate mine. Therefore, if you have my word, hold fast to me, for we are one with one another; only do not let them condemn you, knowing that they are blind and insane and do not know what they say or do. But you learn to know me as the one who was sent, and the Father who sent me, that through my suffering and blood I should reconcile you to God and save you from sins and death, without any merit or effort on your part. This is the true knowledge that only Christians have. All the others, even though they hear, read, sing and say about God forever, they never know Him. For they do not know what his opinion, counsel, will and heart are, namely, that he sent the Son so that we might be helped, John 3:16.

588 Erl. 49, 370-373. Sermon on John 15, 21-24. W. VIII, 447-45V. 589

They know nothing about the doctrine of God the Almighty Creator (where they teach and live best). But of Him who sends His Son out of grace and mercy, they know nothing; indeed, they can neither hear nor suffer such teaching, wanting to settle it all before God by themselves and with their works, until they must perish and perish.

V. 22, 23, 24: If I had not come and told them, they would not have sinned. But now they have no excuse for their sin. He that hateth me hateth my Father also. If I had not done the works among them that no one else has done, they would have had no sin. But now they have seen it, and yet they hate both me and my Father.

221] Here all excuse and remedy is taken from them and cut off, so that they might plead that they have persecuted Christ and his word, and say: We did not know it; if we had known him, we would have gladly accepted him with all our heart and received him with all honors. No, he says, such an excuse of ignorance will not help them. For it is not hidden nor concealed from them, but said enough that they might and should know it. But now they are not only blind and ignorant, which could well be forgiven and corrected, but willfully remain blind and ignorant, and neither hear nor see, though it be laid before their ears and eyes. They have two things that will condemn them, word and deed. For it is plainly said unto them, that I am sent of the Father, both by John the Baptist, who therefore was sent before me, and by myself, who now 1) have preached into the fourth year, and have sent you apostles to preach, so that the word hath gone forth before all through all the earth, and is not hid, that they cannot deny it, let it be told them; wherefore the blame of the doctrine is not mine, neither is it my Father's. Secondly, they have also seen and heard such works as no one else has ever done.

1. "nun" is missing in the Wittenberg. The original offers: only.

as he himself says Matth. 11, 5: "The blind see, the lame walk, the dead rise" 2c. These two testimonies stand against them with force. Because they do not know me nor want to know me, this is not my fault nor my father's fault, but their wickedness.

So now we may also say against our adversaries that they cannot claim that they did not know the teaching of the Gospel, for we have preached it to them, painted it, written it and sung it, and they have heard it and read it, and even written against it themselves, and they have also seen that God has done wonders enough for us against their plots and practices, at so many imperial congresses and elsewhere, that he has done enough for them. What more can he and his Christianity do, than to preach and confess freely in every way, and to suffer for it, and God does wonders for them; that their lives cannot be punished with truth, and their things are wonderfully preserved, and they are visibly helped, and the enemies are often beaten back in their attacks, and yet they do not respect all this. Therefore, such ignorance will not excuse them from God at all, but will rather accuse them, and their sin will weigh them down, yes, condemn them completely.

But that he thus says, "If I had not come, they would have had no sin," must not be understood to mean that they are therefore without sin; for he speaks here of a new sin, which goes against his word. Before they also sinned against Moses and the ten commandments; but now that Christ has come to take away such sin, they go on; and as they did not hear Moses before, so they will hear Christ much less. They did not want to obey Most, who told them from God what they should do and what they should not do, but resisted and sinned against him without ceasing: but now he comes, who does not interpret the law to them, nor does he threaten them with punishment, but wants to take away both punishment and sin, does not demand anything from them, but wants to give them, serve them and help them, they want and are able to suffer him much less.

But is this not the wretched devil in the world? If I had such a servant

590 Erl. 49, svs-svö. Interpretations on John the Evangelist. W. vin, "so-tsg. 591

In the house, I told him what he should and should not do, and he rebelled against it, and wanted to live against it, and I then proceeded to overcome him with goodness, and lied to him with charity, whether I could thus make him pious, gave him about a thousand guilders, and he thanked me for it: I do not look at you, go to the devil with your money and goods; do you hear, I do not want yours: What should I do further to such a one, who neither asked nor asked by me, neither with compulsion nor with love and friendship wanted to do me favor? And I would be silent that he would not do what I would have him do, but that he would be so proud and evil, and reject my gift and good deed, that would be unbearable.

So they also did. They would not listen to Moses, but would have gladly stoned him; now I come, says Christ, give my life and limb for them, willingly shed 1) my blood, that I may save them from sin, the devil and death, offering them, freely and out of great love, all that I have: nor are they much more hostile to me than must, or anyone on earth. Now what more shall God do to them? Nothing else, but as Christ Matth. 22, 7. says before: "He sent out his armies, and destroyed these evildoers; and set their city on fire." For it is such a devil who not only does not want to do good, but also does not want to suffer good to be done to him, and rages and rages against the offered grace and good deeds. This is the real sin, which keeps all the others. For if the word of Christ were accepted, all their sins would be forgiven and given; but because they will not accept it, it becomes a sin that cannot be forgiven. Therefore, if I had not come," he says, "they would have no sin. For they might say, "We would not have been so wicked as not to be forgiven sin, if we had only known it; indeed, we would have run after it to the end of the world, but, alas, we did not know it. No, he will say, you have heard my word, and you have not known.

1. The words: "give ... vergieße" stand alone in the Jena.

who saw that they had not been done before, and yet would not listen, and about the sin against Moses, even this one did against the gospel.

226 As now also the pope and his mob, because they have lived shamefully and practiced idolatry, approach, and charge sin upon themselves, that they will not hear nor suffer the preaching of the forgiveness of sin, sealing it with blasphemy and persecution. This is the real sin of the Antichrist, yes, of the devil himself. For this is not yet a miracle, that one is an enemy of one who demands and drives much; this is given by nature, no one wants to be imprisoned and bound by the law. But here, when nature is helped and given eternal life and all good things, that it first wants to resist and resist is no longer a natural sin, but the sin of the infernal devil who possessed it, that it cannot suffer its own salvation and good. Therefore, if I had not come and preached to them, both of the Father who sent me and of me, it would have remained hidden from them, and they might have excused themselves.

227 Therefore, he says, "Whoever hates me hates my Father also," for whoever hates the one who was sent hates the one who sent him. Therefore, because they are my enemies, they are also the Father's enemies. 3) Be comforted, and let it be known to you that you are not hated alone, but both I and my heavenly Father are hated. For they are blind, and know neither me nor the Father, and yet without excuse, though they be blind and ignorant. And even though they might have been so far excused before they heard the gospel, they are no longer excused now that they do not want to accept the gospel, so their blindness is revealed to them and they are punished, because they willfully do not want to know it. It has been preached to them enough, and witnessed to with miracles. And it will not help them to claim at the last judgment that they did not know that this was the right teaching, but they will have to hear it: You have heard and seen enough, and yet you do not want to know.

2. "they" is missing in the Erlanger.
3. Erlanger: The.

592 Erl. 49, S75-S77. Sermon on John 15:22-25. W. VIII, 4S3-4S8. 593

So these are vain comforting sayings, that we should not be frightened by them, when we see that the world stands so securely and defiantly on its thing that one would like to doubt whether our teaching is right. But it must be so, they knowingly want to be and remain blind, and thus perish. So much has been said and done to them that if it would help, they should have come here long ago; but because they will not, let them go. The word is not preached, nor the works performed, for their excuse, but that they may be persuaded, because they will not receive it. Therefore let not these things offend you, but abide in me; and know that he that hateth me hateth my Father also. We are one with one another in these matters; it is not only about you, nor also about me, but whoever opposes you opposes me; but whoever strives against me strives against the Father.

Let us now see if the evil, angry tyrants, pope, bishops and princes, are greater and stronger than the Father and Christ. We will indeed lie down between the cliffs 1) and let ourselves be caught, but we will also wait and see whether they will thus cast him down from heaven. But if he shall cast them into hell, they shall have it; for we have told them, and warned them, and have directed our own.

V. 25 But that the saying might be fulfilled which is written in their law, They hate me without a cause.

It must be done, he says, because it was written long before, Psalm 69:5: "They hate me without a cause. They must fulfill this scripture. For this is the rhyme of the world, which may well be painted on its shield and over its door, even on its forehead: this is its noble virtue and best glory, which it leads, that it not only does not accept and despises the word of God, which is a great, grave sin, and yet would not be so grave if it pursued it ignorantly, or out of pure blindness and lack of understanding, but it must knowingly and deliberately oppose it, and with feet

1. Cliff a trap that collapses.

want to step. 2) is not called human wickedness, which is still to be advised (for God has often helped those who have ignorantly opposed it, like St. Paul before his conversion), but the devil's own sorrowful, hellish wickedness and hatred. Such things are not read in the histories of the Gentiles (who did not know about God), but only arise there and among those who preach Christ's word; they must become devils, worse than all the Gentiles.

Is it not a devilish wickedness of ours, pope, bishops and their tyrants, that they cannot nor may not deny that the use of both forms of the holy sacrament is God's order, and yet with sacrilegious thirst condemn, chase away and persecute all those who use the same? For there is no sin of ignorance, because their own testimony and confession stands against them, and they cannot put forward any cause of their poisonous hatred against the innocent Christians, except that they live according to the order of Christ, and not contrary to it. Item, then they must confess without their thanksgiving that our doctrine of repentance and forgiveness of sins is right, that we obtain forgiveness of sins by grace, through faith, for the sake of the Lord Christ. For this they must say, that Christ shed his blood for this purpose, that we might thereby be redeemed from sin and death 2c. Why then do they not want to hear such teaching and preaching from us, nor do they want to suffer it, and persecute us most horribly about it?

We have not known nor experienced such wickedness before, not even among the Gentiles, nor among all who have not heard nor known the gospel. I would have sworn a thousand oaths to see if any man could be so wicked as to condemn wilfully the word of God and the truth, if he knew and confessed that it was the truth, and to persecute, heresy and murder all who hold to it. That the world is wicked against the ten commandments, lying and deceiving, stealing, robbing and murdering, is not strange; it has always been so. But that it should become so wicked, when the gospel has been preached to it, how it should become blessed, and only, over its heathen wicked sin

2. Wittenberger: It.

594 Erl. "g, S77-S7S. Interpretations on John the Evangelist. W. VIII, 4S6-4S8. 595

and evil, even against their God and Savior, who offers her all grace and blessedness, and gladly wants to help her from all evil: this can be nothing other than devilish wickedness, as the Pharisees and chief priests, when they heard Christ and saw him before their eyes, marveled with words and works, so that no reason could say otherwise, but that this was God's miraculous work. Even the pagan judge Pilate himself had to testify against them, saying that they had delivered him up out of pure hatred and envy, and publicly recognized and judged him innocent.

Therefore, he paints the world beforehand for us, so that we will not be surprised or frightened when we see such wickedness, which we would not have believed to be in the hearts of men. How I would not have known nor believed when I was a monk; and thanks be to God that I did not know it, for if I had known it, I would never have opened my mouth. But because Christ knows this, and sends his own to preach to the world, which is so wicked that it neither wants nor is able to suffer the word, and only gets worse from it, he comforts them first. As if he wanted to say: So you will find the world, and worse than you can now believe, because I know it. And not only this, but I have also experienced it in my own person, against my teaching and works; and as it has happened to me, so shall you also experience it. But do not let this frighten you, but know that it is all to be done for my sake. If I were not here, you would never experience such hatred and malice. For the world is not so hostile to any vice or wickedness as to the name of Christ and his gospel. It is beyond measure how the devil rages and rages with hatred and envy, because he does not want to suffer this name and faith.

Now we Christians are called to this state, that we should experience and suffer such things; not human hatred and envy of the world and the heathen, but of the devil himself, who so possesses and oppresses people that they are no longer human, or humanly angry and hateful. As we see it, the devil's will will be fulfilled in bishops, princes, even in our nobility, citizens and peasants.

before, they were much more moral as men, but now they are mad and 1) nonsensical, as full of devils, if they go against the preaching of the gospel. Where does this come from, if not from the wretched devil, who is so hostile to the gospel of Christ that he would rather the world fall on one another than have a pastor or preacher teach the gospel?

That is, he says, what the Scripture says: "They hate me without a cause. Know ye therefore what ye read in the Psalms, that this is the glory and title of the world, and such tender fruits are they, that they must persecute me without all blame and cause, yea, for vain benefits. Me they hate, that is, I who preach to them of God's grace and their salvation; and you, as belonging to me, being my disciples and confessing me. Summa, it is all about the word that causes hatred and anger; otherwise they would not be so 2) hostile and dangerous to him and to us (for the sake of the person). But since we preach his word, we must not only be despised, but also hated, and yet so that they have no cause for it, but on the contrary great and much, even vain cause to love, serve, and thank us.

236 We must know this, that when it comes to the point that we must go forth and preach or confess the word, we will be guided by it. Then it will come to pass, both outwardly among the enemies, and also inwardly among ourselves, that the devil himself will also speak to thee, and show thee how hostile he is unto thee, that he may bring thee into sadness, impatience, gloom, and lay all plagues upon thee. Who does all this? Certainly not Christ, nor any good spirit, but the sorrowful, desperate enemy, who drives such arrows into the heart; not because you are a sinner, as others, adulterers, thieves, 2c., but that he is hostile to you, as a Christian, and does not want to suffer you to be called a Christian, and to cling to him, 4) or to speak or think a good word of him, but would gladly pierce your heart with vain poison and gall, so that

1. "and" is missing in the Wittenberg and in the Erlanger.
2. "so" is missing in the Wittenberger.
3. dangerous - hostile, leprous.
4. Erlanger: hangest. Wittenberger: und an Christo hangest.

596 Srl, 4", MS-SSL. Sermon on John 15:25-27. W. VIU, 458-4SI. 597

you should blaspheme: Why has he made me a Christian? Why do I not let him go? then I would have peace 2c.

237 Therefore, when you feel and experience these things, either in your ministry or in yourself in particular, send yourself to meet him and say, "Now I see why the devil is so angry with me; he wants to frighten me from my ministry, preaching, confession, and faith, and make me despondent, so that I will not do anything good for my Lord Christ, nor praise, glorify, or call on him. For he is his sworn, renounced enemy. But even if you have the hellish fire, you wretched Satan, I will still preach and praise this man all the more in spite of you, and comfort and defy my heart on his blood and death, even if you should burst with all hell. You must learn and practice this if you want to stay with Christ. For this is the devil's doing, to tear us away from Christ, and our flesh's way, that it does not respect him, but hates him, to whom we should give all honor and carry him on our hands, and have our heart's comfort and joy in him.

This is the conclusion of this text or painting of the world, so that he may comfort his own, that it 1) must be so, and not for our sake, but for Christ's sake. But they also deserve that there is no counsel for their sin, and cannot excuse themselves, because they knowingly and wickedly will not hear Christ nor us. Therefore let them do, saith he, as they will; it is written in the scriptures, and declared beforehand; and only let not your hearts be troubled, or moved to despair, when ye see and feel such things, how all the world dare condemn you, persecute you, as heretics, and as the devil's own, and boast of their holiness and godliness 2c., but know that it must be so with me and my name that they hate me more than any devil or evil thing on earth; but yet with their hatred and malice they shall neither work nor accomplish anything either in me or in you. For I will preserve you against them, and against all wickedness, by the Holy Ghost; that he may yet

1. Original: er. Wittenberger: ers.

shall remain and testify of me to them in defiance, and preach as follows:

But when the Comforter comes, whom I will send to you from the Father, the Spirit of truth who proceeds from the Father, he will testify about me. And you also will testify, because you have been with me from the beginning.

239. About this (he wants to say), that I now comfort you with my example, how it will go with me; item also with it, that you hear what you will find in the world, namely, that they will run and storm against the truth (if they still recognize) and against their own conscience, about this I will also give you an addition and gift. This shall be the Holy Spirit, who shall make these words, which I now speak to you, understand in your hearts and declare them right, so that the longer you understand and know what you both have in the world and in me, and give you the courage and strength to cling to me and to continue. For if he were not with you, and you were to stand daily in battle, both against the devil and the world, you would not be able to endure it. Therefore he must truly be with you, and not only resound to your ears with the word, but also strengthen your heart with his light and fire, so that you can lead it out, and have such strength, which is stronger than both the world and the devil, with all their wickedness and power.

240 In this text the whole holy trinity, or all three persons of the divine being and majesty, the Father, Son and Holy Spirit, is written and named. And here it is to be noted first and foremost how he paints the Holy Spirit as a consolation against the evil spirit that reigns in the world, and calls him, as he also did above (Cap. 14, 26.), a comforter and spirit of truth.

For the devil has two things to attack the Christians, either above their office or for their own person, in the agony and others, namely sin or 2) punishment of sins. The greatest, however, is the terror of sin, by which he makes the heart dumb and mad.

2. Wittenberger: "horror of sin and" instead: Sin or.

598 Erl. 49, SW-SS4. Interpretations on the evangelist John. W. VIII, 4SI-4W. 599

makes him timid when he reproaches him: So and so you have done. And he can act as a good master, so that he not only takes the sin that you yourself must confess, as murder and adultery, and blows it up with his fiery breath so great that the heart melts before it, like salt in water; but he can also turn your good life and the best works into manifold sins and disgraces, so that you do not keep one stick of it. As those who have been in the right battle with him know well. After that, he does the same with the punishment: With this or that sin, you have deserved that you should be reproached and revenged, put to death a hundredfold, and hell eternally. And he makes it so hot and terrible that heaven and earth become too narrow for a man, and he runs through all the fires in fear, and lies and is crushed with such thoughts: O Lord God, what have I done? If it is evil, it is not good; if it is good, it is much worse. If he seizes you, and you do not know how to defend yourself, he will soon win.

For this reason God has given us grace, that against this spirit of terror he has appointed a Comforter, and such a Comforter, who is much stronger with his comfort (than God himself is) than the devil is with terror. If then the devil also comes with God's law, and presses upon your works and life, and so destroys them that even your good works shall be evil and condemned (as in this he is a master and excellent theologian), let the Holy Spirit with his comfort speak into your heart: Be confident and undaunted, go, preach, and do what you are commanded, and fear neither sins, nor death, nor the devil's terror, though it be given in God's name. For he will not be angry with you nor cast you off, because Christ, the Son of God, died for you and paid for your sin, so that it should not be imputed to you (if you believe in him), no matter how great the sin; and your works, for the sake of faith, are called pleasing to him, right and proper, even though weakness is involved. What then dost thou suffer thy sin to be falsely blown out of thee? Chri-

1. Wittenberger and Erlanger: martert.

stus, your righteousness, is greater than your sin and the sin of all the world; his life and comfort are stronger and more powerful than your death and hell.

243. 2. So he makes the heart joyful and bold again, so that it takes up such courage and defiance: Now I will believe in Christ, preach him and praise him, if the world and all devils are sorry. And even though I am a sinner and have lived so wickedly, I will not deny and cast away the man, nor will I hold his suffering and death in such low esteem (as you devils do and pretend to me) that it should not wipe out and extinguish all sin, with all your hell.

244 Behold, therefore, a heart that is brave and undaunted, that can despise the devil with all his terrors and plagues, and defy all his power: Sin, if thou wilt condemn me, do it first to Christ, my dear Savior, priest and intercessor with the Father. Death, if you want to devour me, look at Christ, my head. Devil and world, if thou wilt afflict and terrify me, tear him down from the throne first. Summa, I should and will fear nothing, even if the lightning of this moment should strike down and throw everything into one another. For Christ is mine with his suffering, death and life, the Holy Spirit with his consolation, and the Father himself with all his grace, who sends the Holy Spirit to preach Christ to my heart and fill it with his consolation. This is the first glory and title of the Holy Spirit.

Secondly, he is also called a spirit of truth, against all lies and false spirits. For the world is always full of spirits, as it is said: Where God builds a church, the devil builds his chapel or tabernacle next to it; that is, where God's word is pure, he leads sects and mobs and many false spirits, who also lead the glory and name of Christ and his church. But basically everything is false, and there is no truth nor certainty. But I will give you (says Christ) the Spirit, which shall make you sure and certain of the truth, that ye may not doubt in this or that thing, if your

2. This entire paragraph is missing in the Wittenberg and Erlanger. Likewise, the first word of the following paragraph.

600 Erl. 4S, SS4-sss. Sermon on Joh. 15, 26. 27. w. VIII. 46g-486. 601

He will make you not only fighters and conquerors, but also put on the biretta and be called doctors and masters who can conclude with certainty what is right or wrong doctrine in Christendom. So he will not only make you fighters and victors, but also put on the biretta, and be called doctors and masters, who can certainly conclude what is right or wrong doctrine in Christianity; the devil shall not pretend to be so sharp, and no spirit of the mob shall be so nimble, that he will make your doctrine wrong, or mislead you.

For this is also one of the greatest temptations, when a man comes into doubt and goes astray in the faith. It is painful when the devil frightens the conscience inwardly through sin, so that it fears God, or outwardly through tyrants and various persecutions, so that it does not grow weary. But this is so evil and difficult; when the devil sees that he can neither win inwardly with his terror, nor outwardly with plagues, he attacks it with wisdom and swift grasps, begins to entice with praise and hypocrisy: O you are a fine Christian, continue, you are on the right path. If then one creeps in among the multitude, among which you are, and keeps company with you for a while, until he sees his time, then he goes away, when he has found you out, and becomes your poisonous enemy, and begins to boast against you that you have not only the Scriptures and the Word of God; and as they speak now: Have we not the Spirit as well as thou? 2c. As Moses did, through Aaron, and Miriam his sister, Num. 12:2: "Does the LORD speak through Moses alone? Does he not also speak through us?" must he alone be master and all that he says be right? shall we then be nothing? And Köre and his companions also rose up against him afterwards, 4 Bios. 16:3, saying, "Will he alone rule and exalt himself over the whole congregation of God? shall what we say be nothing? are we not also the children and priests of God, as well as he?

247 He does much more harm through such mobs than through tyrants. For these, though they deter from the right doctrine with violence and threats, are few in number. But here, when he spews his venom under the name of the gospel, the Christian church, and pretends that he wants to help the souls from error, the people are not yet right, or

We have never been taught enough, and now we must learn better and differently: not one or two, but a whole city and country falls, and in one hour tears down what has been built in many years. As has also happened to us through the spirits of the enthusiasts and other groups.

For this reason Christ promises to give such a spirit, which not only strengthens our hearts and courage, but also makes our faith sure that we must not doubt, but can judge and judge all other spirits. We should have such a promise, so that we can stand against the devil's lies. For he is able to present them in the most beautiful way, so adorned and so prominent that, as Christ says Matth. 24, 24, even the elect would be deceived by them. What would we have done if we had not had such a certain understanding, given to us by the Spirit of truth? Who would have been allowed to blame and condemn such a great, glorious appearance of holiness in the papacy? Or who may do so even now, because they have only begun to adorn themselves more and more highly?

But this spirit of truth passes through and pronounces the verdict: This is the truth, that is a lie, and lets them adorn themselves and boast with the false name and appearance of the church and Christ as long as they can. Thus Christianity has remained from the beginning to this day, among so many groups and lying spirits, which cannot be counted, as it has been from the beginning and may yet come. But it passes through and keeps its baptism, sacrament, gospel and Christ, ten commandments and prayer pure and unadulterated, thus judging and separating from it all false doctrine and that which opposes it, even though the devil becomes a light angel and presents himself in such a 1) beautiful, glorious form as if he were 2) God himself (like Christ, Matth. 4, 1. ff.). So St. Paul boasts of the same Holy Spirit of Truth, 1 Tim. 2, 7, a doctor or teacher of the Gentiles in faith and truth, that all the world should hear his preaching, and this

1. "so" is missing in the Wittenberg and in the Erlanger.
2. Regarding this intercalation, compare v. 25 of the sixteenth chapter.

602 Erl. 4S, S8V-sss. Interpretations on the evangelist John. W. VIII, IM-468. 603

He who wants to remain unconvinced and undestroyed must adhere to the teachings and follow them.

250 Thirdly, he says, when you have been comforted and strengthened by the Holy Spirit, and your mind and spirit have been preserved in certain truth, 1) he will drive you to testify of me. For first he will testify inwardly in your hearts; then also outwardly by miraculous works and your confession and preaching, so that you may say, as those who were with me from the beginning, what you have heard and seen, and such testimony, by which I am praised, both against the angry lion and the crafty dragon, that is, the murderer and lying spirit.

251 And these words are also to be noted with diligence. For herewith he hath appointed the Holy Ghost, or rather shewed us, what and whereof he shall teach and testify, or not. For he shall testify, saith he, nothing else, but of me: this shall be the preaching, which is called the preaching of the Holy Ghost. Therefore he will not be a Moses or a preacher of the law, as you have been before and 2) still have; but I will put into his mouth another, higher preaching than Moses gave you, who taught only the law or ten commandments, though he also received from God, namely, what you are to do and what you are not to do; but this one shall make such preachers and confessors out of you, who do not speak and testify of their doings and lives, but of me.

This is the true ministry of the Holy Spirit, and all other doctrines are to be distinguished from it, so that none of them have the glory and honor (even if they want to be praised for it) that it is the Holy Spirit's doctrine or testimony, and by it we can defend ourselves and preserve ourselves against the devil's lies and false pretenses, when he attacks the heart and conscience, and drives us to argue before God's judgment out of the opposition to our life and works. If I stay there and get involved with him, he pushes me to the ground and I have to sink. For here he is too mighty, and no saint on earth can stand against him;

1. "is" is missing in the Erlanger.
2. "and" is missing in the Wittenberg and in the Erlanger.
3. Original and Wittenberger: gleich sich. The Jenaer remarks in passing: This little word "sich" seems to be too much.

for he has God's commandment for himself, to which no man on earth does enough. But he cannot deny that Christ suffered, died, was buried, and rose again for our sins, and sits up in heaven for our sake, as our dear high priest and mediator with God.

253 Therefore, if he already wins me over with the law or ten commandments, when he says that you are a sinner, I must say yes to it; but if he wants to conclude that I am to be condemned and his own, I say no to it: for I still have a sermon or word, which is called the testimony of the Holy Spirit and the sermon of Christ. You hold up to me Moses alone, who preaches God's commandment to me; but I shall not and will not remain in the school. For I now know myself, and alas, all too well, that I am a sinner, and will not dispute further whether I have done something good or not; if it is wrong, let it be wrong. But now I shall hear and learn what the Holy Spirit preaches to me, namely, how Christ shed his blood for us and blotted out sin for me, overcame death, extinguished God's wrath and hell, and through his suffering, death and resurrection alone makes me an heir of eternal life. The devil cannot overthrow this.

Therefore, there is no other way to comfort, strengthen, instruct, protect and defend consciences than through this preaching and testimony of the Holy Spirit. With this doctrine I can judge the devil in all his interposition and disputation: You strike me before God's commandment and law, I cannot punish that. But I shall not and will not dispute (if I am to stand before God's judgment) what concerns my life, for I know well beforehand that it cannot stand there. But you, you mischievous one, want to drown me and immerse me in thoughts that I should think how to fulfill the law and please God through myself, and thereby forget my Savior Christ, and thus tear me away from the testimony of the Holy Spirit.

255 Therefore, whoever has grasped this revelation and testimony of the Holy Spirit can be against all such teaching and be right.

4. "wanted to deny" --- should be able to deny.

604 Erl. 4S, [ss-sso. Sermon On Joh. 15, 26. 27. W. VIII, 468-471. 605

And so distinguish between them: One is my life and work, which I should do according to the ten commandments; the other is that of my Lord Christ, which is written in my creed, on which is my salvation and blessedness, and all the consolation of my conscience. With this difference I can meet the devil as he attacks me, and say: If my life is not as it should be, according to the ten commandments, God forgive me; but I hold to this man's life who died for me, which baptism and sacrament I have received. Not that we should not do good works as much as we always can, but that now, when we are in the battle with the devil and our own conscience, there is no need to argue about it. For this requires a higher life and piety than that of all men, namely Christ our Lord, who died for me and rose from the dead, and baptism, if I have it not in my works but in the same Christ, that alone should and must do it. So I am sure of the matter, both with doctrine and life, that I cannot fail. For the devil drives us, either on our life, against faith, if he wants to make us devout; or if he rises high, and wants to make you wise and sober, he leads you on your reason, against doctrine, like the heretic Arium and others. But if thou dwell upon the life of the Lord Christ, and say, I am not baptized into myself, nor into the life of any man, but into my Lord Christ alone, he cannot gain anything.

So also, when he challenges you with the high article, and leads you to your own head and wisdom, and no longer disputes about life, but how to believe, and attacks the very foundation on which you are building: then he will smother you with the pointed thoughts of reason, and ask how it rhymes? 2c. Now if thou wilt proceed aright, lest thou be overthrown, thou must say once more, Thou hearest, I believe not my wisdom and my reason, but, as the children pray, in God the Father, and Jesus Christ his only Son, and in the Holy Ghost. The

1. "Life and" is missing in the Wittenberg and the Erlanger.
2. "HErrn" is missing in the Erlanger.

is God's word, preached by the Holy Spirit into the world, and also known to the children, which even the gates of hell shall not overthrow.

Lastly, here is also to be said of the nature of the Holy Spirit, because the text gives it that He is true God, as our faith holds: I believe in the Holy Spirit. For faith belongs to no one without God alone, and no one should demand the faith that belongs to eternal life without the one alone who can give it, namely God. Because we believe in the Holy Spirit, we also believe in the true God.

This is enough for the simple, that they remain in their faith, and hear no further the unruly clever ones, who want to be pointed in this, and cavil with their sophistry" For such belongs to the scholars, that they fight with such in the school, and dissolve and refute their false intrigues. But this article is clear and strong enough to prove from this text, since it says: "The Holy Spirit, whom I will send to you from the Father"; item: "Who proceeds from the Father". 5) For these words testify and prove that the Holy Spirit is not called a bad Spirit (as a creature, or something apart from God, and yet given by Him to man, nor His work alone, if He works in our hearts), but such a Spirit, who is Himself essentially God, and has His being from the Father; not created nor made, but both proceeding from the Father, and also sent from Christ. And gives him also such names, as are personal names, or showing and naming a self-existent person, as that he is called the Comforter; and also for this purpose personal works, as that he should testify of Christ; item (as he speaks above 6) at the 14th chapter, v. 26:) "he shall teach them all things" 2c.

259. so also in this it is sufficiently shown that the Holy Spirit is a distinct and different person from the Father and the Son, because he says: "the Comforter whom I will send"; item: "who proceeds from the Father"; and still

3. "auch alsdann" is missing in the Jena.
4. cavilliren ---- quibble.
5. From the beginning of this paragraph until now, the Wittenberg and Erlanger.
6. Erlanger: "darnach", "am 14. Capitel" is missing.

606 Eri. 4g, [so f. so, s s. Interpretations on John the Evangelist. W. vm, 171-47." 607

the same right, true, one God, because he is to perform such work as God alone does, namely, to enlighten the hearts inwardly and bring them to right knowledge, to kindle, awaken and strengthen faith in them; item, to comfort the consciences and keep them undaunted against the terror of the devil and all creatures 2c.

This is strong and certain enough, without what other sayings are more, to sustain this article of the divine nature of the Holy Spirit; as we shall also hear in the following chapter. 1)

1. Wittenberger and Erlanger: Amen.

The sixteenth chapter.

V. 1. 2. I have spoken these things to you so that you will not be offended. They will put you under ban. But the time is coming when he who kills you will think he is doing God a service.

In the previous two chapters, the Lord Christ told his disciples in many words what would happen to them in the world after his departure, so that they would be prepared against it and would act accordingly. He now describes these things and puts them into short words: "All these things," he says, "I have spoken to you for this reason, so that you may not be offended," that is, so that you may not fall away from me or despair of me. For when you see and feel that all the world will hate and persecute you, and most of all those who are called God's people and the true church, then you will be challenged and moved either to doubt whether your faith and doctrine are right; or to become impatient and sullen 2) and to think: I will let this doctrine have a good year; I will believe and live just as much as the others, and then I will have peace.

002 Even as the beloved prophets also were challenged, especially Jeremiah the prophet, whom his own people afflicted sore, and gave him no rest in blaspheming, reviling, and condemning, that he might preach, and say that Jerusalem and the temple should be

2. "verdrossen" taken by us from the old edition of Walch. The reading of the old editions "vberdrossen" - überdrossen seems to us to be a printing error, because we meet with Luther the form "überdrüssig", but not "überdrossen". Cf. Walch, St. Louis Edition, vol. X, 1758, § 2.

They burned his book and put him in prison, so that he began to say, Jer. 20:8, 9: "When I spoke of the plague and the destruction, the word of the Lord became a mockery and a scorn to me daily, so that I thought: Well, I will remember him no more, and preach no more in his name." As if to say, What more shall I preach in vain? What do I get out of it, but to be mocked, disgraced, and tormented without ceasing? What devil can bear such hatred, contempt, and plague without all cause from the world? But when I thought thus, saith he, and would have such wickedness vex me, and cease, it was in my heart and in my bones as a burning fire 2c. That is, I was so afraid, and had such heartache, as if I lay in a fiery furnace, and thought I must die, where I would keep silence.

(3) Thus all Christians, especially those in the ministry of preaching, are challenged and so afflicted by the devil and the world that they must grow weary and despair or give up unless they are sustained by God's Word and Spirit. Therefore Christ comforts them with this, that they should not be moved or angered to fall away from Him, 3) or to give up, if they are in trouble and misfortune strikes them under the eyes, so that they must see, hear and feel both from the devil and the world, of which their hearts are in pain.

4 But he sets two pieces, that the enemies of the Christians may adorn their persecution and ravings, and thereby the sufferings of the Christians may be exceeding great.

3. Wittenberger: to fall off.

608 Erl. M, 4-7. Sermon on Joh. 16, 1. 2. W. VIII, 476-47". 609

becomes heavy and great, and very strong and hard move to anger and apostasy. The first is when 1) he says, "They will put you under ban." What does this mean? Recently it means nothing else than to be separated from the people of God, cut off and cast away, as an unfit and condemned member, excluded from God and everything that is God's, and the sentence pronounced on you that you do not belong nor have a part in God's people, deprived of God and of blessedness, and not partaking of prayer and all the fellowship of the goods that are in Christ; and in short, finally condemned to the devil and cast into hell. This, he says, you must take care of and wait for, and you will be moved to fall away from me, thinking, "Perhaps this is not the right doctrine, and I 2) am deceived by this Christ. Therefore I tell you beforehand, that you may be prepared against it, and be able to withstand such trouble.

(5) For this has always been, and still is, a great argument and plea (if not the greatest) that the devil and his members lead against the true Christians. If they can only take the name of the Church of Christ or of God from them, and bring it against them, they think they have won. As when the prophet Jeremiah Cap. 26, 4. ff. may go forth, and preach thus: Ye kings, priests, and all the people of Jerusalem, know that God is angry with you, and ye shall be carried away captive by the king of Babylon, and this city shall be pulled down; then they hold this word against him: Knowest thou also that this is called the holy city, and our king is set up by God, and our priesthood is ordained by God? and we are the seed of Abraham, and God's people; what sayest thou to this? With this they rejected him, so that no one would hear him, and had to be called a false prophet. If this single man should appear, they said, and open his mouth so wide against God's word and promise, that this divine kingdom, priesthood and chosen people should be thrown down so that a foreign, godless king should destroy the temple and

1. Erlanger: that.
2. "I" is missing in the Wittenberg and in the Erlanger.

drag the city and take everything away? This is the devil's damned heresy and blasphemy. For it is not fitting that it should be God's people and city, God's king, priesthood and temple, and it should be said that it should all perish or be taken over by the Gentiles. This is just as much as saying that God would not be God to His people and would not keep His promise. Summa, it would all be nothing else but God's people, God's temple and order and His word, yes, God Himself condemned to it. They remained stiff-necked, and did not stop condemning and persecuting the prophet for such preaching, until they passed over it, and faith came into their hands.

(6) Thus it has always been with the dear prophets that they have been troubled with the appearance and name of the church and God's people. For they have always contradicted them with it: Dear, let them say what they will: Non peribit lex a Sacerdote, neque visio a Propheta,^3^ ) neque consilium a Senioribus: if a thousand Jeremiä stood there, we have the three pieces, we cannot lack them: The priests, who preach the law, will not teach unjustly; the prophets, who have God's word, will not prophesy falsely; and the elders and wise men (as the council of Jerusalem, and the king), they will know what to do Jer. 18:18. It is ever God's order that the priests teach the law, the prophets have the word and revelation, the lords give counsel and rule. These three must remain as they are given by God. Therefore, they had to be damned heretics who preached against these pieces.

7 Behold, these things might yet vex a man (even the strong Christian), that he should say, Whither leadest thou me? Shall I alone stand up and preach against thy people, against thy kingdom, priest, and word? For there is thy name, they have thy law, thy temple, and both spiritual and temporal government, ordained of God himself. What shall I do, that I alone shall lay myself against

3. The following Latin words are missing in the Erlanger; instead: "etc".

610 Erl. so, 7-s. Interpretations about the evangelist John. W. vm. 611

all that is of God? I want to say that they are right, and revoke my sermon, or ever remain silent. This has been the greatest annoyance to them and the strongest argument against them, just as we have the greatest trouble with it. And St. Paul himself had to fight against this, and even against himself, Rom. 9, 4, and says: "What am I doing with my preaching? I must preach against my own people, who have God's law, promise, miracles, prophets, temple and worship, and Christ Himself. This must be a bold man, who should not get angry and pull in the pipe.

(8) So also now the pope and his crowd cry out against us that they are the church, because they have baptism, sacrament and scripture from the apostles, and sit in the same chair; where else should God's people be, since His name is praised, and His apostles are descendants and heirs of the chair? They will not be Turks, Tatters and Gentiles! Therefore we must be, or there will be no people of God on earth. Therefore, whoever opposes us, opposes the Christian Church and Christ Himself 2c.

(9) Whoever is not equipped here with other armor and strength, and shall hear nothing else but such a judgment of the highest and most excellent people on earth: You are a heretic, and the devil's apostle, preaching against God's people and the church, yes, God Himself, he is thus thrust before the head, that he must fall back. 1) For it is an argument that is difficult to take away from them and to talk them out of it, yes, it is also difficult for us ourselves to dissolve and to put aside, especially if one has to concede as much as we concede to them: that it is true that in the papacy there is God's word, apostleship, and that we have taken the holy scripture, baptism, sacrament and preaching chair from them; what else would we know about it? Therefore, faith, Christian church, Christ and the Holy Spirit must be with them. What am I doing, then, preaching against such as a disciple against his masters? Then such thoughts rush into the heart: "Now I see that I am wrong; oh, that I do not acknowledge it!

1. Jena and Erlangen: had to.

and never preached a word. For who may sit down against the church, of which we confess in faith: I believe in a holy Christian church 2c.? Now I find the same also in the papacy; therefore, if I condemn it, I am under the highest ban, rejected and condemned by God and all the saints.

Now, what is to be done here? It is difficult to stand here and preach against such a ban. But if we allow ourselves to be frightened by this, and do what they want us to do, that is, revoke our sermon, if we know that it is right and God's word, or desist from it, we would be like the prophet Jeremiah, and God's word would set fire to an oven in us, from which the heart would have to melt and burn so that no man could bear it, that I would much rather be dead ten times over than carry such a conscience upon me, since I would soon die of it. But what is now the defense and the reason on which we may stand against such anger and maintain our defiance against it? Nothing else, but the masterpiece, so St. Paul uses Rom. 9, 7. and says: "They are not all Abraham's children, who were born of Abraham". They are not all called Israel, just as it is said, "They are not all cooks who carry long knives. So not all are the church, who boast and carry the name of the church. For there is often a great difference between the name and the essence. The name goes on, and all are called God's people, Abraham's children, Christ's disciples and members; but they are not all so. For under such a name there were nevertheless many wicked boys and husks, who would not obey God's word, but only did contrary to it, and yet were called 2) nevertheless the heirs and descendants of the holy patriarchs, priests, prophets 2c. They had God's law and promise, temple and priesthood, and were supposed to be God's people, but they also did so much idolatry on the same glory that God had to say: Now this shall no longer be my temple and priesthood, and my people shall not be my people, but this is not my people.

2. "doch" is missing in the Erlanger.

612 Eri. s-ii. Sermon on Joh. 16, 1. 2. w. vm, csi-tsi. 613

to whom it shall be said, "You are children of the living God," Hos. 1:10.

(11) So we must also say: I believe and am certain that even under the papacy the Christian church remains. But on the other hand, I know that the large number among them, who have the prestige above all, are not. Our popes, cardinals and bishops are not God's, but the devil's apostles and bishops, and their people are not God's, but the devil's people; and yet some of them have remained true Christians, even though they have been led into error (as Christ foretold in Matth. 24, 24.), but they have been wonderfully preserved by God's grace and help. Therefore, it is not valid that they boast and defy with great splendor: We, pope, bishops, and what is among us, are the Christian church. For we are called after Christ, and are the descendants and heirs of the holy apostles and fathers. Therefore we justly condemn you who oppose us and believe or teach otherwise. Yes, dear sirs, we grant you the name, but let us see whether you are also the 1) and do what you boast of. For to be called so, or to be called so, and to be so, are two different things. I would like to call myself a king or emperor, if it were enough to do so, to bear the name alone, and the people would have to become my subjects for it. Some are called a pious man (says the proverb) and some a rogue, and do them both wrong. For it is the way of the whole world to use beautiful names, glorious and splendid words, and yet it is not so in principle; and if it were written on the forehead of any man what he was, he would not keep the name long.

(12) Therefore, I say, this distinction must be kept and driven out of St. Paul, that not all are God's people or the Church, who are thus called. For from this we can take both. From this we can take both instruction and strength, so that we do not take offense at their banishment and condemnation, but say against it, "If they banish me, happiness will strike. For such banishment is a mere false name, just as all their

1). "the" is missing in the Erlanger.

Christ himself warned and admonished me beforehand that I should not turn my back on it. Yes, you say, but what do you say to this? The Christian church has nevertheless banished you. No, it has left that alone. For it is not the church, if it boasts of the name; and if they banish me, if they have nothing but the name, what do I ask of them? But if they were truly the church of Christ, then I would have to fall under her feet and beg mercy, and offer myself to all obedience.

(13) Thus you say: Yes, how then do I know which is the true church, or which is not? Answer: It all depends, as I said, on knowing the nature of the church, and distinguishing between the name of the church and the nature of the church. This distinction and evidence is given by Christ himself in the following words, when he says: "They will do this to you, for they know neither the Father nor me. With this touchstone, I can easily and certainly judge which ones they are or are not. For this is good to see, and reveals itself, which know the Father and Christ, or not.

(14) Now here I bring the pope and his bishops, and all those who are called the church, before the court, and ask: Do you also believe in Christ, that through his blood alone you have forgiveness of sins and are saved, and that this is the will of God the Father, and that you were baptized into it, and received the sacrament, and are waiting for eternal life? Yes, they say, we also believe. But in order to see whether they truly believe this, I ask further: Why then do you teach that we old people have long since lost our baptism, and that everyone must now atone for his sin and be saved through good works? And how they now impudently preach and write that Christ alone died for original sin and has done enough, but we must think how we atone for our own committed sin. Here it is found that they have fallen from the faith, and lead the people away from Christ to their own works: Go to a monastery, or go to the church.

2. "a" is missing in the Erlanger. Immediately following, the original says: "through his" sin", which the Wittenberg has retained.

614 Eri. so, n-ig. Interpretations on John the Evangelist. W. vm, 484-486. 615

Rome and Compostel, practice a strict, hard life, or ask the Virgin Mary to intercede for you with these or those saints, so that you may be saved through them. So they make nothing out of Christ but a stern, wrathful judge, before whom one must be afraid, as he wants to cast us into hell. As he was painted sitting on the rainbow in judgment, with his mother Mary and John the Baptist on either side, interceding against his terrible wrath.

(15) This means that Christ has been taken away purely and not only unrecognized, but also badly covered up, buried, and entombed, so that I no longer look at him 1) as having been born, suffered, died, and risen for me (as children in the faith say), but only as wanting to be judged according to my life and works, whether I have paid for sin and have done enough or not. So when I look at him, I cannot run to him, but must flee from him, and have more refuge in Mary and other saints than in 2) Christ and his salvation. Behold, this is the people who want to be called the Christian church, and yet reject Christ, whom we should obey, and fear her ban and judgment more than Christ Himself.

16 Therefore let this be to thee the touchstone, the rod, the lead, and the balance, to judge them that they know neither Christ nor the Father, and neither can nor will hear him. For the pope does not want to suffer at all that his own human doctrine, of our works and nature, is touched, and that Christ is preached purely. So we, in turn, do not want to let this Christ be dampened, and let our works take his place. Then the quarrel arises that they approach and condemn and banish us in the name of the church. But we stand against them and say, "This is not done by the church of Christ, but by the wicked bride of the devil and the company of the end of Christ. For the true church, knowing Christ, will certainly not put anyone under ban for the sake of her word, because she herself preaches it, believes it, and is glad to hear it.

1. Erlanger: see.
2. In the original: "of", which the Wittenbergers and the Jenaers retained.

17 Thus St. Paul boasts against his Jews: "Those who are the true Israel of God will not be hostile to me, nor will they persecute me, but only the other group who have the name and yet are not; as Christ also says, John 8:43: "If you knew my Father, you would understand my language. 2c. For they do indeed have these words and names: God the Father, God's word, God's service and people; but (as St. Paul says 2 Tim. 3, 5.) in deed they denied it. Therefore the apostles must badly hear the judgment of them about themselves: You are the devil's preachers, and not God's. For you preach against the law, against this temple and worship, against the holy people, who were chosen by God and have His promise. Then St. Paul must open his mouth and say: "Dear sirs, we must speak of two kinds of God's people. One is the one who believes in the promise of Christ, who has now come; this is the right people and the right seed. Then there is the other people, who were born naturally of Israel and came from the holy fathers, but they do not believe in Christ and do not want to be sanctified and saved by grace but by their works. These are the false, disowned children; yes, not children, but enemies of God, even though they are the great multitude who have the rule and prestige, as if they alone were the right people. Therefore, whether they banish others, we say to them: You may be called God's people, but you are not. Ye have the name, that ye are of the saints, 3) and are among the saints: therefore think ye that all things which ye do are right, but not by a long way. For it is said, Not all who come from Israel are Israel Rom. 9:6. So also, not all are the church, who are thus reproached; but it must be seen how they believe and teach. If I see that they preach and confess Christ as sent by God the Father to reconcile us to Him through His death and to obtain grace, then we are one in this matter, and I consider them my dear brothers in Christ and members of the Christian church.

3. Wittenberg: holy fathers.

616 Eri. so, is-is. Sermon on Joh. 16, 1. 2. W. vin, iss-iss. 617

18. How nevertheless also under the papacy this sermon is kept according to the text, together with the baptism and sacrament of Christ, and articles of faith 2c. Although much error and deviation have been introduced, many people have been preserved in death by it, who have fallen from the other false trust, and have held to Christ alone, and have confessed the same in faith. That nevertheless the true church has never perished; But yet the greater and greater part, who boast of the name, have forgotten baptism, have cast away Christ, and have despised the word of God, and instead have made up their own idolatry, saints, idolatry, and mass offerings and fairs for all the living and the dead, and even for cows and oxen, and filled everything with the pope's stink and filth, and thus suppressed the Christian doctrine by force, so that no one could recognize it without whom God had specially enlightened and torn it out of error.

19. See, this is what Christ wants to teach here, that Christians should know, if they are banished by those who are called the church and God's people, that they should not turn away from it, but first make sure of the matter, so that they can distinguish pure and dry between the supposed church, which boasts of the name, and the true church, which does not lead the glory, and yet is true, and hold to the same, although the great multitude of the high, mighty, and holy ones are against them, and persecute them, as at that time (Christ1) were the rulers of the people, princes, high priests, scribes, and prophets. For Christ comes and asks nothing of them everywhere, as they condemn him and his own, but continues always, and overthrows all their rule and being to the ground, as he will also do with the present his enemies at last.

20 However, we keep the distinction that Christ makes here, that we do not consider those to be Christianity who do not remain right and pure in what Christ has taught, given, and established, however great, holy, and highly learned they may be, but tell them that they are the church of the devil. But again, let us recognize and honor as the true bride of Christ those who abide in the pure and holy things of Christ.

Word of Christ, and have no other comfort of heart than this Savior, whom they have received and confessed in baptism, and have taken the sacrament thereon. These are the true church, not only in one place, as under the pope, but wherever they are, as far as the world is. According to the outward nature they may be scattered now and then, but in this piece they come together, which is 1) I believe in God the Father Almighty, and Jesus Christ our Lord, born for us, suffered, died on the cross 2c., praying at the same time: Our Father in heaven; having one Spirit, Word and Sacrament; leading one holy, blessed estate, each according to his profession: father, mother, overlords, servants 2c. And so, 2) what we preach, believe and live, so they also preach, believe and live; bodily separated from one another and tossed to and fro through the wide world, but gathered and united in Christ. 3)

(21) Behold, the true Catholic Church, the common Christian Church, will certainly not banish us or persecute us, but will gladly accept and confirm our teachings with all their hearts, and consider us their dear brothers. But whether the pope banishes us and condemns us to hell, we can happily bear and despise, but wait for the judge from heaven, our Lord and Savior, who will separate us and grant us and give us the right name of the church (which they now take from us), and publicly present it as the devil's bride, eternally separated and cast out of his kingdom.

(22) So the apostles, Paul and others, had to reproach their Caiphas, Annas, Ananias, and all the Jews: "Sirs, if you will not let us be apostles and preachers, nor give God's word, baptism, and sacrament yourselves, which you ought to do, as those who sit in office and proper government, we will give it among ourselves and not look to you. After this, let the judge come and pass judgment on those who have the right name or not;

1. Walch and the Erlanger: that that.
2. "Thus" is missing in the Wittenberg. Instead of the following "thus" there is: that.
3. Wittenberger: "vnreinigt."

618 E". so, is-18. Interpretations on John the Evangelist. W. vm, 48s-^W. 619

as he also did afterwards 1) so that their kingdom, land, priesthood, temple, and everything is torn apart, destroyed, and thrown into a heap, that not one stone is left upon another, and the people must be cast out into all the countries and go astray, have no word of God, priesthood, nor regiment, and have shamefully lost the name they had, and have come to the Gentiles, who had no name before, as the prophets also proclaimed to them. So now the pope snatches to himself the name of the church, the right worship, takes it from the right Christians, and gives it to his godless bunch. But the game will also turn with them, that we will take the name away from them again, that they will also have to be condemned, and be deprived of all honor and glory, which they now want to have, before all the world and remain deprived forever.

(23) Thus we have the armor and defense against the first part of the great temptation and battle, which both weak and strong Christians are afraid of and moved to anger, and which was also difficult for the apostles to overcome, that one should preach again the ban of those who are called God's people or church, and have God's word, both law and promise, given by God (2c), that we must bear the guilt, as if we were preaching against God and all His order. Just as St. Paul Apost. 21, 18. ff. was also accused of preaching publicly against the holy people, against the law, against the holy temple. But he uses a fine dialectic, and makes a sharp distinction, which they do not understand, and says: "Yes, it is true, the law is holy and good, the people are holy, the city and temple are also holy; yes, if it were also needed rightly; the priesthood is right and holy, if they conduct their office rightly; you are the holy people of God and Abraham's seed, if you only keep it rightly.

024 So we say also unto the pope and bishops, We will gladly bear you up in our hands, and keep your law, and your ban, and all things with you, if ye have but need. Yes, they say, you shall not teach us that: We are the church, and have the office of God, therefore thou shalt hear us, and follow; what we have

1. "hernach" is missing in the Erlanger.

say and do that is right. Then we say with St. Paul: If you want to go there and abuse this holy name and office, then we will, regardless of you, tear up the temple and the law and everything before everything and let it perish. We will gladly let it be holy and good, and keep it, but if you want to use it differently than God has ordained, then it will be: Either you give up the abuse, or both priesthood, temple, people, law and everything will be lost. So we also say to the pope and his people: "Dear lords, see to it that you use your office, which you have, properly and conduct it as you should; or else you will lose everything together, and the pope's office will be torn apart and destroyed. For God did not give His law, temple, priesthood, preaching office, sacrament and key for us to do with them as we pleased, but that we should act and conduct them according to His command. But if we do not, he gives us leave and takes it away from us.

(25) So St. Paul and our preaching goes against the law, and yet not against the law; against the church, and yet not against the church. For it does not go against such a divine foundation, but against the false understanding and abuse, which they adorn with the name of the church, and thus pervert the law and God's word, and with it destroy the true church and God's people. Therefore, we must pull the lid off them, and show what the gospel, baptism, and the ministry of preaching are rightly called, and separate their abuse from it. For the devil always adorns himself with such an angelic, even divine appearance and color, as he makes himself God in Matthew 4:9. Christ himself must fight, not against men, but against God; but not against the true God, but against the devil, who uses God's name and adorns himself with divinity.

(26) So also St. Paul fights against God's people, temple, and law; and we likewise must sit down and preach against the church, and yet not against God's temple, people, nor law, but against such a false angel of light, that we strip him of his angelic garment, and show that it is the devil; item, against the church, if yet not the church.

620 Erl. so, 18-so. Sermon on Joh. 16, 1. 2. W. VIII, 492^94. 621

but against the rogue who has adorned himself with the beautiful name and color of God and His Word, Sacrament, preaching ministry and the Christian Church.

(27) Therefore, says Christ, do not be frightened by the fact that they have and use the name of God, and yet misuse it as they wish, and turn against you, and thereby banish and curse you (as blasphemers, heretics and apostates), but be wise to distinguish between the name of God, the ministry and the priesthood, and their false addition, as St. Paul does. The law, God's people, priesthood and temple I let remain, and do him all honor; but the husks I challenge, who abuse it all, or more of the devil's larvae, which he put on, which they defend, and do not want to pull off; there we tear ourselves over, and let ourselves be cursed, blasphemed and done to us, what they can, until we, or God through us, tear off their larvae again, so that nothing remains of it.

(28) This is one of the ways in which the devil attacks Christianity, and it belongs to the first of his weapons, which is called lies, which he adorns with the holy names of God, Christ and the church, and thus condemns the truth and wants to turn it into lies. After that, if he cannot do it with lies and false banishment alone, he takes the other weapons and attacks it with murder; so that Christians are not only banished by spiritual power in the name of God and the church, but must also be persecuted by secular power with the sword. For as the devil is a murderer from the beginning, so he must murder people; either the souls by 1) lies and false teaching, or the body with the sword and other deadly weapons. This is what Christ is talking about:

V. 2. The time is coming when whoever kills you will think he is doing God a service.

29. Then comes the devil, who disguises himself as an angel of light, and adorns his murder with the beautiful adornment called holiness and worship, as he adorned the lies before with the name of truth and God Himself. Here is never no
30. Erlanger: the.

A prince or regent who punishes the wicked and maintains discipline and peace has been praised as piously and praiseworthily as one who murders a Christian. For this is a right princely office, to punish murderers and evil-doers, so that the pious and innocent are protected. But it is nothing against the praise that he has before the world who murders an apostle or preacher. This is a very holy work, so that they think they have earned heaven from God.

(30) And this they will do, he will say, not secretly, as if they were ashamed, or did not want to have it said of them; but in public court, and with all honor and glory. And they will not only have to defend their secular authorities, but they will have to do it for the sake of God and the Christian church, as obedient members of it, to obey their judgment and ban (against the Christians), and to preserve both, God's and their obedience. So that the Christians must suffer and die as the devil's members, blasphemers and rebels, whom one should not nor can suffer on earth, so that everyone may boast and say: This emperor or prince has executed and burned the evil-doers. O what an excellent, princely, yes, Christian virtue, and a right holy, priestly work and sacrifice he has done 2) to God! For it is not better, than with such cursed people out of the world, the sooner, the better, and cast them to the devil. This tastes God in heaven, and all the angels 3) rejoice in it.

(31) With other shameful murderers and evil-doers, who are judged for their evil deeds, who have done harm and damage to the land and people, both judge and executioner, and whoever is entitled, have mercy and compassion, and should be desperately wicked people, who could laugh at such things and be in good spirits; but where a Christian is judged (for the sake of his faith and confession), there is joy and rejoicing among all. Oh, then it is 4) right and well done, one cannot do it so cruelly and wickedly with the punishment, they have deserved much more.

2. "hat er" is missing in the Erlanger.
3. Erlanger: darob.
4. Wittenberger: that is.

622 Erl. so, so-LL. Interpretations on John the Evangelist. W. VIII, 181-497. 623

(32) This is also what hurts so much in such suffering that they must die, not only without all compassion, but also with the highest shame, scorn and mockery, and with all the joy and rejoicing of the world, who sing Deo gratias and Te Deum laudamus, and want to be specially praised before God and held holy by it, as those who thereby earn high and great things for God, so that he must reward and repay them greatly.

For this very reason Christ proclaims these things beforehand, so that righteous Christians may be prepared against them and not be frightened by such a terrible example and image. For in this way he himself had to die, when he was cursed by God and was to be killed, so that his name would be taken from the hearts of men, and everyone would be afraid to remember him; and they thought that if they had brought him to the cross, they would be blessed, and would have reconciled God and done the dearest service, that they would have put away the cursed man.

34 St. Paul also praises him and other apostles in 1 Cor. 4:13: "We are," he says, "a curse of the world and a sacrifice of all people. For curse and sacrifice are the names of such people, who are considered to be so evil that God and all creatures are hostile to them, and therefore he must punish the land and the people with all plagues, and cannot be reconciled, because they are 3) executed. So the world considers us apostles and preachers of the gospel (says St. Paul) to be the most poisonous. Paul) as the most poisonous worms and greatest plagues on earth, above war, pestilence, and all that is evil, since everyone cries out and asks that they may only be rid of us, thinking that when they have executed us most shamefully, the world will be healed and God's wrath will be appeased, that whoever slays such a one will receive much greater thanks and honor than he who drives a common pestilence out of the land.

35. This shall be the happiness of Christians on earth, that with such disgraces they shall have their body and
36. Wittenberger: fine.
37. Erlanger: ans.
38. "they" is missing in the Wittenberger.

They are the ones who daily bargain for life and allow themselves to be given to the devil, and grant their persecutors the praise and glory that they are called God's dear children. As we now also see and experience in the enemies of our Gospel, how exceedingly greedy and meager they are for the blood of pious Christians, and how they rejoice when they have killed one who has done nothing but preach the Gospel or publicly confess it, as if they had pleased God in heaven. These are called the right holy people, who are to be lifted up to heaven; there the pope and bishops give their blessings and indulgences most abundantly; there they cry out and write together: O right, so continue, you are on the right track, God will reward you in heaven and your children's children will enjoy it 2c. For they are not so hostile to any serpent, to any evil worm, to any Turk, to any sin or shame, even to the devil himself, as they are to us and our doctrine; just as they write impudently of it: There is no Turk or dodderer so wicked as we, that emperors and princes can earn no greater reward from God, 4) than by eradicating this heresy.

36. Now such bitter hatred, murderousness and bloodthirst cannot be natural nor human, but must be diabolical, which cannot be satiated at all, nor can it be quenched and cease to persecute and murder such people, who neither do them nor anyone any harm or harm, nor intend to do so; but do good to everyone, serve and help the world, suffer violence and injustice patiently, and pray for their enemies; summa, about which they have nothing to complain, nor can they blame them without preaching about Christ, and would gladly bring people, from sins, death and hell, to God and heaven. This is the great sin, that we teach, first, to believe in Christ, that for His sake, and not for our own merit or holiness, God wants to give us eternal life, 2c., then also, to praise and obey God and to benefit our neighbor, to teach to do good works, to be obedient, peaceful, charitable, patient, chaste.

(37) They must be desperate, devilishly wicked people, so the poor Christians for the sake of their good deeds,

4. Wittenberger and Erlanger: could.

624 Eri. so, SS-S4. Sermon on Joh. 16, 2. 3. W. VIII, 4S7-SVV. 625

They both, with doctrines and examples, show to everyone, so fiercely persecute that they must die over it as the worst of the avengers and most disgraceful evildoers. Well, what shall we do about it? We must consider this, if we want to be Christ's disciples, and know that it must be as he has prophesied and proclaimed here. But what is the cause of this raging and fuming, he also clearly adds, saying:

V. 3. And they will do this to you because they do not know my Father or me.

(38) This, I say, is the cause of the foregoing text, why Christians must both be persecuted with banishment and murder by those who would be the holiest and highest ministers of God. It is nothing else, he says, but the sorrowful blindness, so that they are struck, that they cannot recognize me, nor know what I am, and therefore also do not know my Father. For if they knew the Father and me (as sent by him to help them), they would certainly do no harm either to me or to you, who will preach about me, but accept us with all joy and thanksgiving, as St. Paul 1 Cor. 2:8 also says: "If they had known, they would not have crucified the Lord of glory." Now, however, they can do nothing else, for as they know and understand, so they go according to their blindness, so that both of them, by nature, are also possessed by the devil, as St. Paul 2 Cor. 4, 4. says that "the god of this world blinds the minds of unbelievers, so that they do not see the bright light of the gospel," that is, they cannot recognize Christ; so that even though they are told, and the Holy Spirit with his light of the gospel pushes it before their eyes, they do not want to see or know it, but deliberately remain in their blindness. So much has the devil bewitched them with the delusion of their own holiness and righteousness, in which they drown, dreaming that they themselves can be pious, fulfill the law, and please God without Christ, that they can neither see nor understand anything before it.

39 But this is said to us for our comfort and strength against their banishment and murder, so that we will not turn back or be offended. For here we have the testimony and the

Glory, which they themselves must give us by their own confession, that they do not persecute us for such things as they might publicly prove against us, that they would do well and justly in them, as in those things where the world has right and cause to condemn and punish, which are publicly wicked men, thieves, murderers, and seditioners; but in those things they persecute us, because they neither understand nor know, that we preach of Christ and the Father, which they know not, and yet, according to their blindness, run and rave against such preaching.

40. For they cannot bring it upon us that we have sinned against them, or attacked the authority, honor and power due to them, or coveted any of theirs; Indeed, they themselves must confess that we have not only taught them to give and leave all that they have, and let them remain and sit as they are, but have also commanded us to all obedience and abundance, even more than we owe them, and have desired nothing more, without which it does them no harm at all, that they leave us God's word and faith free. They do not want to do this, but force us to teach and believe what they themselves want (against Christ and his word), even though they themselves either believe nothing at all, or do not know what they believe. (Although there are many of ours, indeed many more, who know and confess that our doctrine and faith is right, and yet out of pure sacrilege and will of courage persecute such doctrine, and torment and murder pious people on it, so that one can see how they must be poisonous devil worms). For what harm is it to you that I understand and believe something for myself that you do not want to understand or believe? What harm does it do me that a farmer can plow better, an artist can paint 3) or carve better than I can; should I therefore be angry with him and persecute him as an enemy? How would I come to the shameful envy and hatred, if I do not know an art or craft, nor want to learn, and yet wanted to defend another,

1. Jenaer: the.
2. Erlanger: darob.

g) Erlanger: "paint, carve or turn".

626 Erl. so, 24-20. Interpretations on John the Evangelist. W. VIII, soo-502. 627

Is it not fair to say to me, thou wicked, desperate man, if thou wilt not, or canst not, do it thyself, let others do it; is it not enough that they let thee do what thou wilt?

So we say to our larval bishops, if they themselves do not want to teach, believe, preach, govern churches, nor do anything that is their right, that they should let us believe and do what we know is right; for which they should still thank us that we relieve them of toil and care, and gladly let them have their honor, power and good days. But it is of no avail with these people, but they are worse than raving and furious, yes, full of devils. We do not want to believe in Christ, nor do we want to teach the gospel, therefore you should not believe or preach it, but only say and do what we want. If we do not do this, and do not approve and worship all their shameful nature and life, we shall die as heretics and rebels without any mercy.

(42) Therefore, if it comes to this, says Christ, and you see that it is because they do not want to know me, nor do they want to know about me, then let them go, rage and rush as they wish, and be undaunted by it. For they cannot do otherwise, and you will not make them do otherwise; the devil has 1) completely possessed them, and rides them with hardened blindness, so that 2) they can no longer be helped. For it is, as I said, not bad human blindness, which they would still like to excuse, but wilful obduracy of the devil, that they do not want to recognize, even if it is told to them so clearly that they would like to grasp it, but want to remain badly blind, and neither hear nor suffer anything that is said to them; as he said just now at the end of the 15th chapter, v. 24: "If I had not come and told them, they would have had no sin. But now they have nothing to excuse their sin" 2c. Therefore let this be your comfort, and thank God that you are not also in such blindness.

1. "to" is missing in the Wittenberger.
2. Erlanger: da.

but know the Father and me, and suffer these things for my sake, that you may abide in my faith and gospel.

43. But sayest thou, How saith he, they know neither my Father nor I? Did not all the Jewish people boast of this knowledge of the one God, when they wanted to be called God's people alone, as they say John 8:41: "We have one Father, God. Likewise now our enemies also boast, both of God the Father and of Christ; for they do not want to be called and held otherwise than Christians and servants of God (as Christ Himself said of such); how then should they not know Him? Answer: What the knowledge of God and Christ is, is now often established, namely, not a lazy, loose thought or dream, as reason may think of God and Christ, from hearsay, and according to such its own thoughts depicts God and acts against him, but it is the right, living faith, which grasps the word of the Gospel, and according to the same knows him, and knows the Father's will and heart, that he sent his Son, Christ, to save the world from God's wrath and eternal death by his blood and death, and that Christ has accomplished all this, has obtained forgiveness of sins and eternal life, and truly gives it to all who believe in him, so that Christ's knowledge and the Father's knowledge are bound together and are one knowledge; As it is often said above, that the Father alone is known in Christ, and neither will nor can be attained and met, nor worshipped and invoked, apart from this Mediator.

(44) Therefore, this article of Christ is the most important, and everything depends on it; he who has it has everything, and Christians must fight and contend for it constantly, so that they may remain in it, which is why Christ and the apostles do not insist on it everywhere without cause. For the other articles, although they are also founded in Scripture (as that Mary, a pure virgin, gave birth to Christ), do not drive them so hard that St. Paul (when arguing about this article) does not even care to call the mother, nor the honor of the virgin.

3. Wittenberger: on it.

628 Eri. 5°, SS-S9. Sermon on Joh. 16, 3. W. VIII, sos-5". 629

but says badly, Gal. 4, 4: Natum ex muliere**,** "born of a woman". But in this he is complete, that we do not attain grace and salvation with God through works and law, but only through this mediator, Christ.

For this is the only article that must always suffer persecution from the devil and the world: as it was proclaimed soon after the beginning, in the first divine sermon that came to man after the fall, Genesis 3:15: "I will put enmity between your seed and the serpent, and the same seed shall bruise your head, but you shall bruise his heel" 2c. This is the very enmity of which Christ here says that His Christians must both be banished and put to death for the sake of His knowledge, and that they preach of Him. Other articles have also had contestation; but none have made so much bloodshed and martyrdom as this one. For it began so soon in the first two brothers, Cain and Abel, that the one died at the other's hands, and will not cease as long as the world stands. Where this one rises, the devil is mad and foolish, and the world burns like fire and is bright with wrath and rage.

46. And one sees in all histories that all heresy and error arose where this article fell, since people became sure as if they could very well know it; And so they fell from this to other things, and began to dispute about the person of Christ, whether he was truly God or only man, and with such speculation and questioning introduced all misfortune, since one denied the deity of Christ, another the humanity, item, some the person of the Holy Spirit, some the virginity of Mary; but all at least, as many as there were, also erred and deceived in this main item. For in this all depends and stands, and draws the others all with it, and all is to be done for this one, so that whoever errs in the others certainly does not have this one right either, and even if he holds the others and does not have this one, it is still all in vain.

47 Again, this article also has the grace, where one with diligence and seriousness thereby

that he does not fall into heresy, nor run against Christ or his Christianity. For he certainly brings with him the Holy Spirit, who thereby enlightens the heart and keeps it in right and certain understanding, so that he can 1) make a pure and dry distinction and judge from all other articles of faith, and preserve and defend them mightily. As can also be seen in the ancient fathers; where they remained with such article 2) and based their doctrine on it or led it from it, they remained pure in all points; but where they went away from it and disputed apart from it, they also went astray and stumbled on it, as also happened to the oldest, Tertulliano and Cypriano, from time to time. And what else is lacking, not only in the papists, but in all of our fools who rave against baptism and other articles, but that they have already fallen from this, have not bothered about it, and have raised other things instead, and have thus lost their minds, so that they teach nothing right about it, and can receive no article with certainty? as one can well see in their books; then they continue to fall from one error into another, until they finally lead themselves and other people to ruin.

For when this knowledge of Christ is gone, the sun has lost its light, and is darkness, so that nothing is rightly understood, and one can neither avoid error nor the false teaching of the devil. And even if one keeps the words of faith and Christ (as they remained in the papacy), there is no reason for any article in the heart, and what remains is vain foam and uncertain persuasiones or conceit, or a painted, colored faith. As they themselves call their faith fidem acquisitam et im formem, that is, a loose, lazy, single thought that neither does nor is good, neither holds nor fights when it comes to the meeting that it should hold and prove itself. And that their boasting of faith and Christ is completely false and untruthful, they prove themselves by the fact that they do not want to suffer this article, the knowledge of Christ and right faith, but rage against it with banishment and murder.

1. Erlanger: es.
2. Jenaer: such articles.

630 Erl. 50, LS-SI. Interpretations on John the Evangelist. W. VIII. SÜS-S08. 631

49 Again, where this sun shines and glows in the heart, there is a right certain understanding of all things, so that one can stand firm and hold fast to all articles, as that Christ is true man, born of the Virgin Mary, and also true almighty God, born of the Father in eternity, Lord over angels and all creatures. Item, so he believes and teaches rightly of the Holy Spirit, of baptism, sacrament, good works, resurrection of the dead; so he walks simple in faith, does not dispute and argue about God's word, does not cause quarrels or doubts. And if anyone comes who attacks one or more of these articles, a Christian can defend himself and repel them, for he has the right Master (the Holy Spirit), who alone reveals this article from heaven and is given to all those who hear and accept this word or sermon from Christ. Therefore, such a one will not be led astray into heresy and error; and even if he falls short or stumbles, he will soon get back on track (if only he does not fall from this). For this light consumes and dispels the clouds and darkness, and directs 1) and aligns him again. But if he loses this light, he can no longer be helped. For where this knowledge is gone, it takes everything with it, and you may lead and confess all articles after it (as the papists do), but it is neither earnestness nor right understanding, but like one groping in darkness, and a blind man hears talk of the color which he has never seen. This is done by those who are the best and most pious among them. For the other great multitude must fulfill this, as Christ says here, that they run headlong against it, blaspheme and persecute, banish and murder the true Christians from no other cause, but for this knowledge alone, and thus become possessed, blinded and obdurate, yes, vain devils from those who do not have this article knowledge (although they otherwise earnestly strive to be holy and pious), just as from those who recognize and believe him become vain children of God.

50 Behold, this is the reason why Christ gave the apostles this piece so hard and steadily.

1. Wittenberger: unterweiset.

and warns them against all kinds of troubles that they might get into. For he knows that where they abide in this, as on the foundation and main, they are in the bosom of the Holy Spirit, who arms them and keeps them, so that they are strong enough to stand against all trouble and error, and to overcome everything that may befall them. For this knowledge does it all, brings us all wisdom, God with all His goods, opens heaven, breaks hell, devils and the world with all their wisdom and power, lies and murders.

(51) Therefore keep this text, both of you, as a reminder, that we may take this doctrine or article of the knowledge of Christ rightly before all things, and hold fast to it as the certain, firm foundation and highest treasure of our salvation, and after that also for strength and comfort. For therein stands our defiance, that Christ Himself is judge here, and pronounces judgment for us, separates those from us, and confesses to us that we (who have His word, and therefore suffer banishment and persecution) are those who know the Father and Him, and they not. From this you have the judgment of who is or is not the true church of Christ. They have the appearance (this is true) that they are God's servants and have the right doctrine, and we are called heretics and children of the devil; but against this he says: "Because you have my word and knowledge (which they do not have), then be undaunted; it has already been established before God the Father that you are the right church, although you do not have the name and honor before the world, but must grant them.

52 We must also now be well accustomed to this. For (as I have said), when it comes to the battle to stand against the world, or when someone's conscience is rightly challenged, this is a hard argument that the devil uses against us: Do you think that you alone are wise? May you condemn so many fine, high, noble, pious people, who are also baptized and of the Christian faith, and consider them all fools? A difficult argument (I say) is that it applies in the community, or to one alone, especially where one thinks about it, and is not armed against it with the right reason.

53 Therefore, it must come to the point that one must

632 Erl. 50, SI-SS. Sermon On Joh. 16, 3. W. VIII, "08-810. 633

Know this, that here Christ says and concludes: All those who do not know the Father and me, will certainly spread lies and murder against you. For the devil incites and drives them, so that they must defend their lies by banishment and murder. They did it at the time when the pagans practiced such gross idolatry, which had no appearance at all, except that 1) they worshipped stones and wood, yes, the Egyptians onions and garlic, cats and evil worms, which also reason teaches that they are not gods. Nor did they think so strongly of such palpable lies, which even the pagan poets considered foolishness and condemned, that they raged against the Christians with persecution and killing, as against rebels and blasphemers, if they would not worship their cow or crocodilum.

(54) The devil cannot suffer his lies to be attacked, when they have no semblance of truth in the sight of reason. How much less can he suffer it where he has a semblance of great holiness? as was the case with the Jews of old, or even with the Turks, who boast most highly against us that they alone worship the one God. And where there are those of whom Christ says here that they do not worship garlic, nor idolatry, but want to be God's servants, and persecute the Christians for it, such have much greater cause to rage. What do these (they say) want to preach for a God and make new things? Do we (say both Jews and Turks) believe in the One, true, truthful God, who created heaven and earth? Yes, the Turks also admit that Christ was born of the Virgin, crucified, and resurrected 2c. And our papists storm against us without ceasing with this single argument: "Do we believe everything that is written in the Scriptures and keep all the articles of faith, of God and of 2) Christ; why then do you fight against us? You did not bring these things up yourselves, but took them from us. How then may you condemn us, and separate and segregate yourselves from us? What better can you teach and have than we? 2c. Should those who have always believed the church

1. Wittenberger: da.
2. "von" is missing in the Wittenberg and in the Erlanger.

Who are the descendants of the holy apostles and fathers, who are all wrong and in the wrong? This is their best armor, and strongest defense, so that they think they can push us over the head and collect us, namely, with the name of God, the faith and the Christian church. Therefore, we must be called liars and heretics, apostates and enemies of the church, and the cry of murder goes out over us, that we should only be executed from the earth, for God's service and praise, and for the protection and preservation of the Christian church.

(55) But here you have the right judgment, as Christ speaks of them, that in truth they know neither the Father nor him, though they boast much of it in words. And add to this the sign by which they may be known, as by their fruits, that they are liars and murderers; as their own deeds bear witness against them, that they go against the true doctrine of the gospel (which they boast of), both in doctrine and life, and persecute them for it that teach and believe rightly and truly. But because their appearance and fame are so great that it is hard to believe that they should be those who do not know God and Christ, their teachings and nature must be considered and contrasted with how it rhymes with the Gospel, and they must know how to distinguish between the right faith and their dream faith. As Jude in his epistle portrays them well and finely, and calls them by their name v. 8 "dreamers", that their doctrine and faith is a mere dream, that (their dream) has with them the name and delusion of a right being, and yet in truth is nothing. For what they know of it, read, speak or preach, they have out of mere habit, just as a drunkard speaks in his sleep, since he does not know what he is doing or how he feels. So they know nothing at all what they read, sing, or say; they are even as if drowned in a deep sleep, in other thoughts, without the words passing through their mouths, of faith, of the Lord's Prayer, and of all the Scriptures which they have received from the dear fathers. For if they knew God the Father and Christ His Son correctly, they would have to conclude with us from such knowledge and say: "We believe that we cannot be saved without being saved only by the faith of God.

634 Erl. so, SS-S6. Interpretations on John the Evangelist. W. vm, SI0-5IL. 635

the one Mediator Christ, as sent by the Father to bear and pay for the sins of the world, as the apostle St. Paul sharply and powerfully argues and concludes. For this is to acknowledge the Father, that we may know what the Father has decreed concerning us, and for what purpose he sent his Son, namely, that through him we might be delivered from sins, since we could not be saved by the law, Romans, chapter 8, v. 3.

(56) If they knew and believed this, they would have to go further and conclude that the foundations and monasteries (erected for the atonement and remission of sins) must be error and the devil's lie. For if I come so far, and know that no one, without Christ, can help me from sins, and that such is the will and opinion of the Father, then this will bring the consequence itself, that I must say: Is this true, what have I sought for so long a time in the monastery? For what purpose have I read or prayed so many masses, horas, rosaries? Why have I placed my consolation in the deceased saints, run here for pilgrimage, there for indulgences? It was all done (as no one can deny) so that we could atone for our sins, reconcile with God, and become blessed. And, even more unchristian, we monks have taken upon ourselves to help other people to heaven with it, as if we did not need our works for ourselves alone, but sold or gave them away as other merits to the dying, and comforted them with them, and called them to pass away. We cannot deny this, for our books, which we have written and read, and our letters and seals, confirmed with the names of God and the saints, testify against us.

(57) Now how does this rhyme with faith in Christ, which thus saith, By me, and not by thee, nor by any other name in heaven or in earth, shalt thou be saved? But they say that Christ is the Savior, and that he shed his blood for us; and yet they put up their pretense that our work and life should also be to atone for sins and to obtain forgiveness. Yes, what is the

1. Wittenberger: with it.

The whole of monasticism other than such vain dream doctrine against Christ? since they have nothing of their own from their vain, foolish works, as wearing caps and plates 2c. (which any wicked wretch can do), make a state of perfection above and against the common Christian state, which they consider imperfect, even despise, and say that it is a dangerous state, in which no one can be saved, unless they come to his aid through their perfect state, and share their merits and works, so that they may also go to heaven. What is that but a mere dream, yes, a grievous blindness? since they themselves neither know nor see what they say or do, they want to be called Christians, confessing with their mouth the faith that Christ died for our sins, 2c., and yet teaching and living contrary to it in deed.

(58) For if it be true that the common Christians (whom they call laymen), having holy baptism and faith in Christ, cannot be saved by their baptism and Christ's blood, they must also buy the merit of the monks, and be made partakers of their works; for what use is Christ with his blood and baptism? Or what is this other than thus taught and said: Christ is not enough to make people blessed with his suffering, death and merit, but we want to do it much better, and establish such a being, by which we not only become blessed, but also acquire many other merits, which we do not need for ourselves for salvation, but as an overflow and excess give to others, and they must buy them from us, and thus enjoy ours, so that they may also become blessed?

59. Is not this blaspheming openly and unashamedly, saying, Christ is nothing and helps nothing, but we are Christ, yea, much more than Christ? for we are so holy that we must be nothing; so also he alone cannot help others, if we come not to their help with our exceeding works? Is this not a shameful, cursed abomination, and a true counterchristian doctrine? And who could believe that such a thing is taught in Christianity, in all schools and in all preachers' offices, and that it is practiced with all seriousness?

[636 **Erl. so, s-37. Sermon on John 16:3. W. VIII, SI3-SW.** 637

If we had not heard it, seen it, and been in it ourselves, from the best to the least, as deeply as the others, and that their books, seals, and letters, which testify to this, still existed? Otherwise a man should be surprised to death when he hears that those in the church who have been baptized into Christ and called Christians by him have fallen into such blindness that they teach in public and sincerely believe it: Whoever puts on a gray or black cap in his deathbed should have obtained forgiveness of sin with it, and take more and higher comfort in it than in his baptism and the blood and death of the Lord Christ. This is called terrible blindness; but much more terrible blindness, and more astonishing, is that those who want to be called the Christian church, and receive the name by force, are still supposed to be so wicked and devilishly evil, that such blindness and darkness is now so publicly discovered and taken away by the preaching of the gospel, that they themselves see and know it: nevertheless they do not want to let go of it, but defend their old deed and darkness by force, and do not suffer that one preaches or lives against it.

From this you see clearly that Christ rightly says of such and concludes: "They neither know my Father nor me"; to strengthen us that we do not make any doubt how great the appearance is against it, but certainly conclude that their thing is nothing but vain dream teaching of such people, as St. Paul says 1 Tim. 6, 5, "who have broken senses and are deprived of the truth", and do not know what they say or do. With their mouths they say they confess God (St. Paul again Tit. 1, 16.), but with their works they deny it; as also Christ Matth. 15, 8. says of His Jews from Isaiah Cap. 29, 13: "This people draws near to me with their mouths, and honors me with their lips," they can use my name gloriously and magnificently, and thus come almost close to me; but with the heart no one departs so far from me.

61 The dear prophets themselves had to have and give such a distinction, so that they could separate their true Jews from the false dream Jews, who were leading the

the same words, and boasted of the God of Israel, who brought them out of Egypt, and of his worship and sacrifices (as Jeroboam also did with the golden calves); this was rightly spoken with the mouth, but in essence it was idolatry, or false trust in their own deeds and fictitious worship, contrary to God's word. So now the Turks boast that they believe in God, who created heaven and earth; this is also rightly said with the mouth, but basically they know nothing of God, without what their dream is, and as much as they have from hearsay. In the same way, the Pabst's faith and service to God, which he praises with his mouth, is nothing but a mere babble and a dream, yes, a vain lie. For what they say of God, Christ and His baptism with their mouths, that is denied with their whole being and works, monasticism, masses, indulgences, saintly service, and they act contrary to it. Therefore it is vain lost and damned worship.

62. and what wonder is it that they do not know Christ and the Father? For how could they have this high knowledge, which surpasses all knowledge and wisdom (as St. Paul says), because they lie in such blindness and darkness that they do not yet know what they themselves are. For they do not recognize and believe that they are by nature nothing but sinners (like all men from Adam), born under God's wrath, and condemned to hell, with all their doings and abilities, except Christ, but presume and boast to find and accomplish so much in their powers and free will that they obtain God's grace; and so presume to deal with God, like all heathens and Turks, without Christ, as if he had to look at their own imaginary works and worship, and give heaven for it; wanting to teach and say much about good works, and yet not understanding nor having a good work, which God demands or praises, but dealing with vain own imaginary and dreamed-up works.

63 After that, if they follow such dream teaching, and are outwardly attacked with works and practiced all their lives, and very much

1. Wittenberger: leidiger.

638 Erl. so, 37-40. interpretations on John the Evangelist. W. VIII, "I6-SI8. 639

They teach and hold that if a man has done everything, he must still doubt, and cannot know whether he pleases God and is in grace or not; so that they lose all effort and labor, and accomplish nothing but vain despair. Are these not blind, even foolish and furious people, who boast so highly and presume on their own works and merits that they can not only be blessed with them, but also sell them to others, and call them to comfort themselves and rely on them; and yet, when it comes to the meeting that they should stand on them before God, they just close the contradiction, and punish themselves with lies?

64 But so it shall be with them, nor can it be otherwise. For it is true that where there is no faith or knowledge of Christ, both doubting and despairing must follow. For in the end it is clear that our lives and works (even if they were good and done according to the ten commandments) cannot stand the test, nor can they stand against God's judgment, but both such foundations, on which we had previously relied and what we had built on them, must perish.

Behold, this is the judgment and punishment that God inflicts on those who do not see this light (that is, do not accept and believe God's word of Christ), so that they are drowned in vain blindness and darkness, and no longer know anything about divine things, and do not understand a bit of Christian doctrine, which is sin, which is man's ability, how one can get rid of sin and become righteous, which is law or gospel, which is faith, which is good works, and which is Christian standing. And as they do not know Christ, so they cannot really know or regard any Christian, but must condemn and persecute the true church and Christians who teach the Lord's word, and thereby punish and remove their darkness and blindness. And it serves them, by God's judgment, justly and rightly, that they thus cast themselves away from God, Christ, and His Christianity, like chaff from grain, Psalm 1:4, and in their blindness and hardening, both themselves and the other.

1. Erlanger: "and not" instead of: yet.

corrupt, and lead others with them to ruin.

66. Therefore we conclude from this text with Christ that such are not God's people, nor Christians, as they boast, but anti-Christians, and not the church, but enemies of it, because they both continue with the teaching against Christ and his word in their blindness, They also act contrary to it with their works, and thus prove and testify by deed that they are those of whom Christ says here, namely liars and murderers, who condemn and persecute the right doctrine and right Christians as children of the devil, who do the works of their father, as he said Joh. 8, 44 to his Jews, who only wanted to be God's people.

(67) Therefore, we should not be frightened by it, nor should we turn back to the anger that we have to live among the people who bear the glorious names of God, Christ, the Holy Spirit, the Christian church, God's word and commandment, forgiveness of sin, keys, etc., which we also call with them, and yet they fight against us with them and want to oppress us. And it seems a ridiculous warfare that we fight over it, while we agree with each other. They call themselves Christians, believers, church, boast of God and his word 2c., we do the same; we speak the same word on both sides. In this we are one; but in the matter and in the 2) mind we are far from each other. Now this strife is not new, but has been so from the beginning and always. For all the prophets quarreled with their Jews, who spoke the same words: We believe in the God who brought us out of Egypt 2c. And what does St. Paul have to fight against his false apostles, if they do not also want to be apostles, and boast and preach about Christ? As he himself says in 2 Cor. 11, 13, that they seek cause everywhere, that they may boast like him, and may pretend to be apostles of Christ, so that he also must come out with boasting against them, and say v. 22: If they are Ebramites, Israelites, Abraham's seed, so am I; if they are servants of Christ, so am I, yes, I am more 2c.

2. "im" is missing in the Jena.

640 Erl. so, 4o-4s. Sermon on John 16:3-7. W. vm, sis-ZW. 641

68 For this reason we cannot be separated here, nor can we deny them the name; but there we are separated, when we see which of the two (who have the same name) are false or righteous. As even in the papacy they must make such a distinction and say that among the Christians there are some who are true Christians; some who are called Christiani nomine et numero, who alone have the name, and are in the same number. But how one is to make the right distinction between those who are righteous and those who are false, as much as one can sense and examine by heart, has been said enough so far; namely, that one should see where the teaching of the gospel of faith in Christ, without addition or secondary doctrine, goes right with its fruits and right good works, according to the same word; And on the other hand I see where there is a contradiction, where people call the gospel and faith by their mouth alone, and yet cast out other things against it, so that faith and Christ are denied, and their own imaginary works with false confidence are set above both faith and true good works. This is also proven by the fruit, that one wants to defend such against the right doctrine and faith with banishment and murder 2c. Now continue in the text:

V. 4. But these things have I spoken unto you, that, when the time shall come, ye may remember that I have told you. But I did not tell you this at the beginning, because I was with you.

(69) The Lord Christ himself feels that it is very necessary to tell them this and to preach it to them, so that they may be prepared against the great trouble (of which he spoke) and be able to stand. Therefore, saith he, I tell you now, that hereafter, when it shall come into your hands, and ye shall see that they will banish you, and kill you, with the appearance that ye are enemies of the church and of the people of God, that ye be not dismayed at it; but think behind you, and strengthen yourselves with this, that I have told you before, that it must so happen unto you. If you want to be my disciples, for my sake you must be called heretics and children of the devil, and those who persecute you must be called devout Christians,

God's children and servants. You must be warned of this, and know beforehand that you do not turn to the great, glorious, divine names and words, and excellent appearances, which they use, but see and judge whether they know me or not, that is, whether they teach and live from the heart and in deed as those who know me and cling to my word; then the contradiction will be found, that under God's name and mine they lead people away from my word and from faith in me, and put their own deeds over it. Stay with this guide and certain test, so that you can conclude for sure and without doubt that you are my Christians and the right church, and they are not; and do not let their shouting and boasting deceive you, whether they do not grant you the name and take it to themselves alone, there is no power in it; it is enough that I grant it to you and want to keep it, that it should finally remain with you.

(70) These things, saith he, I have not wished to say unto you from the beginning; for hitherto it hath not been necessary, because I have lived with you. For because you have me with you, they must leave you in peace, and can do nothing to you, they must have done it to me before; but now it will come about that I must endure and be crucified, and will no longer be visible with you, so it will also happen to you that you must suffer for my sake. Therefore I must tell you, that you remember it and are prepared against it.

But now I go to him who sent me, and no one among you asks me, "Where are you going? But because I have spoken these things unto you, your hearts are filled with sorrow. But I tell you the truth, it is good for you that I go.

(71) He hath sufficiently declared unto them, and hath told them how they shall fare henceforth in the world, and hath shewed cause why it was necessary to tell them these things; that they should not be offended at them, but should know beforehand, or remember afterward, if it befell them, that they should fare so, after he was taken from them, and should himself be put to death with shame by his Jews. These things, saith he, I would not have told you at first, when I took you to be my disciples,

642 Eri. so, 4S-44. Interpretations On John the Evangelist. W. VIII, S26-W8. 643

and kept in my protection, so that I would not frighten and afflict you. And if I had stayed with you longer, I would not have said anything of this kind to you, but would have borne everything alone (as I do now); but now I am leaving you, I must not leave it unsaid, but must leave you my word behind me, so that you may know what I think of it, when you are so shamefully and angrily persecuted and treated by those who want to be God's people and the church, so that you may have a consolation and stand. But now you are so distressed that you do not understand anything, nor do you pay attention to what I say to you because of sadness, yes, even do not ask 2c.

Seventy-two: But what is it that he saith, None of you asketh me, Whither goest thou? 2c. In the 14th chapter, v. 4, he said to them, "Where I am going, you know, and the way you also know"; and before that, after the Lord's Supper, he had often enough said that one of his disciples would betray him and deliver him up to death, so that St. Peter also said to him Luc. 22:33, "Lord, I will be betrayed and delivered up to death. Peter also says to him Luc. 22, 33.: "Lord, I will go with you into the dungeon and to death; so also St. Thomas asked him above, where or which way he would go from them; how then does he say here the contradiction, that they do not know and are not allowed to ask? If here the sharp, clever masters (I mean our rough Pabstles) had heard such things, they would soon find anti-logias, and make Christ himself repugnant to him, as not knowing or thinking what he speaks. But there is epitasis^3^ ) and understanding in the word, when he says: "whither I go". As if he should say: You are so completely struck and frightened by this word, when you hear that I will no longer be with you, that you do not think, nor do you go into your heart to ask further where I am going 2c. For if ye knew what it was, ye would not be so grieved and affrighted. But now, since you know nothing about it, you do not ask about it, since you ought to ask and investigate what it means that I am going, so that you may have comfort from it,

1. Jenaer: not.
2. Erlanger: es.
3. i.e. the reprint.

and you are not concerned about my going away.

73] So they spoke above Cap. 14, 5 quite simple about his going away, and thus roughly asked about the place and road. But here he speaks of it in such a way that he wants them to imagine, not how he will go away, but how perfectly good it is that he goes. Therefore ye shall not ask," he saith, "what is the way or the highway by which I go, whether I go again to Bethany, or into the garden; but for what purpose and why I go away, that is for your good. For such going away is not for my sake, but for yours. But I must now give you credit that you regard so little where I am going, and cannot comfort nor rejoice in it, but are so utterly distraught at hearing how I am going from you that you can think no further nor ask; and so that which should be to you and in truth is a comforting thing, is now terrible and repugnant to you. For you are so used to me, and have me so gladly with you, that nothing unfortunate can happen to you, but that I should be taken from you.

So he wants to cheer them up and wake them up a little from their sadness, in which they are drowned, because they hear that he wants them. For he has been a kind man out of all measure, and they have rejoiced in him and been glad to have him, so that it must naturally grieve them to be deprived of such sweet company and friendship, especially since they are to be left alone and find neither physical protection nor friendship in his stead, but hear the contradiction that they are to be condemned, persecuted and tormented in the world, and especially by their own people. That they would gladly go out if they could, or if they could because of grief, and complain, "Are we then to be abandoned? 5) Whom shall we have in your stead, that we may comfort ourselves? Therefore, before they begin to ask, he himself answers their thoughts: "Oh no, not so, dear disciples, do not think how it will hurt.

4. Jenaer: bodily.
5. Wittenberger: so.

644 Erl. so, 41-46. Sermon on Joh. 16, 5 7. W. VIII, S28-S3I. 645

It is natural for you that I leave you, but think how good it is for you, let us talk a little about what I mean by this; here you should ask and worry why I am leaving and what it is for you.

For I say to you (he speaks and swears), as true as God is and as I am, only understand this departure to be much better for you than my remaining. For if I remain, you have no more in me than a bodily, natural comfort, and cannot come to the high, great, spiritual regiment and eternal being. Therefore my going away, which now grieves you so much, shall be your highest joy. Let me only go away and be highly afflicted and most shamefully killed, and you are unconcerned, but know that it happens only to you. For my sake I have no need of you, neither to come nor to go away, neither to suffer nor to die; but it is necessary for you and your help, joy and comfort, because I will accomplish the very thing for which I came. And set up the cause of it yourselves:

V. 7 For where I go not, the Comforter cometh not unto you: but if I go, I will send him unto you.

(76) It is thus proclaimed in the Scriptures, and prophesied by all the prophets, that Christ shall suffer, die, and be buried, and rise again, and so begin a new and everlasting kingdom, in which men shall have eternal life, redeemed from sin, death, and hell. This must be fulfilled, and the hour is now here for this to happen. For the prophecy of all the prophets goes to this time, and I am the person who is to bring this about. Therefore now your joy and salvation begin; only that you learn to forget my bodily company a little, and wait for the Comforter. For my kingdom cannot begin, nor the Holy Spirit be given; I must first die, and depart out of this life; my death and resurrection shall make all things new in heaven and earth, and establish such a being, that the Holy Spirit shall reign in all places through the gospel, and your ministry, that ye should sit (as he saith elsewhere [Matth.

19:28) And judge the twelve tribes of Israel, and have rule and authority over sin and death, unto righteousness and eternal life; that they all may hear you, and follow you, who desire to be saved. This is the treasure and the glory which I am to bring to you and to obtain for you; but it cannot happen to you, I must first bring it to pass, and by my death pay for it and obtain it.

This is the meaning of these words: "If I do not depart," that is, if I do not die, and thus come out of this bodily being and life, nothing will be accomplished, but you will remain as you are now, and everything will remain in the old nature as it was before and still is: the Jews under the law of Moses, the Gentiles in their blindness; all under sin and death, and no one can be redeemed from it nor saved. If therefore no scripture were fulfilled, and I came in vain, and all things in vain, which both the holy fathers before you, and ye believed and hoped. "But if I go" and die, and accomplish what God has determined in His counsel to accomplish by me, the Holy Spirit will come to you and work in you, and give you such courage that you will be my ministers and co-regents, turn the whole world around, abolish the law or Judaism, destroy pagan idolatry, and (as will follow) punish and change all the world, and your doctrine shall abide and prevail forever, whether it will displease the devil and all the world. This is the good and the glory, so my going away brings you.

78. Therefore, do not be anxious for me to leave you, but where I will stay and what I will do. Do not think of my going away, but of my coming to the Father; there you will find all comfort, joy and life for the sadness and sorrow you now feel at my departure, namely, that I am coming to take power from the Father, and be the Lord over all, and give you the Holy Spirit, who will transfigure me in the world; and thus begin and advance my kingdom through you, which shall never have an end, and perform such a miraculous work that the devil and the world will be terrified of it, and the Father and the Holy Spirit will be able to take power over all things.

646 Erl. so, 46-49. interpretations on John the Evangelist. W. VIII, M-SS4. 647

be subject to you, and you will help many people and make them blessed. All of which would have to remain if I did not go and die.

79 This is the comfort he gives them, teaching them that they should not look at the present, that he is departing from them and leaving them alone, but at the future, what he is doing with them through this passage. Which they cannot see with their physical eyes, but must believe in him who knows where he comes from and where he is going. Although it does not yet occur to them to believe that he must give them credit for it. But he must tell them this beforehand, so that when the Holy Spirit reminds them of it and puts it into their hearts, they will understand it all the better, just as they heard it from him.

V. 8. 9. 10. 11. And when he comes, he will punish the world for sin, and for righteousness, and for judgment. For sin, that they believe not on me. And for righteousness, that I go to the Father, and ye see me not away. For judgment, that the prince of this world may be judged.

80 Because he gave the promise and the consolation of his departure, that he would send them the Comforter, who could not come to them unless he first departed, they might now ask, What then shall the Comforter do with and through us? To this he hereby answers, and clearly gives him the office and work, that he should punish the world, and administer such punishments by the apostle's word over the whole world. Say therefore of his kingdom, which he shall begin on earth after his ascension, and which shall pass mightily through all the world by the power of the Holy Ghost, and shall make all things subject unto him; but that it shall not be a temporal government, that he should smite with the sword, depose kings and lords, and set up others, or make new order and judgment, 2c. but such a government as shall be conducted by the word or ministry of the apostles alone, and yet by such all the world shall be subject unto him, and brought into obedience. And clearly calls it such an office, which is called "to punish the world," that is, to attack all its doings and being,

and tell them that all of them, as they are found, are reprehensible and unrighteous before God, and must obey their preaching of Christ or be eternally damned and lost.

So he gives his apostles and preachers of the gospel supreme authority and power over all authority on earth, that they should and must punish the world with their preaching, and that all men should be subjected to this preaching ministry by God, and be punished by it, if they otherwise want to have God's grace and be saved. Now it is much taken in one bite, and a war begun, which is great and heavy, that the few, lowly, poor beggars, the apostles, should burden themselves, and set on their neck the whole world. For what does "the world" mean? Not one or two of your kind, but all emperors, kings, princes, and whatsoever is noble, rich, great, learned, wise, and anything on earth; all these shall be punished by this preaching, as the ignorant, unjust, and reprobate before God, with all their wisdom, righteousness, and ability, which they have hitherto had and boasted of. Oh how sour and difficult this will be for the great, mighty, highly learned, wise and holy servants of God! Therefore it is no wonder that the apostles will be beaten on the mouth and persecuted, banished and killed. Why do they not keep quiet and let such people go unpunished?

The world cries out in hostility when this sermon is preached, saying that it is an annoying, unpleasant sermon, causing discord and disruption, giving rise to disobedience, indignation and rebellion. And there is no need to complain. For it is a vexatious thing that preachers should presume to punish everyone without distinction, and leave no one anything to be right or good in the sight of God. Who can consider it right or just that this preaching should cause such turmoil, and change or innovation, that the whole of the former religion, worship, with so many beautiful ordinances, and which had stood so long, should be despised and fall? Especially has this been offensive to the Jews, who were called God's people, the beautiful worship, priesthood, temple, circumcision 2c..,

648 Erl. so, 49-51. Sermon on John 16:8-11. W. vm, "N-SR-. 649

1. and shall be punished with all this, as if it counted for nothing in the sight of God, and were no better than the heathen, nor were they to be kept any longer, 2c., and thus shall see that such beautiful rule and order shall come into contempt and fall, 2c.

And above all, the most vexing thing is that such punishments are not imposed on high, mighty, learned, or otherwise excellent people, but on poor, lowly, unknown, despised fishermen, and such people as everyone takes for beggars or peasants. If only other people would do it, who have a reputation and are to rule the world, or if they were first properly consulted, accepted and approved, or (as they now say) decided by a common council. But that these individual beggars, whom no one knows where they come from, and no one has asked for them, should appear without command and leave, and want to rule all the world, and make innovations: who can suffer or approve of that?

(84) Now, here you hear that Christ says, "The Holy Spirit shall punish the world," and does so through these his messengers; and therefore not they, but "the Holy Spirit punishes," from which command and office they preach. And if he did not do it, they would not do it. For they would not (without it) have the sense to pronounce such punishment and judgment on the whole world, nor would they have the courage to stand up and attack the whole world without fear. For they are not so mad and foolish that they should not see and feel what is in store for them; as Christ also announced to them enough beforehand that they must risk life and limb. That they would undoubtedly much rather remain silent and let the world go unpunished, if it were up to them. But such a ministry is laid upon them and commanded by the Holy Spirit that they must do it, and God wills it so. And yet Christ gives them defiance and consolation, because it is the ministry and work of the Holy Spirit, so that he will also hold them to it, and with such punishments he will prevail, and should not be punished by the world.

1. Wittenbergers: ordered by God Himself and given to them.

The world will be subdued, even though they are already opposing it with great force, and they are raging and raging, banishing and murdering. As he also proved by deed, that the world had to let go of the Holy Spirit's sermon, and those who wanted to destroy it, lost their heads over it, and brought themselves down.

What then is this crying and rumbling against this preaching? as the chief priests and rulers of Jerusalem, and now the great men of wisdom, cry, Who shall hear these beggars and vagabonds, which provoke and mislead the whole world, preaching against the law, against the holy place, and against the holy people? 6, 13. and Cap. 21:28. Who commanded them to come out publicly, and to introduce a new preaching? Or, as the wisest among them now say, "What is this, to attack the proper authorities, and to give cause for contempt, disobedience and indignation?

(86) Come now, as I have said, why speakest thou to me about this? It is not our doing; speak of it to him who said here, "The Holy Spirit shall punish the world." But if he is to punish, he must not keep silent, much less pretend and say what they like to hear. If they do not want to suffer it, the Holy Spirit will not cease to punish them because of their anger and pestering, but will continue to punish them until they cease or perish.

If there is strife and indignation here, you say, "What is the fault of anyone who will not suffer or obey this preaching of the Holy Spirit? Who is disobedient here? Those who preach and accept the sermon according to God's command, or those who violently oppose God's command, who want to have the right to do so, and who complain of disobedience if one does not preach and do what they want? If they accepted such preaching (as they are obligated to do by God's serious command), as the others do, there would certainly be no strife, but rather things would already be one, as Christians are among themselves. But since they run against it with their mad heads, storming and raging, we must let it happen that they cause strife and tumult, but want to see who is the

650 Erl. so, SI-53. Interpretations on John the Evangelist. W. VIII, SM-M. 651

It is the strongest and leads out its doings. So far, our tabernacles have so often conspired together and decided to eradicate this doctrine, or do not want to lay their heads gently. But I hope that they will not so soon storm from heaven the Holy Spirit, which has hitherto sustained Christianity and the gospel. If, however, they fail to do so, they will be overthrown and laid in ashes, as happened before to Rome and Jerusalem, they will have it.

Now what is it that the Holy Spirit is to punish? Christ counts three things here, and says that he will punish them "for sin," and "for righteousness," and "for judgment," and explains himself what he means. Now these are dark words, and wholly strange speech, to them that understand not the Scriptures, nor are accustomed. But to those who know the teaching of the gospel of Christ from the apostles' Scriptures (especially this evangelist John), they should not be so strange and incomprehensible. But let us see them. The first piece shall be this:

V. 9. because of the sin that they do not believe in me.

89. What is this? Is not sin punished and condemned without this in the world? And who does not know that adultery, murder, stealing and robbing 2c. is wrong? Did not the Gentiles also forbid and punish such things? What then may one of the Holy Spirit, who punishes sin? But what sin is this, if he says, "that they believe not on me"? Does he know nothing else to punish? Answer: Of course, he does not speak of the sins that the world recognizes and punishes; which he sufficiently shows just with these words, "that they do not believe in me. For who has ever heard that this is the sin which condemns all the world, not believing in this Christ?

(90) Therefore, to speak of sins and to punish sins is much different than the world understands and can speak. For since he shows that this punishment of sin is to go over all the world in general and without distinction, and that no one is to be exempt, whoever he may be: it follows that the sins for which all men are punished by the Holy Spirit are to be punished by the Holy Spirit.

The sins must be different from those that are public and recognized by the world. For these cannot be punished, since there are many people who live in such a way that no one can reproach or blame them, but all the world must praise them as pious, honorable, even holy people who not only avoid sin, but also practice fine honorable conduct and good works. But if you ask, "What sin do they have, or what is the punishment for them?" Christ answers, "that they do not believe in me. There it is briefly stated, which makes them all sinners and condemns them, and all is summed up in one thing, that they are apart from the faith or knowledge of Christ. This is decided briefly and roundly under sin, so that one must not search long and ask which, or what kind of sin is to be punished in each one, or how many and various sins there may be. There thou hast it all in one word, that it is this one, which is punished in all at the same time, and is the sin of all the world, that they are apart from Christ, or have not faith.

91. Therefore the opinion of these words is brief, that the Holy Spirit shall judge all men, as they are found on earth, whether they be Gentiles or Jews, blameworthy or blameless in the sight of the world, and all their doings and conduct (even that which they think best and most holy), that they are and must remain under God's wrath and condemnation, and cannot be helped from it, unless they believe in Christ. Now let them come and boast, whoever they can, of their own or other people's piety, virtues, good works and holy lives, so you will hear here that it is of no avail if the Holy Spirit blows and blows in with His breath, that is, through this preaching ministry (as Isaiah, Cap. 40, 7., says). For this punishment comes upon them all, so that all their glory must fall, and all their doings and being cannot help them before God.

92. So he does through St. Paul soon in the beginning of the epistle to the Romans, where he casts both Jews and Gentiles all under sin, and says: the gospel was revealed from heaven for this reason, that all the world must acknowledge itself guilty of sins. For here (saith he Cap. 3, 23.,) is no distinction; they are

[652 **Erl. so, s-ss. Sermon on John 16:8-11. W. VIII, 5W-S41.** 653

all sinners in particular, and lack the glory that God should have in them. With the word is struck down the glory and hope of all men 2c. They may have the glory that they are mighty, noble, learned, fine, praiseworthy rulers, honest, pious people, and are also called holy before the world, and, as St. Paul gives to the Jews, the glory and advantage that they are God's people, children of the holy patriarchs, have God's law and promise, and Christ should be born of them; but what is all such glory if they do not have the glory they should have before God? What do they have if they do not have GOD? That 1) it must be eternally lost with them.

You speak like this: How can this be done? What is the fault of this, so that it is not valid in the sight of God? Are all these things to be condemned, that they are fine, honorable, pious people, govern well and praiseworthily, do not steal, rob, commit adultery, 2c., but live chastely, demurely, obediently, and do many good works according to the law? are they not all fine gifts from God and praiseworthy virtues? Answer: Yes, we say so, too, and teach that God has commanded and ordained such things, so that one may live and be pious. Why then is it punished here and made sins? Answer: Here is another judge, who judges all men's lives and beings, and has much sharper eyes to see and punish sin than we men understand or think. This one says that they are all sinners and to punish sin. We should believe this, and let him be right and true; for he also punishes us for this very blindness, that we neither see nor recognize this (that we are sinners before God with all our lives).

But you must know that he is not speaking here of the outward life and nature of men, so that the world can judge and pass judgment, but reach into the right ground, namely, into the heart of man, which is the fountain and well, in which are the true capital sins, namely, false worship, contempt of God, unbelief, disobedience, evil desire and reluctance to resist.

1. Erlanger: da.

God's commandment, and in short, St. Paul's Rom. 8, 7. is called "being carnally minded", and gives it the title and glory that it "is enmity against God, and cannot be subject to the law of God". This is the stem and root of all other sins, and precisely the grievous inherited damage of Adam from Paradise, that where this would not be there, there would never be any theft, murder, adultery 2c. Now the world sees such outward evil things well, yes, wonders and complains about it that people are so evil, but does not know how it happens. It sees the water flowing and the fruit and leaves of the evil tree sprouting everywhere, but it does not know where the source comes from or where the root is. She goes after it and wants to advise the matter, control wickedness, and make the people righteous with laws and punishments. But even if she resists for a long time, it will not help. She may ward off the water, but the main source is not warded off; the shoots may be cut off, but nothing is taken from the root.

Now it is lost, it does not do, if you fight, mend and heal on the outside for a long time, and yet the trunk, root and source of evil remain on the inside; first of all the source must be stopped and the root taken from the tree, otherwise it breaks and tears out in ten places, where you stop and fight in one. For this reason, it must be healed, otherwise you may spread it forever and smear it with smoldering 2) and plaster, it will fester and fester 3) again and again, and will only get worse. Summa, experience teaches, and the world must confess, that it cannot prevent even the outward gross vices and evil deeds, although it controls and punishes them with all diligence, as it should do; much less can it take away the sin that is inwardly in nature and is the right main sin (if it does not know it).

96 Therefore such sin remains in all the world, and this judgment goes over everything that may be lived and done by all men, as they are born from Adam, it is called evil or good, right or wrong before the world,

2. "Smolder" perhaps ointment? The word reminds of the English suot.
3. In the "old" editions: schwird.

654 Eri. so, SS-L7. Interpretations on John the Evangelist. W. VIII, S4I-S44. 655

and here no one can disrobe or boast before another, but are all equal before God, and must all confess themselves guilty and worthy of eternal death and damnation, and would also have to remain eternally in the same, and there would be no counsel or help for any creature against this, where God would deal with us according to our merit and His right.

97. But now, since he had mercy on this affliction out of causeless goodness, he had to send Christ, his dear Son, from heaven to take our sin and condemnation upon himself, and to pay for it by the sacrifice of his body and blood, and to reconcile God against us. And he commanded this to be proclaimed in all the world, and to present this Christ to all people, so that they may keep their faith in him, if they want to come from sin, God's wrath and eternal condemnation, to redemption and reconciliation, and into God's kingdom. So this sermon does two things. First, it reproves all the world that they are all under sin and wrath, condemned by the law, and demands that we recognize this; second, it shows how we may obtain redemption from it and grace with God, namely through this one means, that we take hold of Christ with faith. 2c.

But when such a sermon is preached, then the real sin is found, which is mentioned here and which constitutes it, namely, "that they do not believe in me. For the world does not want to hear such preaching, that they should all be sinners before God, and that their sanctity is of no value before Him, and that they must attain grace and salvation through this crucified Christ alone. Such unbelief against Christ will lead to sin, which will lead man to condemnation, so that he cannot be helped.

Otherwise, unbelief was the main sin in all people, also in Paradise it was the beginning and the first, and it remains the last of all sins. For since Adam and Eve had God's word to believe, and in it (as long as they clung to it) they also had God and life, they were first challenged with unbelief.

against the same word. Do you think (said the serpent to Eve Gen. 3, 1) that God should have said that you should not eat from all kinds of trees in the garden? There he first of all overthrew her faith, that she should let go of the word, and not regard it as God's word. For he was not primarily concerned with the bite of the forbidden apple, but with leading them from faith (in which they lived before God) into unbelief, from which disobedience and all sin must follow as its fruit.

Here, not only the unbelief planted in human nature by Adam is attracted, but clearly such unbelief that one does not believe in Christ, namely, when the gospel of Christ is preached that we should recognize our sin and seek and obtain grace through Christ. For after Christ came, he took away the sin of Adam and the whole human race (namely, the former unbelief and disobedience) before God by his suffering and death, and built a new heaven of grace and forgiveness, so that such sin as was inherent in us from Adam should not henceforth keep us under God's wrath and condemnation, if we believe in this Savior. And it shall henceforth be said: He who is condemned must not complain about Adam and his inherent sin, for this seed of the woman (promised by God to crush the head of the serpent) has now come and paid for such sin and taken away the condemnation, but must cry out over his own neck that he has not accepted this Christ, the devil's head crusher and sin strangler, nor believed in him.

(101) Therefore, if a man is condemned, the burden is on his own person, and it is his own fault; not because he is a sinner and worthy of condemnation because of Adam and his former unbelief, but because he does not want to accept this Savior, Christ, who cancels our sin and condemnation (1). It is true that Adam condemned us all, when he put us with him into sin and the devil's power.

1. Wittenberger: "aufhelt", a printing error.

656 Erl. so, 57-so. Sermon on John 16:8-11. W. VIII, S44-S47. 657

But now Christ, the other Adam, has come, born without sin, and takes it away, it no longer has to condemn me (if I believe in him), but I shall be freed from it and saved through him. But if I do not believe, the same sin and condemnation must remain, because he who is to redeem me from it is not taken; indeed, it is only a twofold greater and more grievous sin and condemnation that I do not believe in this dear Savior, through whom I am to be saved, nor do I want to accept his redemption.

So now all our salvation and damnation, both of them, depends on whether we believe in Christ or not, and the judgment has already finally been passed, which closes heaven and denies it to all who do not have this faith in Christ, nor want to accept it. For this unbelief retains all sin, so that it cannot obtain forgiveness, just as faith cancels all sin, and thus apart from such faith everything is and remains sin and damnable, even in the best life and works that a man can do; which, although they are praiseworthy in themselves and commanded by God, are nevertheless corrupted by unbelief, so that for its sake they cannot please God, just as in faith all the works and life of a Christian please God. Summa, apart from Christ all things are condemned and lost, in Christ all things are good and blessed, so that even sin (which still remains in the flesh and blood of Adam) does not have to harm or condemn.

(103) But this is not to be understood as giving leave to sin freely and do evil. For since faith brings forgiveness of sins, and Christ has come to take away and blot out sin, it is not possible that he should be a Christian and believer who lives openly and unrepentantly, secure in sins and according to his lusts. For where such a sinful life is, there is no repentance; but where there is no repentance, there is no forgiveness of sins, and therefore no faith to receive forgiveness of sins. But he who has faith in such forgiveness resists sin and follows its lusts.

1. Erlanger: well.

but fights against it until he gets rid of them completely.

104. although we cannot be rid of all sin in this life, and sin still remains, even in the holy of holies, believers have the comfort that it is covered by the forgiveness of Christ and is not counted as condemnation, as long as they remain in the faith of Christ. And so, as Paul says in Romans 8:1, "There is nothing condemnable in those who are in Christ, who do not walk according to the flesh," 2c., item Galatians 5:24, "Those who belong to Christ crucify their flesh with their lusts." Behold, to these it is said, that sin shall not hurt nor condemn them; but to others, who are without faith and reprobate, nothing is preached here.

V. 10. For righteousness, that I go to the Father, and ye see me not away.

(105) These also are strange, strange sayings and incomprehensible words in the ears of the world. "Righteousness" is called in the world and according to all reason such a rule and being, if one lives according to laws and commandments (so both, Moses or emperor, lords or parents order and command); and "righteous" are called those who are obedient to such commandments. Such justice and righteousness is not rejected or abrogated here, for it is also commanded by God, and He wants it to be upheld in the world (for without it the world's government cannot exist), so that injustice and wrongdoing may be punished, and again what is right and good may be defended, honored and rewarded.

But how do these words rhyme with such righteousness, as Christ says here, "that I go to the Father, and ye see me not"? Who has ever heard that this is called righteousness? How does this help people to be pious and obedient? Were there not also righteous men before, especially among the Jews, and afterward also among the Gentiles, who ruled nobly and well, protected and preserved justice, punished evil, 2c. before Christ came or was made known? And what else does he do after he has gone to heaven? He lets lords and princes rule as they themselves know and consider good, and the people obey them.

658 Erl. so, 60-ss. Interpretations on John the Evangelist. W. VIII, S47-54S. 659

But these words sufficiently indicate that Christ does not speak here of external, worldly righteousness, which is valid and necessary in this life, and which Moses, or lawyers and philosophers teach in their books, and men can do according to their ability. For just as above v. 9 he does not speak of such sins as the world calls sin and punishes, but of all these, even of that which is good and rightly done in the sight of the world, and brings all things into the one which is called not believing in him: so also here he speaks of much 1) other righteousness (which is to apply in the sight of God), for the world recognizes it, and sets it far and high above all life that may be done on earth, and also includes it in itself alone. So that both sin (which condemns the world with all its essence) alone without and against Christ, through unbelief, and righteousness before God alone in and on Christ, should stand, and thus be called: "That I go to the Father, and you see me no more."

For enough has been said above § 90 ff., how all men are cast under sin and damnation, with all their lives, and so are called good and praiseworthy in the sight of all the world, having done so according to the ten commandments. If this is true, where is righteousness, or how can it be attained? [Christ answers here: 2) This is righteousness, that I go to the Father 2c. There you must seek it and find it; not with you, nor on earth with men, be they who and how they will. For Christians should know no other righteousness, that they may stand before God and be justified, obtain forgiveness of sins and eternal life, than this going of Christ to the Father, which is nothing else (as often said), but that he took our sin upon his neck, and for its sake let himself be killed on the cross, buried and gone to hell; but did not remain under sin nor death and hell, but passed through his resurrection and ascension, and now reigns mightily at the right hand of the Father over all creatures.

Now he did not make such a journey to the Father for his own sake,

1. "one" is missing in the Erlanger.
2. In the old editions: Answer allhie Christ.

nor for his person, for that would not help us and could not be called our righteousness, but as he came down from heaven for our sake, and became our blood and flesh, so also for our sake he went up again, having completed the victory over sin, death and hell, and entered into 3) dominion, thereby redeeming us from all these, and giving forgiveness of sin, power and victory against the devil and death; and reigns so that his kingdom or regiment is called and is righteousness, that is, in which sin and injustice before God must be put away, people must become righteous before God and pleasing to him.

Now this righteousness is secret and hidden, not only from the world and from reason, but also from the saints. For it is not a thought, word, or work in ourselves (as the Sophists dreamed of grace, that it was an infused thing in our hearts), but altogether apart from and above us, namely, the going of Christ to the Father (that is, his passion and resurrection or ascension). And the same is put out of our sight and sight, so that we cannot see or feel it, but must only grasp it with faith, the word that is preached about Him, that He Himself is our righteousness, as St. Paul 1 Cor. 1:30 says, "that He was given to us by God for wisdom, 4) righteousness, and sanctification and redemption," so that we may not boast about ourselves, but only about this Lord before God.

(110) This is a strange righteousness, that we should be called righteous, or have righteousness, which is not a work, or a thought, or even anything in us, but is altogether apart from us in Christ, and yet is truly ours by his grace and gift, and is as much our own as if it had been obtained and acquired by ourselves. Of course, no reason could understand this language to mean righteousness, since I do nothing, nor suffer anything, nor think anything, nor feel anything, and there is nothing in me to please God and make me blessed, but apart from me and all men's thoughts,

3. "in" is missing in the Wittenberger.
4. The words: "wisdom" and "and salvation" are missing in the Erlanger.

660 Erl. so, W-S4. Sermon on Joh. 16, 8-11. W. VIII, S4S-SS2. 661

I am not a man of works or fortune, but I cling to Christ, seated at the right hand of God, whom I do not see.

(111) But faith must grasp these things and base itself on them, and be comforted in temptation, when the devil and his own conscience argue with him, "Listen, what kind of Christian are you? Where is your righteousness? Do you not see and feel that you are a sinner? How will you stand before God? That he should base himself on this saying, and say: I know very well that I, unfortunately, have sin, and that I have no righteousness (which should be valid before God); I should not and will not seek it nor know it in myself, because with it I would never be able to come before God. But here I hear that Christ says that my righteousness is that he has gone to the Father and ascended to heaven. There it is placed, where the devil must let it remain, for he will not make Christ a sinner, nor punish or reprove his righteousness. If I am a sinner, and my life does not stand before God, and I find no righteousness in myself, but I have another treasure, which is my righteousness, in which I boast and glory. This is Christ's walk with the Father, which He has given and bestowed upon me. What is lacking in it, or what can you find fault with it? Yes, yet you see and feel nothing of it. Answer: Yes, this is how he himself interprets and describes righteousness, that I should not feel it, but grasp it by faith in this word of Christ, when he says, "That you should not see me. What else could I do with faith, where I could see such things presently, or feel and sense them in myself?

(112) Therefore learn this saying well, that thou mayest make a thin distinction therefrom between the righteousness which is called Christ's, and all other things that may be called righteousness. For here thou hearest that the righteousness which Christ saith of is not our work nor our doing, but his going or ascension. Now it is clear and obvious that the two are far and distant from each other. Our work is not Christ; so his going is not our doing nor our work. For what have I or

1. "the" is missing in the Wittenberger.

What has a man done to go to the Father, that is, to suffer and die and rise again and sit at the right hand of God? It is not called my obedience and good works, even done according to the ten commandments, much less my own chosen worship and works of man, monasticism, pilgrimage, my own devotion 2c. That even though someone does not understand these words, which mean "going to the Father," he hears and understands this well, that it is not, nor can be, our work or doing, but is given to Christ alone and is placed entirely in his person.

113. From this you see how shamefully we have hitherto erred and been deceived under the papacy, that we have neither known nor taught anything of such righteousness, which is Christ with his going to the Father, but have pointed the people of Christ straight to ourselves, and have placed our comfort and trust in our own works, yes, to this end we have made of Christ a terrible judge, whom we had to reconcile with our works, Mary's and the saints' intercession, and with our repentance or satisfaction put away sin and acquire righteousness. We are all in such blindness and misery that we have known nothing of Christ to comfort us, but, like the heathen, have looked for everything in ourselves, and thus said (as was also said to us on the preaching platform): "May God grant me my life, that I may atone for my sin. These are vain words of the Turks, Jews and Papists, for there is nothing about Christ and His way, but everything is drawn to ourselves, and taught about our correction.

(114) It is true that we should improve and live differently, do good and leave evil behind, but such improvement and living does not achieve and does not do what Christ's walk is supposed to do, namely, that we might thereby become righteous and blessed before God; it is far too weak and too little for that of all the saints' lives and works and of all men's abilities. For all is still no more than earthly, transient being, which must end with us and remain here. And although our deeds and works, done according to God's commandments (in those who have faith), are pleasing to God, and He also wants to reward them, both temporally and eternally, yet it is not possible for it to be

662 Erl. so, "t-os. Interpretations on John the Evangelist. W. VIII, SS2-SSS. 663

should bring us to God and be called such righteousness that helps us from sins and death. There is no other consolation but this walk of Christ, which is our chief good and inheritance, finite defiance and eternal righteousness.

V. 11. For the judgment that the prince of this world is judged.

(115) Here also it is not said of a worldly court, as it judges in its matters concerning body and goods, land and people, (2c) but is a spiritual judgment, which concerns the souls and consciences.

This piece now follows from the next. For where justice goes, there must also be judgment, since justice has two parts: Relief and punishment. By help the innocent is saved and handled; by punishment injustice and evil are resisted and controlled. Therefore, just as the world is punished for righteousness (which is valid in the sight of God), because it neither has it nor wants to accept it, but defends other righteousnesses of its own, so it should also be punished for judgment, because it subjects itself to punish and condemn in matters that it does not understand, nor does it have the right and power to punish. For here it stands out, when such things are preached and taught by the punitive ministry of the Holy Spirit, that all men are under sin, and apart from Christ there is no counsel nor help against it, and no righteousness before God, except in Christ. This the world cannot and will not hear nor suffer; it sets about to condemn this preaching and to persecute all who hold to it and confess it, and wants to have such judgment, or judgment and punishment, right and just, as if it were doing it for God's sake; and for this purpose it uses the name of the Christian church, as we have just said (§ 4 ff., where he says v. 2, "they will put you under ban," and "he who kills you will think he is doing God service").

For here the world wants to be the master, and Satan wants to be God himself, and they are under the authority to speak and judge what is right or wrong, to punish or to accept in divine matters. For it goes to and condemns the apostles and the Gospel preaching, and all who are attached to it, in the abyss of the

Hell, and does so by its supreme, ordinary power, right and authority, given to it by God to punish the wicked, which it uses against God and His Christians to destroy the preaching of the Gospel. So then the two judgments run together here, that the Holy Spirit judges and punishes the world by his preaching, as has been said; but the world sets itself against it, will not hear it nor suffer it, presumes to judge, and says that it is not God's but the devil's preaching and teaching, since it not only has just cause not to accept it, but is also guilty of condemning, resisting and exterminating on account of its judicial office (that is, God's and righteousness').

(118) Well then, we must let the two, God's and the world's, together with their prince, the devil's, judgment, go against each other and collide, and consider and wait for it, and suffer for the sake of God and his word, that they condemn us, persecute us, and, where they can, also execute and murder us, for the service of their God (2c). But in this we have the consolation that the Lord Christ has provided and equipped us beforehand, as we also need (otherwise it would be too difficult for us to bear such judgment and condemnation), that Christ promises not only that the Holy Spirit will punish the world through us 1) for sin and righteousness, and also for judgment, but also that He will preserve His own in this, and lead out such judgment or punitive office, against their counter-judgment and condemnation, that it will finally remain with His judgment.

119 This is when he says, "the prince of this world is already judged. First, we hear and are assured that we should know for certain that such judgment and condemnation of the world is not God's or the church of Christ's judgment and sentence, as the world claims and wants to have held, but is called the devil's judgment and is already condemned by God; and we should also consider it to be unjust and condemned, and not turn anything against it, nor follow nor obey such judgment of the world, but let ourselves be happily condemned, and let this judgment or condemnation of the world be our own.

1. Wittenberger: so.
2. "it" is missing in the Wittenberger.

664 Erl. so, "6-68. Sermon on John 16:8-11. W. VIII, [ss-SS7. 665

nce again, Christ speaks to condemn the world with its prince.

I say this because now some bishops and priests, knowing nothing else, and having to confess that our teaching is right and the Holy Scriptures, nevertheless drool against it, and pretend that because it has not yet been confirmed by concilio, and the authorities do not accept it or do not want to keep it, it should not apply, because one must be obedient to the authorities, and whoever opposes it, is insubordinate 2c.

(121) Yes, they should be ordered to make the authorities and men judges of God's word, and we should have freedom and be excused 1) from accepting or confessing it if the authorities did not want it. Thus it is said: Not the world, prince or emperor, but the Holy Spirit shall be judge by the word; but the world shall be punished and judged, and follow such judgment. But if they oppose it, and want to judge and condemn God's word themselves, and command us to keep up with them, we are to know that such judgment is condemned and of the devil, and we are to resist it (as condemned by God), and say: Dear prince, emperor and world, I am well under your power with body and goods, and as far as your rule over 2) body and goods is concerned, I shall and will gladly be obedient; but if you want to reach further into God's rule (since you should not nor can be judge, but let yourself be judged, together with me and all creatures, by his word), then I shall and will not follow you, but do just the opposite (so that I may be obedient to him, and stay with his word). For if I were to be obedient to you, I would have condemned myself, along with you, by God's word, because Christ concludes here, saying, "Whatever the prince of the world judges about God's word is already condemned, and whoever wants to condemn you above it is also condemned and condemned by God. 2c.

122 On the other hand, he also gives us the comfort that the Holy Spirit, with his judgment

1. Wittenberger: innocent.
2. The words: "with body and goods, and what your regiment about" are missing in the Wittenberg: instead: "and so much mine".

We must be emphatic and penetrating against the world's judgment and condemnation, so that we will not be terrified by the world and the devil's power, and by their wrathful threat and terror. For Christ speaks here very hopefully and defiantly. Not only, he says, shall emperors, kings, princes, or others who storm against God's word be condemned with their judgment, but the prince of the world himself, who has more power and strength in the least little finger than all the world put together. And the gospel shall not be the judge of flesh and blood alone, nor of some of Satan's angels or devils alone, but of the prince himself, who has the whole world mightily in his bands, and is the most wise, the most powerful, and also the most wrathful enemy of God and his Christians, that against him are nothing, all that is great, mighty, and evil among men. Nor shall this word condemn not only the world's highest understanding, wisdom and power, but also the wisdom and power that the ruler of the world himself has and is able to have.

(123) Yes, he says, there must be no further judgment nor knowledge; he is already condemned that the Christians, who have God's word and judge according to it, should pass judgment against him and press on until he is finally overthrown. For such judgment against him has already been won and confirmed; indeed, he has long since been given over to it, and is fastened and kept in the chains and bands of damnation. And nothing more is needed than for such a judgment and condemnation to be revealed and finally executed before all the world, so that he, eternally cast into hell with all his members, can no longer challenge God's word and Christianity. Therefore, we must not be afraid of their judgment and condemnation, nor turn away from it, because we have heard that it should not harm us, but is already powerless, condemned by God's judgment, that they should neither create nor accomplish anything against us, even though they rage most wrathfully against us with their condemnation, persecution and murder, but in turn, must finally and eternally remain under the condemnation, so that both, by God and by us, who judge according to and by God's word, pass over them.

666 Erl. so, "8-70. Interpretations on John the Evangelist. W. VIII, SS7-S60. 667

And yet Christianity shall retain the supreme court and remain before them, as it has remained so far, both against the devil and the world.

V. 12. I still have much to tell you, but you cannot bear it now.

(124) He would gladly, the dear Lord, strengthen and prepare the disciples for what will happen to them in the world after his departure, and comfort them with what the Holy Spirit will accomplish through them. But he sees that he cannot speak it into their hearts with words now, until the Holy Spirit himself comes and puts them into office; then they will learn and experience it well. Therefore he will break off now, and what he cannot do with words now, he will command to the Holy Spirit, who shall abundantly repay, and teach them all things well, which they could not understand nor bear now, and keep them in the truth until the end.

But this text has been forcefully dragged and tortured by the pope's teachers to strengthen and confirm their lie. And although they themselves are now beginning to be ashamed, and not so much as crying out with it, we must also say something about it, so that we keep the text pure, and the error remains in the day, so that one does not forget how shamefully it has been perverted up to now by ours 1). They have drawn these comforting words, as he speaks of the suffering and consolation of his Christians, to their human commandments, so that Christianity might be filled with them, so that everything they said should have been taken for articles of faith and necessary for salvation, which do not belong to the kingdom of Christ at all, and the Holy Spirit has nothing to do with them. But that we may make this clear, let us first see the opinion of the Lord Christ.

There are two kinds of human life on earth. One is a fine, gentle, quiet and calm 2) life; the other is a sour, heavy and sorrowful life, full of misery and heartache. This difference is well understood, and everyone knows that a hungry and thirsty person is much different in mind and life than one who is full and has enough.

1. Wittenbergers: through our adversaries.
2. In the old editions: rüglichem.

He who is rich and full speaks nothing but of vain great things; but he who is hungry asks not much for kingdom or great things, is glad when he gets a piece of bread. Now Christ alone speaks to those who suffer hardship and adversity, who are oppressed in the world, 3) who are troubled, persecuted, and afflicted. To these he says this for comfort, as he knows and understands their mind and courage, and must direct and judge his speech and words according to their mind, saying: "I would have much to say to you, because I must leave you behind me; but it is not yet time, and you are still too weak to do so. 4) If I were to tell you everything at length about how you are to be persecuted and what you are to suffer because of the preaching that the Holy Spirit will do through you, it would frighten you too much, especially because now my suffering is about to begin, and you will see and have your greatest sorrow in it. Therefore, I will refrain from saying more about it until the Holy Spirit comes, who will strengthen you and give you such courage that you will be able to bear it all. This is the right simple mind of this text, that it speaks of the future suffering, which they should have after his departure. Of this he says: I have much to say to you. What much? Namely, much suffering, affliction, persecution, heartache from the devil and the world.

Now the pope comes here with his sophists, and thus inverts this text: I still have much to tell you. What much? Well, Christ has laid down too few commandments for Christendom; therefore the Holy Spirit, through the pope and bishops, has to command and lay down much more. Christ wants to say: You will have to suffer much when the Holy Spirit will punish the world through you, and more than I can tell you now, or you can bear. Thus says the pope: You must have many more commandments laid upon you.

128 Truly, a fine gloss for such a master, for he sits there in peace and good tranquility, wants to rule unhindered over all the world, that as he does, so it must be done, and everyone must fear and honor him. Dar-

3. Erlanger: and.
4. In the Wittenberg is inserted here: As if he should say.

668 Erl. 50, 70-7S. Sermon On Joh. 16, 12. W. VIII, SS0-SS2. 669

He thinks and speaks nothing else than what serves him for this purpose; he turns Christ's words around, which are said to the poor, the afflicted, the suffering, who need consolation, and he does not want to burden them nor afflict them more than they already are and can bear. The same words he uses as an anti-Christian to weigh down the consciences with laws, commandments and supercommands, none of which Christ has ever laid down, and even forbidden to interpret. So finely can he interpret the Scriptures and rhyme them together that when Christ says: I have much suffering to proclaim to you, 2c., this must mean: We popes and bishops have power to command and forbid, to call, drive and torture; and all this is supposed to have been done by the Holy Spirit. And that only much, much, as if no measure were set for them, but what and how much they themselves want, that should and must be kept, with loss of blessedness.

But let us keep the text pure and stick to it, since Christ speaks of it here. For in this whole sermon he has said nothing about laws and commandments that are to be laid upon them, but has said everything about their suffering, which they must have for his sake, and about the comfort they are to have in suffering. How then would he come to say that this "much, if he had yet to say," and now does not want to say, but commands the Holy Spirit, should mean what he has not commanded nor ordered? It is just as if he had told them too little and not enough about what serves the Christian life, since he says that he has 2) still told them too little, both about suffering and consolation, of which he has spoken much through these three chapters; but because they do not yet understand it, and cannot grasp it, it is still little compared to what the Holy Spirit himself is to teach them, when it now comes about that they are to experience it. There they will be taught and strengthened in such a way that no suffering will be too hard for them, but they will be able to bear and overcome everything (for which they were much too stupid and frightened now), and will not only go into a dungeon, but through a hundred dungeons and death.

130 Behold, such clear words and certain understanding can and will our pabstrotts.

1. Wittenberger: "denn das zu eim solchem".
2. Wittenberger: as if he spoke, he would have.

do not look at. For it is not a sermon for them, since one says of suffering and spiritual comfort, but want to have peace, honor and power on earth. Therefore this text must give them the very antithesis of what Christ says to his Christians; not much of suffering and comfort (as he says of), but only much making law, commanding and ordering that people be kept in obedience to the church 2c. And have brought it to this, that the pope could not set up, dream and pretend anything, also public deception, as, with his indulgences, purgatory, pilgrimages, caps and plates, saint service 2c., it all had to be from the Holy Spirit, although they themselves have to say, it is not in the Gospel, and Christ has not said anything about it 2c.

131 Now he speaks 3) here: I, I still have much to tell you. Who is the I? It is not called the pope, but Christ and the pope are two different things. The pope is not to be like Christ or his lord, so that he may command, teach or order more than Christ, but so he is to say: He has commanded me his word, this I am to preach, and no more; you are not to believe me, nor I you, but this word of the Lord we are all to hear and believe at the same time. Now he has 4) abundantly spoken all things concerning doctrine and faith and Christian life, as he himself says before in the 15th chapter, v. 15: "All things whatsoever I have heard of the Father, these have I 5) made known unto you"; that also the Holy Spirit cannot teach other things or new things, nor should he; as he also says afterwards: "He will transfigure me". Item, above Cap. 14, 26: "All that I have told you, He will remind you" 2c.

132. And is it not an impudent blasphemy, and dishonor of the Holy Spirit, that they draw and interpret this beautiful text, which speaks of vain spiritual things, which no human reason understands (nor did the apostles themselves understand at that time), to vain outward things, of eating, or fasting, or dressing, and whatsoever more of the foolish things they ordain and set; which is to say, that they do not understand it.
133. "yes" is missing in the Jena.
134. Wittenberger: "Christ" instead of: he.
135. "euch" is missing in the Wittenberg and in the Jena.
136. In the Wittenberg and in the Jena: "verschampte".

670 Erl. so, 73-75. interpretations on John the Evangelist. W. vm, see-sss. 671

What is the great and difficult thing that even the apostles could not have borne, how to make law and order out of external ceremonies, which were not set up until long after the apostles? What great and heavy thing should this be, which even the apostles could not have endured, how to make law and order from outward ceremonies, which were not established until long after the apostles? Rather, what the apostles could not have endured, we will much less endure, nor understand without the Holy Spirit. Therefore it must be much other than our human condition, which the pope and bishops ordain at their pleasure, and charge every Christian to observe in his blessedness.

133 Therefore it is clear that this "much," if he does not say it now and commands the Holy Spirit, is not about new or different doctrines, laws, worship, etc., but about how they are to fare in and above all this, what they both suffer, and how they are to be comforted and strengthened in it. The teaching is what they are to believe and suffer, and how they are to be directed to it; but that these things may come to pass, and that they may have patience and comfort in sufferings, these things the Holy Spirit is to teach them further, and to show them in present experience, and so to remind them of those things which he has now only briefly shown them in words. This is the ministry of the Holy Spirit, which is why he is called a comforter; not one who deals with laws, territories, and hot affairs, but one who comforts and sustains believing and suffering Christians, as we will hear further on.

But when he, the Spirit of truth, comes, he will guide you into all truth.

He calls the Holy Spirit a "spirit of truth", contrary to the spirit of lies (as mentioned above in chapter 14, 297 ff.), who is to teach them and show them that what Christ has told them is the truth. For it is such a spirit that confirms the truth in the heart and makes it certain, as 1 John 2:27 says: "As the anointing teaches you all things, they are true and not lies. Therefore he wants to say here: You would never understand it through yourselves nor believe it, even though you already know much about it.

hear that it must be and go as I have now told you, and that such is the truth and right, which is to be preached by me through you; you would also never have the courage to approach such preaching, or to stay with it, if the Holy Spirit himself did not come and guide you in such truth, and also keep you in it. For now it is far too hard for you, that you cannot bear it; and when you shall see it come to pass with me, ye shall all be offended at it, and fall from me.

For who would ever have thought or believed that the dear preaching of the gospel would be like that which the apostles experienced and saw, and which experience gives us even now in our time? Yes, who would have begun to preach, if we had known beforehand that so much unhappiness, redness, anger, blasphemy, ingratitude and wickedness would follow? But now that we are in it, we must stand up and learn these things, and see that it is not man's doing nor strength, but the Holy Spirit Himself must do and sustain it; otherwise we would not be the people who could bear and carry out such things. So St. Paul himself shows in 1 Cor. 4, 9. 13. that he also had to learn and experience this (after he had preached long and much), that the apostles must not only be a mockery and a spectacle before all the world, but a curse and a sacrifice of sweepings, which are considered to be the most harmful pestilence and plagues on earth. For this purpose, he must suffer that the devil, through his hordes and false spirits, has cut apart his little group of Christians and at once eradicated and destroyed 1) what he had planted and built for a long time. Who would call this the truth (if one were to ask reason about it and speak of it according to human wisdom), or the 2) Christian church and the Holy Spirit's rule, since it happens in this way? But Christ says to him: Dear Paule, so you must learn what my power is, 2 Cor. 12, 9. item, to Anania (whom he sent to Paulo), Apost. 9, 16, he speaks of Paulo: "I will show him-.

1. Wittenbergers: "zertrenneten", "ausrotteten" and "zerstörten". Likewise the Erlangeners, but "ausrotten" instead of "ausrotteten".
2. Wittenbergers: the.

672 Erl. so, 7S-77. Sermon On Joh. 16, 13. W. VIII, SK5-SS8. 673

how much he must suffer for my name's sake."

So the whole of Christendom is such a small group, which has to hold up its back, suffer and bear more than all men, what the devil and the world can do to them for heartache; who then will see or learn under such appearance and feeling that they are righteous? Of course, no reason, but the Holy Spirit must speak it, who is therefore called "the Spirit of truth", that against such appearance and feeling (according to which it seems as if this sermon is all nothing and lies) he strengthens and maintains the hearts in faith. Otherwise, no one would have believed for a long time, or still believe, that this Jesus Christ is true God, eternally seated at the right hand of the Father, who is thus shamefully, as an avenger, crucified by his own people. Or, how could we conclude from ourselves that we (if we believe in this crucified Christ) are condemned and cursed by all the world, and are executed as enemies of God and the devil's own, should truly be God's dear children and saints? which we ourselves do not feel, indeed, our heart tells us much differently, because we are still full of weakness and sin 1). But it is the work and power of the Holy Spirit that confirms this in our hearts, so that we can believe it to be true, as the Word tells us, and live and die by it.

137. item, who could believe that we poor people, who will be judged and die as the most miserable, wretched people on earth (1 Cor. 15:42).), thrown under the earth, eaten by maggots and worms, or made alive into ashes and powder, shall all at once come forth out of the stink, powder and dust, with whole, pure, bright bodies, more glorious and luminous than all the heavens, sun and moon; more beautiful and precious than all gold and precious stone, purer and more fragrant than all balsam, gardens and paradise? Of course, no reason will ever rhyme it together, because it is too far from each other, and is too badly suited, such poor, miserable being, which is now before the eyes, to the great thing, of which the scripture

1. Erlanger: Sinners.

says that we are to be eternal heirs of God in heaven, alive and blessed through faith and baptism alone, even though we still have sin and death in us.

For this reason Christ says: "You cannot bear it now," and "the Spirit of truth will guide you into all truth. Otherwise, reason and the human heart would never be able to stand on such faith and confession, but would either have to sink and perish under the temptation (which they both have from the devil and their heart inwardly, and from the world outwardly), or begin to blaspheme with the ungodly and say, "Fie on you! Shall these be called God's children, who are thus honored by God, that He lets them be most shamefully and miserably condemned by all men and thrown into the devil's jaws and death?

139. The dear apostles experienced and proved it honestly with their Lord Christ, how impossible (not only difficult) it is to keep the faith in temptations, without the Holy Spirit, since they fell from him so shamefully in his suffering and death, and the faith in their hearts was even extinguished by such thoughts of the devil: Behold, where is now your Christ? How finely he became a king, and redeemed Israel! How do you now stand with all shame, and have allowed yourself to be so miserably deceived!

Thus it has happened, and still happens to true Christians, that they must well see and experience that this truth, that is, the faith which is to hold fast the articles of Christ and His kingdom, cannot be held by man's reason or powers, but the Holy Spirit Himself must work there; and a sure sign is that the Holy Spirit with His power has been there, where faith is kept in right struggle and contest, and keeps the field. And what much shall I say? All experience and the work prove daily that the Holy Spirit must do everything Himself in Christianity, which concerns its actual government. For without it we would not long baptize, nor preach, nor keep the name of Christ; the devil would have taken it all away and destroyed it in an hour.

674 Erl. so, 77-79. interpretations on John the Evangelist. W. VIII, 5S8-S70. 675

So you see that this truth, which he says here, that the Holy Spirit should later tell them and teach them (as they cannot bear it now), is not such a doctrine and knowledge that reason itself can understand and come to, as the circulators of this text are fiddling and hinting at. For the Holy Spirit and the Christian church have nothing to do with such things as are subject to reason and belong to this temporal life and worldly rule, such as making laws about how one should eat and drink, become a monk or a nun, have a wife and child or remain without marriage, distinguish between laymen and priests, maintain and increase spiritual goods, build and endow churches 2c., but deals with other things, how to beget God's children, from sin and death to righteousness and eternal life, how to build God's kingdom and destroy the kingdom of hell, how to fight against the devil and win from him, how to comfort, strengthen and preserve faith in the conscience, so that man remains alive in the midst of death, and in the midst of feeling sins may keep a good conscience and God's grace.

This is a different fight and war than the world, where one fights over land and people, or one wins a bag full of guilders from the other; and other business and things, for how to make order, of bishoprics, foundations, caps and 1) plates 2c. Here it must be fought and wrestled with the devil and sin, and is a matter of eternal life or eternal death, that one may win from the same, or we remain eternally imprisoned and lost under him. For we also have an enemy against us, who is not concerned with the temporal parties we have here, but strives and strives to keep our consciences entangled in sins and plague them with eternal anguish and despair, and in short, to sink us with him from the kingdom and all fellowship of God to eternal damnation and the fires of hell. Such battles and victories cannot be fought nor preserved without the Holy Spirit, through man and laws, or order of things, which pass away with this life.

1. "and" is missing in the Wittenberg and in the Erlanger.

Therefore, let us stay with this truth, as the Holy Spirit teaches, how we may maintain faith in Christ, trample underfoot the devil, sin and death, bear and overcome the world's wrath and rage, build God's kingdom, and fight for eternal life. 2c. These are other, greater and more necessary things, which should be dealt with in the Christian church, neither law nor order, from external, bodily things. Or, if one should and will ever deal with such things, let us first fight and work until we have these necessary pieces, preservation of pure doctrine, faith and victory against sin, death, the devil 2c. Hell; item, love, obedience of the commandments of God. When this has been arranged, we will gladly speak and conclude about other things as well. But I think that one should have so much to do and so long to work on these things (if one were to take them seriously) that one would probably forget the other.

Experience has also, unfortunately, proved that it is not so easy for this truth to prevail and be preserved, since both popes, bishops, and conciliators have done nothing else, but burdened Christendom with innumerable laws, so that this truth, of the right spiritual things of the faith or knowledge of Christ, of the consolation of consciences, of the right Christian life, 2c., has completely disappeared; and yet all this is called the rule of the Holy Spirit. Dear, what should the Holy Spirit govern, since one so completely forgets such main points (which alone are the right truth, so the Holy Spirit himself must teach)? yes, so wrong, that one only praises the Holy Spirit's business and regiment such outward children's work (from the Pope's and his Niclas bishops' juggler's bag), as one should consecrate churches, water, salt, wear casels, plates and caps 2c. I say this so that this beautiful text may be seen and understood correctly, that it speaks of other high things, which are called the truth, which the Holy Spirit must teach us, since reason can understand and order and teach it itself.

V. 13. for he will not speak of himself, but what he will hear he will speak.

** **676 Erl. so, 7S-8S. Sermon practiced Joh. 16, 13. W. VIII, 570-873. 677

Here he makes the Holy Spirit a preacher, so that we do not look up to him in the sky (as the fluttering spirits and enthusiasts do) and separate from the oral word or preaching ministry, but know and learn that he wants to be with and with the word, and by it guide us into all truth, so that we may have faith in it, and fight with it, and be preserved against all the lies and deceit of the devil, and overcome in all temptations.

For there is no other way or means to feel the comfort and power of the Holy Spirit, as I have often shown from Scripture and experienced myself. For I am also a half-learned doctor, so that I do not boast too highly about the high spirits, who have long since gone up into the clouds above all Scripture, and sat down under the wings of the Holy Spirit; but experience has taught me all too often that when the devil seizes me apart from Scripture, as I begin to walk with my thoughts, and also to flutter toward heaven, he makes me not know where God or I remain. So he wants to have this truth (if he is to teach in the heart) bound 1) that one puts reason and all own thoughts and feelings aside, and clings to the word alone, and considers it to be the only truth; by this alone he also rules the Christian church to the end.

147. But herewith he paints the office of the Holy Spirit, and indicates what he is to teach and of what he is to teach. Always look askance at the false spirits and preachers, who pretend and boast that they also have the Holy Spirit, as well as others, and that what they pretend the Holy Spirit has done (as the pope has persuaded all the world). So make a great distinction among the teachers, and give the right rule according to which one should test the spirits. There are two kinds of teachers (he says): some who speak from themselves, that is, who preach from their own spirit or devotion and discretion. Such preachers the Holy Spirit shall not be; for he shall not speak of himself, neither shall his preaching be a man's dream and thought, as of them that bring forth of themselves.

1. Wittenberger: "unbound".

of such things, which they have neither seen nor experienced, "and do not themselves know what they say or what they say", as St. Paul says 1 Tim. 1, 7. But these things he will preach, because there is something behind them, certain and pure truth, namely, what he receives from the Father and from me. And in this he is to be known, that he does not speak of himself (like the lying spirit, the devil and his hordes), but of that which he will hear, and so will preach of me alone and transfigure me, so that people will believe in me.

So he sets a goal and measure of his preaching for the Holy Spirit himself, that he should not preach anything new or different than what Christ and his word are, so that we may have a sure sign and test to judge the false spirits: that it is certainly not the Holy Spirit who comes up with or thinks it good for someone to teach in Christianity apart from or besides Christ, but the evil lying spirit, the devil, of which Christ says John 8:44: "When he speaks lies, he speaks of his own. 8, 44. says: "When he speaks lies, he speaks of his own," that is, what he himself has devised. Such devilish lies are the whole of the Pabst's doctrine, of his Pabbacy, Purgatory, Indulgences, Pilgrimages, Monasticism, Masses, etc., since there is neither word nor thought of Christ, and yet the same has so filled Christendom that we must also believe what every unlearned monk dreams at night, which are gross, tangible lies, and are not to be told nor suffered even by sensible men. This is the bad, simple mind of this text about the ministry of the Holy Spirit.

149. But about this there is also to be said 2) about the person of the Holy Spirit, as the same is distinguished from the person, both of the Father and of the Son. For first, when he says of the Holy Spirit, "But when the Comforter comes," item: "What he will hear, that will he speak," and: "He will take it from mine, and transfigure me," 2c., he shows powerfully that the Holy Spirit is a true being in the Godhead, and for himself a distinct person, who is neither the Father nor the Son. For this
150. Erlanger: allhie.

678 Erl. so, 8S-84. Interpretations On John the Evangelist. W. VIII, S73-S7V. 679

are all words of a special person: "The Comforter who is coming"; item: "What he will hear, he will speak" 2c. If he is to come, or (as he said above) be sent, or go forth; item, hear and speak, then he must be something. Now he is not the Father, because the Father does not come, nor is he sent; nor is he the Son, who has already come, and now goes to the Father again, and of whom the Holy Spirit is to preach and transfigure him 1).

(150) But more particularly he shows the difference of the person of the Holy Ghost, or the same attribute, and also his divine nature with and by the Father and the Son; in that he saith, "What he shall hear, that shall he speak." For here he says of a conversation held in the Godhead (apart from all creatures), and sets up a preaching chair, there being both he who speaks and he who listens. Makes the Father the preacher, but the Holy Spirit the hearer. This is high and beyond the understanding of men, but because we cannot reach it with human words or understanding, we must believe it. Here faith must pass over all creatures, and not cling to thoughts of bodily preaching and listening, but take hold of an essential preaching, word and hearing.

151. And here it belongs that the Scripture calls our Lord Christ (according to His divine nature) a "word", Joh. 1, 1. which the Father speaks with and in Himself; so that it is truly divine in nature from the Father, yet does not fall out of the Father (as a bodily natural word, spoken by a man, is a voice or breath, which does not remain in Him, but comes and remains outside of Him 2)) but remains in Him eternally. Now these are the two different persons: He that speaketh, and "the word" which is spoken, that is, the Father and the Son. But here now follows also the third, namely the hearer, both, of the speaker and of the spoken word. For where there should be a speaker and a word, there also belongs a listener. But all this,
152. "him" is missing in the Wittenberger.
153. Taken by us from the old edition of Walch. Wittenberger and Jenaer: "jr" i.e. "ihr". Erlanger: him.

Speaking, being spoken, and listening, all take place within the divine nature, and also remain alone in the same, since no creature at all is nor can be; but both, speaker, and word, and listener, must be God Himself, all three equally eternal, and in unseparated, unified majesty. For in the divine essence there is neither change nor inequality, and neither beginning nor end, so that the hearer cannot be said to be anything apart from God, or to have begun to become a hearer, but, just as the Father is an eternal speaker, the Son is eternally spoken, so the Holy Spirit is the hearer from eternity.

152. but we have heard above Cap. 14, 26. Cap. 15, 26. that the Holy Spirit is called sent or proceeding not only from the Father, but at the same time also from the Son, and therefore this hearer must be called both hearer of the Father and hearer of the Son; not of the Father alone, nor of the Son alone, as He clearly said: "The Comforter, whom I will send unto you from the Father." For "sending" indicates and interprets the very thing that the word "going forth" does. For he that goeth forth is sent; and again, he that is sent proceedeth from him that sends him; that therefore the Holy Ghost hath his divine nature not from the Father alone, but also from the Son, as the following words will further show.

153 Thus in these words it is confirmed and taught that in our faith we confess in One Divine Being three distinct Persons, Father, Son, and Holy Spirit, and are thus presented with parables or images of natural things, that we may grasp them according to our weakness, and speak of them, but neither search them out nor understand them, but by faith alone hold to these words (as we hear that Christ Himself speaks of them) and abide by them. How then Christendom, and especially the holy fathers and bishops, who fought over this article, by believing and confessing these and such sayings, won and preserved this article against the heretics and lying spirits, who, above and beyond the Scriptures in these high, unsearchable matters, took upon themselves to ponder and reason.

680 Erl. so, 84-8". Sermon on Joh. 16, 13. W. VIII, sve-svs. 681

V. 13. And what is to come, he will proclaim to you.

154 Not only shall the Holy Spirit tell and reveal what you shall believe and know of me, but also make you prophets, that you may know how things shall be in the future for you and for Christendom. But here he speaks of the future things that are of special concern to Christianity and which it should know. For there are two kinds of prophecies. Some concern the worldly government and temporal things on earth, and say how it will go for kings, princes and lords, countries and people 2c. This prophecy is also given by God, and sometimes to the wicked as well as to the pious. So the prophets prophesied among the people of Israel, not only about their kings and people, but also about foreign kingdoms, Assyria, Babylon, Egypt 2c. And there have always been some prophecies before 1) the great change of the world, 2) but in the Old Testament especially abundant and glorious, as can be seen in Isaiah, Daniel, Jeremiah, Balaam 2c. As it should have been, that in this people God wanted to show everything beforehand, how it should go in the world, especially for the sake of the future of Christ, so that one would know where and when to wait 2c. But in the New Testament such prophecy is not so common, nor is it necessary, for it does not concern the spiritual matters of Christianity 3). But whoever has it, may need it, like other gifts of God; whoever does not have it, may well do without it.

The other prophecy is the one spoken of here, which tells of Christ's kingdom, how it should be, and how it should stand in it. Christ also said something about this before, but cut it short because the apostles (as he said) could not carry it. These are the prophecies of the Holy Spirit, which alone are revealed to Christians; from which Spirit the holy fathers also prophesied in the past, when they spoke of the New Testament, as is said in 2 Petr. 1, 21. So the dear apostles (especially St. Paul and Peter) prophesied after the ascension of Christ, after-

1. "before" taken by us from Walch's old edition. In the old editions: von.
2. "been" i.e. preceded.
3. Erlanger: Christians.

The book of Revelation of John, in which they receive the Holy Spirit, speaks of the future, both the happiness and the misfortune of Christianity, persecution and suffering, the mobs and heresy, the end of Christ and all abominations, and, in sum, of the fall and rise of the faith and the church. Such prophecy is also the book of the Revelation of John, although with dark words and images; item, what else may be said by other fathers of the first Christianity in such a way, and yet is not written.

This spirit of prophecy still remains in Christianity, though not so high as in the apostles, that we can also say and know such things beforehand; but as far as we have taken it from them, and have it from their books, and yet that the same is also weak. As we have hitherto seen, that though we have had and read the Biblia, yet have we understood nothing of it; and even now there are many who think themselves masters of the Scriptures, and of the Holy Ghost in them know no measure, and have been taught us all too high and low; but also let it be seen and heard that they understand nothing of spiritual things (as they ought to prove their art), though they hear and read of them, yea, even want to preach and teach them to every man. We would gladly wish them all to be much more learned than we are and to respect themselves. As St. Paul also wishes his Corinthians, 1 Cor. 4, 8: "Would God that you reigned without us"; as if he should also say: Oh, that you were all so learned, spiritual and still of the spirit of nations, as we apostles are, that you had no need of us. And Moses, 4th book, cap. 11, 29: "Alas, that all the people prophesied." For if this were the case, they would preach and govern well, and everything would go smoothly and rightly, as it should.

(157) But it is not so, alas; and they that have the Holy Ghost, and a right understanding, are not so mean as are much to be thought; that, though they have the Scriptures, and hear them, yet they see that the revelation also of the Holy Ghost is necessary, which giveth light in such reading and hearing, that it may be understood. Although it is true that the Holy Spirit does not exist without preaching and teaching, he wants to do special miracles, as he did with the apostles on the first day.

682 Erl. so, 86-88. interpretations on John the Evangelist. W. VIII, S78-S8I. 683

Pentecost, and with Paulo, who should have the first revelations, without means. But now the apostles have preached the word, and given their writing, and there is nothing more to be revealed, because what they have written, he 1) no special new revelation nor miracle. So we have it by the apostles' writing that we can tell what is to come in the church, as they gave and told us before, especially about the last reign of the end of Christ, namely the papacy, and how it must fall with its abominations, masses, monasticism and false worship, and all other kinds, so that Christianity should nevertheless remain until Christ suddenly comes in his glorious future and finally redeems it from all evil.

Since we now have this prophecy for certain, and it has come to pass thus far (which is a sure sign of the right doctrine), there is no longer any need to perform miracles to confirm this doctrine. For these were first given, that by such subsequent signs (as St. Marcus says at the last) the new preaching of the apostles might be confirmed. But we have not made this preaching new, but have brought forth again the same old confirmed doctrine of the apostles, just as we have not made any new baptism, sacrament, Lord's Prayer, or faith, nor do we want to know or have anything new in Christianity, but only argue and hold on to the old (which Christ and the apostles left behind and gave to us). But this we have done: Since we found all these things darkened by the pope and his doctrine of men, even covered with thick dust and cobwebs and all kinds of unclean things, thrown into muck and represented, we have, by God's grace, pulled them out again, cleansed it of such filth, wiped off the dust, swept it and brought it into the light, so that it shines pure again, and everyone can see what the gospel, baptism, sacrament, key, prayer and everything is that Christ has given us, and how one should use it blessedly.

159. to such a thing there must be no new signs nor wonders, because it was confirmed at the beginning, but now shines again and seems that it is

1. Wittenberger: the Holy Spirit.

is the very same first teaching of the apostles. But it is not brought forth again without the revelation of the Holy Spirit. For those who were before us also had the same Scripture, baptism, and everything; but it was so deeply obscured and so full of filth that no one was able to recognize it. But now, that it might be brought forth again and recognized, he himself must shine, that it the doctrine might be rightly seen and understood; but so that now no miraculous sign is needed, because the same doctrine and scripture are also accepted by the pope and all sects, and now no other word or revelation is to be waited for. At first, when it was still green and new, the young trees had to be tied to a stick until they grew strong; but now that it has spread throughout the world, there is no longer any need to confirm it.

160 But where a new doctrine is brought forth (as it was of Mahomet), it shall be confirmed by signs and wonders (as Deut. 18:22 commanded). And indeed the papacy and its monasticism are thus confirmed, but by the devil, as St. Paul has previously prophesied of the Antichrist, 2 Thess. 2, 11.That God would send them strong errors, and such preachers, who come with miracles and signs (which were lies of the devil); and as Christ himself says, give such miracles and signs, so that even the elect (if it were possible) would be deceived; as the 2) were, so that the masses, purgatory, pilgrimages, and holy idolatry were confirmed. This was a new doctrine (but against the gospel of Christ), therefore the devil had to be strong here also with his signs to suppress the gospel and to keep such his lies.

But against this, both Christ and the apostles have faithfully warned us, and prophesied beforehand, that we should not allow ourselves to be vexed by such things, and that we should neither believe nor accept any miraculous signs against this teaching, even if an angel from heaven were to visibly bring such teaching and miracles. So also in the Old Testament, God has seriously forbidden that no prophet should be heard or accepted.

2. Wittenberger: "dergleichen" instead of: wie die.
3. Erlanger: er.

684 Erl. 50, 88-90. Sermon On Joh. 16, 13. W. VIII, S8I-SS4. 685

against the teaching he gave them through Moses, Deut. 13:1-3: "If a prophet or a dreamer of dreams," he says, "shall arise among you, and give thee a sign or a wonder, and the sign or wonder come, of which he hath told thee, saying, Let us serve other gods; then thou shalt not obey the words of such a prophet or dreamer; for God tempt you, that he may know whether ye love him with all your heart. "2c.

162 From this you see that it is not to be wondered at whether signs are sometimes performed by the ungodly, and the devil deceives people with them; as he has deceived the world until now with the pilgrimages in the name of Mary and the deceased saints, item, with appearances and rumblings of the dead. For here you hear that God is thus tempting people, especially in these last times, of which it is said that the devil shall rule powerfully in Christendom through the end-Christ. For it is a bad art for him to perform signs and wonders (if God gives him room), although they are truly not works of wonder, but deception; for he can so captivate and charm people's eyes and senses that they must swear that they are true signs. As one reads, he thus brought to life some dead people, whom he kept under the water or otherwise for several days, so that they had no breath, and after that they came to themselves again.

The legend of St. Martin writes of one of his disciples who was considered to talk to Christ daily (and did not know otherwise himself). The same once brought a delicious skirt to his schoolboy, as if it had been given to him by Christ. But the brothers, not knowing what to say to it, told him to go to their bishop St. Martin. Oh no (he said), Christ has forbidden me, I shall not come to him. Then they said: What manner of Christ is this, that will shun his servant? and dragged him by force. But before they came to him, the skirt disappeared from under their eyes, and they saw that it was the devil's ghost. Similarly, one reads of the same St. Martin, as having had special grace to know the spirits, among many other examples, that also

There was a great running and running to the grave of a deceased man, and even though he spoke against it, it increased, and so many miracles happened there that his disciples also ran there, so that he finally had to go there himself, and there he prayed before the altar, and implored the deceased by the name of Christ to reveal who he was? Then he confessed that he had been a murderer, and was publicly judged and buried there.

With such ghosts and lies the spirit has also deceived many greater people than St. Gregory and others. Shouldn't he rather have deceived us sleeping and snoring, thus accepting for truth and worshipping everything that he has pretended through any jack? Without that he now, now the light shines again, and exposes such his lies and deception, must be ashamed of such his lies and ghosts himself. But where again seduction and darkness should begin by God's wrath and doom (as will happen after us, if the world should stand longer), and the devil would begin to do signs through a false saint, and perhaps heal a sick person, then you should well see how the mob would fall with great force, that no preaching nor defense would help against it. Yes, my dear, they would say (as they have done so far with the dead saints), say what you will, I have nevertheless seen and experienced that this one is helped who has pledged himself to it or has accepted the preacher. For with such the devil is said to be mighty and strong (says St. Paul 2 Thess. 2, 10. 11.), who do not accept the love of the truth, so that they are deceived by all kinds of deceit of the devil, and do not have to be so wise as to be able to guard against it.

For this reason I have said that the Holy Spirit Himself must be present with His revelation, that one should keep the word of Christ and His prophecy, and judge all teachings and signs, life and deeds according to it, so that if it goes against this main doctrine and article of Christ, of which Christ says here that the Holy Spirit is to transfigure Him, it should not be respected nor accepted, even though it is daily accompanied by miraculous signs. For what goes against this doctrine

686 Eri. so, W-9S. Interpretations on John the Evangelist. W. VIII, S84-58K. 687

This is certainly a lie, and has been brought about by the devil to deceive souls. If you want to see and encounter miracles and signs, look for them here; for this doctrine is confirmed with miracles from heaven and all kinds of true, divine, truthful signs, and not a few have been obtained so far against the devil and his 1) lying signs.

Let us therefore abide by this revelation or proclamation of the Holy Spirit, who alone is to tell us what we are to know, and make us prophets, and show us what is to come in Christendom, how Christ will reign to the end, and preserve his Christendom, and finally destroy the reign of the end-Christ and his master the devil. This prophecy is more certain to us than all signs and wonders, for it shall stand, no matter how hostilely the devil opposes it. He will not pull down our Christ, but He shall and will overthrow Him, with all who cling to Him.

V. 14. The same shall transfigure me: for of mine he shall take, and shall declare it unto you.

Then you hear what the Holy Spirit speaks about, and what the preaching in Christianity, which is called the preaching of the Holy Spirit, should be, namely, that it should be laid on the foundation, as St. Paul says, which is Christ, and that everything should be directed to the transfiguration (that is, recognition, belief, and praise) of Christ. He is to be known to conduct all his preaching and revelation in such a way that it is said to be taken from God and to go to Christ, not brought up by Himself or taught by something else. For if the Holy Spirit is to transfigure Christ, he must darken many other lights with his clarity. Just as when the dear sun rises in the sky, all other fires, lights and stars are darkened before its clarity, so that one does not pay attention to them: so, where Christ shines through the preaching of the Holy Spirit and is recognized that we have God's grace and eternal life through him, then all side lights must go out from them, which in our night and darkness show us the way to salvation.

1. "his" is missing in the Wittenberger.
2. "from sth. elsewhere" - from somewhere else.

want to show. How then are all the doctrines of men, whether of Turks, Jews, Popes, or monks, of our own works and lives, which, according to the light of reason and understanding, teach us to do good, and thereby to be saved.

The world has always been full of such lights, which it lights for itself, thinking it will go to heaven. But they are not lights, but rather vain wizards and ghosts, which lead people from the right path and road to destruction; And they must remain in such dark night forever, unless the Holy Spirit comes with His bright light, which drives away all false lights and the night, 3) and brings a beautiful bright day, so that we no longer go astray and flutter about with various delusions and teachings, but remain on the right, certain road, and know our turn with God, and where we should seek and find our blessedness.

Now this is also said of the ministry of the Holy Spirit; but, as I have said, that here he goes higher, and also shows how it stands in the divine essence, since the Holy Spirit is truly God with him and the Father, but so that he has his divine essence not from himself, but both from the Father and Christ. For he takes his own (he says here), namely the divine essence in eternity, not only from the Father, but also from Christ, and thus remains the same eternal essence or divinity of the Father, Son and Holy Spirit, only in distinct persons. As then the Holy Spirit takes his divine, eternal being (if he has it in himself) from Christ, so also his ministry or preaching must be nothing else, but that he thus transfigures Christ as the eternal Son of the Father, born of him in eternity, and sent into the world, that through him we may come to the Father and have eternal life.

V. 15. All that the Father has is mine; therefore I said he would take it from mine and declare it to you.

170 These are all high words, for here he speaks in his own way, not of creatures, but of the high, inscrutable Being in the Godhead; but herewith he includes in one another, and sums up everything, the Holy Spirit.

3. Jenaer: vbertreibeit (misprint).

688 Erl. sv, [s-95. Sermon on John 1k, 15-18. W. VIII, WK-58P. 689

Spirit, himself and the Father. What the Father hath, saith he, that have I also; and what I have, that have I not stolen, nor robbed, nor bought, nor acquired, but am from everlasting mine own; and yet of my Father, that as he is almighty and eternal God, so am I; and all the glory and majesty which he hath, these have I also; not as a gift, nor in fief, nor by grace, but by nature and from eternity, that it is all mine own; without only that he is the Father, and I am the Son. He also speaks in the same way in John 5, v. 26: "As the Father has life in Himself, so He has given the Son to have life in Himself" 2c. That he has it just as completely and totally, and in himself by nature or birth, as the Father, and there is no difference without him being born of the Father.

Thus he makes himself equal with the Father of all things, and attributes to him the same majesty, authority, and power that cannot be given to any creature, whether man or angel. For what we and all creatures have, we cannot say that it is our own, or that we have it by nature, but must confess that it is his grace and gift, given freely and without our merit. But he taketh unto himself all that the Father hath, and exalteth it as his own inheritance and possession. Which he would not be allowed to say, nor would the Father suffer, if he were not truly God.

Because he has said, "All that the Father has is mine," he concludes from this, and repeats what he said about the Holy Spirit: "Therefore I have said that he will take it from mine. This 1) is the circle, roundly closed and drawn together all three, Father, Son and Holy Spirit, into one divine being. For from the same Mine (he says), which is the Father's (namely, that I am one God with him), from this also the Holy Spirit takes, which he is and has, so that he is and has just that, which both I and the Father are and have. For if he is to take and have that which I have, he must be of the same nature and essence, since such things as Christ has for himself and calls his own cannot be ascribed to any creature.

1. Erlanger: Da.

to be taken. Now this same "taking from Mine" is done in such a way that it does not mean taking a piece or a part or cutting it off from the Godhead, for the latter cannot be divided into pieces or parts at all, but is all whole, complete and inseparable, so that where there is a piece that is God Himself, there is certainly the whole Godhead. Therefore, when he says: "to take from Mine," this can be nothing else than that the Holy Spirit Himself is also truly God, without any distinction; without only that He has it both from the Father and from Christ.

Behold, this is what he said, that the Holy Spirit should speak and proclaim nothing else than what he hears, that is, in the eternal Godhead, with Christ and the Father, since he alone sees and knows how it is. But to you (he says) he shall proclaim it, first into your heart, and then through 2) your mouth; so that it may be believed, until such time as we also come to see it manifestly. For we have nothing more of it in this life, without him lighting his light, than in the dark cellar, that is, the word, to which we must adhere, and always continue in faith, until such time as we come to it, when it shall be bright and eternal. That is enough of these sayings. Further you may read about them in St. Augustine and others who have diligently practiced such sayings.

V. 16, 17, 18: Over a little thing ye shall not see me; but over a little thing ye shall see me: for I go unto the Father. Then said some of his disciples one to another, What is this that he saith unto us, Over a little thing ye shall not see me; and over a little thing ye shall see me, and that I go unto the Father? Then they said: What is this that he saith, Over a little one? We do not know what he says.

This piece we hear every year at its time, as well as almost this entire chapter, which is read on the Sundays between Pentecost and Easter; therefore we want to run over the text recently. 3) He has now preached from this,

2. "by" is missing in the Wittenberger.
3. This passage seems to prove to us that Luther did not write about the sixteenth chapter of John in the time between

690 Eri. so, 9s-o?. Interpretations on John the Evangelist. W. vni, .-"-.M. 691

which was to be after his departure, therefore he will herewith conclude and give the last, and say: Farewell to good night, I must go away; now you still see and hear me, but it is still to do by four or five hours, then you will never see me. For the same night that he was taken, they were all frightened and driven away from him, so that they lost sight of him, and did not hope to see him again, because he was crucified and buried. But yet, saith he, it shall not be finished therefore; but for a little while, and ye shall see me again.

These are strange theidings to them, and even unrhymed speeches, for they do not find it in their heads and minds what this should mean: Not to see about a small thing, and yet to see him about a small thing, therefore they make strange thoughts themselves, and began to ask one another what it should be. For they cannot imagine that he should so soon be taken from them and executed; much less can they believe that after suffering and dying he should so soon rise again from death and the grave and be seen alive by them. The modicum, about a little one, is too strange to them and too far from their mind, that both should happen so soon and suddenly, that he should be both dead and alive in the three days.

And if he had spoken it clearly with such words (as he probably did before) "about a little thing," that is, after a few hours (while I am still with you) you will not see me alive, but dead and buried, and yet soon after that you will have me alive again and risen from death: they would have understood it just as little, for it was both too impossible in their minds. That is why St. John speaks so much about it, that it seems to be vain and useless talk, but he wants to show that it is true.

Easter and Pentecost. The sermons on the third chapter of John continued uninterruptedly in 1538 during the time just indicated, as can be seen from the chronological overview according to the Jnbaltsverzeichniß in the seventh volume of our edition. We find a larger gap only in the Wednesday sermons, namely from September 25, 1538 to June 18, 1539. Should these sermons on the 16th chapter of John not be placed in this period?

They say that Christ wanted to impress upon them the great miraculous work (both his death and resurrection), and thus gave cause to ask about it, and thus spoke about it with dark words, which, even if they had spoken clearly and dryly, they would have understood just as little. How he then wants to say and interpret these things "about a little thing" when he says, "I go to the Father," which they understand much less, and must confess that they do not know what he says, and so it remains a dark word to them, that they must think about it, and wonder and ask all the more, so that their faith after his resurrection remembers it, and thereby becomes all the more certain and stronger.

177. Now we have often heard what is meant by "going to the Father; This is not a common word that men use to speak and understand, but it is the language of the Lord Christ and His Christians; that Christ should go or be sent by the Father means nothing else than that He, the true Son of God from eternity, became a true man and manifested Himself on earth in human nature, being and form, letting Himself be seen, heard and touched, eaten, drunk, slept, worked, suffered and died like another man. Again, that he should go to the Father, that is, be transfigured by his resurrection from death, that he should sit at the right hand of God, and reign with him forever, as the eternal, almighty God. For by the descent or going from the Father he revealed himself and proves to be a true, natural man; but by the return to the Father he declares himself to be true, eternal God, from God the Father, and thus both remain in one person, God and man, and thus are to be recognized and believed.

(178) This going from the Father to us, and from us to the Father, that he descended from heaven unto death and hell, and ascended again, and thereby took and filled all things mightily in heaven and earth, the dear apostles could not yet understand in time, nor would we nor any man understand unless the

1. Erlanger: "it nor". Wittenberger: "it neither jr".

692 Erl. so, 97-9S. Sermon on John 16:16-20. W. VIII, 5S2-SS4. 693

Holy Spirit would come and reveal and transfigure these words. For they are dark words, and will remain dark, that it still takes effort and work to know and have Christ in his lowliness and ascension, so that all things in heaven, on earth and under the earth may be given to him, as St. Paul says.

V. 19, 20 Then Jesus, noticing that they were about to ask him, said to them: Of this ye question one another, that I said, Of a little thing ye shall not see me; and of a little thing ye shall see me. Verily, verily, I say unto you, Ye shall weep and lament, but the world shall rejoice; but ye shall be sorrowful. But your sadness shall become joy.

This is the gloss and interpretation of the previous words: "Ueber ein Kleines" 2c. How does it rhyme. 1) That he says, "You will weep and wail," 2c., or how should they take it that weeping and wailing means that he will be taken from them this night, crucified and buried, and will rise again on the third day? But because he sees that they do not understand it, even though he says it in such dry words, as he did before, and now he says how he is going to the Father, so he will transfigure and interpret it to them, so that they will feel both and it will be in their hearts that they will have to understand what it means not to see him over a little one, and to see him again over a little one. This is the opinion, he says, and this is what shall happen to you: "You will have to weep and wail, but the world will rejoice" 2c. The same will teach you well what it is, about a little one not seeing me 2c. For it will be such a thing with 2) you that 3) you will be without joy and consolation at all, in vain suffering and sadness; but with the world the contradiction will be that it will laugh, jump and be in good spirits just in your weeping and highest sadness. That is one thing. But the other thing that I have said, this I will teach you, namely that your

1. Thus the Wittenbergers.' Jenaer: itself. Erlanger: but themselves.
2. "with" is missing in the Erlanger.
3. Wittmberger and Erlanger: da.

Sadness shall turn, and become joy again 2c.

This sadness, weeping and wailing, must be understood in the high estate, namely of the apostles and Christians, not according to external and worldly things; since it is nevertheless also 4) done in this way, that this little thing (which is called sadness) must run along in all estates, which are ordered by God, if one wants to live godly and do right in them. So, whoever wants to be a pious householder in the married state will certainly learn something of what this little thing is; his servants, neighbors, summa, the devil will probably tell him that he may not learn it otherwise. So also in worldly government and rule, a prince, magistrate, mayor, if he wants to be pious and carry out his office faithfully, the world should also teach him what sadness and misfortune mean, what wickedness, disloyalty and treachery 6) is among his own subjects. I say of the pious and godly, for the others, who do not respect their status and do not ask anything of God, but live and do as they please, they are of no concern to us, but in their time they will find it otherwise.

And God has arranged it very well that he brings people into such positions and offices before they know and become aware of it. He hurries the young people together into the marriage state with pipes, drums and dancing, so that they go there with joy, and think that it is pure sugar. So also, he gives great honor and glory to princes and lords, hangs gold and chains on their necks, sets them on cushions of velvet, makes them bend their knees and call them graces, 7) gives them great castles and great splendor, so that one thinks (who has not experienced it) that it is vain joy and pleasure there. But so he must bring them up, and throw the rope over the ox's horns. After that, when they are inside, it turns out much differently, so that the thrill is gone from them, and the joy and pleasure are salted away with unhappiness and sadness.

182. well, that's still low and children-

4. "also" is missing in the Wittenberger.
5. Wittebberger: will.
6. "and" is missing in the Wittenberger.
7. This is how Walch correctly resolved the word "gnaden".

694 Erl. so, 9S-I0I. Interpretations on John the Evangelist. W. VHI, S81-S87. 695

The things of which Christ speaks here are not the same, nor must they be so, alternating one with another, evil and good, sadness and joy; like summer and winter, sun and rain, and a good year and an evil year around each other; now sad, then laughing again; soon sad again. Therefore think and prepare yourself, that it must be so, to every one in his state, that God has laid upon him a portion of the same sweat that was laid upon Adam; whom, who shall bear it with patience, and not become a knave because of it, it shall be sore and hard enough for him.

But much higher and more difficult is this matter, whereof we are called Christians, in that one should confess Christ and help to preserve Christianity; item, in that each one should preserve the faith in his conscience. There is first the real suffering and the hard fight against the devil and the world, and especially against the apostles, who must attack all the world, kings, emperors, mighty men, wise men, scholars, and all that is great, and so embitter them that they cry out against them: You evil-doers are not worthy that the earth should bear you; and whoever strangles and kills only such people has done the greatest service to God, and all the world laughs and rejoices, and cries out: O, this is right! Just as it happened to Christ on the cross, when they bared their teeth at him and cried out: 1) "Oh, how fine he is the Son of God! Let him now come down from the cross, he has trusted in God, now deliver him" 2c. So bitter and wicked it must become that Christians in their highest misery and torture are mocked and ridiculed, and God and all that is good is denied them, 2) as they are to be held no differently than the most pernicious, poisonous worms on earth, who corrupt and destroy everything that is only called good; that all men are guilty before all things to help that such are eradicated from the world.

184. it grieves a weak, inexperienced heart grievously when it comes to court, and there must suffer violence and be condemned, and those who do it wrong laugh and mock at it in its misery; but much

1. Wittenberger: blecken and scream.
2. Wittenberger: canceled. Erlanger: canceled.

more in these great divine things, since 3) not only the judge and the world do such things, but also the devil confirms such things, so that one's heart rebels, saying: "It serves you right, why did you start such things? Why do you dare to master all the world alone? You are a sinful man yourself. It is still too little, and you cannot suffer enough, you deserve more; do you not see by this that God is not with you, but against you?

(185) These are the real murderous blows, and the real last drops of gall and vinegar, which Christ felt on the cross, when he cried, "I thirst. How then the devil, as a master, can drive such poisonous, fiery darts into the heart, especially when he gets a man alone, that he brings to ruin and disgraces him all that he had and thought was right and good; As he shook and tumbled the apostles (especially the three days of Christ's suffering and death) as if in a sieve, so that they had to lose all the kind, friendly thoughts they had of Christ, that God had given them the dear, faithful Savior, who had done such great things and had been so kind and comforting to them. Such things he snatches from their hearts in a moment, and for that he vainly brings in such heavy, sorrowful thoughts of death and hell: Where is now your Christ, on whom you relied, and thought that if you had him, you would have a gracious God and all blessedness? There he lies, executed and hanged as an avenger and wicked man, cursed not only by men but by God; and you who hung on him are also in the same condemnation, and you too shall be justly condemned. Then they could not raise themselves to the thought that God was with this Christ and would help them out of death, and for his sake would also be merciful to them, who for his sake have such sorrow and heartache, but they felt vain thoughts of unbelief and despair: He has deceived us and country and people, and made all the world our enemies; and it serves us right, why have we kept it up with him?

Behold, this is the true bitter suffering which Christ proclaims here. This comes

3. Erlanger: and there.

696 Erl. so, 10I-I0S. Sermon on Joh. 16, 19. 20. W. VIII, S87-SS9. 697

not over the common estates, which rule house, city or country 2c. Who, though they have opposition, misfortune and sorrow, are not "as" hated and cursed, but still find some protection and comfort; but these must be thrown into the devil's jaws; and those who should protect them, who are called pious, God-fearing people, must eat them up and strangle them, and so that they have the great honor and glory of having served God to the highest degree and appeased his wrath by executing such cursed people. This is not a sadness and heartache, as people in the world may have, but even sunk into the abyss of hell.

It is also painful when a man must lose his wife and child, his father and mother, or when his house and farm are taken from him by force, or when a pious prince is innocently driven from his lands and people; but whatever such sorrow may befall a man on earth over worldly and temporal things, that is still to be overcome. For even though everything is already gone, God and Christ are not taken away, so that the heart can still have comfort; but this is too high and grievous, when God Himself is taken away from the heart, that 1) it would gladly take comfort in His grace, and therefore gladly let go of everything it would like to have on earth, so that it would only keep Him and rejoice in Him. To these the devil does this hellish torture and suffering, that he tears Christ out of their hearts, or ever makes him a disgrace in their hearts, as he cannot or will not help them (as he exemplifies him here to the apostles, as he is cursed by God 2c.), and makes all their lives and deeds, which they have put on him, vain sins and disgraces. What can weak and inexperienced men do here but weep and wail, wriggle and tremble most miserably? For they have not lost something temporal, wife, child, goods, or life and limb, but God Himself. But whoever loses God has certainly lost everything, can no longer have any comfort or joy, and no greater sorrow, suffering and grief can befall him.

1. Erlanger: da.

Behold, this is what Christ proclaims to His disciples in these words, indicating what is the little thing in which they shall not see Him. A sour and bitter word, and a heavy and sorrowful hour. For it will be," he says, "that you will weep and wail, and in addition you will have to suffer, so that the world will be glad about it, and will revile and blaspheme you in the most bitter and poisonous way because of your suffering. Behold now, what have you done? How well do you stand with your Christ, whom you praise for the Savior and Son of God? How right it is for you! Why did you follow the rebel and blasphemer? This is the gloss (if you want to know), which says: "over a little one you will not see me." The experience of the same hour will teach you this. And therefore I tell you beforehand (even if you do not understand it now), that you may remember it and recall it 2c.

But he also gives a consolation with the word modicum, a small one, that such mourning and weeping should not remain forever nor last too long. For if it should not cease, neither they nor any man would be able to bear it, and would perish and perish under it. Therefore he says: "Over a little you will see me again"; item: "Your sadness shall become joy" 2c. As if he should say: When you will be in mourning and weeping, then it will feel as if there is no more comfort or help to wait for, and there must be an eternal weeping and wailing, which nevertheless is not in worldly mourning and weeping. For there is no damage so great that it can still be restored, or replaced with something else, or ever forgotten; and even if all things were lost, it must still have an end.

But in the spiritual weeping it is so that one can neither see nor hope for anything good anymore. For, when God is gone, everything is gone, and no other God nor Savior can be hoped for. For God is one and eternal; therefore this weeping must feel 2) as an eternal weeping, to which there is never any counsel. For where one can still hope for an end or

2. Instead of: "must feel" the Wittenberg has: fühlet sich.

898 Erl. so, I0S-I0Ü. Interpretations on John the Evangelist. W. VIII. SM-MS. 899

knows, that is already half won; and however long it lasts, one can still have the consolation that it must end one day. But here it means weeping and wailing, since there is no end to be understood or hoped for, because Christ is lost and God Himself is gone; that in our feelings and thoughts it is not a small or short, but an eternal, never-ending suffering, since 1) it cannot hope or think that it should get Christ again in eternity, but thinks that now everything is over and eternally lost.

The dear Lord knows this well, as he himself has had to feel such unspeakable weeping. Therefore he does not repeat these words "over a little one" 2c. in vain (although they do not understand it), and sets them against just such a feeling of weeping and crying, that it should not be eternal, yes, not great and long, as it truly feels, but only a little and small. For I will not, says he, remain from you, though I must now depart from you for a little while, but "I will come to you again, and see you again," and so see again that your heart shall be full of joy, and make that the time of mourning, which seemed to you eternal and unchangeable, shall have been but a little, short hour; and shall have joy in return, which shall be eternal, and no man shall take it from you. For after I have departed and died, I will come again, that I may die no more, nor be from you, but live forever at the right hand of the Father, and be and reign in you.

192 He also shows this with the simile of a woman who, when she is to give birth, the hour has come in which she must stop, and no one can say whether she will recover or stay, and there is nothing more than fear and distress, and no end to it. But it is about the moment when the child comes into the world; then the fear is so soon forgotten by the happy look of the newborn child. So also here, in this Christian being, there is such a change that the sorrow should not remain eternal, but should become joy; otherwise no one could be happy.

1. Wittenberger: that.
2. Wittenberg and Jena: gehets.

He did not help or advise man in this. But he advised him that it should not be an eternal look of the devil with his horns and claws, but that the heart should see Christ again and rejoice in him. So here on earth there is an eternal change among Christians, that it is said, "over a little one, and over a little one"; now dark and night, soon day again; so that it does not have to be an eternal weeping, although it cannot be seen and felt when one is in it. But though we cannot see or know the end, he has already known it, and shows it to us beforehand, that we (how wickedly and sourly the devil makes it) let such suffering pass over us, though we do not see how it shall go out and have an end, yet wait for him who says, "I will make an end of it, and comfort and gladden you again.

V. 23. Verily, verily, I say unto you, if ye shall ask anything of the Father in my name, he will give it you.

He has now preached the sermon and told the disciples what they should know. Now he wants to conclude, and finally gives an exhortation to prayer. For although he told them long and much about the great suffering, persecution, anguish and sorrow that would befall them in the world for his sake, and although he shows both comfort and strength against it, and also promises help to overcome it through the Holy Spirit: But because he knows how great and difficult such a struggle is, and how weak flesh and blood is against it, which cannot grasp comfort in this way, nor feel help so strongly, but often feels the contradiction, he gives them this advice here, that they should turn to prayer, and begin to cry out to God, when they feel such weakness, that they lack comfort, strength and power to bear and overcome suffering, fear and sadness.

194 Now it is often said of prayer, both how necessary it is and what power it has. For it is not enough, although we have the word, and know and understand all that we ought to know, both the doctrine of faith, and of consolation and overcoming in all troubles; there is still another part to it, that is, the deed, that it may also be thus produced.

700 Erl. so, ioö-iW. Sermon on John 16:23. W. vm, sos-"os. 701

go according to how the teaching and knowledge instructs and guides us. For thus says the wisdom of God (that is, the Word of God), Proverbs 8:14: "My is the teaching, and mine is the doing. If the teaching is to be right, God must reveal and give it 1). And even though we already have it, and know everything that should be taught and believed, and need nothing more, the consequence is not yet there, and much still needs to be done and done as we preach and exhort.

195. This was also the case in the lives and beings of the apostles. See St. Peter, John and Paul in the Acts of the Apostles, as they go about their ministry, how they have to do and struggle with the Gospel before they bring it to pass. For there the devil attaches himself with all his might and power, and sets against it what he can, that he may hinder and hinder it. In addition, he has the advantage in ourselves and in our own hearts, the great piece of Adam, who is naturally lazy, sluggish and bored for such a fight, and always pulls us back, so that it is especially difficult and sour to continue and fight against so much resistance and obstacle. The prophet Habakkuk also speaks of this in his song (Cap. 4, 15): "Your horses and chariots are called blessed and have victory, but they walk in the deep sea and in the mud of many waters. The Christian regiment is likened to such harness and wagonry, since wagon and horse must go through the deepest of puddles, since it is always blocked, hindered and stuck, 2) so that it cannot be taken anywhere, and is eternal toil and labor; and must nevertheless pass through, and, as the prophet says, be Hquadrigae salutis, such chariots and horses, 3) which retain the victory.

196 Therefore Christ says, "When the day comes that I will see you again, and you will rejoice with eternal joy, and then you may ask nothing more, except that you know all things that you ought to know and have from me, yet the lack will remain, so that you will not know them.

1. In the Wittenberg and in the Jena: the same.
2. Wittenberger: sterckt.
3. Wittenberg and Jena: are.

You will be able to do what you know and would like to do, not only for the sake of the devil and the world, but also for the sake of your own flesh. As St. Paul confesses and complains about himself in Rom. 7:18, 19: I find in myself that I would gladly do as I know and understand what is good, and have pleasure and joy in it; but I feel another master in my body and limbs, who draws me back, and makes me stubborn, so that such doing will not follow. Item, Gal. 5:17: "The flesh lusteth against the Spirit, and the Spirit against the flesh, that ye do not the things that ye would." He would have liked it to be right everywhere, just as we would like to see that we never have sadness, worry, impatience, or evil thoughts, but can always take comfort and rejoice in the gospel, and see the grace and power of the Spirit, so that all men would be devout, love the gospel, and do as they are taught in it; asking, admonishing, and pleading for it with all diligence and faithfulness, and doing whatever we can. But it still goes on as it can; it always blocks and resists, and probably the longer the more.

197 What shall we do in such deep mud, when we must wade and go, drift and fear, and yet cannot come out? There is no other advice (says Christ), but quickly lift up your eyes and heart to heaven, and begin to pray to my heavenly Father. And so, if you have taught, admonished and done all that your ministry demands, and yet will not and cannot do it, that you seek help here and give it, and all help one another with cries and shouts, lifting and pushing the wagon. For this is what God wants, that you not only recognize the doctrine and what you already have as given by Him, but also what you still need and lack, you must seek from Him, and thus learn that nothing is within your ability, but everything, both beginning and finishing, willing and doing, must be sought from Him and given by Him; as St. Paul says Phil. 2, 13.

But here the battle with the troublesome Satan begins, who, as he allent-

702 Erl. so, 10S-110. interpretations on John the Evangelist. W. VIII, 688-610. 703

Since he resists Christ and would gladly prevent anyone from hearing or believing the gospel or living and doing according to it, he also prevents people from praying willingly and makes it very difficult for them to do so. For he also knows well what power and force it has, that there is no stronger defense and power of the Christians against all his power. Now I do not speak of those who are not Christians, for they cannot pray without purring and chattering the Psalter as geese eat their straw; but Christians and believers (I say) find it exceedingly difficult to pray aright. Therefore some of the ancient fathers said that there is no work on earth so difficult as this, that one prays rightly.

199. For even though the ministry of preaching is difficult and requires great effort and care, there is nevertheless this advantage, that even though I am not skilled enough nor worthy enough to preach, it makes me bold to take the book in my hand and tell my neighbor about God: Dear friend, there it is, there you hear not my word, but God's; it is not for me, but for your own salvation and blessedness; and if I have said it, then I have done my part; let him answer for it, whether he accepts it or not 2c. But if I am to speak and pray to God for myself, there are soon a hundred thousand obstacles before I can do so. The devil can throw all kinds of reasons in the way, and block and hinder on all sides, so that I go and never think of it. Only try it, who has not experienced it, and take it upon yourself to pray earnestly, you 1) shall well see how many of your own thoughts will assail you and pull you away, so that you cannot start right.

200 So that we now speak only of the greatest and noblest hindrances, this is the first thing that hinders and stops us, that we think by the devil's inspiration: You are not yet able to pray; wait another half hour or day until you become more able, or until you have done this or that beforehand. Meanwhile the devil is there, and leads you the

1. "you" is missing in the Erlanger.

half an hour away, so that you do not think about it the whole day, and thus from one day to the next you are hurried and hindered with other business. This is also almost the meanest hindrance, and a rather wicked trick and mischievousness of the devil (as he often proves to me and others). In addition, he finds an advantage in our flesh and blood, that without it, it is lazy and cold, so that we cannot pray as we would like to; and even if we start something, we soon flutter away with strange, useless thoughts, and lose prayer over it.

On the other hand, such thoughts naturally arise: How can you pray to God and say Our Father? You are too unworthy and live daily in sins; wait until you become more pious and have gone to confession and the Sacrament, so that you may not only be cheerful and skillful, but also fervent in prayer, and thus be able to have a firm confidence in God and say Our Father from the heart. This is the real heavy obstacle, since the heart must struggle and writhe until it brings the great stone from it, and can begin, against such a feeling of its unworthiness, to stand before God and cry out. Try it, each one, and tell me how easily it comes to him to strike such thoughts away, and to say from the heart: My dear Father in heaven 2c.

In the congregation and among the multitude it is somewhat easier, since we all come together and say Our Father with one another. But there it is not so easy, since we are alone, and each one must pray for himself, since our heart tells us the opposite, and the devil blows up such thoughts and drives them like an ember: "You are a shameful man, and not worthy that the earth should bear you; how then may you come before God and call him Father? That is why it is a very difficult thing, and an art above all arts, to pray rightly; not for the sake of words, or the mouth, but so that the heart can close securely and firmly with itself, and with complete confidence stand before God and speak: Our Father. For whoever can grasp such confidence of grace a little, is already over the great mountain, and

2. Erlanger: me.

704 Erl. so, iio-iis. Sermon on Joh. 16, 23. w. vin, sio-eis. 705

has laid the first stone for prayer, and goes about it as it should.

Thirdly, the devil comes with a push to make your prayer futile by such thoughts: "Dear, what are you praying for? See how quiet it is around you; do you also think that God hears and respects your prayer? Leads thee therefore into doubt, that thou shouldest despise thy prayer and cast it to the winds, and thus never know what prayer is and is able to do. I have experienced what lies in it, and have seen it in others, especially in St. Bernard, who admonishes his own with great diligence that they should not go to church to pray with such doubt and adventure as to whether God respects and hears their prayer. For it is also, truly, not to joke with God that you would come before Him and say: Dear Father in Heaven, if you do not believe these things.

204. Therefore (as I have said, and Christ himself testifies here) it takes a struggle to resist all such devil's input and our own thoughts, and must here forcibly break the heart and say: You wretched devil, if you want to go there, let a rogue and a villain follow you; if I am not skillful, funny or devout enough for this hour or day, I am much less skillful for half an hour or for eight days; therefore, putting such clumsiness behind, I will pray a Lord's Prayer in the meantime, before I become even more clumsy. And get into the habit of falling into bed daily in the evening with the Lord's Prayer and 1) falling asleep, and getting up again in the morning with it; and if there is cause, place, and time, before you do anything else, and so come forward, regardless of how skillful you are or are not, before the devil overtakes you and makes you wait (for it is better to pray now in half clumsiness than afterwards in whole), and only begin to pray contrary to the devil and annoyance, even if you find yourself praying in the most difficult and clumsy way.

205 So also, when he challenges you and stops you, do so because of your unworthiness, and wait until you are more pious and pure.

1. Wittenberger: with it.

will be. For if you do not begin before you become worthy, you will never have to pray. Therefore, begin quickly in the midst of such a feeling, and only fresh through it, and leap over worthiness and unworthiness, even though you are in the midst of sin. Yes, if you also fell this hour, and came out of sin, what should you do? Would you therefore always remain unprayed for until you come to absolution? Certainly not; but rather kneel down in the midst of sin and pray with all your heart: Oh, dear Father, forgive me and help me out; so that the devil will not throw you deeper into it and keep you there forever: you must pray even in the midst of death and all misfortune, and the stronger the deeper you lie in it. And what would it be if you would not begin before you felt salvation and help? So the prophet Jonah had to pray and cry out in the midst of the fish of the sea, under the heavy, unbearable conscience of his sin, and in the midst of the feeling of death and hell, as he himself confesses Jonah 2, 2. ff. and David just in the right 2) feeling and terror of his sin and unworthiness prayed his Psalms, as the 6th, 51st and 130th Psalms.

(206) Likewise also against the third temptation, when the devil wants to make you doubt whether your prayer will be heard, and makes you believe that it is too high and too great, that you should boast of it to the high Majesty, that he celebrates your father and you his dear child, and that your prayer is heartily pleasing to him (2c). Then you must confidently resist, and cast such your prayer into God's word and promise, yes, into his own command and commandment, and say: Dear Lord, you know that I do not come before you of my own accord, nor of my own discretion, nor of my own worthiness; for if I were to consider this, I should not lift up my eyes before you, and would not know how to begin to pray; but I come to this, that you yourself have commanded and earnestly require that we should call upon you, and have also promised, and have sent your own Son, who has taught us what we should pray, and has recited the words. Therefore I know that such

2. Erlanger: in rechtem.

706 Eri. so, Interpretations on John the Evangelist. W. vin, "iz-sis. 707

Prayer pleases me; and my presumption that I may boast of being God's child before you, however great it may seem, I must be obedient to you who will have it so, lest I prove you false, and sin more grievously against you through other sins, both despising your commandment, and unbelieving your promise.

Behold, thou mayest repel the devil with all his false pretenses, if thou dost base thyself upon the three things which are God's commandment and promise, and the manner and words which Christ himself taught, which the devil cannot deny nor overthrow, and thereupon confidently begin to pray, and be sure that such prayer is right, and not wanting. And what if you only try and begin such things, whether you will not feel the power and fruit of them, that they will taste good to you, and warm and strengthen your heart. But it is the hardest thing, and (as they say) the greatest mountain, before one steps over the threshold, and brings the first words, Our Father, (with right earnestness 1) and faith) over the heart. Therefore, the best thing to do is to approach quickly and say: It must be prayed for, the sooner the better, God grant that I may be clumsy or unworthy, sorrowful, sad or impatient, in anger or evil desire, or weighed down with other thoughts.

Let this be said as an admonition to prayer, that we get into the habit of praying with all diligence and earnestness. For this is also the highest and most noble work after the preaching of the Gospel (through which God speaks to us and offers us all His grace and goods), that we speak to Him again through prayer and receive from Him. So it is also of great need to us, for we must do it all through prayer, so that we may keep what we have and defend it from our enemies, the devil and the world. And what we are to obtain, we must seek and find here, that it may be both our comfort, strength and salvation for ourselves, and our defense and victory against all enemies.

209 Now we come back to the text,

1. Wittenberger: Consolation.

In it Christ shows us the resistance against these obstacles and impulses of the devil and our flesh, which want to snatch us away, so that we may resist them. "Verily, verily, I say unto you, if ye shall ask anything of the Father in my name, he will give it you" 2c. Then you first hear the commandment that he tells them to pray, and punishes them for not having asked before: repeats and drives it with many words, to show that he earnestly wants it, and demands such as the right service of God and the proper work of Christians. Such a commandment thou shalt well consider, and do to thyself, lest thou think it an arbitrary work, as if it were no sin, whether thou prayest not, it be enough that others pray, but know that it is earnestly commanded by the highest disgrace and punishment, even as this, that thou 2) shalt have no other gods, and shalt not blaspheme nor take God's name in vain, but shalt confess and preach, praise and glorify; that whoever does not do this shall know that he is not a Christian and does not belong in God's kingdom. Do you then believe that God is justly angry with idolaters, blasphemers and despisers of the Word, murderers and thieves, and that for the sake of such sins terrible punishments are inflicted on the world: why do you not also fear God's wrath here, if you do not observe this commandment, and thus go safely as if you were not guilty of praying?

First, you can refute and defeat the devil's accusation if he claims that you are unskilled or unworthy 2c. Such pretenses do not apply: I am unskilled to believe, to hear God's word, to love my neighbor 2c., therefore God's commandment shall be nothing. For it is not said here, ask whether you are worthy or unworthy, but are guilty of being obedient to God. Neither am I worthy to be baptized and called a Christian; yea, I am not worthy of the daily bread which I eat: should I therefore deny my Christ, or never be baptized, or not eat and drink? So say also here: Whether I am unworthy or unskilful to pray, should I 3)

2. "you" is missing in the Wittenberger.
3. "I" is missing in the Wittenberger.

708 Eri. so, m-iis. Sermon on Joh. 16, 23. W. vm, 6is-"is. 709

therefore not be obedient to God? So it is said: God's commandment shall be kept above all things, and suffer no hindrance; but find thyself ready every hour and moment, when it shall require thee.

211. secondly, see also the promise, that he saith, Verily, verily, I say unto you, if ye shall ask anything of the Father in my name, he will give it you." Take hold of these words and press them into your heart. For here you hear that he not only gives the promise, but also confirms and affirms it with a twofold oath, and swears most highly: Only believe me, as God lives, I will not lie to you.

Now anyone who wants to be a Christian should blush a little and be ashamed of himself that he has heard these words and yet has never prayed from the heart. Is it not an eternal shame before God and all the world that Christ must swear to us so dear and high, and yet we do not believe it nor allow ourselves to be moved to pray from the heart? What will we say before God's court or against our own conscience when we are asked? Have you ever prayed earnestly and with an undoubted heart from the heavenly Father, that His name might be hallowed 2c.? Do you not know how earnestly I have commanded this, and how dear I have sworn to this end, that you should certainly be heard, if you only pray from the heart? We should (I say) be ashamed of ourselves, and yet fear God's terrible judgment, if we regard both His commandment and His precious promise so lightly, and let ourselves be told in vain. For it will not help you to excuse yourself: Yes, I did not know whether I was worthy; item, I felt unfunny and unskilled, or had to arrange other business.

Here you say: How is this promise always true, since he often does not give what we have asked for? Did he not let David ask in vain for his son's life, 2 Sam. 12:16 ff. Answer: I have often said how prayer should be ordered and placed, so that one does not put him in what he asks for.

1. In the old editions: erteuret.

We do not ask for measure, purpose, way, place or person, but let these things be commanded to him, as he knows that he is to give and is of use to us. For this reason he himself has set the order and set three goals in the Lord's Prayer, which must always take precedence, namely his name sanctification, his kingdom and his will; then our daily bread, salvation from temptation and all hardships 2c. The best part must be called: Your name, your kingdom 2c. If this goes before, then surely ours will follow. This is why St. John 1 Epistle 5:14 says: "This is the joy we have in him, that if we ask anything according to his will, he hears us"; and St. Paul Romans 8:26: "We do not know what we should pray for, but the Spirit represents us according to what pleases God. Now this is certainly his will, which his word gives (as the ten commandments and the Lord's Prayer), that he will deliver thee from all evil, and not leave thee in temptation: item, to give thee thy daily bread 2c. Otherwise, he would not have called you to pray it; therefore, the last four pieces (concerning our temporal need of this life) are certainly also his will. But the three that are actually called his go before them. So you have his will completely, that he certainly thinks of nothing else nor has anything else in his heart, but shows you the Lord's Prayer; and if you therefore pray that it goes according to such his will, it is certainly answered. But you must pray in such a way that you do not break this order, nor do you go astray, nor do you pass over the noblest parts.

214 Therefore, if you see that your request is not heard and given, it is certainly what St. Paul says, that you do not know what you are asking and how to ask 2c. For this art is too high for us, saith he, that we should speak and agree what is for the sanctification of his name, and the advancement of his kingdom, and the accomplishment of his will. Item, how he shall give thee thy daily bread and other necessities, take away sin and temptation, and deliver in trouble 2c. It says what and how we are to ask, but the time, person, manner and measure in which he is to give it, we cannot interpret or determine. Therefore, where thou art in trouble and distress (of thyself or of others), thou shalt

710 Eri. s", iis-iis. Interpretations on John the Evangelist. W. vm, sis-"21. 711

You pray for salvation and help, but as the Lord's Prayer teaches you: "If it serves to sanctify his name and to please his will; if not, that he may do with it as he knows and considers best. So you pray rightly: Dear Father, give us our daily bread, good weather, health, protect us from pestilence, war, evil time, etc.; but if you will try me for a while and not give me so soon, let your will be done. If it is the time and hour, deliver me from the evil; if not, give me strength and patience 2c.

Since it is above and beyond our knowledge when or how he should help us and give us the request, we are to put this in his hands and pray all the same, and therefore not stop or doubt whether we have been heard, for it is all for our good. Even if he consumes us or does not give us what we have asked him for, it pleases him to pray that he will give us much better in return than we understand, so that we may learn to know his will and be obedient to it, increase in faith, be strengthened and overcome in patience 2c. Just as a pious father does to his child, if he does not give him what he has asked, but everything for his betterment, so that he may learn to know his father's heart and will, and be obedient to him. So God also lets us use his angry rod and punishment (for which we cry out and ask, and yet he does not let go so soon) to make us more pious, and then he shows us and gives us all the more graces and good things; and gladly hears such crying and sighing, as an indication of pious children who want to mend their ways and not run away from him, but remain 1) children.

This is said of him who either does not give our request or does not give it so soon. On the other hand, we also see that where the need is so great and great, and cannot suffer delay, he does not remain outside with his answer and help; as Ps. 9:10 says of him: Adjutor in opportunitatibus, "he helps in time of need. So everything is to be done so that one only prays and cries out confidently and with firm trust, and in the same to his counsel and divine wisdom.

1. Thus the Wittenbergers and the Jenaers. Erlanger: his.

Home, when, how, where, by whom 2) he should help, and not doubt if we do not understand how we should be helped.

The third part of this text, that he says "in my name", is the main part and the ground on which prayer should stand and rest, and from which it has its goodness and dignity, that it pleases God, and the power and might that it must be heard. And hereby we are freed from all heavy temptation and useless worry (which most hinders us from prayer and makes us timid) from our worthiness, that we should not ask nor worry about it, but both worthiness and unworthiness, put out of sight, should put the prayer on him, and ask in his name.

218 What is it then, that thou long agonize with thine own thoughts, and consent to dispute with the devil, or that thou wilt excuse thyself, and shun to pray, because thou feelest cold and unskillful? Do you hear that you should not pray for yourself, nor in your own name, nor in the name of any man (how holy, worthy and full of the spirit he is), but in his name he wants to pray, and hereby exhorts and entices you to pray (about the commandment and promise). As if he should say: Dear, let it be about you as it can; if you cannot ask through yourself and in your name (as you should not), then pray in my name; if you are not worthy and holy enough, then let it be me; only come upon me and in my name, and say: Dear Lord, I shall and will pray according to thy commandment and promise; if I cannot do it well, and it is not good nor valid in my name, let it be valid and good in my Lord Christ's name. And only have no doubt that such prayer is pleasing to God and certainly answered, as certainly as Christ's name pleases his only dear Son, and everything must be yes and granted what he asks.

219 So this word, "In my name," demands faith in prayer, that we may know that our own worthiness for prayer shall not promote us, nor obtain an answer, nor shall our unworthiness hinder us; but

2. Wittenberger: by what, to whom.

712 Eri. so, IIS-ISI.' Sermon On Joh. 16, 23. 24. W. vill, WI-62L. 713

that we will certainly be heard for the sake of Christ alone, as our only mediator and high priest before God, and thus the prayer will be placed entirely in his hands. This is what all Christianity does when it concludes and seals all its petitions and invocations with these words: "through Christ our Lord", and thus sacrifices to God in faith. Therefore do thou also so, that thou resist the grievous thoughts that keep thee from prayer, and let not the devil deceive thee, when he blows into thy mouth that thou art not worthy, but for this very reason fall on thy knees, when thou feelest that thou art not worthy, neither canst thou become worthy; and cling to Christ, and commit the prayer to him, and so bring it before God that he may accept it and hear it for his sake; and by all means do not put such prayer in doubt or in uncertainty, but certainly believe that your prayer has come before God, and has met, and is already yes, because it is made in the name of Christ, and concluded with the Amen, so that he himself confirms his word here.

For that would be one of the highest blasphemies (which God blasphemes in His words), if you prayed both in the name of Christ, according to His commandment and promise, and yet you would waver: Who knows whether it is prayed and heard? Let no Christian ever take this into his heart. "If you want to serve God" or pray "beware that you do not tempt God," but pray in such a way that you can be sure that God will hear; otherwise it is not called praying, but mocking and blaspheming God. As hitherto, and still the whole vermin of the pope, priests and monks have done, so without ceasing day and night they chatter, sing and sound, and everything is called prayed; and yet none of them has a thought of faith. I have prayed (they say), but whether God will hear it, I leave it to him to decide. They confess that they believe nothing, and that their prayer remains unanswered, indeed, that it is nothing but sin and blasphemy (as the 109th Psalm, v. 7, says). For what should God ask of such prayer, which you yourself do with doubt and unbelief, and thus in your own words, both of you, make yourself a liar, and also punish Him with lies?

But a Christian must know that his prayer has been heard as surely as he truly believes in God. For even if he is unworthy, he has not asked in his name, nor does he want to be heard for his own sake, but in Christ's name and his worthiness, and just as little must he doubt this, so little should he doubt God's word when he preaches or hears it, or baptism, sacrament and absolution; item, the ten commandments and his status. Otherwise he would have to doubt in the end (if he were to reckon according to his unworthiness) whether he was God's creature; and with such doubt he would have denied God Himself, and it would be better for him if he knew nothing of none.

222. If, however, he must maintain his faith, and not doubt whether he should be baptized, hear the gospel, or receive or yet receive the sacrament, much less doubt whether he should keep God's commandment, and whether his obedience is right in his state according to the ten commandments, but so he should believe and say: I know that I have God's word, and am in the state in which I am to obey God; but whether I do not believe strongly enough, or do not act and live as I ought, that is without harm to the word. So also here: Whether I am not worthy of having my prayer heard, it is very much worthy of Christ (in whose name I make such a prayer), and for His sake my unworthy and unskillful prayer must also be pleasing and worthy before God. Therefore, St. Bernard was a fine man and had Christian thoughts, so that he so faithfully admonished his brothers when they wanted to pray, so that they would not go away in doubt. For I tell you, as soon as we begin to pray, the words are already counted and written in heaven.

V. 24. Hitherto ye have asked nothing in my name: ask, and ye shall receive, that your joy may be full.

How, have they asked nothing before? Did he soon from the beginning often tell them and admonish them how they should pray; also put the way and words, as they themselves asked him.

1. Erlanger: um.

714 Erl. 60, ILI-I23. interpretations on John the Evangelist.' W. VIII, S2S-K26. 715

asked him to teach them to pray Luc. 11:1, as John the Baptist and the Pharisees taught their disciples. Why then does he say that they have not yet prayed in his name, blaming them as if they had hitherto walked idly, and had taken no notice of prayer anywhere? But we have heard that he says of such prayer, which is called praying in his name. For he wants to give the difference between the old and the new testament, and between its forerunners and its future or present regiment. The dear fathers and prophets also prayed before in the right spirit and faith, but only to the future Christ; but now it is no longer to be called praying to him as the future, but in the name of him who has already come, fulfilled the Scriptures, and now reigns powerfully.

224. such prayer shall now begin after his passion and ascension, when the gospel of me shall be revealed and proclaimed to the whole world, that I am come, and have fulfilled all that was prophesied of me, that I have blotted out sin, strangled death, destroyed hell, and opened heaven, and now by such new preaching I also establish a new worship, in which all distinction of outward manner, place, donor, 2c. and everything is drawn to me and directed to me, so that from now on no other prayer or service will be valid, except what is done in faith in me, or prayed and done in my name, who has now come and is revealed through the gospel.

Therefore, after his ascension and the public preaching of the gospel, the Jews have no excuse, and it does not help them to have their Moses and worship, to suffer and do much, to pray and serve God on the false delusion of the future Messiah, for it has been proclaimed publicly enough to them and to all the world that he is coming; and in addition their own Scriptures convict them of it, and their own experience should teach them that they hope in vain for another. Their forefathers were able to wait for his coming with good honor and right faith, and to pray for such a future, and to keep their God's

They kept the service of the law, because the Scriptures could not yet be fulfilled, and no new public preaching had gone out into the world. But now they themselves must say that all the time, foretold and determined by the prophets, has long since ended, and that the gospel of the same Christ, promised by the prophets, has gone out into all the world, and that the same Messiah has been accepted by all the Gentiles, and yet they deny and blaspheme him out of pure unbelief and hatred of this Christ (who is their blood and flesh), and so God in his word and fulfillment must be their liar: Then they will finally be cast out with all their faith and worship, so that they will never get a Savior forever (if they do not turn to Him), and everything they pray for in such a name will be lost, condemned, and an abomination in the sight of God. And it must be fulfilled in them what the 109th Psalm, v. 7, prophesies: "Let his prayer become sin", so that they only anger God more, and make their condemnation more severe.

226 Therefore he says, "You have not yet made your prayer in my name, as you should, because you are not yet in the knowledge and faith of my suffering and resurrection, by which I am to fulfill all things. But when these things shall come to pass and be preached, then shall a new prayer and service begin in all the world, that they may pray aright in my name, and also shew forth the power thereof, and the fruit thereof; that they may see such prayer mightily answered and fulfilled.

227. Now if the Jews' worship and prayer is condemned and lost because they direct it to God, not in this Christ (who has come), but in a future name: What will God say to the prayer that has been done so much and often, and is still being done in all the papacy and Mahomet's faith, without all Christ, and neither in the future nor present name, 1) but they themselves come before God without means in their own name, and think that if they have done so much and prayed so much, then God should look at it, and for the sake of such works

1. Here we have deleted "the same" because it is too much.

716 Erl. so, I2S-ILS. Sermon on John 16:24. W. VIII, 626-629. 717

and merits? They do not even think that they are allowed to call this Christ (even if they call him), but badly base and build the prayer on their work, as if they were the people whom God had to look at. To them it is rightly said: What are you doing with your prayer and worship? You have never prayed in my name; yes, you have never prayed a word (which is called praying before God), but your praying is vain work, yes, in addition to 1) sin and blasphemy against God.

228. So then, everything that is to be called rightly prayed and served to please God is included in the one word: "In my name," and separated from all other worship, even (as I have said) of the Old Testament, which the holy fathers kept; and all things are made new in this Christ, even the prayer of those dear fathers (because they called upon the same Christ, and now he is come, and hath fulfilled the things which they believed and waited for), and now the Scriptures and Psalms sound in our mouths (if we believe in Christ) as new, as when David sang them at the first. And in short, he will henceforth have abolished all diversity and difference, and brought everything into unity, so that now there will be no more than, as St. Paul says. One God, one church, one faith Eph. 4, 4. 5. 6., one prayer and worship, one Christ, yesterday and today, and forever 2c. Hebr. 13, 8. And God in short does not want to hear nor know anything else 2)(for what goes in the name).

Ask and you shall receive, that your joy may be full.

229 The commandment is written there that he not only wants to exhort and strengthen us to prayer, but also to lay the commandment upon us and require of us that we pray to God for obedience. And as that promise and assurance should make us joyful and willing, so this commandment should compel and drive us, that it should and must be prayed, if I want to love Christ and be obedient, no matter how unworthy I may be, as above §200 ff.

1. Wittenberg and Jena: the sin.
2. Wittenberger: "anders Gebot".

Enough has been said about this. But he also repeats the promise: "Ask confidently; there will be no lack of hearing, for you will surely receive it. What more shall he do, or how shall he exhort and provoke us?

But what is this, that he concludes, saying, "That your joy may be complete"? What is he doing here, ordering and directing our prayer as if nothing more were to be sought in it but that we might have perfect joy? He teaches in the Lord's Prayer that we should pray first of all for the sanctification of his name and the strengthening of his kingdom; how then does he begin at the back, from the fulfillment of our joy? 2c. Is it not said thus (as the high spirits speak of it): If heaven were open before one, man should not wish for it, unless it were God's will. For we are not to ask anything else than what God's will is. Answer to the most simple: He speaks here with his Christians (because the others should not and cannot pray), who desire nothing higher than God's name, kingdom and will, and have no greater joy than where this happens. But all is said against the false worshippers, who turn back and seek only their own, and themselves want to be and obtain everything before God, and certainly have the name of Christians; but there is no heart nor desire and love for Christ and His kingdom. This is called a false desire and false love.

Our scholastic theologians, who have seen this from afar, have also spoken of this, and call two kinds of love: Amorem concupiscentiae, and amicitiae; and St. Augustine calls it Uti et frui. Some (he says) love God out of good will; but some for the sake of their benefit. This is amor concupiscentiae, and is called in German, a harlot love, which loves another for the sake of her superstition. But this (amor amicitiae) is a righteous love, as the right conjugal love, or the natural love between parents and children, since one grants the best to the other, and has his pleasure and joy in it, if it is good for him. So there are also two kinds of lovers here: Some who think that if they could only escape punishment and chastisement, then

718 Erl. 50, 125-127. interpretations on John the Evangelist. W. vm, 629-631. 719

they ask nothing of it, let God's name and his kingdom remain where it will. This is a love of a thief, like a thief who is afraid of the gallows, loves the judge and the executioner, and goes to such, as the proverb says: He who is afraid of hell must go in. Such know nothing of the joy of which Christ speaks here.

232 But Christians (of which he says here) who love Christ with a true heart are so minded that they desire and seek nothing so highly as that God's kingdom be furthered, His name and glory be known and praised, and everyone do His will. And when this happens, they are well helped. And for this very reason they pray for daily bread and all other needs on earth. Therefore pray with confidence," he says, "and you will have such abundant joy as your heart desires, and everything that is good and useful will be given to you. For where the order is to seek first the kingdom of God (as he says in Matt. 6:33), that his word may be preached and believed, the rest is all right, that we also ask for the temporal, that he may feed us and help us out of trouble.

233 But these words, "That your joy may be full," are actually based on what he said above [v. 20.Not only this hour, when he should be taken from them, and leave them alone in anguish and sorrow, without help and comfort, forsaken of all the world, and with a heavy and sinful conscience, but also that they should be persecuted and condemned by the world for their preaching ministry, and be troubled and crushed by the devil, and so be called, as he said: "Ye shall weep and wail, but the world shall rejoice" 2c.

Although he promised them that they would rejoice again and that no one would take their joy away from them, he also knows that such joy is still weak and mixed with sadness, so that sadness is felt much more and stronger than joy. Therefore, he tells them to pray and ask that their joy will always be stronger and stronger. For where joy is so

If they would soon be fully satisfied, and there would be no sadness, they would not be allowed to pray. But now it must be salted in this life, so that fear and sadness drive them to pray and to cry out, so that the comfort tastes all the better to them, and they become all the more greedy for joy. So he makes the promise that their joy will be complete, that they will overcome and forget all fear, sorrow and heartache. And that these things might come to pass, he directs them to prayer, that they may obtain and receive them.

And as I have said, this fullness of joy is primarily directed toward the high things concerning God's name and kingdom; these must go where joy is to be, otherwise you will never have joy as a Christian in your heart. For this is precisely the greatest part of the heartache and sorrow that Christians have, that they must see that God's name in His Gospel is everywhere so shamefully profaned and blasphemed, God's kingdom persecuted, and His will despised and trampled underfoot. And they must also feel this in themselves, that the devil is fighting against them in their hearts with his infernal thoughts of unbelief, blasphemy, despair, etc.; in addition, their own flesh is resistant to the spirit of these joys. This is their real hell, torment and sorrowful suffering; otherwise they could well bear and overcome all persecution, suffering and torment, yes, even accept them with joy, as the dear holy martyrs did.

Now, what shall we do? Joy cannot become perfect (as Christ says here) until we see God's name fully sanctified, all false doctrine and sects eradicated, all tyrants and persecutors of His kingdom subdued; item, all ungodly and the devil's will and pretensions controlled, and His will alone done; item, that no more bellyache or hunger and thirst afflicts us, no more sin oppresses us, no more temptation weakens the heart, no more death holds us captive. But this does not happen before, because in that life, when it will be called, we will feel perfect joy, and not a drop of sorrow anymore 2c. But in this life it goes (as St. Paul says 1 Cor. 13, 9.) only piecemeal, and have only a little bit of joy.

720 Erl. 50, IS7-I30. Sermon on Joh. 16, 24. 25. w. vm, 631-634. 721

a droplet of it in faith, which is the beginning or foretaste and credence, which grasps the consolation that Christ redeems us, and through him we have come into God's kingdom 2c. But it is weak in its power and consequence; it will not follow, and cannot be so pure, both with faith and life; for we always fall again into the mire, and are weighed down with sadness and a heavy conscience, so that the joy cannot be pure, or ever becomes so small that even such joy as has begun can hardly be felt.

237 Therefore this part must also be added, which is called praying for help and strength, so that one day there may be complete and perfect joy. You must not seek it in yourself, nor in this world, for its joy is unclean, which death takes away in the end; but there you must seek it (says Christ), that you may pray in my name that these things may come to pass, for which I have come, and have called you and set you, that God's name, kingdom and will may go forth in all things, and that what the devil, the world and the flesh drives against it without ceasing, may one day come to an end.

238. See, this is what he wants here 1) with these words, when he says that your joy will be complete. This testifies that they should have joy in him (as he says at the end), but that they should always need to pray that such joy may remain with them and become stronger, even complete. For it is not so that those who have tasted the firstfruits and refreshments of this joy can be full and satisfied of it as soon as they have tasted it, but only hunger and thirst for it more and more, the more they have tasted its consolation and sweetness. For they also suffer the devil to throw vinegar and gall under them, and become more full of bitterness and sorrow than of joy (if they have tasted a little). Therefore he admonishes them that they only continue to pray confidently for such joy, which may become perfect, as it will be forever after this life.

V. 25. These things have I spoken unto you by proverbs: but the time cometh, that I will not

1. "hie" is missing in the Erlanger.

I will no longer speak to you by proverbs, but will freely proclaim to you about my Father.

It can be seen that the dear Lord liked to talk to the disciples in the last hour, and did not like to leave them in sadness over his departure. That is why he speaks so many words, ends them as if he had finished speaking, and yet begins again; as such people do who love one another and must part, when they have said good night to one another, and yet continue to speak, and say good night again and again. So he speaks: I have told you many things, both of you, how you should have sorrow and joy again, as a woman over childbirth 2c., but these are vain sayings and proverbs to you, which now you do not understand. For you think that I will travel some miles from you, and afterward come again; do not understand that I speak of such a passage, which is called, passed out of this life into death. Therefore also this comfort will soon be over in your heart, when you will see me delivered to death, shamefully hung on the cross and laid in the grave, until I will show myself alive again to you. Then what I say now will no longer be a proverb and dark speech, but will make it clear so that you will understand it very well and see what it is, as I have always said to you about my father. This is what happened, because soon after his resurrection he clearly proclaimed to them, and by the same work of the resurrection he showed that this was the will and mind of the Father, and that it had to happen as it was written of him, that he would go through suffering and death into his glory and take the kingdom at the right hand of the Father, and through the gospel preach repentance and forgiveness of sins to all the world, as he said in Luc. 24:47.

240 This is the simple opinion of these words. For we do not want to take these words into the high mind, as some of the fathers have interpreted them (although it is right), that he wanted to proclaim to them through the Holy Spirit, how he is truly God with the Father together with the Holy Spirit. For the Holy Spirit (as he himself said above v. 14) was to transfigure him, and (as St. Paul said) to make him a true God.

722 Erl. so, ISO-IW. Interpretations on John the Evangelist. W. VIII, KS4-LL7. 723

Rom. 1, 4) that he is the Son of God for eternity 2c. Such an interpretation is good, but I remain here, that he speaks of the counsel and will of the Father, namely, what he means by sending Christ from heaven, and thus lets him go through the cross and death.

241. For this is the mystery of the kingdom of heaven (as Christ calls it) and the Christian revelation and preaching, that he is sent by the Father's command to preach to the world and to do wonders, so that people will believe in him; and after that, to take on his neck all the sin of the world, and to blot it out in his own person, and by his death to overcome death, and after that to sit at his right hand, and to have him preach publicly, so that all who believe in him may also have such victory (which he conquers). I will proclaim and preach to you very clearly and powerfully the counsel of the Father. This is what happened, as evidenced by the apostles' writings and sermons, which remain in this article alone, and which they diligently pursued day and night; when St. Paul also took his leave of Mileto, Acts 20:27. 20, 27, and said: You know that I have been with you three years, and have done nothing to you, but have declared to you all the counsel of God. 2c. So also Peter Apost. 2, 22. 23.: "JEsum of Nazareth, after he was devoted to you out of well-considered counsel and providence of God, you took and hanged him" 1) 2c.

242 In the Gospel, Christ also refers to the Father's will and counsel in all his words and works, so that everything may be known and believed by the Father's command, flowing from him. Just as his divine nature is also from eternity from the Father, so he shows that he also did not take his ministry from himself, nor did he conceive it, but it comes from the Father's premeditated, determined counsel. And for this reason (as has been said many times above) he draws us to the Father, so that we may not seek or think of any other God besides Christ, nor be afraid of him, as if the Father and Christ were not one, but believe and know as Christ does.

1. Erlanger: pinned.

is merciful, and willingly dies for us, that the Father, as he has so willed and commanded, is also so graciously disposed toward us. For he is to be called and be the reconciler and mediator between us and God. For this reason he also faithfully carries out this office, and always exemplifies to us poor sinners the great heartfelt love of the Father toward us, so that what we see and hear in him, we recognize and accept everything as flowing from the Father's heart, and if we provide ourselves with all love, goodness, help and comfort, as he has proven with his words and works, life and limb, we should also provide the same and nothing else toward the Father.

Now this is the common preaching of the Gospel, and is no longer called by proverbs, because it is preached so publicly, clearly and abundantly, that it is now considered little, and almost childish preaching, and many mock us for it, saying: we know nothing to preach but faith, faith 2c. But would God it were so little and light a doctrine and art as they esteem it. But they may see to it that it is not too dark and heavy for them, when some calamity falls upon their necks, and then they do not understand one letter of it, when they should be able to do it best. It has been preached abundantly and clearly by the apostles, masterfully and powerfully written out, and is now everywhere spoken, written, sung, and painted by mouth and pen, but no one believes it, how difficult it is to preserve in times of need.

For no one thinks how we poor people are so weak, frail and despondent against the devil and his temptations, when God wants to tempt us and kick us a little behind the wall (as Song of Songs chap. 2:9 says), that we have suddenly and in a moment forgotten this comfort, and are not so powerful that we could receive this article against the devil, even though we have all the books and our own mouths full of it, where God does not preserve us mightily in it. I have seen many of them myself, who have had it so fine and have preached of it, and yet have fallen away from it, and have become

2. Erlanger: all love.

724 Erl. so, ISS-1S4. Sermon On John 16:25-27. W. VIII, 637-Wg. 725

have been. And what can I say about myself, who has preached and written about this as much as anyone else, and who has also thought about it myself; it is still so sour and difficult for me to keep this article in my heart that I do not want to, nor can I, hold it in such contempt and low esteem.

What led the Anabaptists into error and lamentation, but that they thought they were full of it, when they had never really tasted it? Therefore I say not in vain: If the apostles could not have grasped it, since Christ told them much about it, that he must tell it to them more clearly only after the resurrection through the Holy Spirit, whom he alone sent to transfigure this article, we should not be ashamed to learn from it, nor should we soon boast of this art master. For it is and remains a dark speech or saying (even if someone hears it abundantly and preaches it himself), if the Holy Spirit himself does not also transfigure and preserve it in the heart.

V. 26. On that day you will ask in my name.

When you have the clear revelation and proclamation (which is now spoken of) and grasp it in faith, then this piece will also be found, which is called praying in my name. For these two things are promised to Christianity, Joel 3, 1. and Zach. 12, 10. that after the resurrection of Christ God will pour out on all flesh His Spirit, which is to be called the Spirit of grace and prayer. Therefore, just as you will have the Spirit of grace to teach you what the Father's will is, and what he has directed and given you through me, so you will also have the Spirit of prayer, so that you will be able to call on him from your heart in my name.

Hereby he shows that no prayer can be made without the knowledge and faith of this article of Christ (now spoken of), although the other articles would also be completely present. And so these two articles are linked to each other, so that no one can pray rightly unless it is in the spirit of grace, which assures the heart that it has a gracious God through Christ, and that it can joyfully pray to him.

call his father. For it is not a spirit (says St. Paul Rom. 8, 15. 16.) that frightens the hearts with sin and God's wrath through the law, but that restores such frightened hearts that feel their sin and God's disgrace (and therefore are not allowed nor able to come before God and call upon Him, but only continue to flee from Him) through the comfort and promise of eternal grace and mercy.

If you believe this, then you can open your mouth and pray to God as you wish, with the confidence that He will surely hear you. For you do not depend on your own name, work or merit, but on the fact that through the Holy Spirit it is declared to you what God's will and command is, which he has accomplished through Christ, that through him he wants to accept you in grace and be your dear Father.

249. Therefore it is impossible that the pope with all his multitude (if he still had a thousand times as many churches, monasteries and convents, and the same were full of chattering and sounding day and night without ceasing) had done a single right prayer, or could still do so (I will keep silent about Turks, Jews and pagans, because they do not have this article of Christ, which the Spirit of grace preaches, indeed, neither want to hear nor suffer, but rage against it, and publicly condemn and blaspheme this preaching of the Father's will and counsel. They can do nothing but scream and slander against it 2): One should do good works (against this preaching of Christ), as the blind, who do not know what good works are, nor what the Father's will is, although it is clear and easy to grasp that without this knowledge no good works can be done, and what is done against this will of God in Christ is not good nor godly, but condemned by God; and is not called a spirit of grace or prayer, but of disgrace and blasphemy against God.

V. 26. 27. And I do not tell you that I will ask the Father for you. For he himself, the Father, asked you dearly, that you might love me, and believe that I came forth from God.

1. "will" is missing in the Wittenberger.
2. "dawider" is missing in the Erlanger.

726 Eri. so, IS4-IS7. Interpretations on John the Evangelist. W. VIII, "38-642. 727

After the valete and good night (about which he makes many words, as good friends are used to let each other go), this is almost a strong new beginning. For he cannot refrain from the great love he has for the disciples, he must also hang this up. I do not say (he says) that I will pray for you, but you yourselves will pray; for he himself, the Father, loves you 2c. How would this be? We have always heard that we cannot come before God and do no prayer without this mediator, who is sent by the Father for this purpose, and that our prayer must go through his person and in his mime alone, where it is to please God; how then does he say here that he will not pray for them? Just as if they were not allowed to be anything, and this honor, right and power were even given to us. As the Turks, Jews, priests and monks have taught and still believe, and have sold their own prayers and good works to the people as a sign; and they would like to have a remedy from this, and say: Christ himself has confirmed this, when he says that it is not necessary for him to pray for them, but that they should pray themselves.

251. Answer: Yes, but there is one thing written with it; you must also take this, and pull both together; do not piece and stump the text, plucking out one and leaving the other. For thus he saith, The Father himself loveth you, because ye believe on me" 2c. For he will not thus be put out of the way, that they should pray without him, or apart from him. But if we have this mediator in our hearts, and believe that he comes from God, and is the Father's command to take away our sin and death, 2c., then we can also pray ourselves, and such prayer is pleasing to God, for the sake of this man who stands in the middle between the Father and us. For we already have his prayer, by which he has forbidden us against the Father, which he once did, but still endures forever, and makes our prayer also pleasing to him and answered.

In this faith such an opinion is right that I can say: I know that my heavenly Father is very glad to hear what I pray, yes, as far as I have this Savior Christ in my heart, who has asked for me.

and so my prayer is pleasing through his; so that we weave our prayer into his, and he is the mediator forever and with all men, through whom we come to God, and our prayer and what we do is implanted in him and clothed in him. As St. Paul says Rom. 13, 14 that we should put on Christ, and everything should be done in Him 1 Cor. 10, 31, so it should be pleasing in the sight of God.

All this is said to Christians, that they should boldly and confidently consider this man, and pray with all confidence, because we hear that he thus unites himself with us, and almost makes us like him, and mixes our prayer into his, and his into ours. This is a great, great glory of Christians. For if our prayer is united with his, he then says from Ps. 22:23, "I will proclaim your name to my brothers," 2c. and Rom. 8:16, 17, "The Holy Spirit testifies that we are children through Christ. But if we are children, we are also heirs of God and joint heirs with Christ."

254 What greater thing could be said of us than that through the faith of Christ we are set on high honor, that we are called his brethren and joint heirs, and that our prayer should be like his. That almost no difference remains, without it coming from him, and going through him, that our prayer may be acceptable, and he bring us to inheritance and glory; otherwise he makes us in all things like himself, and his prayer and ours must be One Cake, even as his body is our body, and our members are his members, as Paul saith Eph. 5:30. "We are members of his body, of his flesh, and of his bones." This glory he must, for more comfort, remind them of just in the last words. But so, and therefore, if they believe that he was sent by God's counsel and will, that they may confidently pray on him, and do all that Christians ought to do. For this piece must not be omitted nor forgotten, otherwise nothing but a Turkish or pagan prayer and worship would come of it.

V. 28. I came forth from the Father, and come into the world; again I leave the world, and come to the Father.

** **728 Eri. so, IS7-ISS. Sermon On John 16:28-30. W. VIII, K42-S4S. 729

This is exactly the same opinion as in the previous words. For I do not want to go here into the high article of the Holy Trinity, as he proceeds from eternity in the divine essence from the Father, of which is said above §151 ff., but remain here in the common understanding, of his office, which concerns Christianity, that he is sent from the Father to us men, to carry out the work of our redemption. Thus he comes from God, even though he has come forth from eternity in the divine essence.

Again he says: Now that I have accomplished what I was sent to do, I am going again to the Father. And that he expresses what such "going to the Father" means, he says: I am leaving the world; so that the disciples themselves realize that he now speaks somewhat more clearly than before. For that he has hitherto said that he would go, he now means that he is leaving the world; that is, that he no longer wants to be on earth among people with outward life and being, eating and drinking, walking and standing. This I will leave," he says, "and I will take out of the eyes, ears, senses, and all this bodily life in which you and I still live, and enter into another heavenly life, where the world will not see me. In the same way he speaks of this after the resurrection, Luc. 24, 44. saying, "These are the words that I spoke to you while I was still with you," even though he is still with them, but in such a way that he is no longer subject to natural nature and bodily life, and may no longer walk and stand, sleep and watch, eat and drink, and use the world as a man on earth, but has already taken on another life, in which he is free from all things, except the eyes of the world, and is seated at the right hand of the Father. These words the dear disciples begin to understand to some extent. Therefore they looked at him and said:

V. 29, 30 His disciples said to him, "See, now you speak freely and do not say a proverb. Now we know that you know all things and do not need anyone to ask you. Therefore we believe that you came from God.

These are simple words, both of the disciples and of Christ Himself, that they could not be spoken more simply. For they, out of all confidence and good opinion, go on like this, saying, "This has been said clearly and without a word, so that we may understand what you mean by going out from God and returning to the Father, and now they know that you know all things, and that there is no need for us to ask you. For before we begin to ask, you have already answered. Therefore we also believe that it is true, as you said, that you went out from God.

258. This is (I say) all spoken out of pure simplicity. For they also want to speak something to the point, so that he does not think that they are so rough that they do not understand anything about it. For he has spoken high and heavy things before; but this is the heaviest, when he says, "I came forth from the Father, and again I leave the world," 2c. which they also understand least of all. For if they had understood it, they would have fled from him immediately, as they did soon after. As he also answers them to these words v. 32: "The hour cometh, and is already come, that ye should be scattered, and leave me alone" 2c. As if to say, "If the Father were not with me, I would stand on your side in evil and naked.

259 Now here is shown the kindly manner and loving company of the Lord Christ with his disciples, how he behaved toward them, that they were very well pleased with him, 1) and he gladly heard them speak with him, and could well suffer, and also give credit for everything, as to his dear disciples, who also loved him, and did all good to him, that he also spoke so simple and childlike with them, as he saw them speak.

(260) As he is painted everywhere in the Gospel, that he speaks and gives his testimony as he has people before him. Where he is supposed to be sharp and pointed, he can be over-sharp; and again, where he is supposed to be simple and wants to be simple, as with his poor simple-minded disciples and children, he also talks about the people before him.

1. "to be on good terms with someone" - to be on good terms with someone.

730 Erl. so, I3S-I4V Interpretations on John the Evangelist. W. VIII, 645-"47. 731.

Childish in all measures. 1) When the Pharisees want to master him and ask: Why does he do this or that? as that he lets his disciples pluck the ears on the Sabbath? or why they eat with unwashed hands? item, when they ask him with the pointed question: whether one should give the interest to Caesar? then he also meets them with such a pointed answer that they become disgraced because of it. Again, when he talks to simple-minded, silly people, he talks and acts more simple-minded than anyone else. As when he had the little children brought to him, he embraced them and kissed them, and talked with them in such a childlike manner that the disciples also led those who brought them to him, but he again rebuked the disciples: "Unless you turn and become like such children, you cannot enter the kingdom of heaven Matth. 18, 3. Summa, the art he alone can do before all. To the wise and prudent he is all too wise and prudent; and again, with the children and foolish he is so childish, as if he did not know any better.

He does the same here. Since he does not have to deal with the poisonous, sharp serpents, which are really looking for him, and Judas the betrayer is also gone, and sits there with his dear disciples, as simple, unintelligent children, who therefore stammer, babble and tackle, as they understand it: he also babbles and babbles with them. Just as a father and mother of their little child pretend to be pleased with him, and point to the best and say, "Yes, dear son, you have spoken right. Or, like a pious schoolmaster, when a young boy has to recite the ABC to him, he can very well have patience, that he only starts a little, even if he cannot do it completely, and has to help him in it, and always preach to him that he keeps him at it and brings him away, and says: Yes, that's right, my dear child, so learn it 2c. So Christ is also pleased with this simple-mindedness and childish answer of his disciples, and says: "Yes, my dear disciples, you say right, for you are my disciples, and believe in me 2c. So confirm it, let it all be right and good, call it believed and well spoken (although still quite weak), so that

1. Wittenberger: That.

So he keeps them with him until they become stronger and more understanding, because he thinks about what they should still become and what he wants to make of them. And it is a great, excellent humility and love that the high majesty lets himself down so completely, and makes all things equal and even to the poor, weak and unintelligent, is not afraid to lisp and slur with them in a childlike way.

But for our consolation we are shown that we learn to know and believe in our dear Lord, how he so loves his own (who are attached to him), that he is well able to bear their infancy and weakness, infirmities and lack of understanding, so that through such motherly gentleness and patience he keeps them with him and makes them stronger and stronger. "For he will not break the broken reed, nor quench the smoldering wick," says the prophet Isaias, "but will kindle a fire out of the little budding spark, and strengthen and uplift the weak faith. But again, he can also be sharp and sharp against the devil and his pointed dragon heads, and exaggerate and over-devil them, as he calls them evil serpents, viper-breds and children of hell everywhere in the Gospel 2c.

For he shall be called, in short, the man who is all things, and what he speaks, does, and makes, that all these things may be right and well done. That it may be known that God is certainly so minded toward us, as we see and hear Christ manifesting Himself toward us in words, offerings, and signs, and comforting us that, if God has given us the grace to gladly hear, love, and value this man, it shall also be love in Him, as He has now said, "The Father loves you, because you love me. And all that we still lack and are lacking must be a loud child's babbling and stammering.

Therefore, everything depends on our learning to cling to Christ as sent and given to us by the Father, whoever wants to have God's grace and be blessed, or else, in short, everything will be lost. And even if it were still so excellent, high and delicious a thing with the highly learned masters, holy Pharisees and all wise and prudent men on earth, still nothing shall be good nor valid without this alone,

732. ed.", 141-1, 3. sermon on John 16:29-32. W. VIII, 647-sso. 733

If we believe in him and let him be our master, our Lord, and everything, he will again accept our words and deeds, even if they are weak and imperfect, even if they are childish and foolish.

V. 31. 32. Jesus answered them: Now believe. Behold, the hour cometh, and is already come, that ye should be scattered every man to his own, and leave me alone. But I am not alone, for the Father is with me.

He does not want to punish them, nor does he want to reproach them when they are still weak and without understanding, but he answers them in the most friendly way. As if to say: "You are good, pious children, let yourselves think that you understand and believe. And it is true that you now believe, as they heartily confess that he came forth from God (which is ever the right faith); but you do not know how it will go, and how your faith is so weak. For you believe now, but about an hour after my suffering begins, these words and thoughts of mine will fall from your hearts, and you will all run away from me and forsake me (yes, even deny me), as if you did not know me. That is no longer believed (as they now confess and he gives them testimony), without only that they nevertheless remain his dear children, and yet their heart still clings to him a little; that this must not harm them, but still remain in his hands, even if they fall from weakness. But yet (he says) I must warn you of this, and say beforehand that it is not done as you now think, and have it well in mind, but that you learn how little and weakly you understand and believe it. But it shall not hurt you. For you are my disciples, and not my enemies, like Judas, Caiphas, Herod, who betray and condemn me. And even though you are scattered from me and leave me alone, I am not forsaken. For the Father is still with me. And because he abideth, I also will abide.

And herewith he gives to understand on what he has always put his consolation. He has even a small group with him in this last hour, and is now at the point that death will

He already sees the ropes and chains bound on him, and all armed and in armor who will attack him, and that he will also be abandoned by these few, his disciples. He still consoles himself: "Even though the whole world is against me, and even this small group is leaving me, I will not perish because of this, for I still have the Father with me.

These are excellent, high words, which also befit this person of Christ. But who is there among Christians who could repeat them after him? How it should be that every man should be so sure of himself, and could say, "Well, though all men fall away from me, yet the Father is still with me. But where such a word is spoken without gulping, sighing and weeping, I am surprised, because Christ himself was so miserable that he had to be abandoned by the whole world, even by his dearest friends.

268 For it naturally hurt him, as a true man, that he should see all his own shying away from him and running, and that no one should stand or stay with him, as he laments very much in the Psalter, as Psalm 31:12."Whoever sees me in the street flees from me"; and Psalm 38:12: "All my friends and acquaintances flee far from me"; item in the 22nd Psalm, v. 21, 22: "Save my lonely soul, among vain cruel unicorns." For he also felt such misery much more deeply than we do, what it is to be so alone or forsaken, that it undoubtedly pressed out heavy sighs and hot tears from him. Yes, whoever should try it and thus stand alone, abandoned by all people, even by those who were attached to him, would like to know something about it. As if I were to say of myself, as a small example, that 1) it would come about that everything that is still with me would fall away from me, although they would not stand against me, but would stand in fear or doubt, so that I would not know whether they were for me or against me, and could no longer provide myself with anyone's support.

269: St. John Hus was burned at Constance (we like him with honor).

1. Jenaer and Erlanger: and.

734 Erl. so, I4Z-I45, Interpretations on John the Evangelist. W. VIII, SS0-W2. 735

1. because he does not deserve as much as we do, so that I am often very surprised how he was able to stand so firmly alone against all the world, pope, emperor and the whole council, since not one man stood with him, but was condemned and cursed by everyone. Do you not think that the dungeon has often been too narrow for him? He still had to comfort himself, and overcome such fear, with this very saying, that Christ himself might comfort himself: "I am alone, and yet I am not alone; for the Father is with me." For it grieves, and makes a foolish heart, that a man should suddenly lose all his friends and company, to whom he has given himself all good things. How could the apostles have been too brave if Christ had thus departed from them and left them in distress for an hour? If I myself (since God is for me) began to fall away from my own, or stood alone as if I were no longer with them, what separation and tearing would there be?

Therefore he does not speak this word in vain and without cause. For no doubt it came from a great shock of the heart, and it became hard and sour for him to throw himself around and tear himself away from all men, saying, "Well, I must give you credit and pity that you are leaving me all alone; but my own friends and apostles and all the world are falling away, so I am not alone, for I have a Father who will not leave me; for I am suffering and dying because of the word and command he has given me.

271 There was also a great and grievous case and distress among his Jews, when they saw him so lonely and forsaken that they had to say, "Where are they now who have kept company with him and praised and shouted so highly of him? If he had taught good things and rightly, they would probably be standing with him now. Now they stand with him in all shame.

1. We have closed the parenthesis here, while in the editions it is closed only after: "as we". The words: "because he also does not deserve as much as we do", we put it this way: although Hus did not deserve to be burned by the pope as a heretic as much as we do. Cf. ? 28 of the next interpretation of the 17th chapter of John.

There is no one who wants to be seen or heard by him. Yes, he must also hear the judgment and cries that they deny him God Himself, as if he were condemned and cursed by Him. He still stands firm against all this and says: "Yet I am not alone, for the Father is with me, I know that. And make him such help and company as is greater than heaven and earth. For if the Father is with him, then all the angels and saints must be with him (although it does not seem so), and everything must return to him, as he also says John 12:32: "If I am lifted up from the earth, I will draw all things to myself."

This is set as an example for us, whether such a thing should happen to us over his word and confession, so that we learn to keep this comfort, whether all men forsake us, so that we are not forsaken, but say with the 27. 2) Psalm, v. 10: "Father and mother forsake me, but the Lord accepts me. And with Christ, "I am not alone, for the Father is with me."

V. 33. These things have I spoken unto you, that in me ye might have peace. In the world you are afraid. But be of good cheer, I have overcome the world.

This is the last given, and struck in the hand for good night. But he concludes very powerfully with what he has done the whole sermon. This is the sum of all that I have said, and there it all goes, that in me you may have peace and comfort, if in the world you have trouble and fear. What I have spoken to you, that I will keep; only think and accept it, so that you keep it again. For he knoweth well what he layeth upon their necks, and what shall befall them; as he hath said enough of this. Therefore he exhorts them to keep his word, and to remember it, when they shall know it, 4) and then to comfort and strengthen themselves with it.

2. Erlanger: "28th 22nd Psalm". "22" is reprinted from Walch.
3. Erlanger: Last.
4. "So go," that is, so it goes.

736 Erl. so, 145-147. Sermon On Joh. 16, 33. ' W. VIII, 6SS-WS. 737

For this is the nature of our flesh and blood, that we can be bold and cheerful as long as suffering and affliction are not there; as also Proverbs says, "I am not afraid of their ten when I am alone. But when the weather turns, and temptation and trouble come, and press us, we have lost the good promises, and the comforting thoughts fade away, as if Christ had never made no promise, or left no comfort at all behind him. That is why he so often and diligently reminded you, saying, "These things I have spoken to you, that you forget them not, for I tell you plainly beforehand, that you shall surely be in anguish and distress. You must consider this, and be prepared for it, so that you do not lose heart and lose your comfort, but only be confident and undaunted. For I tell you, the game is already won; do not worry that I will send you there, where you would have to dare to adventure, and stand in danger whether you would lose or win. It is not to be said of this, as if one should first attack and make an encounter, but the victory is already there, and everything is conquered; only that you hold on to it undaunted and firmly.

275. So he will always draw their thoughts far beyond and lift them above everything that may come under their eyes, so that they do not see how the old dragon and lion (the devil and the world) angrily shuts its mouth, bares its teeth and sharpens its claws, but think far beyond that it is now already won, and such fierce baring of the mouth and teeth, tearing and choking comes much too slowly; And they take such thoughts, just in that, and then, when they feel fear and distress, lie on the bed of death, or are condemned to the fire or sword, as God demands, and thus may keep the victory against the devil and death.

276 For these words a Christian shall sound, and make greater than heaven and earth, when he saith, These things have I spoken unto you, and I have overcome the world. As if he wanted to say: Dear, write the "I" only with very large letters, so that you can grasp it in your eyes and heart. For the "you" and "your" (when he speaks "to you

and "You will be afraid,") that is a very small word, and yes as 1) small, as a single little stick in the sun. But it does not hurt; if you are small and weak, I am the greater and stronger. I have made the whole world out of one little stick, yes, out of much less than one little stick (which is called nothing). So even if you are even smaller, I can and will make you big enough. For it is I who speak these things. Do not say, "This is what the Roman or Turkish emperor says, which is great and glorious in the eyes of the world. Neither saith he, All the holy angels from heaven, and all the creature, say this; but: I, I say it; which shall be immeasurably and incomprehensibly more and greater. Therefore only think of my saying, and keep to it, and look at the person who speaks these things; not you who hear it, nor what is apart from me, so that you are challenged 2c. For if ye will look upon yourselves against the great, your enemies, pope, emperor, kings, the world, yea, the devil and death, they shall become too strong and great for you, that ye must despair against them.

I have devoured and eaten so much (says the death and the devil) now almost six thousand years, yes, many thousand often in one day; what do I care about a man? If I can eat a whole lamb at once (said the wolf), should I not also be able to devour a mosquito? The world and the devil regard us as such little gnats, so that they do not notice it in their mouths when they devour us. But we should not look at ourselves so small, nor at them so great and cruel, as it seems: small and little are we in comparison with death and the devil's power; but if we cling to him who says, "I", "I have overcome the world", let us see if all the world, the devil and death have such wide mouths that they devour us. But if they devour us, let a leg come into their throats, so that they may be strangled by it. For as little as they have eaten up Christ and devoured him, so little shall they devour us.

1. "so" is missing in the Wittenberg and in the Jena.

738 Erl. so, 147-ISO. Interpretations on John the Evangelist. W. VIII, WS-W8. 739

With this, Christ would like to persuade us to learn to defy him and rely on him. For he considers and sees that we are very weak for ourselves, and (if we measure ourselves by ourselves) are too terrified and frightened by the great giants, death, the devil and the world. I know this very well," he says, "therefore I will cling to you, and in turn I will cling to you, so that you may cast your comfort and defiance on me, who have already overcome the world; And so great and small, rich and poor, shall come together, and be man enough for the great, monstrous behemoth, that if he will swallow you up and devour you as a gnat, I will become a great camel in his jaws, and tear through his belly, that he shall burst, and give you up whole, without his thanks. For it is I who say these things to you. But turn away your eyes both from yourselves and from them, and see who I am, that you may say, "If you hear death, devil, pope, emperor and the world, if you truly make yourself great, baring your long, sharp teeth and opening your mouth wide, then I am a poor little worm compared to you, that is true. But what do you fear for him who says, "I am he," and "I have overcome the world," and says this to me, and calls me to trust in it?

279 Yes, they say, we do not see this me; but we already have you in our claws and in our teeth, and must hold us well without your thanks. But again it is said: If you do not see him now, and think that you have therefore gained in me, there is nothing in it; yes, that shall do you harm. For ye shall see him hereafter, when he shall come forth before ye know it, who shall say, I have spoken it, and mine are called bold and confident; and they also have dared to come upon me, but ye have slain and eaten them. Well then, I will come and devour in one heap, not only emperors, Turks and Tatters, the Pope and all the world, but also death, the devil and hell.

280 Therefore, Christians must have other thoughts and faces, that they may live under the

1. Wittenberger: "und" instead of: der da.

The dreadful sight and the flesh of death, the devil, and the power of all the world, the sword, the spear and the gun, can see him who sits above and says, "It is I who have spoken to you. And if it is to change, I would much rather have him who says these things to me, than if all the emperors and the world stood by me. For these cannot help me if death wants to devour me and I am to jump from this life to that, and be left abandoned and helpless by all creatures. Who then shall or can help and save? No one but "I," says Christ, who have overcome the world and all things.

For this reason he is a sweet and comforting Lord, who so kindly and sincerely exhorts his own to hold fast to him, and to take comfort in him against the world, and against all that displeases and terrifies it; he shows us and gives us the right way to have comfort and peace. For therefore have I spoken these things, saith he, that ye might have peace, not in the world, but in me.

This is a strange speech, that there should be peace, when there is fear and strife. Now it follows clearly from this text that there will be no other peace than the word of Christ, when he says: "These things I have spoken to you. 2)" My words go forth," he says, "to the end that you may be at peace and of good cheer. Do not say, I will give you peace from the emperor, the pope, and the world, but my word shall give it to you; in the word you have had peace, or never more. For even if we were stronger than the pope and the whole world (which I would not like), and if fist should be against fist, spear against spear, I would not want peace, if fist and sword would give peace, against him who gives this word, who says: "These things I speak to you" 2c. For what can such a speech of his do or leave? This it can do, he says, that if you have strife and fear, yet in it you may have peace.

Of course, no other power or authority on earth can do this. Therefore, we, who are Christians and of a spiritual nature (because

2. "with you" is missing in the Erlanger.

740 Erl. so, iso-iss. Sermon on John 16, 33. W. vm, "ss-kso. 741

Let us leave the world to do its thing, as they do among themselves), draw and grasp this comfort: My peace and tranquility are nowhere to be found except in what my Lord Christ says, and with David we say Psalm 119:165: Pax multa diligentibus legem tuam, "Great peace have they which love thy word"; that only the word may be in the heart, God granting that there may be danger or harm to body, life, goods or blood. They must let us have this peace; they may rage and rage as they please. As we have seen 1) and still see the same power at work, that many devout people constantly and with good courage leave their goods, blood, body and life for the sake of the gospel, and do not look at the fierce dragon's teeth and lion's claws.

284 This is the first thing he teaches us, that a Christian should make peace and quietness of heart from the word of Christ, so that his heart may be attached to it, and be completely immersed in it, and so have this robe taken off, that is, flesh and bone, skin and hair. For if he only keeps this word and takes it with him, this robe will be given to him again on the last day, more beautiful and glorious than it is now; this word will have such power.

And it is a strange text that they should find no other peace than in that which he speaks to them. But it is 2) truly true. For there are also two kinds of conversation: one in which we talk with God, and the other in which he talks with us. Talking with him, that is, praying, of which we said above 194 ff]. which is also a great glory, that the high majesty in heaven lets himself down to us poor little worms in such a way that we may open our mouths to him, and he listens to us. But this is much more glorious and delicious, that he speaks to us and we listen to him. Both are good and great benefits of God, as the Scripture calls these two: "The spirit of grace and the spirit of prayer" Zach. 12, 10.. For He does both, lets us speak to Him through prayer, and also speaks to us through the Spirit of grace, so that we hear Him. But his

1. Wittenberger: see.
2. Erlanger: "And is" instead of: But it is.

His speech is much more comforting than ours. For his speech is such a speech, which makes peace, and a calm and joyful heart, which no speech, nor power on earth, with all its art, teaching and wisdom, does, even Moses himself, who, though he speaks because of God, yet he does not speak peace into the heart. But the man must do it, who 3) is God himself; as the 85th Psalm, v. 9, says: 4) Audiam quid loquatur in me Deus etc., "ah! that I may hear what God the Lord has spoken; for he will promise peace to his people and to his saints."

Therefore he speaks here: Let my words be commanded unto you: for to this end have I spoken them, that ye might have peace in me. How so, or where is such peace? In the world 5) or with men? No, he says, do not think about it, for nothing will come of it. Although no tyrant or man persecutes you, yet the devil will be behind you, tormenting and torturing your heart, so that it will be as hard for you, yes, much harder, than if the sword and weapons of the whole world were pointed at you, as those who have experienced it well know. Therefore one thing must be theirs (he means to say), that you must have fear and temptation either in your body or in your heart. Therefore, when I speak these things to you, how you should have peace, understand it to mean that you will have to be afraid in the world; that peace means in German, fear in the world. This is my language: peace means unpeace; happiness means unhappiness; joy means fear; life means death in the world. And again, what in the world is called unpeace, fear, death, I call peace, comfort and life. Life it is, joy and consolation it is, but not in the world, but in me you will find these things, that your heart by my word shall become a demant against all the world, devil and hell. If there were many thousand times more of them, and if they were much more angry, they should not make it so wicked with their anger and raging that they can take me from you; for I am so high set before them that I can well remain before them.

3. Wittenberger: "das" instead of: der.
4. "says" is missing in the Erlanger.
5. they words: "or where... world" are missing in the Wittenberg.

742 Eri. so, ISS-IS4. Interpretations on John the Evangelist. W. VIII, M0-W?" 743

Therefore, to have peace in him is nothing other than this: He who has his word in his heart becomes so bold and fearless that he can despise the world and the devil's anger and raging, and offer defiance against it. As has been proved in the holy martyrs, yes, even in young maidens, as St. Agatha and Agnes, who went to the torture as cheerfully as if they were going to the dance, and mocked their angry tyrants. Is this not annoying of a young maiden, that she so despises the devil's wrath, sword and death, and considers them nothing, that she calls it nothing else but going to the dance? Dear, where does she get such defiance? The dear word of Christ gives her such. Where this goes into the heart, it makes such courage, as this holy virgin. This must annoy the devil beyond all measure, and cause him great sorrow, that his fierce dragon and lion's wrath, which devours the whole world, should be ridiculed and mocked.

He can accomplish this with one word, which says: 1) I have spoken this to you, and so you have heard from me, that you should be confident and undaunted, and that I have overcome the world and the devil, and that you should be a mighty lord over them, 2) and that you should tread under your feet, even though they execute you and strangle you. What were the dear martyrs, and especially such young virgins, different from us and other people? What is the difference that they had such courage and joy that others do not have? Certainly nothing else, but this word in their heart. Therefore only remember that I have told you, and do not let yourselves be troubled, but confidently beat those who want to afflict and torture you; for their afflictions, torments and anguish are to be your joy and delight and rose garden.

The cause of all this, why he makes them so defiant, and speaks so comfortingly into the heart, is this, saith he, The game is already won: "I, I have overcome the world." Yea, saith thou, thou hast well said, that thou hast overcome, and others, as Peter, Paul; but where remain I? Ever, he answers, I speak this to you, not for my own sake.

1. Erlanger: the.
2. Wittenbergers: about them.

Do you not hear, it applies to you, you should know it and comfort yourselves, that I have overcome the world, not for myself; for I did not need to descend from heaven because I was Lord of all creatures before, that the devil and the world must still leave me satisfied for my person. But for your sakes I have done it; for your sakes I speak it also, and I am for your comfort, defiance and peace. Therefore also take it to heart, and remember that I, Jesus Christ, have conquered and won the victory. It is won, he says, there is no more danger or worry; we must not struggle and fight, everything is already done, the world, the devil and death is defeated and lies, heaven, righteousness and life has the victory.

290. No more, but only this brought into the world, and the Epinicion or little song of victory, and a joyful "Christ is risen" sung; he has set it all up, given vain victory to all who hear and believe it. Only that we preach, confess and boast of these things before all the world, and defy where they attack us, saying, "What will you do, tyrant, world and devil? Will you take away my goods, my honor and my life? what then? It is won, won; for here is Christ who lives and conquers. Rather, let him be taken from me, or try him again, if you can.

So let a Christian be accustomed to the thought of Christ's victory, in which all things have already been accomplished, and we have all that we ought to have, and henceforth live only to spread these things, and also to bring other people by exhortation and encouragement (by word and example) to the victory which Christ has purchased and given us. For this victorious man has arranged it all, that we may not do anything to it, neither to eradicate sin, nor to beat the devil, nor to overcome death; everything is already in ruins. What we still suffer and fight is not a real fight, but only a price or a piece of the glory of this victory. For our suffering, yes, of all martyrs and saints suffering and blood would not win us the victory. It is not our purpose to beat sin, death and hell and to trample them under our feet, like the Pabst's crowd, for the sake of our victory.

744 Erl. so, ISL-I5S. Sermon on John 16:33. W. VIII, SW-6W. 745

Disgrace and blasphemy of Christ, 1) leuget. I come here 2) too slowly with my fight; it must be won first and the victory must be there, if I am to have comfort and peace otherwise. I, says Christ, have already done it; only, you accept it, and need the victory, so that you sing about it, boast and flaunt, and only be confident people.

Behold, this is the friendly farewell and consoling last word, which Christ leaves for His own, and would gladly speak into the heart. Although the apostles did not understand it this time, and we do not understand it yet either, because we are out of temptation, yet we have not understood it.

1. Wittenberger: "lesterlich leuget".
2. Erlanger: Hiezu.

By God's grace, we have seen that the Holy Spirit reminds many hearts of the words when they come to the meeting, and strengthens them with them, that they have suffered everything in victory, and have departed. May God also help us, and give us the sense to keep this in mind when we are in trouble and when we die; even if we cannot now understand and grasp these words so completely and powerfully (as they are spoken and meant), that we then remember: "My Lord and Savior has spoken this into my heart, that in Him I have a victor over the world, death and the devil, however small and weak I may be. Amen.

3. "so" is missing in the Wittenberger.

*L. D. Martin Luther's Interpretation of the Seventeenth Chapter of St. John the Evangelist, on the Prayer of Christ, )

Preached in 1528 and 152S; printed in 1530.

Preface.

This sermon of mine on the prayer of our Lord Jesus Christ, John 17, I have not only gladly seen go out in print, but have also asked my dear friend, Magister Caspar Creutzigern, who is well versed in such things, to compose it and put it into a clear fine form (because I myself have not had the time to do this, nor am I so well versed in it), and so let others have it. For I know that the right pious Christians, for whom

For those who hunger and thirst for righteousness, these morsels and this drink of cold water will be pleasant and useful, and we alone will serve them with this. The weary, satiated, mad saints have more than enough without our help and service; we do not want to serve them with this, unless they have something new to master and blaspheme. Command such preaching to all dear faithful members of Christ, and me also in their prayers. May God's grace be with us. Amen.

*The title of the first single edition of this interpretation in sermons is: "Das Siebenzehend Capitel Johannis, von dem gebete Christi. Preached and interpreted by D. Mar. Luther Wittemberg. D. M. XXX." (them!) At the end: "Printed at Wittemberg by Hans Weis. Anno. 2c. M. D. XXX." These sermons were preached for Bugenhagen in 1528 and 1529, when he was in Brunswick and in Hamburg to order the church system there, but did not appear in print until 1530. Only in this first edition is Luther's "Vorrhede" on the back of the title, which is missing in the later individual editions, including the German Wittenberg and Jena collections. From this preface of Luther's we see that LI. Caspar Cruciger edited these sermons at Luther's request. In Latin, the marginal gloss of the preface reads: Gasparus Cruciger collector harum home- liarum. A second edition was published in 1534 by Hans Weiß in Wittenberg, which contains the following information on the title: "Gepredigt und ausgelegt durch D. Mart. Luth. Wittemberg 1. 5. 34." The Jena edition probably gives a reprint of this edition and therefore places our interpretation in the year 1534. Furthermore, this writing was printed in 1538 by Joseph Klug at Wittenberg and in 1540 by Hans Frischmut at Wittenberg. Also in this edition we find on the title: "Gepredigt und ausgelegt durch D. Mart. Luth. Wittemberg. M. D. XI>." In the collections: in the Wittenberg (1553), vol. IV, p. 275 (with the wrong year 1539); in the Jena (1568), vol. VI, p. 169; in the Altenburg, vol. VI, p. 219; in the Leipzig, vol. X, p. 198; and in the Erlangen, vol. 50,

746 Eri. so, iss-ioo. Interpretations on John the Evangelist. W. VIII, "is-mo. 747

V. 1. These things spake Jesus, and lifted up his eyes to heaven, and said.

(1) Among the first works of our Lord Christ, we should especially desire to hear how he stood when he prayed and talked with his dear Father, because otherwise it is much written how he preached and performed miraculous signs, but little how he prayed. Now it is written here before our eyes with many words, which he spake before his disciples, and left them for last: and yet no man hearkeneth unto it. If it were not written, we would run after it to the end of the world.

(2) And truly is a fierce, heartfelt prayer, in which he opens the abyss of his heart, both toward us and toward his Father, and pours it out completely. But such words, when they are heard without the spirit, sound in our ears like mere childish things, which have neither strength nor sap, and are not worth speaking. For reason and human wisdom hold nothing of that, if one does not pretend with splendid, high-sounding words and put on that everyone must open eyes and ears.

(3) If we could see and understand who the man is who asks, and who is asked, and how great the thing is for which he asks, we would not consider it so unimportant and small, but would perceive and feel what an overwhelming power and comfort these simple words have and give. For here he himself keeps the rule he gave us and taught us Matth. 6, 5. 7., that if one wants to pray rightly, one must not make many long, delicious words, but only badly and rightly the best. 1) Therefore we should not keep this 2) prayer so low, nor go beyond it.

1. In Latin, the meaning of this sentence is correctly rendered as "simple words that come from the heart are the best".
2. Thus the Erlangen and the Latin. Wittenberg and Jena: the.

as if they were useless words of men, as each one lets himself think that he wants to do it much better. But if someone were to start and try, he would soon lose his art, word and way.

4 Now this is the sum and cause of this chapter. A good prayer belongs to a good sermon, that is: When one has given the word of himself, one should start to sigh and desire that it also has power and produces fruit. For since the Lord Christ had given and completed all his teaching and ministry, and had blessed his disciples with the beautiful long sermon of comfort, he also had to make a last request, both for them and for all Christians, so that he might even fulfill his ministry as our high priest, so that nothing would be left behind to strengthen and preserve them, because he wanted to leave them alone behind him in the world.

For this reason I have always said how necessary Christian prayer is, that without it faith cannot exist or remain. For those who preach God's word, hear it and know it, and do not also pray, make it known that they are still presumptuous and sure, as if they had no need of God's grace everywhere, do not see their need and danger, and make themselves believe that they are now firmly established and already have what they may desire; so the devil is behind them, overpowering and overthrowing them, so that they never realize it. For this reason Christ teaches us by his own example not to forget the preaching of prayer, lest the word go forth and be acted upon without fruit.

(6) But what power, quality and virtue this prayer has in itself, we will not, I am afraid, be able to sufficiently describe. For as bad and simple as it sounds, it is so deep, rich and wide that no one can fathom it.

7. to the first, when the evangelist speaks:

In the latter two editions (as well as Walch's), the preface is printed from the Hallische Theile, p. 345. Vincentius Obsopoeus translated this interpretation into Latin and published it in 1536 under the title: Mart. Lutheri Enarrat.'in Johan. Evangel. Gap. XVII. Wittebergae 1536. This translation is found in the Latin Wittenberg edition, low. V, col. 184d. We give the text according to the Jena edition, comparing the Wittenberg and Erlangen editions, also the Latin. In this writing, the use of the Latin translation is of particular importance for the textual form, because it is prepared according to the first edition, which we can see from the fact that it also contains the preface. In the Erlangen edition, the proof of the Latin Wittenberg edition is missing. We did not consider it necessary to preface the interpretation with the text of the 17th chapter of St. John, because the interpretation is always linked to the individual verses.

748 Erl. so, IS0-1SS. Sermon On John 17:1. W. VIII, "70-K73. 749

"These things spake Jesus, and lifted up his eyes toward heaven," 2c. He left glory and honor to prayer, that it also leadeth his outward giving, to come before the foolish saints, and to shut them up, who pretend that such an outward thing is not valid. For here you see that he not only asks verbally so that the disciples hear, but also uses the manner and gesture that one is accustomed to use; as, some kneel, some fall on their faces, some stand and look up to heaven; which three ways are all indicated in the Scriptures. As King David fell to the ground when he prayed for his child for seven days, 2 Sam. 12, 16, and Christ both knelt and fell down when he prayed in the garden Luc. 22, 41. Matth. 26, 39., item, Peter Luc. 5, 8, along with many others, fell at the feet of the Lord. He also says about standing Marc. 11, 25: "When you stand and pray" 2c.

(8) Now there is no great power in standing, kneeling, or falling down, for these are bodily ways, neither commanded nor forbidden, as necessary; as also others more, lifting up the head and eyes to heaven, folding the hands, beating the breast; only that they be not despised, because they praise the Scripture and Christ Himself. Therefore also St. Paul Eph. 3, 14. speaks of his prayer: "For this reason I bow my knees to the Father of our Lord Jesus Christ"; item 1 Tim. 2, 8.: "So then I want men to pray and lift up holy hands" 2c. Although it is not evil for a man to pray with his heart alone when he is tying sheaves in the field or lying on his bed.

(9) But this is true if it is a mere outward gesture, grumbling or bawling, as one has stood in church all day, counted the grains on the rosary, turned over the leaves, cried and shouted in the choir, that is, of course, not praying. For it is done without heart and soul, and there is no one who seriously thinks of asking or obtaining something from God. But where such prayers, singing, speaking or reading are done in the belief that they will kindle the heart and awaken the desire and devotion to pray, they are very useful and good. For that is why the Psalter has been used in Christianity from time immemorial.

to sing and read daily, so that through God's Word, bodily heard and acted upon, one may devote oneself to crying out and sighing. We also have many examples of such prayer and external stimulation in Scripture. For example, the prophet Elisha, 2 Kings 3:15, told how his manner was, when he did not feel devout or merry enough, to send for a harpist, which awakened him and enlightened him to prophesy. King David therefore ordered that all kinds of strings be played daily in the temple, so that the people would be awakened and cheerful in their prayers 1 Chron. 16:16.

(10) I know not how strong others are in the spirit; but I cannot become so holy, if I were still so learned and full of the spirit, as some make themselves believe. It still happens to me all the time, when I am without the word, when I do not think about it or deal with it, then there is no Christ at home, yes, also no desire and 1) spirit; but as soon as I take a psalm or a saying of the Scriptures before me, it shines and burns 2) in the heart, so that I gain courage and sense for others. I also know that everyone should experience this daily in himself.

The reason is this, as we all find in ourselves, that our senses and thoughts are so uncertain, slippery and inactive, that even if we want to begin to ask something serious or to think of God, without word and scripture, it certainly happens that before we look around, we travel a hundred miles from the first thought. Try it, whoever wants to, and tell me again how long he can stay on one thought. Or take an hour and vow to tell me all your thoughts: What does it matter, you will have to be ashamed of yourself, and fear that if you were to speak what came into your head, you would be bound and chained for a foolish dog; it will happen to me if I worry about serious and very best thoughts right away. The heart of man is so miserably torn; it walks, weaves and wavers, that neither wind nor water is so agile and unstable.

12. that I have to say an example, so you can

1. Jenaer: still.
2. "it" is missing in the Erlanger.
3. "it" is missing in the Jena.

750 Erl. so, IS2-IS4. Interpretations on John the Evangelist. W. VIII, K73-67S. 751

I read about St. Bernard, who had tried this, and at one time complained to a good friend that it was so difficult for him to pray properly, and that he could not pray the Lord's Prayer without strange coincidences. This surprised him very much and he thought that it was not an art or work at all. St. Bernard bet with him, he should try it, and should apply a good stallion, only that he told him alike. 1) He presumed to do it without any effort, started and prayed: Our Father 2c., but before he gets over the first request, it occurs to him, if he won the horse, whether saddle and bridle were also due to him. In short, he comes so far with thoughts that he had to let go so soon, and give St. Bernard won. Summa, if you can say an Our Father without some other thoughts, I will consider you a master; I cannot; indeed, I am glad when thoughts occur to me that they fall again as they came.

(13) I say this, therefore, so that one does not hurry over such texts as the raw spirits do, but learn what such external words and ways are useful and necessary for, namely, to keep the heart together with them, so that it is not scattered, and to hold on to the letters with the thoughts, as one must hold on to a tree or wall with the fist, so that we do not slip, or flutter too far and go astray with our own thoughts.

14 This is what our enthusiasts lack, that they think that when they go into their high spiritual thoughts, they have it all wrong, and do not see how they are going astray without a word, letting themselves be led astray by vain idiots. Therefore be warned against such flying thoughts, and beware only of dealing with God apart from the oral word and prayer. But that you keep a right distinction, so that there is no mere outward prayer, since one seeks nothing more than the work, and thinks that if so much is read or spoken, then one has done something, 2) when the heart does not even experience what the mouth speaks, or thinks what it does; but so that the heart starts, after which outward mouth and body, word and offering

1. i.e. the certain truth said, "gleichzu" straight from. In the editions wrong: "gleichzusagte". Latin: esrtum ipsi rsuunoist.
2. verthan --- everything aligned to the best.

go with. Summa, if it goes from the heart to ask with desire and earnestness, then it is all praiseworthy and good, how one stands to it.

Father, the hour is here for you to transfigure your Son.

(15) Here we shall see what virtue this prayer has. For first of all, there are three special pieces in it, and especially that which serves prayer exceedingly well. First, 3) to thank God, to praise Him, and to recount the benefits previously received from Him, as He here indicates what the Father has given and bestowed upon Him. Just as we should now do so: Dear Father, you have given us your precious, gracious, holy gospel, and showered it with unspeakable, great graces 2c. Then, the prayer and the need: Dear Father, help us to keep the same, and to remain in it. And thirdly, that one may go out, reach out, and desire that everyone may be helped. These three pieces 4) he also performs here one after the other.

16 And so let every prayer be made, even for temporal needs, with such thanksgiving and confession that God's gifts and goods are what we have, and ask that He may protect, promote and increase them in us and in others. This is called starting prayer rightly and well, and making a good entrance, so that God may be accepted, that He may hear us gladly. In the same way, you will find elsewhere how he gloriously praises the Father, and at the same time makes a beautiful, delicious sermon in the middle of the prayer, as Matth. 11 at the end.

(17) Therefore he saith, Father, the hour is here, that thou shouldest glorify thy Son, that thy Son also should glorify thee. These are such small, simple words that they do not seem worth a penny in the eyes of the world. But who can sufficiently fathom how great a thing and how great an earnest they are? But so much has been prayed recently: Dear Father, I ask you to transfigure me, but not just that, but that I may transfigure you. But to transfigure means nothing else than to praise and to exalt, to glorify and to call. 5)

3. "Erstlich" is missing in the Erlanger and in the Latin.
4. Pieces" is missing in the Wittenberg.
5. appointed--famous. Latin: tsrniMrubiUs.

752 Erl. so, 164-166. Sermon On Joh. 17, 1. W. VIII, "7S-678. 753

so that all the world will know how to sing and say about it.

(18) And with the word he shows how it is for him, and what the need is that drives him to such prayer. He says, "I am about to suffer and die the most shameful death, so that all my clarity, light, name and honor will be darkened and extinguished. Now he has done great things, preached and worked gloriously, his power and might proves that all the world should have praised, honored and worshipped him most gloriously; Then the contradiction happens to him, that for all honor and praise due to him, he is showered with vain shame and disgrace, and must hang on the cross between two murderers, and die as the worst, most desperate knave that the earth has borne, that no murderer ever acted so shamefully and blasphemously.

19 For the world is usually so pious when the worst offenders are put to death that everyone takes pity on them, laments their misery and shows mercy; but this one Christ, the Savior of the world, had to be so that everyone was glad of his death, and they, the Jews, no matter how much they cooled their heels at him, were still not satisfied with it. Summa, there was no one who thought otherwise, because the greatest service would have been done to God, and the world would have recovered, if this man had been executed from the earth. For they considered him to be the most harmful worm that ever came on earth, so that one would rather suffer and bear all kinds of plagues.

20 This means that the noble, excellent man has been cast into darkness. Thus the dear Christ, the light and salvation of all the world, must be received and honored by her, so that he may be cursed and banished from the world as the worst devil. Just as the Jews still live up to their fathers' standards, and would much rather suffer all devils and misfortune than hear Christ and his mother called Mariam. It is the same with the dear Gospel, that the papal mob, together with all distant enemies, are not so hostile to any devil or misfortune as they are to our doctrine; they must be condemned, cursed and banished, so that no evil cry goes up on earth except about this Christ and his word.

21. Behold, this is Christ's hour coming or present: for he prays with such meaning and earnestness as if he were now hanging 1) on the cross. As if he should say: "Now I am in the midst of shame and death, and lie in deepest darkness; now it is time for you to pull me out, lift me up, and shout me to glory, because my light is so completely extinguished, and the world tramples me underfoot, everyone shuns me and shuns me, so that there is neither counsel nor help, except that you yourself do it. For that I come out of the jaws of death and the devil (who is a prince of darkness Eph. 6:12), there belongs an eternal, almighty, divine power.

22 How then did this transfiguration take place? Not otherwise than that the Father raised him from the dead, threw the devil under his feet, and made him King and Lord over all creatures, and let this be proclaimed publicly through the gospel, that it might be known in all the world. For as it was once done on Easter Day, so it must 2) always be preached and known from child to child until the end of the world.

That your son may also transfigure you.

(23) Soon a little bit of thanks is given in the word "your Son", that he confesses and boasts that he is the Son of God, and has everything from the Father, as he continues to say soon after. From eternity he is his Son, in one majesty, power and honor; but now, in the world, in misery, weakness, shame and death, as abandoned by the Father and everyone. The world puts all its power and might, the devil all his art and wit, to bring him to naught, that he may never be remembered, as they say in the Psalter: "When shall he die, and his name perish?" Ps. 41:6, they also think that they have now brought it about, because he hangs on the cross and dies.

24 Therefore he asks: "Father, you know that I have been sent by you and that I have come to earth, therefore you will not let your Son be in such darkness. Therefore

1. "now" is missing in the Wittenberg and in the Jena. Latin: jam.
2. "it" is missing in the Erlanger.

754 Erl. 50, 166-169. interpretations on John the Evangelist. W. VIII, 678-681. 755

You want to transfigure me, not so that I will tickle myself with it, but for the sake of your honor and transfiguration. For he was sent to praise and glorify the Father's praise and glory, and is the only man by whom the Father must be known and honored. If he had not been transfigured, the Father's honor and glory would have been obscured and extinguished, and would have remained in dishonor and shame with him (for what the Son suffers, the Father must also take upon himself and suffer), so that the world and everyone would have blasphemed: "Behold, where is now his God and Father, of whom he boasted so gloriously? How finely he has helped him 2c. So that this does not happen, the Father must prove his power and authority over him, and set him in such honor that all the world with its shame must fall at his feet and worship him. Through this the Father is transfigured, that is, recognized and preached, how he can help in weakness, shame and death, and make life, honor and power out of it. Which began when Christ came out of death into his glory, and ascended into heaven, and gave the Holy Spirit, and is still preaching as far as the earth is, even unto the last day. For this is the office and work of the Holy Spirit, to reveal through the gospel how great and glorious a thing God has done for us through Christ, namely, to redeem us from sin, death and the power of the devil, to take us into His grace and protection, and to give Himself completely to us.

(25) Such a transfiguration of the Father is still as necessary as that of the Lord Christ himself. For when we look upon him, he lies as deep in darkness before the world for his name and glory, as Christ on the cross for his body and life. For how did the world stand at that time? Everything was full of abominable idolatry, so that even the sun and the moon, fish and birds, were worshipped, and the holy name of the high Majesty had to suffer, so that it was assigned to all creatures except Him. Yes, even they, the Jews themselves, who were called God's own people, practiced their own idolatry under his name, with confidence in their works and their righteousness. So it still goes on today, that everyone follows him according to his thoughts.

The world is full of the abominable blasphemy of God, without any other public, public blasphemy. Therefore, it was necessary to ask that the Father be transfigured, that is, known through the gospel, as he should and will be kept and honored, so that all false doctrine or worship and humanity may cease, and only his light of grace may shine and shine.

26 Therefore you see how the heart of the Lord Christ burns and how he prays earnestly from the bottom of his heart. For it grieves him that God's name is so deeply in darkness, so horribly desecrated and blasphemed, and the whole world lies in blindness and unbelief, that he would gladly die soon, and suffer all shame and disgrace, so that only the Father may come into the light, and his glory rise. Now the Father (as has been said) cannot be transfigured unless Christ is first transfigured, that is, unless the Holy Spirit comes and preaches the gospel, without which no one recognizes the Father. For before this he was neither preached nor held otherwise than as a hired servant, who must look upon our holiness and spiritual life. Which is not to praise the Father, but ourselves and our merit, when Christ Himself will not be praised otherwise than by the Father, and thereby praise Him again, that men may fall from themselves, and boast of His grace and goodness alone.

(27) Now the Lord Christ speaks all these words for our sake, to strengthen our faith against the great trouble that the dear gospel is encountering in the world, and to the great sorrow of the devout Christians, that they must hear and see that God's name is everywhere profaned and blasphemed, because he allows his Christians to be persecuted and oppressed, and acts as if he could not or would not help them, so that the world defies them and cries out for victory. Christ saw and felt this, that his multitude in the world would always be as he himself was. Therefore he does not ask for his own person alone, but to be transfigured in and through all those who believe in him, and to save the world.

1. "and" is missing in the Erlanger.

756 Erl. 50, 169-171. Sermon on Joh. 17, 1. 2. W. VIII, 681-683.., 757

Father, who also through this prayer still demonstrates the same power in Christians that he demonstrated in Christ, so that he, as he was transfigured through him, may also be transfigured through us; so that, although we now suffer and die for the sake of his word, through such shame, disgrace and death we shall come to eternal glory and honor. Again, our enemies, though they now gloriously ride and soar above, must at last be overthrown, and come to eternal shame 1); as also is abundantly fulfilled, and experience testifies, from the apostles' time, by the dear martyrs and others.

28 John Hus was also most shamefully condemned and killed: nor has he come to such honor that his word, which he preached, has burst forth and shines in all the world, condemning and disgracing the papacy with all its glory. So will it be with our angry enemies, who want to suppress the gospel and exterminate the Christians, whom they have already burned and murdered many times. For more proud kings and lords have fallen and failed over the gospel, compared with whom the present princes and lords are mere beggars. How often has the Roman Empire been horribly and miserably destroyed, torn apart, and fallen into ruin? Since it was thought to be the highest and most powerful, and had proven itself honestly with blasphemy, raging, persecution and bloodshed against the Christians, that these same tyrants and persecutors 2) perish shamefully, and their name stinks and is despised in all the world, but the martyr's name shines and is honored. For this prayer is heard, and presses on, goes and runs in full swing, against all the raging and violence on earth. And summa, as the transfiguration began, so it still continues in Christendom, in the power and might of this prayer.

29 In this text it is also to be noted how Christ ascribes to him that he alone is the man through whom the Father must be transfigured. For with this he also wants to show his people, the

1. Wittenberg and Erlanger: Damage. Latin: Ü6Ü66U8.
2. Here the Wittenbergers and the Jenaers have in the margin: "as Decius, Diocletianus 2c."

Jews, who had the law and glorious worship, put their glory in holiness, that none of them had the power to transfigure the Father, or to bring to the knowledge of righteousness before God. For if God's glory and knowledge could have been revealed through the law, Christ should not have come, preached, suffered and died to transfigure the Father.

(30) This is also to help us learn how to seek and grasp God properly, or how to deal with Him. For, "to transfigure the Father" is nothing else (as said), than that one recognizes him, and knows who he is, what he has in mind, and how we are to deal with him. No man can come to such knowledge except through Christ. For he has not revealed himself anywhere, but in and through him, so that his heart and will may be seen. Now nothing can be seen in Christ but only heartfelt, unfathomable love and grace; again, apart from him nothing but wrath and disgrace. Summa, whoever seeks God or wants to serve Him other than in Christ, does not find and serve the right God.

Therefore, I have often said and warned that everyone who wants to travel safely should beware of all high thoughts and speculations, where one seeks God without means in the Majesty, and wants to find out His work, will and counsel, secret and special revelations, as they not only lack and deceive, but also lead and fall into the abyss. And recently all doctrine and faith on earth, of the Jews, Turks, monks, false saints, or enthusiasts, and whoever they are, who want to serve God, obtain grace, and put away sin by other means than the Lord Christ, than by their works, holiness, great devotion, spiritual thoughts, are hereby condemned 2c. For it is decided that he will not be known or found apart from the one Mediator, that where Christ is not, there is no true God nor worship. But more about that hereafter.

V. 2 Just as you gave him authority over all flesh, that he might give eternal life to all whom you have given him.

3. Wittenberg: "and holiness". Latin: sanetitatis.

758 Eri. SS, I7I-17S. Interpretations on John the Evangelist. W. VIII, KW-K8". 759

32 Then he continues, both the other and the third part, in the prayer as indicated above § 15, that he gives thanks and displays what the Father has given him, and rushes out with it into the whole world. For here you hear that he does not ask for his own sake, but to keep the clarity with him, but that it may be useful and serve us to have eternal life. And for this reason he boasts how he has such power from the Father over all that is great and mighty on earth, and is now going forth in the highest honors, that he can and will bring his poor little ones who cling to him to such honors that they shall live forever. And I will say this much: I have all kings, princes, and what lives in flesh and blood in my hand, that I can help my dear Christians from sin, death, and all misfortune; without it not being evident now, because I go along in such weakness and dishonor. Therefore I pray that you may transfigure me, that I may make these things manifest and prove them.

33. There now stands 1) our consolation and defiance against all our enemies, that we, who believe in Christ and cling to his word, are precisely those who have been given to him as his own by God the Father, and he wants to take care of us, protect and preserve us; that however high the world rises against us, and hovers, it should nevertheless remain under the Lord Christ, so that it does not harm us; but, however low it oppresses us, it must only promote us more to eternal life. Therefore, we should lift up our hands without ceasing, praise God and give thanks that He counts us among the number who belong to Him and are His own, because we know that we have His word and are persecuted for it, and have the world for an enemy. For he that is sure and certain of these things shall have no doubt that he is of that company which shall have eternal life.

34 And from this you can further conclude: Because this is Christ's work and gift, that we may have eternal life, that the whole world may be put to shame in us, with all its wisdom, power and glory, making our weakness and lack of strength a glory.

1. "nun" is missing in the Jena.

As our Lord Christ proved enough in his enemies, when he came out of the deepest shame to the highest glory, and made all their glory and honor of righteousness and holy life, which they insisted on and persecuted him for, eternal shame. For since he alone is the Lord of eternal life, the world that persecutes him and his Christians cannot attain to eternal life, though it strives for it and fails to acquire it with its own strength. But where Christ gives eternal life, there must be eternal clarity and glory; and again, where such is not, there must also follow eternal shame and misfortune. Knowing this, let our enemies rape and blaspheme as long as they can; it will soon come to an end. For what are thirty, forty, or sixty years compared with eternal life, but a moment, yea, but nothing at all compared with this our whole life?

But notice how St. John uses these words, how his manner is before other evangelists, to confirm the article that Christ is truly God with the Father. For these words, "As thou hast given him power over all flesh, that he should give eternal life," 2c., do not imply that he is a true man. For such power over all living things and to give eternal life does not belong to any creature; it may well take and receive it, but to give life is God's work and power alone. For even the angels, though they live eternally, cannot communicate it to anyone. Since he then confesses that he has the power to give eternal life to his own, and yet receives such power from the Father, he clearly shows that he has one divine being and power with the Father, and yet are two different persons. And that he may make it still clearer, he continues:

V. 3. But this is life eternal, that they may know thee, that thou alone art true God, and that thou hast sent Jesus Christ.

In these words he expresses what and how eternal life is. For since he said that he had the power to give eternal life, someone might now ask: In what then does eternal life stand, or

760 Eri. so, I7S-I7S. Sermon on John 17:3. W. vin, [ss-E 761

How is it that we receive it? To this he will answer, saying, "This is how it is, and by this or in this way they will receive it, so that they will know you alone, the true God, and whom you have sent, Jesus Christ.

(37) The dear fathers have now strongly led this saying and driven it against the Arian heresy, which denied the Lord Christ's divinity. As it is a beautiful, mighty text, and every Christian should take care that he understands and grasps St. John's Gospel well, and arm himself with such sayings for the sake of future heresy. How then both Jews, Turks and heretics have always blasphemed against this article; and now still in many 1) the same devil can be seen, and (since God is for) where he would get space and air, he would soon tear down by force. For this is our highest, most excellent article, yes, the foundation and rock on which all other articles of faith must stand. Therefore, the devil does not leave it unchallenged, but uses all his art and mischievousness, arouses all kinds of annoyance and ridicule, so that he can tear it down or destroy it; yes, here he is master over all masters. For he can make such beautiful thoughts, and blow them out with such illusion, that all reason, wisdom and art must give in.

(38) Let him who wishes to be safe beware of all that reason and the thoughts of men have mastered in this article, and know that there is no way to stand against the devil's seduction, except by clinging to the plain words of Scripture and not thinking or speculating further, but by closing one's eyes and saying, "What Christ says should and must be true, even though I and no man can understand and comprehend it or know how it can be true: He knoweth well what he is, and what or how he shall speak of himself. He who does not do this must run and err, 2) and fall. For it is not possible to comprehend even the smallest article of faith through human reason and senses, so that no man on earth, without God's word, can ever have a

1. Wittenberg and Erlangen: etlichen. Latin: in rruütis.
2. "and err" is missing in the Erlanger.

The one who has the right thought and certain knowledge of God may meet and grasp; to which also the Gentiles themselves must bear witness.

39 For thus they write of a learned poet, Simonides, that he was asked for a time, and was to say what God was, or what he thought and believed about God. He was given a respite and three days to answer. When these were up, and he was to answer, he asked for another three days, so that he might think about it better; and after these three days he thought about it again, until at last he could not go on, nor did he want to, and said, "What shall I say? The longer I think about it, the less I know about it. This shows that human reason, the higher it goes to investigate and fathom God's nature, work, will and counsel, the further it gets away from it, and finally falls to thinking that God is nothing and believing nothing everywhere, just as now there are many such people among the great clever ones. Thus it must happen to all who go without the mere word, and who first consult reason in the articles of faith, and see how it rhymes with it; as has happened to our erroneous spirits about the sacrament, baptism, and other things.

40 Because we have here such a beautiful, powerful text, let us hold fast to it, and let no blind grasp of reason master it or darken it, or tear it apart and interpret it differently. For there are the bright, dry words that everyone can hear and grasp: Christ gives eternal life to everyone who believes. But since no one can give eternal life without God alone, it must follow irrefutably that Christ is the true, natural God. Item, because he bases eternal life on the fact that he is known together with the Father, so that without his knowledge no one can attain eternal life, so that there is one knowledge, so that he and the Father are known, he must also be of one essence and nature with the Father, that is, the same true God, but a different person from the Father.

41 These things, I say, are so clear and powerful from this text that even reason cannot contradict them. But this is the error, that

3. Jenaer: allenden.

762 Erl. so, 175-177. Interpretations On John the Evangelist. W. VIII, 688-691. 763

She does not stay with the words, but, having put them out of her sight and out of the way, drives on above and beside them; does not merely want to believe that the words are true, but also wants to fathom and understand how it happens or is possible; and because she cannot understand it, she falls away from it and makes up her own thoughts, and then twists the words and interprets them as she has thought them up.

For this reason, the Arians have also twisted this text for themselves and insisted on the word "alone", that it says: "That you alone are true God"; as if he had thereby excluded himself and ascribed the deity to the Father alone. But this is not proved, but the Scripture falsely acted, a word tweaked out, and fluttered over the text, so that one does not see what the words, closed into one another, compel. For this we also say, that it is true and rightly taught, that there is no other God, but he alone. But they do not want to see that it depends on how Christ makes Himself equal to the Father of all things, and speaks as if He were also the same true God, because He (as I said) places eternal life in His knowledge and the Father's knowledge at the same time, and makes the two into one knowledge.

43. The reason he uses the words: "That you alone are the true God" is that he always wants to give glory to the Father, that he has everything from him, and thus leads and draws us to the Father through himself, as can be seen everywhere in the Gospel of John. But he mixes and weaves into this some divine being, power and strength, because he wants to be known with the Father as the one who gives eternal life, which knowledge belongs to no one but the true God.

(44) Yes, these words are spoken most violently against the Arians and all heretics, Jews and unbelievers, 1) who say and boast: They believe in only one God, who created heaven and earth; and for the sake of this article they condemn us Christians, as if we had put forward another God. For he wants to indicate that they do not believe the right true-

1. Wittenberger: "Unchristen und Türken". The words "and Turks" are missing in the other German editions, also in the Latin.

They do not know the true God, whether they mean it or boast of it; for they do not know who he is, nor how he should be known, namely, that he is the one true God who sent Jesus Christ. 2c. This is what is said: Whoever wants to meet the true, unified God must seek Him in the Lord Christ alone, for otherwise there is truly no God without who has sent Christ. He who does not have Christ must also lack the right true God, even though he knows and believes that there is only one true God. For he does not believe in Him who sent Christ and through Him gives eternal life.

Therefore the power lies in the little word "Thee", "that they may know Thee, that Thou alone art the true God". Which "Thee"? The one who sent Jesus Christ. As if he should say: The Jews and others also have only one God, as they think; but they do not know you, who alone are the true God, because they do not know Jesus Christ, sent by you, and in the meantime paint them a God according to their thoughts, who truly is no God, but nothing at all. So you see how the word "alone" is not used to mean that he separates himself from the Father for the sake of the divine essence (because this is sufficiently prevented by the other words), but for the very reason that he binds both the Father and himself together, yes, he binds the Father to himself, against all those who paint a different God or seek him elsewhere than in the Lord Christ.

46 That is enough to say about how the evangelist establishes the article about the divinity of Christ. Now we must also speak a little further about the knowledge in which eternal life stands, what it is and what it is able to do, so that we may learn to understand this text well and thoroughly, as one of the most noble main sayings in the New Testament. It is true that our old teachers saved this and similar sayings until that life, just as if it did not concern us here on earth. But we should remain here to learn such sayings as are written for the teaching of faith, and most of them belong to this life. For it must truly begin here and be recognized and grasped through faith what we are to acquire and possess eternally there.

764 Erl. so, 177-179. Sermon on Joh. 17, 3. W. vm, 691-694. 765

47 This knowledge is nothing else than knowing what to think of Christ and the Father, of which St. Peter, 2 Epistle 3:18, exhorts, saying, "Grow in the grace and knowledge of our Lord Jesus Christ. As if to say: "Think and let this be your only study and all your thoughts and worries, that you may learn to know the man well, and that no one may seek anything else or better. For this alone is our wisdom and art, which is called a Christian art or doctrine; whatsoever else may be taught besides or apart from this, let it not be thought a Christian art. And if any man ask, What can Christians do, or teach? let him answer nothing else, that it is but to know Christ sent from the Father. He who cannot do this, nor teach it, nor practice it, let him boast of no Christian art. For even if someone knew everything that is under the sun, how God created heaven and earth, and all the works and miracles that he has ever done; even if he could and did the ten commandments, and in sum, if he knew and was able to do as much as the angels, none of this makes him a Christian: So that all that can be preached or known, called or done, of all good doctrine and life, is here purely peeled off and excluded, and nothing remains or is valid that can make a Christian, without him saying here, "That they may know thee, and him whom thou hast sent, Jesus Christ.

(48) The prophets also spoke gloriously of this knowledge and its power, and prophesied clearly; as Isaiah Cap. 53, 11: "By his knowledge he, my servant the righteous, will make many righteous or righteous"; that is, he will redeem them from sins and snatch them out of the devil's mouth, just by knowing him and knowing 1) who he is. Likewise also Jeremiah Cap. 9, 23. 24. says: "Let no one boast of his wisdom, nor of his strength, nor of his riches"; in short, let no one boast of anything at all: "But if anyone wants to boast, let him boast that he knows and knows me, that I am the Lord who practices mercy, justice and righteousness on earth."

1. Wittenberg and Erlanger: "so man ihn kennet und weiß." Latin: ut ix>86 eoKuoseatur 6t seiatur.

(49) Behold, this text also saith, If thou wilt have eternal life, thou hast no other way, manner, or means thereof, but to know the Father only, the true God, through Christ his Son, whom he hath sent. Whoever puts anything else before you will surely deceive you. Therefore they have done violence and injustice to the noble, beautiful text, yes, they have taken away all its power and sap, so that they have torn it away from doctrine and faith, and held it as a prophecy of that future life. This makes it clear that they have not understood what Christ's knowledge means, for they have come no higher, nor taught any further, than that one should live in such a way and be pious, so as to gain eternal life; and have 2) thus founded us on our work and deeds, by which we have completely lost Christ and lacked the way to eternal life. For you must make a clear and real distinction between this knowledge and what can be called apart from it. In short, what is not called the knowledge of Christ does not bring eternal life, nor does it help from sin and death. For as it is true that through his knowledge alone he gives eternal life, so it must also be true that what is not this knowledge must remain in death and damnation.

50 What does it mean to know the Father and Christ? Or, how does such knowledge come about? Answer: It is written in the words, "Whom thou hast sent. He who understands this and believes without doubt certainly has eternal life. But what does "whom thou hast sent" mean? Count it for yourself, and see what Christ came to do, and what he did here on earth. He came from heaven and became man to do the work that the Father commanded him to do (as he will soon say himself), namely, to take upon himself the sin of the world and die for it, to make atonement for the Father's wrath, and through himself in his own person to overcome death and the devil, and to bring us to himself. For since he himself is sent by God, it cannot be a badly futile thing, but brings with it an excellent command and business, so necessary and great that no angel nor saint, but the only Son, 3)

2. "us" is missing in the Wittenberger.
3. Wittenberger: ohn den uneinen Sohn.

766 Erl. so, I7S-IM. Interpretations on John the Evangelist. W. VIII, SS4-6W. 767

has been able to accomplish. For what such a person himself is to accomplish must certainly concern and create something eternal between God and us. Therefore, the treasure lies in the little word "to be sent". For it reveals and shows us God the Father's mind, heart and will toward us, and includes everything that Christ has done, preached, suffered, accomplished and brought or given to us. It also clearly proves that this saying does not refer to the life to come, because to recognize Christ as sent by the Father means nothing else than to believe and know how he came to earth, died for our sins, rose from the dead, acquired and gave us forgiveness of sin; all of which belongs to this life.

51 We should now do this with all diligence, and train our hearts to awaken and strengthen our faith; not, as before, put it out of the way, or lay it under the bench 1) for a while. For there truly is our salvation and comfort in all troubles, that we may know that there is no other counsel in heaven and earth against sin and all temptation, but this knowledge or faith. Think for yourself what such faith can and does accomplish. It must ever follow, when I know that Christ was sent by the Father for my sake and given to me, that I may freely and cheerfully conclude that he is my gracious, kind Father, and know no more of any wrath. For by such a work as this, that he sends his Son, he has (as now said) opened to us all his heart and will, that nothing is seen but his exceeding, unfathomable love and mercy. But if I now have the Father's heart, I have him even with all his divine power and authority. For what then should I fear or be afraid? If sin, death, the world and the devil attack me and want to take away my heart and drive me to despair, I know that I have a gracious, almighty Father through Christ, and they both stand by me and fight for me, so that I may cheerfully and confidently defy the devil with all his power, yes, drive out my mockery and laughter from him.

1. "a while" is only in the Jena.

52 Behold now what a mighty and almighty power faith is against all power that oppresses us. And try and do this, and you will know what a great and difficult art there is in this knowledge of Christ. For here every one will feel how little faith he has, and how weak it is in life, and how nothing of this is known to either the works preachers, who hold faith in such low esteem, or the untimely, sated clever ones, who have learned it as soon as they can, and think they can go much higher.

When one enters this school, one learns that it is a matter of struggle and encounter, how nothing can be done by works or human ability to stand and win against sin, death and other temptations. That is why the devil, because he feels and knows this, rages so hard against this teaching, and awakens all his mobs, papists and heretics, who, even if they hear a lot about the faith, or say and preach it themselves, still never understand or experience anything about it, know and learn nothing more than from their own piety of the works they understand and are able to do.

Now it is true, as I have always taught, that God wants to have pious people, in a fine outward life and walk, holy and blameless before the world; but it shall not and cannot make a Christian before God, that is, create nor bring eternal life. To these honors we let no human life nor holiness come, but it shall soar high and far above all works and beautiful, glorious life. Let our works and lives remain in this regiment on earth, and be called earthly godliness, and enjoy this life (as the Scripture says, "He that doeth these things shall live therein") and cease from the same; 2) but this, of which we speak here, is a heavenly and divine godliness, which creates an eternal life. For it is not based on human ability and perishable works, but has another, eternal reason, with which it must also remain forever.

55 Therefore I am in favor of this saying that

2. So the Jena and the Latin. Wittenberg and Erlangen: "are called, which God also requires of us, and lets it please Him, if it goes in faith and wants to reward both, here and there".

768 Erl. so, I8S-184. Sermon on Joh. 17, 3. W. VIII, ess-sss. 769

He excludes and leaves all works so pure and barren, by setting up mere knowledge. For what kind of work is knowledge? It is neither fasting, watchfulness, mortification, nor anything that can be done or suffered with the body, but it lies within, in the deepest depths of the heart; in sum, knowledge is not a work, but precedes all works. 1) For after and from knowledge follow works; item, works is that which we do, but knowledge is that which we receive and take. Thus, by this 2) little word "to know," as by a mighty thunderclap, all doctrine that is based on the works of men, spiritual orders, and worship of God is struck down, as if one could thereby be freed from sins, reconcile God, and acquire grace.

But notice and do not forget that I have indicated above § 43 how Christ in this saying intertwines and binds his knowledge and the Father's knowledge, so that only through and in Christ does one know the Father. For this I have often said, and still say, that even when I am now dead, remember this, and beware of all teachers, as those whom the devil rides and leads, who begin to teach and preach of God in the highest place, bare and apart from Christ; as one has hitherto speculated and played in high schools, with his works up in heaven, what he is, think and do in himself 2c., But if you want to be sure and meet or take hold of God in the right way, so that you will find grace and help in him, do not let yourself be persuaded to seek him elsewhere than in the Lord Christ, nor to be concerned with other thoughts, or to ask for another work than the one he sent Christ for. In Christ your art and study should abide and stick: and where your own thoughts and reason, or anyone else, leads and directs you, just close your eyes and say: I should not and will not know of any other God but in my Lord Christ.

1. Wittenberg and Erlanger: "Knowledge is not of our work, but of that which Christ has done, and goes before all our works." The Latin agrees with the reading we have given.
2. Erlanger: the.

Here behold him under your eyes, as he shows himself to you in the most clear and lovely way, in this word of Christ: "That they may know you and the one you have sent, Jesus Christ," so that he may completely draw the Father to himself, so that no one can grasp the true God without the one word that he speaks; for how else should he come to you or you to him, so that you could see him and grasp him? You must ever fix all your senses on the mouth where he directs you, and see how he leads you through the word, and works everything in you.

(58) No one believes this to be a necessary and great art, which is also lacking in many high and excellent people, and is still hidden from all scholars, because they do not know how to bind their minds and thoughts to the man Christ, so that they look only to him, what he says and does, rather than to God's word and work above in heaven. This means that they do not pay attention to the word: "Whom you have sent. If they really saw and believed this, they would turn their ears, eyes and heart to it and say, "Behold, if he has been sent by the Father, he must truly do something and have something to say to us out of the Father's will and command, so that we should hear him as the Majesty himself. Now we hear no other word than that he is to help the world and make the Father our friend; nor do we see any other work than that he goes and does these things, preaches, suffers and finally dies on the cross. Behold, the Father's heart, will, and work are open to me, and I know him; which no one else can ever see or meet, how high he rises and speculates with his own clever and pointed thoughts.

59 From this understanding it is easy to judge what a miserable pity, even a cursed abomination, the teaching of the pope and the monks is, who insolently slander that Christ has not taught and spoken everything, nor done and directed everything, but has left much behind him to teach, command, order, and do; straight against this saying. As if to say: You must not only look to him as sent by God, but also to us, who are given and commanded to do and teach much more than he has commanded. Christ says: Eternal life is in his inheritance.

770 Erl. so, is-iso. Interpretations on John the Evangelist. W. vm, ess-roe. 771

They say that it is not enough, much more is needed, one must listen to the Concilia, follow the holy fathers' teaching, life and example 2c.

It is high time for all devout Christians to speak up and say: Dear sirs, we will indeed gladly listen and watch what you say and call or do; but do not hold it higher than when the maid sweeps the house or the cow gives milk. We let the work go and remain in its dignity; but that it should accomplish so much as Christ's word, that if I heard it and lived by it, I would be saved by it, we say no to that. The text does not say here, "This is eternal life, if you live and do, conclude or establish this way," but that Christ, sent by the Father, should be recognized. He does not want us to look at Moses or John the Baptist or others, who were also sent, had great command, and did and accomplished much, but no one was sent to bring and give eternal life through his knowledge, except Christ alone.

(61) Behold, this is the quarrel we have with the pope's doctrine, that he takes such things from us, and will not leave the knowledge pure and bare; otherwise I would never have attacked him with a word. For we gladly let it happen that they conclude, set and command, and say it is well done, and also gladly help ourselves; but that they leave us one thing free, that it should not be considered as if such a thing should serve and promote eternal life; for that would be too close to Christ's honor 1) and his word denied and trampled underfoot.

But this saying shows much more brightly how hopeless, desperate boys these are, who praise and proclaim their orders and spiritual state as states and works of perfection, much higher and better than other common Christian life and state, which is not of a man, but of the wretched Satan of hell's word and teaching, and one of blasphemy, therefore all monasteries are to be fled and cursed as the devil's infernal dragon. How would we come to this, that your self-chosen life and work should be more perfect?

1. Wittenberg and Erlanger: "that is Christo". In Latin: Oüristi Nonori.

and more blessed than the life and work of Christ, the Son of God? He will certainly remain with his holiness over all Carthusians, yes, over all saints' works, if they fasted their life days on water and bread, did not sleep for more than one hour a night, yes, if they raised ten dead people every hour. Summa, what you can praise or boast and obtain for holy life, it is not enough for the common Christian life, yes, it is not worthy to be the footcloth of the Lord Christ.

For this reason, the old doctrine and thought, by which such distinctions have been made in Christendom, and by which it has been divided into so many different ranks and works, must be pulled out and trampled underfoot. In the world and the earthly regime, it must be unequal, one estate and work higher, nobler and better than others. But the Christian's life and position soar high and far above all these things, so that everything remains below them, as deep as the ground under heaven, and no thing on earth is equal to it. For the treasure is too great and too high to be grasped through the man, Christ, God the Father and eternal life, so that no man's heart can grasp it enough.

That is why it is so difficult to grasp, and all the world resists it, and everyone falls on other things that reason can grasp and attain. For it always remains strange and hidden to it, that it cannot regard it as great, nor hold it to be true, and can only consider it, because it does not feel it and 2) gropes, always wants to have something and set it as a basis, which it can find in itself, or can set up for its own, and say: I have done and worked so much, 2c., and yet hope that it will also be valid.

As it is also read by old holy fathers, when St. Hilarion said to the hermit, who, when he was about to die, began to say a bad word: My dear soul (he said), why are you afraid of the exit? Have you served the Lord for seventy years, and now you are afraid of death? If he died of such an opinion, as these words are, he is not well.

2. "and" is missing in the Erlanger.

772 Eri.so/186-iss. Sermon on Joh. 17, 3. 4. W. VIII, 702-704. 773

For this means to be based, not on Christ as sent by the Father. For this means to base oneself, not on Christ as sent by the Father, through whom he brought and gave us eternal life, but on his own work and great service to God. This is nature's wickedness, that all good lives and works, which would otherwise be pleasing and acceptable to God, should be polluted with such filth, and thereby lose Christ and eternal life.

I say this so that no one will be misled by such examples, even though St. Jerome (who himself was deeply immersed in the mischief) makes them excellent and great, and does not know how to lift them up enough. As they also seem so excellent that it is difficult for the highly enlightened Christians to keep themselves pure from them. Nevertheless, I hope from the same old father that a different light and view of faith has appeared to him in his last moments. On this word I must not and will not die, nor go with him. For if one should have asked him: Dear father, why do you 1) eat roots and herbs in the forest for so many years, and lie on the bare hard earth? Do you also think that God should give you eternal life and a special crown in heaven for this? then he could not deny it, and would have to say: "Yes, I hope he will not let it be done in vain; otherwise why would I want to lie in the desert with hard, sour work all my life?

67 Meanwhile, where is Christ with his work and merit? So I hear that it must count for nothing, but that, as if it were all useless, which he had put into acquiring eternal life and giving it to us, he must first make it serve him anew through our work. Therefore such legends and examples of the fathers are vain shearing knives, yes, the most harmful poison on earth, against faith and Christ's knowledge, because otherwise everyone is afflicted by nature with the foulness, which cannot leave, it must hang itself on it. All the world has fallen for it, and has worked for it to the utmost, so that even many people have come to despair who would not or could not have done so.

1. Erlanger: you do.
2. "most harmful" taken by us from the old edition of Walch. Latin: psrnioiosissima. The other German editions offer: "schändlichste".

(68) Therefore, you see how necessary it is to practice and to keep this saying well, as the right principal and foundation of our doctrine, how to become one of Christ, and to meet eternal life rightly, and not to lack it. For it is (I still say) a high, strange mind, and excellently difficult to keep such knowledge pure, and to base and consider oneself entirely on it. We have it, praise God, in word and doctrine, but still little and weak in heart; the others, papists and enthusiasts, have, unfortunately, also lost the word and the understanding, and meanwhile the heartache of leading themselves and others away from it with their own thoughts. So you have this rich, golden saying, how it establishes the article of Jesus Christ, true Son of God, and teaches and shows the fruit and benefit of it, that one may know what we have in him, and through him meet God rightly, and learn to come to him, to trust in him cheerfully and with all confidence, which no other teaching on earth has ever taught.

V. 4. I have glorified you on earth, and finished the work which you gave me to do.

There we already have three kinds of transfiguration. He prayed before (v. 1) that the Father would make him glorious, so that he would be glorious again through his glory or transfiguration; there are two of them. Now he says here that he has already transfigured the Father, and asks again that the Father also transfigure him in himself 2c. But what those two transfigurations have in themselves, has been said enough, from which also this text becomes clear and easy. The Lord Christ, when he walked on earth, transfigured the Father in such a way that he made his praise, glory and honor great and glorious, as is seen everywhere in the Gospel, that he always preaches and praises how he was sent by the Father, and all his words and works, what he lives, does, has and is able to do, he shows up and assigns to the Father. This is almost the whole life and nature of a Christian man, as well as of Christ himself, that he lives only to praise and honor God, recognizing and proclaiming his grace and good deeds.

70. such work and transfiguration is now aligned (he wants to say), therefore transfigure me.

3. In the old editions: "Christians" instead of: a Christian.

774 Erl. so, ISS-IN. Interpretations on John the Evangelist. W. VIII, 704-707. 775

now again. This is just as if he were to say again, as above § 17 ff.: If I am to bring up your glory, honor and praise, then I must come into darkness and disgrace. For because he did the will of the Father, preached and marveled, and walked in the way that pleased God, the world became hostile to him and could not stand him; therefore, for his sake, he had to be darkened and oppressed, and condemned to the most ignominious death. Thus he completed the work that was given to him. Because he now feels and knows that he must lose all his honor and glory above the Father's praise, he prays that the Father will not leave him in darkness, but will pull him out of shame and death, bring him to honor and light, that is, make him Lord and King. Then the third thing must follow, for which he asked at the beginning, that he may also glorify the Father through all the world, in his Christians, so that his honor and glory may be greater than before he died.

(71) Behold, they all three follow one another: first, that he transfigures the Father in life, but over the glorious preaching fails, that the Father must transfigure him again, that he also may extend his clarity and make it much more glorious through his kingdom and gospel. For, as above

24 ff.) said that if Christ had remained untransfigured, the Father's clarity would not have come any further, but would have perished with Christ. Summa, they are intertwined, the Father's and the Lord Christ's clarity, that in transfiguring Christ, the Father transfigures himself, and when Christ is transfigured, he transfigures the Father; and both are an undivided clarity, that the Son must be transfigured by the Father, the Father in and through the Son.

(72) As Christ, our Head, asks, so we who are attached to him must ask that he may be transfigured in us. For as it happened to him on earth, so it must happen to all of us, that for his sake (because we transfigure him, praise his praise with our teaching and life) we allow ourselves to be disgraced, condemned, cursed and killed, so that for our sake his name and holy word are also persecuted and blasphemed. But that he may abide in honor, and be exalted above his

If he keeps his word against the blasphemers, he must help us out again and turn the wheel, so that the world will be wronged and condemned with all shame, but we will come to the highest honor and glory. Thus his honor and glory come forth, and continue to break forth into all the world through the Holy Spirit and the mouth of the Christians. This is what he means by completing the work that the Father gave him to do, that he should take upon himself all shame and disgrace, suffering and death, in honor of the Father; and all this for our sake, that we might be saved and have eternal life, as has been said above §32 ff.

V. 5. And NOW transfigure me, O Father, with thyself, with the clarity which I had with thee before the world was.

This is another dry, bright text about the divinity of Christ, against the Arians, although they have dared to bore a hole through it. He speaks out clearly and aridly that he had clarity and was in a glorious being with the Father before the world was created. What this is, the faithful can well judge. 1) For before the world came into being, nothing could ever have been without God alone, since there is no means between God and the world; it must be either the Creator Himself, or a creature.

(74) Behold, the mouth of the Holy Spirit can speak so plainly and badly, and yet so highly and so well, that no man perceives it. 2) For what else is it spoken, but that another should say with many words: Declare me, dear Father, who am your only Son from eternity, the same God with you, in One Being and Glory 2c.? This he now asks, and puts it into prayer, to indicate how or 3) in what way he wants to be transfigured (that is, revealed, preached and believed), namely, that he is the one who has had his glory from eternity, that is, true God, the Father's natural Son.

75 But such fine text have.the heretics

1. Wittenberger and Erlanger: decrease. Latin: ^xpiibars.
2. Latin: oupsrs xotsst.
3. Erlanger: on.

776 Erl. so, I9I-ISS. Sermon on Joh. 17, 5. 6. W. VIII, 707-71." 777

also darkened and perverted; as they pervert all Scripture. And, for this, God will protect us in the future, when they want to break down again, I have admonished, and still admonish, that this evangelist should be well practiced, and that one should learn to base oneself firmly on it. For they will all twist such sayings with nimble grasps, and say, as they did before: it may be true that Christ had his clarity before the world; but from this it does not yet follow that he must be the eternal, natural God, for he may well have been a higher, nobler 1) creature, above and before all creatures, before the world was made, so that he would be the means between God and all creatures in the world. For seeing that they could not pass by such bright sayings, they had to come up with such a thought that Christ would be the most glorious creature, much higher and more excellent than all angels, created also before all creatures. So we must turn our noses up at the Scriptures, so that they may be stretched according to our thoughts, and not see that they are nothing but fictitious thoughts. How then should it be with those who fall into the high articles with their reason, and want to master the Scriptures.

(76) Just as we have just now §36 acted and contended for this article, that Christ must be the true God, because he alone has the power to give eternal life, and the same is received only through his knowledge: so we also stand on this bright saying, not allowing ourselves to be deprived of the words, nor to twist them, nor to think of and create a means between God and the world, as none is possible to give in truth. For this is certain, since Christ had his clarity before the world came into being, he cannot be a creature. For he will ever have called by "the world" everything that is created, or called creature, and is not eternal, but has begun; as Moses testifies Gen. 1:1: "In the beginning God created the heavens and the earth" 2c. Therefore it cannot exist that Christ should have been before and apart from the world or time, and yet be a creature.

77 Thus Christ also speaks clearly: "the clarity" or glory, "which I have with you.

1. So the Wittenberg and the Latin. Jenaer and Erlanger: edele.

not in, nor with the creatures. Since it was nowhere but with the Father, it must have been in the Godhead. A king or prince also has a glory, but in or with his people, because it can be nowhere else. But this clarity must be entirely in God, apart from all creatures. But if it is to be a clarity with God or in God, it must be the same and the same, and in one undivided being. Thus in this little word "with thee" both the unity of nature and also the difference of the persons in the Godhead are comprehended at the same time.

78 The sum of this prayer is: Dear Father, I have now done my part in the world for which you sent me; now I am perishing for the sake of your glory, I must be oppressed and condemned as the most desperate man the world has borne; therefore make me glorious again, so that the world may hear and say that I am your Son from eternity. For if the Father Himself did not do it, no man would ever have known or experienced His clarity. For into which human heart would it ever come, or 2) be believed, that the crucified Christ, humbled under all men, should be the true, almighty God. Now, however, the prayer has been heard, and it is going on, that one considers, believes and honors Christ as a true man, born of the Virgin, and also as the true Son of God, who had his clarity from eternity with the Father, but now has revealed the Father through the Gospel, and has brought people to his knowledge, as follows:

V. 6. I have revealed your name to the people you gave me from the world.

Here he himself explains what he means by transfiguring the Father and completing his work, and shows how and why this was done, namely, that nothing else was said except this: 3) I have revealed your name to the people whom you have given me. To transfigure the Father means to reveal his name, so that he preaches about him and enters our hearts.

2. Jenaer: and. Latin: ant.
3. The words: "namely - be said" are missing in the Erlanger.

778 Erl. 50, 1SS-ISS. Interpretations of John the Evangelist. W. vm, 7IS-716. 779

He forms us as a kind father, who has taken us into his grace and forgives all sin, redeems us from death and the devil, helps and protects us in all hardships, does not regard any person, work or merit, out of pure fatherly kindness, through Christ, his dear Son 2c.

Whoever praises and glorifies, preaches, believes and confesses these things, glorifies the Father, transfigures and reveals his name, so that people may know what to call him, what to think of him and what to honor him for. For this is the right name, that one may know him, that is, see his heart, will and work, which is hidden from the whole world. For those who do not have this faith and confession do not know him, even though they hear and speak much about God. As, the Jews, who alone boasted of God's people and servants, and yet thought no more of him than of such a man, who had their holiness in: Law, sacrifice 1) and beautiful services, and should please him, and therefore be gracious to them. Just as our monasticism and spiritual classes with their worship paint and hold him as the one who must look upon their caps, fasting, strict life, masses and other beautiful works, and give heaven for them.

For this is inherent in all men on earth, when one hears about God, that each one makes his own image and thoughts, so that he wants to give God a form and color, as he is, what he thinks and has in mind, how he should be served, and yet no reason can come higher, if it does it best, than that it must serve him with works, and do so much that he pleases him, and gives in return what it desires; hence all idolatry has come into the world. But if we are to know him aright, Christ must come with his word and reveal him; our reason and thoughts will not do it. For who would ever have thought or considered that the Son of God Himself would come from heaven, become man and die on the cross for our sins, and earn us the Father's grace and mercy, without any work or effort on our part? Summa, Christ shall be the man alone, will also be

1. In the German editions: Opfern. Latin: sueritteiu.

He may well retain the title and glory alone, that he may glorify and reveal the Father.

82 But he adds, "To those whom you have given me from the world. For as no one reveals it and has it preached but he, so no one can understand or accept the same revelation but those who have been given it; the others despise it or are offended, persecute and blaspheme it. For it goes against their wisdom and holiness, and all that they esteem.

83 This is all said for our sakes, who have the word of the Lord Christ and are attached to it, and is a good, comforting text for all stupid, fearful consciences, especially for those who are troubled and challenged by the high temptations of their transgression.

84. If anyone wants to know whether he is chosen, or how he is related to God, let him look only at the mouth of Christ, namely, at this and similar sayings. For although it cannot be said with certainty who will be chosen in the future or who will remain, it is certainly true that those who have been called and have come to hear this revelation, that is, Christ's word, so far from accepting it seriously, that is, believing it to be true, are those who have been given to Christ by the Father. But those who are given to him he will well keep, and will see to it that they do not perish, as he says in John 6:39: "This is the will of the Father who sent me, that I lose nothing of all that he has given me." And afterwards in this chapter, v. 12: "Those you have given me I have kept, and none of them is lost, except the prodigal child." Item Joh. 10, 28. Of the little sheep that hear his voice he says: "I give them eternal life, and they shall never perish, and no one shall snatch them out of my hand."

For this you must certainly believe, that there is no greater grace and divine work than when a man comes to hear the word of Christ with all his heart, and to mean it earnestly, and to esteem it great and precious. For it is not every man's business, nor of man's understanding and choice; it requires more than reason and free will.

780 Erl. so, ISS-IS7. Sermon on John 17:6. W. VIII, 7IK-7IS. 781

Will that one could grasp it and accept it, as Christ says Joh. 6, 44: "No one can come to me unless the Father draws him. And again, v. 45: "He that heareth of my Father, and learneth, cometh unto me." What words, though they sound harsh against false Christians, are yet sweet and comforting to devout hearts that love his word, when one sees in Christ's heart and mind whence they flow. For he wants to show that it is not of man's will and imagination that we cling to Christ and become his disciples, but that it is God's work and power.

It is evident when one looks into the world how few there are who love and value Christ's word, especially where great power, wisdom and holiness reign. There is no more despised, cursed thing on the face of the earth than the dear gospel; which the clever world can so masterfully reprove, so scornfully mock and ridicule, so venomously and pointedly revile and blaspheme, so grimly and bitterly persecute: In sum, no foolishness, no vice, no error, no devil is so hostile as Christ. All kinds of rottenness, blasphemy, public disgrace, and immorality can be suffered, silenced, embellished, and adorned; but the Christ must take it all upon himself and bear it, on whom everyone must pour out his poisonous, unsaturated resentment and hatred. Therefore let it not be a small thing to thee, but a sure and certain comfort, when thou feelest that thou lovest Christ and his word, and desirest to abide in them with all thine heart, that thou art among the company that belong to Christ, and shalt not be lost.

But whether you would be challenged about this with such thoughts: Yea, though I love Christ and love to hear him, yet who knoweth how I am one with the Father which is in heaven above? He will also take that away and say: You fool, you would not be able to like my word or revelation if the Father did not give it to you! Do you not hear that it is his own work and grace? For he has already taken you from the world and given you to me, that is, given you such things in your heart that you will gladly hear me and hold my word dear and valuable. There you have it

everything, what will you look for further? Only see to it that you do not fall away. In sum, he who clings to Christ has all grace and cannot be lost, even if he falls through weakness, like St. Peter, provided he does not despise the word, like the crude spirits who boast of the gospel and yet do not respect it. For no one may take such comfort, except the poor, miserable, challenged hearts, which would gladly be one with God, and love Christ, and would not gladly set themselves against His word, but are sorry that it is blasphemed or persecuted.

(88) Behold, he will always draw us up through him, show us the Father's heart, and make him most friendly, so that we will not be afraid of him, but will look upon him with joy, and come before him with all confidence. And shall therefore have these sayings the more gladly. For no one believes it, not even myself, nor others, especially in temptation, how the devil is so mischievous as to seduce the most refined people with his own beautiful, pointed and subtle thoughts and ideas, by which he wants to separate us from the Lord Christ, to divide us and separate us from the Father, so that we look and grope after the Father only and apart from Christ, or look at Christ as a mere man; That, of course, there is no more difficult article on earth than to believe that the man Christ is truly the Son of God. The reason is this: for if we believed it, we would already have won the game. For we would think: What the Christ speaks and does, gives and gives to me, as he entices, calls, comforts and strengthens me, forgives and bears my sin, the Father himself does, as the same one God; what can the devil and death with all their misfortunes harm me?

But reason cannot grasp this. So the devil helps and encourages us to draw a line and make a distinction between God and Christ, with two thoughts, and to look for Christ on the cross, but to look for God high up in heaven, and thus to worry: "Who knows what he is thinking above, or what he has in mind for me? Where such thoughts take hold of the heart, it cannot remain nor exist; for the person, God and man, is

782 Eri. so, 197-199. Interpretations on John the Evangelist. W. VIII, 71S-72I. 783

already cut and torn. On the cross or in the womb of the mother, one sees nothing but a man in whom there is neither wrath nor terror, but only kindness and heartfelt love to help us; but if you let go of such a look and climb up into the majesty, you must run, be frightened, and fall back, because you put yourself outside the sight of grace, and gape into the mere majesty, which is too high and too heavy for you. For apart from Christ, nature cannot see or attain grace or love in God, just as apart from Him there is nothing but wrath and condemnation.

90. Behold, this is what I call separating the Father and Christ from each other, or dividing and separating the Son of Man and the Son of God (that is, the one Person); and this is (I say) a real evil trick of the worst devils. For the others are even more crude, foolish devils, as Sabellii, Manichaei and other heresies, who teach that one should not believe that God is man, or that a man may be truly God. These are all still called objecta speculabilia, mere thoughts and pointed sophist's findings, which are discussed in schools; but when it comes ad affectus, that is, to the seriousness, where faith is to stand and the heart is to base itself on it against the temptation, then it finds and stirs.

(91) Philip was also in this challenge John 14:8, when he said, "Lord, show us the Father, and we will be satisfied. 2c. As if to say, "You tell us so much about the Father; we see and hear and know you, but when will we see the Father? Behold, the great apostles, who heard Christ so long and were with Him daily, are still in the carnal mind, seeking God apart from Christ, and separating Him from the Father. Therefore Christ also punishes him, and calls him back down to Himself, and says, v. 9, 10: "Philip, he that seeth me seeth the Father also; how sayest thou then, show us the Father? Do you not believe that I am in the Father and the Father is in me?" But no reason can resist this.

92. therefore, we should probably use these sayings

1. Jenaer: the.

We must form and press within us, and get used to looking at and hearing the Lord Christ as if we were certainly seeing and hearing the Father, and thus wrap ourselves completely in him and hide; yes, crawl with him in the same swaddling clothes and attach and bind him to the wood, and not let him tempt us to go into the mere majesty, so that the devil does not overtake us and catch us, who does nothing more than dissolve Christ in the flesh 2) (as St. John 1 Epistle 4, 3). John 1 Epistle 4, 3), in this most subtle way, that he separates God and man from each other in Christ.

I must admonish and urge this because some erroneous spirits deceive themselves and others with their thoughts, and almost insist on the saying John 6:63, 1: "Flesh is of no use," as if the spirit alone must act with God, and Christ Himself is of no use to mankind. This actually means that Christ's flesh is dissolved and torn away from the Godhead, as a useless flesh and blood, yes, the one and only unseparated person of Christ is separated. For what is it but that two persons are made of Christ, because they seek God apart from the flesh, and publicly say that man alone suffered for us, and that his flesh is of no use to us.

94. even though they allow it to be valid and useful that he died for us, now that this has happened and Christ has ascended to heaven, we should no longer cling to the flesh, but rise higher and ascend to the Father in the spirit. 2c. Because they thus throw away mankind and consider it useless, it must happen to them that they also lack the Godhead. For, as enough has been said, whoever seeks God from now on, and wants to meet or find Him other than in Christ, does not find and meet God, but the devil himself in God's stead. For here thou hearest how he utterly confesses it to himself, when he saith, "I have revealed thy name unto them whom thou gavest me." And so soon further, "They were yours, and you gave them to me," 2c. Then you hear (I say) how the Father binds us to the Son in the flesh and blood, as the one who alone gives him to us.

2. Here Luther followed the reading: ö ÄE 701-.

784 Erl. so, I9S-20I. Sermon on Joh. 17, 6. W. VIII, 721-724. 785

revealed and transfigured by his oral preaching, that we may know where and how to find and meet him.

95. Since we have been given to Christ through Him, as to whom we are to cleave, and look and listen only to His mouth, we must not so cast down our flesh and blood, but crawl and wrap ourselves in them, as to where the Father has placed us, even to let Himself be found, that we may come with Him to the Father, and abide where He abides, as those who have now been taken from the world, and shall not abide with it under the power of the devil, nor be lost with it. Therefore let every man thank God the heavenly Father that he has come to this, and has been made worthy to hear Christ, and that his word is well pleasing to him, and let him trust cheerfully and assuredly that God will not let him perish, because he has given him his dear Son for his own, and through him has showered him with all graces.

They were yours, and you gave them to me.

96 He says this for the further comfort and strength of our weak faith. For the fact that he needs so many words is not only so that this prayer may be all the more effective with the Father, because he knows it all beforehand, and without which everything that Christ asks or desires is yes, and must happen, but that he may make our heart, which is always afraid, timid and terrified before God, confident, so that it may look at him joyfully and boldly, and run to him with all confidence and stand before him.

For no man on earth is able to let this happen: when he rightly remembers God, his heart is troubled in his body, and he would run away to the world; indeed, as soon as he hears God mentioned, he becomes timid and shy. I am not talking about raw, desolate people, but about those who are struck in the heart, so that they feel their sin (which we also preach alone). For the conscience is there, feeling and knowing that God is hostile to sinners and wants to condemn them, and cannot escape nor escape God's wrath; therefore it must tremble, shake and tremble, turn pale and grow cold, as before lightning or thunder. Therefore, Christ must forcefully approach it, and graft such sweet, kind, comforting words into the heart, that he will be able to overcome the heavy, bitter and cruel wrath of God.

and that the Father is most lovingly imagined, as a heart should desire. Therefore, let us take these words and drive them into our hearts for the salvation and comfort of our souls.

98] "They were yours," he says, "that is, as I said, whoever hears the word, opens his heart and ears, and lets the revelation resound and ring in, does not belong to the world, but to me. 1) Since then it is certain that they are mine, and I am their Lord, Master and Savior, it is also certain and no doubt that they are yours; indeed, they are not only yours now, but were yours before from the beginning, and come to me through you. So with one word all wrath is taken away, and what terrible things may be thought in heaven and on earth, and a wide heaven full of grace and blessing is opened upon you. If you cling to the Lord Christ, you are surely among the multitude whom God has chosen from the beginning to be His own; otherwise they would not come here, nor hear and accept such a revelation.

(99) Behold, the great temptation and all disputing of the secret disposition are thus straightway put away, that some may torment themselves and fear so much as to become senseless; and yet they accomplish nothing, but to give place to the devil, that he may lead them by despair into hell. For this thou shalt know, that all such giving in and disputing of understanding is certainly of the devil. For what the Scripture says about it is not meant to distress and frighten, but rather to comfort, the poor afflicted souls who feel their sin and would like to be rid of it.

Therefore, let those who do not have the gospel nor want to hear Christ be troubled. But know that there is no greater comfort on earth than he himself shows and gives you, namely, that you are God's own and dear child, because his word is pleasing to you and your heart is sweet toward him. For if Christ is kind and sweet to you and comforts you, God the Father Himself comforts you. Therefore you do not have an angry God, but a vain God.

1. So in all editions. Latin: [sä rusus [st. Also in § 170 of this interpretation, "belong" is construed with the accusative.

786 Erl. so, 201-204. interpretations on John the Evangelist. W. VIII, 724-727. 787

Fatherly love and grace, proves by such work that he has given you to the Lord Christ. Stay with him and do not let yourself imagine anything more than how he shows and reveals himself to you through Christ's word. For he has revealed himself for this very reason, that you may not seek or search for anything else, nor worry about what he may have decided for you, but that you may see and know in the word all his will concerning your salvation.

You have given them to me, and they have kept your word. 1)

Then he gathered both together, that they are the Father's children and Christ's own, and made a cake out of them. They are my disciples, and yet they have long been yours from eternity. Why? Because "they have kept thy word. What is this? why does he not say, they have kept my word? For they ought to be called mine (as we are wont to say), because they have kept my word. But he speaks willingly in this way, that he (as I said) makes it one thing, and even draws himself into the Father. As if he should say, Inasmuch as they are my disciples, and hear me, they hear and keep not my word, but thine. That we may be assured of the consolation that out of the mouth of the Lord Christ proceedeth no other word than that of the Father which is in heaven, and that is the word by which he most earnestly and most earnestly calleth and beckonth us unto himself (as is seen throughout the Gospel), that you only fear no wrath, but take care of all love and goodness, comfort and help to him with all your heart, as sure and certain that you are his own chosen dear child, and sit in his bosom, and have all that he has given to Christ, as follows. Behold, how could he speak more beautifully and more comfortingly, or how is it possible for a man on earth, with so simple a few words, to talk out such an excellent thing? Yes, where are the hearts that can grasp and believe it?

V. 7. Now they know that everything you have given me is from you.

All of this goes to what I said about him having a fearful, heavy conscience,

1. Wittenberg and Jena: "kept", but later in the text: "retain".

which weighs us down as a burden above all burdens, and make the heart light and joyful to come before God. Because they have your word and have kept it (he says), and have become my disciples through it, they know that everything I have and do, create and give is from you; that is, they accept it as given and bestowed by you, and do not doubt that they themselves were also chosen by you and brought to me. For all, all (he says), who cling to me and hear me, are sure that you are also their gracious God and Father; for they could not hear me, nor keep the word, if you had not given it to them and chosen them for it.

103. Behold, this is the fruit of the word, where it is received and kept, that one may have such knowledge of all grace and goods from the heavenly Father, given to us through the Lord Christ, and may cheerfully and confidently consider and rely upon it, which no human reason, nor wisdom, nor even the preaching of the law can give. This is the right bright light and clarity, when one sees God right under one's eyes with uncovered face, without any cover or curtain, as St. Paul says 2 Cor. 3, 18.

V. 8. For the words that you have given me I have given them.

(104) It is in the word that we receive and receive all things; only that it may be known that all that Christ speaks is the Father's word, and that he alone clings to his mouth, rejecting all other thoughts or what may occur to anyone. And behold, how he speaks clearly of the external, oral word, with a bodily voice, spoken through Christ, and put into the ears, so that no one may regard the same as small or unnecessary; how now many new insane spirits deceive themselves, and think that God must deal with them in a special way, by secret revelation of the Spirit, 2c., and thus lead themselves from God and Christ to the devil. For here you hear of no other means than the word that he gave them through his oral preaching; and yet the same calls the Father's word, which he received from heaven and brought to us 2).

2. "us" is missing in the Wittenberger.

788 Erl. so, 204-sos. Sermon on Joh. 17, 8. 9. W. VIII, 727-729. 789

and says that it will produce such power and fruit that they will know the Father's will and heart and have everything that is necessary for their salvation in it, as the following words further testify:

And they received it, and knew truly that I came forth from thee, and believed that thou hast sent me.

(105) Behold, how he has so many words for himself, but only about the same thing; for he speaks as if he had power, so that it may be seen how gladly he would speak into the hearts of poor, weak, stupid consciences, as he has well known what trouble and labor it takes to raise up a heart in temptation, that it may look upon God with joyful eyes. Therefore, we should not let ourselves be put off hearing these things often and much, and chewing and doing them well. For they are such fine, comforting words that they could be preached for many years, and yet much more highly than anyone 1) could speak them. Therefore, let each one take it and consider for himself from where and why Christ spoke it, so that he may show us the Father's heart and fatherly love, and make a comforting, childlike confidence in him.

Now this is the opinion as before: So much does the word create, where it is accepted, that one recognizes that Christ came forth from God and was sent, that is, that everything he speaks is God's word and will, and what he does and creates is the Father's work and command, and all this to help us. For this is the knowledge of which he said above v. 3, that in it is eternal life; but such a treasure as is hidden from all the world that they can never attain to it, 2) and such an art that no reason or wisdom on earth can attain, nor can it be brought about by any other means or way than through Christ's word. Whoever hears this gets a right knowledge that makes him certain and does not leave him wanting, so that he can conclude and say against all the suggestions of the devil and his own conscience: Now I know that I have a gracious, kind Father in heaven, who, through unfeeling, is able to give me the strength I need.

1. Erlanger: no one.
2. Wittenberg and Erlanger: "that she does not know to find him." Latin: ad quem nunquam veniet.

I am not to fear sin, death, or the devil, because of the love and kindness he has sent and given me, his dear Son, Christ, with all that he has purchased and accomplished. Only that one remains with the word, and rejects all other thoughts, and neither wants to hear nor know anything else from God, without what Christ speaks. For, as I have always said, this is the only way to deal with God, so that one does not start, and the right step or bridge on which one goes to heaven, that one remains here, and clings to this flesh and blood, yes, to the words and letters that go out of his mouth, through which he leads us up to the Father in the very finest way, so that we do not find and feel a terrible image of wrath, but only comfort, joy and peace.

V. 9. I pray for them, and do not pray for the world.

Then he pours out his prayer and indicates why he is concerned about everything, namely, about his dear Christians. For after he had begun to ask his Father to transfigure him, and had told him in many words how he had transfigured the Father by his preaching and revelation to his own, so that they had accepted his word and known the Father, 2c. he now commands them to the Father, as those in whom he must be transfigured, that he may preserve them in the world by what they now have.

So this prayer must certainly be answered, not only because he deserved it through his holy suffering and death, but also because he says: "All that is mine is yours, and what is yours is mine" 2c. As if he should say, we are so completely one in the matter, that what I ask must be yes and certainly happen. Therefore, let us also take comfort, be of good cheer, and conclude with firm faith that those for whom the Lord Christ asks will surely be healed and preserved against the devil's raging and fury, and against sin and all kinds of temptation. Now we have heard for whom he prays, namely for those who have accepted his word and have come to love him with all their hearts and hold fast to the word.

790 Erl. so, sos-sos. Interpretations on John the Evangelist. W. VIII, 729-732. 791

hang on. These may happily rely on the fact that they are certainly in this prayer and are to remain with the Lord Christ.

409 But this again is terrible, that he saith, I pray not for the world. Let us therefore see to it that we are not found among the multitude for whom he will not ask. For therefore nothing else can follow without their being lost, except those for whom Christ speaks evil and does not want to know anything about them. This should ever frighten the world, that it would freeze with trembling before such a judgment. But it only takes it for a mockery, makes a laughing-stock of it, and remains in the ghastly, obdurate blindness that it so surely throws it to the wind, and lets it pass before its ears as if some fool had spoken it.

440] But how does it rhyme that he will not pray for the world, when he taught in Matt. 5:44, 1) to pray also for our enemies who persecute us and blaspheme both our name and our doctrine? To this the answer is brief: To ask for the world and not to ask for the world must both be right and good. For he himself says soon after, "I pray not for them only, but also for them which shall believe on me through their word"; these must ever be of the world (before they are converted); therefore he must pray for the world for the sake of such as are yet to come. St. Paul was also of the world when he persecuted and killed the Christians, nor did St. Stephen pray for him to be converted. So also Christ himself prays on the cross Luc. 23, 34.: "Father, forgive them, for they know not what they do." So it is true that he asks both for the world and not for the world.

But this is the difference. In this way he does not pray for the world as he prays for his Christians. For the Christians, and all who are to be converted, he prays that they may remain in the right faith, increase or continue, and not fall away from it, and that those who are not yet in it may step out of their nature and come here. This is called praying rightly and well for the world,' as we should all pray; but as it now goes and stands, because it rages against the gospel

1. Wittenberg and Erlanger: teaches.
2. Jenaer: the.

and rages, he will not ask in any way for them that God may please him with such a being, or that he may see it through his fingers and let it go, but that he may ask the opposition to hinder it, to hinder and to destroy it. As Moses the prophet did, Numbers 16:15, against Korah and his band, which rebelled against him, and were subject to his office and priesthood, he was wroth, and cried unto the LORD, saying, Turn not unto their sacrifice. Item, the king David, 2 Sam. 45, 34. when he was driven away from his son, and his highest and wisest council Ahitophel had joined him, he prayed that God would not let Ahitophel's council go away, but would make it foolish, similarly he often prays in the Psalter against the persecutors and his enemies.

442 But such prayer does not actually go against the person, but against the being, which leads the world and drives it against God's word, which does not allow the person to come to grace. Again, when Christ prays for his Christians, he prays not only for their person, but for their ministry and whole being: for as and where this goes and remains, the person must also go and remain. Summa, as far as the person is concerned, one should pray for everyone, and let the prayer go in general, and strike in one heap, both enemy and friend, so that those who are our enemies may be converted and 3) become friends; if not, that their doing and acting may nevertheless go back, and have no happiness, and before the person perishes, but the gospel and Christ's kingdom. Thus did the holy martyr Anastasia, a rich, noble Romanian woman, against her husband, who was an idolatrous and abominable rager against the Christians and had thrown her into an abominable prison, where she had to stay and die. She lay there and wrote to St. Chrysogonos that he prayed diligently for her husband, so that he would be converted and become a believer, but not so that he would not have to go out and soon put an end to his rage. Prayed him to death so that he went to war and did not come home again. In the same way, we pray for our angry enemies; not that they may

3. Jenaer: to.

792 Erl. 50, M8-SW. Sermon on Joh. 17, 9. W. VIII, 732-734. 793

God strengthen or protect them in their nature, as the Christians, nor help them, but that they be converted with grace, where they are to be converted; or do they not want him to oppose them, to control them, and to make an end of the game with their harm and misfortune. For where one thing must be, it is better that the world should go to ruin than Christ, and that lies should give place to truth. For God has it in mind that the truth shall remain, and the lies be put to shame.

With these words Christ looks at the two groups: the first and small one, which has the word of God and should push it; the other, the great one, who has it in mind to suppress this group and tries with all his might how to suppress the gospel. Here we find what the world is, or who is called of the world and not of the world. For the world is actually called 1) those who are deadly enemies of the word, so that they cannot see or hear it, which is no longer a human sin, but a desperate sin of the devil, who thus reigns in the world, poisoning and embittering hearts with his raging hatred of Christ and his word. For this is his way, where he can only devise or stir up something, to blaspheme, revile and persecute the word in the most disgraceful way, to the sorrow and annoyance of the Lord Christ, there he exercises all his power and strength; and where he cannot accomplish anything by force, he is so wicked that he cannot hear it, runs and flees before it, more than before the cross, and leaves nothing undone, that he may show and vent his bitter, fierce anger against it.

(114) We still see this in his children and servants to this very hour, how they daily become more senseless with raging and blustering, and do not know how to blaspheme poisonously enough against our gospel and persecute us; if they can no longer, they plug their ears and bless themselves before it, as before the worst devil. Behold, such tender fruit is the world. In the child the father is well known. What else can one do and ask here, but that God may help his own, but that they have nothing else to do with the gospel?

1. "er" is missing in the Jenaer, in Walch and in the Erlanger.

and let the Christians see, because that annoys them the most and hurts them, that they go down the sooner, because they have no grace and intercession nor want to suffer? Where no good will help, there unmercy and misfortune must help. We have the advantage of God's grace that we may rely on this prayer and be sure that our thing will go and stand, even if they rage against it with all their power and all the devils; but their thing will go down, and they too, as firmly as they now sit. For they are resolved in prayer, that shall smite and overthrow them, where else our Lord Christ abideth before them in heaven. It will still take a little time for them to rise up and sit as firmly as if no one could lift them out of the chair, and they are so certain that they will dampen and destroy us as if they had already done so. That is why faith is necessary. For if this were not the case, there would be no need for prayer.

But for those whom you have given me, for they are yours.

(115) Then he repeats again the words which he used before, that he may ever instill it (2) in us. For the world I cannot ask (he says), for they are not yours, but hate and persecute those whom you have given me; but for them I ask, for they are your own goods and inheritance, there I have care, there is all my heart and mind. Now enough is said why he puts the words thus, "whom thou gavest me." For he that is Christ's is the Father's also. But they are Christ's, as he himself said, who take the word from him and keep it. This is the most certain sign of a gracious Father. For no one would accept the word (as has often been said), nor remain with it, unless he were God's child, and given to the Lord Christ by the Father.

I have given this admonition above § 104 ff., and must do it always, because we see that Christ cares so much that he always repeats the same, and shows enough how highly it is needed, so that one ever watches before all things, and remains only with the word. God rather let us sink

2. "it" is missing in the Wittenberg and in the Jena.

794 Erl. so, SI0-2IS. Interpretations on John the Evangelist. W. VIII, 734-737. 795

(Where we ever stumble or sin) 1) In all manner of foolishness; but that we lose not this treasure, which is Christ in his word; whatsoever shame shall fall upon us afterward, let us abundantly recover ourselves of the loss by this treasure. For it is this that crushes the devil's head, that is, destroys his kingdom and all power. Therefore he is patient in all things, able to suffer, yield, and concede all manner of things, without this one piece. For where this does not work, he can break in as and when he wants. In short, no holy life, piety or wisdom can help against his power and authority without this word alone. Therefore this should be our greatest concern, that we do not let ourselves be carried away by it. For he stands by it, and means it with all his mind and strength. He who perseveres in this, cares for it and asks for it, has the comfort of Christ's prayer that he will persevere in it and that no force will be able to prevent it.

V. 10. And all that is mine is yours, and what is yours is mine.

That is ever clearly and superfluously spoken out. It would still not be so much if he said badly: "All that is mine is yours." For everyone can say that everything we have is God's. But this is much greater, that he turns it around and says, "All that is yours is mine." No creature can say this before God. Now understand this not only of that which the Father has given him on earth, but also of his one divine being with the Father. For he does not say of his disciples and Christians alone, but includes in one heap all that is the Father's, eternal, omnipotent being, life, truth, righteousness 2c., that is, he freely confesses that he is truly GOD fei, for the word "all that is yours is mine" leaves nothing ever excluded. If everything is his, then also the eternal Godhead is his; otherwise he could and should not need the word "everything".

(118) But you must not forget what he is talking about and what he means, namely, that everything depends on those who hold to his word to admonish us, so that we may be able to keep our promise to the Lord.

1. So the Jenaer agreeing with the Latin. Erlanger: "wo er je wohl über uns verhänget". Wittenberger: "wo er je wolt vber.uns verhengen".

You must remain a man and know that God speaks, does and gives everything through him; that you look for both, all God's word and work, in Christ, as Christ sets himself against you and deals with you, promises, entices, comforts, carries, gives, all this is done by the Father. Summa, you can neither see nor hear anything in Christ, you see and hear the Father himself.

119. Behold, this is what St. John in his Gospel urges in all words, that only the high and beautiful thoughts should be abandoned, so that reason and wise people should go around and seek God in the Majesty, apart from Christ. He wants to lie in Christ, in the cradle and the mother in the 3) womb, or hang on the cross; so they want to go up to heaven, and search out how he sits and rules the world. These are vain dangerous thoughts, where they are not rightly led. For they are all bound to this one place, that thou shalt not grope nor see further. If you want to meet and grasp everything that God is and does and has in mind, then seek it nowhere, for He Himself has placed it and laid it down. This you hear in the word: "All that is yours is mine" 2c. Therefore, a Christian should not know how to seek or find God in any other way than in the bosom of the Virgin and on the Cross, or how and where Christ shows Himself in the Word.

120 St. Paul also says in 1 Cor. 2:2: "When I was with you, I did not want to be more wise than some high spirits, nor did I pretend to know anything, but only about Jesus Christ and Him crucified. Behold, is this the high apostle, who has had such excellent enlightenment, and knows nothing more glorious and delicious to praise against the false apostles, nor to preach more highly than the poor crucified God? What do the arrogant spirits do, who strive for high, great revelations, and think that one must come much higher, and exalt oneself in the spirit? In the same way he says Col. 2, 3: "In Christ are hidden all the treasures of wisdom and knowledge. As if to say, "Do you want to go high, and know something special and excellent, wise and

2. Wittenberger and Erlanger: almost.
3. "im" is missing in the Wittenberger and in the Erlanger.
4. "only" is missing in the Wittenberger.

796 Erl. so, SI2-SIS. Sermon on John 17:10. W. VIII, 737-740. 797

If you want to be wise, yes, all divine secrecy and wisdom, then study and learn only in this book, there you will find it all. But (he says) it lies buried deep and hidden, so that fes) no one but faith can see and come to it. According to the eyes and appearance of the flesh, you see nothing but a poor, weak man, forsaken by God and the world. But if you believe the Word, you will find all divine counsel, wisdom and strength in the midst of weakness and foolishness. If not, you may climb high and gaze at the majesty, but you will run into the cops and fall.

For the devil also delights in beautiful, high thoughts, and can also make a mask in his heart as if he were God, and disguise himself in glory and majesty, as he did to Christ himself, Matth. 4, 8. Summa, as far as great wisdom, holiness and majesty are concerned, he is master and God in the world. He also once ascended so high that he could not go any higher, because he wanted to become like God and sit in His chair; therefore he still cannot leave his ways, always wanting to be honored in majesty before God. Therefore God has done him the wickedness to let himself down to the lowest level and to hide himself in the lowest form than in the bosom of the virgin, and he does not want to be found in any other way Gal. 3, 13. Rom. 8, 3. 2 Cor. 5, 2.. The devil cannot get there, for he is a confident, proud spirit, even though he can pretend to have the highest humility. Therefore no one can deceive him, except that he binds himself to the stake where God has fastened him. 2) If he seizes you in any other way, you are lost and carried away, like the chick of the consecration, except for the wings of the hen.

And I am transfigured in them.

(122) It has been said enough above § 79 ff what transfiguration means, and how he wants to be transfigured by the Father and transfigure him in turn. Thus he also expressed shortly before how he would be transfigured in us, when he said v. 8: "The words that you have given me,

1. Wittenberg and Erlanger: and.
2. That is, in order to escape the devil's cunning attempts, flee to the cross of Christ, through which the devil has lost his power. Hebr. 2, 14.

I have given them, and they have received it, and have known truly that I came forth from thee, and that I am sent"; that is, to transfigure is nothing else than to have a clear and distinct knowledge of Christ, through whom the Father reveals himself to us, that we may know what he has given us through this his Son. And recently to say: As he is transfigured by the Father through the word and revelation, so he is transfigured in us through faith and confession. But it is well to say transfigured, for he may well be transfigured (not for himself, but for our sakes, as he then says, "I am transfigured in them"), as he who is darkened before the world, and is in no reputation. For I have said § 120: Whoever looks at Christ with the eyes of reason sees nothing but a wretched, poor, forsaken man, yes, utterly despised and cursed; there he goes on earth thirty years, so that no one respects him or notices him; yes, when he is to prove his glory, he lets himself be hung most shamefully on the cross and put to death.

123. So now the summa is: By the world I am darkened, blasphemed, condemned, everyone resents and is offended by me; but they, my disciples and students, because they hear the word that I am sent by you and have all that is yours, they transfigure me; for by this I am uncovered and put before their eyes, that they regard me as another man than the world, namely, as your Son, eternal and true God, Lord over the world, devil, sin, death 2c. This they did not know before by human reason, nor did they look at me in the forehead; but now they have another light, namely the word that you have given me and I have given them, and they no longer look at me as the world does, according to their understanding, but as they hear about me in the word revealed by the Father.

And let this be no small comfort, that Christ Himself boasts of us to the Father, that He is transfigured in us. For this glory we should not take all the world's good and honor, that through such weakness and wretchedness of our poor flesh and blood he should be transfigured, and so heartily please God the Father, and

3. Thus the Jenaer and the Erlanger. In the original and in the Wittenberg: magnificent.

798 Erl. 60, 215-217. Interpretations on John the Evangelist. W. VIII, 740-742. 799

so precious when we praise and esteem Christ.

(125) Therefore let every man see for himself how Christ may be transfigured in him. For there are many who boast of the gospel and know how to speak of it, but transfiguration is not so common, nor is it everyone's business. For to transfigure Christ, or to believe in him, is nothing else than to believe, as we have heard, that whoever has him has the Father and all grace, divine goods and eternal life. The saints of the world, the pope, and the spirits of the rot cannot do this. For although some say of Christ, and can also use the words, that he is the Son of God and has redeemed us, 2c., they never learn or experience how one must accept, need, seek, find and hold him, and in or through him take hold of the Father; meanwhile they go in the clouds, and go about with their own thoughts.

(126) This is what we see in some of our red-blooded spirits, who have learned from us to speak of Christ and the faith, how seldom they practice this doctrine, yes, how coldly and clumsily they speak of it, when they are supposed to touch this main piece, and rush and flutter about such texts, considering it a minor art, which now 1) everyone has long since been able to do. Summa, they are vain other thoughts, of which they are full; that, although they sometimes hit something, yet they themselves understand nothing of it, and quickly fall away from it to their dreams. A true preacher, however, presses this article most of all, yes, without ceasing, as everything that belongs to God's knowledge and our blessedness lies in it, as you see in this Evangelist John and St. Paul's Epistles everywhere. For here it is true on both sides that it is said: "When the heart is full, the mouth overflows.

V. 11. And I am no longer in the world, but they are in the world, and I am coming to you.

He had two reasons for praying for them. The first, that he says, "They are yours and given to me," that is, taken from the world into your kingdom and possession, grace and protection. The second: For I am glorified in them, that is, because.

1. Wittenberger: only.
2. "vain" is missing in the Wittenberg.

They praise and confess me as the one who has all that is yours. To these he adds the third, that he now departs from them, and leaves them behind in the world, under all kinds of driving, misfortune and persecution. For when he says, "I am no longer in the world," he is speaking as one who is now to depart and die, and has already departed from the world; just as the prophet Isaiah, Cap. 53:8, said of him before, "He is torn away from the land of the living" and cut off, just as one who is forcibly expelled from this life and must forgive himself for all his sins, that he never lives this life but another life, which he calls "going to the Father.

But here the question arises: Because Christ says that he comes to the Father, he must ever remain in the world. For we believe that the prophets rightly said that God is in all places, filling heaven and earth; as it is often written in Walter, as Ps. 139, 8, that he is at home both in heaven and in the abyss or hell. And St. Paul, Apost. 17:27, 28, says: "He is not far from any one of us, for in him we live, weave and are"; that is, he is present wherever he is sought and called upon, and can be found; as he proved to the people of Israel when he divided the Red Sea and made a dry way for them through it, but drowned all their enemies in it. 2c. [How then does he speak here that he is no longer in the world, and makes a noise before the eyes, as if he were leading away far away, so that we could no longer have him with us?

129 Answer: One is used to speak of it in two ways. One is that he has gone up like this and is sitting up in heaven as if in a swallow's nest; thus, with the thoughts of the eyes and face, which only clings to one place at a time, and cannot see both heaven and earth at the same time, as if he must also be caught and encircled in one place, so that in the meantime he cannot be elsewhere. According to their vision and thought, they conclude from this or similar sayings that Christ cannot be everywhere in the sacrament with his body and blood. But we answer according to the Scriptures, and say:

800 Eri. so, 217-sis. Sermon on John 17, II. w. vm, 742-745. 801

To be in the world is to be in this external, sensual, sensitive being, that is, in the life that the world needs and lives, which is called a natural life, in which one must eat, drink, sleep, work, have house and yard, and summa, need the world and all the necessities of this life. Again, those are called to be no longer in the world, who are withdrawn and separated from all that is now told, so that they are not allowed to eat, drink, walk, stand, and in short, live no natural, bodily works, which the prophet Isaiah Cap. 53, 8. in his words, where he is called "cut off from the land of the living," or, as we say, cut off from this life; not that he is cut off from the world and is never with us, but that he is not allowed to live as a man of his bodily life. That is why he now never lives a worldly life, that is, this bodily life and its necessities. That is why it is vain foolishness and loose theiding with their thoughts when they dream that they have left the world for the Father, that they have left heaven and earth for another place. Otherwise the devil alone would have to rule in the world, so that God would have no room, and Christ could be neither in the sacrament nor in baptism, yes, after their consequence, not even in the believer's heart 1).

(130) Now it is much different to be in the creature (that is, in the place where the creature is) and to be in the world. They are in the world, he says, that is, they live as one lives in the world, needing the body's work, the five senses, all the elements, without which this worldly being and body life cannot be sustained; but I go away, that is, I renounce and withdraw myself from all bodily being, eating and drinking, working and suffering, and from all outward society.

131 Therefore, if Christ is in the sacrament with his body and blood, and in baptism with his Holy Spirit and all his divine being, he is not in the world, for he does not walk, stand, change, speak, or do any work that is done on earth; otherwise the text could not stand as it does.

1. So the Jena and the Latin. Wittenberg and Erlangen: "also not with his Christianity on earth".

follows, "and I come to you". For, tell me, where is the Father? Certainly not up in the swallow's nest. But if he comes to the Father, he must be everywhere, where the Father is. Now the Father is everywhere, in and out of heaven and earth and all creatures, so that he cannot be bound or pinned to any particular place, as the stars are pinned in the sky. For we must say and believe that he is with us wherever we call upon him, in prison, in water, in fire, and in all troubles. But our enthusiasts must neither hear nor see this text, but flutter over it, and only pinch out a piece that they can stretch for themselves. But enough of this has been said elsewhere.

Holy Father, keep them in your name.

He expresses what he asks, namely, that the Father may command them, because he goes away from them and leaves them alone in the world, and keep them as he kept them, because he was with them. But that he says, "Holy Father," comes from the great and mighty fervor of a fiery heart. For with this single word he looks around him, and sets it against all unholy beings that the world leads, yet with a great, holiest 2) appearance; as if he should say: O dear Father, what do I see of mobs, error and seduction, as well as tyrants and despots, who will dare to cause all mischief and misfortune under your name against true holiness; so that I may say: There is no one holy anywhere, they glitter and adorn themselves as they wish, without only your name and word, which I preach. In this way he also speaks Ps. 22, 4.: Tu autem in sancto habitas etc. "But thou art holy, and dwellest under the praise of Israel"; as if he should say: Everyone wants to be holy, to have the Holy Spirit, to teach and rule the world, but they meet it, alas, that under thy name and with a holy appearance they all miserably deceive and seduce the world. Because you alone are holy, and the abomination and the devil's deeds are so many, you keep them in your name.

133 Why this? or, how in his name? Do all liars bring and boast

2. Wittenberg and Erlangen: saints. Latin: prastsxbu vt splsnclors sumniLtz sanotimoiiias.

802 Erl. so, 2IS-SSI. Interpretations on John the Evangelist. W. VIII, 74S-748. 803

and deceiver (as now said) God's name, and this name must have done everything in the world, as one says: In God's name all misfortune arises, and no error can come on earth, he must carry this name, and sell himself under it. Answer: But they are not God's name, nor are they preserved in his name; therefore he exhorts the Father of his holiness, because so much unholiness rises up against it, that he should separate his company from all such, and preserve them, that they may abide in the one name.

All this is asked in our German: Dear Father, protect them from all false doctrine, so that they may stay with your holy word and pure, truthful gospel, so that they too may become holy and not fall away from it, nor fall into false, seeming holiness; for otherwise it is lost where you do not hold. For the devil is too mischievous, and the pretense and the fear of false doctrine is too great, that it is not possible to overcome with all our prudence and strength, and (as Christ himself says Matth. 24, 24. also 1) the elect hardly escape, lest they be deceived into error.

By this prayer we poor people may also be preserved, otherwise no man could remain on earth before so many sharp, mischievous, mighty spirits and mobs, which have been from the beginning to this day, and with such violence, chance and attachment have torn down and drawn to themselves only the very finest, most learned and best people on earth (who should break one's heart), who could help the country and the people; without which poor simple-minded people, who would like to drive right and be pious.

136. O what an abominable sight it is to behold, what a world has fallen from the Gospel, and have lost the Word, shortly after St. Paul's and the apostles' times, when it stood so well throughout Asia and Greece, since now not a letter of the Gospel is to be found, and all is lost in the abominable blasphemy, under the Turk and Mahomet; likewise also under the Papacy.
137. Jenaer: also them.
138. This parmthesis is in Latin: wiZsrudils Uietu.
139. Wittenberg and Erlangen: like.

and has now begun in the German lands with so much deception and seduction; yes, even among us: how few are they 4) who have and keep the gospel pure and in right understanding? Therefore it is still and always necessary, if we could, to pray with Christ every moment: O dear Father, help us and keep us in the right holy nature of your Word, so that the devil does not creep up on us, overpower us with his wonderful glow of the most beautiful angelic holiness.

(137) Now this is what it means to remain and be preserved in his name, if one keeps the word pure and true in his heart. For this is God's name, or honor and glory, that he should be preached and known in this way, that he alone gives forgiveness of sins by pure grace through Christ, and makes us blessed. Whoever remains in this doctrine or faith is God's own, that he calls him his God and Father, and is called after him, and is also holy. For as God is, so is His word and His name, and as the name is holy, so we also become righteously holy through it, not through our life or works. Whoever then forsakes the word is never holy, even though he seeks and pretends to other great holiness.

The one you gave me.

This is, as said above § 83 ff, who have my word. He often brings this up again, and cannot forget it, for the excellent, great comfort of all who gladly hear and accept his word, so that he alone remains master, teacher and head, but we remain his disciples; so that we may know that God himself has brought us to hear Christ, and that our salvation is not in ourselves, but in God's hand, from which no one can snatch it. Therefore he says, "Because you gave them to me to be my disciples and to be called to true holiness, you also wanted to keep them so that they would not be defiled, nor be defiled and deceived into some error.

That they may be one, like us.

139. Here again the mobs have done their heart's work, so that it is to be pitied how they have destroyed the
140. "Their" (jr) is missing in the Wittenberg and the Erlanger.

804 Eri. 5", Wi-W. Sermon on John 17:11. W. vm, 74"-7sv. 805

Finest sayings, so comfortingly spoken, so shamefully acting and perverting, or fluttering and running beyond.

(140) This whole text is to the effect that the Lord Christ saw that those who had begun to hear his word would come into all kinds of danger, so that they would be snatched away. For when the devil sees that Christ has disciples, he becomes mad and unreasonable, pours out all his wrath and fury, opposes them both with all violence and malice, and does not cease to snatch them away. Therefore he asks that he 1) keep them and keep them under his name, so that they are not scattered, and one here, the other there, torn away, but remain one thing and undivided.

But this word: "that they are one" 2c., has had to be twisted and falsified by the Arians, who denied Christ's divinity, in order to strengthen their lies with it. For they wanted to spin out so much: because he says: Christians should be one, as he and the Father are one, so he does not have to be of one nature or essence with the Father; because we cannot be of one nature or essence among ourselves. For each one has his own nature, that is, body and soul for himself, therefore the word "to be one" must mean as much as to be of the same mind, as otherwise one speaks of two who have the same mind, will, heart and courage. So this noble text against faith and St. John's teaching, which drives this article most violently, must serve for their heresy and lies.

(142) Now Christ does not say that they have one will or mind, as they do, although this is also true, that Christians are all of one faith, love, mind, and spirit, as they have one Christ, spirit, and faith; although there is a difference between all of them according to their 3) office and works, externally; but he does not speak here of unity, which is called equality, but puts the words ut sint unum, that they are one thing, and so

1. Wittenberger and Erlanger: "that they the father". The Latin agrees with the reading of the Jenaer, which we have brought.
2. Wittenberg and Erlangen: and
3. Jenaer: his.

One thing, like the father and me; so that it is said of the essence, and points much further, because have the same courage and sense. But what the one or one thing is, we shall not see nor know, but must believe. But it is nothing else than what Paul says in 1 Cor. 10:17 and 12:12, and in other places, that we Christians are all one body; just as the body is and is called one thing, so the whole of Christianity is called one body or one church, not only because of the one or the same thoughts, but rather because of the one essence.

Now there is much greater unity between the member and the body, than between your thoughts and another's. For his thoughts are in his body, and yours also in yours, and you cannot say that my thoughts and yours are one thing. As all members are one thing with one another, that is, one body, so that if one member is from or apart from the body, it is never one thing and being with the body, but a separate body or being; but as long as they are all with one another, it remains one body, so that there is no difference or separation of being. For the foot, when it is alone or cut off from the body, is never one with the body, but a leg that is thrown out into the shingle. But if it remains with the body, I must say that it is one, that the body cannot be without the leg, nor the leg without the body.

(144) Christ also means here that his Christians should be attached to one another so that they are and remain one thing and one undivided body, just as he and the Father are one. There is not only one mind and will, but a completely one, undivided being. For if Christ were separated from the Father, it would never be One God, but a divided, separate and distinct being. However, there is still a much greater unity of the divine nature than of the members in one body, which we also cannot comprehend. So then (he wants to say) my dear little group or Christianity should also be one body and one church, whole and undivided. For although there is here another unity than of nature, namely a spiritual unity, it is still called completely one thing, so that none is without the other.

806 Erl. so, 223-226. interpretations on John the Evangelist. W. VIII, 7S0-7SS. 807

And if a piece were torn down, it could never be called One or One Thing.

(145) Behold, thus is the little word "one" to be understood; not as they have perverted it, that it should signify no more than a likeness. As when I see two people who are very similar to each other, I say, "That is one face"; item, of two skirts that are the same, one says, "That is one cloth. But here it is clearly written, ut sint unum, una res, which is not used in Latin or Greek to speak of equality or unity. In German, however, the little word "ein" is not so clear. For it is needed in both senses. Therefore we must translate it in this way, as we say "one thing" or "one body and kitchen.

146 For this reason I speak, that we do not let this text be perverted or weakened by such little things of reason and untimely philosophy, for there is a mighty, great comfort in it for all who believe in Christ and keep the word, namely, that we are all members of one body, as one flesh and blood, and have the advantage that everything that concerns one member concerns the whole body, which does not happen in equality or unity. For though many have one mind and will, yet one does not take care of the other as in one body. From this unity, Christianity is called communio sanctorum (non similitudo), a communion or congregation of saints, since all the saints or Christians are one company and one church.

If a Christian has the defiance to know where the devil is attacking him, he does not attack one finger, but the whole body, that is, all Christians in the world, even God and Christ. Just as in the body, where the smallest toe is stepped on, the whole body wipes itself, 1) and the eyes look sour, the nose wrinkles, the hands grasp, and each member asks and worries what has happened to it. For this belongs to such unity, that there is no piece or part that lives and feels for itself alone, and not all the others, that is, the whole body's life and soul.

1. wipe out---- drive up. Latin: sxilit. In the old editions: "wüschet".

Feelings. Wherever the least member of Christianity suffers, the whole body soon feels it and is moved, so that they all run together, 2) lament and cry out; so our head, Christ, hears it and feels it. Though he pause a little, yet when he begin to look sore, and wrinkle up his nose. For thus saith he by the prophet Zachariam Cap. 2, 8: "He that toucheth you toucheth the apple of mine eye."

Behold, this is a great promise, for the consolation and defiance of the Christians against their persecutors, that they know that he is so close to us, and that he takes such hard care of our suffering, that he is called to attack the apple of his eye, and that he will bear as little as anyone can bear to have much pain done to his eyeball; so that the devil, when he attacks a Christian, attacks him so that he must bite his own tongue and burn his own fingers. We read a fine example of this in the history of St. Paul: When he was persecuting the Christians and had helped to kill Stephanum, he thought that he had also torn off a toe. But what does Christ in heaven say to this? He does not say, "Why do you stub my toe or persecute my poor people?" but says, "Saul, Saul, why do you persecute me? It is too hard for thee to lick against the goad. "2c. Acts 9:5, just as if he had attacked his own person. Why? Because no member of the body can be touched, the head must feel it, yes, feel it first; for from the head all power comes and goes, so that the body can feel and sense.

This is (I say) the highest consolation in all the sufferings of Christians, where they are challenged by the devil or attacked by the world, that they do not suffer alone, but all Christianity on earth, yes, all the angels in heaven, together with Christ and the Father Himself, take care of their suffering and bear with them, and nothing can happen to them, it must happen to all of them. Whoever knows and believes this can bear and overcome all kinds of misfortune. Again, there is no thing that makes suffering or adversity so difficult and unbearable, for where the heart feels that it is suffering, it is not suffering at all.

2. Jenaer: run.

808 Erl.so,WS-SSS. Sermon on Joh. 17, II. 12. W. VIII, 7SS-7SS. 809

alone, and sees no example or fellow member of the same suffering, as if it were alone abandoned and peeled away, as all the sufferings of Christians appear in our flesh's eyes. Therefore faith must hold to this word, against its own feeling and the cries of the world, which, when it attacks a Christian, thinks it has subdued him, that no one can help him or save him, as it praised and exulted over Christ himself when he hung on the cross.

(150) Behold, this is the unity of Christians which Christ has indicated in these words. 1) But there is no other way to come to this, except by God's keeping us (as He said) in His name, that is, if we abide in the word which we have received from Christ. For the Word keeps us together, so that we all remain under One Head, and cling to Him alone, seeking no other holiness, nor anything that is to be valid before God, but in Him. Summa, through the word we are incorporated into Christ, that all that he has is ours, and we can take care of him as our own body; in turn, he must also take care of everything that happens to us, so that neither the world, the devil, nor any misfortune can harm us or overpower us, for there is no power on earth so great that can do anything against this unity. But this is how the devil deals with it, that he cuts this bond and tears us from the word by his mischievousness and treachery. Where this happens, he has already won. For apart from the word there is no more unity, but only division, innumerable sects and groups, which he casts among themselves by his nets and cords, that is, the doctrine of men, since each one seeks special holiness in his own works. 2c.

V. 12. While I was with them, I received them in your name.

151 That is, while they heard and saw me, and dealt with me in the flesh, I preserved them by thy word, teaching, admonishing, stopping, comforting, warning, and all manner of things, that they might not be deceived from the pure word and knowledge. But now that I am no longer in the world, that is, they will no longer know me in such a physical way.

1. Wittenberg and Erlanger: indicate will. Latin: innuit.

And if they have not sight, nor hearing, nor change, keep them in the way they began, for they have thy word, and are thine own, as follows:

Those you have given me I have preserved, and none of them is lost, except the prodigal child, that the Scripture may be fulfilled.

(152) I have kept them unchanged and undeceived by false doctrine and holiness, and have kept them so firm that not one of them would be lost without the Prodigal Child, Judas. Why is that? Because he has never been attached to me in such a way that he meant me or my word seriously, but made himself mine so that he might become rich with me and under my name, and yet with such an excellent appearance that none of the disciples ever noticed it. But such a devil child 2) the Lord Christ had to have among his company, and to suffer with him "that the Scripture (he says) might be fulfilled," which said before that Christ and his own must always have such Judas apostles in their company; as he himself elsewhere indicates from the 41st Psalm, v. 10: "He who eats my bread tramples me under his feet" 2c. Thus, he bears a figure of all who seek their own in the Gospel. As now, unfortunately, also many of his children, who boast of the gospel, and yet seek nothing with it, but their fame and chamber or advantage, think it is a trade or business, so that one can gain honor and goods, as St. Paul says 1 Tim. 6, 5, as until now the pope under Christ's name brought all the world dominion, honor and goods to himself, and still has.

153 Therefore he gives them leave, saying, "They are not my disciples; therefore I cannot keep them, but let them take my name, and sell themselves under it, if they do not desire to be Christians, but become my worst enemies at the last, and do the greatest harm in Christendom. But those who would gladly stay with it, and keep it, and leave it as they should, have the consolation that Christ will not leave them, and by this prayer they shall be preserved as he has preserved his dear ones.

2. Erlanger: Such the Devil's Child.

810 Eri. so, 228-sso. Interpretations on John the Evangelist. W. vm, 7ss-7ss. 811

The others must neither seek nor accept such consolation. The others must not seek anything here, nor accept such comfort. For there is nothing to be gained by anyone setting his sights on the world's favors, goods and possessions, and accepting Christ's word with earnestness. For it is decided Matth. 6, 24: No one can serve two masters, God and Mammon do not stay with each other.

But now I come to thee, and speak these things in the world, that they may have my joy made perfect in them.

Behold, these are all such poor, simple words, and yet no one understands them without purring over them, as if there were nothing easier to understand, and no one really respects them. We have already heard what it means to go out of the world and come to the Father, but he repeats it here so that he may comfort his dear disciples all the more, so that they may know where and on what their confidence and protection should stand and rest in the world. For since he has preserved them until now, when he was with them bodily or personally, but now he is to step from this visible worldly life into another invisible life and world, leaving them alone behind him; indeed, since they themselves do not remain bodily with one another, but are scattered from one another now and then through the world, they may well have a strong protection and good assurance that they can stand in the world against all kinds of impulses and misfortunes. Therefore he wants to show them another, certain place, where he wants to keep and preserve them much better, namely with the Father, where he himself goes, so that he takes all things into his power, and can be with them everywhere, whether he goes outwardly and bodily from them.

This is the opinion of this whole text: "I have kept them with me in the flesh for so long, after I brought them together and planted the word in them, that it took root and remained with them, but that it should continue to come through them and be spread throughout the world, and have been with them only to begin this, and to acquire and create everything that they, along with all of Christendom, should have and receive through me. But now it is time for me to come to you again, to take my kingdom and spread it through them, and to spread the word throughout the world.

Therefore, I command them to you, come to you also for this reason, that you yourself, through your Holy Spirit and divine power, strengthen and sustain them.

156 And these things I speak now in the world, that is, for this purpose I leave these words behind me for last, that they may hear it, as I pray for them, that they may fall under your protection and guard, and that they may be comforted and assured that you will not leave them, though all the devils and the whole world rage against them in the most horrible manner.

157 Here again it is clearly shown and strongly demonstrated what the outward word or oral preaching of the gospel is good for and necessary in Christianity, for he does not want to protect and preserve them without outward means, even if he could, and otherwise has all things in his hand, but needs the word so that they know what they should hold to and what they should comfort themselves with. For it shall not be so that they see and feel, but believe, and in the sight of the world the contradiction shall appear, as if he would not preserve them, nor protect them, but oppress and destroy them.

He says, "I have come to you so that you may keep and preserve them yourself, but it is necessary that I speak these things because I am still in the world, that is, with a bodily voice and words, as one man speaks to another. Why or for what purpose? For this (he says), "that they may have my joy in them," that is, that by the word they may be caught with the ears, and kept in the heart, comforted, and 1) cheerfully defy it, and say: Behold, this is what my Lord Christ has said, so faithfully and earnestly has he pleaded for me, this is what I have heard from his mouth, or received from those who have heard it and are sent by him to preach it to me, that he will not forsake me, even though he is not with me in body, and leave me alone, but will protect and preserve me by the Father's almighty, eternal power and might. For this we know from the same discourse, that He and the Father are one, and all that proceeded out of His mouth is the Father's own word and heart 2c.

159. see, that is called he "his joy full-

1. "and" is missing in the Wittenberg and in the Erlanger.

812^ Eri. so, 230-sss. Sermon on Joh. 17, 13. 14. W. vin, rss-ni. 813

To have come," that is, a righteous, complete joy. And is probably called "his joy," or a joy from him; for it is not a worldly nor outward, but even a secret and hidden joy. For before the world they (the Christians) have vain mourning and heartache, persecution and misfortune, either both from tyrants and mobs, or without means from the devil himself; and must suffer the world to be glad, rejoice, and make their play of joy, when things go ill with them; as Christ said before John 16:20, "Ye shall weep and be sad, but the world shall rejoice. "2c. But nevertheless they shall have perfect joy under such mourning and sorrow, as also Joh. 16, 22. follows: "Your heart shall rejoice, and your joy no one shall take from you."

160 It is therefore necessary to keep the word with all our heart, and to take comfort in the fact that he has promised us so dear, that he will be with us with the Father, and will keep us, that no evil shall harm us, that no power of the devil and of the world shall oppress us, nor tear us away from him. So we always find joy and consolation, and that we become more joyful the longer, and let no suffering nor opposition grieve us or make us despondent; yes, even it becomes sweet and gentle to bear all kinds of suffering for the love of Christ; otherwise a Christian can have no joy on earth, which is perfect and righteous. For though thou mightest have all the joy of the world in one heap, it would not help thee to stand against any temptation or calamity; for worldly joy stands only on uncertain temporal goods, honor, and pleasure, 2c., and cannot remain longer than such are there, but passes away and vanishes, when only a sour wind blows upon it, and it shall suffer a little adversity. But this is such joy, which abideth for ever (as the cause thereof is eternal), and continueth and increaseth in the midst of outward affliction and misfortune, that with a merry heart one may forgive and despise all the joy of the world.

V. 14. I have given them your word.

161 Therefore he will show them how they should fare in the world, so that they may have such comfort.

in the word and joy of Christ. And expresses still further what he has now said, but means again the word which he has given them verbally and left them, the Father's word, that they must neither desire anything else, nor seek any other comfort; but hold the word dear and high, dear and valuable, as their highest treasure on earth, given to them for joy and comfort, against all adversity. I have no other treasure," he says, "that I can give them without the word that I received from you and brought from heaven. I gave it to them, and I am doing it so diligently now that I would gladly speak it into their hearts, so that they might have such my joy completely, roundly and wholly, and forever with them, that they might say after my death: There I have the word of my Lord Christ, yes, of the Almighty Father from heaven; I know this, and I am sure of it, if I keep it, that no power on earth, nor the gates of hell, can harm me, for he holds me in his almighty hand and fatherly protection, from which no one can snatch me, for he loves his word, and will keep it, and therefore also protect and defend all who cling to it. This is also a great need, for we poor children are in great need of it, as follows:

And the world hates them.

162 There is our title, and the right color of the Christian's court, which we wear on earth. If thou art the disciple of the Lord Christ, and lovest his word, be not ashamed to use this rhyme for his sake, and be glad to have the world for an enemy. There you will find not only strangers or bad boys, but also your closest and best friends, as well as honorable, holy people in the eyes of the world, who will be dangerous 1) and angry with you, will badmouth you in the worst way, and will attack you on all sides; And there shall be no other cause nor blame which they can lay upon thee, or accuse thee of any evil, that thou shouldest be too near to any, or do any harm, damage, or wrong, except thou have Christ's word, 2) preach and confess it; and thou shalt hear that thou art a heretic, and the devil's own, and that the highest

1. dangerous hostile.
2. In Latin, the conjunctive is here also.

814 Eri. so, [ss-sss. Interpretations on John the Evangelist. W. vm, 761-763. 815

Abomination on earth. The name outweighs and surpasses all wickedness in the world, and there is no greater sin or disgrace than to be a Christian; nor is the world so bitterly hostile to any vice. All other wickednesses it can credit, bestow and palliate; all peelings it can house, suffer, have mercy on and help over; but the dear Christians the earth cannot bear, that whoever persecutes them, condemns them, strangles them 2c., that is the greatest virtue and highest service of God (as Christ says Joh. 16, 2.) and 1) helped the world.

For this reason, this saying, "The world hates them," is finely put, as if to say that it has nothing else to do with its hatred but to rage against the Christians, even though it has reason enough to exercise its hatred against those who are well worthy of hatred, such as the devil and evil men. For the power and dare lies in the little word "they". Who are these "they"? The dear poor apostles, Peter, Paul 2c., these are the harmful, damned people, so the world cannot bear. What did they do? They have not stolen or robbed anyone, nor have they been close to anyone 2) by a hair's breadth. What then? They have served everyone in vain, with hard work and toil, offering and offering God's grace and eternal blessedness and all good things. What do they get in return? Vile, bitter anger and hatred, so that they must be driven out of the world and condemned nine cubits below hell.

This is the thanks and reward that the world should give to Christ and his apostles. What more can it do than to most shamefully strangle an innocent man, who has brought it all good, salvation and happiness, as the most wicked of evildoers? and no one does this but the most holy people on earth, who make themselves believe that they have never done a higher service to God than to crucify His only Son. Just as now our furious tyrants, if they can only blaspheme the gospel and all of ours with confidence, persecute, murder and burn, so they are called Christian princes and patrons of the church; that makes everything they do honorable.

1. Wittenberger and Erlanger: und heiht.
2. Wittenberg and Erlanger: no one.

otherwise commit shameful evil acts against God and man. Now, behold, is not the world delicately depicted in this, what it is, where it wants to be at its best? If this is its beautiful, best virtue, let the devil praise it in our place. I hope (praise God) that we will also be found in the dye, for it is also hostile enough to us; as we have experienced up to now, and still have, how it rages against our teachings in the most outrageous way, and, when it can no longer do so, proves with blasphemy, cursing and shouting that it is hostile to us from the heart.

For they are not of the world, just as I am not of the world.

I also belong to the same register (he wants to say), yes, I stand in front and above; therefore it shall not be better for them than for me. If they have called the master Beelzebub (he speaks elsewhere Matth. 10, 25.), how should they honor his disciples otherwise? She also has, in her opinion, a great, honest cause that she is hostile to me, for I am not one with her; I must show her blindness and misery, punish her wisdom and holiness, which is not valid before God; not that I harm or hurt her, but that I would gladly help her to snatch the poor, captive souls out of the devil's jaws and bring them to God. He (the devil) cannot suffer this, therefore he rages and rages so, incites and emboldens their hearts against me and my word; so the world cannot and will not step from its blindness and presumption, that it should condemn its thing and let nothing count. The quarrel arises because of this, that we become divided about things, and has to load all its hatred and anger on me, and it goes just as he said above Joh. 7, 7: "The world cannot hate you, but it hates me, because I testify of it that its works are evil." As it is therefore hostile to me because of the word, so it also hates my disciples, to whom I have given the word, and have thereby taken them from the world and set them apart.

166 Let this be a joyful and comforting sermon to us who have the gospel, and who indeed feel it.

3. Wittenberg and Erlanger: "in this word of Christ" instead of: in the color. Latin: üoe eolors vestitos.

816 Eri. so, SSS-SS7. Sermon on John 17:14-16, W. VIII, 7K3-78S. 817

it hates us, and yet nothing can blame us unless we are Christians, and do not want to stay with it 1) in the devil's power. Therefore I have given them (says Christ) your word, that they may have their joy and delight in it, in defiance of and contrary to the unholy world, and cheerfully pardon their favor and grace, yea, run and flee from it, that they may have no part in it 2).

V. 15. I do not ask that you take them from the world.

It is not necessary that they also leave the world with me, for I still have more to accomplish through them, namely, that they extend my kingdom and make my small group larger. They now have the word from me; but because I can no longer remain in the world, but they are still to bring many who will believe in me through their word (as he says soon after), I ask for their sake that you do not take them away, even though they would like to be rid of the world, and they are tired and full of the world again.

This is the reason why Christians, and especially preachers, should desire to live, and we should pray with Christ for their long life. For, dear God, it is highly necessary, the devil and the world are hostile to us (as we have now heard) and put all plagues on us, so that we have to see and hear without ceasing what hurts us and goes through our hearts. So much is the great shameful ingratitude and contempt, in addition to the abominable blasphemy and persecution of God's word, that a pious preacher must at last be disgusted to preach a word; that God 4) could do nothing better for us than to take us away soon, so that we may not see nor hear such misfortune. But how shall we do it? There is still some small group that has to stand daily in all kinds of traffic, that would like to be torn away from it; we have to care for it and work for it, and not let it go as long as we live. For it is a toil and a labor, even though we all have heads and shoulders.

1. sollen" is missing in the Wittenberger.
2. Wittenberger: "dran" instead of: "at her".
3. Erlanger: them too.
4. Wittenberg and Erlangen: and God us.

Join hands, that we may keep the word with some, and resist lest it perish, and all go to the devil.

But that you save them from evil.

We must suffer misfortune and evil in the world for the word's sake, both from tyrants and mobs, who attack us on all sides, both with their fists and false doctrine, with cunning and violence, so that they take the word from us. In addition, we must have all the devils around us, and stand as a single sheep in the midst of wolves, yes, in the midst of angry, roaring lions (as St. Peter says 1 Ep. 5:8), all of whom have sharpened their teeth on us, aiming to tear us apart and devour us. Dear one, who keeps us here, that we remain and stand against so many terrible enemies, and do not despair every moment, and lose both faith and word from our hearts? Who keeps us now until this hour against our tyrants and all devils? They have made many a counsel, so many secret practices against us; they are powerful enough, and we are weak enough; they do not lack their will, they mean evil, poisonous and bitter enough, and would gladly drown us in a spoon and devour us in one bite. Answer: Certainly no human power nor wit. But here is a little word that does it: One sits above, who remembers this prayer, and says: My Christ once prayed for them, therefore they shall be protected and preserved. This is our defiance, our protection and our defense, so that they do not have to do to us what they would like to do, even if they should burst with anger and wrath, until they are tired of us and run away, so that God removes us from their teeth and they perish.

V. 16. They are not of the world, just as I am not of the world.

This is where our comfort lies, which is why he repeats it so often, and in this way he strikes their hearts and minds. As if to say, "You feel and complain that you must remain in the midst of the world, which does not want to suffer you, and which creates all kinds of misfortune; that you must sit in danger and worry all hours, I know well, but let this comfort be enough for you.

818 Erl so, SS7-SS9. Interpretations on John the Evangelist. W. VIII, 786-7S9. 819

so that it will not become powerful over you. For you do not belong to her, but to my Father; let the world pass away, it belongs to the devil, its God; but you shall nevertheless have protection in the midst of the world, and be preserved that you have no part with her until God sees the time, and lifts you out, that you may escape the calamity and destruction that must come upon her.

V. 17. Sanctify them in your truth.

He is still drifting toward one thing, because all he prays for is the word. Say not, If thou wilt preserve them in the world from evil and calamity, let them run away into deserts or monasteries; but keep them thus, that they may only remain holy, and that the same in thy truth, that a righteous holiness may be. Again, they are in all kinds of danger and distress in the world, but none greater or more dangerous than that they should be defiled, yet under a pretense and delusion of righteous holiness.

For the devil works with all his wisdom and strength to raise up and introduce such doctrines through his flocks, which have the very highest appearance and name of right truth and holiness; which he can adorn to shine and glitter before all, and must be the most beautiful, as a harlot before other honest women. For such is she, the fair red whore of Babylon, Revelation 17, adorned with purple, scarlet, gold, pearls, and all manner of precious stones, with whom kings and lords and all the world court.

Now there is our strife and battle, over which we Christians must fight with the devil. For he does not afflict us with temptations and gross sins, knowing full well that he cannot win us over with them, nor conquer us, but because he sees that we are working for true holiness, he goes to us and reproaches us with vain holiness, so that he may help us to it, makes such a great pretense, which is not humanly possible to overcome, that we are to grasp at it and accept it for true holiness, so that we have to fight against vain holiness without ceasing.

This is the opinion of this prayer: I see how all the world is looking for great sanctity.

But thou, dear Father, wilt preserve and guard them from such appearances and glittering holiness, and make them righteously holy. For this means: "sanctify in truth", as also St. Paul speaks Eph. 4, 24: In justitia et sanctitate veritatis, that is, in right, pure, true holiness. As if both. St. Paul and Christ, say: There are many who have the name and fame as holy, and want to make everyone holy, but in essence is false and vain lies. The beautiful whore Babylon, with the beautiful golden cup, leads the most beautiful words and scripture, but is nothing inside, but vain abomination of all abominations. What then is this, or how is it done, that one may become truly holy? For this is the art, that one may meet it i.e. true holiness aright, and not be deceived by appearances. He answers 1) himself, puts the gloss to the text, and speaks:

Your word is the truth.

See, there it is: If you really want to know what righteous holiness is, so that you can distinguish it from all others, look only to the word, and do not let any pretense deceive you. This is the right touchstone; indeed, it is itself that which alone makes right and true holiness. Let others boast of their holiness in plates, caps, ropes, fasting, vigils, austere life, special exercises and great sufferings 2c. But know that whatever is not the word, or goes in the word, is not holy, but certainly false and deceitful.

Do you say, "Yes, but do the mobs also praise the word of God? Answer: The devil also knows that it is a matter of the word, and Christ points to the word; therefore he also wants to guide God's word. But we say that one should look only at the mouth of Christ, what he speaks. This is the truth of the Father; whoever hears and believes this has the right word of God, which makes him holy truly and without hypocrisy. For if you believe in his word, you cannot rely on your reason, wisdom, powers and

1. In the old editions: He answers.

820 Erl. so, 2A-24N Sermon on John 17:17, 18. W. vm, 709-771. 821

He cannot leave his work, nor be presumptuous to become holy by it, nor count for anything in the sight of God; therefore such a one cannot become hopeful nor proud, for he finds nothing in himself to defy or boast about.

(177) Behold, therefore, where faith is righteous, right humility must follow. After humility follows righteous patience and love toward one's neighbor, that one despises no one, gladly serves everyone and does good, suffers what befalls him, is not angry and does not take revenge, whether one shows him ingratitude, disloyalty, sorrow, scorn and shame. Summa, such a man who 1) bears no falsehood against anyone, but a sincere, pure and pure heart, as it is righteous before God in faith and without hypocrisy. For he does not seek his own in his works and life, nor does he look to anything that is his, but is satisfied with Christ and his goods, in which he has all fullness, and does all works in vain, only for the service of others. Behold, this must ever be a righteously chosen man, both before God and man.

178. Now hold even the other false saints against this. For there you will find no faith in Christ; indeed, they hold him in low esteem; they may speak the word in pretense, but they are not in earnest, nor do they stick to it; meanwhile they go about with specially chosen works and practices, in which they seek their glory, so that they are thought to be the holiest; Neither are they a trustworthy, proud, nor unpleasant people, who despise everyone, must stink at everything and be nothing that is not their thing, and cannot suffer their thing to be blamed with a word, can neither tolerate nor take credit for anything, so that no one can enjoy it, and want to have served them alone, do no work that is useful to the neighbor; yes, they are the most poisonous and bloodthirsty people against the true Christians. As one can see such fruits everywhere in the Gospel and St. Paul's epistles, and can now see them daily before one's eyes in all of our groups, the Pabstics, Anabaptists, enthusiasts, or whatever they are called. See, so you can easily 2)

1. In the old editions: "such a man, that". Afterwards in this paragraph "it" instead of: he.
2. So the Jenaer. Latin: Uauct clillieultsr. Wittenbergers and" Erlangers: bodily.

feel and see the tree by the fruits, which have and lead Christ's word quite purely and loudly, and without hypocrisy. For one does not suffer one another, where it is in the heart, to seek holiness by one's own work or life, and to rely on it.

Therefore let all wise men, scholars, clergymen and saints read and hear these words, and yet let none understand what it is, but rather despise it, as those who already can and have done it; or, when it is said to them, will not suffer nor hear it. But we know, by the grace of God, that true holiness is nothing else than when he gives us a right faith in Christ's word, and continually strengthens and increases it; from which all kinds of good, righteous fruits, as now said, grow and increase daily, all of which is not our work and ability, but his grace and divine power. For we freely say and confess before all the world, against the devil and all his multitude, that no life, nor work, nor spiritual, high thoughts, nor devotions of our own, nor anything that can be called or done on earth, can make us holy. In short, that there is nothing in us from which holiness comes. For fasting, going barefoot, having nothing of our own, pretending great humility and suffering, can also be done by husks and boys, Turks and pagans 2c. But to cling to Christ alone, through faith, as in which we have God's grace and eternal life, without any work or merit on our part, is not the work of man, but of God. Behold, it is in this work that it lies; where this is, the word is pure and clean, and true holiness, which can judge and condemn all other false appearances.

V. 18. As you sent me into the world, so I also send them into the world.

Here you see why he asks that they be sanctified, namely, because he sets them apart and sends them to preach the gospel. And herewith he confirms the dear apostles as doctors and preachers, attaches and binds us all to their mouths, as many as are ours, learned and unlearned, so that everyone must humble himself, how wise and wise he is, and let the poor, silly fishermen master and teach them, and hear them as the Lord Christ.

822 Erl. so, 241-243. interpretations on John the Evangelist. W. VIII, 771-774. 823

stum himself. For verily it is much said, that he saith, "I send them, even as thou hast sent me." As he also said above v. 8, and as we have heard, that it is a great and excellent art to believe that Christ was sent into the world by the Father, that is, that thou mayest put thy conscience wholly upon it, and take all the words that proceeded out of his mouth without doubt, and hear them, as though thou didst now hear the Father's voice speaking to thee from heaven. Which, if we could believe it with earnestness, we would not so throw it to the winds; as now the great multitude, both teachers and disciples, who excellently boast of God's word, and yet only juggle and play with it, just as if some cobbler had spoken it; but act and hold it with all humility and honor, and high gratitude, as our dearest treasure.

For what is it that anyone could desire more, if we ourselves should desire it, than to hear God Himself speak orally? And if there is no one where it would happen to him, he would gladly run for it to the end of the world. Now you have here a sure testimony that whoever hears Christ's mouth and word hears the word and mouth of Him who created heaven and earth with one breath and carries and holds them with one finger, and such a word in which He shows and reveals to you all His heart and will, in addition to which He offers and gives all His grace and goodness: in short, in it stands all our salvation and blessedness, help, comfort, protection and victory in all troubles and temptations, as to which heaven and earth, devil and world, with all creatures, must give way.

182. See, he says the same thing here about the apostles' mouths and preaching: "As you have sent me, so I also send them," that is, as they have heard me, so they also shall hear my disciples. For it is just that he says to them elsewhere (Luc. 10, 16.), "He that heareth you heareth me." Therefore we must approach and look at the mouth of St. Peter and Paul, and all others who have such testimony, so that your heart may rely on it as surely as if you heard all the angels from heaven, yes, God Himself speaking with His own voice. Behold, this is called ever the dear fishermen and unlearned laymen gloriously crowned as doctors, yes, as priests.

The most important thing is that the people of the world have been consecrated by the high and noble majesty of the stars or bishops, as never happened to any scholar, sage or saint on earth.

183] Now the mouth is shut to the ragamuffins and some blasphemous tongues, who slander against us: You are hostile, one should not accept the doctrine of men and the commandment; how? were not Peter, Paul 2c. also men? So cleverly they go along, the dear slobberers, as if they had it quite well together. And so much shall be concluded: St. Paul is a man, the pope is also a man; and St. Paul is holy, the pope (is it true, as they say) the most holy. Now if one should not hear and accept the pope, one would not have to hear nor accept St. Paul either.

But you 'answer thus: Dear, let the pope also bring a text that makes him a teacher like the apostles here, and we will also hear it. Christ says: His apostles and preachers should teach in this way, and preach exactly what he taught and preached. Where now St: Paul would have preached something else, more or less, than Christ himself, it would never be the word of an apostle of Christ, but the word and preaching of men. Paul of Tarsen is a man, but when he says: "Paul, a servant and apostle of Jesus Christ", you no longer hear a bad man, but the mouth of God and the Lord Christ, who put his word into his mouth.

For this is called the doctrine of man alone, which a man has brought forth and invented of himself; as this is called the work of man, power and wisdom, 2c. which is in man, and comes from his own ability, not that which God works in him above and beyond nature. When St. Peter raises the dead, or speaks with all kinds of tongues, it does not follow that you would conclude: Peter raised the dead, therefore raising the dead is man's work. Balaam's donkey also speaks with the voice of man; should anyone therefore be so foolish as to say that speaking with the voice of man is the word of a donkey, or the work and power of a donkey?

186 Therefore we say, The apostles were men, it is true; but they spake nothing but men. For

824 Erl. so, S4S-S4S. Sermon on Joh. 17, 18. 19. W. VIII, 774-777. 825

It is much different to be a man and to speak from God's command, power or wisdom. We want to hear people, but not as people, out of our own authority, good judgment and understanding. So it is said (says St. Peter 1 Petr. 4, 11.): "If anyone speaks, let him speak it as the word of God; if anyone has an office, let him do it as from the ability that God gives."

187 For this reason, he himself has conscripted the apostles here, 1) so that they may not speak anything other than what he has spoken and commanded them. He also wants no man, whoever 2) he is, to be accepted or heard any longer. Summa, we do not speak here of man's person, but of the command and office. Therefore it is not valid how holy you are, as if one should hear and believe you, or your word and sermon be better and more valid. We do not want to hear what St. Paul, the holy man, says, but what the servant and apostle of Christ says. I do not ask how holy you are, but what you preach and from whom you are commanded.

Let the pope and bishops (as I have said) also carry out and perform such ministry and preaching as the apostles (because they have it and are seated in it), and let us accept them with all honor and carry them on our hands as God's angels, yes, as Christ Himself, as the Galatians honored St. Paul. But they are afraid of one thing, that they too may suffer, as Christ here indicates, that they should suffer in the world 3) (as he himself also suffered), and is still happening to us and to all who preach God's word: that they should not remain 4) lords and have the world's goods, nor defy and insist on lords and princes, but be hated by the world, suffer contempt, ingratitude, shame, persecution, and all kinds of misfortune; that would not be advisable for them, therefore they would rather remain unsworn.

1. retracted--Bounded, restricted. Latin: ivtra osrtos ünss ooüidnit. For this passage Dietz in his dictionary p. 522 K erroneously gives the meaning: "included."

2i Wittenberger: "like" instead of: who.

3. Instead of the last phrase in the Wittenberg and Erlangen: "that the apostles might go."
4. Wittenberger: would have to.

V. 19. I sanctify myself for them.

He would almost have forgotten to add this, but herewith he wants to defend himself once again against the mobs and the false saints who seek and draw their holiness from themselves, from their works, spiritual orders, and in these words he expresses where our holiness comes from, how and by what means it is acquired, so that we get it. For since he said that the Father should sanctify it, and that the same by the word, by which henceforth others also come to it, someone might now further ask: What kind of holiness is it then? by whom is it acquired and brought about? or, what kind of word is it that presents and brings such things to us? For it cannot be the Ten Commandments (although they are God's word), because they all had them before; and although they are holy, they cannot give this holiness of which we speak here, which makes us righteously holy before God, since we are not able to keep what they require of us, nor can we make the heart pure, even though we do the works outwardly, which even hypocrites and husks can do.

190 To this Christ will answer, "This is the preaching by which they must be sanctified, that I sanctify myself for them. There you hear nothing of our doing nor of our merit, but of Christ's work and gift, which cannot be received but by faith. But he uses a word from the Old Testament, which Moses always uses of his worship, calling all the sacrifices that the people brought sancta (that is, holy). And herewith he wants to abolish all of them, together with the whole service of the Old Testament, 5) as they cannot make holy in the sight of God. As if he should say: There they were called holy people, when they brought their sacrifices, oxen, sheep, flour, grain, wine 2c., which, when the priests got hold of it, it was no longer called a common thing, but a holy thing, and given to God. Thus for the children of Israel the creatures (which were sacrificed for them) were sanctified, that they also became holy thereby; but all this was still only an outward holiness. My

5. "have" is missing in the Wittenberger.

826 Erl. so, 245-218. Interpretations on John the Evangelist. W. VIII, 777-779. 827

But Christians must have another sacrifice, by which they are truly sanctified. This is how it is to be done, that I sanctify myself for them.

191 Therefore you must not understand this word: "I sanctify myself" as if he should still become holy, as if he was not holy before; for he was holy in his mother's body, as the angel Luc. 1, 35. says: "That which is born in you shall be called holy", but "sanctify" he means here, to lead and carry out a priestly office or work. As if he should say: I also want to say mass once (as the priests speak of their sacrificial mass), or do a holy sacrifice, and stand up in a priestly work. What should this be? I want to sanctify myself, that is, I want to be the sacrifice and the offering myself, yes, the priest for it. That the words in the simplest German mean so much: I offer myself for a holy sacrifice; and the same (he says) "for them". For he may not do it for himself at all, because otherwise he is holy, and is priest only for this reason, that he may make us holy.

192. There is much to be said about this, for it is a beautiful saying, and rich in measure, that it includes many and various sayings in the prophets, which, if we were to delete them, we would have enough to preach about for a year, and yet always preach about what Christ has done for us; only that it should be known that this text looks there, and includes everything in one heap. Now, the summary is briefly stated, that Christ is our priest, and that he himself intercedes for us, that he sacrifices himself on the cross to God the Father, so that through such sacrifice and death we may be reconciled to God and also become holy. This is our main article, and the fountain of all comfort and treasure, of which we Christians know. 2) He must put on such things in this place. For since he speaks of the word and truth by which we are sanctified, he cannot be silent as to what it is by which we come to it, namely, that he himself is the one who earns it for us and 3) acquires it for us.
193. "they" is missing in the Erlanger.
194. In Latin: Hnsm nos Düristianos nosss oportst. It seems to us that "to be called" should be read instead of "to know".
195. Jenaer: or.

has and gives. He who grasps and believes this word is truly and righteously holy, as follows:

That they too may be sanctified in the truth.

193 Behold, how he speaketh so plainly of true holiness, to warn us to beware, and not to lack true holiness; and to forbid that any man preach any thing but his own sanctification, nor think of and attack any thing wherein he seeketh holiness. For he has well seen how hard it is and how much it is a matter of dispute (so much is it a matter of concern to us, even to those who are Christians, that we should seek something in ourselves that we ourselves might do and attain holiness. For this reason he (I say) so diligently repeated the word "in the truth," and set it against all worldly and human holiness. My holiness, he says, makes them truly holy.

If this is true, you can conclude for yourself that everything else must be in vain, even condemned, if one fails to become holy before God. For it does not stand with one another that Christ's blood should and must make holy, and that our status and works should attain holiness, even if it were the life and works of all monastic orders, of all holy fathers, Francisci, Hieronymi, even of St. John the Baptist; which, even if they are the best works, they nevertheless become unholy and condemnable if one hangs such delusion and presumption of holiness on them, to the shame and blasphemy of the blood and death of Christ.

195. But again, where faith is right, that Christ's holiness alone is valid before God and is our sanctification, he also makes all our life and works holy; not because of their merit, but because of the faith from which they flow, without which no work nor life pleases God.

From this you can judge and answer the question: What is the holiest state or life on earth? namely, nothing else than the common Christian state, that is, of those who believe that Christ alone is our holiness; through which main holiness (as said) also everything,

828 Erl. SO, S4S-W0. Sermon On Joh. 17, 19. 20. W. VIII, 779-7W. 829

what is in lins, what we live, do and do, is called holy, as the person is holy.

197 You also see from this text how we have been deceived until now by our dream preachers, who have never told us a word about such holiness, and have never preached about any saints, except those who have died and are in heaven, when all Scripture, when it mentions saints, speaks only of living saints. This is because it has nothing to do with the dead, who lie under the earth and do not hear the word; but only those are called holy who hear and accept the word, even though they are still in the flesh and blood.

198 Therefore we also ought to consider and call holy with Christ those who have his word, and earnestly mean and confess it, especially in temptation and persecution, though they be wretched and weak men, and have no appearance of special holiness. For we cannot see it painted on anyone's forehead who is righteously holy or not. But we can see that where the word is and bears fruit, that for its sake people suffer what they ought to suffer, there must certainly also be living saints.

Now here speaks the false humility of our work saints: God forbid; how could anyone be so hopeful and allow himself to be called holy? Are we nothing but poor sinners? Answer: This all comes from the old delusion that, when one hears of holiness, one only looks for great and excellent works, and looks at the saints in heaven as if they had earned and deserved it themselves. But we say that the true saints of Christ must be good strong sinners, and remain such saints, who are not ashamed to pray the Lord's Prayer, and say: "Hallowed be thy name, thy kingdom come, forgive us our trespasses" 2c. Matth. 6, 9. 10, 12., since we confess that God's name is not sanctified in us as it should be, nor does His kingdom thus proceed, nor His will be done. Therefore they are called holy, not that they are without sin, or that they become holy by works, but the contradiction that they are nothing but sinners and condemned in themselves and with all their works, but become holy through a foreign holiness, namely of the Lord Christ, which is given to them and is their own through faith; which is so strong and so holy, that it is not a sin.

powerful, that it covers and wipes away all sin and infirmities that remain in flesh and blood; as I have often said that Christ's kingdom is nothing else but vain forgiveness, which only deals with sins, and forever blots out, covers 0 and makes pure, because we live here.

V. 20. But I do not pray for them alone, but also 2) for those who will believe in me through their word.

Let us write this text in letters of pure gold, as it especially concerns us. For what he spoke before would still read as if he had meant his apostles alone. Yet he made it clear that it should go further than he said, v. 18: "As you have sent me, so I send them into the world" 2c. But lest a foolish conscience should doubt, and say, Yea, he hath prayed for the apostles and Jews (to whom they were sent); but where remain I? Therefore he comes first, calls and seizes us Gentiles also, and includes the whole of Christendom, until the last day, in prayer, that it may go through the whole world, wherever the apostle's word and preaching goes, and be received by faith, no place nor person excluded. This is our defiance and consolation, treasure and treasure, that of course for us Gentiles there is no more comforting saying in Scripture than this.

201 And mark this text even as Christ lifts up the apostle's sermon and praises it, that by it we must come to him and believe. For against this there now runs a devil's rabble by his red spirits, who despise the outward word, and pretend that the Spirit alone must do it all; outward things, signs, and oral preaching are of no use for faith in the heart, the inward man must have an inward word. 2c. To the same lying spirits 3) write only this text: "Who will believe in me through their word", in front of their noses with large letters, and ask them: whether the word "believe" belongs to the inward or outward man? or whether the word "believe" belongs to the inward man?

1. Wittenberger and Erlanger: "decket, feget". The Latin agrees with our text.
2. "also" is missing in the editions (except in Walch).
3. "Lügengetstern" is missing in the Erlanger.

830 Erl. so, [so-sss. Interpretations about the evangelist John. W. vm, iss-iss. 831

If the apostles preached the word outwardly or inwardly, they cannot deny that this word "believe", which is only of the heart and inward man, and "by their word" belong together and make an inward man.

For this is called an inward man, which believeth, and putteth his heart's confidence wholly in God; but outward is called, which eateth, and drinketh, and seeth, and heareth, and walketh, and standeth, and worketh, and otherwise worketh, and doeth all manner of works of the body. But faith is not a work of the body, as ears, mouth, hands or feet, but of the very foundation of the heart. Since Christ says that they should believe, that is, become inward or spiritual men through the apostle's word, it follows irrefutably that such a word does not serve the outward, but the inward man, and it is nothing for them to slander that oral word or sermon is of no use without an outward testimony or confession of the inward man.

And they say, If the outward word can do this, then all who hear it must believe and be saved. Answer: They must give thanks. For this is already half known, that they cannot deny that some nevertheless believe. For so we also say, Though all believe not, yet are they many that believe. Neither saith Christ, that they shall all believe: but it doth not follow that therefore no man believeth. What then is it said that they conclude that they do not all believe, and therefore faith does not come by the word? I would also conclude that they are not all obedient rulers, overlords, or parents, and therefore no authority, ruler, or parent should be of any use or need, and God's commandment should be in vain.

204 Therefore we turn it back, and say thus: We know that some believe who hear the word, and can prove it by many sayings and examples of Scripture; therefore we conclude that the word is useful and necessary, not to the ears alone, but also to the heart or inner man. But the fact that some do not believe, even though they hear the word, does not take anything away from the word, but nevertheless remains true that it is the word.

This is the means by which faith comes into the heart, and without it no one can believe. Just as the earth cannot bear fruit or beget fruit without the seed, even though the seed is not always implanted and sprouted; this is not the fault of the seed, but of the earth. Just as it is not true to conclude that the earth does not bear fruit without the seed, so any soil on which the seed falls must bear fruit. It does not follow here that everyone who hears the word believes, although faith must come through the word. But let the fools depart, for they are not worthy to stir up their filthiness over such a glorious, delicious text; therefore let us take hold of the saying, and make it useful for our comfort, and see why it pleads for us, or what it shall accomplish and work.

V. 21. That they may all be one.

205. these words we also have above

[He explains what it means to be one or one thing, and what it accomplishes, namely, that all our protection, redemption from sins, death, the world, and the power of the devil is contained in the one Word. For whosoever believeth by the word of the apostles, to him it is promised by Christ, and in virtue of this prayer, that he and all Christendom shall be one body and one Church; namely, 1) that what is good and bad for him (as one member) is good and bad for the whole body, and not one or two saints, but all prophets, martyrs, apostles, all Christians, both on earth or with God, suffer and conquer with him, fight for him, help, protect and save, and stand in such friendly interchange that they all bear his lack, suffering and adversity, and he, on the other hand, is made a partaker of all their goods, comfort and joy.

206. Now how could anyone desire anything more blessed than to come into this fellowship or brotherhood and become a member of this body called Christendom, which is such a body that God has given to Himself with all of His goods: Summa, a mighty woman and a mighty man.
207. "namely therefore" is missing in the Erlanger.
208. "sich" is missing in the Wittenberg and in the Erlanger.

832 Erl. so, M-SS4. Sermon On Joh. 17, 21. W. VIII, 7SK-78S. 833

Empress in heaven and earth, both devil and world, death and hell must fall at her feet when she speaks a word. For who will break or harm a man who has such defiance? for he knows that if he has the smallest suffering, both heaven and earth, all angels and saints, must cry out. If a sin attacks him, which wants to frighten, bite and press his conscience, and threatens him with the devil, death and hell, God says with the whole bunch: Dear sin, let him be unbitten, death, unchoked, hell, uneaten. But there faith belongs to, because it seems before the world's eyes and reason so much different, yes, just the contradiction.

Just as you, Father, are in me, and I in you, that they also may be one in us.

There he again touches the high article of his Godhead, which we dealt with above §§35. 73. 117 several times, and sets himself and the Father as a likeness and example, to transfigure what he means for a unity. I and you are one (he wants to say) in one divine essence and majesty; according to the same example, they should also be one among themselves, and that the same so that the same unity in us is one, that is, incorporated in me and you; Summa, that they are all one, and vainly one in both of us, yes, even one kitchen, that they have everything that you and I are able to do; so that we also become comrades in the divine nature, as St. Peter says in 2. For although the Father and Christ are one in another, higher, incomprehensible way, because of the divine nature, yet we have all these things, so that they are ours and we enjoy them.

Now this is set for our consolation and defiance against the world and the power of the devil. For even if he attacks a single weak member of Christendom, and thinks he has eaten it; yes, even if he wants to attack the whole of Christendom, and despise it, and say: What do I care about Christianity, what are they more than flesh and blood? he must again hear and feel that he is not attacking us, but Christ in us; yes, not even Christ alone, but the Father, that is, the almighty, eternal Majesty, before whom he must tremble and fall to the ground.

Behold, all this is a consequence, that he who touches the least thing touches heaven and earth and all creatures. Summa, you cannot despise, revile, persecute or do violence to a Christian, nor honor and do good to him again, for you have done it to God Himself. Therefore, Christ Himself in His majesty will pronounce the judgment on the last day, both to the pious and the wicked: "Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me" Matth. 25, 45. For God has hung all that He has on the Lord Christ, and Christ on His bride. So every Christian hangs on the same as a link, and everything is joined together as a chain, and makes a whole round circle, yes, a dear beautiful wreath.

That the world may believe that you have sent me.

This is the fruit that is to follow through and from such unity, namely, that Christ's word may continue to break forth and be accepted in the world as God's word, in which there is an almighty, divine, unconquerable power and eternal treasure of all grace and blessedness. This is (as has often been said) the high and excellent art, which is so deeply hidden and strange, and can never be learned; that is why he cannot speak anything else, and does it in all words. For it goes into no man's heart that one should step out of himself, and leave nothing that anyone knows or is able to do, and crawl naked into Christ's righteousness, holiness, and wisdom (expressed and presented in the weak, lowly word).

I say it from my soul, as much as I have seen and experienced, both preachers and scribes, who now want to be and are supposed to be the best (with very little exception), know nothing at all about this piece; and even if they occasionally advise and take action, it is still as if spoken or heard in a dream. [They all know how to reproach the pope, monks and priests, but they really know little about the right reason for overthrowing the papacy and all kinds of false teachings.

212 Therefore I must also admonish so diligently that one should not forget such sayings and all this.

1. Erlanger: to the.

834 Erl. so, 2S4-2S0. Interpretations on John the Evangelist. W. VIII, 7SS-7SI. 835

I do not know anywhere else where this main part of the whole Christian doctrine has been so abundantly summarized in one heap and so powerfully expressed, namely, that we have everything in Christ that we ought to have, and nothing in ourselves or in some other people. The words are simple and silly, which also makes the clever spirits rustle and despise them, as if they had trampled them on children's shoes for a long time, and meanwhile write and preach the world full with their dreams and own thoughts.

V. 22. And I have given them the glory which thou gavest me, that they may be one, even as we are one, I in them, and thou in me.

(213) Behold, how long he standeth and goeth forth of the same thing, as he would gladly declare it, and so persuade them that it is the highest, most needful, and most comforting doctrine that ever was preached. "I have given them (says he) my glory." This is an excellent, glorious thing or good above all majesty and glorious being, not only in riches and treasure, but also truly glorious to praise and extol. For this is what the Scripture calls glory or honor, not only the mere clamor and prestige, but to esteem such a thing worthy of great praise, precious and valuable; as Christ calls Matt. 6:29 King Solomon's glory all his royal treasure, riches, power and honor 2c. Now what is this glory that Christ has and gives? Just that which he said just before v. 21., "that they all may be one" (he says), as the Father and I are one. This is the excellent treasure, and a wellspring, yes, the real treasure trove of all divine goods, life, comfort and blessedness, who could only believe it.

214. but faith is not a lazy, loose thought, but a living, earnest, comforting, and undoubted confidence of heart of such excellent glory, by which we are One Thing with Christ, and through Him with the Father; and so One Thing, that, 1) as little as Christ can be separated or set apart from the Father, so little may Christianity

1. "that" is missing in the Wittenberg and in the Erlanger.

and every Christian member will be divided by him; and thus everything will be linked and bound together, as has been said enough.

But whence cometh this glory, that they are all made one in Christ and the Father? Not by our works or worthiness, but by the word that r has given us. It is not called earned, nor acquired and brought about by human labor, strength, and ability, but brought to us, given, and bestowed by Christ. For works do make special cases and various sects or divisions, since one otherwise works and lives like another; just as in this outward life and government there must be various offices and ranks, since each one does his own work. But through the Word it all becomes one, in one faith, and through the same One kitchen and spiritual body, although the works of the individual parts or members are not one. Just as in our natural body the works are various and different, so that each member has its own work, and none of the others has or practices it, and yet they are all one thing with each other, because of the essence and all goods. For the smallest and weakest member is of the same blood and flesh, has the same health and life as the noblest and strongest; and yet every work is directed to serve all the members and the whole body at the same time, and each cares for and works for the other. So it is also here that faith holds all works together, binds them and makes them one, that all hearts are at the same time attached to one Christ and the Father, and everything that they work and live flows and goes out of such unity of faith.

V. 23 That they may be perfect in one.

Behold, how his mouth overflows with words of one kind, and 2) so well pleases him that he tickles himself, as it were, and can speak nothing else; and yet he speaks so childishly before prudent reason that I may well say, and have often said, that I have never read a book that speaks so very simple, 3) and with such bad words grasps so excellent, inexpressible things. It is not enough

2. "him" is missing in the Jena.
3. Jenaer: talked.

836 He,, so, [ss-sss. Sermon on John 17:23, 24, W. VIII, 7SI-7S4. 837

(he says) that they are one, but must also be "perfect in one". As if he should say: I have a Christianity, they should and will all be one thing; but this is still lacking, that many under it are still weak. The one being is there, but it depends on faith alone; as much as there is, so much there is. Therefore he asks that they also increase and become stronger and stronger in the faith they have begun, and thus become perfect, round and completely one in Christ.

217 St. Paul also says, Col. 2:10: "You are complete in Him," that is, you are complete in Christ, that you may seek nothing else; nothing is lacking in Him, but our faith is lacking. Therefore, he who has Christ is called consummatus, or perfect; that is, he has a complete, perfect treasure of all good things that he can desire and wish for, eternal life, righteousness, wisdom, and all divine goods, and lacks nothing unless he alone looks and holds fast to it. The treasure lies there in a heap; but the vessel is weak, which cannot keep so perfectly. For we carry (as St. Paul says 2 Cor. 4:7) our treasure in earthen vessels. Therefore we must work daily, with prayer, preaching, exhortation, with all kinds of sufferings and temptations, so that we do not lose such a glorious treasure, nor let the devil take it (who is after it with all his power, wiles and wiles), but the longer the stronger and more surely we take hold of it and keep it, daring and putting body, life and all things into it.

And let the world know that you have sent me.

These are the two things he always insisted on: One, that we (believing by the apostle's word, and still coming daily) all become one thing through faith. Secondly, that through such unity it may be known and made manifest to the world how Christ was sent by the Father, and how we are loved through him. For in the two things, namely, the word and faith, all depends; he who loses them or forgets them has lost everything; there is no more counsel, help, or comfort, and no more piety, work, or life. For there is no unity, nor Christ; neither is there word, nor salvation.

knowledge of the Father. Summa, the light is extinguished, that one cannot find a way, and gropes in darkness and goes miserably astray, chased and driven by the devil according to all his will; as we have also, unfortunately, well experienced so far.

And love them as you have loved me.

219 This is what should finally follow from the knowledge and word, so that our hearts can happily and without doubt say that they are God's dear children and have a kind, gracious Father. For this belongs to Christ and his ministry, that through his word he makes us most assured of all love and grace toward God, and of such love that he has loved Christ, his only Son, from eternity to eternity, that it is called: One love in Christ, and for Christ's sake; summa, an overflowing, eternal love, which no human heart can comprehend. Behold, this is the excellent, unspeakable glory, given to us in Christ, but in word and faith alone, until we shall also see it presently before our eyes in that life, as follows:

V. 24. Father, I want that where I am, they also be with me whom you have given me.

This is the last but most comforting part of this prayer for all who cling to Christ, that we may be sure and certain of what we finally have to hope for, where we shall find rest and abide, because here in the world we are miserable, outcast, and have no certain abiding place.

For we have heard that he who is a Christian must forgive himself all the world's favor, grace, safety, comfort, and rest, and be the devil's footcloth, that he must without ceasing stand in danger of life and limb, and await all the hours of death. Now it is a terrible, horrible thing about death, especially when it is always before one's eyes, and a person does not know where he should take the first step or where he should stand and stay overnight. Therefore Christ, as a pious and faithful Savior, cares for us and promises to provide us with an inn, so that we may be with him and have as good a place as he had with his Father. As

838 Erl. so, SSS-SS1. Interpretations on John the Evangelist. W. VIII, 794-797. 839

He should say, "Be of good cheer, and do not worry where you are to stay or how you are to go; only let the devil and the world rage and rage, murder, burn, and cast you out into the world; you shall be well provided for, and come where you desire, and where you can rest and remain safe from the world and all devils.

222. Where then may this be, or what is the name of the place? "Where I am" he says, that is, in the bosom and arms of the Father, where all the angels must run to, and lift us up and carry us, without having a name, and cannot be shown with fingers, nor painted, but must be grasped in the word by faith.

Therefore we should let this saying be our main feeling and featherbed for our souls, and with a joyful heart ride on it, when the dear little hour is here, that we, freed from sin and all misfortune, and taken from the world and the devil's power, shall be brought to eternal rest and joy.

But it is said above 83, 101, 138.) It is often said whom Christ means by these words, "which thou hast given me," namely, that they apply to us and are a great comfort to those who hold fast to his word, especially in troubles and trials, when the world reviles and persecutes us for it, takes away our goods, honor, body and life; that we should boldly accept such a promise and not doubt that Christ wants to take us to his glory, even though we are still sinners, weak and infirm. For these words are spoken to us, who 1) live on earth in the flesh and blood, not to the angels in heaven or to the dead saints. And especially mark the word, that he saith, "I will," and speaketh so well with the Father, as he that wills it without fail, that the promise is sure and steadfast, as he that cannot lie nor deceive. All because he awakens us, who are so lazy and weak to believe, that we may not doubt or waver, but hold it as sure as if we saw it now before our eyes.

1. Thus the Latin and the Jena in the margin. In the editions: like.

That they may see the glory you have given me.

(225) Then let them come, my dear Christians, that they may not only be with me, but also come into a clear and bright vision of my glory, of which he said just before v. 22 in other words: "I have given them the glory that you gave me. For now on earth we have and do recognize it by faith, but we do not see it without (as St. Paul says in 1 Cor. 13:12) a mirror, and in the dark word, namely, that we hear it preached, and take it into our hearts that Christ has risen from the dead, ascended into heaven, and is seated in the glory and majesty of the Father, as one mighty Lord over all creatures. But it is still a dark knowledge, as a thick cloud drawn before the bright sun. For it enters into no man's heart, nor can any understanding comprehend that the glory is so great, especially because Christ now sets himself up in his Christians in such a contradictory way. But there another light will shine, because 2) we will no longer believe it, nor preach it, nor recite it in the Word, but will see it most brightly and presently before our eyes and behold it with unspeakable, eternal joy.

226 There is now the great consolation, that if a man could believe it to be true, he should not ask much about this temporal life, and all the world's goods and honor, yea, gladly forgive himself all that is on earth. For what harm is it that the world can do us, if it has taken away our goods, our honor, our body and our life? without it only promoting us to come to Christ and see the glory, whereas all its goods and glory are nothing. But we are too cold and heavy to believe such things, that we do not feel the comfort, juice, and power that the words have. For this also the glory of the thing is too great, that it (as said) entereth not into our heart. For it is too far from the senses, and too high above the understanding of men, that our poor, stinking sack of maggots should come to see such wonderful, divine glory eternally and always before our eyes, and that even through such glory my heart should not be able to feel it.

2. Wittenberg and Erlangen: that. Latin: udi.

840 Eri. so, SSI-sss. Sermon on Joh. 17, 24. 25. W. VIII, 797-799. 841

and your body, rotten in the earth and eaten by worms, will become much clearer and brighter than the sun and the stars. For all these things bring with them such a vision of glory, and all that we are to have and enjoy in eternal life and blessedness, which no man can speak of, nor attain by thought Isa. 64:4, 1 Cor. 2:9.

For you loved me before the foundation of the world.

227. They shall see the glory, as I am your Son; not only as sent into the world, and born of the virgin, but also from eternity, as your only Son, beloved before the world began, that is, as I am the same, only God be with you, born from eternity. For he cannot love him more highly without giving him equal eternal Godhead. Such things are now preached and believed, but they are still covered up and do not appear; therefore they must be explained and always driven by the word (as he has done until now), until we see them before our eyes without cover or curtain.

V. 25. Righteous Father, the world does not know you.

This is a necessary addition and a significant saying, so that he may turn his eyes to the world and say from a fervent heart: "Oh, dear Father, how you do not let the world say or preach so that it may also recognize it.

229 But why does he only here at the end begin to praise the Father with such a title that he calls him: "Righteous Father", and not so much more: Kind or merciful, or, as above v. 11: "Holy Father"; or what great thing is it that he preaches about it, and makes so many tests about it; 1) who does not know that before? Answer: He has (as I said) burned for this hour in his heart, and looked back on the world, which neither wants to hear the word nor suffer it, but the more it is preached, the more senseless it becomes, so that it should walk barefoot, yes, crawl on its knees until the end of the world. And one carries it to her for nothing, yes, in addition, for great, mighty vice, so that she may be vainly angry.

1. to make much fuss - to make a big fuss, much noise, many words. Latin: tot vorba xrotnnäit.

and eternal punishment deserved; and moreover he shall not accept it, nor give thanks for it, but persecute, blaspheme, and profane it to the utmost, that he may boast and say, Thou art ever a righteous God, doest well and justly, that thou makest such a distinction between those who are of the world, and those whom thou hast given me, namely, that thou peelest these out, and bringest them to me, that they may abide where I am, and lettest the others go where they belong, as they are not to be counselled nor helped.

230. For so we ourselves must finally boast against the world, because we have presented the gospel so clearly and abundantly, and have done everything that belongs to us, and have omitted nothing that might help to convert them, with preaching, admonishing, loving, serving, carrying, warning, frightening and threatening, in addition to all kinds of suffering, forgiving, and praying for them, and in sum, tempted in all kinds of ways, with our sour, heavy toil and labor, food and danger; and now get nothing in reward but ingratitude, contempt, blasphemy, persecution of the public and known truth. What else can anyone say here but that it is right for God to punish and pay for such horrendous, obstinate iniquity and blasphemy with pestilence, war, Turks, devils and all kinds of plagues, without ceasing, because all goodness is lost in it, and no goodness nor mercy will help? For he is too highly tempted and overpowered that he cannot see through his fingers, because he pours himself out and gives us all goods and his most precious, dearest and highest treasure, and for this he must suffer the world to reject him, even to spit in his face and trample on his word.

Therefore he concludes and says: "Dear Father, the world does not know you and does not want to know you, even though it is preached to it publicly and presented so clearly that it meets its eyes and cannot deny that it is the truth. I preach and tell them everything that is the right knowledge of God, namely, that nothing is valid before you but the mere confidence of your grace and goodness, freely given, and as they must have everything through me; so they will neither see nor hear me and my word, all shall be nothing, and their thing, wisdom, righteousness, and

842 Erl. so, 2SS-SSS. Interpretations on John the Evangelist. W. VIII, 7SS-803. 843

The work alone shall be valid and shall accomplish everything. Therefore you are right to let them go to their father, the devil, in their stubborn blindness, so that they do not have to see anything of my glory, neither in the word and knowledge of faith, nor in the future present sight.

But I know you, and these know that you have sent me.

That is, I know that I preach your word and only from you (as the one, right God), as you want to be kept and believed, that one honors you and praises you of your goodness and grace, which the world does not accept, but condemns, and gives to the sorry 1) devil. But these my Christians, whom thou hast given me to accept, they also know thee, that is, "that thou hast sent me," in which (as has been said throughout this whole chapter) the knowledge of the Father stands together.

V. 26. And I have made known to them your name, and will make it known to them.

I have given them this word, by which your name was made known to them, what your name is and what you are, so that they may know how to keep you and honor you. It has been said enough that to know the Father is not only to know how he created heaven and earth, to help the righteous and to punish the wicked, but that he sent the Son into the world and gave him to us to take away sin and death, to purchase and give the Father's favor and grace. This is the right name of God, which shows us what he has in mind, and excludes his fatherly heart, will, thoughts and good pleasure. He who does not know Him thus does not know Him rightly, nor does he know how to serve or honor Him. For pagans, Jews and Turks also believe that there is one God who created heaven and earth, and they also want to serve the right God alone; but they do not believe and do not know that this is the one and only thought, will and pleasure of God, that Christ should be recognized as sent and offered by Him for our redemption; since neither 2) the papacy, nor any other

1. "leidigen" is missing in the Erlanger.
2. Thus taken over by us from the old Aus

We must quarrel, argue and fight with them, and with the devil as well, without ceasing, as over our one main piece and summa of the whole of Christianity.

234 And notice that he does not only say, "I have made your name known to them," but adds, "I will make it known to them," that is, I will not only begin it and leave it there, but always continue it, and do the same without ceasing, both by word and spirit, so that one does not seek anything else or higher, but only has to do with it, so that one always grasps it better and stronger. For there lies the power to know the Father well through faith, so that the heart stands before him with comfort and joyful confidence of all graces, and fears no wrath. And of course there is no more difficult art in heaven and earth. Let no one think it is a thing to be learned as soon as he hears it once or twice, as our unintelligent clever ones and conceited ones dream.

That love, that thou mayest love me, may be in them, and I in them.

(235) This is what has now been said, that all things must be done to know the Father's will and heart, now presented through the Word, and then to see publicly in that life how he loved us, and still loves us forever, through his Son Jesus Christ alone. If we have this, we have the highest treasure of our salvation and comfort; so we abide in him, and he in us, that we all cling to one another in one; of which s§ 205 ff. above]. has been dealt with according to length.

Christ our Lord, 3) keep and strengthen us in such pure knowledge and unity of faith until the day of His glorious future; to Him be praise, honor and glory with God the Father and the Holy Spirit 4) forever and ever. 5) Amen.

would be Walch's. In the other German editions: "noch weder." Latin: nsqno - noqns.

3. Wittenberger: "our dear HErr and faithful shepherd of our souls, receive" 2c. In the Latin edition this and the following addition is not.
4. "and Holy Spirit" is missing in the Jena.
5. Here the Wittenberg has the addition: "To this all speak who know and love Christ from the heart".

844 Sermons on John 18. 19. 20. w. vm, 802-8ot. 845

M. D. Martin Luther's interpretation of the eighteenth and nineteenth, also a piece of the twentieth chapter of St. John,

of the Passion, Passion, Death and Resurrection of our Lord Jesus Christ.*)

Preached Anno 1528. (. 5) 152S.

Preface.

To all devout Christians I wish Niclas von Amsdorf God's grace, > understanding, spirit and wisdom, that they may remain steadfast and > persevere in the pure doctrine of the Holy Gospel until their end, > Amen.

After many beautiful and splendid sermons on some chapters of the two evangelists, John and Matthew, by the holy, dear man, Doctor Martin Luther, of blessed memory, by the worthy and well-respected gentleman, Georg Rörer, from the same mouth, and by another faithfully, diligently, and to the best of one's ability and ability, put on paper, and made into print, (and although they are not equal to the other writings that he himself made and had printed, they are nevertheless now, at this last, dangerous time, when all kinds of error and heresies again frequently arise and come forth, very necessary, useful and comforting to guard against them and to resist them): The Serene, Highborn Princes and Lords, Mr. Johann Friedrich, Mr. Johann Wilhelm, and Mr. Johann

Frederick the Younger, Brothers, Dukes of Saxony, Landgraves of Thuringia and Margraves of Meissen, my most gracious Princes and Lords, have specially ordered and commanded the printing of these Sermons or Homilies (out of special desire and love, which they bear and have for the Holy Scriptures, that it be brought to light according to its pure, natural and right understanding), specially ordered and commanded to be printed, wherein many articles of our holy Christian faith, according to the content of the pure doctrine of the holy Gospel, are acted upon and explained.

Your Princely Graces, for moving and considerable reasons, have also published D. Martin Luther's special Confessiones, that is, their glorious and Christian Confessions, along with the above-mentioned sermons. Martin Luther's special Confessiones, that is, their glorious and Christian confessions, along with the above-mentioned sermons.

From this all pious and sorrowful hearts, who in like case are challenged under the cross they bear, are to take a comforting example and exemplification, that they too may keep their faith in such a way.

Luther preached these sermons, as well as the previous ones, for Bugenhagen, while he was absent from Wittenberg in 1528 and 1529, in order to organize the church system according to the teachings of the Gospel in Brunswick and (from the end of September 1528) in Hamburg. "After the Easter holidays of the 1529th year" Bugenhagen returned to Wittenberg, as is reported at the end of the sermons. Ll. Georg Rörer had, as Amsdorf says in his preface, copied these sermons, but they were not published until 1557 by Ll. Andreas Poach, Pfarrherrn zun Augustinern zu Erfurt (about Poach see St. Louis edition, vol. XIII, preface, Col. VI) and provided by Nicolaus von Amsdorf with a preface. The first edition was published in Jena in 1557 under the title: "Das 18. und 19. Capitel, und ein Stück aus dem zwanzigsten St. Johannis, von dein Leiden, Sterben und Auferstehung unsers HErrn JEsu Christi. Preached and interpreted by D. Mart. Luth. Anno 1528 and 29, never before gone out in print and now brought together for the very first time." Another single edition "newly overlooked and increased by LI. Andr. Poach" was published in Erfurt in 1566. In the Saminlungen, this interpretation is found: in the Eisleben one, vol. I, p. 428; in the Altenburg one, vol. IV, p. 644; in the Leipzig one, vol. X, p. 241 and in the Erlangen one, vol. 50, p. 266. Amsdorf's preface is reprinted only in the Leipzig edition and by Walch. Walch, as he notes in the preface to the 8th volume, p. 8b, "previously held and improved the copy which has been printed here according to the two touched editions of 1557 and 1566." Therefore, we reproduce the text according to the old edition, comparing the Erlanger, which printed the text from the Eisleben collection. Probably these sermons belong entirely to the Passion period of the year 1529 au, because in § III of the interpretation of the 18th chapter Luther alludes to his writing "von heimlichen und gestohlenen Briesen", which went out New Year's Day 1529. Compare the notes to § 1 and § 111 of the 18th chapter of this interpretation.

846 Interpretations on John the Evangelist. W. vin, 8<u-8v7. 847

joyfully and constantly confess how the laudable Elector, of Christian memory, in his custodia has confessed his faith fearlessly, yet with utmost patience and humility.

For he did not insist on, nor did he harass, the imperial majesty or the same councillors who urged him to accept the interim, neither did he despise it, nor did he give useless words, but with due honor and reverence he humbly and humbly asked for it, and yet he also indicated that he could not in good conscience have accepted such an interim, nor might he have accepted it; as everyone will see and read in this confession of his.

Likewise, everyone can see and notice from the confession of D. Martin Luther that he does not agree with any sect, group or fanatic, but condemns and rejects all of them, even those who arose after his Christian departure from this world, as they are called, interimists, adiaphorists or majorists. For this reason, they call themselves D. M. L. unfairly and impudently; they shout, write, and boast that Doctor Martinus taught and wrote as they write and teach, when the contradiction is publicly found in his books, namely, that I am indicating the one, worst, most necessary, and most dangerous piece: All who teach that good works are necessary for salvation, teach and write strongly against Luther, yes, against themselves. For Luther, of blessed and holy memory, writes everywhere, and especially in Galatians, that good works are not only unnecessary, but also harmful to salvation. For these are his words:

If one looks at it in the light and in the reason, then it is certain and can be found that such teaching and driving on the works, as necessary for salvation, does more and greater harm than no human reason can ever comprehend or understand. For not only is the knowledge of grace obscured by it, but Christ with all his benefits is snatched away by it, and the whole gospel, as St. Paul shows here, is perverted.

So they themselves write and cry out that we attain forgiveness of sins and eternal blessedness by pure grace, without our work and merit, purely for nothing. If then such their own confession is true, how could our good works, contrary to their own self-confession, lead to salvation (which we already have by grace for nothing, before all

good works, as they themselves confess to have attained) be necessary?

For this reason, I ask all Christians for God's sake to diligently read and take to heart these sermons of Luther, together with the two confessions, so that they will feel and take certain comfort, strength and power from them, so that they will persevere and remain in the pure teaching of the Gospel, and avoid and condemn all adiaphoristic and majoristic teachings. And this is highly necessary at this time. For one wants to take it upon oneself to make a convention with the Zwinglians, that we should get along with them, unite and compare. Since this is impossible without harming religion and our conscience, just as little as we can get along or compare ourselves with the papists or adiaphorists:

So all conventions, colloquia or discussions are in vain and in vain. For there can be no settlement or agreement in this matter; but as soon as an action or colloquia is undertaken, it has already happened that truth perishes and lies low. For the persuasibilia verba humanae sapientiae (which are nothing more than words and feathers) nevertheless keep the prize and lie above, that they and their dreams keep the field.

As I have not only read in historiis and chronicis, but have also seen and experienced in our colloquiis, where I have been. Therefore, there is nothing better or more certain than to stick to the pure word without all gloss, interpretation and interpretation of human reason, as the holy man of God has presented and given to us in these sermons and other writings of his, and also in this his last confession. Thus we are sure and certain that we cannot err or be mistaken.

God from heaven, the Father of all mercy, helps us to stay with the pure word without all gloss, interpretation and human interpretation.

For as soon as we depart from the word and follow the interpretation and interpretation of the adiaphorists, we are already lost and eternally lost. For Christ does not want to be preached persuasibilibus verbis humanae sapientiae, as Paul says; he does not want his church to be built, planted and watered by the learned, but by fishermen and unlearned, who have a right faith, be they as lowly and despised on earth as they like.

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The eighteenth chapter.

(1) Saint John begins to describe the Passion, or history of the suffering and death of our Lord Jesus Christ, in the eighteenth chapter of his Gospel, which we will take before us from piece to piece, speaking and acting on it as much as he gives us grace to do so. For you know that we have set down the long sermon (since in the papacy the Passion was preached for seven or eight hours on Holy Friday) and have thus transformed and changed it so that we preach it at the appropriate time 1) in the year, so that one may have the benefit and power of our dear Lord Christ's suffering and death.

Now we all know the passion or history of the suffering of Christ, because we hear it preached every year. But this is the main thing to look at and to pay attention to, what benefit it should create in us. The last work of our Lord Christ on earth is his prayer John 17, so that he gives the last to his disciples. After he has finished the prayer, he becomes a priest and offers the right sacrifice, namely himself, on the wood of the cross. This is the Passion, which St. John describes somewhat differently than the other evangelists, adds what the other evangelists have omitted, and also actually shows the place, person and hour, as he soon tells in the beginning of this chapter of the Lord's entrance into the garden; item, how Judas got there. He did this so that we might consider the Passion or history of the Passion of Christ all the more diligently and with greater seriousness.

When Jesus had spoken these things, he went out with his disciples across the brook Kidron.

The evangelist John makes, as it were, a preface to the passion or history of the suffering of our Lord Jesus Christ. It seems to be unnecessary that he calls the brook Kidron, that Christ passed over it.

1. "At a convenient time," by which the Passion period is to be understood. According to these words, together with Luther's statement in § 111 of this chapter, there is hardly any doubt that these sermons were preached during the Passion period of the year 1529.

into the garden, but he did this so that he could make us believe in the best and most subtle way that Christ wanted to take the right path to death and die. After that the evangelist also wanted to practice his own devotion with it, he thought of the brook Kidron in this way, as if he should say: I mean, the Lord has walked right over the brook Kidron. The pagans called it omina,^2^ ) evil indications, movements or outward signs of a future thing, when everything sends itself to the work. In this opinion, the evangelist indicates this brook as an omen and foreshadowing of the prison and death of Christ. As if he wanted to say: I mean, he came to the right brook Kidron. For John the Evangelist has many such things in his Gospel, so that he shows how often both place and name rhyme with the matter.

We call Kidron in German a black or dark brook; and if the brook Kidron lies near the city of Jerusalem, it is not large, but when it rains it pours out; it has the name Kidron because it lies so deep and dark, and is bushy and haggard, that one can hardly see the water in front of it, Ke- dar: pullatus, tenebricosus, denigratus, pale, dark and black. So the evangelist wants to say that Christ went over the right dark brook: I mean, he went over the black brook. He is silent about the Oelberg and the beautiful funny place, and remembers this dark brook, as it rhymes best with this matter of the song and death of Christ.

There was a garden where Jesus and his disciples went.

5. this is the garden, which the other evangelists call Gethsemane, vallis pinguis, fat valley Matth. 26, 36. Marc. 14, 32., will have been the valley, so between the

2. Erlanger: "orasn" and the translation also in the singular. In this writing, because it did not come from Luther's own pen, we will further indicate the variants only if they have an influence on the meaning.

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Oelberge and the city of Jerusalem is located. In the evening Christ went out of the city, toward the morning or the setting of the sun. It will have been a fertile, delicious meadow, a beautiful, cheerful garden and delicious plants in it, therefore the place is called: Gethsemane, in German: fettes Thal, Schmalzthal or Schmalzgrube; as one is used to say: This is a fat, fertile Schmalzgrube.

(6) Why does the evangelist write that the brook Kidron and the garden are so actually mentioned? First, he does it to show that Christ was so poor on earth, that he had no house or chamber of his own on earth, even though he was King and Lord, both of the Jewish people and of all the world. The greatest husks, knaves and worst enemies of God have houses and bedchambers in Jerusalem, locked and sealed; but the Son of God must have his lodging and bedchamber outside the gate, in the field, under a tree. As He Himself says in Matthew 8:20: "The foxes have holes, and the birds of the air have nests, but the Son of Man has not where to lay His head."

7 Secondly, it has always been the Lord's custom and way: when he stayed in Jerusalem until evening, he went out of the city in the evening, either to this garden or to Bethany, and did not stay in the city overnight. There were such pious children in Jerusalem that they could not accommodate the Lord for a single night, nor did he want to stay with them Luc. 21, 37. Joh. 11, 54.. He did this very often.

V. 2. Judas, who betrayed Him, also knew the place, for Jesus often gathered there with His disciples.

8 For this cause saith the evangelist, lest any man think or say, How knew Judas that Christ was without the city in the garden? or, Why fled he not? Answer: He did not want to flee the cross, otherwise he could have traveled a mile or two from the city; but he went straight after his death, yet did not seek the cross itself. He went in his ordinary way, after his ordinary manner.

This is a common teaching, that one should neither seek nor flee the cross. God has given us the body, with food, house 2c., also wants to have it honored. He did not give the body to anyone to hurt or harm him, otherwise he would not have created a healthy body; but for this reason he created it healthy, that it should work, have its food and rest. God says of this in the third commandment, Exodus 20:10: "On the seventh day is the Sabbath of the LORD your God. Thou shalt do no work there, neither thy son, nor thy daughter, nor thy manservant, nor thy maidservant."

God did not create his creatures to destroy, but to enjoy. Just as the servant whom we are commanded to work must work, and yet have his food, clothing and rest, so that he may work; so also our body must have its work, food, clothing and rest. The body shall be chastened, lest it become too lecherous and wanton 1 Cor. 9:27, but it shall not be damaged or corrupted. So the teaching in this place is that one should not seek out misfortune and evil oneself; God has planted and formed such things in our hearts by nature, so that man may flee and avoid misfortune and harm. Again, if God sends you an evil or misfortune, you should suffer it and not flee from it. If God sends you a sick body without your advice, do not grumble against God, but suffer it; just as here Christ neither seeks nor flees his cross.

V. 3 When Judas had taken the multitude and the servants of the chief priests and Pharisees, he came with torches and lamps and weapons.

(11) The entrance of Christ into the garden was known, therefore Judas had the Lord Christ in that place. But Judas was very careful. When trouble comes, it is bound to come. He takes two armies with him: first, the Roman host, that is, the governor Pilate's horsemen and servants; and second, the servants of the chief priests and Pharisees. With such an army, the rogue takes great care that he is not called a rebel. That is why he does not take only the clergy,

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The Jews did not want it any other way, because the blood or neck judgment was taken away from them by the Romans. The Jews did not want it any other way, because the blood or neck judgment was taken away from them by the Romans, as follows in the history.

012 Therefore the Pharisees and scribes are very prudent, adding their servants to Pilate's judges and servants; so bring them up. The chief priests, Pharisees and scribes would not have been so bold for themselves that they would have caught the Lord, because Pilate would have soon thrown the mob on their heads, as happened several times (when Theudas stood up together with his followers; item, Judas from Galilee, Apost. 5, 36. 37.). Therefore they keep themselves safe, both from the Romans and from the people. For if they had caught Christ without Pilate's soldiers, the mob that clung to him and went with him on the day of the palm tree Matt. 21:8 would have been aroused; therefore remember: Because we have Pilate and his people with us, that is, the Roman soldiers and soldiers, the city will sit quietly. It has cost the chief priests enough money. So, if there is to be an uproar, it must be at the highest level.

Here Christ is abandoned by the angels, by all worldly and human power; his enemies, the chief priests and scribes, 2c. are strengthened to the utmost, since the Romans fall to them, the people also fall to them, and finally all the disciples also abandoned him and fled. How it was reversed here. When Christ was preaching in Jerusalem, no one was allowed to attack him Luc. 20, 19, but now the people fall away from him, as well as the authorities.

(14) So it shall be, if there be any vexation against Christ or his own, that they shall go away, and be forsaken of all, as the 8th Psalm, v. 6, saith, "Thou shalt let him be forsaken of God for a little season. If our sovereign were to be invaded and Wittenberg besieged, we would see which ones would be true Christians. Truly, those who now want to be the best evangelicals would fall into the ranks of the wicked and leave the sovereign, just as everything fell into the hands of the chief priests and Pharisees.

(15) If any man therefore will be a true Christian, let him seek such help and strength, that he may be so minded and equipped as to need no man, but be strong in himself, that in time of need he may not look about him, seeking the help of others. Truly Christ is to be our example, that we may learn and know that our strength is in us through his grace. David tried this; therefore he says Ps. 142:5: "Look to your right hand, and behold, no one will know me. I cannot escape; no one takes care of my soul." This is how it is with Christians at all times, that they are abandoned and left alone. Those who want to do it, to help and assist, are despondent and cannot do it; but those who should and could do it, fall away, become the worst enemies; therefore we must have our strength in ourselves, not in other people Ps. 146:3. The Lord has seen this before, therefore he says to his disciples Joh. 16, 31. 32: "Now you believe. Behold, the hour cometh, and is already come, that ye should be scattered every man into his own, and leave me alone. But I am not alone, for the Father is with me." St. Paul also experienced what help and support of men do when it comes to a meeting, as the words 2 Tim. 4:16, 17 testify: "In my first responsibility no one stood with me, but they all forsook me; it was not imputed to them. But the Lord stood by me and strengthened me."

16 You must not rely on the kindness of your sovereign, nor think: I am in a city, therefore there is no need; as Muenzer did at Mulhouse. And that I say of myself, what would I do if our sovereign were to fall away? Or what would I do if you did in deed as you think in heart? As long as the people were devoted to Christ. In spite of the chief priests and Pharisees, that they had harmed a hair of Christ's head; but when the people withdrew, and Christ was left alone, the trouble began. Yet he said, "I am not alone, but the Father is with me." So a Christian should also say, "I am as forsaken as my Lord Christ, whom both the people and the authorities and his own disciples forsook; yet I am not alone.

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We are now also in the midst of the enemy, but we are not alone. One should learn such strength throughout life. If Johann Pommer preached differently than I did, I should still say: I remain with the one I know, who is Christ. For as the Father is with Christ, and hath not left him alone, so is Christ with every Christian. In death it must truly be that we have our strength in ourselves; for there no one helps us, neither ruler, nor wife, nor child. This is the first part of the Passion, that we learn to be left alone and abandoned by all men.

(18) The prophet Elisha knew this art very well. The king of Syria besieged the city of Dothan 2 Kings 6:8 ff, where the prophet was; and the prophet's son Gehazi saw this, and was afraid, and said, v. 15: "Arve, my lord, how shall we do now? we are in the hands of the enemy." But to the prophet such things were as nothing; he passed through the midst of the enemies as through a forest, and was not afraid, and said to the lad, v. 16: "There are more of them that are with us, than of them that are with them." Where were they from? There was a great army force around the city. Wowarsie? V. 17: "The prophet prayed that the Lord would open the boy's eyes, and the boy saw many thousands of angels in chariots and chariots of fire." Such things are to be learned well. If the Elector of Saxony, even you, should fall away from me, I would know for myself to hold fast to Christ. If he is with us, it is just as much if the Elector of Saxony or even the emperor falls away, as if a hair falls from my head; for Christ is with us with his whole host of holy angels.

19 We should learn and remember this example of the Lord Christ, because Christian suffering begins with loneliness Matth. 4, 1. It will and must happen that you are left alone; if it does not happen in this life, it will happen in death. Therefore every Christian should prepare himself and keep this strength, that he may have it with him, which is Christ, our only comfort and help, as he promised John 14:18: "I will not leave you orphans, I will come to you."

V. 4. 5. When Jesus therefore knew all that he should meet with, he went out, and said unto them: Whom seek ye? They answered him, JEsum of Nazareth. JEsus saith unto them: It is I.

20 This piece also belongs to the preface which the evangelist sets before the story of Christ's suffering. Shortly before, he touched a little on the suffering of Christ, namely, that Christ was forsaken by all and remained alone, which is called a truly Christian suffering. With this, Christ, our head, wanted to prepare us so that we, according to his example, should also send ourselves to loneliness and learn to have our strength with and in ourselves, and not rely on others or foreign help.

(21) Now that the Passion may be the better understood, the evangelist here sets forth more things which also rhyme with the preface, namely, that he tells what kind of person is suffering here. Which he indicates with these words, when Jesus asks the crowd and the servants, "Whom do you seek?" and they answer, "Jesus of Nazareth"; and he then says, "It is I." Let us be moved by this word: "It is I".

(22) The words and works of God are such that they are passed over, not moved nor considered; but the worldly men can present their things in such a way as to add a penny or two of words, not knowing sufficiently how to speak of little things in words. St. John and the other evangelists do not describe the Gospel and the Passion with glorious, splendid words, but poorly and simplistically. The words of Moses are also somewhat glorious, but the words of the Lord Jesus are the least, the worst and the most simple; for in the Old Testament Moses and the prophets spoke with glorious, glorious words, but in the New Testament Christ and the evangelists speak very badly and simply Matth. 13, 34. 1 Cor. 2, 1. The reason for this is that the evangelists saw that even though the gospel of Christ is preached, sung and written in the most glorious way, it does little good in the eyes of the blinded and hardened world.

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The blessed move with all earnestness and diligence, even if the words are not glorious nor splendid, but bad and simple. But with the blinded, stubborn and careless, as he says, no words help, no matter how splendid and glorious they may be.

(23) Christians therefore, when they hear this word, "I am," ought to consider well, quis, qualis, et quantus Christus, who, what his will, or how he is minded, and how great Christ is, who was imprisoned by the Jews, crucified, and killed; and ad quid, why Christ suffered and died these things. This serves to make a distinction between Christ's sufferings and those of all other saints. For where this distinction is made, then the sufferings of the Lord of all the prophets, apostles, martyrs 2c. are valid and superior. But if you ask who Christ is, you must know that it is the man who just before in the previous chapter, John 17:10, says: "Father, all that is mine is yours, and all that is yours is mine." For this person must be exalted and painted above all other saints.

(24) Therefore, diligently consider the person betrayed by Judah, condemned and judged by Pilate to death on the cross, that he is the man who was clear with the Father before the world was. We should take and consider this with the utmost diligence. For it moves godly people excellently and goes deeply to their hearts when they consider the majesty of this person. It moves and goes to the heart when a bad, lowly person is hanged; rather, it moves and goes to the heart when an innocent person is hanged as the worst thief. How should it move and go to the heart if a mayor's son is innocently hanged? Yes, what is more, if a prince's or emperor's son were hanged without cause? All the world would be displeased at this, would cry out about such great injustice and say: O, should one suffer this? But if all this is put together in one heap, and it is said: This one is born so high, is innocent 2c., but what is it against the suffering of the Lord Christ? who is creator of heaven and earth, against whom everything on earth, be it the son of a king or emperor, is to be counted

as a drop of water against a great sea.

(25) If these things are rightly moved and considered, they do not go without fruit, but create and cause a man to be ashamed in his heart of his suffering, yes, of all the sorrow and suffering that can befall the whole world. For what is all injustice, outrage, violence, which may befall a king or emperor, compared to the suffering of this person, who is the creator of heaven and earth? If you are already deprived of your dearest bodily treasure, wife and children, what is more to him? Look at Christ, who suffers and dies here. Summa, with the word quis? who? all our suffering is laid down, and patience, which grows out of it, if it would already be praised righteously and fully, that it would nevertheless have to be ashamed. For here the Creator and Lord of heaven and earth suffers and dies, against whom all men on earth, however high they may be, are a mere stick, even nothing, Isa. 40:15 ff. This should be considered in all aspects of Christ's suffering; when he is mocked, reviled, scourged, beaten, crowned, crucified, every pious heart should think: Compared to this suffering, the suffering of all men on earth is only a mere child's play, yes, a mere nothing. It is very moving to see such a great person suffer.

(26) Secondly, let it be seriously considered, qualis et quantus Christus, what kind and how great Christ is, that is, by what means he deserves such suffering; whether he is kind, pious or wicked, whether he has done evil or good. Now his works testify of him how kind, benevolent, and highly deserving he is. For just as he, according to his person, is a true, essential God, so his works, healing the sick, raising the dead, 2c., are also divine; nevertheless, such a high, benevolent person, well deserved by everyone, is condemned by the world, yes, by his own people, to whom he was promised. But all this is still the least. Much greater works are that he enlightens the hearts of men, destroys the work of the devil, and redeems them from his power 2c.

(27) Now consider what kind of person is suffering here. It is more pitiful when an un-

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I will remain silent when he suffers because he has shown such great kindness to his friends. If a prince gave his subjects large sums of money and property, and they all became so rich from him that they themselves had to confess and say that there was no such kind, mild prince on earth, and yet afterwards they themselves hanged their own prince and lord on the gallows, how much do you think they would be scolded in all the world? It would also serve them right; for they would not only be worthy of reproach, but also of the most horrible punishment 2c. But this is nothing against this person, that Christ, as true God, gives body and soul, eyes, ears and all limbs to all the world.

Over these temporal goods, which no creature can give, he also gives his blessed word and understanding of the holy Scriptures, so that God may be known; these heavenly goods surpass a thousand times all money and goods on earth. Summa, they are all unspeakable works and benefits in Christ. Nevertheless, this high, benevolent person must endure such suffering that he dies an ignominious death on the cross, the like of which befalls no man on earth 2c. This obedience, suffering, and death of his should justly put down all our sufferings and work right patience in us; for what are all men on earth compared to this person? What are all our works and benefits compared to the works and benefits of Christ?

29 The third thing to consider is, why Christ suffers all these things, or what is the cause? There are two causes: one is that the Jews are so poisonous and angry with Christ, and cannot stand him, even though he does them the greatest good. This we have now touched upon in the other piece, that Christ is killed for the sake of his unspeakable works and benefits. The other reason why Christ suffers is in Christ Himself, that He bears such great love for us men, and suffers for our sins, that He may save us from death, hell, and the devil. St. Paul touched on this to Romans on the 5th, v. 6. 7. 8: "Christ, when we were yet weak after the time, died for us ungodly. Now hardly dies

someone for the sake of right, for the sake of something good, perhaps someone should die. Therefore praise God for His love toward us, that while we were yet sinners, Christ died for us." "For the sake of something good," says St. Paul, "someone might die"; for someone would love a thing so much that he would risk his life over it; how many risk their lives for the sake of money, for the sake of a kingdom, yes, even sometimes for the sake of a wicked whore; for the sake of justice few are found who desire to die. A murderer, even if he is guilty of dying by right, nevertheless dies unwillingly. But Christ does not die for the sake of something good. For that he dies for us, he does not do so that he may gain great benefit and piety for himself in us. Neither does he die for the sake of justice, for he is neither obliged nor obligated to die either for us or for himself; but he dies for our sins, that we may be saved; his great infinite love, which he has for us, moves him to die for us.

(30) There shall be water for the sufferings of all saints, prophets and martyrs. For no arch-father, prophet, apostle or saint, be he what he may, may say to me: I have suffered this for your sake, unless there is a great condition attached to it, as St. Paul stipulates when he says Eph. 3:13: "My tribulations, if I suffer for you, are a glory to you." But no one may say that he suffered for our sins. Nor may we say to any saint, Petre or Paule, I rely on your suffering.

So Christ dies, as St. Paul says, "not for anything good, not for what is right," but because I and you are sinners. Who can sufficiently obtain this unspeakable love, grace and good deed with words? The evangelists, as I said above § 22, run across it, indicating it only with bad, simple words. For it 1) wants to consider the suffering of Christ rightly, to have the heart completely, so think about it diligently. The evangelists also recognize and see this, therefore they think: If we already speak with high words,

1. In the old edition: "he". The meaning is: The right contemplation of the suffering of Christ wants 2c.

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If the words used to describe this suffering were splendid and glorious, they would not help those who do not think about it; but to those who do think about it, the words cannot be too bad or too little, they still have power, juice, strength and comfort from it in their hearts.

32 This, then, is the sum of it, that Christ, such a high and excellent person, innocent in addition, and full of good and excellent works, Son of God and Lord of all the earth, suffers and dies, to which nothing else moves him, but that I and you are drowned and lost in sinful, damnable blood and flesh, the devil's own and condemned to hell. If you consider this well and diligently, you will be quite ashamed; for here you must confess and say, O Lord, I have never done no good. For we men, like peacocks, are wont to reflect ourselves in our works, to make ourselves think we are beautiful and holy; but this person's suffering will give another sight into your heart, if you consider it with diligence and earnestness, so that you will say, "If I have given a poor man a skirt, Christ has laid down his life for me; and yet do not boast of these things to me, nor do you impress them upon me, as I boast of my good deeds to my neighbor, and impress them upon him. Here a godly man should truly be ashamed, if he thinks about it rightly.

In the papacy, the poor people who were led to the gallows were comforted in this way: Dear man, suffer this shameful death willingly and gladly, for this shameful and ignominious death of yours will wash away all your sin. But how would we come to this? Christ suffers the punishment of sins for the sake of our sins, and for this reason allows Himself to be crucified: if then the Lord has cast all our sins upon Him Isa. 53:6, and He Himself has sacrificed them in His body 2c. [How can we say that a thief condemned to the gallows can atone for his sin and wash it away by his shameful death?

34. let all the saints stand and see if they have a speck of such suffering that they suffer for our sin; they will all throw off their crowns and put on Christ Revelation 4:10, as the one who alone suffered the most shameful death on the cross for the sin of the world.

suffers. In Revelation John 5:2 and following, it is written that a strong angel preaches with a loud voice, saying, "Who is worthy to open the book and to break its seals? And when no man in heaven, nor in earth, nor under the earth, was able to open the book, nor to look into it, and I was grieved therefore, and wept greatly, one of the elders saith unto me, Weep not. Behold, the lion that is of the seed of Judah, the root of David, hath overcome to open the book, and to break the seven seals thereof. And in the midst of the throne and of the four beasts, and in the midst of the elders stood a lamb like one slain, which came and took the book. "2c. "Then the four beasts, and the four and twenty elders, fell before the Lamb, having every one harps and golden vials of incense, which are the prayers of the saints, and sang a new song, saying: Thou art worthy to receive the book, and to seal the seals thereof: for thou wast slain, and hast bought us with thy blood out of all kindreds, and tongues, and people, and nations." All bishops and teachers unanimously confess that Christ, the Lamb of God, alone should have the glory of washing away sin. As if they should say to Christ, the Lamb: Be merciful to us, and let us enjoy your suffering. This preaching is to be done daily, as Christ commands us in His Supper, "Do this in remembrance of Me." But in the priesthood we have put on ourselves this crown, and called Christ to take the harps and the censers in his hand; but we have put ourselves in Christ's place, selling our merit to other people. This is contrary to the faith, confession and example of all the saints, as St. John's Revelation teaches.

35 If any man therefore will rightly read the passion of Christ, let him not be angry with Judah and the Jews, but let him look upon this person, who saith, I am he. If then all the arch-fathers, prophets, Peter, Paul, and all the saints stood up, they would not boast of their suffering. Thou shalt do likewise: all that thou doest thou shalt not rely upon, but thy trust shall be in Christ's sufferings alone. When it comes to pass, and thou hast long since boasted, Lord, I have suffered so much; another also boasts, I have suffered so much.

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If you have given alms, you must still say and confess: Though I have done this and that, yet am I the son of Adam Ps. 51:7, a child of wrath by nature Eph. 2:3. But Christ, on the other hand, says: I am the Son of God. God protect us from such rights, and let us see that we have this glory, that Christ suffered for us. The unbelievers have this preached and taught, but do not consider it; but the Christians consider it diligently, but cannot consider it sufficiently. Let this be of the preface, which concerns Christians, that they diligently move: Who, what and why.

V. 5, 6: And Judas also, which betrayed him, stood with them. When Jesus said to them: It is I, they drew back and fell to the ground.

(36) In the history of the suffering of Christ, we should pay the most attention, as stated §25, 26, to the person whose suffering is described. For the suffering of the Lord Christ is not such a suffering as the suffering of other saints; for the person is far different from all other saints, however great they may be. This is what St. John showed diligently before other evangelists, and first of all he actually presented the person who suffers, so that no other evangelist has taken the trouble to present the person as St. John did. For which reason also this little word: "It is I", was taken by John alone with such seriousness, on which little word: "It is I", they recoiled and fell to the ground; which no other evangelist reported, except John alone. As if to say, It is almost upon the words that the Lord says, "I am." Now therefore let it be observed which is the person that saith, "It is I."

(37) But to prove who the same person is, the evangelist introduces this history, showing the same, and rightly illustrating it, saying, "Judas stood with them. When Jesus therefore said unto them: It is I, they drew back and fell to the ground." John did not want to conceal this, so that he would show with certainty by deed and work who this person was, so that no one would think that he was a bad person, but such a person, who with seven letters, "I am he," throws them all back to the ground, both the crowd and the people.

the servants of the high priests, and also Judam the betrayer.

(38) This, I say, was indicated by St. John alone, first of all, that he might give us cause and instruction to consider what kind of person he is who suffers for us, so that we might not be ungrateful, lazy, or lazy to consider such great and high things. For the holy evangelists have well seen that the suffering of the Lord Christ would be small, insignificant and contemptible in the world afterwards, as we have experienced with our great damage, that it was regarded in the least, and still today it is regarded as insignificant, just as if it were a history of the king from Hungary, slain by the Turk. The devil helps a lot that one does not consider the suffering of the Lord Christ worthy enough. That is why the sufferings of other saints have been considered more glorious than the sufferings of the Lord Christ, and we too have placed our works far above Christ's sufferings. We have insisted on St. Christopher's suffering far more than on Christ's suffering. Another has honored the sufferings of Sebastian, Catharine, and Margaret; and almost every one has fallen into a special suffering of the saints. About this we have preached our own sermons: If you are enrolled in our brotherhood, you will share in all our works, chastisements and sufferings; although, if one wants to look at the suffering, a lansquenet in the field suffers much more than a whole such brotherhood. Thus we have not only kept our suffering equal to the suffering of Christ, but have also raised it far above it.

39 For this reason I say that St. John should not be so overrun, but when he writes that Christ said, "It is I," and proves this "It is I" by the fact that the crowd retreats and falls to the ground, let all the saints be ashamed before this "I," and say, "We will gladly be silent about our suffering, and let this one who says, "It is I," have the preeminence alone with his suffering. For these are not so cold words as we have looked upon them.

40. in the pontificate, as § 33 said, when one has to judge a murderer, and a

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The monks comforted the poor people when they led the thief to the gallows and said: "Dear man, accept the shameful, ignominious death with patience and willingly on your neck, and your sins will be forgiven. The suffering of a thief and a murderer was higher and greater than the innocent suffering and death of the Lord Christ. The reason for this was that they did not diligently consider what kind of text it is that is written here. In the same way, the monks put on the monk's caps of many kings and princes and said that they would go up to heaven in the cap.

(41) The evangelists saw that it would happen that the suffering of Christ would be despised, and that the suffering of others would be regarded as great and high. I have known many who thought more highly of Francis' wounds and Catharine's suffering than of Christ's wounds and suffering. Therefore St. John wants to indicate that the person of the Lord Christ is so great, high and glorious that all other persons are nothing compared to it, since Christ with one word pushes so great a multitude of the crowd and the servants to the ground. This should be a reminder to us, as a sure sign, put up by the evangelist, as if he should say to us: I do not preach to you about a bad man who suffers, but about such a great, high person, who pushes down all his enemies with one word, so that if he had not wanted to suffer willingly, they would not have been able to bend a hair on him.

Secondly, Christ wanted to open and reveal his heart with this deed and show that he does not suffer such things out of necessity or compulsion, but that he suffers willingly and gladly. For if with one word he can strike down the armored and armed men, the servants of Pilate and the Pharisees, what could he have done if he had wanted to use his fist? As if he were to say to them, "If I would not do it, nor suffer willingly and gladly, you should leave me unchained and unbound. Therefore his willing heart is to be seen, that he gives himself obediently to the Father and kindly to us. There his heart is not hidden, but goes out freely,

public love toward us, and in willing obedience to His heavenly Father Phil. 2:8.

(43) As it happens, we can also learn here what an abominable thing it is for a hardened man, that we may learn to keep ourselves in the fear of God. These are all armed and armored, spiritual and temporal authorities are together, and Christ overthrows them in their great presumption, so that if he had not addressed them again, they would have remained lying on the ground. Shouldn't one of them have left his armor, desisted from such presumption, and run away as if the devil were chasing him? They feel that they retreat with the body and fall to the ground; yet they do not depart in heart from their mind and evil intentions, are not moved, that they have ceased from their raving. These are hearts of vain steel and demant.

(44) And Judas the prankster, saith the evangelist, stood also by, and is so stubborn and hard, and draweth back with the rest, and falleth to the ground; yet is he not moved to think, Dear, cease from raging against him that with one word thrusteth us all back. He does not do this, but continues blindly and obstinately, although he has not only seen this great sign that they are struck to the ground, but has also often seen before that Christ has done many and great miracles. So it is with all the hardened that they do not cease until they are cast into the abyss of hell. Even if heaven and earth were created anew before such people and the greatest miracles were performed, it would still not help. It is no wonder that today our bishops and princes are so hard and obdurate, and persist in their raving, although these ten years, and therefore a hundred counsels which they have given against Christ and his gospel, have gone back, that they have often had to give way with their bodies; yet their hearts have remained firmer than no diamond. Therefore we should not be angry if Christ pushes them back and it does not help, but we should say: If it happened to Christ himself in the garden, why should it not happen to us?

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(45) By the grace of God, we have done so much with our gospel that they have not even fallen back alone with their raging and shouting; yet they still go on with their heads, not thinking that the cause of the gospel, against which they rage, is of God. These two groups, Jews and Gentiles, the servants of Pilate and the high priest, have thus thought: That we thus fall back will be magic. Therefore they despised such a great miracle and such an excellent warning, which Christ did before them. We should ask God to protect us from a hardened heart, because when it comes to that with a person, there is no more counsel.

V. 7, 8, 9 Then asked he them again, Whom seek ye? And they said: JEsum of Nazareth. Jesus answered: I told you that I was he. If then ye seek me, let these go. That the word might be fulfilled which he said, I have lost none of those whom thou gavest me.

They were prostrate and lying on the ground, and if Christ had not addressed them again, they would still be lying there to this day. The word "It is I" strikes them all to the ground. But Christ does not leave it at that; but does another sign, saying, "If ye then seek me, let these go." Christ can strike his enemies and defend his disciples with one word, and he did this when he was weak and wanted to suffer: what should and could he do now that he is exalted at the right hand of God? and what will he do at the last day? Let the disciples go, he says; for the word, says the evangelist, had to be fulfilled, which he had said before in prayer to his heavenly Father, John 17:12: "Those you have given me I have kept, and none of them is lost" 2c. So Christ said to the multitude and to the servants, "Let the disciples go. With these words he thus gave his disciples liberty, that none of them should be taken, though Peter and John went into the high priest's house.

Here the evangelist indicates that Christ is speaking of temporal perdition in these words. But above, in chapter 17,

In v. 12, the text makes it clear that the Lord is speaking of eternal loss. But these things are not almost contrary to one another, though they seem to be contrary to one another; for if the disciples had been caught this time, they would also have been eternally lost in body and soul. Then Christ is their protector with the word, "It is I"; and that he says to the multitude, "Let these go." With these words he preserves them, so that they will not be lost either temporally or eternally; they will also remain eternally undestroyed in their souls, even though in his time they will have to endure after their bodies and praise God with their deaths. With this, the evangelist, as stated § 37, wanted to describe Christ, that he, in his greatest weakness, was nevertheless so strong and powerful to strike his enemies to the ground and to free his disciples.

48 But the words of the Lord Christ, "I have not lost the one you have given me," are very comforting. When people accept Christ and his word, they are given to Christ. Thus Christ Himself interprets it, as we heard above John 17:6, where He says, "They were thine, and thou gavest them unto me, and they have kept thy word." There it is: He that keepeth the word of God, believeth, and receiveth Christ therein, is given to Christ, and abideth not. So this is our comfort from this text, that we see that Christ is as weak as he wants to be, yet he has such wisdom, power and authority that he can strike his enemies to the ground, so that they can do nothing, unless he wants to. So he can also protect and defend his own, so that no harm may befall them on earth. The little word "I am" has the twofold power to strike down the enemies and to save those who belong to Christ. With this we should strengthen and comfort ourselves in our time.

49 But these things seem nothing to our eyes. For on the other side, which is against us, are so many bishops, princes, and the devil himself, that it cannot be seen otherwise than that the waters shall pass over the baskets; yet these words remain: "Let these go"; and, "I have lost none that thou hast given me. Job 14:5 is written, "Thou hast set a goal.

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he will not pass over it." Just as God has set a goal and a shore for the sea that rages and rages, over which it will not pass, so God speaks to a tyrant: Do you hear, you great iron-eater, go here and no further.

50 This is how it is written here, that the enemies retreat, so that we may learn to be secure in Christ, and know that not only the tyrants cannot do what they want, but also that we may be finely satisfied and secure under Christ's protection John 10:39. Our soul is undestroyed if we are given to Christ, that is, if we hold fast to his word and believe it. Our body is also safe and preserved if our enemies attack us before the time appointed by God, even if it has to suffer according to God's will in its own time. Such happened to Petro and John, whether they followed in the house of the high priest. Christ only speaks the word: "Let these go". With this he says that the enemies have to deal with him and do him wrong, and the disciples forget about it.

51 In this text we have that Christ with one word, when he says: "I am", pushes all his enemies to the ground, the servants of Pilate and the high priests, as well as the traitor Judah. This is so that Christ and his followers will not suffer because they have to suffer, but because they want to suffer. Otherwise Christ and his would have enough strength and power against his adversaries; even if all hell and all power would work together, they would still not be able to harm Christ and his. But Christ and His own willingly and gladly want to suffer.

V.10. 11. Then Simon Peter had a sword, and drew it, and smote the servant of the high priest, and cut off his right ear; and the servant's name was Malchus. Then said JEsus unto Petro, Put up thy sword into the sheath. Shall I not drink the cup which my father hath given me?

52 The evangelists and the Holy Spirit have considered it best that this piece, that Peter uses the sword without command and order, does harm, and that the high priest is not to be blamed for it.

The fact that the priest's servant cut off his right ear was not concealed. St. Lucas Cap. 22, 51 reports that Christ again cut off the servant's ear and healed it, and punished all the disciples. Matthew writes Cap. 26, 52 that the Lord preached a strong sermon on this, and St. John also summarizes such a sermon. But this is a necessary text, which stands there, and should stand there. Christ well saw that it would happen that his own, who bear the Christian name, would take up the sword. For men are easily moved to take up the sword, and to take up a good appearance before them, saying, "These people are wronged in the sight of God and the world, and therefore we must strike them down and save them. When such an appearance is present, everyone wants to draw the sword. No sermon can express how powerful the devil is in our hearts, who wants to rule the world in such a way that everyone draws the sword. Then he brings such necessary cause and great equity, that the sword may be wielded cheaply.

(53) Against such doctrine and appearance, let this example of Peter be set, and let it be said that there is a great difference between him to whom a thing is commanded and him to whom it is not commanded. To whom a thing is not commanded, let him not submit to the same thing. For what God wants, He has sufficiently commanded and ordered. GOD does not sleep Pf. 121, 4., neither is he a fool; he knows very well how to govern. Therefore, what you are not commanded to do, you go aside and leave the sword.

(54) But against this goes the great pretense of saying, They do violence and injustice, they do not govern rightly; we are obliged to help the cause. When the mob hears this, it falls on it from the start and concludes: Well, let us do it. For the old Adam is such a great fool that he falls to doing what is commanded and refrains from doing what is not commanded. What moved the coiner other than this, that he thought: one does not rule right, therefore we must do it so that it goes Christian? These are the bellows that blow out the heart and set it on fire. Therefore, when one hears this word,

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Justice, injustice, no one remembers: "My dear, are you also commanded? You are not the man who should establish justice and punish injustice. If there is injustice in my house, and my nearest neighbor wants to fall into my house and do justice inside, what would I say?

55 Therefore it is not enough that there be right and wrong, but there must also be a man who is commanded to do right. What questionest thou how another man in his company shall breed his servants? Or, what does another ask about how you breed your servants in your house? One should plead and admonish when things go wrong, but to strike with one's fist without a command is devilish. Nevertheless the whole world holds it thus, that everyone says: It is right, therefore one may do it well. But see thou first, whether it be commanded thee also, that thou smite with thy fist, that thou smite not cream, as Peter did here. I did not want to take a hundred thousand world, that I wanted to grab a bishop without order into his office. But because I am a doctor of the Holy Scriptures, it is my duty to do so, for I have sworn to teach the truth, otherwise I would not touch a hair on a bishop's head.

(56) Therefore there is a great difference between one who does what he is commanded to do and one who does what he is not commanded to do. Cause, because it has such an excellent appearance, reason and cause that one should resist injustice. This is why the Passion had to come about, so that one might see not only what is right and what is wrong, but also what is commanded and what is not commanded. Peter is pious, and nothing drives him to such presumption except his great love and loyalty to his master. The intention and opinion is very good and delicious, that Peter thinks, my Lord is in danger, I am sworn to him, therefore I do not have to suffer this injustice. The whole world would not be able to punish the work, but Christ punishes it. For there is a proper authority from Jerusalem, who want to seize Christ; they have the sword in their hand, they are commanded to do it. Sayest thou, But such violence doeth wrong; Peter hath the right. To whom shall I fall here? Answer: To him who has the power, even though he does wrong. For

if you could raise the dead, yet you have no command to wield the sword without proper authority. For here stands the word, saying unto thee, Put up the sword into his place."

57. say you: Nevertheless, it is also true that one should defend an innocent man Prov. 24:11. Answer: Peter also had the best thoughts, wants to defend the innocent Christ against the guilty and raging Jews. But let the jurists argue about what is right or wrong; see if he who wields the sword and wants to defend others has a command to do so or not.
58. I will say one more thing: God's word is God's word, and there is nothing better on earth than God's word; yet God has commanded that no one should preach unless he is called to do so. God will not let His word go out except through him who is called to it. Accordingly, this is also true: If God did not receive the command over right and wrong, everything would come to nothing. For Peter, with his example, would give any man room and place to wield the sword. Who then would defend against such evil? What would become of it if everyone wanted to wield the sword without any command, even if he were already right, as Peter did here? Therefore, so that this may be prevented, Peter is defended here. And Christ will not suffer Peter to put up his sword before God's order is disrupted and destroyed.
59. God would rather suffer the authorities who do wrong than the rabble who do right. Reason is this: For when Mr. Omnes wields the sword and gets it, under the title and appearance that he does right, then it goes badly. For a prince should remain a prince; then he will not cut off the heads of all, even though he often does wrong and cuts off the heads of some. For he must have some around him; he must also have subjects under him if he is to be and remain a prince. It is not possible for him to have all his subjects as enemies. But if you want to be lord, and another also wants to be lord, then the heads all go away, and virgins and women are defiled. In order that this might happen, Christ says that Peter is wrong in his best appearance of righteousness; and again that

872 Erl. so, 294-297. Sermon on Joh. 18, 10. 11. W. VIII, 844-84." 873

Pilate, and the godless Pharisees, are right in their evil, unrighteous presumption.

(60) It was a great appearance that the peasants had in the uproar. For they said, "Who wants to suffer this? But they could not come to that point that they would have thought: Are we also commanded to punish the princes for their wrongs? And yet every peasant has such things in his own house. For even though a peasant does wrong in his own house, he still cannot suffer a servant to come and defend the peasant's wife and child against him, no matter how wrong he may be. Anyone can see that the servant is not commanded to punish the wrong done to his master in the house. But when it concerns another, everyone thinks it is right and good to take up the sword, so that one may not suffer. We are fine fellows like that: If we do it to others, it shall be right; but if others play the same right with us, it must be wrong.

(61) Therefore the high and holy apostle is set before us here as an example, that we do nothing unless we are commanded. Therefore, if you see your neighbor doing wrong, admonish and punish him with words, as Christ taught, but keep your fist still and your sword in its sheath. For here it is not for thee to say: I mean well in my heart, my devotion is good, the matter is right; but it is, Is it commanded thee, or is it not? Good cause, good opinion and the like do not help, but you must come to know whether it is also commanded you. But in the world it happens that it is completely the other way around. Those who have good opinion do not have the right, and those who have the right lack good opinion.

62 The evangelist says: "Peter struck at the servant of the high priest. This seems to be a good work, but because there is no command, it is quite criminal and good for nothing. This is especially written for the pope, because he is not commanded to use the sword. But Christ clearly says, "Put up thy sword into the sheath," indicating that he is not speaking of the sword of violence, which violence is ordered by God, but of the sword that one can use without a command.

arrogates authority and command. Summa, it should be a proverb against everything that one dares to do without command. If a preacher presumes to preach when he has neither profession nor command, it is said, Put up thy sword into the sheath. If another wants to rule and establish justice, since he is not commanded, then it is also said: Put your sword in the scabbard. And so on. It is said against all those who want to start something without a profession or command; and it teaches that one should not be busy or forward in a foreign regiment.

And the servant's name was Malchus.

St. John used to put his allegories and interpretation. The work on him is forbidden (for Christ holds Peter back and puts down the sword he had drawn), but the interpretation is right. Malchus was the surname of the servant, and had been the servant of the high priest Caiphä, who is a figure and model of the people in the Old Testament. The people of the old priesthood, although it was appointed by God Himself, was nevertheless not a childlike, but a servant-like people, who did not serve God willingly nor from the heart, but out of compulsion and driving the law. The servant is a figure of all those who serve in the Old Testament; they have lost the right ear, and unless Christ looks at their right ear and heals it, it is done with them; they can do nothing but pursue the gospel. But Malchus means: a royal, therefore the nobility of the Turks today are called Mammelucken, that is, royals. So Malchus means: regius, a royal. For the people of the law deal in works, and all saints of works boast, are vain kings and princes, and must be called Malchus. Summa, the allegory and interpretation of this servant is of the people of the Law, and of the people of the Gospel, or of the Law and Gospel.

64. But the example of the apostle Peter, as 53) is said, teaches us that it is not enough for you to say, "Here is the right (even if it were God's word), therefore I will do so, but you must also see if you have a command to do so. Have you not

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Command, sheathe your sword. If you do not, the sword shall strike you on the head. And this is a clear lesson for all of us, that no one should dare to do anything unless he has a certain command, and that he should not consider how great the right or the wrong is. For with this Christ wants to have warned his Christians that they do not punish injustice without a divine command; otherwise he would have justified Peter in his work and approved of his actions. Summa Summarum: Each one should do what he is commanded to do and refrain from doing what he is not commanded to do. And if each one has respect for his command, he will find his hands full of what he is commanded to do, so that he may not be troubled with what he is not commanded to do. And if there were no other commandment, yet the ten commandments concern all men, that if he will keep them as he ought, he shall find plenty to do.

(65) But the children of men are so minded, that every man leaves undone that which he is commanded to do, and does again that which he is not commanded to do. This was done especially by the pope, who thought it was his duty to depose kings and emperors and to use the sword as he pleased.

V. 12: And the multitude, and the chief captain, and the servants of the Jews, received Jesus, and bound him.

St. John sets two pieces that are left out by the other evangelists. The first, that Christ is led captive and bound to Annas at first. The other, that he actually expresses that Caiphas, Annas' brother-in-law, was the high priest of the year. Thus the evangelist says: The soldiers of the Romans and the servants of the Jews took Jesus and bound him. This is to be understood thus: After Christ had put Peter's sword into the scabbard and said that he was not commanded to judge such violence and injustice of the Jews, he surrendered into their hands from that time on, without any protest, and left the fellowship of his disciples.

(67) Let each one be given into his own heart, and commanded to consider how they have dealt with Jesus, especially because

It was such people with whom there was no mercy. There is no doubt that it will have been unkind and cruel enough. For everyone, as is to be remembered, wanted to be the best in this game, and to court and serve the high priests and the centurion. 1) The evangelists are silent about this, and badly and simplistically indicate that Jesus was captured and bound. But whoever wants to interpret Christ's suffering from piece to piece, and according to all circumstances, cannot avoid this, but must also indicate that they dealt with him uncleanly soon in the beginning of his imprisonment.

This suffering makes the majesty and greatness of the person all the greater and higher. When we look at the person of the Lord Christ, it is the highest, greatest, and most excellent example, which should justly provoke and awaken us to compassion. For he who is imprisoned and bound here is God's only Son, who throughout his life has done no harm to anyone, but has shown all good to the whole world.

(69) But our shameful heart is so cold and ungrateful that we do not consider it nor think about it. If we considered it rightly and worthily, this example would truly set us on fire, that such an innocent sheep comes under such cruel and ravenous wolves, which tear and devour the sheep without any mercy Ps. 22, 17. If Christ were only a pure and honest man, we should still love him and be surprised that he allowed himself to be captured and bound for our sake, so righteously, piously and without all sin, and again gladly do everything for his sake that we owe him to do. How many a merchant and tradesman suffers heat and frost, thunderstorms, and all kinds of unpleasantness of ripening, and puts himself in danger of life and limb for the sake of perishable goods. Yes, many a man suffers and risks life and limb for the sake of a shameful, cursed whore. But for the sake of Christ, no one wants to suffer or dare anything, nor to love such a pious, innocent Christ, who has served everyone in the highest love and kindness. If he alone, I say, were a pure man, one should love him for the sake of his innocence and good deeds,

1. to love - to flatter.

876 Erl. so, 299-son Sermon on Joh. 18, 12. 13. w. VIII, 84S-8S2. 877

that he is so pious, just, and indeed innocent, and has shown us such great goodness and benevolence: But what will it become that Christ is not only man, not only innocent, not only beneficent, but also the Savior of us all, who came down from heaven for our salvation, to lead us out of sin and the prison of death; yes, above all this, that he is the God and Lord of us all. Should we not love such a Savior and God, and for his sake do everything that he demands of us?

(70) Such things belong to pious and Christian hearts, that they may consider them, that, when they hear the name of Jesus, that he was bound without all mercy, and that he acted so abominably, they may consider who he is that was thus bound and acted. A man is often moved to pity when he sees a thief being hanged on the gallows, whether his just due is done to him. But what is this, if you hold it against this innocent, kind JEsum? who is the Son of God and the Lord and Savior of us all, and yet is so shamefully caught and bound by the wicked. Therefore the greatness of the person makes this suffering great and glorious. When this suffering of Jesus comes, the suffering of all men is nothing; for no one is so pious, no one suffers so innocently, as this Jesus; no one is also so great and high, as this Jesus.

V.13. They led him first to Annas, who was Caiphas' brother-in-law.

First we have to deal with the history. Annas was the old priest, Caiphas the young priest; and John says that he was high priest that year. With this he wants to give to understand that Caiphas had not been high priest all the time. Josephus writes Antiq. lib. 19. cap. 6^1^ ), § 2 that the two, Alexander and Simon, divided the high priesthood between them, and therefore they were divided so that one was high priest for the other. As there are three mayors in a city, ruling one year after another, so they have divided the priesthood among themselves, contrary to God's order.

1. In the marginal gloss erroneously: oap. 5.

For also St. Lucas gives to understand that Annas and Caiphas led the high priesthood one after the other, Luc. 3, 1. 2: "When Tiberius was emperor, and Pontius Pilate governor in Judea, and Herod a tetrarch in Galilee" 2c. "When Annas and Caiphas were high priests, the command came to John the son of Zachariah in the wilderness" 2c. Therefore John does not say in vain: "Caiaphas was the high priest of the year"; because in God's people it was so ordered that Aaron should be high priest for and for, and when Aaron died, his son Eleazar should be high priest; and so from then on, each one as long as he lived Ex. 29, 9. 29. f.. But they made a mischief and a fraud of it, that one was high priest for another, and they alternated the priesthood one for another. And the Romans took money, and suffered Annas to be high priest this year, and Caiphas another year.

(72) Although they practiced such evil in the priesthood, the priesthood was of God, instituted and ordered by God, and not evil nor to be rejected, although evil men presided over it; without any doubt they were also of the priestly stock, as can be seen from Luke. Just as the emperorship is not unjust nor to be rejected, even though the emperor's governor is a rogue and the emperor a pagan. Thus the priesthood was also holy and ordained by God, even though the priests played around with it. Christ remains Christ and the Son of God, and therefore does not become a prankster, even if his crucifiers played around him. The common rule is thus: Abusus non perdit substantiam rei, abuse, and divine rank or office, are two different things; and even if one abuses one's rank, the rank itself still remains right. Gold is good and precious, even if a whore wears it around her neck. Thus the priesthood was right, even though Annas and Caiphas were knaves, and abused the right high priesthood, and crucified Christ.

73 Annas had a daughter, whom he gave in marriage to Caiphas, and she, the daughter of Annas and the wife of Caiphas, is the chief woman of Jerusalem. Caiphas was the great Hans, and at the time of the high...

878 Erl. so, MI-sos. Interpretations on the evangelist John. W. VIII, 8SL-WS. 879

priest. It has been a noble, high thing about the office of the high priest. I would rather be Caiaphas or Annas at Jerusalem than Pope at Rome, for the sake of securing the position; for the office of the high priest at Jerusalem has been gloriously confirmed. The whole third book of Moses comes out of it; and not only the third book, but also the whole Moses throughout all his books. Verily he that sat on Caipha's throne was able to do more with one finger than Caesar. For whoever revolted against the high priest was put to death, Ex 22:28, Acts 23:5. 23, 5: that the high priest's throne was well established.

But I will come to the theology and doctrine. We are to learn from this that no one should trust people, whether they are already in such a state that God has ordained. If we are not to believe or trust Hanna and Caiphä, how are we to believe or trust the devil, the Pope of Rome, the monks in monasteries, or the godless bishops? God does not want us to trust any man, nor should we trust those who are in the highest, best and most secure position. For there is no estate from earth so gloriously confirmed as the estate of Annas and Caiphas. That Annas and Caiphas become peelers in their order and rank, which is the highest from earth, you shall learn thereby, that you regard no man because of his rank or chair. The pope's lawyers have exalted their pope and said: Non est praesumendum, quod tantae altitudinis apex possit errare: It is not to be assumed that the pope could err in such high rank. Against this I put this: Annas and Caiphas sit in a better height and on a greater throne than the pope and emperor, yet they not only err, but are also scoundrels and knaves, and the worst scoundrels and knaves that have come from earth, who crucify the Son of God. Now we have these things from their evil works Matth. 7, 2O, which they have practiced against Christ, that we hold them in contempt when we call them. But we are to know that they were the highest people according to the order of God, and their status the holiest and highest that ever was. Therefore, I shall always pull down the robe...

and say: I do not have to rely on it, if already the pope or a cardinal, or the emperor says something; because also the highest people can err and miss.

(75) Sayest thou now, Whom then shall one trust and believe? Read the first commandment: "I, the LORD your God, am a zealous God" Exodus 20:5, where it says whom you should trust, namely God the LORD alone. If the Pope says something, I am not obliged to keep it, because he certainly brings God's word. For God says that we should only fear Him and trust Him, even if He speaks to us through a donkey. Therefore, you should say, "Dear Father, you are high, holy and learned, but I do not believe that you should err because of this. Yes, they say, do you think that the Concilia can err? Speak thou against it: Have you not read of two men, Hannah and Caipha, who were peelers? Now if such excellent people, in such a high, holy state, ordered and established by God, have fallen to crucifying God's Son, it follows that other people can also fall and err. Annas and Caiphas were much more learned and wise, and their obedience was much greater than that of the Pabst. This can be seen in the fact that even though all the other Jewish people heard Christ's sermon and saw his miracles, no one was allowed to confess it publicly, nor to follow him publicly John 12:42, and when Christ was captured, no one was allowed to be noticed, because the high priest's reputation and obedience was so great among all the people.

(76) Therefore, you must remember this word that John says, "Caiphas was the high priest of the year," and yet the same high priest can be such a rascal and a knave that he crucifies the Son of God. The office of high priest was the highest office and the most glorious name, yet the worst scoundrels hold this office and this name. Because the high priests have done this, no man shall henceforth be believed to bring the bright and clear word of God. St. Paul 1 Cor. 4, 2. says: "Nothing more is looked for in stewards, except that they be found faithful." This is what one should look for to see if one is faithful. For in a preacher or bishop

880 Erl. so, sos-sos. Sermon on Joh. 18, 13. 14. W. VIII, 8SS-8S7. 881

The Christian church may suffer from all kinds of shortcomings, but it cannot and should not suffer from unfaithfulness. Our bishops today cry out without ceasing that the Christian church cannot err; against this you say: It is true, the Christian church cannot err; but do you hear, dear friend, let us pay attention to which is the right Christian church. They say that the pope is the head of the church, and yet they cannot deny, but must confess without thanksgiving, that the pope is grievously mistaken. If then the head errs, the body easily follows. All that the popes dream must be with them the holy Christian church. But against this, take this text, and say, He that believeth in Christ cannot err; he that believeth not in Christ must err, even if he were more than a pope. Should not the pope err because these two, Annas and Caiphas, who are more gloriously appointed by God than any pope, have not only erred, but have also shamefully fallen to condemning God's Son to death?

The high priests had the glory that the people were commanded to accept everything the high priest said. The pope has no such glory. If you want to conclude here that the judgment of the chief priests is to be accepted; Annas and Caiphas are high priests among the people, and judge and conclude that Christ is to be killed; therefore you should accept such a judgment of the chief priests, then you are already deceived. Therefore the Holy Spirit has taught this against it, that Annas and Caiphas were high priests at that time, and yet Christ is condemned to death by their judgment, so that no man may be trusted, however high and holy he may be.

Bishops, cardinals and the whole clergy of the pope stand from it: The Christian church cannot err; therefore the pope cannot err either, because he is the head of the church. Against this be thou armed, and say: Pope to, Pope to; if Caiphas can err, so can the Pope. And this he proves by deed. For the pope denies Christ and kills him, just as those high priests denied Christ and delivered him up to death. It should not be so

that the chief priests Annas and Caiphas crucified Christ, but it should read: Barrabas crucified Christ. But the evangelist says: Christ was led bound, first to Annas, then to Caiphas, who was the high priest of that year, so that he might show this strange and wonderful thing, that the highest and holiest on earth are often God's worst enemies. Therefore, no man should be trusted, even if he is already in high office and great glory.

V.14. It was Caiphas who advised the Jews that it was good for a man to be put to death for the people.

St. John cannot forget the advice of Caiphas; no evangelist has indicated this, except John alone. Caiphas gave this advice for the very first time. For when the chief priests and Pharisees went together and held a council, saying, "What do we do? This man does many signs. Let us therefore leave him, and they shall all believe on him. So the Romans will come and take our land and our people. Then Caiaphas stepped forward and, seeing that his place had been made with such words, said, "You know nothing and think nothing; you always say that a riot will happen and that there will be great danger, and yet your concern is nothing. "It is better that one man should die for the people, than that the whole nation should perish" John 11:47 ff. Is this not one of his counsels? He could not have made it more evil and poisonous. If a riot should come out of it, he says, or if something evil should happen to us, it is better that a man die 2c. A clever, cunning plot it is.

80] And this attack so annoyed St. John that he could not forget it, but again incited him, and made the advice so useful to him that he also gave it a spiritual interpretation, and said: the Holy Spirit had spoken through Caiphas, as God had spoken before through Balaam's ass Deut. 22. 28.. Caiphas did not mean it, but St. John takes it from his mouth and interprets it from his way. Just as if someone said, "This one is pretending,

882 Erl. so, sos-sos. Interpretations on John the Evangelist. W. VIII, 8S7-SS0. 883

that the bread and wine of the Lord's supper are evil, hath spoken of the spirit: for the fakers boast of the spirit, and say that it is of the spirit, when they say that the Lord's supper is evil bread and wine: and I affirm this, saying, Verily it is spoken of the spirit, but not of a good spirit, but of the evil spirit. Such would be fine and rightly spoken. But it all depends on a right interpreter and interpreter. Caipha's advice is a poisonous, evil advice, but St. John gives it a good interpretation and interpretation, and says: The advice came from God from heaven. And with this counsel he puts all the blame 1) on Caiphas; as if he should say: If Caiphas had not given this counsel, Christ would not have been killed yet. With this word, that Caiphas says: It would be good for a man to be put to death 2c., he has begun to crucify Christ and to become his slayer.

The pope is doing the same now. Shall we suffer the danger, they say, that our chair will be weakened and our sanctity will fall? That need not be; it is better that the gospel should lie in the mire, than that our majesty and honor should fall to the ground. The chief priests had also devised such a counsel, that they might keep their land. But they failed in their prudent plot, and the contradiction happened to them. For when a wicked man makes a plot for his own good, he must succeed to his own evil Proverbs 10:11, 11:5. The chief priests of the Jews could not have done more harm, nor could they have lost their land and their people, but by this very counsel. This is what happens to all the wicked: by trying to get through, they get in. So it will also happen to our bishops and princes; so that the pope now sprays and strangles the people, that is how he will perish.

82] This is a common doctrine: The counsel of the wicked shall fall upon his head, his own devices shall slay him; as also the 37th Psalm, vv. 14, 15, says: "The wicked draw out the sword, and draw their bow, that they may cut down the wretched and the poor,

1. Erlanger: Sin.

and slay the pious. But their sword shall go into their heart, and their bow shall break." Now they draw out the sword and want to kill the Christians, but their sword and attacks will go out over their heads. When the Jews had killed Christ and thought they were safe from the Romans because of him, just after thirty years the Romans came and took away their kingdom, priesthood, land and people, and everything they had. What a piece of advice that was, that all the world laughs and mocks at the Jews today. This is the reward of human and worldly wisdom, which strives against God's counsel. If one does not want to believe it, then one tries and experiences it. Our nobles want to try it badly and not believe, therefore it will also happen to them that they will all perish, and the gospel will remain.

The most important thing in this place is that you learn not to look at emperor or pope, but the first commandment, and trust in God alone. For all that is in the world may be lacking; only God and His word are not lacking. If Annas and Caiphas can be missing, much more can a pope be missing.

V. 15-18. Simon Peter followed Jesus, and another disciple. The same disciple was known to the high priest, and went with JEsu into the high priest's palace. Peter stood outside the door. Then the other disciple, who was known to the high priest, went out and spoke to the doorkeeper, and led Peter in. Then said the maid, the doorkeeper, unto Peter, Art not thou also this man's disciple? He said: I am not. And the servants and the attendants stood, having made a fire of cabbage, because it was cold; and they warmed themselves. And Peter stood with them, warming himself.

(84) The history of this text we will leave to the scholars, whether Peter did his three denials in the house of the high priest Annas, or whether he did them in the house of the high priest Caiphä. For here the text says that Jesus was first led to Annas, and then it follows that Peter denied the Lord for the first time.

884 Erl. so, sos-S10. Sermon on John 18:15-18. W. VIII, 880-883. 885

in the text that Annas sent Jesus bound to Caiphas the high priest. From this it seems that Peter denied Christ once in the house of Hannah; then that he denied Him twice in the house of Caiphas. The other evangelists all agree that all three denials happened in Caipha's house. But John alone makes a confusion here, that he says: Jesus was first led to Annas; soon after Peter denied the Lord once; after that Annas sent JEsum bound to Caiphas. A useless spirit should scold the evangelists about this. But one does not go to heaven or to hell because of this, although it is considered that all three denials happened in Caiphas' house. Nothing else happened in the house of Hanna, except that Jesus was led there, as to the oldest high priest, to worship him with this prisoner.

85 It is noticeable in John that he names no high priest except the one who was the high priest of the year, namely Caipham, as he himself indicates that he calls no one high priest in his gospel except Caipham alone. Marcus, it seems, calls them both high priests, Hannam and Caipham, Marc. 14, 53: "And they led Jesus to the high priest, where all the high priests had come together" 2c. To the high priest, understand Hanna, as John clearly testifies. And soon after this Marcus speaks, v. 54: "Peter followed him afar off, even into the palace of the high priest", understand Caiphä. It also seems from Mark that there were four high priests at that time, but that the office was bypassed, and that one came to the other. John, however, calls only the high priest who was the high priest of the year.

86 And if one pays attention to this, it is clear from this text that Peter denied the Lord in Caipha's house. For when John the Evangelist says, "Simon Peter followed Jesus, and another disciple; the same disciple was known to the high priest," you must understand Caipham the high priest. Likewise, when he says, "The disciple went with JEsu into the palace of the high priest," you must understand also that

Peter and the disciple did not go into Hanna's palace, but into the high priest Caipha's palace with Jesus. That therefore John by the word "high priest" understands no other than Caipham, who was in office that year. But that it follows in the text that Jesus was sent bound to the high priest Caipha, is to be understood that John repeats what he omitted before. For when he begins to describe the denial of Peter, he soon breaks off the same piece, and interposes how Jesus is asked in Caipha's house, as before the court, about his teaching and disciples. But when he comes again to the case of Peter, he repeats it on the one he should have put before, and says: "Annas sent JEsum bound to Caiphas the high priest. We do not want to look sharply for such clever questions and subtle opiniones and delusions; one should have most respect in this place for the great, exuberant consolation of sinners. That is why all the evangelists have most diligently described the fall of Peter, and clearly indicated all his three denials. Truly, I believe that in the whole Passion no thing is so diligently described and depicted as the denial of Peter, which also rhymes best with the Passion. For no article of faith is more difficult to believe than the article that says: I believe forgiveness of sins. The reason is that the other articles are all outside of us, and do not come into experience with us, nor do they affect us. As that we believe that God, Creator of heaven and earth, is our Father; item, that Jesus Christ, Son of God, suffered and died; and so on, as the symbolum or child faith holds: all this goes to meet another. For each one remembers, that applies to St. Petro and St. Paulo; who knows if it applies to me? But forgiveness of sins applies to me and to you.

(88) What do I gain from the fact that God created heaven and earth, if I do not believe in the forgiveness of sins? Yes, that is more, what do I gain from the fact that Christ died and the Holy Spirit came, if I do not believe in the forgiveness of sins? Therefore I say, the other articles meet another, do not come into the experience with us. Shall

886 Erl. so, SI0-S1S. Interpretations on the evangelist John. W. VIII, 8S3-SS6. 887

but they come into experience with us and meet us, so in this article they must come into experience with us and meet us, that we all, I for myself, you for yourself, and each for himself, believe forgiveness of sin. But the article: I believe forgiveness of sin, meets us and comes into experience with us, and makes the other articles also meet us and come into experience with us. Therefore, it is the most difficult article to believe.

The other articles are more difficult to speak and understand. As that we should believe that the bread in the Lord's Supper is Christ's body, and the cup or wine is Christ's blood; item, that the Holy Spirit is given in holy baptism, this is difficult to understand and comprehend. But in this article: I believe forgiveness of sins, is the most difficult, that one should not only speak of it and understand such an article, but also that each one should be sure of it for himself. Since this article is more difficult to understand, and man is so terrified of hell, of God's wrath and judgment, this article, Forgiveness of Sins, must be presented in Petro, so that everyone may take comfort in it.

The highest and finest apostle, Peter, falls more shamefully than the other apostles, and yet comes again. If I could copy or paint Peter, I would write on every little hair on his head: Forgiveness of sins; because he is an example of this article of forgiveness of sins. And so the evangelists paint it; for no part of the whole Passion is described in so many words as the fall of Peter. Everything that happened to Christ is described in short words by the evangelists, and so is the case; but Peter is so disgracefully cut up that they cannot speak enough of his fall, and especially John the evangelist, as if to say, "The fruit and benefit of Christ's suffering is this, that in it you may have forgiveness of sins.

91 Therefore these two come together, the holy man Peter and the murderer and the avenger. Peter falls down into the abyss of the

Hell. Again, the thief is in the belly of the devil and comes into the bosom of Christ. Therefore the fruit and power of Christ's suffering is that it may be remembered as the forgiveness of sins, so that everyone may know that Christ's kingdom is nothing else but the forgiveness of sins. And this consolation is set against the greatest sin of all, which is called despair. If Peter did not stand with his example and say, "I also have sinned," we would all have to despair and despair in our sins.

(92) It was necessary for us that such a thing should be prescribed for us, for we are the thief, and are in hell; and this example is prescribed for us, that we may not despair, but know that in Christ's kingdom there is forgiveness of sins. So this story serves us, and is prescribed for our teaching and comfort.

After this, it was also necessary for Peter to be humbled for his own sake. For Peter was to come to be full of the gifts of the Holy Spirit. It would have been impossible for him not to become hopeful and presumptuous and finally descend with the devil into the abyss of hell. Therefore God lets him fall, so that he remains humble and must take off his little hat, not only before the Virgin Mary, but also before me and you. For as great a sinner as he may be, if he looks at Peter, he will not find such a sin, except hardenedness and presumption, which is a sin unto death 1 John 5:16. So this example is useful, both to me and to Peter himself, who otherwise would have been too hopeful.

94 We are told that Peter denied Christ and conspired that he would not be saved if he knew this man. For God has also acted in this way with us; He has let us go in our blindness and crucify Christ through the Pabst's mass. If God were to count such our sin, we would have to despair. Such sin, that we crucified Christ in the priesthood with our masses, was good and necessary for us preachers, so that we would be humbled. For it is not a small thing to preach the gospel 2 Cor. 5:20. Therefore, the example of Peter should be well remembered, that it is both, the sinners

888 Erl. so, SIS-SIS. Sermon On John 18:15-24. W. VIII, 8S8-87I. 889

and the saints, is profitable and good; to sinners, that they despair not; to saints, that they be not presumptuous nor proud.

V. 19-24 But the high priest asked Jesus about his disciples and his teaching. JEsus answered him: I have spoken freely before the world. I have always taught in the synagogue and in the temple, where all the Jews come together, and have spoken nothing in secret. What do you ask me about it? Ask those who have heard what I have said to them. Behold, they know what I have said. And as he spake these things, the servant gave JEsu a blow on the cheek to one of them that stood by, saying, Answerest thou the high priest thus? JEsus answered, If I have spoken evil, prove it to be evil: but if I have spoken right, why smiteest thou me? And Annas sent him bound unto Caiphas the high priest.

95. 86s I have indicated above that I believe that this question, when the high priest asks Christ about his disciples and teaching, happened in the house of Caipheh. For John calls him the high priest of the same year.

96 St. John therefore leaves out what the other evangelists say, how they blinded and blinded Christ's face, and spit upon him, and smote him with their fists, saying, Tell us, O Christ, who is he that smote thee? John leaves all this out, and adds one thing that the other evangelists have not written, namely, that he was asked by the high priest. This was the question: what disciples did he have, and what teaching did he give?

This text has been sufficiently dealt with by many, and also by us elsewhere; but because it comes again, and the time and order demand that we must speak of it, let us look at it further. This text has two nodes. First, Christ confesses before the high priest that he did not speak anything secretly or in a corner, but taught freely in public, in the synagogue of the Jews and also in the temple, and thus directs the high priest to the audience. There the question arises: How

Christ did not teach anything secretly, because he himself says Matth. 10, 27: "What I tell you in darkness, speak in light, and what you hear in the ear, preach on the housetops"? And Marc. 10, 10. says that Christ told his disciples many things at home, which they then preached to the people; but here the opposite seems to be the case.

This knot is thus resolved, that in this place Christ answers the question of the high priest. The high priest does not ask what Christ taught secretly, but asks about his teaching, which in truth was a public sermon. But the fact that Christ sometimes taught the disciples something secretly does not concern the teaching office and public preaching; the teaching office is public, because he preached and taught publicly in the ship, in the country, on the mountains, in the schools and in the temple. In addition, he also taught his disciples secretly and specially. So both are true, that Christ taught both publicly and secretly, but in such a way that the secret teaching also became public, and nothing remained in the corner, nor in secret. But because the high priest asks about the teaching in general, and does not ask in particular whether the teaching was done secretly or publicly, Christ also answers about the teaching in general, and says: "There is nothing in my teaching of which I am ashamed, neither before you nor before the whole world: for your majesty's sake I am not ashamed of my teaching, but I appeal to the hearers Rom. 1:16.

99 The other knot is that Christ answers the servant, "If I have spoken evil, prove it. For Christ's pointing the high priest to the audience is a little proud, and upsets the priest and the priest's servant; therefore the servant gives Christ a blow in the cheek, but Christ refutes it, saying, "If I have spoken evil, prove it; but if I have spoken right, why dost thou smite me?" This text has been used as a basis for making counsels out of the commandments of God. Christ speaks thus, Matth. 5, 39. ff.: "If someone gives you a blow on the right cheek, offer him the other also; and if someone wants to be right with you and take your skirt, let him have the coat also; and if someone wants to take your skirt, let him have the coat also.

890 Erl. so, SIS-S1S. Interpretations About the Evangelist John. W. VIII, 871-871. 891

If anyone requires you to go one mile, go with him two. These are vain commandments. The gospel also commands us to resist no evil, not to take revenge, not to repay evil with evil Rom. 12:17, to do good even to the adversary, to depart from our right, and to let all things go.

(100) But the holy pokers, 1) the monks in the monasteries, and the learned doctors in the universities and high schools, have interpreted it thus, saying: it is not a commandment, but a counsel and good opinion; he who has a desire for it may keep it, he who has no desire for it may leave it; it is a good, faithful counsel, and not a necessary commandment. Through such glosses and false interpretation, worldly rule has become vain in Christendom, and the gospel has perished. But in order to confirm their gloss and interpretation, they misused this text and said: Christ himself did not give the other cheek, but punished the servant who hit him; therefore it is not a commandment that Christ says Matth. 5, 39, otherwise he would have given the other cheek as well and done himself what he taught. So they make do with this text, and get off lightly, and thereby take away the whole of Christianity and divine life.

(101) But this is not well interpreted, but is inordinately misinterpreted. How could Christ give counsel and contradict it with his own works? Christ must be left in a high and perfect state. He counseled virginity Matth. 19, 12, and he truly kept it. So he let go of his robe and cloak, and proved it himself by deed. But this is the way to honor my Lord Christ, that one should reproach him in his Christianity, as if he had spoken something and not done it himself. Verily this shall not be done; but thus shall it be said, If he hath counseled and commanded, he must not have done contrary. Therefore, everything that the monks in the monasteries and the scholars in their high schools have taught about this matter is false and wrong.

1. Schllrlinge - shorn, plate carriers.

But ye hear that we teach that there are two kingdoms, the temporal kingdom and the spiritual kingdom. The temporal kingdom is over the scoundrels and the wicked: the spiritual kingdom is over the Christians and the children of God. The emperor is a rascal, for he has in his kingdom and house vain wretches and knaves. Again, Christ is a king of the pious, who has in his kingdom all Christians Acts 13:39. For though wicked men are included in the outward fellowship of Christians, yet the wicked and hypocrites have nothing of Christ's kingdom but the mere name, and are not true, living members of Christ's kingdom, but belong under Caesar. For Christ will have none in his kingdom, except he be godly of his own free will. Ps. 110:3: For he hath nothing but the word to govern men, neither wheel nor sword; but the temporal authorities have vain peelers among them, for they do no good, but are compelled with blows. And if it were not for this, no one could be safe in his own house; the children would be called custos virgam. And it belongs to this temporal power not to suffer evil but to punish it, for it has under it the wicked and the disobedient. If anyone does evil worthy of the sword, the executioner shall be there to cut off his head.

(103) Therefore, when Christ says Matt. 5:39.If anyone strikes you on your right cheek, offer him the other also," he means to say: My teaching does not concern Caesar, but those who want to be godly and called children of God, to them I give this teaching: "If anyone strikes you from the right cheek, offer him the other also; and if anyone takes your skirt, let him have your coat also; and if anyone urges you a mile, go with him two." This means in German, to overcome evil with good. And this is not advice, but a necessary commandment; and Christians must do this if they want to be Christians otherwise. Those who are true Christians suffer this gladly, and say: "If it cannot be otherwise, you beat me, take away my skirt; always take away, I will not avenge myself, but command God to take revenge.

104 Therefore, this is a commandment, and not

892 Erl. so, S18-SS0. Sermon on Joh. 18, 19-24. W. VIII,-M-87S. 893

a good counsel. It may be good counsel for Caesar and for the world, but in the government called Christ's kingdom it is a pure commandment. And the Lord is not blamed here, as if he himself had not done what he had advised; for he has kept such a commandment well. Yes, they say, where has he done it? He does not hand over the other cheek, but says, "Why do you strike me?" Answer: You must read the text more carefully. Christ does not say, "I will not offer the other cheek. For since he holds out the whole body, it is easy to think that he does not refuse to hold out the cheek. Not only has he been struck on the cheek, but his whole body has been smashed. Therefore you should say, "Christ turned the other cheek when he was beaten all night, and was finally crucified.

105. But when he saith unto the servant, If I have spoken evil, prove it: so understand thou that there is a great difference between these two things, to turn the other cheek, and to punish with words him that smiteth us. Christ is to suffer, but nevertheless the word is put in his mouth to speak and to punish what is wrong. If anyone gives me a blow in court, I must confess the truth. And even if I receive ten blows, I should not depart from the truth. So that I give an example: If a murderer stripped me in the woods and took my skirt, saying to me, "I am doing you justice because the skirt is mine," I should not say "yes" to that, nor approve of such wrong, or I would take his guilt upon myself and become a murderer above my own right.

(106) Therefore I shall separate the mouth and the hand. I shall not give the mouth to condone injustice, but the hand shall be silent and not avenge itself. This is what this text wants. If the world condemns our doctrine and takes our life over it, what shall we do in such matters? We should do what Christ does here. We should not only let ourselves be beaten on the cheeks, but also let ourselves be burned for the sake of the truth. That I

but at that time he should say to the judge: Dear judge, you do right and well to burn me; that would be to betray Christ, and to deny all that for which I die. But I am to say, Judge, you do me wrong. So does Christ also against the high priest's servant. The wicked man seeks to please his master, and he strikes Christ, seeking thereby that Christ may speak: I have done wrong in answering the high priest thus; you high priests are in the right; you are right, I am wrong. No, not so; but Christ says, "Why do you strike me?" and confidently drives the wrong away from himself onto the servant, and is therefore ready to wait for the other stroke also.

(107) And if you look at the text of Matthew, you will find that Christ does not say that you should call or warn the one who strikes you on the cheek to strike you on the other cheek as well. They would have liked to interpret it that way, but Christ does not speak that way. For why should I do wrong to a peeler and a knave? Why should I say to the thief, "Come and steal my skirt"? This is not what Christ means, but Christ says, "If anyone gives you a blow on your right cheek, offer him the other also." This is what is said: If someone wants to hit you, do not fight back, do not avenge yourself, do not pay evil with evil. Neither saith Christ, If any man trouble thee one mile, trouble him to trouble thee two miles: but saith Christ, If any man trouble thee one mile, go with him two miles.

Furthermore, they have also perverted St. Augustine's beautiful gloss and interpretation and said: One should offer the other cheeks, and let the coat go after the skirt, only secundum praeparationem animi, that is, one should be ready for it in the heart, but it is not necessary to yield such outwardly with the deed; have said to this, one may resist the evil with all honor, and strike back, it hits whoever it wants, even if it hits the emperor himself. This is also wrong. For Christ commands that one should also offer the other cheek, that is, that one should be ready and willing for the other blow, that one should be ready and willing for the other blow, that one should be ready and willing for the other blow, that one should be ready and willing for the other blow.

89. 4 Eri. so, [so-sss. Interpretations on John the Evangelist. W. VIII, 876-879. 895

not avenge, nor pay evil with evil, but suffer; as Christ does. He suffers as he taught and commanded, does not avenge himself, does not repay evil with evil 2c. But above all this, though you suffer evil, and do not avenge yourself, and pray for your enemy, you are also guilty of confessing what is right, and of punishing what is wrong. For thou shalt not approve the sin of thine adversary, but shalt warn and punish him. This is a great mercy done in the midst of evil, namely, to denounce the enemy's sin. Thus thou shalt save thy conscience: and yet there is no revenge, but a pure good deed.

So this text in John is not against the sayings of Matth. 5, 39, but rather this example of Christ confirms the previous teaching, as he puts Matth. 5, 39. But Christ's chastisement of the servant blinded the pope with his own. Now Christ does not punish with the fist, but with the mouth and the word, and drives the servant's conscience. So I should also do: If I am wronged, I should not approve of the wrong, but say to my offender: You are wronged. If I do this, it is good, and I have done wrong. No one believes what harm this text has done in Christianity because of the false glosses. For if this text had not done so, monks and priests would not have sat so securely. But by this they have delivered themselves, that they have sat more securely than all the kings of the earth, in that they have said: Christ himself did not keep what he had counseled. Then they have made of the commandment an arbitrary counsel. Summa, the devil and death came out of this saying because of the wrong interpretation. Therefore it will be reversed in time to come, and the contradiction will be dealt with them according to their own law and according to their own doctrine.

110 Let us conclude this text with this, and pay attention to the teaching and examples that Christ gives us in it. I have said that the words which Christ gives to the high priest in answer are even, as hopeful and proud; and yet it is impossible that Christ should be accused of some hopefulness. For St. Peter

1 Ep. 2, 22. says: "Christ has not committed any sin, nor is any deceit found in his mouth. He says, "I have spoken nothing in the corner, why askest thou me therefore? Ask those about it who have heard what I have said to them." Does this not sound as if he were saying, "I am not looking at you to give you an answer? Then he says to the servant, "If I have spoken evil, prove that it is wrong; but if I have spoken right, why do you strike me?" This also reads almost proudly and haughtily. But, as I have said, this person cannot and should not be accused of pride nor of some sin; therefore there is neither pride nor haughtiness in these words, but a fine and constant earnestness, prescribed for us as an example and comfort, that we may be constant and serious in the same case.

The proud priest, Squire Caiphas, is puffed up and does not know how to stand before great arrogance against Christ. He knows very well what Christ has taught; yet he asks as if he knew nothing about it, and as if he had heard nothing of Christ's teaching and preaching all his life, for the sole reason that he is waiting for the Lord, whether he might catch him in his answer. For just as our adversaries lie in wait for us, seeking to get some secret letter from us written to a good friend, 1) and then hold it against us to frighten us, so the chief priests lay in wait for the Lord. And the latter will cool his temper with him, and affright him, saying, What hast thou taught? What disciples have you? And he thinks that the Lord Christ will melt with fear because of these words, humble himself, and give good, sweet words, and thus say: "If I have not done well with my teachings, I will correct them; if I have punished too harshly (as he shortly before cried woe over the chief priests, scribes and Pharisees Matth. 23, 13. ff.), I will revoke them. Since Christ now realizes that the

1. Compare Luther's writing "von heimlichen und gestohlenen Briefen", Walch, St. Louis Edition, Vol. XIX, 518, which came out New Year's Day 1529. This passage proves that this sermon belongs to the year 1529, so perhaps our entire interpretation is to be placed in the year 1529.

896 Eri. so, SSS-S2". Sermon On John 18:19-27. W. VHI, 879-882. 897

High priest holds up his doctrine to him so pointedly, and mocks him with his disciples, he answers with earnestness and constancy; as if to say, Not yet melted, nor feared to death, dear Caipha! thou makest it almost pointed and terrible; but I cannot so soon be frightened nor melted at thy pointed words, but my doctrine hath me no secret.

(112) So we should also answer with defiant courage, and be glad, not only against our chief priests and Caiphas, but also against the devil himself, saying: "Dear devil, we see your defiance, but we are not yet afraid of your defiance; my teaching has no secret for me. So Christ says to Caipha, "Ask them therefore that have heard what I have said unto them." In German it is said as much as if one spoke with a steady, cheerful earnestness, "My doctrine has no secret nor shyness in me; what I have spoken, that I testify. So one defiance goes against another. Satan defies through the high priest Caiphas; Christ also defies, and says: "As for my person, I will gladly suffer, I am bound; but as for my doctrine, I am undaunted and glad to testify to it before all the world. So this is an example, that we should be bold, and confidently hold to the doctrine, that a Christian says: Let the executioner be my master, as he will, nevertheless my doctrine is right; as St. Paul says 2 Tim. 2, 9: "Above my gospel I suffer myself to the bonds, as an evildoer; but God's word is not bound."

(113) Therefore, as Christ answered the high priest steadily and joyfully, so he also answered the servant with a right steadfast earnestness, "If I have spoken evil, prove it." This is what a man should say when he stands before a tyrant. And this grieves the devil, and stings him greatly. For all his striving is to weaken the teaching. It is not enough for him to make our fingers bleed, but he also tries to make us despondent, and to make one of us speak more stupidly, and to consider how he should speak, so that he does not anger the nobles. But the more pointed the devil is against the doctrine, the firmer we should stand, and the firmer we should be.

to hold more steadfastly over the doctrine. And this answer of Christ the Lord hurt the chief priests as if he had won them half a hell. Therefore the servant of the high priest also strikes him, as such an answer also hurts him. The devil would have liked Christ to answer: "If only I had not punished you, the chief priests and scribes, so severely! What have I done? I want to change it. He would have liked to hear that. But Christ cannot and will not humble himself before the devil 2 Cor. 6:15.

Truly Christ is weak here, and an unequal Christ to the Christ who a short time before raised the dead, healed the sick, and taught powerfully before all the people. But behold, what a defiant answer he gives in such his weakness, since he holds to the teaching with all seriousness and excellent consistency. So shall we also do. For if the doctrine is confessed by us with earnestness and constancy, we cannot hurt our adversaries. For that is what they like to hear from us: Oh, I have done too much to him. But not so, yes, not by a hair's breadth slackened npch stepped back, thou feiest even as weakly as thou always wouldest. For Christ here gives us all an example, when in his weakness before the high priest he answered his teaching with all earnestness and cheerful constancy, that we should hold fast to the word which we have once received and taught, however weak and infirm we may be. But such fine, comforting teaching has lain under the pew in the Pabstry, and this text and beautiful examples of our dear Lord JEsu Christ, with great noticeable harm to all Christendom, must serve as if a Christian man were not guilty of suffering violence and injustice.

V. 25, 26, 27: And Simon Peter stood and warmed himself. Then said they unto him, Art not thou one of his disciples? He denied and said: I am not. One of the servants of the high priest, a friend of the one whose ear Peter had cut off, said, Did I not see you in the garden with him? Then Peter denied again, and straightway the cock crowed.

Of these three denials of Peter we have heard above 84 ff.] heard. The others

898 Eri. so, SSS-S27. Interpretations On John the Evangelist. W. VIII, 882-88S. 899

Evangelists thus describe it as having happened in the house of Caiphas; but John describes it as if the first denial had happened in the house of Annas, as his words read: "Annas sent JEsum bound to Caiphas the high priest." This text reads the same as if the first denial had happened in the house of Annas. To unite such things I command the perceptive, as I have also said above § 84. It may well be that John did not keep the order of speech so precisely and evenly; but no more of this now.

V. 28. Then they brought JEsum before the judgment house. And it was early, and they went not into the judgment house, lest they should be defiled, but should eat at Easter.

(116) In this text there are two parts, the first concerning the Jews, the other the Gentiles, and this is the sum of them: The wicked, who persecute the word of the gospel, must make it so gross, that both they themselves feel it, and also the other wicked understand that it is unjust. For Christ did not want to die so secretly, but so that all creatures would have to say that he was wronged; so that the persecutors of his gospel would not be able to keep up a pretense, nor would they be able to stand, but that they would all have to say that they had done wrong. And this is right.

117 John says about the first part concerning the Jews: "The Jews have made themselves so holy that they did not want to go into Pilate's house, so that they would not become unclean, but would eat the good Easter food. For if they had gone into the house of a Gentile, and especially into the judgment house, they would have become unclean. There they make them narrow consciences, and consider it great unholiness; but that they crucify the Son of God, that is no sin with them, but pure holiness. The Jews have been portrayed in a very fine way.

(118) So does 1) a false hypocrite, who shall pretend a little bit of holiness, and after that tear through all the commandments of God, and ask for none. So does the Pharisee Luc. 18, 12 and says: "I fast.

1. Erlanger: shall do.

twenty a week, and give tithes of all that I have; I am not like other people." He was a very pious servant, was pure, and yet in such purity he committed the great sin that no sinner ever commits, namely, that he misses himself and despises other people. Of such hypocrites Christ himself says Matth. 23, 23: "Woe to you scribes and Pharisees, you hypocrites, who pay scorn to the mint, dill and caraway, and leave behind the heaviest things in the law, namely judgment, mercy and faith." These were also such excellent, holy people, who were able to tithe, made them narrow consciences in small pieces; but the great pieces in the law they passed over without all conscience. Of them the Lord gives this likeness, saying, v. 24: "You blinded leaders, who are gnats and swallow camels. There are fine, pure seers, who have a narrow sieve in their church, where they sieve themselves so pure that no little sticks pass through; but that a whole camel is swallowed, they do not respect. Moses writes of a beast called the ostrich Deut. 11, 16. Deut. 14, 15. that when it gets under a branch, it barely covers its head and knows no other way than to cover its whole body. So are these hypocrites, the desperate betrayers and evil-doers.

(119) Our bishops, princes, and the whole clergy of the pope are well able to do this art out of measure; they practice the greatest folly and mischievousness, and then they present themselves and adorn themselves like ostriches, tithe the money, and are then praiseworthy princes and bishops. It is true that all men are guilty of adorning themselves with a small piece, and yet they are great husks within, but the hypocrites can do this art before others. Then it must not be said to the dear nobles that they are full of all the evil that can be sought and conceived; they are much too pure for this that it must not be said to them, they are much too high seated with their holiness.

120 Now this is what St. John says: "The Jews did not go into the judgment house, lest they should become unclean." So it should be that false jacks are in both regiments,

900 Eri. so, SS7-SS". Sermon on John 18:28. W. viii, 88S-W7. 901

both spiritual and secular. In the secular regiment it is thus that the greatest boys are the most distinguished people; and again, the most distinguished people are the greatest boys and peelers. In the spiritual regime, too, the worst preachers are the best; and again, those who are supposed to be the best are the worst. And yet they are all pure and holy. But if you look at it in the light, it is nothing else but such holiness, not wanting to go into the judgment house, as these Jews do; they are in murder and manslaughter, and shed innocent blood, and yet do not want to become unclean, not wanting to go into the judgment house. Let me and you take care that we do not become like such saints.

121 It is not without reason nor forgiveness that Christ says of such saints in the Gospel Matt. 21:31, 32: "Truly I say to you, the tax collectors and harlots will enter the kingdom of heaven before you. John came to you and turned you to the right way, and you did not believe him, but the publicans and harlots believed him. And though ye saw it, yet repented ye not, that afterward ye believed him also." For such holy people are great scoundrels, from whom the devil cannot beware. This is said to us for comfort, that when we have to have such fretful saints beside and around us, we do not become impatient, but are of good cheer, and know that neither John the Baptist, nor Christ Himself, have been overtaken by such perverse saints.

This then is the opinion of it: False saints shall have the appearance that they are holy before the world, and yet are knaves in skin. Beware of those who pretend to be pious and holy, and yet are the greatest scoundrels. These desperate wretches want to cover and adorn their wickedness; but the Holy Spirit exposes them here and makes them manifest to us. The wicked come here before the judgment house, and bring JEphum there also, and yet have no cause of death against him, as Pilate reproaches them three times; yet they will be holy, and not go into the judgment house, lest they be defiled.

123. this is written to the shame of our

High priests and elders, bishops and princes, who make a nose at the world as if they were holy and faithful, and yet drive the devout and God-fearing Christians and preachers out of their country. Who, in the name of the devil, has given them power to judge the doctrine of the gospel? They do not ask anything about the Gospel, but only look for causes to catch and rob people, and still want to be great saints. Woe to them!

Up to now, I have interpreted this piece by those who make it crude, so that people notice and grasp it, as Pilate understands and notices this holiness of the Jews. Now we want to come to a more subtle piece; when the devil begins to practice this piece with us, it is a swift, poisonous challenge. If he finds a poor conscience that would like to be pious, he challenges it with this piece. As, among us evangelicals, there is no one who does not have great, strong sins and infirmities, as, doubting and faltering in faith, and other great knots. But such great sins and great knots the devil shall let stand, and with a small piece put upon us, that one hath spoken any word, or laughed at any thing, and make a great thing of it, and plague and bruise the conscience.

(125) This is the purpose of this text, not only to frighten our adversaries and enemies, but also to comfort us when we are stupid and distressed, saying, "If our Lord God can be patient with me, because I do not firmly believe in him, but often falter and doubt, why do you afflict me, you devil, with other minor sins and trespasses? I know your art and wickedness well; you do this because of it, the great sins and gross knots you cover up, so that I do not respect them, make no conscience of them, nor desire forgiveness for them, and in the meantime worry myself with other small and easy things, coward gnats, and devour camellias.

126] And this is also the devil's way and right color, that one should know him sEph. 6, 11...] He is such a villain that he can make great sin small, so that it should not be seen, and again, make small sin great, so that one bites himself with it, breaks-

[902 Erl. so, ss-ssi. Interpretations about the evangelist John. W. vm, "sv-Mo. 903

torture and kill himself. Therefore a Christian should learn not to let an evil conscience be easily made for him; but if he believes in Christ, and would gladly be pious, contends against sin as much as he can, yet he sometimes stumbles and stumbles: Let not such stumbling spoil his good conscience, but say, Let this error and stumbling pass away with other my infirmities and sins, which I must bring into the article of faith, I believe forgiveness of sins, and the fifth petition of the Lord's Prayer, Forgive us our trespasses.

This is how this text should serve us: First, against the traitors and evil-doers who adorn themselves with false holiness, to frighten them. Secondly, to comfort the weak consciences, so that we may learn to take the middle road and say, "I am a poor sinner, I know of no holiness nor comfort; my holiness and comfort is Christ alone. But the ungodly and false saints shall walk in such holiness as is not worth a damn; under it they shall shine, and yet be full of great and abominable sins, which they neither see nor know. Just as the pope's holy servants consider great holiness, that they wear chasubles and choir robes; but besides this they condemn God's word, and kill the martyrs. Mark me these fellows, they are called by their name, "They went not into the judgment house, lest they should be defiled." Such saints were also the high priests and Jews, the desperate traitors and evil-doers, who wanted to do a little justice, so that their great sin should not be seen or noticed.

V.29. Then Pilate approached them and said, "Why are you complaining about this man?

In order that the Jews and persecutors of Christ may not only be convinced in their conscience, but also that other people may understand such wickedness, Pilate the Gentile must also convince them. The judgment must not pass sooner upon a Christian, unless the culprits who persecute Christians know beforehand in themselves that they do wrong to Christians; yea, that even the rude and unintelligent may understand such wickedness.

They understand this and say, "You are unjustly condemned. Pilate is a pagan, and had the neck judgment, stands there as a worldly judge, who has the sword of God; around him it stinks and clicks, 1) to reckon against the spiritual ruler, as there were high priests and Pharisees, because he is a pagan, in addition he deals with blood and neck judgments; but this pagan, as a wise judge, must excuse Christ here. Is it not a sin and a disgrace that such a heathen, who knows nothing of God, and who stinks of worldly matters and blood judgments, should surpass the Jews who sit in spiritual government? The Jews have God's word and the prophets, that they may conclude rightly without the knowledge of the Gentiles; yet they lack rightness, and wilfully do not understand as much as Pilate. And not only that, but also the Gentile, who is far inferior to the Jews, must condemn them, the Jews.

This is what is happening today to the enemies and persecutors of the gospel. The pope with his godless bishops and prelates see well that he is doing wrong; nevertheless they go through with their heads. Well, if they do not want to do right in God's name, they will one day have to suffer evil for it in the name of all the devils; they also defy as much as they want, but it will still not help them. Our comfort is this: Christ and the gospel will be revealed to the world in such a way that all will have to grasp that we are being wronged. I did not want to take the defiance for ten Turkish emperors. How could the Holy Spirit make us more confident and bold, but to be comforted by our adversaries acting against their own conscience? Therefore our doctrine remains that their own conscience bears witness to us, just as Pilate bears witness here, and must justify Christ, to the shame of all Jews and false saints, who, if they had a drop of blood in their bodies, should bow down their heads and be ashamed, even if they hear the name Pilate mentioned. Such Pilates are many in our time, who publicly confess and say that there is no lack of our doctrine, without the bishops and princes not wanting such doctrine. But

1. click - to blot, smear, be unclean.

904 Eri.so,ssi-s[4. sermon on John 18:29-32. W. vin, Mv-Ws. 905

Bishops or no bishops; truly, one must respect God more than all bishops, emperors and princes. Apost. 5, 29.

(130) Now we see from this text, first of all, how the false saints become ashamed, who respect small things and let great things go; as happened in the papacy. If a priest did not keep his seven times 1) right, that was a great sin that could hardly be forgiven; but if he took away a husband's wife, that was a small and quite futile sin. This is a false, perverse holiness. It is vexatious, but it is written to comfort us and to terrify them. Secondly, that even Pilate, the pagan and judge of blood, bears witness to Christ, excusing him and confessing that he was wronged.

V. 30 They answered and said unto him, If this man were not an evildoer, we would not have delivered him unto thee.

(131) This long conversation and lengthy deal, which took place before Pilate the governor, is described by the evangelists so that the Lord's innocence and confession, which he made before Pilate the judge, might be made known, and the guilt of the Jews, who act against their own conscience and so rudely that stone and wood might cry out against them, might be made known to us as an example, so that we might also judge our affairs in such a way that our innocence, and the guilt and injustice of our adversaries, might be revealed.

When the Jews heard that Pilate asked them what accusation they were making against Jesus, their consciences were troubled, for they did not like to make their accusation public, because they were not allowed to do so in the square. So do our adversaries who oppose the truth and write and cry out against us. If they were to answer us rightly, and the matter were to be heard rightly and in a Christian way, our innocence would come to light, and on the other hand their great wickedness, how unfairly they deal with us. They defend us with all diligence, so that no free Christian concilium will take place, and the cause of the gospel will not be heard.

133 So here. The Jews probably feel that

1. d. i. the nors8 osiioiiioss.

they cannot stand with their complaint, so they request and demand that Jesus be secretly sentenced to death before he is interrogated. But Pilate does not want it. They say, "If this man were not an evildoer, we would not have delivered him to you. As if to say, "Look at us and see what kind of people we are. Do you think that we holy fathers, chief priests, scribes want to accuse or condemn one unjustly? But Pilate is not at all satisfied with such words, but speaks, as follows:

V. 31. So receive him and judge him according to your law.

(134) This is spoken in Roman, as if to say, If ye will be judges, be ye also executioners over him; receive him, because ye know the complaint and the cause of death, and have your law to teach you how ye ought to proceed in such matters; but I, because I should not know the complaint and the cause of death, cannot judge any man without interrogation.

Then the Jews said to him, "We must not kill anyone.

(135) This is well known, as if they should say, If we could kill any man, we would not tarry so long, neither would we trouble thee about it. The Romans now had the neck court in their possession; if the Romans had not taken the neck court away from the Jews, they would soon have killed Jesus, as they themselves confess here. So these murderers are convinced, both inwardly in their own conscience, and outwardly before all reason, that they are evildoers and murderers. This is how honestly this people acts: they cannot do anything with the truth, but only rebel against it; nevertheless they are poisonous and evil, and cannot stop until they have put the innocent to death.

V.32. That the word of Jesus might be fulfilled, which he spoke when he foretold the death he would die.

John puts another reason why the Jews and Pilate confer with each other, namely, "that the word of Jesus might be fulfilled, which he said to signify what death he would die. This word, of which the Evan-

906 He,, so, [st-sss. Interpretations about the evangelist John. W. vin,M. 907

The message of Jesus to His disciples is Luc. 18, 32. 33.: "The Son of Man will be delivered to the Gentiles, and He will be mocked and reviled and spit upon, and they will scourge Him and put Him to death"; and Matth. 20, 18."Behold, we go up to Jerusalem, and the Son of man shall be delivered unto the chief priests and unto the scribes, and they shall condemn him to death, and shall deliver him up to the Gentiles to be mocked, and to be scourged, and to be crucified: and the third day he shall rise again."

137 The Lord Himself indicates that He will die this death, that the Jews will condemn Him to death, but the Gentiles will execute and carry out the sentence and judgment of condemnation. The Jews make the first attack, seize Jesus, and deliver him to death: the Gentiles mock him, revile him, spit upon him, scourge him, and kill him. For the Gentiles were to be the servants of the Jews, that the Gentiles should not boast against the Jews, that the Jews had killed their Messiah, but that both Jews and Gentiles were guilty of the death of the Lord Jesus, according to the common saying, If one is good, they are all good. Therefore the Jews also had to lose the judgment of blood and come under the authority of the Romans, and the Gentiles had to crucify the Son of God, so that no one could boast or speak: This glory, that we are God's children and are saved, comes from our own merit or work, but that both Jews and Gentiles praise God's grace and mercy.

V. 33. Then Pilate went again into the judgment house, 2c. called JEsu, and said unto him, Art thou the King of the Jews?

This is the accusation. St. John does not indicate how the Jews accused Jesus before Pilate, without it being possible to understand from Pilate's words what the accusation was. But St. Lucas shows it in Cap. 23, 1. ff. and says: "The whole multitude arose, and brought him before Pilate, and began to accuse him, saying: This is the one we find turning away the people, and bequeathing the bosom to Caesar, saying:

Let him be Christ, a king." Then Pilate asks Jesus: "Are you the king of the Jews? But the accusation is that Jesus is a rebel against Caesar; he must bear the title and the guilt. Therefore Pilate accepts no other accusation than this. Even though they accuse him of stirring up the people by teaching throughout the whole Jewish land, beginning in Galilee, Luc. 23:5, Pilate does not accept this. But that they accused him of being the king of the Jews was a serious accusation, according to the words.

(139) The arch-peelers and desperate wretches could not have brought up a more grievous complaint against Christ than to accuse him, saying that he is the king of the Jews. Just as in our day our adversaries cannot more grievously complain and revile our gospel than to say it is seditious. Now the peelers knew well that it was not true that Christ should be a king; for "when they would have taken him, and made him king, he departed into the mountain by himself," John 6:15; and when he was asked, whether interest should be given to Caesar, or not, he said, "Give unto Caesar the things that are Caesar's, and unto God the things that are God's." Matthew 22:21. They knew all this very well, but because they know that this complaint has a standing before Pilate, they insist on this complaint most vehemently.

140 This is written for our comfort, that Christ, our Head, had to suffer these things and be called a rebel for the word's sake. So do our adversaries. When they can go no further, they say we are rebels, and with that title we are burned. The other complaints and other guilt they lay on Jesus will not stick; but this complaint sticks, because sedition is a very evil thing. The Gentiles called it crimen laesae Majestatis, such a vice as offending against majesty. Therefore the Jews could not have laid a more poisonous charge against Christ than to say that he was the king of the Jews. The king of the Jews was the emperor, who had set his governors at Jerusalem; therefore the Jews think: If Pilate accepts this accusation against him, then we have won.

[908 **Erl. so, se-sss. Sermon on John 18:34-36. W. VIII, 895-898.** 909

V. 34. Jesus answered, "Do you say this about yourself, or did others say it to you about me?

This is the answer of the Lord to the accusation of the Jews. But he answered for two things; or, that I may say it more clearly, he acts two things in his responsibility. One is that he excuses himself because of the accusation. The other is that he makes his confession before the governor Pilato. Both of these, the apology and the confession, concern us as an example.

First, he apologizes: "Are you saying this about yourself, or did others say it to you about me? Now this seems to be a proud answer; but it is not a proud answer, but a very necessary excuse. For if a person is accused of something wrong, he should not let it remain on him, nor say, "I will gladly suffer this for God's sake and let it remain on me," but should freely declare his innocence. Therefore the Lord casts away the guilt and false accusation that the Jews lay on him and says: "You, Pilate, ask me if I am the king of the Jews, which is as much as if I am a rebel against Caesar. Again, I call your own conscience to witness, whether or not you blame it on yourself. Truly, you will not say such things about me from yourself. Let your conscience answer you, yes, let your own eyes answer you. Thou seest me standing before thee, captive and bound; I am not taken up in any tumult, neither is there a multitude of people about me to take up arms, but I bear the appearance of a captive and bound man. Therefore I cannot be accused of any rebellion against the emperor. So the Lord offers his innocence to the false accusation of the Jews, and takes both conscience and eyes of the judge as witness.

V. 35 Pilate answered, "Am I a Jew? Your people and the chief priests have handed you over to me; what have you done?

143. Pilatum is a little annoyed that the Lord gives him such an arrogant answer, although, as has been said, it is not an arrogant but a necessary excuse. For so shall every man answer before Caesar (when he is accused of being a rebel) and say:

Does your imperial majesty say that about herself? Your Majesty's eyes see what appearance and form of a king is on me 2c. But even if the answer is necessary, Pilatum still dislikes it and says: "Am I a Jew? As if he were to say, "I know nothing of your Jewish laws and dealings, whether you want to be a king or not; nor do I say this of myself, but you are thus accused before me; therefore say how it happened that you wanted to be a king against Caesar.

Jesus answered, "My kingdom is not of this world; if my kingdom were of this world, my servants would fight to keep me from being delivered to the Jews. But now my kingdom is not from hence.

Then the Lord answers and apologizes again in the clearest and finest way. My kingdom, he says, does no harm to you, Pilate, or to the emperor; I am not a rebel against the emperor, for you see nothing in me with your eyes that resembles rebellion, so the Jews cannot prove such against me. With this he shows his innocence and convinces that he is falsely accused by the Jews.

This is presented to us as an example. For a Christian shall suffer all manner of things, even that which is lied against him; but he shall not be silent thereunto. If you are accused of being a heretic, you are obliged to answer, and before the judge who accuses you, to bear witness, so that it may be understood that you say no to it, so that you may not be guilty of other people's sins, nor let the evil of which you are innocent lie upon you. For as the temporal authorities should punish with the sword, so a Christian should punish lies with his tongue. Therefore it is to be noted that the Lord does not remain silent when he is accused as if he were a rebel against Caesar, but rejects the accusation of which he is not guilty. Thus I prove," he says, "that I have no kingdom against Caesar, for if I were a rebel and wanted to set up a kingdom against Caesar, I would have servants around me who would help me and prevent me from being handed over to the Jews.

910 Eri. so, [sg-s "i. Interpretations on John the Evangelist. W. vm, [ss-sou 911

146 And this is the other part of his responsibility, namely the confession he makes before the governor Pilato. There he also leaves his life and limb above the word that he preached. St. Paul praises such a confession of the Lord in 1 Tim. 6, 13. 14: "I command you before God, who gives life to all things, and before Christ Jesus, who testified under Pontius Pilate, that you keep the commandment without spot and blameless until the appearing of our Lord Jesus Christ. But it is an equally dangerous confession that he says he is not the king of the Jews, and yet he confesses that he has a kingdom; that is, he confesses that he wants to stir up a great rebellion in the world, and yet he is not a rebel against Caesar. But it is spoken according to the gospel, and according to the manner of the kingdom of Christ. For the gospel does not depart without a riot, as it is written Luc. 12:49 ff: "I am come to kindle a fire upon the earth: what would I rather, for it burneth already? But I must first be baptized with baptism; and how anxious am I until it is accomplished? Do you think that I have come to bring peace on earth? I say no, but discord. For from now on there will be five in one house divided, three against two, and two against three. The father shall be against the son, and the son against the father; the mother against the daughter, and the daughter against the mother; the inlaws against the cords, and the cords against the inlaws.

147 We see this going on in our time, and we are also such rebels, and yet we preach that everyone should be subject and obedient to his authorities and his lord. We are peaceable people, live and keep peace, teach peace and ask for peace Matt. 5:9, but our gospel does not go without rebellion. One must distinguish between the two. There are two kingdoms, God's kingdom and the emperor's kingdom. So there are also two kinds of rebellion; a physical rebellion, which goes against proper authority; and a spiritual rebellion, which does no harm to the temporal government. We help the emperor to his kingdom, but we rumble into it, because it is higher than the emperor's kingdom, so that a

Let another mind be in the hearts of men. Hands, body, goods we let go in their obedience under the proper authority, as is fitting, but the hearts of men we lead to God, that they may go in obedience to God.

This is how it goes: we preach the gospel, which divides the hearts of one another, since the emperor does not have to rule. Then there is a rebellion, because the father has a different faith from the son, and the son a different faith from the father; and yet the father and the son remain in their houses, and each in his office and station according to the body, as the Lord also says, "I am come to kindle a fire on the earth," not that the houses should fall, but that they should remain. In one house there will be dissension, he says, five will be divided in one house, and yet the house will remain standing. This will happen, not that the children will disobey their parents, nor the subjects their authorities, but that one will believe differently from the other.

This does not happen in the worldly turmoil, but one house devastates another. That is why the Lord keeps saying that he is a king, but not a worldly king. The gospel is his regiment, which stirs up sedition; not worldly sedition, but spiritual sedition, so that hearts believe otherwise. We, who believe differently, do not kill anyone, but teach that everyone should be obedient in his position; and yet hearts are divided concerning the faith. I would that there were such commotion in every house, for thus the gospel increases and becomes strong.

V. 37 Pilate said to him, "Are you still a king? Jesus answered, "You say it, yes, I am a king. I was born and came into the world to be a witness of the truth.

150 Thou sayest it; that is, thou hast plainly guessed it. It is a peculiar way for the Lord to say, "You say it," that is, you have hit it. Further he says to Pilato: "My kingdom is to preach the truth"; for "to bear witness" means

912 Eri. so, sti-siz. Sermon on John 18:37. W. vm, svi-go4. 913

preach, as St. John needs it several times, and the Lord shows with it recently what kind of kingdom he has. My royal office, he says, is not to ride great and glorious cabals 1) and horses, and to wield the sword, but to preach the oral word; with this I lead my kingdom. A long sermon would have to be preached on this; indeed, the single word "truth" might well be a sermon of its own, to show what truth comprehends in itself. But I will now take no more before me than that Christ confesses the truth before Pilate, and over it leaves life and limb.

151 But "truth" understands the virtue and power of his word, and against it the iniquity and sin of the Jews, and wants to say to Christ: This persecution, that I stand imprisoned and bound before the court, comes nowhere else, but that I have punished and condemned the lies, and against it have publicly preached and testified the truth. If I had let the Jews remain in their idolatry and in their false, lying nature, I would not have come to this place of judgment; but because I testify to the truth, and punish and expose the lies, I must die over it. But before I will leave it, I will die before.

At this time we are also like this: If we keep silent about the truth and do not punish lies, then we would remain well; but because we open our mouths, confess the truth and condemn lies, everyone wants us. We preach nothing else but Christ, that no one may be saved by himself; if we could have been saved by ourselves, it would not have been necessary for God to send His Son; but since God had to send His Son, it certainly follows that we are not able to be saved by ourselves; this is our preaching and the truth to which we bear witness. Again, that which the pope and the bishops preach about the merit of the saints and the worthiness of human works is a vain lie; this I condemn in them. This is now our fault, why they are hostile to us and why they want us dead. They say we forbid good works, we are disobedient to the emperor; but in essence

1. "Lballns a poetic word for horse.

there is nothing else, but that we testify to the truth.

But Christ does not call the oral word and the preaching of the gospel truth in vain or in vain, for the gospel of Christ makes a righteous man before God through Christ. The word of the priest is not truth, for it makes false men and hypocrites, as is said above § 117 ff. of such false saints, that the Jews will not go into the judgment house, that they may eat the pascha; make their consciences therein narrow, and yet shed innocent blood without timidity and conscience.

This is the testimony of the Lord Christ before Pilate, that he says: O Pilate, all that I have preached is the truth, for to this I was born. It shall be my royal office to preach the truth. From this you see what kind of lords preachers and teachers are, namely, that they have a royal office and preach the truth 1 Pet 2:9. But because they have to lead such a royal office, it is the same for them as it is for Christ. It is the same for us now. Because we testify to the truth, we are reproached as if we forbid good works; item, as if we are rebels. So we say: The righteousness that you obeyed Caesar dies with you; therefore you must have another righteousness after this life, which is, as St. Paul says in 1 Cor. 1:30: "God made Christ for wisdom, for righteousness, for sanctification, and for redemption." This is our confession, and so we must and shall do before kings and princes, saying: Dear lords, make of us what you will, our preaching is the truth; he who wants to be saved by himself is condemned; but they do not want such preaching, and say that they are interfering with the pope, that is not to be suffered.

He who is of the truth hears my voice.

Christ confessed his ministry before Pilate, that he was a king, and that his royal ministry was to preach the gospel. Who then are his disciples? This is what he says now: My disciples are those who hear my voice. My disciples," he says, "are not Pharisees, Benedictines, barefooted men, women, priests, or men of the cloth.

914 Eri. so, S4S-S4S. Interpretations on the evangelist John. W. vni,<m-8os. 915

2c. who fast and pray, but who are of the truth, and hear my voice, are my disciples, and subjects of my kingdom, and obedient. Again, they that are not of the truth, nor hear my voice, are not my disciples.

156 There is also much to be said about his saying clearly, "He who is of the truth hears my voice. Christ's voice is that he preaches how we are to be saved; Moses' voice is that he teaches how to do good works. But Christ teaches something higher, how and by what we shall be saved. With the word he excludes a great multitude of Carthusians and others who are troubled with Christ's voice, for he takes his kingdom before him, that is his care, that he may go about day and night. My voice, he says, that is, my word of the gospel, must be grasped with heart and faith, and whoever grasps such is of the truth, and my disciple.

157 But notice that Christ testifies to the truth before Pilate, and over such testimony he is crucified. So it is with us, and this is the devil's work, that he does not celebrate that he has come to this. He may well suffer thee to be pious, but if thou wilt be a Christian, and confess the truth, thou must be called a rebel, and let down thy neck. This is his way of killing you and putting you to death; the devil cannot stand the word of truth, nor the world, nor the flesh.

Christ is judged in this way, that he has no other guilt than that he confessed the truth before Pilate; this is the reason why God's Son should die and be crucified; there should be no sin in him, but the highest virtue, that he was born to testify to the truth, and because he wants to testify to it, he should die, and die an ignominious death; there should be no other guilt in him. This is called a Christian death, that he dies not for robbery or theft, but for the truth, so that neither devil nor man can suffer his word and work 1 Pet. 4:15. This then is the summa of Christ's saying to Pilate, "I have excused myself that I am not the king of this world, but of my kingdom I take.

me to testify to the truth; do what you will to me about it. I preach the truth; he who hears the truth is my disciple.

V. 38. Pilate said to him, "What is truth?

159 I do not know whether Pilate means it seriously or mockingly, but I understand it to be a loud mockery and derisive speech, because Pilate was a wise, prudent pagan, so I do not know whether he meant it seriously or mockingly.

He despises Christ and says, "If you want to deal with truth, you are lost. Willfulness makes friends, truth makes enemies. If you are the man who deals with truth, it is no wonder that you are led here captive and bound. If you want to live on earth, you must speak the truth. So I understand it to be a pagan farce, spoken from an impudent conscience.

160 Nevertheless, it is indicated that the world is run, that one can not stand the truth. If you want to live in the world, keep silent about the truth, and cheat, lie and deceive. But if thou wilt bear witness to the truth, judge thyself to have against thee the devil with his angels, the world with its wisdom and supreme deceit; yea, to have against thee thy parents, thy father, thy mother, and thy best friends; there shall nothing be otherwise. If therefore they all hate thee, and persecute thee for the truth's sake, say, This have I sought, this have I desired; praise God, it goeth right as it ought. If I were to keep silent about the truth, all these would be my dear friends and gracious servants; but because I cannot keep silent about the truth, they are ungracious and repugnant to me. But our gospel is the truth, God grant, be angry with whoever will. And beware lest they mock it, as Pilate does, and say scornfully, "What is truth?"

161 Therefore we are to learn from this text that no one should lay a false charge upon himself, but should lay it upon his adversary. Then that we confess the truth continually, no matter how we may feel about it. And lastly, that the truth is nothing else, but the gospel of Christ Jesus.

916 Erl. so, p46-S48. Sermon on John 18:38-40. W. vm, soe-909. 917

V. 38-40. And when he had said this, he went out again unto the Jews, and saith unto them: I find no fault in him. But ye have a custom, that I should release one unto you at Easter: will ye then that I release unto you the king of the Jews? Then they cried out again all together: Not this one, but Barrabam. But Barrabas was a murderer.

If anyone has not learned enough from the Lord's confession what the world is, and what the devil's kingdom is and does, let him learn it from the following. The world is, if it does not want to suffer Christ, may kill Christ, the Son of God, for the sake of truth in the most shameful way, and reveal itself in such a way that reason takes hold of it. As Pilate, who has nothing but human reason, confesses here that the Jews condemn Christ to death for the sake of truth. And not only this, but the evangelist indicates that the world is so enraged and poisoned that before it would let the truth go unpunished, it would embrace all the vices and depravities that may be called on earth.

Therefore, we should learn from the history of Christ's suffering what the world is, so that we do not wonder why the world is so evil and wicked. It is no wonder that adultery, fornication, theft, murder and death, and other vices abound in the world. What is the wonder, because the world is so poisoned and demonized that it may condemn the truth? and before it would admit the truth, before it would admit all vice and vice. This is such great and overpowering wickedness that one should not be surprised that adultery and deaths occur; nor should one be surprised that God sends pestilence, war and other horrible punishments upon the world. Not only do they not want to admit the truth, but they also condemn it; and before they let themselves turn away from such presumption and turn away, before they accept the devil himself.

Barrabas was a rebel and a murderer, was seized in the riot, and had committed a murder in the riot; and this was not only just, but also Barrabas was seized in the act, and put in prison by Pilatum, as by ordinary force. But Jesus was just and innocent, so that his accusers, the Jews,

could not bring anything against him. Pilate then concludes from reason: "Because this Jesus has done nothing wrong, the Jews will have to ask that I release him. But again, because Barrabas is a rebel and a murderer, the Jews will have to ask that I do him justice. Thus Pilate concludes as a reasonable Gentile. But the devil turns around and says: "Not so, but release the rebel and murderer Barrabas; but crucify the righteous and innocent Jesus.

Thus it shall go, thus it has gone, and thus it still goes. And this is the custom and course of the world; the nobler the treasure and the good that God gives, the finer is the world and the devil to such treasure and good. Gold is the least good, yet the devil cannot suffer that one needs gold. Orderly violence and physical peace is a fine, beautiful treasure, but the devil cannot stand such things, but always causes murder and bloodshed in the world, so that there is nothing else in the world but always murder. He cannot stand it that man has a natural, beautiful body, therefore the world is a house of robbers and thieves. But if you come upon -the high gifts of God, as there are holy scripture, gospel, divine truth, Christ 2c., if this treasure comes into the world, so there brings eternal righteousness and life, then it shall go, as here the text says: Barrabas shall be loosed; Christ shall be crucified. Before the truth should remain undamned, before all devils would have to be admitted.

166 And this is done by the dearest disciples, God's own people, the Jews, and those who want to be the best among the Jews, the chief priests, scribes and elders. Pilate confesses and says: he would gladly let Christ go, as a preacher of truth; and again, to kill Barrabam, as a rebel and murderer; but the holy people cry out: let us let Barrabam go, away with JEsu, crucify him. So it is also in our time. Greater sin is not with the wicked than our preaching, they have no other cause to us. For they know well that we are not robbers nor adulterers, but that we stand against them, beating the truth.

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and punish their lies and idolatry. Our sin is that we tell people the truth, that they should trust in nothing, neither in heaven nor on earth, but in the mere merit and death of our Lord Jesus Christ. This teaching is our sin.

The life of whores and knaves, which was great in the papacy in former times, and is still great, made neither monks nor priests enemies of anyone, but that we now preach Christ, no more wicked people have come on earth than we. And if they were otherwise vain Barrabas and murderers, their sin would be nothing compared to our sin, that we preach and teach the truth of the Gospel. Yes, that is more, they put such Barrabas in their councils, make great bishops, canons and provosts out of them, if they can only blaspheme against our doctrine. Is this not the wretched devil? If I wanted to be a prankster, if I wanted to do nothing else but act against the gospel, I would still get there and would have honor and property from it. One should put out one with dogs, who would not lie nor blaspheme at this time, because it is so done. If you only blaspheme against the gospel, you will be the greatest and most honored lord on earth.

But what does our Lord God say and do about this? He says and does as Solomon says Proverbs 11:8: "The righteous is delivered out of trouble, and the wicked is taken in his place. Here the contradiction happens. The Jews condemn whom they should not condemn, but they release whom they should not release. But our Lord God will not suffer such things in the long run, but will save the righteous whom they condemn from the misery, and again, put the wicked whom they release in his place. For the righteous must go up, and the wicked and evil-doer must come down.

But this shows how the gospel is in the world, and all those who live evangelically. If thou wilt be in the world, learn the saying, Barrabas shall be loosed, Christ the Savior be damned. What is it that thy neighbor doeth thee violence and wrong, against whom Christ the Savior is condemned? If therefore violence and injustice be done unto thee, say, This is the government of the world: if thou wilt live in the world,

You must wait for this; if you want to make it happen differently than it happened to Christ, you will not get it 2 Tim. 3:12, 1 Pet. 2:21. If you want to be with both wolves, you must howl with them. We serve here in a house, where the devil is master, and the world is housewife, and all kinds of evil lusts are the household; and all these, master, housewife and household, are enemies and adversaries of the gospel.

If your money is stolen, if your honor is dishonored, remember that this is how it is in this house. It will not come to pass that all that is ours shall be in peace and safety, but all that we have shall stand in the way. And this is our consolation and defiance: because Christ is not guilty of anything, because he preached the truth, and yet is counted as the worst of men and the most mischievous, we are to be confident if the same happens to us; for we shall not fare any differently in the world than Christ himself fared; as he himself says John 15:20: "Remember my word which I said unto you: The servant is not greater than his lord. If they have persecuted me, they will also persecute you. If they have kept my word, they will keep yours also."

But it is terrible and horrible that the world prefers murder, rebellion, adultery, vice, cunning, lies and deceit to the truth, which saves from sin and death; these are especially pious children; before they accept the truth, they would rather have the whole world swollen in blood. This is what our nobles, the bishops and ecclesiastical prelates, and their crowd are doing in our time. This is written for our comfort, so that we know that this is how things are in the world. If it were not written, we would think: Who would like to stay with the teaching of the Gospel? Why does God stand so foolishly by His word? If it were right, and God's word, God would probably do otherwise, would not suffer that everyone opposed it. Therefore notice that Jesus is condemned, but Barrabas is set free. For the prankster shall be taken for a pious man, and the pious shall be taken for a prankster. So shall it be in the world: and when it is so, remember that it is written in the Passion.

920 Erl. "o, [si-sss. Sermon on John 19, 1. W. vm, si3-sis. 921

The nineteenth chapter.

1 Pilate is delaying the deal for a long time and does not hurry to judgment with Jesus, even though the Jews are pressing him hard. Because he publicly sees that the Jews are foolish and foolish, and yet cannot bring any blame on Christ, he acts as a reasonable man and does not want to hurry with the matter. Of course, he had to be afraid of the Romans, who had a strict law and did not joke when someone acted badly.

(2) Now it was the law and the way of the Romans that no man should be put to death or put to death, unless he were first tried and accused, and the blame laid upon him, and he also gave his answer. Thus we read in the stories of the apostles Cap. 25, 16, that Portius Festus does not want to kill Paul, even though the Jews sought it from him, but says, v. 16: "It is not the way of the Romans that a man should be put to death before the accused has his accusers present and has room to answer the accusation. And this is the natural law, and the law of Moses. The nature and all peoples right gives, that one hears the other part also; as one says: Audiatur altera pars. And Moses teaches: Nemo morietur, uno adversus se dicente testimonium; 4 Mos. 35, 30.: "A witness shall not answer over a soul unto death." So the Romans were wise and right also, and about this they held firm. Because Pilate had to fear, as a subject of the Roman empire, that he would not act against Caesar, he was so long opposed to Christ, especially because the Jews could not bring anything to him, but everything they claimed became water under their hands.

V. 1. Pilate took Jesus and scourged him.

Here again Pilate, as a reasonable man and wise Gentile and Roman, does: Because the Jews cannot be satisfied in any way, he tries this way and has Jesus scourged. The beating or scourging was a common punishment among the Romans, as with us the severe justification is in the

Urgicht. 1) This can be seen in Acts Cap. 22, 24, where the centurion has the imprisoned Paul "beaten and inquired, that he might know for what cause the Jews cried out against him". So Pilate also has Jesus scourged and inquires whether he would satisfy the Jews with it. As if to say, "I will try to satisfy their raging envy; I will have him chastised and justified, whether they will be satisfied with it.

But the Jews are not satisfied with the scourging, but cry: Crucify, crucify. That is still a larger piece, because the next was to paint the beautiful, dear world. In the previous chapter we heard that the Jews would rather give up the murderer Barrabam than the innocent Jesus. This is the world: First, it does not want to suffer the righteous and innocent. Secondly, it would rather have the rebel and murderer, Barrabam, than Christ, the preacher of truth. These are hard and rough knots. But the third is much more gross, that the good, dear world is not satisfied nor satiated, although the truth is punished to some extent. The Jews are not satisfied, nor do they cease to press for Pilatum, and to cry out about Jesus, whether Jesus, the preacher of truth, is already being chastised and scourged.

(5) One asks: Why is God angry and sends upon the world a flood of sin, fire and conflagration, pestilence, war and other punishments? It would be no wonder that God would let the world perish and perish completely in an instant. For is this not great, unheard-of wickedness, worthy of divine wrath and punishment, that the world does not want to suffer the truth; yes, that is more, that it cannot be satisfied in any way, and does not stop raging before Christ, the Son of God, is even eradicated and destroyed? Wherever an evildoer deserves justice, he often receives mercy, so that he can be put to the sword; often he is also completely released, as here with Barraba.

1. Confession, especially on torture.

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happens to you. This often happens in the world. But here it happens that those who pursue the truth cannot punish their enemies enough to satisfy them. Is this not a devilish envy and outrageous wickedness? If Pilate had gouged out the eyes of the Lord Christ, the Jews would not have been satisfied with any plague and torture, but out of great rashness and devilish malice they would have cried out and screamed: Out, out with him, that not a stump of his memory remain Ps. 137:7.

(6) The same thing is not done to any other villain or offender. If an offender is condemned to death and is led out to do him justice, people will take pity on him and have compassion on him; they will let his skirt be something. But if anyone preaches the truth, he is to be held in such a way that one cries out over him: "Be done with him, be done with him, be done with him, and with all that is in him! And the longer one consumes the punishment, the angrier and madder the world becomes. So it is with our ministers who persecute the gospel: the longer it is consumed, the longer the gospel will not soon be eradicated, as they would like, the more angry they become. This is what the evangelist meant: Because the Jews could not otherwise be satisfied, Pilate had Jesus scourged, if he could satisfy them with it; but the Jews are not satisfied.

V. 2. 3. And the soldiers wove a crown of domes, and set it upon his head, and put a purple robe upon him, and said, Hail, dear king of the Jews; and they gave him cheekstrokes.

(7) By beating and scourging Jesus, the soldiers and servants do more than they are commanded. The beating was a punishment of the captives with the Romans, as is said above § 3; but over this the soldiers weave a crown of thorns, and put it on JEsu's head, and put a purple robe on him, and bend the knees, and say, Hail, dear King of the Jews. Whether they did this out of their own malice or by order of Pilate the governor is not written.

8 It looks to me as if they did it for the love of the high priests. Because Christ confessed before Pilate that he was a king, but his kingdom was not of this world, the soldiers misused such a confession. As if to say, "He himself has confessed that he is a king, so let us adorn him and crown him as a king; therefore, let us dress him in a carnival garment, put royal robes on him, and crown him with thorns.

(9) This was a venomous mockery, as it cannot be excused that they should mock with such a venomous mockery a man who confesses the truth, and is scourged, torn and mangled without any fault before, and strike a crown of thorns in his head, and put an old purple robe on him. This will have pleased the Jews, high priests and elders gently and well; nevertheless, their bloodthirsty thirst is not quenched with it. It was the way of the Romans that their kings and temporal lords wore purple, which they called trabeam, a red scarlet. But let every man remember here what an abominable, sharp, devilish mockery this is, that the soldiers mock Jesus.

10 The gospel is doing the same thing now, as it has always done. Since there is nothing more to be done, one throws out the most pointed stings. Yes, they say, it is the gospel, the new gospel 2c. The blasphemers spout such and such malicious vituperation and words of shame against the gospel of Christ. Such things hurt very much. Scourging may be painful, but such scorn and pointed abuse is even more painful, that God's truth is not only so horribly despised, but also so shamefully defiled with words of shame. If someone is punished severely, that is still tolerable, no matter how hard and severe the punishment is; but if one is treated so mockingly and scornfully, that makes the punishment more severe and unpleasant, as the soldiers here do to Christ. They pose as if they want to recognize and honor him as a king, and yet it is vain bitter, poisonous and devilish mockery.

V. 4. 5. Then Pilate went out again and said to them, "Look, I am bringing him out to you, so that you may know that I am not guilty of anything against him.

** **924 Erl. so, [ss-sss. Sermon on John 19:4-6. W. VIII, 821-824. 925

find. So Jesus went out wearing a crown of thorns and a purple robe. And he saith unto them, Behold, what manner of man!

11 John's writing that Jesus went out wearing a crown of thorns and a purple robe is to be understood as meaning that the soldiers took away the reed they had put in his hand, as the other evangelists say, and left him alone, crowned with a crown of thorns and wearing a purple robe. And Pilate left him for this reason, that the Jews might be satisfied and satisfied the sooner; as he says, "Behold, I bring him forth unto you, that ye may know that I find no fault in him." As if he should say, Therefore I bring him forth unto you, that ye may know that I have scourged him without all cause and guilt, and have done so much that I might satisfy and satisfy you; but with the Jews there is nothing else but: Purge yourselves!

This is how the gospel is to be illuminated. Pilate is a pagan and a real bloodhound; for the pagans, who knew nothing of God, dealt with men as we deal with swine and sows. Nevertheless, this heathen and bloodhound is moved, and says, "Behold, what a man!" As if to say, "Will you not have mercy on him? You see that he has done more evil than he deserves. But all this is of no use with the Jews. This is a surpassing testimony to the innocence of Jesus, that Pilate cries out not once, but twice, three times, even six times, that violence and injustice be done to him; for with him human reason was decided, that the Jews had no cause nor blame for Christ.

(13) So our gospel is also condemned without all blame; and we should also conduct our doctrine in this way. As we, praise and thanks be to God, also do, that our adversaries themselves must speak: The doctrine would be right, but we do not want to suffer it, because he says so, and because the doctrine arises in the corner. But let it be our comfort to preach the suffering of Christ as an example, so that we do not think that we are finished and lost if they deal with us as they dealt with Christ.

V. 6 When the chief priests and the servants saw him, they cried out, "Crucify, crucify!

14 Pilate had Christ scourged, and the soldiers crowned him with a crown of thorns, put a purple robe on him, and mocked him as a king of the Jews. In this contemptible, poor and miserable form Pilate lets him be led out before the judgment house, as the evangelist says: "Jesus went out, wearing a crown of thorns and a purple robe." Pilate does this to appease and satisfy the Jews, but the hatred of Christ among the Jews is too great that it does no good. When Christ was brought out so miserably, such a voice should have fallen among the Jews: "Stop it, Pilate, let it be, he has been beaten enough. But they stand as if he had never been beheaded, never crowned nor mocked, crying out badly: Crucify. As if they should say: Pilate, you have beheaded him; but remember, strangle him, and strangle him so that he dies an ignominious death on the cross.

(15) John, together with the other evangelists, has shown how hatred and envy of the truth are so great and poisonous, and how Christ is innocently accused and condemned to death. For the Jews not only falsely accuse Christ, but also put themselves on trial and pass judgment. Who ordered them to do this? It is Pilato's duty to pass judgment according to Roman law; but they, the Jews, are both plaintiff and judge. Everything they bring up in the accusation is ridiculous; but in judging and passing sentence they cannot be satisfied. They also do not consider how to punish him according to guilt, so they must leave innocence on Christ, and yet teach Pilatum how to judge and kill him.

(16) This is written so that it may be seen how things are done in the world in the matters of the gospel. God's Son is accused innocently, and judged much more wickedly and evil, therefore our Lord God had to take the judgment from the Jews and give it to the Romans, so that the Jews would be put to shame. And Pilate is God's servant and minister without his knowledge, so that the best and holiest people on earth are put to shame by him,

926 Eri. SO, [ss-sso. Interpretations on John the Evangelist. W. VIII, 821-S27. 927

and are not only shamefully lacking with their false accusation, but also with their perverse, courtly judgments and sentences; so that the innocence of the Lord Christ and the wickedness of the perverse Jews may come to light the more clearly and better.

Pilate said to them: Take ye him, and crucify him: for I find no fault in him.

17 The Jews cried out, Crucify; but Pilate asked, Quare? Why? There is no blame that I crucify him. And yet Pilate, with these words, did much to the hair of the Jews, whether he should have spoken more sharply and harshly to them. For he says, "You Jews want me to crucify him, but I find no fault in him. Now if the Jews had been reasonable people, they should have been ashamed in their hearts to bring an accusation and say: This is what he deserves; and the judge cannot find such a complaint and guilt in the defendant. If I thus acted before our sovereign, Duke John, and brought an accusation against one, and the prince interrogated the defendant, and said to me, I find no fault in him; how I would run and cover my face. For Pilate to say, I find no fault in JEfu, is to say in plain language, Hannah, Caipha, and ye chief priests and elders, ye lie as desperate wretches, which have learned neither discipline nor honor, that ye should speak thus before the Roman emperor's governor and authority. And Pilate should have come and spoken to them in good, coarse German, but he does it secretly, and speaks it with polite words.

(18) Christ stands before us, and might well have been subjected to such accusations, judgments, and sentences, but for our sake he suffers them; and that the fruit of Christ's suffering may be known, we must stir this piece a little. The Jews have a hard, insolent forehead, like a demant, crying out without ceasing: Crucify him, although the judge Pilate excuses him, saying that he finds no fault in him. guilt in him. Now Christ, the innocent lamb, stands there and bears the guilt for us, of which we are guilty; for the false accusation that goes over him goes over us with truth.

19 It can also be seen here how the best and brightest on earth are always against Christ. For even though Pilate excuses Christ for a time, he is also against Christ, has had him beaten, and still holds him captive until he finally falls and has Christ crucified. Now Pilate was one of the wisest and cleverest, and had many clever and wise men with him; the Jews are the most learned and the holiest. Thus it always happens on earth that the wisest, the most learned and the holiest become vain devils in Christ and in his gospel: as the Jews here all work to disgrace the man, Christ, and yet so roughly that the pagan Pilate notices and understands this. For he gives the Jews enough to understand that they are nothing but boys, if they would only understand.

V. 7. The Jews answered him, "We have a law, and according to the law he shall die, for he has made himself the Son of God.

(20) This is such a loose, lazy complaint (especially before Pilate the judge, who was a Gentile, and knew nothing of the law of the Jews) that it could not be looser or lazier; and for this reason the evangelist reported it, showing how the Jews are so very rash 1) in persecuting Christ, the one truth. They look through a painted glass, and think what they have in mind, that other people also should be minded; but it is far from it. So when I think, I have it thus in mind; now when men shall hear it of me, they also shall be thus minded; there it is far lacking. "We have a law," they say, "and by the law he shall die." Here' Pilate might have answered and said, What is your law to me? The judgment of blood is now Caesar's, and not yours; what makes you then to say, He shall die according to our law? And to speak the truth, this has been a great rashness of the Jews. For the emperor had set Pilatum and Herodem there, and commanded them the neck judgment, that the Jews thirst no more to kill a man. This they do not consider, and they speak not at all.

1. Eislebensche: unversonnen; also gleich folgen.

[928 **Eri. so, so-sss. Sermon on Joh. 19, 7. W. VIII, S27-S2S.** 929

prudently with the governor, "We have a law, and by the law he shall die."

021 But Christ was not to die by the law of the Jews: therefore was he not judged by the law of the Jews, but for Caesar's sake, that he should make himself king, and be against Caesar. The title testifies to this, when Pilate had it written, and on the cross JEsu was pinned at the heads: "JEsus of Nazareth, King of the Jews. The evangelists wanted to show how people become mad and foolish when they set themselves against the truth. This is done so that the truth may come to light more gloriously, and so that its foolishness may become more apparent. This is what is happening to the papists in our time; because they go against the public truth, they become mad about it and write against their own decree, against the emperor's statutes and order, yes, against all human reason.

22. "To make oneself the son of God" was such a great sin among the Jews that it could not be greater; therefore also the high priest, when he heard that Christ confessed that he was the son of God, tore his clothes and said: "He has blasphemed God, what further testimony may we bear? Matth. 26, 65. The Jews had this law, whoever blasphemed God's name should be stoned 3 Mos. 24, 16. Now to blaspheme God's name was not only to curse and desecrate, but also when a man said: I am God. Although the Lord answered the Jews well for this (that he said, I am the Son of God), both Matth. 26, 64. where he says: "I tell you, from now on it will happen that you will see the Son of Man sitting at the right hand of power, and coming in the clouds of heaven", and Joh. 8, 28.: "When you exalt the Son of Man, then you will know that it is me" 2c., but it did not help with the Jews; he had to bear the guilt as if he were a blasphemer; because he calls himself the Son of God, he must die.

23. But such an accusation of blasphemy against God was nothing with Pilate, who knew nothing of the law of the Jews; and if the Jews had contended, and brought with truth upon Christ, that he had blasphemed against God, Pilate might still have said, Why?

Do you Jews go against your own law? Your law says that a blasphemer should be stoned, not crucified: But now ye cry that I should crucify him, when crucifixion is not for blasphemy, even according to your law. Therefore the Jews are once again mad and foolish, and are imprisoned. For so it shall be with all the enemies of God, which oppose the truth, that they shall be taken everywhere in their wickedness.

(24) And here we see the great love of the Lord Christ toward us, who endures such suffering for our sake. One also sees the great honor of the gospel, that the Lord Christ's adversaries can muster nothing against him, and the more they try to muster something, the more they become ashamed of it. It is a vain and fickle thing that they pretend in their manifold accusations and incessant judgments. This is our honor and the honor of our holy gospel, that we know that because it happened to the Lord himself, it will not happen to us differently in the world. That would be a great, excellent art, who could have the suffering of Christ before his eyes in such a way that he would learn from it how the dear Church of God and the Gospel of Christ are and will be on earth.

(25) Besides, this also is a good doctrine and prophecy unto us, that Christ should die because he hath made himself the Son of God. For the law is our death and devil, and is on the neck of all of us who have made ourselves the son of God. The text of Moses is certainly good: Whoever makes himself the son of God shall die the death. We human beings have all made ourselves sons of God; therefore we are all guilty of death. Christ has redeemed us from the same burden. Therefore it serves him right in this respect, because he took our place and paid for us. He is innocent as far as he is concerned, and the law of Moses, that blasphemers should be put to death, is not his business; but because he has taken it upon himself to stand in the place of all men, he must also await punishment.

26. it is all of us humans who make ourselves sons of God, yes, who want to be God Himself. Adam has committed such sin

[930 Eri. so, ss-sos. Interpretations on John the Evangelist. W. VIII, 9M-S3L. 931

He was not satisfied that he was a beautiful creature of God, made in the image of God, and did not want to remain a man, but also wanted to be God, and know evil and good; because he followed the old serpent, and wanted to be like God, he became a devil Gen. 3, 1. ff. So now we all follow after our first father Adam. For our wisdom, our money and our goods shall do it, we rely on that, and do not trust in God's goodness and mercy. Summa, it is the first sin that Adam started, and that now goes through all of us without ceasing. Adam wanted to be God himself, and God should be nothing. So do all Adam's children. Therefore it is right and well said: Whoever makes himself the son of God shall die the death; so that the law goes most of all over him who makes himself the son of God. That is us.

This sin is the greatest and most serious, from which all other sins originate. Yes, there is no sin without it, as Sirach Cap. 10, 14. 15. says: Principium peccati, apostatare a Deo, "That is where all hope comes from, when a man falls away from God and his heart departs from his Creator. Hopefulness drives to all sins." The main sin is when a person wants to be God, that is, when a person trusts in his own works and righteousness that he will be saved by them. Such a person does not need forgiveness of sins, nor the help of the Lord Christ. But this is God's work, to forgive sin, to make righteous and blessed; therefore, whoever attributes these works to himself and to his own worthiness and righteousness, makes himself God. So also, if a prince is proud, and relies on his power and authority, he himself wants to be GOD, and GOD shall be nothing. Now the law says: Whoever is proud and makes himself the son of God/shall die of death. Therefore Christ comes in our place, and puts on our person, dying for us who are guilty of death.

Some interpret this text thus: Christ was to die, for he is the Son of God; and the law prophesied of him that he should die for the sin of the world. This opinion is not wrong, but good. But

The Jews do not understand that he is the Son of God and that the Son of God, according to the prophecy of the Law, should die for the sin of the world. Therefore, they do not say, "He made himself the Son of God and died according to the prophecy of the Law," but, "He made himself the Son of God and died according to the prophecy of the Law: He has made himself the son of God, therefore he shall die according to the law as a blasphemer. But the accusation of the Jewish law was not valid before the governor Pilato, who was a Gentile.

V. 8. When Pilate heard the word, he was even more afraid.

29There thou hearest the cause why Christ was crucified. After this charge Pilate asks nothing, that the Jews say he made himself the son of God; but the other charge clings to him, that they accused him of making himself a king. But that the evangelist says, "Pilate feared still more," is to be understood thus: The Romans had the order that no one should be delivered to death unless a certain guilt was brought upon him. Since Pilate finds no guilt in Christ, he does not want to judge him, even though the Jews insist on it, because he was afraid of the Romans, so that he would not act against their order and way of judgment.

(30) Now, in addition to fear, there is another fear. When he heard that he was the son of God, he was even more afraid, not of the Jews, but also of the Romans. He does not believe that Christ is the Son of the true, living God, for he knows nothing about God, but thinks that because the Romans have many and various gods, who knows whether he is perhaps one of the same gods? For one often hears that in paganism the gods walked the earth in human form, posing as beggars or other people. For the poets have written strange things of their gods, just as of men. I believe that this came about because the great Hansa walked around in their clothes, and then it was said that the gods had done it. So Pilate thinks that Christ is such a god of the pagans; now that you are judging him and sentencing him to death, he should probably come here today or tomorrow, and

932 Erl. so, S05-SS7. Sermon On Joh. 19, 8. 9. W. VIII, 9S2-9S". 933

show off to the Romans, and make yourself hateful to them.

(31) And here again it is seen how the wicked's attempts go back when they should best go away. If Christ had confessed that he was the Son of God, Pilate would have judged Christ much less. The Jews think to make the matter evil by accusing Christ as if he had made himself the Son of God; they think that Pilate should go and kill him from the beginning, and yet they hinder their cause most severely. These things are written so that it may be seen how those who go against the word of God must be put to shame. What the law says about the one who makes himself the Son of God does not move Pilate at all; but it moves him to think that Jesus might be one of the pagan gods; therefore he also asks, "Who are you, or from where are you? He saith not, What saith the law of the Jews concerning thee, but rather, From whence art thou?

32 Thus Christ is innocently condemned to death; of this the Gentile Pilate must bear witness against the most learned and holy men of the earth, as the chief priests and elders of the Jews; and the sword which the Jews wield against Christ passes through them, as the 37th Psalm, v. 15, says. I could not only set Christ free before Pilate, but also before Caesar himself, if I said that he was the Son of God; and the Jews fall into such foolishness that they think that such an accusation should count for much on their side against Christ. So shall it be with all those who set themselves against God and His Son.

Note here that the innocence of the Lord Christ stands for our guilt. For although he is condemned to death with innocence, he is still guilty before God according to the law; not for his person, but for our persons. He stands before Pilate, not as a son of the Virgin Mary, but as an offender; and that not for himself, but for me and you, for the cause that he wanted to be God's son, that is, that we want to have God's son, that is, to be like God. So then Christ is innocent for himself, but for us he is guilty, because

He has taken care of us to pay our debt. But the common saying goes: "Guarantors should be strangled.

V. 9 And he entered again into the judgment house, and saith unto JESUS, Whence art thou?

034 Then thou hearest that Pilate was under the delusion that Jesus was a Gentile god; wherefore he feared not that he should act contrary to the laws of the Jews; but this is the cause of his fear, that he was afraid he should be joined to the gods of the Gentiles. Therefore he brings Jesus back to the judgment house, and starts a new question with him to find out about his arrival, birth and family, and says: "From where are you? As if he were to say, "Because the Jews say that you proclaim that you are the Son of God, I would like to know which Son of God you are, so that I may know how to judge you. For he would not have liked to judge one who was God or God's son, especially since he had already scourged him; so remember, "If I have scourged a son of the gods, then I have truly done wrong.

But JEsus gave him no answer.

35 Some say that the fact that Christ does not answer Pilate's question is because if he had answered, Pilate would undoubtedly have let him go, and thus Christ's death would have been prevented. We leave such things to be said by those who wish to do so; who wants to shut everyone's mouth? Pilate was not the man who would have soon believed if he had already heard of Christ that he was the Son of God for eternity and the Son of the Virgin on earth. This is the reason why Christ does not answer here: He gave Pilate a ready answer, which would have been superfluous if he had wanted to be proven wrong, for he had made his glorious confession before Pilate, and testified why he had come into the world, namely, that he should testify to the truth; but Pilate accepted this mockingly, laughed it off, and mockingly said, "What is truth?" Because Christ realized that Pilate was such a man, who did not care much about what truth is, he considered him worthless,

934 Eri. so, SS7-S70. Interpretations on John the Evangelist. W. viii, W-ms. 935

that he should give him further instruction, because in the confession of the Lord it was sufficiently shown to him who Christ was.

(36) Pilate should have seen what Christ preached, and what miraculous works he had done; he should have regarded the same words and works, and not have asked, "Whence art thou?" For if we get to the point where we want to know first of all from whence Christ is, which is his coming and generation, we will be offended and angry with Christ. As it happened to the others, of whom it is written Matth. 13, 54. 55. 56.: "When Christ taught in His Father's country, so also that they all deposed themselves, they nevertheless were vexed at His coming and at His generation, and said, Whence comes this man such wisdom and power? Is he not the son of a carpenter? Is not his mother called Mary? and his brothers, Jacob and Joses, and Simon and Judas? and his sisters, are they not all with us? Where then did all this come to him?"

37 Christ answered Pilate: "I came into this world to bear witness to the truth. If Pilate had heard the truth from Christ, he would have known from where Christ came. So Christ also answers the Jews Joh. 8, 25. When they ask and say to him, "Who are you?" he says to them, "First of all, he who speaks to you"; that is: I am your preacher; if ye believe this first, ye shall know who I am. But if you first want to know who Christ is, whether he is a prince or of great stature and glory in the world, and then believe for the sake of the person, nothing comes of it. For if the gospel be measured by the person, it is already lost. Therefore one should not ask who Christ is or from where he comes, as Pilate does, but pay attention to what he preaches and teaches; if one believes his preaching and teaching, then one will understand who Christ is and from where he comes. Thus the Lord sufficiently showed Pilate and sufficiently answered his question, but Pilate despised it.

V. 10 Pilate said to him, "Are you not talking to me? Do you not know that I have power

have power to crucify you and power to release you?

(38) Pilate is angry that Christ will not speak to him, because he is the judge who has power, and Christ is a poor beggar, imprisoned and bound, defying and boasting of his power like a heathen. Our nobles, the tyrants and enemies of the gospel, do the same in our time; they boast and brag that they have power in Christendom to install and remove, to order and change, and to do everything in Christendom that they themselves desire. Christ Pilato cannot conceal such things; therefore he answers and says:

V. 11. You would have no power over me if it were not given to you from above.

(39) Here someone might ask: Why does Christ speak here, since it seems that it is not necessary to speak, because Pilate does not ask him to answer; and above, when Pilate asks and desires an answer, he is silent? This is easy to answer: Because Christ had previously answered Pilate sufficiently in his confession, and Pilate despised all this, it was not necessary for Christ to answer further, whether Pilate asked, "From whence art thou? for he had answered enough if he had wanted to believe; but here, because Pilate goes out and thinks that he is the man who has authority, it was necessary for Christ to answer and to punish such defiance on Pilate's part, and to make him understand that he would have no authority over him at all if it were not given to him from above. And with this Christ indicated and gave us a lesson that one should not keep silent about the truth to the great merchants and noblemen, but admonish and punish them for their wrongdoing.

040 But Christ speaketh plainly, saying not, Pilate, thou hast no power over me: but, Pilate, thou hast power, as thou sayest, that is true; but there is another thing, that the power is not of thyself, but is given thee from above. With this he punishes Pilate in his presumption and in his defiance, and it is not good for him to boast that he has power.

41 So we must also do, our pila-.

936 Eri. 50, S7V-S7S. Sermon on Joh. 19, 11. W. VIII, 938-940. 937

tos we shall also confidently punish in their sacrilege and defiance. But they say, Thou blasphemest and dishonorest the majesty of princes. To this we answer: We should and will suffer from them what they do to us; but that we should be silent, and say, Gracious Junker, 1) thou doest right; this we will not do. For there is a great difference between these two, to suffer injustice and violence, and to be silent about it. One should suffer injustice and violence, but one should not remain silent; for a Christian should bear witness to the truth, and die for the sake of the truth. If he is to die for the sake of the truth, he must confess the truth with his mouth and punish the lies. Therefore we also say, for the truth's sake and for the law's sake we should and will die. If then we are to die for the sake of truth and right, we must freely confess the truth and right in public, and if the other condemns the truth and right, we must punish such lies. So we suffer violence and injustice, but we do not remain silent, nor do we approve of violence and injustice.

(42) Just as Christ says that he has come to bear witness to the truth and to punish the wrongs of Pilate, so we should also do. We should not say to our tyrants and persecutors of the gospel, "My lords, you act as Christian princes and spiritual fathers; go on, you do right;" but we should say, "You act as murderers, even as apostates, enemies of Christ and his gospel. But then they say: This is blaspheming the majesty. But, regardless of their wrong judgment, we must confess and say: This is the truth; whoever speaks against it is against God. Thus Christ testifies that the authority Pilate has is God's order, and that Pilate has such authority from God. Therefore, he does wrong by presumptuously praising such power and insisting on it. For injustice should not be kept silent, and sin should not go unpunished.

V. 11. Therefore he that delivered me unto thee hath greater sin.

This is a horrible, terrible sentence and heavy judgment. Although Christ be-

1. Grace Junker (Gnadjunker) - gracious Junker.

knows and testifies that Pilate has authority from above, yet he does not excuse Pilate, but shows him that he is guilty. He means to say: Pilate, you do wrong, because you act against God and abuse your power to crucify me, when you find no guilt of death in me. No doubt Pilatum was severely displeased by this. For princes and great men can well suffer that the whole world is punished, if only they remain unpunished. But they must also be punished, and he who is in office is obliged to tell them where they do wrong and act wrongly, whether they pretend that punishing great merchants is a cause for rebellion. For how could the gospel be silent, and the great men unpunished, lest sedition arise therefrom?

44 But he passes a terrible judgment on the one who delivered him to Pilate. But who is the same one? It is Caiphas, Annas, Judas, and all who are in this mob, who captured Christ and delivered him to Pilate. For this is the way of the holy Scriptures, that they often put the singular for the plural, and again, the plural for the singular. What one does, it attributes to the whole multitude; and again, what the whole house does, it often attributes to one. So also here: "He that delivered me unto thee," that is, the whole company that did such things has the greater sin. This may be called a judgment, and therefore it is written, that the wicked may be offended at it.

(45) Is it not a strange word and speech? Caiphas, Annas, Judas, and the Jews are the man who delivers up Christ, and yet they do not kill him with their fists. Again, Pilate has him crucified and killed; yet Christ says, "He that delivered me unto thee hath greater sin"; he that delivers up Christ is a greater sinner than he that committeth the deed. This is so much speaking: The Jews are worse than the Gentiles; Annas and Caiphas are worse than Pilate. Who could speak such a judgment as Christ speaks here? If we now say that the pope is worse than the Turk, this would be a strange speech for everyone; and yet in truth it is not true.

938 Erl. so, S7S-S74. Interpretations on John the Evangelist. W. VIII, 940-943. 939

he pope is worse than the Turk, just as the Jews are worse than Pilate the Gentile. For the Turk persecutes and kills Christians with his fist; the pope delivers them up and deceives them with false teaching. Pilate has Christ crucified and does this out of fear; there is no hatred or envy in him, no malice, but only fear, so that he is concerned about the emperor; but the Jews persecute and deliver up Christ out of pure malice and hatred against him.

46 You see that Christ judges the work according to the heart, and not according to outward appearance. Pilate commits sin by having Christ crucified, in whom he finds no guilt of death. But because his heart is not as evil as the heart of Caiph and the high priests, his sin is not as great as the sin of Caiph and the high priests. Where will our nobles be, who pretend and say that they have done nothing evil, if they betray innocent blood, and help that the innocent Christians are persecuted? I think they will have to pay dearly enough. At this time there are many such people who persecute the gospel, not with their fists, but help it with cunning attacks and evil practices. Such have their judgment here. They think that because they do not take the sword, they are not so wicked; but here it is: although Pilate has Christ scourged, crowned, mocked, spat upon, and finally crucified, and does all this by deed, he is not so wicked and evil as the Jews. It is therefore concluded from this text that those who want to be the most holy and accept the word are the most wicked. Therefore the pope with his own commits greater sin than the Turk and all the Gentiles. This is what the text says: "He who delivered me to you has done it.

greater sin."

(47) But here Christ does not excuse Pilate at all, but only makes a distinction between him and the chief priests. The chief priests and Jews do it out of pure malice, and if they could do the work, they would do it worse and more horribly than Pilate. Again, Pilate does it not out of malice, but out of fear, and if he had been allowed, he would have released Christ.

have. But with this Pilate is not excused, nor without sin. For he should have said, "My nature and reason teach me that I should not harm anyone for the sake of another. It is not lawful for my neighbor to say, "My dear neighbor, I have stolen your cows, neither for my benefit nor for the benefit of my neighbor, but for the benefit of your enemy. Neither is it lawful for Pilate knowingly to do wrong for the sake of the Jews.

48 Nevertheless, Christ makes a distinction between him and the Jews. For the Jews do it out of a malicious heart, and would gladly do it with their fists, and force Pilatum to do it; they are therefore guilty, both for themselves and for Pilatum. Let each one see to it that he does not minimize his sin, but thinks that he is guilty if he bears envy and hatred toward his neighbor, even if he does not lay a hand on his neighbor. For if he could lay a hand on his neighbor, he would not refrain from doing so. Summa, here one hears that Pilate is better than Annas and Caiphas.

V. 12. From that time Pilate sought how he might release him. But the Jews cried out and said: If you release this man, you are not Caesar's friend, for he who makes himself king is against Caesar.

49 When Pilate hears that there is no cause of death in Christ, he wants to become pious and seeks to release him. Pilate is the most holy man on earth, for he has the mind and will to release Christ. On the other hand, God's people, the Jews, cry out, "If you release this man, you are not Caesar's friend. This may be a common saying.

50 But the Jews brought the first and the first accusation again. First they accused him of wanting to be a king and forbidding the emperor to give interest. But Pilate soon put down this accusation. Then they accused him of making himself the son of God. The complaint is also defeated. Now that all the complaint is over, they run back and repeat the first complaint, that he has made himself king, and make the same complaint a little stronger, saying, "If you let this one go, you are not Caesar's friend,

940 Eri. so, S74-ST?. Sermon on John 19:12, W. vm, 943-94s. 941

for he has said that he is the king of the Jews. Let us say, then, that he who makes himself king is against Caesar; this man makes himself king, therefore he is a rebel, and wants to lead the people away from Caesar. If then, Pilate, you release this man who makes himself king and is against Caesar, it is a sign and a testimony that you are unfaithful to your lord and emperor and act as an evil-doer. When Pilate hears this, he passes on. Before this he had answered this charge with great honor, and knew that Christ was not a king that was against Caesar; but the word, Thou art not Caesar's friend, takes him captive, and casteth him away.

(51) This is how it is in the world; the word, "You are not Caesar's friend," is lifted up so that one falls from the truth like the leaves from the trees in autumn. For flesh and blood cannot bear that they have Caesar for an enemy, even as Pilate is blinded by it. For our house, our court, our wife, our children, and all that we have is under Caesar's protection. If therefore Caesar is our enemy, our house, our court, our wife, our children, and all that we have is in danger. Therefore, to have the emperor as an enemy is nothing else than to put life and limb, property and honor in danger. Now human nature is so minded that it would rather have the emperor as a friend than as an enemy, so that it may keep life, limb, property and honor. Therefore it was neither a bad nor a small blow that Pilate heard that if he let Christ go, he would not be the emperor's friend. It is not a bad, insignificant word when the devil says to us: "If you want the gospel, you will be hated by all men; where will you stay? Christ proclaimed this as a warning, that it would be so; but the devil uses it up and sharpens it most fiercely, so that he will make people dislike the gospel. Then Pilate fell and had the innocent Christ crucified, so that he might remain alive and well and keep Caesar as a friend.

52 But just as Pilate clings to his body, goods and honor, and keeps Caesar as a friend, even though he knows that Christ is wronged, so in our time many people are good evangelicals, but they do not keep the gospel.

They are not worthy of the gospel, so that they put their life, property and honor at risk for the sake of the gospel, and so they follow Pilate. For Pilate has many children on earth, who for the sake of temporal life, goods and honor, let Christ and his gospel go. This is what the evangelist has diligently indicated in Pilate. When Pilate hears the word, he does not question Christ any further, but closes his eyes and ears and lets the judgment and sentence go over the innocent man. For he thinks that it is better for one to perish than for me and all of us, with everything we have, to perish.

(53) The Pilate also shows what human holiness and righteousness are capable of, what their basis is, and how firmly they stand when the body suffers harm or is in danger. As long as power, honor and good stand and remain, so long does human righteousness and holiness also remain; but when honor, good and power fall away and cease, they also fall away immediately and cease to be human righteousness and holiness. This is the worldly righteousness, which perishes and comes to an end with those who have it. For even the heathen who worship such worldly godliness do not continue, for thus, when life, power, and honor cease, virtue also ceases. So far have they come, and could come no further; and therefore it is called a temporal, worldly righteousness.

(54) So is the holiness of the monks, which cannot stand in danger, imprisonment, pestilence, death or other distress. As soon as such occur, they think they are abandoned by God and man. The best pagans and the finest philosophers have been deceived that they themselves have confessed and said: When it comes to the end, it is all uncertainty with virtue; as Cicero and Demosthenes complain about it. Pilate was pious and loved worldly justice; but since the world wants to leave him, he becomes a rogue.

This example of Pilate should be well remembered. For Pilate is a picture of all the saints who are holy before the world and do not have God's word, faith and Christ. As long as the enjoyment is there, so long are they...

942 Erl. so, 377-37". Interpretations on John the Evangelist. W. VIII, S4S-S4S. 949

pious; but as soon as enjoyment has an end, piety also has an end. It is a childish and servile righteousness. For with it one keeps the child pious, if one stabs it with the rod, or if one gives it apples, pears, gingerbread, nuts, sugar or other gifts. When the rod stops and the sugar runs out, piety also stops. So also the servant is pious as long as one is after him, and as long as he sees the enjoyment; when the master is gone, and the enjoyment ceases, the servant goes his way. Therefore I have said that it is a filial, servile, perishable righteousness.

In our time, it is like this everywhere: because the gospel teaches that one should do good to all people, without asking for our pleasure, only in honor of God and for the service and benefit of one's neighbor, no one wants to help or advise the other. Before, under the papacy, one gave too much and beyond measure. For they said, "If you give so much, you will enjoy it so and so. For one has looked at the enjoyment and reward, and has thus made a worldly righteousness out of it. But now, in the light of the Gospel, when no more is said about our merit, no one wants to give or help. These are called Pilate's children, and belong to Pilate's kingdom of heaven, and will receive their reward with Pilate. Every peasant can do this, that he is pious as long as he is rewarded; but if he has to give and help for nothing, piety will not go away.

When Pilate heard the word, he felt JEsum out, and sat down on the judgment seat in the place called High Pavement, which in Hebrew is Gabbatha.

Pilate sat down on the judgment seat and did not question Jesus any further, as he had done before, because the word, "If you release Jesus, you are not Caesar's friend," frightened him and brought all his righteousness to the ground. But the evangelist describes very diligently how Christ was publicly and gloriously judged. Pilate needed a public judicial glory. The judgment house is located in the front of the street, and has in front

In the same oriel Pilate sat when he held court, under four pillars, so that he could be seen by everyone. That is John led out into the judgment house; not that JEsum was led out onto the gaff outside the judgment house, but that he was led into the same bay window at the judgment house. The Germans have taken it from Jews, and call it a Cavat, 1) or a raised staircase. Summa, the court was held publicly and magnificently, not in the corner, but before everyone.

V. 14. Now it was the preparation day at Easter, about the sixth hour.

58 The evangelist sets forth the time, the person, the place, and all the circumstances and occasions, all of which are to be known for the sake of the Jews, that they may be assured. Jesus was judged at the time when Pilate was judge, and in the place where the oriel stood, in the front of the judgment house; and on Easter evening, and about the sixth hour of the day 2c. The Jews could not pass by, especially those who lived at that time.

59 These hours are to be understood thus: The Jews had a way of dividing the day into twelve hours, just as we would count the day from 6 to 6 again, that is, one day in Jewish, as can be seen from the Gospel Matth. 20, 1. ff., where some workers are hired by the father of the house into his vineyard at the first hour, that is, soon in the morning; some are hired at the third hour; some at the sixth and ninth hour; some at the eleventh hour. These are all Jewish hours, into which the Jews have divided the day.

60 After that, they also divided the day into four quarters. The first hour is with us at 6 o'clock; the third hour is with us at 9 o'clock; the sixth hour is with us at 12 o'clock; the ninth hour is with us at 3 o'clock, at vespers; the eleventh hour is the last, and one hour before evening. And just as the Jews divided the day into twelve hours, four quarters, so they also divided the hours into four quarters.

1. Cavat --- altan-like porch of a house (Dietz). In Grimm we find the forms: kaffate and kavete.

944 Erl. 50, 379-381. Sermon on Joh. 19, 14. 15. W. VNI, SIS-SSI. 945

The night is divided into four quarters, so that everything is finely arranged. Therefore, we read in the Scriptures that it is often written about the first night watch, and the other, third and fourth night watch 2c.

61 Therefore the evangelist says that Christ was crucified at the sixth hour, which was almost 12 o'clock. Pilate delayed the judgment for a long time to release Jesus, so that the innocence of the Lord Christ might come to light and be known. Therefore he had to stand before the court for five whole hours before he was condemned; Pilate beat away all the accusations of the Jews, and Christ spent the time confessing before the governor.

V. 15 Pilate said to the Jews, "Behold, this is your king! But they cried out, Away with him, crucify him.

62 Then Pilate tried again to see if he could set JEsum free. Before, he had him scourged and miserably mangled, and brought him out to the judgment house, to see if the Jews would have mercy on him, and be satisfied with his miserable appearance, that he was so severely beheaded and so miserably mangled, and release him; but here he is trying just that, if he could release him, but in a different way. For above v. 5 he says, "Behold, what a man!" As if he should say, "Do not be sorry for him, and are you not satisfied that he is so miserably wounded? Here he says, "Behold, this is your king." As if he should say: "Fie, be ashamed of yourselves that you insist on me to crucify your king.

So Pilate had two reasons for releasing Jesus: First, whether he could bring the Jews to have mercy on him. Second, whether he could make them ashamed, so that they would stop pressing on him. As if to say, "Are you not ashamed? If you were pious people, in whom virtue and shame were, you should run with armor and weapons, and drive me out of the city with all my people, so that I would crucify your king; but you do the opposite. You should have protected your king and defended him against me; so you go to him and override me, so that I kill him when I would gladly give him up.

64. all this is prescribed that the un

The guilt of the Lord Christ must be confessed, so that the Pilate's mouth may be an eternal witness to the end of the world that the Jews have acted abominably, falsely and unjustly. The mouth of the Gentile Pilate must cry out in the whole world that Christ has been innocently killed. And this must be done by the judge himself, not by the judge's servant, and must be done against the Jews, who should protect and guard their king.

This is what is happening to our gospel now: those who should defend the gospel to the highest degree persecute those who like to hear it. But what horrible punishment has followed, that the Jews have experienced and still experience daily. Now where are the Jews who cried out so vehemently, "Away with him, crucify him"? They have now gone more than a thousand and a half years astray and miserable with hardened hearts, and have lost their kingdom, priesthood and everything, and their own conscience testifies against them that God is angry with them and is hostile to them. If before they could cry out, "Away with him, crucify him," and accept no excuse, not even from Pilate the judge, God is now again playing this very game with them; they fast, pray, or do whatever they want, God will neither hear nor see them.

The same thing happens to us: the stones cry out that our doctrine is the right, pure gospel, yet the pope, bishops and princes go through with their heads and condemn our doctrine. But how will such persecutors of the Gospel finally fare? Just as God did to the Jews, so He will do to them: they will shout and scream, but neither shouting nor screaming will help Proverbs 1:28. Truly, we have experienced a good deal of such wrath of God in the papacy. How many priests, monks and other people have worked themselves to death with fasting and praying to appease God's wrath, and yet have achieved nothing? Thus, when one despises God's word, God despises the despisers again 1 Sam. 2:30. Our bishops, monks and priests also have a lot of shouting, praying and singing, but God does not hear them. When the Turk will come, they will be tired of praying and pro-.

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They may make more concessions, but they will achieve nothing, except to further anger God and provoke him to punishment. The example of the Jews shows enormously what reward the adversaries of the Lord Christ and the despisers and enemies of His Gospel have to expect.

V. 15. 16. Pilate saith unto them, Shall I crucify your king? The chief priests answered: We have no king but Caesar. Then he delivered him up to be crucified.

67 St. Matthew Cap. 27:24 states that Pilate took water and washed his hands before the people, saying, "I am innocent of the blood of this righteous man, you see"; and all the people answered, "His blood is upon us and upon our children." St. John passes over all this, and says only that Pilate delivered up JEsum. Pilate resisted enough to speak according to worldly righteousness; and God willed that such outward and worldly righteousness be stiffly held in the world among many; for, alas, few are so pious as Pilate. Although such outward righteousness is small and not enough, as stated above §53. But the word: "If you let this one go, you are not Caesar's friend," frightens Pilate, so that he lets the judgment go over the innocent Jesus, and hands him over to the Jews; not according to the law, for he was innocent, as Pilate himself confesses, but, as Lucas says: "According to their will." Pilate then makes himself part of all the sins of the Jews and becomes guilty of the righteous man's blood, even though he has testified to his innocence and often confessed that there was no guilt of death to be found in him. But worldly justice does not do otherwise, it lasts as long as it is without danger.

68. Here is something to be said about the judgment: Although the judgment that was passed on Jesus is not expressed, nevertheless it seems that the judgment was as the title reads, which is pinned on his cross, namely: Because this Jesus of Nazareth has stood up for a king of the Jews, and thereby acted against imperial majesty, as a rebel and rebel, and insulted imperial majesty and crown, I judge that Pi.

latus, and Roman governor, condemned him to the death of the cross, that he might be punished and hanged on the cross like a rebel. Thus Christ was condemned and sentenced to death, not because of his doctrine, as a seducer of the people, but because he was a rebel, a rebel, and guilty of the majesty and crown of the emperor and the high authorities.

69 The Lord proclaimed this long before, when he said to his disciples, Matt. 26:18, "The Son of man shall be delivered unto the Gentiles"; that is, the Gentile power and authority would kill Christ, because he had set himself up as king. The Jews accuse him, and say harshly: "This man wants to be our king, turns away the people, and begs to give the bosom to Caesar; but Christ never desired to be the bodily king of the Jews, nor was he contrary to Caesar; nevertheless he must bear the guilt. So Christ with his gospel and all those who want to be under his gospel are condemned as rebels.

(70) He then that would be under the gospel, and bear the cross of Christ, must take heed that he be called a rebel. Nor must he be angry that the gospel is called rebellious; for the Passion gives Christ this judgment, that he must die as a rebel, and the Scriptures give the gospel this name, that it is called a rebellious doctrine of the world, as St. Paul says in 2 Corinthians 5:5. Paul says 2 Cor. 6, 4. 5: "Let us prove ourselves servants of God, in great patience, in tribulations, in distresses, in beatings, in prisons, in riots" 2c. The great countries and cities butted heads over St. Paul's teaching, and considered it seditious; St. Paul complains about it, and Christ indicates such by his title. The 2nd Psalm, v. 1. 2. also says of this: "Why do the heathen rage, and the people speak so vainly? The kings of the land rebel, and the lords counsel with one another against the Lord and his anointed." The heavenly Father, and the heavenly Father's Son, Christ, are causing an uproar in the world, so that emperors and kings are raging and people are chattering about it. But in fact it says that neither the heavenly Father nor the

948 Erl. so, S84-S8S. Sermon On Joh. 19, 15. 16. W. VIII, SS4-SS7. 949

The Son is to blame for such rebellion, but the blame lies with the emperors and the kings, who do not want to suffer Christ with His gospel, but say, v. 3: "Let us break their bands and throw off their ropes. Christ does not teach sedition, but suffers sedition.

Now there is a great difference between the rebellion that I make and cause and the rebellion that I suffer. Christ taught rightly, and never incited to sedition, and never preached sedition, but taught how to stand against God and Caesar, as His teaching is, Matth. 22, 21: "Pray to Caesar what is Caesar's, and to God what is God's." John the Baptist also preaches and teaches rightly Luc. 3, 14. When the men of war asked him what they should do, he answers them: "Do neither violence nor injustice to anyone, and be content with your honor." Yes, he lets himself be beheaded over his office and for the sake of truth. This does not mean that he taught or stirred up rebellion, but that he suffered rebellion. Christ does not rebel against kings and emperors, but they rise up against him and condemn his word and gospel, neither wanting to hear nor see his teaching; therefore they are rebels who cause rebellion, and not Christ.

So now our princes say that our teaching is seditious. Yes, right; but you must understand it right. Our doctrine suffers sedition, but does not cause sedition. For we do not preach that men should take up the sword, but that every man should be obedient and subject to his authorities; but they, who reproach our doctrine as seditious, take up the sword. If they were not obdurate, I would ask them how it could be that we are rebels, because we do not burn, behead, or chase away anyone, but rather they burn, behead, and chase away the unruly.

. But our gospel must be stirring because it preaches what people do not like to hear. So if it works, it works. For thus says the 120th Psalm, vv. 5, 6, 7: "Woe is me, that I am a stranger among Mesech; I must dwell among the tents of Kedar. It is long for my soul to dwell with those who hate peace. I keep

Peace; but when I speak, they looked on war." There the Holy Spirit says that the gospel does not cause turmoil; but when God's Spirit opens his mouth and begins to preach to the world, the world is in armor from hours. So do our adversaries; they strike at one commandment after another: Resist here, resist there; strangle here, strangle there; and yet blame us, we are rebels. But if one holds our doctrine and life against their doctrine and life, it is easy to find out which part is rebellious.

(74) Yea, they say, thou shalt not teach the gospel, neither shalt thou preach it; thou shalt not punish our false doctrine and shameful living; thou shalt not expose our idolatry, for out of it cometh sedition. That is where the devil strikes; why do you not hear the gospel as we do? Why do you not let the same discipline, instruct and guide you? If thou wouldst, thou wouldst be one with us, and we with thee, and there would be no strife nor battle between us.

75 So the gospel of Christ is always called rebellious in the world, because the devil and the world stir up rebellion against it. But they would gladly interpret that the gospel is seditious because it teaches what they do not like to hear, just as we must also be called seditious to our adversaries, because we preach what displeases them. True, we preach what they do not like to hear, and therefore they are angry and persecute us. But this is not preaching sedition, but suffering sedition. If it were true, every servant would say to his master when he is punished by him: Dear lord, you are causing sedition; I must resist you, for you are telling me what I do not like to hear. Such things no master can and should suffer from his servant. But Christ and his gospel shall suffer it from his blasphemers and persecutors.

We know well that Christ is considered the greatest abomination in the world at all times, as the 22nd Psalm, v. 7, says: "I am a worm, and no man, a scoffer of men, and despiser of the people. Therefore it is no wonder that we are also called rebels. But we can prove by deed that not we, but they are rebels. For

950 Eri. so, 3SS-SSS. Interpretations on John the Evangelist. W. VIII, 9S7-SM. 951

They have the sword; but we choke no man with the sword, but preach and confess the truth: neither must we have the name without action, as if we were rebels. So here stands our judgment. For the judgment that goes against Christ, that he is a rebel, goes against us also. If the world has not condemned Christ, and Christ must suffer, it will not condemn us, and we must suffer. And let this be a comfort and a joy to us, because we are as our Head, Christ, was. "For the servant shall not be above his lord, nor the disciple above his master" Matt. 10:24.

V. 16, 17: And they received Jesus, and led him away, and he bare his cross.

The Lord Jesus has passed his sentence, is condemned to death and condemned for all of us. Now the text says further that he had to carry his own cross. Whether this was the custom, that all who were judged had to carry their cross, or whether it was a special shame for Christ that he alone had to carry his cross, I do not know. Many have been concerned about this, and want to investigate and certainly find out whether he had to bear it out of the custom of the country, or whether it was a disgrace to himself, but they have not been able to be certain of the matter. For both may well be. First, it may well have been a common way and custom that every offender, sentenced to death, had to carry his cross with him until the place of judgment. Again, it may well be that they alone, to spite and woe, to greater and more shame, and to avenge themselves on him the more, have laid his cross upon this Jesus, that he has had to bear it, and the other two murderers, who were crucified with him, have not borne their crosses; both these things may be; therefore I do not conclude which of these two is certain; let each one think which he will.

78 Truly, Christ indicates something and gives an understanding with these words, when he says Matth. 10, 38: "Whoever does not take up his cross and follow me is not worthy of me. He speaks as if he were speaking

my way, as if such a custom and habit had been in the country, and as if he wanted to indicate, as it were, that everyone had to carry his cross according to the country's custom, and that it had come from such a country's custom that carrying the cross had been used for all misfortunes. Just as if I wanted to make a proverb out of the word "gallows" or "hanging on the gallows" in the German language, and say: "My work, poverty, shame, and sickness hurt me as much as if I had hung on the gallows or on the cross;" then the torture would become a proverb, and would be called gallows or cross, of every accident and misfortune, evil and suffering. So it can also be seen that Christ spoke in a proverbial way when he said: "He who does not take up his cross"; and it is almost as if other people also spoke in this way according to national usage: "Each one will have to carry his own; I have my gallows, I carry my cross, another has his gallows and cross. So Christ also carries his cross, and no one can carry it but Christ alone.

So St. Paul says in 2 Cor. 12:7: "I have a stake driven into my flesh, that is, the angel of Satan, who smites me with his fists, lest I exalt myself. This is so much to say: I have a cross smitten into my flesh, I have a cross that smites and blisters me well about the head. For that which St. Paul here calls a stake is precisely that which Christ calls a cross. For in the countries of the East there were two ways of killing people: First, they nailed the evildoers to a cross or stake, just as Christ was nailed to the cross with his hands and feet. The second way was to impale people on a cross or stake, as is still the custom in Hungary and Turkey today, to impale people on a stake, to crucify or to hang them; and this is called hanging on a stake. So St. Paul says that he has a stake in his flesh; not that he was put on a physical or wooden stake, but that he takes this way of speaking from the fact that he saw in the country those who were to be put to death on a spike. As if he wanted to say: I have a great plague and terror from the devil, that I just feel as if

952 Eri. so, [ss-ssl. Sermon On Joh. 19, 16. 17. w. VIII, WO-SSL. 953

I would have been impaled, and a stake would have been thrust through my flesh. Therefore, it may well be that it has been the custom of the land for everyone to carry his spear, stake, or cross.

(80) But whether we know this not thoroughly, whether it has been customary, or whether it has been done for Christ's special dishonor, it is without danger. Let each one do as he thinks best; our Christian faith will not break our necks because of it. It is certain that Christ carried his cross; it is also true that the Jews, out of hatred and envy, insisted that he be crucified, which among the Jews was not only the highest and most severe punishment, but also the worst and most shameful, most difficult death, so that murderers might be judged; just as in Turkey, whoever is found guilty of an offense is impaled.

81 But it may well be remembered that it was a heavy burden for Christ to carry his cross; therefore some fathers say that he grew weary under such a burden and could no longer walk, and that Simon was forced to carry the cross for him. The painters paint it as if Simon had to help the Lord Jesus carry the cross, so that Christ carries the foremost part of the cross and Simon the hindmost. But this is not right. Simon did not help Jesus to carry his cross, but Christ, condemned to death, does not walk with bare shoulders, but carries his cross and gallows on his own neck.

This is how it happened: Christ began to carry his cross from Pilate's Gate, and he carried it through the whole city until he reached the gate. Then, at the gate, they seized Simon of Cyrene, who was a lowly and common man coming from the field; and they forced him to carry the cross after him, even to the place of judgment. The evangelist Lucas clearly says that they put the cross on Simon so that he would carry it after Jesus; he does not say that he helped him carry the cross.

83, You see that Christ must carry his own cross, since he is now condemned to death, and that he is not shown so much friendship and good will that he would have been spared this burden, but he must bear it himself and carry the cross himself.

that he might be crucified. Now this was an unkindness among the people; just as today in our country we are much more kind than the Orientals. For our evildoers do not carry the gallows or the wheel to be judged, but the gallows and the wheel are prepared beforehand and prepared outside the city. But it is described by the evangelist for this reason, so that it may be seen how much it has stood and cost, the redemption from sins. Jesus is innocently condemned to death and nailed to the cross as the worst offender, and must himself carry the cross on which he is to hang.

(84) After this Christ must not only bear his cross, but is also led to the place called the place of the skull. Calvaria means a dead man's head or skull, the bone above the brain; therefore they call it locum calvariae, or place of the skull, the place where the evildoers are judged, because many dead men's heads or skulls lay there. We call it the gallows; elsewhere it is called the raven stone, because the ravens sit on it and eat the dead bodies there. Summa, it was the place of execution. Here in Wittenberg it is called the gallows, in Erfurt it is called the Rabenstein. As every city has its own German, so one should call the place. The Jews called it Skull Place, because the place used to be full of dead bodies and legs.

The evangelist writes this to show that Jesus was not taken to a special, secret place, but to the common, public place where the other evildoers were put to death. And the chief priests did this so that it would seem the greater, and so that he would be accused of having well deserved death, and that it would be just for him, and that he would have to suffer his punishment like other evildoers. Then all the people fell from him. For the chief priests said, "If this man were a true prophet, God would not let him come to this place; but because he comes here, God does not respect him, and there is no hope for him. With such cries they have turned many people away from Christ.

86 Further, the evangelist says that they crucified two others with Jesus on both sides.

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But JEsum is in the middle. They are not satisfied that Jesus carries his own cross and is crucified in the common place of judgment, but they also give him two companions, "so that the scripture would be fulfilled", as the other evangelists say from the prophet, Is. 53, 12: "He is counted among the malefactors. These two were highwaymen, murderers, and malefactors, who are to be judged with the wheel or the sword, because they break the common peace of the land, against the proper authority, which protects and should protect the peace of the land; therefore they are guilty of death. Such rebels and breaches of the peace are the two with whom Christ must be crucified.

And not only that, but he must also stand in the middle and have these two murderers on his side, as the worst rebel and evil-doer. Where they could have done worse, they would have done it without a doubt. Satan and his people are so poisonously wicked that he is not satisfied with Christ being crucified, but does it as badly as he can. Pilate did not command that he should be crucified in the midst of the murderers. The soldiers did this in honor and service of the chief priests, who were pleased to see it, as they no doubt did it out of bitter envy and hatred.

(88) Behold, therefore, as it is with our Lord Christ, so it is with us now; we are dealt with most severely, and lack nothing, except that we have not yet bared our necks; though many of ours have bared their necks, and are still bared, who are slain by our adversaries, and are still being slain daily.

V. 19-22 Pilate wrote an inscription and put it on the cross, and it was written: JEsus of Nazareth, King of the Jews. This inscription was read by many Jews, because the place was near the city where Jesus was crucified. And it was written in Hebrew, Greek and Latin. Then said the chief priests of the Jews unto Pilato, Write not, The King of the Jews; but that he said: I am the king of the Jews. Pilate answered, What I have written, that have I written.

The other evangelists report that they gave Jesus vinegar mixed with gall to drink at the place of the skull Matth. 27, 34. With this they have shown once again that no man on earth is so bitter and poisonous as the adversaries of the gospel. Summa, there is no human but only devilish hatred among them. To the other two murderers they will undoubtedly have given a cup of wine, as Proverbs 31:6, 7 says: "Pray strong drink to them that perish, and wine to the afflicted souls, that they may drink, and forget their miseries, and remember their calamities no more." But they give Jesus vinegar to drink instead of wine; and they do not have enough of it, but mix the vinegar with gall, as St. Matthew says, or as St. Marcus Cap. 15, 23. says, with myrrh, which is even more bitter. If they could have given him Kellerhals and Colochint 1) they would have done so gladly, no doubt.

So Christ is crucified and hangs on the cross as the worst thief, scoundrel, rebel and murderer that ever came on earth, and the innocent little lamb, Christ, has to bear and pay for other people's guilt, because it is for us. It is our sins that are on his neck; we are such sinners, thieves, scoundrels, rebels and murderers. For even if we do not all act so rudely, we are still such in the sight of God. So Christ comes in our place and bears our sin and pays for it, so that we may be saved through him. For if we believe in him, not only we who avoid gross, outward sins will be saved through Christ, but also those who fall into gross, outward sins will be saved, if they repent righteously and believe in Christ. For many murderers are saved, as the history of the Passion testifies, that the thief was converted and saved.

But Pilate's writing an inscription and putting it on the cross was a fine, beautiful way and custom that pleased me very much. The pagans have held a fine, strict, serious judgment, have the thing

1. In the editions: Kellerneck. Kellerhals is a plant of extremely acrid taste (Vapliirs msrsriill). Colochint - Coloquinte. Cf. 2 Kings 4:39.

956 Erl. 50, zgz-sss. Sermon on John 19:19-24. W. VIII, 9W-968. 957

They acted with seriousness; before anyone was judged, he had to be accused. They did not execute people for unheard things, but left them room to answer, or that they might be properly convinced and not answer. 1) This is fine and praiseworthy in the Romans. After that it was also fine and praiseworthy: Whoever was judged had a tablet on his cross or gallows, on which was written what he had forfeited, so that in the punitive court it would be acted publicly, and everyone could see what he had done. In this way they showed that it was not a bad, small thing to kill a man and take away his life, which could not be restored to him. Therefore, they not only proclaimed before the courts by judgment what each one had done, but also made known by writing on each one's cross each one's guilt and abuse, so that no one could long ask why he was judged. So it also happens here that Pilate puts a superscription over the cross of the Lord.

But Christ is judged because he is the king of the Jews; this must be his guilt, sin and iniquity. Now Pilate knew otherwise; nevertheless, he kept the custom and usage of Roman law, and had the sentence proclaimed and written in the superscription that Jesus was crucified for disobedience and rebellion. With this Pilate wanted to palliate himself as if he had crucified Jesus not without guilt and wrongdoing, and also that he interpreted this to the Jews that they had crucified their king.

So Christ is the King of the Jews without his will, that is, without his sin. Thus it is written over the crucifix to this day: "Jesus of Nazareth, King of the Jews. Although the title was honored, just as the cross and the death of Christ were honored, the Jews did it to their greatest shame and disgrace, as if he had wanted to be king and had acted rebelliously against the emperor.

1. i.e., that they would be convicted and would no longer be able to present a well-founded excuse.

94 The inscription on the cross is also written in Hebrew, Greek and Latin, because at that time there were many foreigners in Jerusalem who had come for the Easter feast from all kinds of languages, but especially from these three languages. Therefore Pilate wrote the title in these three languages, so that everyone might see, read, hear and understand the reason why Christ was crucified, lest there be a murmur among the people that he was crucified and yet had no guilt of death in him.

The Jews cannot let this title be good either. The first two words, Jesus of Nazareth, they leave unchallenged and remain; but that it is written, "Jesus of Nazareth, King of the Jews," the proud saints are ashamed. For they are afraid that afterwards they will hear: Why is your King crucified, impaled, and broken straight? Therefore they say to Pilato, "Do not write, 'Jesus of Nazareth, King of the Jews,' but write, 'Jesus of Nazareth has said that he is King of the Jews. They are so presumptuous, proud, and forbidding that they do not quite grant him even that title.

But Pilate is a Roman man, and will not change the title for their sake. "What I have written," he says, "that I have written"; as if to say: I cannot make a new superscription for every fool; as the title is once written, so it shall remain. So the title of the Lord on the cross must remain in its entirety, not out of Pilate's prudence, but out of God's sending, because this title belongs to Christ alone. But what the title means spiritually does not belong here, but shall be said at another time. 2)

V. 23. 24. But the soldiers, when they had crucified Jesus, took his clothes.

2. At this point, the following remark is found in the Eisleben edition (whether it comes from Aurifaber or from Poach, we do not know): Here end the sermons of the man of God D. Martin Luther, so he has done Anno 1528 and 1529 about the Passion; what follows, is taken from elsewhere. As the following scholion shows." The "Scholion" to which reference is made is the next following marginal gloss. However, it is in straight contradiction to the intermediate remark, which would not have been in place here, but only in the following § 108.

958 Erl. 60, SS5-S98. Interpretations on John the Evangelist. W. VIII, SK8-S7I. 959

They made three parts, one part for each soldier, and also the skirt. The skirt, however, was unstitched, and had been sewn from the top down through and through. Then they said one to another, "Let us not divide it, but loosen it for what it is. That the scripture might be fulfilled, which saith, They have divided my garments among them, and have cast lots upon my skirt. This is what the soldiers did.

97.^1^ ) Then St. John makes a very diligent text about the Lord's robe and garments, and says that the soldiers who crucified Christ cut his garments and divided them among themselves, but they left his robe unseparated and played with it. The evangelist here interjects this story before the Lord's departure, although it seems that it happened after the Lord's departure. No doubt he does this for the sake of spiritual interpretation, as he also introduces the Scripture and says that the Scripture is fulfilled by this, which says, "They have divided my garments among them. 2c. Ps. 22, 19. But he also does not forget the history, how he concludes this story, and says: "These things were done by the soldiers. As if he should say: They were right bold fellows, who practiced such thirst and courage will on the innocent man. We will leave the spiritual interpretation for now and stick to history.

According to history, this behavior of the soldiers shows how safe, steady and firm the people who crucify Christ are. These soldiers thus ride with the Lord's garments as if he were a mischief-maker and murderer. Such certainty greatly annoys the weak believers. In our time, it is especially annoying and difficult that the spirits of the wicked speak so defiantly, as if they were so sure of their own things that they can also swear and offer defiance with God's final judgment. This is the way of the wicked, that they are blood-curdling and insolent, and commit sacrilege without all shyness. A righteous Christian is full of fear, trembling and terror, and

1. Marginal gloss: This following interpretation is taken from a sermon of D. M. L., which he preached on Easter Eve March 27 Anno 1529.

cannot bring it to such security; but the wicked are like a demon, having neither fear nor timidity, not caring if someone will avenge their evil, but walking safely and boldly as if it were all forgotten forever, Ps. 10:5 and 94:4.

(99) These things are shown here according to history, that we may not be offended at the boldness of the wicked, nor grow fainthearted over it. As: We believe in Jesus Christ, that he is our Lord, who can and will represent us against all our enemies; but what happens? He sometimes leaves us in the lurch, as if there were no God to take care of us, and nothing else appears before our eyes but that we are completely abandoned, so that even our adversaries make a mockery and play of it. This grieves Christians to such an extent that they feel, grasp and see in themselves all fear and trembling, but in the other part all certainty, defiance and firm courage. But we must get used to it. Christ on the cross had to try and experience this himself. Nevertheless, it is said: All things last a while, and everything has its time. Summa, these warrior servants are figures, models and fathers of all secure people.

Now there stood by the cross Jesus his mother, and his mother's sister, Mary Cleopha's wife, and Mary Magdalene. When Jesus therefore saw his mother, and the disciple standing by, whom he loved, he saith unto his mother, Woman, behold thy son. Then saith he unto the disciple, Behold, this is thy mother. And from that time the disciple took her to himself.

The dear Lord Christ wants to bless the world completely and to depart from it. He no longer has anything on earth, neither money nor goods, neither robe nor clothes, but hangs naked on the cross; he has not laid his head, nor is his foot wide enough to die on the ground; he does not lie on a bed, but hangs freely in the air; only he still has his mother and his beloved disciples. Then he departs completely from the world, and gives up his mother also, and his dearest disciple, who lay on his breast in the Lord's Supper. This is a

960 Erl. so, S9ö-4oo. Sermon on John 19:25-30. W. vm, 971-974. 961

It is a great sorrow when one passes away and does not want to take on a mother or a disciple or anything else from earth. The dear Lord must think nothing good of the world, that he gives it such a valete.

To the mother he says, "Woman, behold, this is your son. To the disciple he says, "Behold, this is your mother. And from that hour the disciple took her to himself." This is said so much: the disciple John accepted the mother of Jesus as his own mother, took her into his house, cared for her, waited on her, provided for her, that she might remain, as an abandoned widow, who was now also deprived of her only son.

From this text, Mary was made an idol in the papacy; and immediately in the Passion, when Christ and his Passion were preached, the Mother, Mariam, was preached, that she was commanded and given to us as the Mother of Christ. We want to hold the dear virgin and holy mother in all honor; as she is worthy to be honored; but we do not want to honor her in such a way that we make her equal to her son Christ. For she was not crucified for us, nor did she die; neither did she plead for us on the cross; but Christ was crucified for us and died, and pleaded and prayed for us with tears on the cross. Therefore, one honors the mother Mariam as one pleases; only one does not honor her with the honor that one should honor Christ with. And this is also the reason why the Lord puts away His mother from Himself, because He alone wants to be the one to whom we should cling.

(103) But the pope with his monks does the opposite, leaving Christ the Son behind and clinging to the mother. Christ leaves everything for our sake, earth, mother, disciples, so that he may help us; therefore we should also cling to him alone, and give the honor due to him to no one else. Because he himself has given up his mother and does not want to be with her on earth, nor do we cling to her, we should not cling to the mother either, and leave the Son. It is right to honor Mary, but to build on her and take away Christ's honor and office and give them to the mother would be to deny Christ's suffering.

V. 28, 29, 30 After this, when Jesus knew that all things were finished, that the scripture should be fulfilled, he said, I thirst. There stood a vessel full of vinegar. And they filled a sponge with vinegar, and put it about an hyssop, and held it to his mouth. When Jesus had taken the vinegar, he said, "It is finished," and bowed his head and died.

(104) The holy evangelists here all praise the fact that our dear Lord Jesus Christ was mocked, scorned and reviled on the cross, and make a greater suffering out of it than out of his bodily torture. For they bring in all blasphemy and shame, because those who passed by blasphemed Him and shook their heads, saying, "If you are the Son of God, come down from the cross" Matth. 27, 42. ff. Marc. 15, 31. ff. Luc. 23, 35. ff.. The chief priests, scribes and elders mocked Him, saying, "He helped others, and cannot help Himself." The murderers who were crucified with him also reviled him. It happened to the dear Lord Christ in his suffering, as the common saying goes: He who has the damage must not care for the mockery. Everything that Christ has, speaks and does must be used; even his prayer, when he cried out: "Eli, Eli, lama asabthani: My God, my God, why have you forsaken me?

(105) To such a mockery also belongs that they give him vinegar to drink in his great thirst, as the Scripture foretold long ago. They had carried out a vessel of vinegar for his sake, that they might water him with it. They gave the other disciples good wine to drink, but they watered Christ with vinegar, mocking him: "Yes, he is thirsty; give him something to drink. For here it happens that no one on earth is so evil as Christ, he must be the most fearful; here one no longer sees a thief, but all eyes and poisonous arrows go to Christ. The devil forgets all others, so greedy and fierce is he from Christ. For he wants to take revenge; therefore he takes everything he has,

962 Eri. so, 400-402. Interpretations On John the Evangelist. W. VIII, 974-978. 963

Honor, clothes, body and life. That is suffering; be silent of the torment of the soul, which we do not know.

In short, all that Christ encounters in his suffering is vile hatred and envy; what he does is vile poison and gall among the devil's servants. If he opens his mouth, they mock him; if he wants to drink, they give him vinegar; if he prays, they turn his word into a mockery. Such things are not done to a desperate, treacherous wicked man, when he is already condemned to death; only to this JEsu, who is innocently condemned, such things happen. So be it: all mercilessness shall pass over Christ and over his holy gospel, so that the devil may pour out all his malice and all his power over Christ, and become powerless over him, for salvation and comfort to us who believe in Christ.

107. But when the Lord ends with the word, "It is finished," he means that all the Scriptures have been fulfilled. As if to say, "The world and the devil have done to me as much as they were able; I have also suffered as much as was necessary for the redemption of men and as was prophesied and declared in the Scriptures by the prophets. Therefore all things are fulfilled and accomplished. We should be well aware that Christ's suffering is the fulfillment of Scripture and the redemption of the human race. "It is finished", God's lamb is slain and sacrificed for the sin of the world Hebr. 10, 14. ff.. The right high priest has completed his sacrifice, God's Son has given and sacrificed his body and life in payment for sin; sin is blotted out, God's wrath is atoned for, death is conquered, the kingdom of heaven is acquired, and heaven is unlocked. Everything has been fulfilled and completed, and no one may argue as if there were still something left to be fulfilled and completed.

V.31-37. But the Jews, because it was the preparation day, that the bodies should not remain on the cross through the Sabbath (for the Sabbath day was great), besought Pilate to break their bones, and to take them away. Then the soldiers came and broke the legs of the first one, and the other one who was with him.

was crucified. But when they came to Jesus, seeing that he was already dead, they did not break his legs, but one of the soldiers opened his side with a spear, and immediately blood and water came out. And he that saw it hath borne witness, and his testimony is true; and he knoweth that he speaketh the truth, that ye also may believe. For these things came to pass, that the scripture might be fulfilled: You shall not break his leg. And again another scripture saith, They shall see in whom they have stung.

108.^1^ ) To praise and honor our dear Lord God, and to give thanks to the suffering and death of our dear Lord Jesus Christ, and that we may do the highest and best service this day, that is, act upon God's holy Word, let us take before us this passage from the Passion, which we read from the Gospel of John on the 19th.

Among the Jews it was the way and custom, yes, not only custom, but also God's commandment, that the dead bodies of the crucified or hanged should not hang on the cross nor remain unburied until the setting of the sun, so that the earth would not be defiled and cursed. For thus it is written in the Law of Moses, Deut. 21:22, 23: "If anyone has committed a sin worthy of death, and is thus put to death by being hanged on a tree, his body shall not remain on the tree afterward, but you shall bury him the same day, for a hanged man is cursed by God; lest you defile your land, which the LORD your God is giving you for an inheritance."

1. Marginal gloss: The following piece [from? 108 to § 136j is preached by D. Martin Luther on Easter Eve April 12 Anno 1533. - Already on that day, Easter, April 13, 1533, Luther preached the sermon on the second article of the Christian faith (Walch, St. Louis edition, vol. X. 1088. Erlanger, 2nd ed., vol. 19, 1) at Torgau. The third part, or rather the third sermon <St. Louis edition, vol. X, 1125. Erlanger, 2nd ed. Bd. 19, p. 40), is so much in agreement with the one that is reproduced in the Rörersche Hauspostille (Walch, St. Louiser Ausgabe, Bd. XIII, 1866. Erlanger, 2. Auflage, Bd. 5, p. 1) under the date "am Osterabend 1532" d. i. den 30. März 1532, that one would probably like to assume that we are only dealing with two different redactions of one and the same sermon.

964 Eri. so, E-404. Sermon On Joh. 19, 31-37. W. VIII, S7S-97S. 965

(110) Moreover it was necessary that the bodies of the crucified or hanged should be taken down from the cross before the high Sabbath, that they should not remain unburied. For the Sabbath surpassed all other feasts, because it was commanded in the Ten Commandments; therefore the Jews hastened to remove the bodies from the crosses before the great, high Sabbath began, which was great and glorious because it fell on the high feast of Easter. For just as with us Easter Sunday is held much higher than a bad, common Sunday, so with the Jews the Easter Sabbath was held much higher than a bad Sabbath, although the Sabbath itself, according to the third commandment, had to be kept holy and honorable. For this reason, the Jews hurried and asked Pilatum, the governor, to have the legs of the crucified broken and the bodies removed from the crosses.

111 And when Pilate commanded, the soldiers came and broke the legs of the two seers, that they might die sooner. This was a severe punishment. For you yourself must reckon that it was no child's play that they so tore and crushed the nailed, bleeding and wasted corpses. They have martyred them anew, and they have crucified them on the cross. Such torment and torture will be hard for the left thief and will make him sore, so that his bones will be broken on the cross and he will go down to hell in great pain. Again, it will be easy for the right and pious thief, even though the pain of the body has already been great. For since Christ, in whom he trusted and whom he called, was now already departed, he will have awaited death with joy, and said: "Fresh on, dear soldiers! O strike dead, strike dead! that I may soon come to my Lord and King in his kingdom and paradise.

Therefore the legs of the two executioners are broken and are cut on the cross. But Jesus, because he is already different, will not have his legs broken, so that, as St. John says, the scripture would be fulfilled, which says: "You shall not break his leg" Ex. 12, 46. He should be the right paschal lamb, which should be eaten whole.

But one of the soldiers opened his side with a spear, and immediately blood and water came out. This is another great miracle, which happened during the suffering and death of the Lord, that blood flowed out of his side when it was opened on the cross. It is not natural that blood should flow out of a dead corpse; for when the body is dead, the blood is delivered 1) and stagnates in the body. Since the Lord is deceased, and his body is dead, his blood should also have been supplied to the heart, according to the nature of the dead corpse. The fact that blood flows out is contrary to nature and a miraculous work. But so that such a miraculous work may be all the greater, not only blood, but blood and water flow out of his body at the same time.

(114) John the Evangelist did not report such a great miracle, which took place on the cross with the dead body of Jesus, before other evangelists, without cause or in vain. For with this he not only commemorated the mere miraculous work that took place on the cross, but also wanted to indicate and imagine a high, excellent consolation for us.

What then is the fact that blood and water flow from the side of the Lord Jesus on the cross at the same time? Answer: Our redemption is hidden in the miraculous work, as St. John himself interprets it in his first epistle on the 5th, v. 8: "Three things testify, the Spirit, and the water, and the blood, and the three are together. From the same three pieces, two pieces are shown and described here, the water and the blood; and the two pieces are to be separated from each other, whether they are already together.

The blood that flows from the side of the Lord Jesus is the treasure of our redemption, the payment and satisfaction for our sin. For by his innocent suffering and death, and by his holy, sacred blood, shed on the cross, our dear Lord Jesus Christ has paid all our debts, eternal death and damnation, in which we are stuck because of our sins. The same blood of Christ represents us to God, and cries out to God for us without ceasing: Mercy, mercy! forgive, forgive! Indulgence, indulgence! Father, Father! and

1. deliver - coagulate.

966 Erl. so, 404-407. Interpretations On John the Evangelist. W. VIII, 97S-SS2. 967

earns us God's grace, forgiveness of sin, righteousness and salvation. Thus the blood of JEsu Christ, our only mediator and advocate, calls without ceasing for and for, so that God the Father considers such a call and intercession of His beloved Son for us, and is merciful to us poor, miserable sinners Zach. 9, 11.. For he cannot see any sin in us, even if we are already full of sin, even if we are all sin, inwardly and outwardly, in body and soul, from the skull to the heels; but sees only the precious, delicious blood of his dear Son, our Lord Jesus Christ, so that we may be sprinkled. For this same blood is the golden robe of grace, so that we are clothed, and in it we come before God, so that He cannot look at us in any other way, nor will, than as if we were the dear Son Himself, full of righteousness, holiness, innocence.

(117) On the other hand, the innocent blood of Christ has such virtue and power that it absolves, absolves, washes and cleanses us from all our sin and iniquity 1 John 1:7, Revelation 1:5.Thus, whoever is sprinkled and clothed with this blood may safely and joyfully come before God, call upon Him, hope with certainty and without doubt that he will be heard, as St. Paul says to the Ephesians in 3, v. 12: "Through JESUS Christ we have joy and access in all confidence, through faith in Him." Yes, he may not only go to God, call upon Him, and provide all good things for Him, but he may also boast that He is the Son of God, to whom all His enemies and adversaries, indeed no creature, can do no harm, and to whom everything must be subject. Rom. 8, 39.

But the evangelist adds that with the blood water flowed out of Christ's open side. This part is also to be noted. For although the precious blood of Christ is our redemption, payment and satisfaction before God, and through its merit and intercession we are righteous and pleasing children of God, we are still not perfect and completely pure as far as our sinful nature is concerned. For sin, if it still remains in our flesh and blood, is always stirring without ceasing, and the filth of the old Adam gushes out, defiling and polluting us daily, and inciting us to evil lusts,

that we sin, fall, stumble and miss every day.

119. Now the water that flowed from Christ's side belongs to this, so that we are cleansed daily from the remaining sins and daily transgressions and failures Ps. 51, 4. But the same water is holy baptism Tit. 3, 5, the sacrament and supper of our Lord Jesus Christ, and the dear word of God, which we preach and hear. The same cleanses and washes us from sins that daily stir within us and cause us to fall. Therefore, we should take the same blessed word and the holy sacraments with all seriousness and diligence, and keep them in constant use, resist the sins that are in us, obtain absolution, use the sacrament of the Body and Blood of Christ often, and cleanse, wash, and sweep ourselves always. When I am challenged with weakness of faith, I should say, "Well, I still feel in me much sin, weakness and infirmity, but I am baptized; I will run to the dear Word, hear the sermon, receive absolution, and take the holy Sacrament, comforting and strengthening me, and cleansing and purifying me from my weakness. When I am attacked by anger, impatience, bellyaches and other sins, I shall do likewise.

(120) Thus, through baptism, absolution, sacrament and word, I should wash and cleanse myself daily from the sins that still cling to me, so that I may resist them. This, then, is a constant washing and cleansing of the blessed water within us, by which we put a bit in the mouth of our sins, evil lusts and desires, so that they do not take us captive, nor rule over the spirit; for without this, sin would be too strong for us, overwhelm us, and take us captive, so that we would have to sink into it and perish. Then our dear Lord Jesus Christ has poured out of his side this powerful water, the dear baptism, the blessed bath, and the holy sacrament of his body and blood, the medicine and refreshment of our souls, and the holy absolution and absolution from sins, and the dear word, so that we might recover against all kinds of temptation and receive strength against sin.

121 Therefore, we should be mindful of the dear Word.

968 Erl. so, "07-40S. Sermon on John 19:31-37. W. VIII, gss-887. 969

and the holy sacraments and firmly defy the devil and our own flesh, and say: Even though you devil are still so angry and wicked, and you flesh is still so naughty and sinful, and leaves me no peace, I am still baptized and have God's word: if you can defile and pollute me much, I can bathe, wash and cleanse myself again. And such faith in us God looks upon, takes and keeps us in His grace, for the same faith's sake Jer. 5:1. Even though we are sinners and unclean, and fall daily, God sees none of these sins, but sees only the blood of Jesus Christ, His Son, marked on our foreheads, and the holy baptism in which we put on Christ.

This is the purity and holiness of Christians, which is found in faith in Jesus Christ, and in the satisfaction of His holy, sacred blood, and in the cleansing that takes place through baptism, through the Word, and through the holy Sacrament. He who knows these things and

who can withstand temptations and sins, and defy them by right faith, and say: I am a Christian, sprinkled with the blood of Christ and washed from sins, and baptized in his name to blessedness and eternal life. For the devil cannot suffer the word where it is spoken in firm confidence and faith, but he must be loosed, and all sadness must depart.

Therefore the blood and water, which flowed from the side of our dear Lord Jesus Christ on the cross, is our highest consolation. For in it is the salvation of our souls; in the blood is our redemption and atonement for sin; in the water is our daily cleansing and purification of sins. We should learn these things well, and thank our dear Lord God for His abundant love and goodness, and our faithful Redeemer Jesus Christ for His suffering and death from the bottom of our hearts. For this purpose, may the same God and Father, together with the Son and the Holy Spirit, grant us His grace. Amen.

The first part of the twentieth chapter of John,

of the resurrection of our Lord Jesus Christ.

1. Just as the holy evangelists diligently describe the burial and tomb of our Lord Jesus Christ, and all the circumstances of time, persons, place and manner actually indicate when, by whom, in which place, and in which form and manner he was buried, that the chief priests, scribes and Pharisees, with the favor and help of Pilate the governor, kept the tomb with guards until the third day in the best way possible, and also closed the tomb and sealed the stone. And they describe all this so diligently for our sake, that they may make us certain and assure us of the article of our faith, where we confess that Jesus Christ, Son of God and of Mary, our Lord, died and was buried.

and manifold appearances and revelations, show also by person, time and place, when, where and to whom Christ has shown himself alive. And they do this also for our sake, so that we may be assured of our faith in the most certain way also in this article, when we confess and say: I believe that Jesus Christ, true God and man, died for our sins and rose from the dead on the third day.

(2) Not only do the dear evangelists diligently describe the Lord's resurrection from the dead, but also the holy prophets in particular emphasize this article, that he will rise from the dead. For that they prophesy so gloriously of his kingdom, how he will be a king and lord in the whole world, all this is understood in this article, that Christ will be on the third day.

970 Erl. 50, 409-41U Interpretations on John the Evangelist. W. VIII, 987-990. 971

Risen from the dead. We want to hear the same text about the resurrection of the Lord, as described by St. John, so that we may make our faith certain, strengthen it and establish it.

V. 1. On the Sabbath Mary Magdalene came early, while it was still dark, to the tomb and saw that the stone had been removed from the tomb,

3. According to the history, you know that the other evangelists, Matthew, Marcus, Lucas, write that Mary Magdalene, and Mary Jacob, and Salome, and Joanna, and some with them, came feasting to the tomb of the Lord on a Sabbath very early, when the sun was going out; And when the stone was rolled away from the sepulchre, and they entered into the sepulchre, and found not the body of the Lord Jesus, but saw a vision of angels, they departed again from the sepulchre, and told the disciples; and straightway they went forth again unto the sepulchre. This is how the other evangelists write. St. John describes in many words that Mary Magdalene came to the tomb as if she had gone out to the tomb alone, and announced to the two disciples, Peter and the other disciple, whom Jesus loved, that is, John, who wrote this Gospel, that the tomb was open, and the body of Jesus was in the tomb. The tomb was open and the body of the Lord was gone. After that he writes very broadly that the same two disciples, Peter and John, ran out to the tomb with each other, but that John ran first, faster than Peter, and came to the tomb first. This seems to be a useless story and gossip, but we will talk about the same story later.

004 Now these things, and others, are all written for this cause, that this article, that Christ is risen from the dead the third day, might be made sure in them which should believe. For St. John did not write his gospel for Christ's sake, who had no need of it, nor for his sake (for he has his part in it), but for our sake, that we also might believe, and through faith obtain the power and fruit of the joyful resurrection of our Lord Jesus Christ. Thus he himself speaks at the end of this chapter,

V. 31: "These signs are written that you may believe that JEsus is the Christ, the Son of God, and that believing in him you may have life in his name."

(5) It is also important that this article, because it is the highest and noblest, remain certain and firm along with the other articles of our faith on which our salvation is based. For this article has had, and still has, the most controversy, and is the most difficult to believe. The other articles of our Christian faith are also difficult to believe, but this article is the most difficult. The reason is that none strives against experience as much as this one. For we see before our eyes that all the world is carried away by death, and dies: then emperors, kings, high and low, young and old, and all the children of men, one after another, are laid in the grave, and digged. One is eaten by wild beasts, another by the sword; this one leaves a leg in Hungary, another is burned with fire; this one is eaten by worms in the earth, another by fish in the water; another is eaten by birds in the sky, and so on.

(6) It is difficult to believe that man, who perishes and dies in many ways, should live again, and that the members of man, which are scattered so far apart and turned to ashes and powder, should come together again in fire, water, and earth, and that the soul of man should dwell again in the same body in which it dwelt before, and that man should have the same eyes, ears, hands, and feet, but that the body with its members should have a different nature Job 19:25 ff. Such, I say, is difficult to believe. For if one wants to calculate it according to reason, then it can be seen as if this article, of the resurrection of the dead, is either nothing at all or quite uncertain.

(7) People used to joke and say, "That sheriff in the village, when he was about to die and his priest came to him and comforted him with the resurrection of the dead, said, 'Lord, is it true that the dead rise? Well, to please you I will believe it; but you will see that nothing comes of it. This is a joke; it would like to

972 Erl. so, 411-414. Sermon On Joh. 20, 1. W. VIII, 890-992. 979

but it must be a serious matter. For I fear that there are many such mayors, not only in villages, but also in cities and castles. There are now few people on earth who believe this article seriously, but especially the great merchants, the rich and powerful of this world, believe nothing of it. In Judaism it was the same; hardly half of them believed that there was a resurrection of the dead, even the clergy did not think anything of it. The whole sect of the Sadducees believed neither God nor heaven, neither resurrection of the dead nor eternal life, neither angels nor devils. Summa, if one takes reason to counsel, and judges according to outward appearance and experience, then faith falls away, and man abandons this article.

(8) Therefore it is necessary for every Christian to have before him the testimony of the Holy Scriptures concerning the resurrection of the dead, and that the resurrection of the Lord Christ be proved and attested by certain revelation, and that he may be certain of it, and leave outward appearances and the experience of reason. And this is also the reason why St. John, as well as the other evangelists, have described the history of the Lord's resurrection so diligently, and have left nothing out that serves to strengthen this article.

(9) I was greatly astonished that the Jews should have fought so obstinately against such constant testimonies and public signs, and against their own consciences; for they well knew that Christ was buried, and so kept in the sepulchre, both with seals and guardians, appointed by the chief priests and Pilate the governor, that no man might steal him out of the sepulchre. Now on the third day he is gone from the tomb, and they themselves must confess that the tomb is empty and he is gone. That they give money to the soldiers, and command them to say, "His disciples came by night, and stole him while we slept"; this they themselves do not believe to be true. Nor is it so with the others, for even Pilate did not believe it. Truly no one would believe it if someone said to us, "That thief hung on the gallows for two days, and was well kept with guards.

He came and stole him from the gallows, especially when he was in danger of the same thing happening to him as to Love, who had been hanged. The disciples were much too stupid to venture among so many guards and carry away the dead corpse. It is impossible to believe their lie; the Romans were not children, so that they would have let themselves be fooled like that. Therefore, I say, I am greatly surprised that the Jews have been so hard against their own conscience. Nevertheless they say rightly that they have slept; for they sleep even to this day, as they that are blind with their seeing eyes, and will not see the truth. Isa. 6, 9. 10.

Nevertheless, the resurrection of the Lord is revealed: the women, the disciples, even the Jews themselves, even though they buy the gross lie for money, confess that Christ is not in the grave. That is why the two disciples going to Emmaus on Easter Day, as St. Lucas writes Cap. 24, 22. 23. 24. "Some women of ours frightened us, being early at the sepulcher, and not having found his body, came and said that they had seen a vision of angels, saying that he was alive. And some of us went to the sepulcher, and found it so, as the women said, but they found him not." And St. Matthew writes Cap. 28, 15. that this kind of talk has become common among the Jews until this day. It will have gone through and through among the common people, just as it would become widely known among us, if now one of the dead would rise from the dead.

(11) Thus the resurrection of our dear Lord Jesus Christ from the dead is sufficiently proven and witnessed, even by the Lord's adversaries. It has testimony from the governor Pilato, from the high priests and Pharisees, and from the common people. All these things have been done for our good, that we may be served thereby, and that we may be assured of this article. The great city of Jerusalem, both city and rabble, must bear witness to this article. Of course, no one among them has seen him resurrected from the dead. Nor should they have seen him, for other witnesses were chosen to see him, as St. Peter says in Acts 10, v. 40, 41: "God raised him from the dead on the third day.

974 Erl. so, tit-ii". Interpretations on John the Evangelist. W. VIII, 9S2-ggs. 975

days, and make him manifest; not to all the people, but to us, the chosen witnesses of GOD, who have eaten and drunk with him after he rose from the dead."

(12) First, the resurrection of the Lord Christ is made certain by the testimony of his adversaries; then by the testimony of his friends; third, by the testimony of the Lord himself, that he appears alive and is seen; and fourth, by the testimony of the dear prophets and the holy Scriptures. The guardians, Pilate the governor, and the chief priests and Jews confess that Christ is not in the grave. Then Peter and John not only run to the tomb, but also Magdalene and all the other women and disciples, and find it just as the angels had said. So also the Lord himself comes to them, eats and drinks with them after his resurrection, talks with them, lets himself be touched, felt and understood, and says Luc. 24, 39: "Behold my hands and my feet, it is I myself; feel me, and see, for a spirit has not flesh and legs, as you see that I have." Summa, he thus remits them for the forty days until his ascension, so that none of them can deny, but all must confess that the Lord has truly risen from the dead. Finally, the Holy Scriptures and the testimonies of the prophets agree that both. Friends and enemies both testify to the resurrection of Christ, and to such testimony also comes the work of the resurrection.

(13) Upon such testimonies let every Christian's heart groan with joy, 1) believing assuredly and without a doubt that Christ rose from the dead on the third day. For Pilate the governor, and Caiphas the high priest, and all the people of Jerusalem, with Herod the king, bear witness on one side. Then the apostles testify on the other side, and their testimony goes throughout the whole world. Thirdly, the work testifies for itself; and lastly, the Holy Scriptures testify. We should certainly rely on this, and need no further special revelation.

14. i for my person let me at these

1. i.e. support. Otherwise written: stönen.

I would not want to have any special revelation and to see Christ personally. For such personal seeing would not be as useful to me as these testimonies. Because I have often read that the devil often disguised himself in the form of Christ and appeared, I could not believe such revelations. But that Pilate and those who crucified Christ themselves confess that he rose from the dead, and that the disciples testify to this, and that Christ himself testifies, and that the Scriptures of the prophets testify, is more certain and stronger to me than all special revelations.

(15) It is a strange bird on earth for such a heart, which considers this article of the resurrection of the dead to be certain. For all the world learns this article as another history and story; but that it should venture life and limb, and all that it has, nothing comes of it, for it is uncertain of this article. Now one should be most certain of this article, for where one holds this article to be certain truth, that is, to leave life and limb over it, that makes one a Christian. And therefore we preach this article, that we may be sure of it, and that every man may search his own heart, and examine himself, whether he will also die upon this article. Of the fruit of Christ's resurrection I will not speak now, for I have often preached of it at the Easter feast, that the resurrection of the Lord Christ brings with it redemption from sins and death: but now I will preach of the text in Himself, that we may become certain of the history and story, and that every one may hold this sermon to be certain and firm.

16 This is what Saint John means by describing history so diligently, because he would like to make us certain, so that we have no doubt about it. He actually describes time, persons, and the work of the persons, as befits a good historian. He introduces Mariam Magdalenam alone, and praises her primarily because of her faith. For behold, what a fervor is in her heart; so that St. John also diligently silences all the other women, and remembers only Mary Magdalene, so that he may show her great love for the Lord Christ.

976 Eri. so, tis-tis. Sermon On Joh. 20, 1-10. W. VIII, 9SS-SS8. 977

(17) On one Sabbath, saith he, that is, on the other day of the Sabbath, she came alone to the sepulchre. She would have preferred to come before, but the Sabbath prevented her. In addition, she comes to the grave early, while it is still dark, she hardly waits until morning. This shows her heart, fervor and love, which she bears to the Lord Christ. All this has its allegory and spiritual interpretation, but we want to stay with the history.

The dear Mary forgets all her worries and business in her house, and soon runs to the grave early in the morning to seek the Lord, and is so utterly imprudent with great love that she does not consider what she is doing or planning. If she had been sensible and prudent, she would have thought and said to herself: What are we doing? Are we not great fools? We run to the grave, where so many guardians lie before the governor Pilati and the high priests? There is also a great stone at the door of the tomb, and the stone is sealed, so that our running and walking is in vain. No doubt she would have thought of it, as she will think of it later, when she is on her way. But first she is mad and blinded by great love, that she does not think of any of them; her heart is so inflamed with love that she neither sees nor hears.

(19) Thus a heart that is embraced with love is wont to see anything but that for which it has desire and love. This is also seen in mad love; therefore the poets have painted that Cupid or love is blind. Just as it happens in mad love that he who is embraced by such love sees nothing and hears nothing except what he loves, so it also happens in this love for Christ that such a man who loves Christ becomes drunk and no longer thinks or sees anything but Christ. Nevertheless, this Mary does not yet believe that Christ has risen from the dead, but only burns with love for him who is dead, as she burned with love for the living Christ before. This is a good thing about love, that it goes freely and does not think beforehand whether it is possible that it will begin or begin. So also does a man who believes in Christ

Believing, he goes along cheerfully and freely, confessing Christ, speaking of him, and not considering whether it is possible that he may pass through, seeing and esteeming no man, neither father nor mother, neither goods nor honor, neither body nor life, nor anything that is on earth.

Comes to the grave, and sees that the stone was gone from the grave.

20 This reads as if Mary Magdalene, and the other women with her, did not enter the tomb at first, but as soon as they saw the stone removed from the tomb and the tomb open, they turned back and went home again to tell the disciples. The other evangelists do it a little differently, especially St. Lucas Cap. 24, 2. 3. writes that when the women found the stone rolled away from the tomb, they went into the tomb and did not find the body of the Lord Jesus.

V. 2. Then she runs and comes to Simon Petro and to the other disciple whom Jesus loved, and says to him, "They have taken my Lord out of the tomb, and we do not know where they have laid him.

This is what the dear Mary will have spoken, so that one tear will have chased the other; her eyes will have flowed with weeping and sadness; I cannot imitate her, nor can I reach her heart's thoughts and body's spirit with words. Her words, therefore, will have flowed from a great and excellent passion and love, so that not only her mouth spoke, but also her whole heart and all her limbs, as it is wont to happen when the heart is serious. O dear disciples, she will have said, what shall we do now? The stone of the tomb is gone, and the tomb is open; how will it always be closed? With these words she reveals her fierce heart, which carries her to Christ, and her great desire and lust, of which her heart is full.

V.3-10. Then Peter and the other disciple went out, and came to the sepulcher. And the two ran together, and the other disciple ran before Peter, and came first to the sepulcher, and looked in, and saw the linen laid; but he went not in.

** **978 Eri. so, 418-421. interpretations on John the Evangelist. W. VIII, SÄS-IVVI. 979

Then Simon Peter came after him, and entered into the sepulcher, and saw the linen laid, and the face-cloth, which was bound about Jesus' head, not laid with the linen, but wrapped up by itself in a place apart. Then went in also the other disciple, which came first to the sepulchre, and saw, and believed. For they did not yet know the Scripture, that he must rise from the dead. Then the disciples went together again.

22 These two disciples, Peter and John, were also on fire, and loved the Lord Jesus above all the other disciples; therefore they also set out first for the tomb, and run more than all the other disciples; but John runs faster than Peter, who also was younger and stronger than Peter.

23 John the Evangelist made a long theiding of it, and as it seems a useless discourse, that these two ran together, and John came first to the sepulcher, but did not enter into the sepulcher; but Peter, following him, went into the sepulcher, and saw the linen laid, and the face-cloth wrapped aside in a separate place; for the sepulcher had two doors, where one could go in and out.

(24) This beautiful, noble text the pope and his followers wanted to draw and stretch to prove and confirm his authority that he, the pope, is the head of the whole Christianity and lord of the whole world, as well as an earthly God and Christ's governor on earth. This, he says, is indicated here, that Peter, whose heir to the throne is the pope, is a lord of all apostles. For since John does not want to go into the tomb of the Lord before Peter, but lets Peter go in first, as the chiefest, much less would he have done or undertaken anything else in which he did not grant Peter the preference and the authority. It is as if Christ had established and instituted a physical, temporal government through his apostles.

25 Christ, our dear Lord, had more needful things to do on earth, for which he came, than to preach and teach about the temporal kingdom, or to establish it, and

order. He commanded the worldly rule to Adam, when he said to man Gen. 1, 28: "Be fruitful and multiply, and replenish the earth, and subdue it; and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth. He came to earth to save us from sin and death, and to teach us the way to salvation. He called and sent his apostles to preach the kingdom of heaven, and by their word and preaching to bring people to salvation. And this the dear apostles did faithfully and diligently. If the pope also did this, we would willingly and gladly consider him to be the supreme authority. But the fact that the pope led the people to salvation does not result in anything, but rather he leads them away from the kingdom of heaven to hell through his idolatry and infernal abominations.

(26) It is true that every Christian should contend and contend that he is the chief and chiefest in Christ's and the apostles' office Luc. 13:24, but it is necessary to interpret and understand what Christ's and the apostles' office is. Christ did not rule the house, the country, the people, the cities, nor did He subject Himself to rule, but rejected such office and rule from Himself, saying Matt. 8:20: "The foxes have holes, and the birds of the air have nests; but the Son of Man hath not where to lay His head." And Luke 12:14: "Who hath made me a judge or a judge of inheritance over you?" His office and work is to preach the gospel and to give the Holy Spirit, so that men may come to the knowledge of the truth, be saved from sins and death, and be saved.

He commanded the apostles to preach the gospel of the grace of God and to lead people to the kingdom of heaven through such preaching, not to rule and reign in a worldly manner. Thus he says to his disciples Matth. 20, 25-28: "You know that the worldly rulers rule, and the overlords have power. It shall not be so among you; but if any man will be mighty among you, let him be your servant. And whosoever will be chief among you, let him be your servant. Just as the Son of Man did not come to be served, but

980 Eri. so, 42I-4SS. Sermon on Joh. 20, 3-10. W. vm, iooi-iao4. 981

that he may serve and give his life for the salvation of many. If the pope, cardinals and bishops wanted to be the highest and most noble in this service, how gladly we would accept them and recognize them as our highest and most noble; but they do not like the official authority, but quarrel about the authority of power and rule.

(28) Now you know, as you have often heard, what the difference is between Christ's kingdom and the temporal government. Christ's kingdom goes no further than to save men's souls from sin, death and hell, and to help them to God's grace and mercy, so that man may be saved to eternal life. And in this kingdom and ministry Christ's apostles are to serve. Whoever does this, and preaches to the people about this grace of God, and serves them so that they may come to eternal life and be saved, shall be called a pope and a ruler. But this kind of authority, which stands in vain service and servitude, the pope does not like with his group, but seeks worldly power and sovereignty; and for the way to salvation he teaches vain outward ceremonies and human commandments of eating, drinking, dressing, celebrating 2c. That is, stepped out of Christ's ministry and left the ministry of the apostles, martyrs and all righteous Christians.

(29) What do I ask for it, or what does it help me against sin and against death? or, what does it promote me to eternal life, if I already have and keep all the commandments of the pope, of ceremonies, eating, drinking, dressing, celebrating? Eating, drinking, dressing belong to the worldly regiment; in the spiritual one I am not allowed to take such care. The soul is not allowed to eat, drink, dress or anything like that. If I only have someone here who faithfully and diligently preaches to me how I can be rid of sins and death and become eternally blessed, I will listen to him and gladly give him the honor of sitting far above me. But that the pope and his mob sit on top, and want to be the rulers in the church, and ride on delicious mules and large, magnificent cabals, and do not even ask how the people are taught, and know how they can be saved from sins.

and death, and be saved and saved, which are all the bishops in our time: this may well be the devil's authority and sovereignty, of which neither Christ nor his apostles and martyrs in his kingdom know anything; without it being proclaimed by Christ and the apostles that false Christs and false prophets will arise Matth. 24, 5, and "that the man of sins and the child of perdition, who is an abominable man, shall exalt himself above all that is called God or worship, so that he shall sit down in the temple of God as a god, pretending that he is God", 2 Thess. 2, 3. 4.

(30) Such devilish authority of the pope and his followers is now revealed by the gospel, so that anyone who understands Christ's kingdom and ministry rightly will not be misled or hindered by such larvae. For Christian authority, which Christ commanded in his kingdom, is called and is a service, namely to wait for souls, to serve people with the word of grace, so that they may be redeemed and saved from sins, death and hell. He who works and does the most here is the best and highest.

If you want to understand this text correctly and know why Peter entered the tomb first and John followed, whether he came to the tomb before Peter, know that Peter was older and was called first by Christ. For this is how it should be in Christianity, that one should honor the other because of his age or gifts, as St. Paul teaches in Romans 12:10: "One should precede the other with reverence." So the other disciples let Peter be the greatest among them and gave him the preference, because he was the oldest among them and the first to be called. Again, even though Peter was the greatest and most distinguished among the disciples because of his age and profession, he still allows himself to be sent out by the other apostles in Samaria to preach the word of God Acts 8:14, and every Christian willingly and gladly allows another to be preferred over him. Therefore, in this text it is described and indicated how John held Peter in honor, and not how Peter was the supreme apostle, and such authority was inherited from Peter to the pope.

982 Erl. so, 42S-4SS. Interpretations on John the Evangelist. W. VIII, 1004-1008. 983

(32) In the world this order and distinction must be and remain, so that the temporal authorities are held higher than the subjects; and a mayor in a city is more honestly dressed and kept than a bad citizen; and a citizen more honestly dressed and kept than a common servant. Where this difference and order would not be in the secular regime, the strong would trample the weak under their feet, and finally become a desolate being in the world; But here, in the spiritual government and kingdom of Christ, where there are vain pious children, such a difference is not, nor is it necessary, but the lower a man lets himself be brought down, and the more he serves others, the greater he is in the kingdom of heaven; and again, the greater the Christian, the more he rejoices and takes pleasure in it, when he himself is to serve others, or sees that another is preferred to him.

(33) Therefore this and other such gospels are not to be applied to the outward, physical nature, as the pope does, but to the inward, spiritual nature, so that all who are in Christ's and the apostles' office may promote how the souls of men may be helped. For worldly authorities govern body and goods, but Christ governs souls through his apostles and disciples with the word. Therefore, with this text, St. John neither establishes nor confirms the authority and sovereignty of the Pope, which he himself assumes over all of Christendom and over all the world, as the head of the church and God of the world, but thereby shows the kindness, love and humility of the dear apostles, which they had among themselves.

34 Secondly, the running of these two disciples serves well in the history to make it firm and certain, and is as much said as if one said, Christ is truly risen from the dead; for the sign, the two disciples, Peter and John, ran out with each other to the tomb. Item: John ran to the sign before Peter, and came to the tomb first. John did not go into the tomb at the time of the sign, unless Peter came afterwards and went into the tomb first. Item: as a sign, these two disciples in the tomb

The linen cloths in which the Lord's body was wrapped were found laid in one place, and the face-cloth that was tied around Jesus' head was laid in another place and wrapped on one side.

35 But the beloved disciples, though they had seen and experienced these signs, yet could they not thereby be sure of the resurrection of Christ, but concluded from these signs the contradiction, that the body of the Lord was stolen by his enemies, and taken away out of the sepulchre. Because they found the tomb open, and the linen cloths and the face-cloth laid, each in a separate place, they said, "There have certainly been men here who have power and authority to open and close the sealed tomb, that they have been allowed to commit such an outrage, and to tear off the linen cloths and the face-cloth from the body of the deceased, and to wrap them together. If friends had done so, they would have carried away the body with the linen cloths and the face-cloth at the same time, and rolled the stone again on the grave. So the dear disciples, in their weakness, are interpreting against the resurrection of the Lord what serves and should serve for the resurrection of the Lord. It helps a lot that they heard from Mary Magdalene that she said: "They have taken the Lord out of the tomb, and we do not know where they have laid him. By this they are strengthened in their delusion, that because they now thus found it, they were said: Verily, dear Mary, thou hast rightly said that the body is gone; for where his enemies had not taken him away, the linen cloths and the face-cloth would not be fo neatly laid.

The disciples could not believe that the Lord had risen from the dead, because they did not yet know the Scriptures. Therefore the outward word is always the strongest testimony of all the works of Christ. As long as the disciples are without the word, they cannot believe that Christ has risen from the dead; but when they receive the word, and Christ presents the Scriptures to them, and opens their understanding, they believe. And if three angels Gabriel had already come and testified to them, they would have believed such a thing.

984 Erl. so, 42S-4SS. Sermon on John 20:3-11. W. VIII, 1006-Ivos. 985

We do not believe the testimony as firmly and strongly as we believe the Word and the Scriptures. Therefore there is no better and more certain safeguard for our conscience than the outward, bodily word. We would not turn to all testimonies, both of friends and enemies, nor be moved by them, if Christ's voice itself did not follow, namely the holy Scriptures, which are the best and strongest testimony.

V. 11. But Mary stood before the degree and wept outside 2c.

37.^1^ ) This story is described by St. John so that he may depict and portray Mary Magdalene with great seriousness, as she walks along and burns with fervent love for Christ, as if she were drunk and, as it were, without sense and reason. She is so full of devotion, desire and love for the Lord Christ that she neither sees nor hears. If she had not been so drunk with great love, she would have turned away when she stood alone in the garden and saw two angels in white garments sitting before her in the tomb, and heard them talking to her and asking why she was weeping. Then the Lord Himself appears in the form of the gardener and speaks to her, saying, "Woman, why are you weeping? Whom seekest thou?" Then she should have been frightened by such a sight, and should have fled from the grave; as St. Marcus Cap. 16, 5. writes of the other women, who, seeing in the grave a youth in a long white garment, were terrified, and quickly went out of the grave, and fled away with trembling. But she is so completely drowned in love and drunk that she respects none, and fears neither angels nor anyone. "Tell me (she says to the Lord, whom she believes to be the gardener), where hast thou laid him, and I will fetch him?" Truly, there should have been a beautiful carrying, if a woman had dared to carry a dead corpse.

1. Marginal gloss: Saturday after St. Mti, i.e. on the 19th of the fallow month [Junis Anno 1329 has D. M. L. this sermon gethan.-Vermuth had Bugenhagen not yet returned, because on June 14, 1529 Luther reports to Justus Jonas (De Wette, vol. Ill, p.. 469; Walch, old edition, vol. XXI, 1168): "Pommer writes that he will come shortly."

(38) So is every Christian's heart, which truly loves Christ, that it makes itself believe that all things are possible for it, whatsoever it may think. Earthly love also does this: everyone who is in it makes himself believe that he wants to do more than he can or may, as the common saying goes: "Much depends on thoughts. This is why this Mary is a fine, beautiful model and excellent example of all those who cling to Christ, that her heart should be inflamed with pure, righteous love for Christ. For she forgets everything, both her feminine manners and her person, and does not let herself be challenged by the fact that she sees the two angels before her; nor does she think that Annas and Caiphas are hostilely angry. Summa, she sees nothing, hears nothing but Christ alone. If she would only find the dead Christ, she would have enough. For this reason the evangelist was so diligent to present an example to all the world, so that we who preach it or hear it might also gain a desire, love and fervor for the Lord Christ.

The Lord had cast out seven devils from Mary Luc. 8:2, therefore she could not forget such great good deeds. In addition, she was the host of the Lord, and the Lord was her constant and dearest guest, who often stayed with her Luc. 10, 38. ff. Joh. 11, 20., so that Christ and Mary, both because of the good deeds and the daily fellowship, became a brotherhood, not only in an earthly way, but also spiritually. Therefore her heart is full of love for the Lord, and cannot think, dream, or speak in any other way than this: "If I only had this man, my dearest guest and Lord, my heart would be content. It still happens today when a person has received a benefit from another, and especially when a long-lasting habit, an old companionship and friendship come into play, which becomes so strong that when it is time to part, it hurts beyond measure. This happens naturally. But in addition to such earthly love, there is also a spiritual love for the Lord in Mary, because she loves him so dearly and fervently, and has followed him, served him, and given him her goods and honor, her life and limb, and everything she has.

986 Erl. 60, 428-430. interpretations on John the Evangelist. W. VIII, I0M-I0I2. 987

(40) Whoever reads or hears this example should take himself by the nose, smell his bosom, and search his heart to see if it also burns with such fire and heat of love for Christ. For we have all received great abundant benefits from God, as St. Paul says in Titus 3:4, 5: "that the kindness and brightness of God our Savior appeared to us, not because of the works of righteousness that we had done, but according to His mercy He made us blessed" 2c. And what other benefits do we receive from him daily? He also deals with us in the same way as he dealt with this Mary; we read, preach, hear his holy word. He is such a common guest with us and lodges with us daily, but spiritually, as he was and lodged with Mary. Yes, he is more with us; for in this way we have it much clearer and brighter than she had it, and has cast out from us not only seven, but a hundred thousand devils. Such things, I say, have happened to us, and still happen to us daily; yet we are not so pious as this Mary Magdalene, for none of us loves Christ so much, and has such a fervent, ardent heart for him, as she had. Therefore, when one of us reads or hears this example, let him cast down his eyes and be ashamed. For our ingratitude cannot be sufficiently explained in words.

(41) Yea, wouldst thou say, Mary hath done well; she hath had the Lord with her personally and bodily, and he hath been her guest, therefore she hath been able to love him easily; if he were my guest also personally and bodily, I would love him also, and do him all good, even as she did.

42. Answer: What would be more, if he was already personally with you, and bodily your guest? I mean, you would love him as the Pharisees loved him; they also had him personally, and he was their guest in the flesh, eating bread with them; yet they stung him like poisonous vipers and serpents. But the Gospel tells us that Mary loved the Lord Jesus, not because of his yellow hair, nor because of his person, nor because of his bodily presence alone, but because of his presence in the flesh.

I was hanging on his mouth, listening to his speech. The same word that she heard from him was the fire of her love that burned in her heart. If we were to make the calculation here, the fire of love in our hearts should be much greater than it was in Mary, because we now hear his speech much more abundantly and clearly than she heard. She has heard his speech for about a year, or barely half a year; but we have now heard his gospel for ten years, and yet we act as if we had always had such a treasure, and as if it were not a gift or a present that the word has been given to us so abundantly at this time: we are so lazy, indolent and careless about the dear word.

And would God that sloth and laziness would not remain, and that the laziness of the word would not be followed by the contempt and persecution into which all the world has fallen. We no longer remember what we have been put into under the papacy. Truly, a hundred thousand devils had possessed us at that time; we had accepted all false doctrine, error and abomination, and the whole world was full of idolatry, holy service, pilgrimages, indulgences, bulls, confraternities, masses, and who can tell it all, and all this without any measure; and in sum, we were all deprived of the dear pure Word, did not know what Christ was, or faith in him. Who is there among us who remembers this now? Now we should thank God that he has delivered us from such a prison of the devil, and has given us the light of his word: so we go on, and are not only careless and lazy to hear the dear word, but also begin to despise and persecute it.

(44) I have often said this, and I think it is good and necessary to speak of it often, and to remind people of the cruel blindness and terrible darkness in which we lived under the papacy, since we had no knowledge of God and His will, and no comfort, but only restless, volatile hearts and consciences. But now that we have been mercifully delivered from such blindness and darkness and have come to the Word Isa. 9, 2. Luc. 1, 79., from which we can learn to know God rightly, we are so ludicrous,

988 Erl. so, 4Z0-4S2. Sermon on Joh. 20, 11-16. W. VIII, I0IL -1014. 989

sleepy and ungrateful, that not enough can be said about it. If one were now to give to God in honor and to the Word for promotion the hundredth part that one has given to the devil in the papacy for the service of establishing and confirming masses and other idolatries, we would have to despair.

But we will also be paid daily. It will happen to us as Solomon says, Proverbs 10:24: "What the wicked fears, that comes upon him." We are ungrateful to God and His word, therefore it will happen that the devil who is cast out from us will bring seven other devils with him, which are worse than he himself, and for one error we will have seven times as much error, and will thus become seven times worse with us than it was before Luc. 11, 26.. Then all blame will be placed on the gospel, as many have already begun to blaspheme the gospel and say: God would have us remain under the pope; these are the fruits of the gospel, that it is everywhere evil; if we had not accepted the gospel, there would have been no need. So the gospel must take the blame and bear it, and our ingratitude and contempt, which is the cause of all evil, must go out blameless and free, so that it may be true that seven devils have come where there was one before.

46. after that, that we now stand as if we would starve Ex. 16:3, Deut. 11:5, this also shall come upon us, and come into the hands, that men shall die there as swine. Now it is said that the devil brought the gospel into the world. This is because we are so ungrateful for the great good deed of God that the devil has been cast out from us and we have the fellowship of the gospel. Now Christ is staying with us, he is with us not only in the church, but also in the room, in the parlor and everywhere; he deals with us in the most loving and friendly way, but we do not respect it; therefore we will have to pay enough for it.

47 Therefore, this example of Mary Magdalene is prescribed for us, so that we may see a picture of a beautiful, fine heart, which is so full of Christ that she sees nothing before it.

nor hears; before her all else is dead and dead; Christ alone, dead and buried, lives in her heart. If she does not have him, she has nothing; but if she has him, she has everything. Dear one, show me such a Christian among us, who is thus minded against the gospel, who is thus moved, if he have not the gospel, that he have nothing; and again, if he have the gospel, that he have all things.

48 St. Paul boasts of himself that he is such a man who respects nothing but Christ alone, Phil. 3:7, 8: "What I have gained I have counted as loss for Christ's sake. For I reckoned it all as harm, against the abundant knowledge of Christ my Lord, for whose sake I reckoned all things as harm, and reckoned them as filth"; and Phil. 1:21: "Christ is my life, and to die is my gain." But we cannot boast of ourselves with truth, but we may boast of our ingratitude and contempt, if it is to be boasted of. Unfortunately, it is so with us that if I were to preach to the elderly alone, I would have stopped three years ago, but for the sake of the young, who are growing, I must preach. We old people remain John in eodem; and go with us according to the saying: Old dogs are not to be tamed; old peelers may not be made pious. And in sum, we are not worthy to hear such examples as this Mary's is; we should be preached to by Marcolfo; innocent hearts alone accept it; with us old people it is lost. This example of Mary makes us all ashamed; let us also be a little ashamed.

V. 16 Jesus said to her, "Mary. Then she turned and said to him, "Rabbuni, that is, Master.

(49) Mary, being in heat, and not knowing the Lord Jesus (for she does not believe that he is risen and alive, but thinks that he is stolen out of the tomb), desires to know where he is laid, and will go and dig him up. When she is thus heated, I say, and burning, she calls JEsus by name, saying, "Mary". The Lord has let his usual voice go, which is the

A90 Erl. so, 4ss-ts". Interpretations on John the Evangelist. W. vin, 1014-1017. 991

He was most known to the disciples and women who were around him, as the natural, ordinary voice is very difficult to conceal. When the Lord spoke thus and let his ordinary voice go, Mary knew him from the beginning. She no longer thinks he is the gardener, nor does she say to him, "Where have you taken him, tell me, and I will fetch him? but soon turns and runs to him, wanting to touch him and kiss him: Now he is no longer dead with her, whom she wants to dig up and fetch; but his voice gives her testimony of him, that he himself is present and alive.

V. 17 Jesus said to her, "Do not touch me, for I have not yet ascended to my Father.

How am I to understand this? Should she touch him only when he has ascended? Did I mean that if he had ascended to the Father, he would have to descend to be touched; if he had ascended to the Father, he could no longer be touched? Answer: So you shall understand: Christ wanted to punish Mary's opinion with these words, and to show that it was wrong and unjust. But her opinion was this, that she understood the resurrection of the Lord to mean that he would live with them again, as before; just as Lazarus, the widow's son at Nain, and the daughter of the ruler of the school, and other dead men, after they had been raised by Christ, went about among the people, eating and drinking, as before. So she also thought that Christ had come back to mortal life through his resurrection, as before; therefore she also wants to touch him in such a way that she delights in his bodily fellowship, kisses him, deals with him in the most friendly way, and serves him, as before.

51. But the Lord does not want his resurrection to be understood in this way, therefore he says, "Do not touch me, I have not yet ascended," as if to say, "I have not risen from the dead because you touched me and kissed me, as before. So I am also no longer in the being and life as before. Through my resurrection I have not again entered into the former being and life, so that I may use it as I did before.

Lazarus and others, after they were raised by me, needed it. But for this cause I am risen from the dead, that I might ascend unto my Father, and receive another life eternal. In this way Lazarus did not rise from the dead, for Lazarus did not ascend to heaven. So the Lord wants to indicate with these words that his resurrection has a different meaning than Lazarus and the others who were raised from the dead, namely, that he thereby ascends to heaven and takes the kingdom as a king and lord over all. As if he wanted to say to Mary, "I do not care about your touching me, but I care about what you think of my resurrection, namely, that you believe that I have come into another being through it.

V. 17. 18. But go to my brothers and tell them: I ascend to my Father, and to your Father, and to my God, and to your God. Mary Magdalene comes and announces to the disciples: I have seen the Lord, and these things he said to me.

You hear this text preached almost every year at the Easter feast, for it is a beautiful text that requires a whole sermon. But to speak briefly of it, this is the summa: Christ, risen from the dead, wants to be and be called brother to his disciples and to all believers.

(53) These words should be written with great and golden letters; not badly on paper, nor in the book, but in our hearts, that they may live within. "Go, and tell my brethren." This may be a word that should make a Christian cheerful, and stir and awaken him to love for Christ. But such words do not belong to ungrateful hearts; it is also always a pity that they should fall into a sure, impudent, reprobate, ungrateful heart, for they are such pearls as Christ says Matthew 7:6 should not be cast before swine.

54 Who could properly syllogize and calculate what the word "brother" means? Peter had denied the Lord three times; the other disciples had fled from him in his distress and suffering, and had disgraced him.

992 Erl. 5", 4SS-4S7. Sermon on Joh. 20, 17. 18. W. VIII, 1017-1020. 993

So not only Peter, but also the other disciples were all in a bad conscience, fear and trembling, and were not only not allowed to move before the Jews, but also had to cast down their eyes and be ashamed of themselves, as the unfaithful and perjurers who had turned away from their Lord. To them he should have rightly said: Go to the perjured, unfaithful wicked, who have in part denied and conspired against me, and in part have become apostate and unfaithful to me, and tell them that they have this and that. But he turns it back, and says, "Go, and tell my brethren." He could not have used a kinder, gentler word against those who sit in the midst of hell, with an evil conscience and terror, because they have been unfaithful and perjured against their Lord. In addition, it is God's eternal Son, Creator and Lord of all things, who calls them brothers.

(55) If a man could consider how rich and comforting these words are, he would be drunk with joy and gladness, as Mary Magdalene is drunk with devotion and love for the Lord. All that is in the world would stink before him; he would not make a god out of the wealth, money, goods, power, splendor and glory of this world, as the majority of the world unfortunately does. For he who believed with all his heart that Christ was his brother, would walk along in vain leaps, saying, "Who am I that come to such honors, and am and am called the brother of the Son of God? I am not worthy that such a great king and Lord of all creatures should call me his creature Gen. 18:27. Now he is not satisfied that I am and am called his creature, but also wants me to be and be called his brother. Shouldn't I be happy because this man calls me his brother, who is Lord over heaven and earth, over sin and death, over devils and hell, and over all that may be called, not only in this world but also in the world to come? But our hearts are too small and narrow, and the consolation is far too great and even exuberant, that we cannot grasp it, even though we hear and learn about it daily. But where such things fall into a heart, and are grasped with faith

When a brother becomes a brother, it must follow that such a heart becomes joyful and despises everything that is in the world as vain filth and stink in the face of this brotherhood. But if a heart does not become joyful and glad, it is a sign that the same person has never heard the word "brother" or has never understood it, or if he has heard and understood it, he has never accepted or believed it.

But the consequence of the word "brother" is important and glorious beyond all measure. For if I am Christ's brother (as Christ certainly promises us in these words), it follows irrefutably that I sit with Christ in joint fiefdom and equal inheritance, and have in common with him all the goods that he has. St. Paul knows how to syllogize and conclude this very well, to Ephesians on the other hand, when he speaks Cap. 2, 4, 5, 6: "God, who is rich in mercy through His great love, so that He loved us when we were dead in our sins, made us alive together with Christ (for by grace you were saved), and raised us up together with Him, and seated us together with Him in the heavenly realm in Christ Jesus. And to Colossians Cap. 3, 3. 4.: "You have died, and your life is hidden with Christ in God. But when Christ your life shall be manifested, then shall ye also be manifested with him in glory"; and 1 Cor. 3:22, 23: "All things are yours; but ye are Christ's; but Christ is GOD's"; and 1 Cor. 6:2, 3: "Know ye not that the saints shall judge the world? Know ye not that we shall judge the angels?" So the word "brother" gives me such a crown on my head, which no one can pronounce, nor fathom or comprehend with thought 2 Tim. 4:7, 8. St. Paul understood it; that is why he spoke and wrote about it so gloriously.

57 Our enthusiasts and the spirits of the sect are misusing this beautiful, lovely word "brother" to such an extent that we are no longer allowed to use it. It is almost forbidden to call anyone by the name of "brother," for they have so polluted this word, as well as other words, with their shameful nature. But if this word "brother" is used by me correctly and from the heart, and firmly believed

994 Eri. so, 4S7-4SS. Interpretations on John the Evangelist. W. VIII, EV-UW. 995

it follows that I belong to the paradise and kingdom of heaven, where Christ is the Lord, because I am a joint heir with him. He gives us this name because we are to be his fellow heirs, to live and reign with him; indeed, he not only gives us the bad, mere name, but also gives us the inheritance to it. Therefore every Christian and believer in the Lord Christ is called a brother because he is a joint heir with Christ of all heavenly goods. Christ also says about this Matth. 12, 50: "Whoever does the will of my Father in heaven is my brother, sister and mother. To "do the will of the Father" does not mean to enter a monastery and become a monk, but to adhere to Christ and to believe with certainty that what he promises us is true, that he wants to be our brother. This is how the Lord Himself interprets what God's work and will is, when He says: "This is God's work, that you believe in Him whom He has sent"; and soon after, v. 40: "This is the will of Him who sent Me, that whoever sees the Son and believes in Him, may be saved. Son, and believeth on him, shall have eternal life, and I will raise him up at the last day." There you hear, whoever holds on to Christ and believes in him, is Christ's mother, brother, sister, God's child and heir.

What can be preached that is better and more comforting? What is it that our enthusiasts pretend that such things should not be preached, but that the word should be abandoned and we should go much higher? I ask you, can anything else, better and higher be preached than that our dear Lord Jesus Christ preaches to us here about his brotherhood? Ask your reason about it right away. Even if I knew and preached all allegorias and secret interpretations, neither I nor anyone else would become Christ's brother. Therefore there is no higher word and preaching in the Scriptures than that a poor man, who is in sins as Peter and the disciples were then, and is the devil's own, shall, without all his merits and works, come to the glory of being Christ's brother, that is, an heir of the kingdom of heaven, and lord over sin, death, the devil, and hell.

59. that is why the sorry devil is with the

They are the same as the red spirits and enthusiasts who pretend that the preaching of the Gospel is nothing and that we must go even higher. Even though they have been chattering on for a long time, they cannot produce a higher doctrine, nor a better sermon, but bring forth their own thoughts and shameful dreams. But here is the best and highest doctor and teacher that ever came and will come on earth, who brings forth this teaching from his brotherhood. Therefore it is a great, horrible and frightening thing that the devil can blind people in such a way that they abandon this highest, the highest doctor's sermon and teaching, and pretend that one must come even higher.

(60) Now we ought to take heed to this preaching of our dear Lord Christ, for it is not written for the disciples' and apostles' sake, but for all our sakes. Therefore, because it has come down to us and is preached to us, we should diligently attend to it. And especially let evil and despairing consciences have this sermon commanded them, that in temptation, fear, and trembling they may rightly apprehend this consolation, that they may not fall into despair, nor be dismayed or afraid of him who calls them brethren. If you have sin or an evil conscience, your brother Christ has no sin but pure innocence and righteousness; if you are in death, he is not in death but alive, indeed he is life itself. The same Christ calls you his brother; now that he has died and risen again from death, and has become a Lord over all, why will you be afraid? What you have of sins and death, he can easily repay and replace, and bring you to righteousness and life.

Whoever does not learn this consolation and does not take it seriously is not a Christian; but whoever learns this consolation correctly and firmly believes that Christ is his brother is a Christian and blessed, and if he is already in sin up to his ears, so that he has also already denied Christ. The sin of Peter and Paul need not be too great; the word "brother" must redeem Peter and Paul, if they hold to Christ and believe that what Christ has promised them is true, and be greater than all the perjury and denial committed by Peter, and all the lusts of the Lord.

996 He, so, 4M-41I. Sermon on Joh. 20, 17. 18. W. VIII, I02S-I0W. 997

rung, vilification and persecution, committed by Paulo.

62 But, alas, it is lacking in us, that we do not believe it strongly and firmly. Mary Magdalene comes to the disciples, brings them the word, and preaches the sermon to them, as Christ had commanded her: "Go and tell my brothers. The disciples hear the same comforting word, that Christ will be their brother, and his Father their Father, and his God also their God; Christ makes no distinction between himself and them as to common goods and inheritance, though there is a great difference between himself and them; yet he will share his inheritance with them, so that there will be no difference between him and them as to the inheritance and fellowship of heavenly goods. But what do the dear disciples do? They think that such a message and such a word are fables and fairy tales, that Christ has died and that they cannot believe that he has risen from the dead.

63 This is why the word of grace and the preaching of Christ's brotherhood is preached, heard, talked about, and yet not believed, but considered a fable. We do not receive the same word from the heart, nor do we have joy of it in our hearts. It is a great thing and a wonder that Christ does not mind that we are such great husks and bad boys; nevertheless, regardless of this, he wants to be our brother. Therefore there is no lack in him, but the lack is in us. This shows how difficult it is in

Come to believe the word of grace. If you were a hundred years old, you would still have enough to study and learn about the word "brother," and you would never learn it. The apostles themselves heard it, but still did not believe until another master came over them, namely the Holy Spirit. Therefore it is not only difficult for us, but also for them, to believe such things. For the gnawing and biting of the conscience is so hard and heavy, like a stone, that it does not allow the word "brother," but always says against it, "Yes, how can I believe it, because I have forsaken and denied Christ, have committed this and that sin? Thus it is that one does not believe the word, even though one hears it, reads it and speaks it himself.

(64) Therefore let us forget our sin (for there is a time for remembering sin; there is also a time for not remembering sin), and let us not follow the gnawing and biting of our conscience, nor judge according to our feelings, but according to the word. When our heart says: If I knew how I would atone for my sin, I would walk on vain needles and not let anything spoil it. Say thou against it: Let hear what my brother, Christ, says; who thus speaks: I am the Son of God and heir; thou shalt be my joint heir, if thou cleave unto me, and believe on me. And such treasure thou shalt not earn of me; but I give it thee by grace and freely. Now this may be a sermon to which we are much too weak, both to preach and to believe.

998 Erl. (s.) 17, WS-225. interpretations on the Acts of the Apostles. - W. VIII, I024-IV2S. 999

IV. D. M. Luther's interpretations of the Acts of the Apostles.

Two sermons

about the

*fifteenth and sixteenth chapters of the Acts of the Apostles. )

Anno 1524.

The first sermon.

On the Fifteenth Chapter of the Acts of the Apostles.

Held between May 22 and June 4, 1524.

Chapter 13.

And certain came down from Judea, and taught the brethren, saying, Except ye be circumcised after the manner of Moses, ye cannot be saved. And when there was an uproar, and Paul and Barnabas had no small quarrel with them, they commanded that Paul and Barnabas, and certain others of them, should go up to Jerusalem to the apostles and elders for this question. And being led of the church, they passed through Phoenicia and Samariam, and told the manner of the Gentiles, and made all the brethren great joy. And when they were come to Jerusalem, they were received of the church, and of the apostles, and of the elders. And they proclaimed how much God had done with them. Then some of the Pharisees who had believed stood up and said: They must be circumcised, and commanded to keep the law of Moses. But the apostles and the elders came together to consider this speech. And when they had long contended, Peter arose, and said unto them: Men and brethren, ye know that long before this time God hath spoken among us, that by my mouth the Gentiles should receive the

*These two sermons were delivered in 1524. The index of Poach about the sermons held by Luther, which is printed in "Andreas Poachs handwritten collection of unprinted sermons of D. Martin Luthers u. s. w., edited by lüo. Dr. Georg Buchwald, Leipzig 1884." (Introduction p. XVI ff.), places the first sermon, on Act. 15, between May 22 and June 4, 1524 (I. 6. p. XIX. Cf. p. XXXID. The second sermon, on Act. 16, has its place there between June 5 and 8, and will therefore have been delivered either on June 6 or 7. According to the Erlangen edition, 2nd ed., vol. 17, p. 22,-1, there is a single edition of the first sermon, on the 15th chapter of the Acts of the Apostles, which gives the year 1525. The same is cited in Panzer, No. 2689 and Dftesuur, Xo. 1669. The title is: "Ain Sermon von der freyhaitt der gewissenn Vber das XV: Cap der XII: Pötten. Wirckunng Durch. D. M. Luther: Geprediget zu Wittemberg LI.V.XXV. Roman. 3. so we now hold that man is justified to do the work of salvation, allain by faith." Without place and printer. The first authentic edition, however, seems to be the one cited by Dietz, Wörterbuch, p. I.II: "Zwue Sermon aufs das. xD. und. xvi. Capitel ynn der Apostel geschichte. Martin Luther. Wittemberg. 1526." At the end: "Printed by Hans Lufft." All collective editions (with the exception of the 2nd edition of the Erlanger, which places it in the year 1525) assign these sermons to the year 1526, also Seckendorf, Hist. Outw, lib. II, p. 59 and Köstlin, Martin Luther, vol. II, p. 148. In the collections: Wittenberger (1553), vol. IV, p. 551; Jenaer (1556), vol. ill, p. 285; Altenburger, vol. ill, p. 451; Leipziger, vol. XII, p. 189; Erlanger, 1st ed. vol. 19, 180. The second edition of Erlanger, vol. 17, p. 223, does bring the reprint of an old edition of 1526, but one in which the place and printer are not indicated. Therefore, we prefer to reproduce the text according to the Jena edition, which corresponds almost entirely with the Wittenberg edition. The deviations from the Erlangen edition are numerous, but only in a few cases is the meaning affected, and the redaction of the Wittenberg and Jena editions is better suited for ours, because the (minor) changes have made the expression smoother and the understanding easier.

1000 Erl. (2.) 17, SSS-SS8. Sermon on Apost. 15. W. VIII, IU27-I0SV. 1001

heard the word of the gospel and believed. And God, the Proclaimer of hearts, testified about them, and gave them the Holy Spirit, just as he gave us, and made no distinction between us and them, and purified their hearts through faith. Why then do you tempt God by putting a yoke on the necks of the disciples, which neither our fathers nor we can bear? But we believe to be saved by the grace of the Lord Jesus Christ, just as they did. Then the whole crowd was silent, and listened to Paul and Barnaba, who told how great signs and wonders God had done through them among the Gentiles. After this, when they were silent, Jacob answered and said: Men, brethren, hear me: Simon hath told how at the first God visited and accepted a people out of the Gentiles unto His name. And there agree with the words of the prophets, as it is written: After this I will come again, and will build again the tabernacle of David, which is fallen down, and the breaches thereof will I build again, and will establish it; that whatsoever is left of men may inquire of the LORD, and of all the heathen concerning whom my name is called, saith the LORD, which doeth all these things. God is aware of all his works from the world. Therefore I decree that those who turn to God from among the Gentiles should not be troubled, but write to them to abstain from impurity of idolatry, and from fornication, and from strangled things, and from blood. For Moses hath of old time been preached in all the cities that preach him, and is read every Sabbath day in the synagogues. And it seemed good unto the apostles and elders, and to all the congregation, to choose men of them, and to send them to Antiochiam with Paul and Barnaba, even Judam, whose surname was Barsabas, and Shilan, which men were teachers among the brethren. And they gave writing in their hand, saying, We the apostles, and elders, and brethren, wish salvation to the brethren of the Gentiles which are at Antioch, and Syria, and Cilicia. Because we have heard that some of our own have gone out, and have led you astray with doctrines, and have broken up your souls, saying that ye ought to be circumcised, and to keep the law, which we commanded not: it hath seemed good unto us, gathered together with one accord, to choose men, and to send them unto you, with our beloved Barnaba and Paulo. Who have given their souls for the name of our Lord Jesus Christ. So we have sent Judam and Silan, who will also proclaim the same in words. For it pleases the Holy Spirit and us to lay no more burden on you than these necessary things: That ye abstain from things sacrificed unto idols, and from blood, and from things strangled, and from fornication; from which, if ye abstain, ye do well. Be well. When these were finished, they came to Antiochiam, and gathered the multitude together, and delivered the letter. When they read it, they were comforted. And Judas and Silas, who were also prophets, exhorted the brethren with many sayings, and strengthened them. And when they had departed for a season, the brethren sent them away in peace unto the apostles. But it pleased Sila to remain there. Now Paul and Barnabas were in Antioch, teaching and preaching the word of the Lord with many others. After some days Paul said to Barnabas, "Let us go back and see our brothers in all the cities where we have preached the word of the Lord, and how they are doing. And Barnabas gave counsel that they should take with them John, whose surname was Marcus. But Paul saw fit that they should not take with them one who had departed from them in Pamphylia, and had not gone with them to the work. And they came sharply together, so that they departed from one another: and Barnabas took Marcum, and sailed into Cyprus. And Paul chose Silan, and went, commanded of the brethren by the grace of God. And he went through Syria and Cilicia, and strengthened the common people.

(1) In this chapter we argue and treat of the freedom of conscience, of which we have often said, namely, that where faith and the grace of God are to be preached, that which is established and done by works must fall away and be rejected. For grace and works, faith and law, do not and cannot go together; there must be one alone, as far as the conscience is concerned. For works may and ought to be done, but so far as the conscience is concerned.

not rely on it, nor put his trust in it; but do it freely, in honor of God and for the benefit of his neighbor, and cling only to faith in the Word and in the grace of God.

2 This is the righteous, pure teaching and preaching. Where this is concerned, there is no lack of heresies and sects. Therefore, from the beginning of the world, the main heresy, which is called the Pelagian heresy, of free will and the right to do as one pleases, has always come along.

1002 Erl. (2.) 17, SLS-SSO. Interpretations on the Acts of the Apostles. W. VIII, lüM-um. 1003

The merit of works, which has always been interwoven and stuck together like the dung on the wheel. So at first Abel taught the word purely and kept it in his conscience, but Cain clung to works and lost his faith. The same happened to Isaac and Ishmael, Jacob and Esau, and many others. All the prophets, too, were about this, that they led from false works and trust to faith, and were at enmity 1) with the false prophets about it.

This strife will and must remain forever. Therefore we should surrender to it, as we see before our eyes: whether one sect perishes, that as soon as many others arise, lest it ever remain so completely pure. The reason is that reason is not able to surrender to faith alone. If someone is to believe purely and simply in God's word, the Holy Spirit must create it and work it in the heart; nature cannot do it on its own; whatever one says and does, it remains attached to the works. But since not all have the Holy Spirit, but the greater part remain in his flesh and blood, and walk according to reason, it must therefore happen that they remain on works and without faith. Now as little as it is possible to be without evil men and to be without them, so little is it possible to be rid of the wicked and of false doctrine.

4 The same thing happened to the apostles. When Paul and Peter began to preach, especially among the Gentiles, that faith alone would save, if the heart put its trust and confidence in God's grace, those who were also Christians came in and made themselves believe that they had the Holy Spirit, and stood up and said that faith alone was not enough; one must also be circumcised, otherwise one would not be saved. What did they seek, but that Christ should fall to the ground and that his suffering should not apply, because they insisted that one would not be saved without the law? Although they heard the apostles themselves preach the gospel more abundantly than we do, they were nevertheless so deeply immersed in error, drowned in blood and flesh.

1. hostile - even very. ,

Therefore it is necessary to grasp the example well. We boast of the first Christianity in a hostile way, how perfect it was, and how strong the Holy Spirit was; but if you look at it in the light, the Holy Spirit has always been equally strong and equally weak. For then they had received the Holy Spirit; yet they are so weak that they cannot wrap themselves up, that faith alone, without the law, must make blessed: that if three apostles had not stood, the whole company would have fallen, and would have concluded that one must keep the work of the law as necessary. What then do we boast and praise of men and our churches? Well, the apostles were not able to eradicate these sects; they may have fought against them, as Paul does so powerfully in all his epistles, and saved some, but they were not able to put a stop to it. It remained and continued until the world under the pope was drowned in it, so that no one came out. That is one piece, shown in this text.

(6) Then we learn here that each one must take care of himself that he is sure and certain of the righteous doctrine, and do not put it on other people's shoulders and conclusions; if not, the Holy Spirit will soon let you see a defeat. If you are to be saved, you must be so sure of the word of grace for yourself that, if all men spoke differently, even if all angels said no, you could still stand alone and say: I still know that this word is right; and that is why: for those who are against us have no stronger remedy which they raise, than to say: Yes, should God let the world, with so many learned, pious, holy people, remain in error so long? That is why they think that where most of the people fall, that is where they should go; they insist on this and cry out: There are so many and great people on our side, plus such a long time and habit; therefore we cannot err. Hold this up to their noses, and say, "Let the greatest, the most learned, conclude and say, 'Why then is it written here that above the main matter of the Christian faith fall the

2. Erlanger: Learn.

1004 Etl. (2.) 17, SSO-2S2. Sermon on Apost. 15. W. VIII, I033-I0SS. 1005

very best Christians, except for three persons, who stand alone chivalrously? And yet St. James stumbles a little; comes along well, but is not as loud as the two. 1) Would they not also have said there: Should the Holy Spirit thus forsake the new Christianity, that it should err, and the three alone should be right?

(7) Therefore I have said that every Christian must be so sure of the matter that he feels in his heart what is right and what is not right, as Christ says John 10:27, 4, 5: "My sheep hear my voice, and they know me; but they know not the voice of strangers, and they hear them not." The sheep must be sure of the voice, close their eyes and ears, and not want to hear anything, as great, many, wise, pious people are. If it does not do this, it forsakes certainty, and only wants to hear what is finally concluded, it is already deceived by the shepherd. God has indicated this to us in this first Concilio. He allows it to happen that you strengthen your faith through the favor of pious people who keep it with you; so far that you do not trust in it, as if you could not lack it. Accept it, but do not rely on it. The Holy Spirit has not promised to be in the conciliis, but in the hearts of the Christians whom he knows.

8 For, behold, there were with one another Christ's disciples, and the apostles' disciples, a band of Christians, the Pharisees, in Jerusalem the capital; yet is the council altogether false, and they freely conclude contrary to the Holy Ghost. Peter alone resisted, and Paul and Barnabas joined him, though it did not help. For the crowd had to give way to them; but they did not remain on it, as Paul complains Gal. 2:11 ff. that Peter himself also stumbled. Therefore it is clear that the concilia are uncertain, and can by no means be built upon. For none has ever been so pure, it has added to and detracted from the faith; and the newer, the worse, until the end.

1. Thus the old edition of Walch, who compared the edition of Luft, and the Erlangen. Wittenberg and Jena: "three" with the marginal gloss: "Peter, Paul, Barnabas." About this reading the word in § 5 decides: "if three apostles had not stood." Therefore Barnabas is not to be included. But also the reading: "three", which Erlanger has provided with an exclamation mark, is not inconsistent and could be justified from § 8 and § 11.

since they burned at Costnitz the holy men, Johannem Hus and Hieronymum of Prague, 2). This, the Apostle's Concilium, although it is the first and purest, still runs a little under; but without harm. Let it happen that the law runs along a little; but that only the main part is left, and let faith alone make pious and blessed; the rest the Holy Spirit still lets go at the time there.

(9) Now let us deal with the question which they are dealing with here: whether the Law of Moses and circumcision, coming from ancient times, 3) should be kept? Then they unite with one another, who bear the name of Christianity, Jacob also, and say: No; especially to the Gentiles. This is a resolution and article that Paul obtained and received. Thus Peter appears and proves it to be true, namely, that the Mosaic Law does nothing to this. This was well known, which had happened in Cornelius' house, Apost. 10, I. ff., where all the Gentiles were uncircumcised and did not keep the law; nevertheless, when he preached the gospel and the faith to them, the Holy Spirit fell upon them and made them clean, as well as the Jews. He saw and felt it bodily, that the Holy Spirit made no distinction between Jews and Gentiles, but allowed it to be equally valid; where the gospel was preached, there he came. Therefore he must conclude: Where we do not want to try the Holy Spirit, we must say that it is not necessary, otherwise he would never have come on the Gentile Cornelium, and those who were in his house. With this they are decided and stopped, but still not all; let them say what they wanted, but soon went out aside; but is so powerful that no one can speak against it. This is the main conclusion of this Concilii, on which it stands.

10 Therefore, the apostle speaks such strong words: "God, the Savior of hearts, testified about them and made no distinction between us and them. Why is that? "He cleansed their hearts through faith." There is neither law nor circumcision added to it; and yet are as pure as we. Behold, how boldly

2. Erlanger: "the saints" instead of: "the holy men - Prague".
3. Wittenberg and Erlanger: Herkommen.

1006 Erl. cs.) 2SS-SS4. Interpretations on the Acts of the Apostles. W. vin, ivss-ioW. 1007

He is so certain of the matter that he says: "Whoever does not want to have enough of it, but demands the work of the law, let him tempt God. So he even cancels it with one word. With what then do they tempt God? "To put a yoke on the necks of the disciples, which neither our fathers nor we (says he) could bear, but we believe to be saved by the grace of Jesus Christ, without circumcision and law, just as they."

11 See, this is what St. Peter bases himself on, namely, that the Holy Spirit publicly proves this, as St. Paul and Barnabas also testify from the miraculous works that God had done through them among the Gentiles. As if they were to say, "That what Peter said was true, we also experienced; wherever we went, we preached no laws, but only the gospel of Christ; as soon as the Holy Spirit came, and the miraculous signs with it. Since there are so many signs, that wherever we go we see and grasp them, there is no need to establish the law. So these three men receive this piece, that nothing is necessary for salvation, but mere grace.

Now, this text applies just as strongly now as it did then, against all doctrine and life that clings to works; without them now not making concilium about it, and first questioning themselves. They are probably led deeper into it by faith than those; they are so mad that they have imposed and made necessary their own self-invented works, statuses, orders, new doctrines and articles through the concilia, in which they are stuck and drowned, so that no one can get out. How the masses and vows still cling so hard that they make everyone so conscience-stricken: if I don't do it, I am damned; and again: whoever does it, does a good work. But what is St. Peter hurling at us here? If the law of Moses and the circumcision, which God commanded, the glorious work from heaven, do not apply, what then should your own deeds apply? If it is against Moses and the fathers, how much more is it against a shabby monk's cap?

(13) Therefore this saying shall continue to the end of the world, that it may be concluded 1) where

1. In Walch's old edition and in the Erlangen edition with incorrect punctuation: "so that one concludes: Where human knowledge arises, we let it happen", 2c.

The feet of men are opened: We allow this to happen, that one does the work; but that one does not keep it in the opinion of being saved with it, if one keeps it; or condemns it, if one lets it go. Apart from the conscience it may be kept, if we thus stand, that without works we trust only in God's grace, that our salvation does not depend on works, deeds or omissions, nor is it of our own merit, but is pure mercy and gift; this would be rightly preached and kept. Works must indeed be done; but this is the misfortune, that self-conceit cannot leave off, it must fall upon it, and hinder it from remaining true. That is why this teaching is in danger and always has to fight. If it were not so, it would be noisy and bad, as it will be on the last day.

(14) It is therefore well established that no one can comfort or strengthen the conscience except by faith in true grace. Peter concludes that the fathers were not saved in any other way, and could not bear the law. Why could they not bear it? What was the defect? Because they saw that no matter how much they did works, the conscience could never have rest. For Moses did no more than drive the conscience to grace with so many laws. Therefore every law is impossible for the conscience to bear. In the body it is not yet too heavy; but the conscience, which lies underneath, is so tired and miserable, always wants to cling to the works, can have no rest; the more it does, the more tired it becomes; yes, it probably presses it into a single 2) work, that the world becomes too narrow for it; it always drives and says: Do, do, do! It does not cease until we see by God's grace that it does not do this, it must do grace, otherwise it is never done; thus the heart becomes satisfied, bold and courageous toward God, and the works fall away and no longer cause trouble. This means, "They could not bear it," that it should remain so bad, and Peter concludes, 3) that one should not put on the law nor circumcision.

2. Erlanger:, "little"; probably a misprint.
3. "closes" put by us instead of: "close" in the editions. With these words Luther goes back to what was said at the beginning of this paragraph: "To this Peter closes".

1008 Erl. (g.) 17, Wt-SW. Sermon on Apost. 15. W. VIII, 1038-1040. 1009

(15) I say this because the papists and works saints keep the text for themselves in that which the apostles subsequently set forth: One shall abstain from things sacrificed to idols, from blood, and from things strangled, and have decreed some things which now no one keeps. Because God's law (they say), which the Holy Spirit had made, has been abolished, it is within man's power to reverse and change God's law and order. For this is what God has decreed and changed in the whole world. For we eat all kinds of flesh, along with blood and choking, as well as dead birds and fish, which they put on the Gentiles here. Thus we have power to change what God demands. If this is true, we say again with a clear conscience: The pope may also command what he wills, so far as he leaves us the power to delay and cancel it. Behold, they take this very chapter, interpret it in such a way that it is contrary to it, namely, contrary to the law, and make it the law. Therefore I have said that the main saying of this chapter must be understood well, that one tempts God if one wants to put a law on the Christians 2c.

16 Now then, distinguish the two: to lay down the law, and to lay it down to the conscience. A law may be laid down so far as to leave the conscience free, unbound and unsubdued, so that it remains pure and clings only to the bridegroom Christ, and knows no consolation because it clings to God's grace. If the law comes into it, it is tempted as soon as God comes into it. From this saying, we must understand what James says, otherwise the two are against each other. Peter says: You should not put on a yoke; Jacobus says: You should keep special pieces.

(17) Thus saith Jacob: Simon Peter hath told how at the first God hath visited to receive a people of the Gentiles unto his name; and there agree with the words of the prophets. Therefore I conclude that those who turn to God from among the Gentiles should not be troubled, but should be told to abstain from uncleanness of idols, and from fornication, and from strangled things, and from blood. For Moses has from long 1) times

1. Erlanger previous.

It is read every Sabbath day in the schools. Then he concludes that one should not keep Moses longer, otherwise it is read enough among the Jews, and yet he adds a law to it, like Moses. How does this rhyme? Moses is not to be read nor kept, but left to the Jews, and yet a piece or three taken out? For they are all three in Moses; and the fourth, fornication, is also forbidden by nature. Now what does Jacobus say? Does he not conclude against Peter and himself in one speech? See to it that you do not give the reason to those who want to have power to change God's commandment. If then the Holy Spirit is not to be against himself, it must remain as said, that one may lay down a commandment so far as not to bind the conscience with it.

(18) Therefore Jacob's saying, Keep the three pieces, must be taken to mean, lest he make trouble nor conscience, as he says before, but keep the works at the will of the Jews. For there was no thing that so nearly troubled and vexed the Jews as these three. Forasmuch then as he taketh away circumcision and the law, the same is taken away, that a man may eat blood and things sacrificed unto idols, as Paul saith; and yet the law remaineth. 2) Therefore it is not necessary to admit that the papists 3) say: they may, according to the example of the apostles, change God's commandment. 4) For the apostles let the conscience be free, without making any outward remarks, and leave something to the Jews, which at that time the Gentiles held to their love and service. Therefore, if in no concilio did God forbid the pope to change this, it does not exist that they have the power to change it. Who did it then? The common man. For it has fallen from himself. 5) Since it was no longer a nuisance, nor was there any need to serve the Jews with it, it was left to stand freely. For the cause has now ceased, wherefore the apostles have set it.

2. In all editions: "The right". The meaning of this sentence is: Although Jacobus says to keep the three pieces, the right to eat blood and sacrifices to idols still remains, because he takes away the circumcision and the law.
3. Erlanger: "those" instead of: "the papists".
4. "they like - change" is missing in the Erlanger.
5. Jenaer: that.

1010 Erl. (s.) 17, SSS-SS8. Interpretations on the Acts of the Apostles. W. VIII, I040-IWS. 1011

19 Therefore, as I have said, it should be done in two ways. One is to weigh down the conscience, the other is to weigh down the fist. If the pope were to do the same, we would say that it would be good and well done. As if the monks kept their rule in such a way that they left it free, and the conscience unbound, and always remained so, that they did their vows and works for the sake of their neighbor, not to become blessed with it. But they do not want to go there, saying: they are bound to it before God in conscience, and there is danger of the souls' salvation; faith and grace must be nothing there. So they want to lead their law in such a way that they weigh down both heart and hand; the heart against God in conscience, the fist also, outside before the people. To this we freely say: No. For the three have decided with miraculous signs, confirmed by the Holy Spirit, that the conscience should be free from all laws, that only God's grace should be in it and rule. Nevertheless, the laws of love may be kept, so that the conscience remains free. And if the apostle Jacob had been of the serious opinion that this law must be kept for the sake of conscience, we would not accept it. For Jacob had not yet done a sign, but Peter and Paul; they prove it tangibly before their eyes with many signs that their doctrine is right. Jacobus is alone, had no sign, and confesses that which they have said. Therefore, whoever will not let him be told and instructed, 1) we must let go. Those who have the Holy Spirit understand it well, that it is so.

20 So one must rhyme over the one that Jacobus interprets, and let the others happen, because that remains, that the consciences are free and untroubled; they have enough of that. That, they think, will come off and fall down; they have not been so quarrelsome that they have fought for the sake of the little thing, if it is without harm. Although I say that the Holy Spirit caused St. Jacob to stumble a little. There would have been no need; but for the sake of the weak, because the Gentiles can hold such things for the love of the Jews, they let it happen and give way.

1. Thus the Wittenbergers. In the other editions: "know".

Let us do likewise. If they allow us to believe that priests, monks and nuns are the devil's work, and that they stand alone in the grace of God, but nevertheless desire that they be allowed to do otherwise, or to do so for a time, we would gladly yield and serve them. For love can well suffer this.

21 See, now you can conclude from this text that the pope has no power to catch the consciences with laws, and they can prove nothing for themselves from this. Therefore it follows that since Paul brought this commandment back and forth, they have been comforted. From what? From the fact that Jacob had commanded them not to eat blood? No, that was not the main thing, but this is what they were looking for, that they set the disciples free, on which Paul held and pressed hard, and also obtained, 2) which made them glad. Still our fools say: If Paul held hard on it, that the three pieces should be held, then we must also hold hard on it. Yes, dear one, put on glasses and turn it around, is just the contradiction. For it is ever undeniable that the Gentiles complained of keeping the law, and therefore they determined that they should 3) not be troubled nor troubled. This is what Paul held about. This is also the main part. The other part was only added and given for the sake of the Jews, when there was not much interest in it.

22 Therefore we find in the epistle to the Corinthians that Paul speaks directly against these words and explains the text 1 Cor. 8:4: "We know of the food of the sacrifice made to idols, that an idol is nothing in the world, and that there is no other God without the one. Therefore, the sacrifice to idols is also nothing. Therefore, a Christian does not care that it is sacrificed. How does he say it is no idol nor sacrifice to idols; and yet says one may eat things sacrificed to idols? Yes, he who has a free conscience, and knows that only grace is necessary for salvation, is as safe to eat idolatry as other meat, makes no distinction, is nothing unclean to him, has no law. Therefore he says: If you want to eat it or not, I do not ask, neither does God. But at the same time he says: If you eat it, do not eat it with him who still has idols, or

2. Erlanger: to have attained.
3. Wittenberg and Jena: those.

1012 Erl. (2., 17, SS8-S4I. Sermon on Apost. 15. W. VIII, 1043-1046. 1013

is so weak that he does not know that there is no idol, and thinks that he may eat this and not that. For he would think that you were worshipping idols and making yourself a partaker of idolatry. One should spare such consciences and not eat with them. Thou mayest eat it with thee, but if thy brother understand not, abstain; not for thine own sake, but that thou mayest bring him, that he may learn and know it.

(23) Thus both are with one another: one must be drawn into the heart, the other into the fist. According to the conscience there is no idol nor sacrifice to idols, as now with us. He who is a Christian knows no distinction of days, no Friday nor fast day, as Paul Rom. 14:2: "One believeth that he may eat all things; but he that is weak eateth herbs" 2c. But when he comes out into a place where these things are not understood, and the days are still kept, he follows them, because they have not yet heard the gospel, and have not the knowledge. Therefore they must be dealt with in this way until they also have freedom.

24 Thus the understanding of this text is clear, that Jacobi's laying on is not the main piece, but let it remain only by heart, so that it is kept only for the sake of love, which might cease with time. So one would still do with monks and nuns, that one keeps it with them, dresses, eats, prays 2c., not longer, than that one brings them out. Since

I would be obliged to keep all that they keep, but only by heart; inwardly, according to the soul, we are not to be troubled. Now whoever teaches the text differently, falsifies it. Paul has led it rightly, also admitting that one should keep this at the time; nor does he preach freely against it, that neither this nor that is anything.

(25) This seems as if he had condemned it, and yet it stands that he had helped it. It is necessary to distinguish between those who are not bound by conscience and those who are a little bound by heart, so that it is not assumed that the pope has the power to change the commandments of the conscience and the commandments of God. According to the outward nature, each one has the power to do all kinds of things for the sake of love and service, if it would help and serve the neighbor. For love is a law in itself: he who has it is subject to all laws. Again, faith is subject to none on earth. The heart should know of no law, but on the fist all laws may be beaten. So it is true that they are free, and yet they keep them; the heart should not keep them, but let grace alone rule. But the body keeps not two or three laws alone, but all laws, as thou comest to men, that thou mayest keep all manner of laws; but not that it may help or hurt the conscience, or give or take anything. So both remain true, doing nothing or keeping nothing, and keeping everything; having no law, and having all laws.

The Other Sermon.

On the Sixteenth Chapter of the Acts of the Apostles.

Held on the 6th or the 7th of June, 1824.

Cap. 16, 1-12.

He came to Derben and Lystram, and behold, there was a disciple there named Timothy, the son of a Jewish woman, who was a believer but of a Greek father. He had a good reputation among the brethren, among the Lystrans and in Iconium. Paul wanted to let him go with him, and he took him and circumcised him for the sake of the Jews who were in the same place, because they all knew that his father had been a Greek. And as they passed through the cities, they delivered them to keep the sentence which was decreed by the apostles and elders at Jerusalem. Then the common people were strengthened in the faith, and increased in number daily. As they passed through Phrygia and the land of Galatia, they were multiplied by the Holy Spirit to speak the word in Asia. When they came to Mysia, they tried to pass through Bithynia.

1014 Erl. (2.) 17, S4I-S1S. Interpretations on the Acts of the Apostles. W. VIII, I048-I0SI. 1015

travel, and the Spirit did not allow them to do so. And when they were passed over before Mysia, they came down to Troas. And there appeared unto Paul a vision by night, a man of Macedonia, which stood and besought him, saying, Come down into Macedonia, and heal us. When he had seen the vision, we immediately sought to go into Macedonia, knowing that the Lord had called us there to preach the gospel to them. So we departed from Troas, and straightway we came to Samothrace, and the next day to Neapolis. From there we went to Philippi, which is the capital of the country of Macedonia and a free city.

1 This Timothy, as the text says, was a Gentile, from a Gentile father, but from a Jewish mother, whom Paul circumcised. But Titum, who was also his disciple and also a Gentile, he did not want to be circumcised, as he writes Gal. 2, 3. This he does for the weak Jews, that for the stiff-necked and stubborn ones. For if these Jews had been so hardened that one had to keep the law or could not be saved, as some insisted, 1) Apost. 15:2, he would not have circumcised Timothy as he did not want to circumcise Titum, contrary to those who wanted to put the law on their conscience as necessary for salvation. But again, if they had been weak, he would have circumcised Titum also. And because he allows it here, and gives way to the Jews, it is a sure sign that they had not yet heard the gospel enough, and was still too new to them; to them he goes to will, as love demands.

002 As if I were now among the Jews, and should preach the gospel, and saw that they were weak, I would be circumcised, and eat, and abstain as they did. But I would not do this any longer or any other way, except that I might be with them and preach the gospel. For if I did not follow them, I would shut the door on myself and on my gospel. Therefore I would have to put on their ways and say in this way or the like: "It is true that circumcision was instituted by God, and was good and right; but we have a doctrine of Christ that nothing more is necessary for salvation than faith in the Savior, and circumcision does nothing to make it valid before God in the conscience. 2c. Now that they have been so instructed for a while that they could well grasp it, and still want to 2) wait for the circumcision, they are to be saved.

1. The Wittenbergers: drungen. Jenaer: drringen. Erlanger: "waren" instead of: darauf drangen.
2. Wittenberger: also.

If I were to say, "Goodbye," because that would be too close to the gospel and faith, and not to suffer; whoever wanted to believe it, would believe it, whoever would not, would stay away from it; I would have done my part.

(3) So the apostles both confessed Jewish and Gentile, as Paul says in 1 Cor. 9:20: "To the Jews I became a Jew," that is, I sacrificed and circumcised myself, not that I should do it, but that I might win the Jews; (2c.) item v. 22: "To the weak I became as a weak man, that I might win the weak. Our doctors did not see this, but thought that Paul was only fencing with mirrors here, since his only purpose was to bring them to faith and free their consciences. I do not care so much to become a Gentile with the Gentiles, as if the law were nothing, that I should let them eat and be eaten with, 3) which is forbidden and abominable to the Jews, but that I should win them, not that I should earn anything. So, wherever he went, he could continue with the gospel and be pleasant. Behold, this is a master of caring for souls. But we have done nothing else, but with our laws we have driven the people and consciences, and said: So do, and not otherwise, if yet a bishop should both, break loose his law and set it, that it would bring benefit.

Now this Timothy was converted before by the first sermon; for here Lucas describes Paul's return, as it goes and stands 4) His father had been a Gentile and died, therefore he came to faith uncircumcised. Because he is now a disciple and a believer, he must not be circumcised anywhere. For he that believeth and followeth Christ

3. Jenaer: with eat.
4. i.e. Paul's second journey, which he undertook to see "how they were keeping themselves". Apost. 15, 36.

1016 Erl. (p > 17, S4S-S4S. Sermon On Apost. 16. W. vm, lasi-MS4. 1017

disciple, he has everything he should have. Why should he be circumcised? Yes, he was such a Christian, who also testified to the faith with deeds, full of the Holy Spirit and its fruit. For the brethren bore him witness, with whom he was well reputed; wherefore Paul also took him with him to minister, instead of John, surnamed Marcus, 1) Acts 15:37. 15, 37, who had departed. Now, this faithful and pious and holy Timothy 2) is here circumcised by Paul. Is this not foolishness from such a man? But why does he do it? For the sake of the weak, not for the sake of the stiff-necked Jews; otherwise he would not have looked at them. Therefore the text says: "He took him and circumcised him because of the Jews who were in the same place, for they all knew that his father had been a Gentile. As if to say, "If it had been done secretly, he would not have done it; but because it was known to everyone and was notorious, he did not want to shake consciences. As if he wanted to say: They do not yet understand, therefore one must have patience with them.

(5) Behold, we have here an example of love, and how to deal with the weak. Which art is most necessary to know, especially for preachers, so that they do not plunge in with unreasonableness and drive by force. At that time they were still deep in the mud, the law was still on their necks, they could not get rid of it and free their consciences; therefore they had to be well instructed beforehand, as we have also done among ourselves, who have been burdened with the Pope's laws for so long. But now it has come to pass that some have heard it preached, and some not. Now those who have heard it, not for half a year, but for two or three, that they might well understand it, and not be weak, but blaspheme it, and oppose it, we must also lift up our heads, and lift up our horns, and for this very reason forbear, and practice the opposition, which they have thought necessary. But they say, "Should we not obey the emperor and the pope who have decreed it? We say again:

1. The words: "with the surname Marcus" are missing in the Wittenberg and in the Erlangen.
2. "Timotheum" is missing in the Erlanger.

We have a greater emperor, whom we must obey more. Whoever wants to wear caps, keep orders 2c., may do so, as far as he does not let his conscience force him; and with the weak, who do not oppose the truth, but would like to know it, you shall bear patience. But if a bishop or prince would force you to wear the caps, you shall throw them over his head in defiance, to save freedom. But to those who do not wilfully oppose it, but are distraught in their cause, and are in doubt, and know not what they do right, but would gladly be instructed, they must be made to suffer it, and abstain from it, until I instruct them enough with right understanding. Then I must not defend freedom, because they do not fight against it, but must save it i.e. freedom for a while, to use it externally, although I always keep it in my conscience: precisely for this reason that I bring them up and make room that they also come to freedom and need it. If they then accept the word, I have won the souls without all my harm. For we also live for the sole purpose of helping to make Christ's kingdom greater, as love demands. That is why a Christian must let himself be brought down, and be as he sees that the people are.

(6) But no man goeth right, except he that understandeth the gospel, and both faith and love. In the case of the hard-hearted, who will not listen, there can be neither love nor patience; for there it is faith and the word of God that must be confessed and kept up in word and deed, to which all things must give way. In the case of the others, who do not challenge faith, love and patience must go; there I must do nothing for the sake of God, but only for the sake of my neighbor, as St. Paul says here, not for the sake of necessity or deed, but for the sake of weak consciences. For the law says: One must circumcise oneself. They could not soon refrain from this. If Paul had not circumcised Timothy, they would have thought, "Paul is a holy man, why does he take the Gentile with him? Then their consciences would have been troubled and confused. As with the

1018 Erl. (2.) 17, S4S-S47. Interpretations on the Acts of the Apostles. W. VUI, IVS4-10S7. 1019

Pabst's laws the weak consciences do; if they keep it, they err, that they are still too attached to it. But if they do not keep it, they err. For they are not yet so strong that they refrain from it with a free conscience. Therefore, they must be spared and carefully treated until they understand. In the meantime, I can tell whether they want to follow or not. If I notice that they are disobedient, I leave them.

(7) We have indeed brought it about that the common man comes up; but that some are prevented, happens through so many bishops' larvae, who set themselves against it, and hinder it by force. Because they have been preached to enough, and it is not our fault, we have to go through fresh; and even if there are still those among them who have not yet heard the gospel, we still have to go on for the sake of the believers 1). For if we should give way to either of these, giving way to the weak, or representing the faith, we should resist the stiff-necked before, that we might keep the word against them that would destroy it, rather than give way to the weak, and by such giving way let liberty suffer distress and be oppressed. Therefore, if I am among such a multitude, some having the gospel, and some wishing to suppress it, I am guilty of obeying faith rather than love, for faith is above love, and is most concerned with it. Even if I slacken love, it is a sin against my neighbor; but to slacken faith, and to be blasphemed, is to deny Christ and God. That is more difficult than to do against one's neighbor; there one can come to grace again, but to deny God is too difficult. Where, then, I say, in a community there are weak and strong, I must look more to the strong and command the weak to God. I must defend the faith with head, neck and belly, so that it is not dampened and beaten down. If we have it, we can come to love again. But whoever takes it and lets it go has lost Christ and everything, so that there is no more help. For this reason we must now set our necks to freedom, to preserve it. 2) It is a

1. Erlanger: "around the believing heaps".
2. "to preserve them" is missing from the Erlanger.

2c., but before one lets such right and freedom be snatched away, and acts against it, one should die over it. For we must not deny Christ, who with his precious blood has purchased for us freedom from all laws.

8 This is the first part. What follows now concerns the Jews, since St. Lucas says how St. Paul delivered in the cities the sentence that was decreed at Jerusalem, and how they were strengthened in the faith by it. Behold, he had now circumcised Timothy, and went about proclaiming that the Gentiles should not be circumcised, as had been decreed by the apostles. Then he made it clear that he did not consider circumcision necessary, but only for the sake of the weak Jews, and that no one would follow the example, he preached and showed the contradiction. They were strengthened in their faith, not because of the law of Moses, but because they heard that no burden should be placed on them.

9 Further, he speaks of St. Pauli's journey, as he is drawn. Who does not know here the land kind 4), does not understand what the text says. He has sailed the country road on the shore, from morning to evening, as those know who are land-going. The first trip has not gone far over Cilicia. The other one stretched further; when he found that the disciples had increased, since he had preached, he continued inward toward evening, toward 5) Asiam Minorem. There he was able to preach twice, but he did not have room in all Galatia. Afterwards, in Bithynia, towards midnight, as the sea was rushing into Hungary, the spirit resisted him. How this happened, he does not write, nor does he express whether they were prevented by the wind or by the Holy Spirit. Because in Hebrew and Greek language wind and spirit is one word. That he should be prevented by the wind, I cannot believe; therefore I have Germanized it: "vom Heiligen Geist". After that they came across the sea at last, against

3. Erlanger: poor.
4. Thus the Erlangen. Wittenberg and Jena: the Landart.
5. Erlanger: to.

1020 Erl. <2.) 17, S47-SM. Sermon on Apost. 16. W. vm, I0S7-IÜS". 1021

to our country, in Troada, and since now Turkey is. 1) Then he saw a vision, I think, in a dream, that a man was standing before him, asking him to come into Macedonia. Then they went straight and came to the city of Philippi, and there 2) he preached. This was a capital city in the country, and a free city of the Roman Empire, which was called colonias before times.

There are two pieces in this text: One, that the spirit hinders him from preaching the word; the other, that St. Paul believes the vision in a dream. There you see, although it is the highest work to preach God's word, and no greater service can be done than to take souls and make them blessed; it also says here that Paul is ready for it, and yet is not allowed by the spirit. Is it not a miracle that a man is more willing and more ready to help people than God? since one often reads the contradiction that God is always ready to help people and comes before they ask for it or think of it. Because here, in the holy presumption of helping people, he should have a criminal and carnal thought of preaching the gospel and helping them, who wants to rely always and forever on a good thought? There ever falls all presumption and defiance of our works, as if they should and must please God. Even more miraculous is the fact that he knew for certain 3) that he was called to preach the gospel 4) because his ministry was commanded to him by God; nevertheless, since he wants to carry it out, it does not want to go away. 5) Such is the fact that he says Rom. 1, 13: "I have often intended to come to you, but have been prevented from bearing fruit among you. His will is not lacking, but God's will. I am a preacher to the Gentiles and have been called to do so; 6) but God has not yet wanted me to come to you.

11 Now this is written so that

1. Erlanger: "the Turkey" instead of: and since now is the Turkey.

S) Erlanger: "den' hat" instead of: und hat da.

3. Erlanger: was.
4. "the gospel" is missing in the Erlanger.
5. Erlanger: walk.
6. Instead of the following, the Erlanger has: "but he did not want".

St. Paul^7^ ) wants to break down all presumption, that we walk in fear and humility, that no one should boast: I can do this; 8) or: I have done this out of good opinion, but thus say, as St. Paul: I will do this, if it is God's will; but because it is not yet time, although he has commanded it, or perhaps another cause is reserved for him. Paul: I will do this, if it is God's will; but because it is not yet time, although he has commanded it, or perhaps another cause is reserved for him, I must follow him and be obedient, follow his word, not my will, even if I could convert the whole world. So then, if it is forbidden in the highest work not to follow our will but His, much less will God accept our good opinion and self-chosen works. This means a good work, not that I choose and have a good opinion about it: but that is done in honor of God's name, and is done in His will and service. Therefore, we must stand before God with such a heart: I will do this,^9^ ) if it is your will to honor your name and promote your kingdom;^10^ ) not that it seems so good to me. In this way Christ says Matth. 10, 5:^11^ ) "Go not into the way of the Gentiles," 2c., and Cap. 15, 24: "I am not sent but unto the lost sheep of the house of Israel." It is a poor thing to preach to the Gentiles, and yet it would have been a deliciously good work. God wants to keep us in his obedience, so that we do not do anything of our own accord, out of our own discretion and devotion, because we have his will. If we do anything beyond that, it is of the devil, however delicious it may be.

12 Therefore, what has been the cause here that St. Paul is prevented, must be put to God; his will is good, but it has not yet been time. For afterwards he has come there, Apost. 18, 23,^12^ ) and preached to them, after which he wrote the epistle to the Galatians 2c. This is now the summa:

7. Erlanger: "he" instead of: St. Paul.
8. "thun" is missing in the Wittenberg and in the Erlanger.
9. "Das will ich thun" is missing in the Erlanger.
10. Erlanger: I will do it.
11. Also the second edition of the Erlanger has reprinted here from Walch the wrong Bible quotation: "Matth. 10, 52. We have already drawn attention to such occurrences several times in the 7th volume.
12. Erlanger: "Actor. 18 (V. 18)" reprinted from Walch.

1022 Erl. (S.) 17, S4S-SSL. Interpretations on the Acts of the Apostles. W. VIU, ivss-ilm. 1023

However good the work is, even by God's command, God wants to reserve for it space, place, time and manner; for He does not reject the work of preaching here, but hinders and holds it for a time, because it was not yet ripe. Let this be said to us as an example, that we do not go in at our own discretion, as if we wanted to carry out the thing ourselves, and not let God master it.

(13) Secondly, here is a question: Why does Paul believe the vision in the dream? and whether one should believe the dreams? It is partly commanded and partly forbidden in Scripture to believe dreams. Apost. 2, 17. we have from the prophet Joel, who speaks, Cap. 3, 1. ff: "I will pour out of my spirit upon all flesh, and your sons and your daughters shall prophesy, and your young men shall see visions, and your elders shall dream dreams" 2c. Item, 4 Mos. 12, 6. God says: "If anyone among you is a prophet of the LORD, I will make myself known to him in a vision, or I will speak to him in a dream." Thus we read how God appeared to King Solomon in a dream, 1 Kings 3:5. Again, Moses also strictly forbade believing dreamers, as Deut. 13:1 ff.

(14) What shall we say about this and decide when one should or should not follow dreams? I know of no better answer to this than this: that a righteous dream is one that God gives, and so gives that he who has it certainly realizes and understands that it is from God, as he is certain of the faith of the gospel, so that it lies in experience. For one does not have to reject the dreams at all, because the examples lie so strongly there. But they must be in the same form as Paul teaches about prophecy in Romans 12:7, that they are similar to faith. But how one knows whether God has inspired 2) or the devil, cannot be shown by doctrine, but must be given by experience. 3)

15. alfo, Solomon has been sure that his dream was from God, not a ghost 1 Kings 3:5. Item, the king Abimelech,

1. Erlanger: "his" instead of: GOD's.
2. Erlanger: talked.
3. Erlanger: say.

Genesis 20:3, who was punished by God in a dream because of Abraham's wife. It is written about the pagan king Attila that he once saw in a dream how he had to stand before three men in court and was sentenced to death. The next day the bishop Paulinus was brought before him, who was his prisoner, and a gardener was one of his knights. Then he saw that he was the one whose form he had seen in a dream, and soon after that he was killed. Thus such dreams happen to both saints and unholy ones, and are solely in God's power; no one can judge them, except the one who has them.

16 But to fall upon it, and, as some fools have done, to make books of it, is nothing but deceit. No one can make an art of it, nor is it worth anything. See how Joseph Gen. 40, 12. ff. interprets and interprets their dreams 5) to the chief tavern-keeper and baker 4) of Pharaoh, who lay captive with him. To the one he interpreted his dream, that he should be released after three days, and come to his office. The other thought he should interpret his dream in the same way 6) because it was the same dream, but he interpreted it much differently, namely, that after three days he would be put on the gallows. This is how he interprets the king's dreams, of the seven full and thick, and other seven thin and scorched ears, 7) which no one else could interpret Gen. 41, 25. ff. Therefore, such certain interpretation is not from nature, but from God.

(17) Therefore, dreams should not be believed, nor should they be interpreted according to our reason, but God should be told, and He should be interpreted; as Joseph also says Gen. 40:8: "Interpretation belongs to God. Though they are common, both Christians and Gentiles, yet no one knows what they mean, let the Spirit interpret them. As Peter 2 Ep. 1, 20 declares, one should not believe any interpretation in spiritual matters, unless it is from God. "For no prophecy (says

4. Erlanger: "den Knechten" instead of: dem obersten Schenken und Bäcker.
5. ÊÊÊÊÊÊÊÊÊÊ "ÊÊÊÊYour dreams" is missing from the Erlanger.
6. Erlanger: something good.
7. "von - Aehren" is missing in the Erlanger.

1024 Erl. (2.) 17, 251-2SS. Sermon on Apost. 16. W. VIII, IVSI-IVKS. 1025

He, v. 21.) in the Scriptures is done by their own interpretation. For no prophecy has ever been produced by human will, but the holy people of GOD have spoken, driven by the Holy Spirit." Therefore, dreams to, dreams to, just don't interpret it, let God make it certain, don't be certain of yourself.

18. So St. Paul interprets here the vision 1) by the Holy Spirit, which appeared to him by night; namely, a man from Macedonia standing and asking him to come into Macedonia and help them. 2) For it is also true and rhymes with the matter, Apost. 16, 9. and is similar to faith. For he was a preacher, and the vision 3) meets the preaching ministry, and has lacked it until now, that the time was not yet there. But now, when a Macedonian man appears and asks for help from St. Paul, it rhymes with his ministry; for Paul's help was in the preaching ministry. Although all this was not enough for certainty; the Holy Spirit had to make it certain in the heart; nevertheless, the vision was the means and witness for such certainty. Just as the word, without spirit and faith, is not enough to make anyone certain, so it is the means by which the spirit and certain faith come. For reason could not have interpreted or understood it from itself, it is too blind; and it should have been well with it, according to the saying of Christ, Matt. 13:13, "With seeing eyes they see not." We have many examples of this in the
19. Erlanger: the dream.
20. Instead of: "so ihm -helfen" in the Erlanger: "und fehlet nicht".
21. Erlanger: "of dreams".

Romans stories, because they have held much on dreams and signs, and have missed with their interpretation. And even if a face, dream, or sign was quite apparent, so that one could almost grasp it, and they also interpreted it correctly, nevertheless they were never sure of it, but had a delusion about it, and so they dared to put it in, as is nature's way: if it was true, it was true; if it was missing, it was missing. This means that the seeing eye cannot see that there is a vain conceit that either misses or hits by accident. Such a dream was the emperor Julii, because he dreamt that he slept with his mother. They thought that it meant that he was going to destroy his fatherland and desecrate it, but no one was sure of that; nevertheless, he dared to do it, and he managed to hit it on the head.

19 But here the text says: St. Paul was sure of his face; this was the spirit, not reason. Therefore it is with dreams that many of them are true, and they are true. But to be sure of it before it happens, that nature cannot give; afterwards, when it has happened, it thinks behind itself and says, "Behold, this is what I dreamed. And it is a very different thing to believe a dream before it happens, 4) and another thing to experience and notice afterwards, when it has happened. Before history, no one can be sure of it without God's inspiration alone; after history, it teaches itself; and even if it were true by nature, no one can be sure of it. That is enough of it.

4. i.e., before it becomes a factum. Wittenberger: "it" instead of: he.

1026 Eri. si, sExpositions on the 1st epistle to the Corinthians. W. vm, rust f. 1027

V. D. Martin Luther's interpretations or the first epistle to the Corinthians.

*A. D. Martin Luther's interpretation of the seventh chapter of the first epistle of St. Paul to the Corinthians. )

August 1523.

To the strict and firm Hans Loser zu Pretisch, hereditary marshal of > Saxony, my favorable lord and friend, grace and peace in Christ.

Strict and firm, dear lord and friend! I keep what I have said with full hope that you will, according to your noble mind, again keep what you have said and no longer delay.

In order that you may be the more Christian about it, I have taken the 7th chapter of the first epistle of St. Paul to the Corinthians and interpreted it to you for your service and for the benefit of those who desire to use it, for the reason that this chapter, before all the writings of the entire Bible, has gone back and forth against the marriage state, and at the same time has gained a tremendous appearance for the dangerous and strange state of marriage.

Chastity. And if I am to tell the truth, no one has so nearly puffed himself up with this chapter as the very people who have been least chaste. I also meant that chastity was so mean as they pretend. But I have, praise God, become aware these three years of what in the world, apart from marriage, chastity is, even in both men's and women's monasteries.

Since God has instructed me to preach about the state of marriage and to remove the cover from the devil's chastity, so that fornication will be less prevalent and the poor youth will not be so miserably seduced by the falsely famous appearance of chastity, I must take care that this chapter, its main part, will no longer remain its cover of shame, but will be understood according to the right opinion of St. Paul. And I have brought the same to you for your

*Luther wrote this in 1523 in honor of the state of marriage and so that the seventh chapter of the first letter to the Corinthians would no longer remain the cover of shame of the papist celibacy. (Compare the note to § 4 of this writing.) He dedicated the same to the hereditary marshal of Saxony, Hans Loser, as a bridal song for his upcoming wedding. In the Weimar edition, eight individual editions are listed, all of which belong to the year 1523. Two of them are attributed to the Officin von Cranach und Döring in Wittenberg, a third to Melchior Lotther. Only in one of them is the printer named: Gedruckt fin Straßburg] zum Steinburck. By Wolfs Köpffel." Ju the collections: Wittenberger <1556), vol. I, p. 334; Jenaer <1585), vol. II, p. 272; Altenburger, vol. II, p. 383; Leipziger, vol. X, p. 312; Erlanger, vol. 51, p. 3, and Weimarsche, vol. XII, p. 88. Because the first volume of the Wittenberg edition was published under Luther's eyes in 1539 (by Cruciger and Rörer), we, like the Erlanger, use the text of the Wittenberg edition as a basis, but compare it with the Latin translation by Johannes Lonicer, which he had published in Strasbourg in 1525 under the title: Martini Lutheri I In septimum primae ad Corinthios caput, Exe- gesis, II De matrimonio sermo, III Duorum de matrimonio thematum Analytica, nuper latina facta per Joan. Lonicerum. Argentorati 1525. This translation is included in the Latin Wittenberg edition, Dom. V, lol. 102. The text alone is found in De Wette, Vol. II, p. 364. - It was only later that we were able to compare the Weimar edition as well, but apart from the deviations of the biblical text, which is given in the Wittenberg edition according to our Bible, we find only very insignificant variants, which are of no importance for our edition, e.g.: to the Corinthians, to the Corinthians, to the Corinthians, to the Corinthians, to the Corinthians, to the Corinthians, to the Corinthians, to the Corinthians. For example: an die Corinther- zu den Choriuthern; Ehestand - ehlichen stand; Anno 1523- hm 1523 iar; D. Martinus Luther - Martinus Luther; Daniel 12 (correct) - Daniel 8 <wrong); Wiederum - Wiederum aber; aufm Dorfe - auff dorffen; hohe, weise - hoch weyße; 2c. These are the variants on the first three pages (pp. 92-94) of the Weimar edition. Of course, we refrain from noting them. By the way, compare our note on the biblical text before § 119.

1028 Eri. si, t s. Sermon on 1 Cor. 7. w. vm, ims-ioss. 1029

Wedding 1) want to give, so that I also once a Christian epithalamion, that is, a bridal song to sing, as one before times to do

1. Only in December 1824 Loser married Ursula von Portzig. Luther performed the wedding ceremony in the presence of Amsdorf, Melanchthon and D. Jonas in Pretsch Castle. (De Wette, vol. VI, p. 544.)

so that your undertaking may be to the honor of God and for the advancement of your blessedness, and may be accomplished. Command you and your dear bride in God's grace, Amen. At Wittenberg, Anno 1523.

D. Martinus Luther.

Preface.*)

1 It is a fool that taketh a wife, saith the world; and it is certainly true. Many of the learned have also decided that a wise man should not take a wife, even if she were wisdom herself. This is also right and well said. For those who believe that after this life there is no other life (as such people do), do almost wisely that they make do with free fornication, and do not join in the toil of married life, so that they may have a little less evil days here in this life. Of course, our clergy have also seen this, and have turned to chastity, that is, to free fornication, in the very finest way, as Daniel Cap. 12 11, 37 said of them, saying: "They will not respect wives," nor desire them.

2 Again the spirit says, it is a wise man who takes a wife. This is certainly true. And the truth also impels, that a wise man should take a wife, though she were folly itself. This is also right and well said. For if a Christian man waits for another life after this one, it is almost wise for him to have the fewer good days here, so that in that life he will have eternally good days. This is what God saw fit to do when he created man and woman and gave them together.

(3) Thus the state of marriage is spoken of in two ways; first, by the clever and worldly, that is, the blind and chief fools before God; they look upon the state of marriage as if it were a remaining, rash, human possession, which might be used and dispensed with, as I can dispense with a remaining garment or mantle. They then make the world full of their foolish and blasphemous writing and crying out against the marriage state, and counsel

But they themselves feel well, and prove sufficiently by deed that they cannot do without women, as they are not created for marriage, but only for driving, bluing and dragging themselves with whores day and night.

4 The arch-fool Johannes Schmid von Costnitz, 2) the highly famous whoremonger, who has written a great book, recently printed in Leipzig, against the marriage state, is also of this kind now, and yet says nothing more, except how much effort and work is in it. Just as if the whole world did not know that before, and the donkey's head would have to teach it to us first of all, which even no farmer in the village is unaware of. If I were chastity, I would know of no greater, more insulting disgrace and shame than that such boys and whoremongers and enemies of chastity should praise me. They reproach us that we are enemies of chastity, that we should not make marriage a thing of the past.

2. Cf. Tischreden, Cap. 28, § 4. Walch, St. Louis Edition, Vol. XXII, 937. - Johann Faber (actually Johann Heigerlin from Leutkirch, son of a blacksmith) had published a book in Rome in August 1522 under the title: llolrannis-Idabri Gonstantisnsis in spiritualidus vicarii Opus attvsrsus nova guasttarn st a sirristiana rsli^ions prorsus aliena tto^rnata Martini Imtttsri. (Roinas in 6ampo kiors per Maroslluin 8ilbsr alias I'ranclc.) Luther himself made no reply to this, but caused V.Justus Jonas to write a rebuttal. This is entitled: Vttvsrsus .lottannsm Vadruin Gonstantisn. Vicarium, scnrtationis Patroninn, pro eonsuZio saosrttotali, llusti llonas ttsksnsio, WittendsrMS. 1523. To this writing Luther added an accompanying letter , (Letter to Justus Jonas, Walch, old edition, vol. XXI, 833). The reason that Luther refers to Faber's book as "recently printed in Leipzig" is that Duke George of Saxony had it printed in Leipzig by Melchior Lotther. It was completed on April 25. - Indirectly, Luther himself also responded to this book through the present writing.

*) This superscription is only in Latin.

1030 Erl. 51, 5-7. interpretations on the 1st epistle to the Corinthians**. W. vm, 1088-1074. 1031**

and like to see people married, 1) and we are to consider them high, wise 2) people who can do nothing but fornicate without ceasing, and praise chastity only with the pen, and blaspheme the marriage state. They are boys, not only in their skin, but also in the bottom of their heart, who are not worthy to be answered.

(5) And what is it that all the world complains about the marriage state? We ever see before our eyes that God daily creates and sustains in life, not only men, but also women. So it is certain that He does not create a woman for the service of fornication. Since God's work and word are there before our eyes, that women must be used either for marriage or for fornication, such pagan larvae should keep their blasphemous mouths shut, and let God's word and work go unpunished and unhindered, unless they, after their highly praised

1. In the German editions: "und gern ehelich sehen werden". It seems to us that the last two words are transposed by a printing error, so we have changed according to the Latin: quodque juvet nos videre, coadunari conjuges.
2. So the Jenaer; Latin: sapisntss st prasotaros. Wittenbergers: hochweise. Weimarsche: hoch wehße.

wisdom would teach us, contrary to God, to strangle or expel all women. So God must be our fool; what He does is not good, what we do is well done.

Now then, God has created woman in such a way that she should and must be around her husband; it should be enough for us that God is with us, and hold the marriage state in honor as a divine, noble business, 3) and, if the smart ones do not want to get involved, let them fornicate and screw in their pagan blindness, as long as God allows them to. We have God's word for us, which will remain, and will not be frightened by such rude blacksmiths, even if there are more of them than the sand of the sea. Although it is a great sin and shame that we Christians become such great fools, and first of all want to advise and judge whether women are to be married or not; as if someone still wanted to ask whether he also had to eat and drink in this life. Now enough of that; 4) we want to hear the words of St. Paul.

3. Business -- creature.
4. "davon jetzt genug" is missing in the Weimarschen. This variant of the Wittenberg is not noted in the Weimar edition.

The seventh chapter of the first epistle to the Corinthians.*)

Cause why St. Paul wrote this chapter. 5)

1. The reason for writing this chapter was this: Those at Corinth, when they became Christians, especially those who were converted from the Jews, kept the law of Moses along with the gospel. Moses had commanded 7) that every man must be legitimate. What was a man must have a wife; what was a woman must have a husband, for chastity was condemned as a barren estate. All this happened because Christ was promised from Abraham's seed,
2. This caption is missing in Weimar's.
3. Wittenberg: of the Cap. Weimarsche: Capitels.
4. Weimarsche: hatte; in the other editions: hat.

and no one knew which person this should be, in honor of this seed all Jews had to become married and breed until he came. So the Corinthians ask whether they still have to keep such a law of Moses and do not have the power to remain without marriage, because they have the desire and love for chastity, and many other laws of Moses have now become free through the gospel3); because the weak consciences could hardly leave the law of Moses, which they were used to. To this St. Paul answers them here and says: It is not only free, but also good to keep chastity, whoever has desire and love for it. But he speaks of it very stupidly and carefully, and always includes the marriage state, and says:

8. In the issues: warm.

*) Here follows the text of the entire seventh chapter in the Weimar edition.

1032 Erl. si, 7-9. Sermon on 1 Cor- 7, 1. 2. W. vm, 1074-1078. 1033

B. i. 2. It is good for a man not to touch a woman. But for the sake of fornication let every man have his own wife, and let every woman have her own husband.

(2) Behold the words, how briefly he breaks off, saying that it is good for a man not to touch a woman, but he does not say it, nor does he advise anyone to do so; indeed, he soon falls on the marriage state, as if he were concerned that such a good or gift of chastity would be strange, and that it would become vain fornication. Therefore he commanded that every man should have a lawful spouse, and avoid fornication.

3 So this is the first conclusion: that whoever does not feel this good thing 1) about himself, but feels fornication, he is commanded here to become married. And this commandment you shall not receive as from a man, but from God. From this it follows that no one can vow chastity, nor should he keep such a vow, but tear it up where he finds and feels that he does not have the good thing, and finds himself inclined to unchastity. For such a vow is actually made against this commandment of God; but against God's commandment one cannot vow anything, and if it were vowed, he who keeps it is damned.

(4) Some have stretched this "touching women" so tightly that they do not want to touch women's hands and skin. To this end, they have invented many laws and ways to separate themselves so far from women that women could neither be seen nor heard; they meant to help chastity in a masterly way. Thus those who conceived and founded monasteries thought to keep boys chaste by the absence of maidens and maidens chaste by the absence of boys. But how well this was done, and what room was given to the devil, would be terrible to hear and to say.

(5) Such blind, wretched people have thought to bring chastity to men from within, when it must be a gift from heaven, springing from within. For although it is true that it is almost provocative and inflammatory when the male image and the female image are one among the other, it does not help the cause that they are one among the other. For what does it help me if I see no woman?

1. Jena and Weimar: the fine thing. Erlanger: dieß Gute.

and yet my heart is full of women, and my thoughts cling to women day and night, and I think more shameful things than anyone should do? And what is the use of shutting up a maiden, so that she neither sees nor hears a man's image, and yet her heart sighs day and night without ceasing for a boy? One must have the heart for chastity, otherwise such a being is worse than hell and purgatory.

(6) Therefore this word of St. Paul must also be understood spiritually and in the heart, so that he is called "touching no woman" who outwardly abstains from women out of his heart, desire and love; and not he who must outwardly abstain from women, and yet inwardly in his heart is full of desire and love for women. For this is a hypocrite, whose chastity appears before the world, and is lost before God, yes, is a twofold unchastity. For St. Paul's word is freely spiritual, and demands a free spirit, and must be grasped with a free spirit. But the hypocrites take it with displeasure, and make a dead letter and a fearful law out of it, which compels them, and makes the lost, false chastity sour for them, with their outward abstention from women.

7. Now notice what horrible murderers of the soul these are, who keep the mad, young people to chastity only outwardly, and force them to bear the secret suffering (as they say), and have no eye at all on whether such a person also has desire and love for it inwardly; think that chastity, the more sour it becomes, and the harder it is to bear, the more precious it is in the sight of God, like other bodily sufferings and accidents, but do not see that such sufferings and bodily sufferings have greater difference than heaven and earth. For other sufferings can be borne with a happy conscience without sin, and are only painful sufferings. But this affliction is a sinful affliction, which cannot be borne with a happy conscience, for it is sin and wrong in itself; therefore it is not to be counseled nor helped, except that one may get rid of it and be rid of it, which may be done by marriage, and not otherwise. But that suffering is to be counseled by 2) patience, whether one also cannot get rid of his.

2. Weimarsche: through the.

1034 Erl. 51, 9-12. interpretations about the 1.

Epistle to the Corinthians. W. vrn, 1076 -107s. 1035

8 Thus St. Paul also wants the word to be understood spiritually, when he says: "It is good for a man that he" 2c. That such "good" is not said of merit before God, as if a chaste man were better before God than a married man, as so far the text is also interpreted by St. Jerome; for that belongs to faith alone and not to any work; but is said of the temporal good chamber and rest from this life, which a chaste man has over a married man. For he who lives without marriage and chastely is above all the toil and unpleasure that are in the conjugal state. And lately it is a lovely, 1) merry and even a fine gift to whom it is given, that he is chaste with pleasure and love. Also, he himself will afterwards sufficiently emphasize what he means by such "good," for it behooves St. Paul not to leave unconsoled those who like to remain chaste. But one must leave it alone that a married woman may be higher before God than a virgin, although the wife here on earth has much trouble and unpleasure in her state, and a virgin has much pleasure, rest and good days.

(9) Now the opinion of St. Paul is, "It is good for a man not to touch a woman," and in the New Testament it is not a sin to be without wife and child, as it was in the Old; that is, he who has grace to live chastely with lust and love can have good days; as it is also said, Fool, take a wife, and thy joy shall be ended; item, Marriage is a short joy, and long displeasure, and what more sayings are of the married state; which all here agree with St. Paul. Paul, that it is good not to touch a woman. Wherefore also in the law of Moses it was commanded, that a new husband should be given liberty a whole year to rejoice with his wife, and not to go to war, or to have common offices; as Moses should say, The joy shall be for a year; after that it shall be found.

(10) But where there is no grace to live chastely with pleasure and love, it is better to become married; indeed, there is no other means that can help, except the married state. Therefore, where one cannot have the good days of chastity, one must go to the evil days of matrimony. For it is ever better to have evil days

1. Wittenberger: bodily. Latin: umaBils.

suffer without sin in the marriage state, because have good days without marriage state with sins in unchastity. But no one likes to avoid such evil days, so everyone shuns the marriage state. Therefore it is said: It must be a bold man who takes a wife. Yes, indeed, bold, and no one does so well as a devout Christian who walks by faith, who can direct himself into evil days, so that he does not complain and cry out and blaspheme God and his work, as the foolish, blind wretches do. This is also what St. Paul means here, that he so soon falls from chastity to the marriage state and says: "But for fornication's sake let every man have his own wife, and every woman her own husband.

(11) What is this said for the sake of fornication, for this much: Where such good days cannot be, that chastity may be willing and merry, there will certainly be unchastity and fornication? But that there be not, it is better to live godly and blessedly, and to forgive oneself for the good days, which they have that touch no woman, and to consider the evil days, to avoid sin, because it is ever better to have unpleasure without sin, than sin without unpleasure, yea, sin with unpleasure added.

12 And notice the words of St. Paul, that he does not make much provision for chastity to the Corinthians. For he saith, It is a fine thing about chastity; yea, if unchastity did 2); "therefore have every man his wife" 2c. He does not mean chastity as we have done so far, and still do, but wants to have them all united in marriage. And yet he (when he was full of the Holy Spirit) knew human nature, kind and capacity better than all the bishops who have come after him, who have perverted and rejected this divine order, so that now St. Paul's word no longer applies: "Let every man have his own wife"; but so now he preaches: Some may have wives; some shall not have wives; make the "every one" "some". But of this hereafter. Further on St. Paul speaks:

2. Latin: si irmontinsrUiu non obskurst. - The Weimar edition makes the remark here, "On this use of .thete* equal to mhd. [ntsts cf. Zeitschrift für deutsche Philologie, vol. XXIII, pp. 41 ff." Cf. s 54 of this writing.
3. "eigen" is only in the Jenaer.

1036 Erl. 51, 12-14. Sermon on 1 Cor. 7, 3-5. W. VIII, IV7S-1082. 1037

V. 3. 4. Let the man render the owed friendship to the woman. The woman is the same as the man. The woman is not powerful in her body, but the man is. The man is not powerful in his body, but the woman is.

Here St. Paul instructs the spouses how they should behave toward each other for the sake of marital duty, and calls it a guilty will or friendship. It is guilty, and yet it should be done willingly. This guilt makes God allow and forgive the marriage state, which he otherwise punishes and condemns. For in this way the marriage state is written in the law of love, that neither is powerful in his own body, but must serve the other, as is the way of love. But this does not work in fornication, since neither is powerful nor indebted to the other, but each seeks its own in the other; therefore it is against the law of love, therefore it is also against God. It is indeed a great word that no one is powerful in his own body, that where unchastity is concerned, one should serve the other, and can give himself to no one else. Therefore it is seen how adultery is the greatest robbery and theft on earth, for it gives away a living body that is not its own, and also takes away a living body that is not its own.

14 Now, the words of St. Paul are clear enough, and do not require much gloss; so I do not want to dig so deeply into them, and write uncleanly about the duty of marriage. A Christian man will know how to be moderate even in this. So there is nothing in it, as an unchristian man rages and rages in this. Some old teachers have probably used the pagan saying: He who is too hot in love is an adulterer against his own wife. But a heathen has spoken it, therefore I do not respect it and say it is not true. Of course, no one can be an adulterer with his wife if he does not want to consider her his wife or touch her as his wife.

(15) I am careful not to speak ill of the matter, for St. Paul says here that the marriage state is there as a help and means against unchastity. Therefore, whoever needs to defend himself against unchastity, keep

I, who have St. Paulum here as my advocate and patron.

16 Therefore it must not be right in some places to separate the bride and bridegroom until the third night, and to teach them to abstain until the third night, according to the example of Tobiah. I let everyone keep this, as far as he desires. For I have also experienced what misfortune has followed from the fact that the evil spirit always wants to be in the game. If the example of Toby is so valid, why is not the example of the patriarch Jacob much more valid, who touched his Leah the first night and recognized her? Let it be free; fools are they that set the rope and the law in such matters. The bride is the bridegroom, and her body is not powerful, and again. Let it remain so, and do no better.

(17) So they have also exempted some days, as the holy evenings; item, pregnant bodies 2c. Well, it is fine and well done to be moderate in all things, but still one should not make a necessary law in this, and these words of Paul are right, who states that no one is powerful in his own body, God grant, be it this or that day, as God gives it. He only sees to it that unchastity is prevented and not given room or cause. O, this little word of St. Paul cancels a great deal of law: "No man is powerful in his own body; indeed, he cannot suffer any law. For how should anyone forbid me the body that is granted to me by God's right and power? God's leave is greater than all men's commandment; what he giveth me, let not St. Peter deny me. Weather follows:

V. 5. Do not withdraw one from the other, except by the consent of both for a time, that you may have leisure for fasting and prayer, and come together again, lest Satan tempt you because of your unchastity.

18 How poorly Saint Paul trusts in their chastity! He knows the devil and his wiles well, and also the weakness of the flesh. Here you see that married people are so closely bound to each other that one cannot escape the other.

1038 Eri. si, Interpretations on the 1st epistle to the Corinthians. W. vm, ivss-iE. 4039

He can also be drawn to fasting or praying without the other's will, so that he will have given up both fasting and praying before one of them should become powerful enough in his body to deny the other. Now prayer is a highly, deliciously good work, and must give way to such a low (as it appears) work; this makes all the law of love, in which they are joined.

(19) This fasting and praying is spoken of as a special fasting and praying that is accepted; as when husband and wife become one, to fast and pray for three, four, six days, or a week or two, as each one may freely accept such fasting for 1) himself, to mortify the body as long as he wishes, without all law and activity of the authorities. Otherwise, married people as well as all other Christians are obliged to fast and pray in an evangelical way. For Christ has said to all Christians Luc. 18:1, "Pray without ceasing." This fasting is to eat and drink moderately. So praying is groaning and crying out with the heart 2c.

(20) But as to what is the withdrawal among married people, and what causes occur, I will let them interpret for themselves. I can well believe that they are of various kinds, as befits the state, which is created and appointed for evil days and not for good days. Anger and dissension will also run along; sometimes 2) superfluous clergy will also want to rule there. St. Paul sets only one; more may neither I, nor anyone set. This is that both agree to fast harder for several days in a special way, and to pray all the more diligently, especially where there is a need. For strong prayer also requires strong fasting. However, St. Paul leaves it free, and gives no law about it, but puts it in both's discretion. Therefore, no one can be forced by commandments to fast and pray as has been done up to now. Let this be said of it.

(21) Now St. Paul takes before him the three states of chastity, namely, widowhood, matrimony, and virginity, and teaches further what is necessary to know about them, saying:

1. Wittenberg: through. Latin: pro.
2. Weimarsche: at times, It will etc. w.

The first part.

From the widowhood: 3)

V. 6. 7. But I say these things out of favor, and not out of command. I would rather all men were like me, but each one has his own gift from God, one otherwise, the other so.

22. above v. 2 he said by commandment, "Let every man have his own wife for fornication's sake," and he also commanded conjugal concubinage. How then does he speak here: he does not say this out of commandment, but out of favor? Without doubt he wants that it should be free to become married, that not, as in the Old Testament, everyone must become married; therefore he does not give anyone the right to become married, but grants it to everyone. But when they have become married, he gives them the right to keep their marriage. Even where there is no grace, that one may be free to become married or not, there also marriage is commanded, yes, more than commanded.

23 How that he also saith, I would that all men were as I am. Is this not spoken against the married state, as if he did not want any man to be married? Yes, of course, he wanted everyone to have the great grace of chastity, to be freed from the worries and troubles of marriage, and to be free to do only with God and his word as he pleased. And who would not and should not grant this to everyone, since Christian love wishes everyone everything good, both temporal and eternal? Love has no measure to do good and to desire good, even though it is impossible. Just as he desires to be banished from Christ for the sake of the Jews' salvation in Romans 9:3.

(24) "But each one has his own gift from God, one otherwise, the other so. Here he confesses that his wish may not come to pass, and that God's will is not to give the high grace to everyone. And mark this text well, for it has much in it, and marriage is not praised less than chastity. For where marriage and virginity are held in opposition to each other, chastity is certainly a nobler gift than marriage; but

3. This caption is found only in the Jena edition.

1040 Erl. 51, 17-19. Sermon on 1 Cor. 7, 6. 7. W. VIII, I0S4-I087. 1041

Nevertheless, marriage is a gift of God (says St. Paul) as well as chastity. A man is also more noble than a woman; nevertheless, the woman is a work of God as well as the man; for before God all things are equal, which are nevertheless unequal among themselves. Everything that he has created is called his Creator and Lord, and none is called more or higher than the other, whether great or small. So marriage and virginity are equal before him, because both are his divine gift, although one is better than the other, to be counted against each other.

(25) From this it follows that those who make nuns out to be more glorious and better in the sight of God than those who are married, and invent special crowns, and I do not know how many other honors and dignities, make them trustworthy, unchristian, godless people, who rely more on their status and work than on Christ's faith and God's grace, and despise marriage as much less, even in the sight of God, than their status, and call themselves Christ's brides. Yes, they are the devil's brides, because they do not need chastity for what it is needed; namely, not that it is better before God, but that it makes people here on earth freer and more skillful to wait on God's word than marriage.

(26) Now, since both are gifts of God, and marriage is given to everyone as a common gift, but chastity is a peculiar, strange gift to very few people, it is hereby indicated that each one must examine whether he finds the common or the peculiar gift in him. And because St. Paul freely concludes here that it is a gift, we must ever confess that it is not our work, good or ability, therefore no one can vow or keep the same. For I cannot pledge to God his own and his gift, for he has given it to me beforehand, or be sure of his promise that he will give it to me, as Jeremiah was. So we read no example in Scripture of vows, without in the things that are already given to us, or are to be given to us, as Deut. 27:2 ff.^1^ ) Deut. 30:3 ff. is written, as, of houses, fields, money, cattle,

1. In the Erlanger wrong: Numbers 27.

to mortify one's own body, with fasting or other discipline 2c.

27. Since we are here in the place where Paul praises marriage so highly and calls it a divine gift, let us look further into it and prove that marriage is the most spiritual estate, and that some estates have been wrongly and unjustly called spiritual orders, and marriage secular estate; but it should be the other way around, that marriage is called the right spiritual estate, as it is; and the orders should be called the right secular estates, as they are. They have brought into the world vain misuses of words, and have smeared the mouths of every one with them, and deceived them, that spiritual must be called worldly, and worldly must be called spiritual.

28 In the first place, nothing should be called spiritual without the inward life of faith in the heart, where the spirit rules. But since this is also called spiritual, which is done by heart in the body through the spirit of faith, we want to see and grasp here evenly and finely that the married state should rightly be called spiritual, and the orders secular. But I am speaking of the orders and clergy that have so far allowed themselves to be called and praised in this way. For those who are right in the faith, and are truly spiritual, certainly have the right spiritual state of chastity.

(29) Moreover, no one can deny that the works and nature of the clergy are just as external, temporal, and bodily as those of the married. For they are done through the body and its members as well as through the married. But what is done through the body and its members must be a bodily and outward work, yes, even the thoughts and ideas in the heart of such outward, bodily works must also be and be called bodily. Now if any state is to be called spiritual, something else and more must belong to it than such outward works and beings, namely faith in the heart, which is spirit, and makes everything spiritual that is in man, both outwardly and inwardly.

(30) Now look at the clergy, who have been famous up to now, and you will find, first of all, that they have the greatest need of the body.

1042 Erl. si, is-si. Interpretations on the 1st epistle to the Corinthians. W. vm, ws? imo. 1043

They have certain interest, food, clothes, house, and all kinds of superfluous things, and are "murdered and given to them through the work and care of others, so that they neither have nor want to have any danger of this. For no one becomes spiritual, nor wants to become spiritual, if he knows that he will be taken care of physically for the rest of his life; and that many also seek such things in monasteries and the priesthood, so that their belly and skin have enough. But what is this but to seek and have such a state, where one may not gape at heaven, and wait for the daily bread of God, and trust that God will feed them? Recently, faith has no room, nor place, nor time, nor work, nor exercise in such booths. For they sit in sure full readiness and cash, and there is not substantia rerum sperandarum Heb. 11, 1., confidence of goods, which matt does not see, as is the nature of faith, but certitudo rerum possessarum, certain security of present goods.

(31) But if you take a wife and marry, this is the first thing: where will you support yourself, your wife and your child? And this lasts all your life, so that the conjugal state is by nature such that it teaches and drives to marriage by God's hand and grace, and at the same time compels to faith. For we also see that where there is no faith in the marriage state, there is a heavy, miserable being, full of worry and fear and work. Again, the less faith the famous spiritual state has, the better days it has. For his belly is freely supplied, may not look on God's hands, nor wait for His goodness.

(32) Tell me, then, which state is properly called the spiritual, whether it is not that in which faith is necessary, and has its own work, and has daily exercise and cause to trust in God, and goes according to the saying of the 145th Psalm, v. 15, 16: "All eyes wait upon thee, O Lord, and thou givest them their meat in due season. Thou dost open thine hand, and dost fill all that liveth with good pleasure" 2c. Now only the married state has such a cause and exercise of faith in God, but no spiritual state has it; nor does anyone want it, nor are they endowed for it, and assured that they may not have such a cause.

have thus cast out faith, and stopped up all holes, that it might not come in unto them. Is it not a perverse sacrilege, then, that they should boast of their spirituality, and present their estate as spiritual, in which, by nature and estate, there cannot be a drop of faith? that the spirit and such spiritual estate rhyme with each other, as Christ and Belial, as day and night, as spirit and flesh, as believing and feeling. For where faith is not, nor space, nor cause, there can be no spirit, and must of necessity be a vain carnal, worldly, bodily and outward thing, as experience gives and teaches in the religious.

(33) Again, they make a fuss about the marriage state, as if it were worldly and carnal, and do not see how it is set up by God in such a way that it drives and promotes the spirit and faith, and there must be almost one spirit if it is to be 1) well. For what is God's work and business has been prepared in such a way that it should work in faith and practice faith; if not, then it is a difficult, unpleasant thing. But what men devise always works best without faith, because it wants to be sure of things and to be provided for.

(34) Behold, you grasp here for the first that the marriage state is by nature such that it drives, chases and forces man into the most inward, highest, spiritual being, namely to faith, since there is no higher inward being than faith. For it is only attached to God's word, and is stripped naked of everything that is not God's word. Now there is nothing higher and more inward, neither in heaven nor on earth, than God's Word, which is also God Himself. Again, the spiritual state by nature is of such a kind that it lures a man out, and pours him out completely on temporal and external things, that he has enough in the flesh, and does not want to be a spiritual state, because he has enough externally, and is sure of things, that he does not need faith and trust in God; so that you must say that such a spiritual state is by nature a right earthly, worldly and pagan state, compared to the marriage state.

1. Weimarsche: er.

1044 Erl. si, si-st. Sermon on 1 Cor. 7, 6-8. W. vm, imo-ioW. 1045

The marriage state, in turn, is a true heavenly, spiritual and divine state, as opposed to the spiritual state.

35 For I say of a kind; for it is true that many of the married state have not rightly need in faith, and make the good themselves evil by unbelief. Again, it is not impossible for a man of the spiritual estate to need well by his faith, and to make that which is evil good to himself by his faith. But for the sake of such a good or evil custom, it cannot be said that the married state is evil, or the spiritual state good. For faith makes all things good, even death and all misfortunes: unbelief makes all things evil and harmful, even life and God Himself. Now we do not speak of the custom or abuse of the estates, but of the nature and character of the estates themselves, and conclude that the marital estate is gold, and the spiritual estate filth; therefore that the former is conducive to faith, but the latter to unbelief.

(36) Secondly, the marriage state not only exercises the heart and inner being before God through faith, but also the body outwardly in works. So that the marriage state drives both faith and work, helps both body and soul, provides for them, and leads them rightly. For the marriage state by nature is of the kind that it must work and feed itself with its hand, and actually goes in the words of God Genesis 3:19: "In the sweat of thy face shalt thou eat thy bread." He has to dare that his work is not good for him, that he often suffers damage, that he suffers much from his wife, child and servants; and who can tell all the sweat of the face? That the body in the conjugal state also has its part to do with work, care and toil, as the heart has to do with faith; and yet it is always certain that it is all divine, and so pleases God. But the spiritual state does not nourish itself with its work, it is a lazy rascal, and does not exercise the body at all, but lets others do the work for it, and feeds its belly on the sweat and blood of others, and does not want to wait for a ride or damage to its goods. That recently here is no sweat of the face, but its essence goes in the saying, Ps. 73, 5: "They are not in the

They do not work like other people, nor are they afflicted like other people; therefore, their defiance must be a delicious thing" 1) 2c. And even though they pray and sing and do their spiritual works, none of them is useful for the exercise of the body. Moreover, even if they are done to the best of their ability, it is uncertain that they please God; indeed, such things, because they are done without God's word, cannot please God.

(37) Here you may say, If you will, it should be better that no one remain chaste, and that everyone become conjugal; would that ever be contrary to this text of St. Paul? Answer: I am now speaking of the spiritual state as opposed to the conjugal state, and not of the chaste state. The spiritual state is of no use, and it would be better that no one should be spiritual, and everyone should be conjugal. But the chaste state is another thing than the spiritual state; and St. Paul speaks nothing of the spiritual state, but of the right chaste state. There is no more unchaste estate than the spiritual estate, as one learns daily. And even if some lived chastely in it, they do not need it, for which St. Paul would have used it; that it is not chastity at all, of which St. Paul teaches here. For they make of chastity a merit and glory and honor before God and the world, and rely on it, which is contrary to faith; but St. Paul makes of it a skill and service 2) to God's word and faith. Further he speaks:

V. 8. Though I say to the unmarried and widows, it is good for them if they also abide as I do.

38 From this text it follows that St. Paul had a wife, because he counts himself among the widowers. For afterwards he speaks of virginity in particular, since he does not count himself as such. Although many think that he remained a virgin, because he says 1 Cor. 9:5, 6: "Do we not also have power to take a sister to wife with us, as the other apostles, and the brethren of the Lord, and Cephas? Or have not I and Barnabas alone power to do this?" But this does not compel, but

1. Jena and Weimar: "darum sind sie beladen mit Stolzheit" instead of: "drum muß ihr Trotzen" etc. w.
2. Jenaer: merit. Latin: sorvitutein.

1046 Erl. si, 24-ss. Interpretations on the 1st epistle to the Corinthians. W. vm, ivse-ivss. 1047

Rather, it indicates that he had a wife, but he did not want to take her with him, as the other apostles did with their wives. Or does he ever so much as say that he had no wife now, as the widowers had, and yet would have her.

39 It is also probable that he had a wife. For in Judaism, everyone had to be married, and chastity did not apply without a special leave and exodus from God. To this he also agrees with Phil. 4, 3, where he says: "Yes, I also ask you, my faithful companion, to stand by them who have fought together with me over the gospel." Many understand this faithful companion to have been St. Paul's wife, because he is silent about the name 1) and does not address anyone else in such a way that he calls him a faithful companion. Which is read in Greek as pulling with him in one yoke, and having a special alliance with him before others, like married people, to the effect that he commands the same companion to accept wives. To speak in this way, one must say that St. Paul's wife either died when he wrote this epistle, and gave himself a widower; or she must have left him with her will, that he did not lead her around with him, and thus lived with her chastely in the conjugal state, as it says 2) in the 9th chapter. Be it so, then, that his wife was dead or willingly left him for the sake of the gospel, it is certain that he lived as a widower at that time and was a married man. But now we want to look at what this saying concludes the most.

From the priest marriage. ^3^)

40 There are some who are so far gone that they must confess that priests and bishops may be conjugal, and conjugals may be priests, because the Scripture compels them, that the apostles were almost all conjugals, and many bishops afterward. But they look for a remedy, and say: Yes, we do read that those who were married before became apostles and bishops and priests; but if they are now apostles, bishops and priests before

1. Weimarsche: the name.
2. Wittenberg, Jena and Weimar: er.
3. This superscription is only in the Wittenberg.

of marriage, we do not read that they were married afterward; therefore now the priests may not marry. To these this saying shall answer:

41. First of all, because you confess for the first time that married men have become bishops and priests, and may also be and become priests, as the apostle teaches and enjoins by example, who are you that you will not now let a married man become a priest? You drive from the priesthood not only those who still want to be married, but also those who are already married, which is contrary to Christ and all the apostles, and also contrary to St. Paul's teaching (although he remained without marriage), since he says that one should choose as bishop one who has only one wife and chaste, obedient children. Now say, which shall we believe to be wiser and holier? Christ, or you? Christ takes married people as priests and confirms it through his apostles, but you reject them. Here either Christ must be a fool and unrighteous, or you must be antichrists and deceivers.

(42) Gentlemen, if you had only let the little piece remain that, according to the example of the apostles and the teaching of Christ, married people should be priests, and had not forbidden more than that priests should not become married, there would not have been so much need. For in this way many would have become married priests, and many would have tried the married state before, and would have become less of whoremongers. But now you pretend that you have not read that priests have become married, and yet you reject the whole marriage state from the priesthood, against God, nature, reason, and right, out of pure sacrilege, without any cause, so that you make the world full of fornication.

43 To the other: Why then have you not read this text and considered it rightly? Does it not clearly say that a priest may still be married? For I suppose that St. Paul was a virgin or a widower; yet he says here that he had a good right to take a wife with him. Tell me, was not St. Paul then an apostle, bishop and priest? How is he so bold that he still wants to have the right and power to marry? And if the high apostleship

1048 Erl. si, [s-ss. Sermon on 1 Cor. 7, 8. w. vm, 1049

suffer, remain conjugal and become conjugal, why should not the lesser priesthood also suffer, both to remain conjugal and to become conjugal?

44 In addition, because St. Paul is a widower here, and still wants to have the right to take a wife, he is certainly, according to papal law, a digamus. law, he is a digamus, even though he does not ask for it. A digamus, however, is such an evil thing in spiritual law that, even if he were now without a wife, he still could not become a priest. But digamus means one who has had two wives. This was such a man in the Old Testament, who had two wives at the same time. But the spiritual law has now interpreted the sayings differently, and invents three digamos: The first, if someone twice in succession frees, whether they are both virgins. The second, if a man marries only once and takes a wife. The third, if someone takes a woman who is crazy, even if he did not know it, and has taken a virgin for 1). These are all called digami, or two-woman men, by the priest, and none may ever become priests after the death of such wives. But even if he violated a hundred wives, weakened a hundred virgins, and kept a hundred whores with him every day, he can be, remain, and become a priest; so perfectly holy is this priesthood. No sin nor disgrace is so great, and so much in all the world, that prevents him from being and becoming a priest, without only holy matrimony, which they call a sacrament and God's business 2) itself and confess; that some work of God must not be able to be in the priesthood.

45 Now tell me, how does such an abominable outrage rhyme with St. Paul's teaching, who is a widower, and wants to have right to free, and gives power to free to all widowers and widowesses, no one excluded, neither priest nor layman? What else can we say here, but that such human statutes, so publicly and shamefully raging against God's word, do not consider us other than sticks and blocks, that we should believe that fornication is better than conjugal life? And what else is sought by this, but that God's business, 2) marriage, is desecrated, and fornication is only freely given room for?

1. "for" is missing in the Wittenberger.
2. Business - creature. Latin: orsadura - that which God created.

As Daniel proclaimed about the end of the Christian reign, and said Cap. 12 11, 37: "He will not respect the love of women"; as if he should say: He will respect vain harlots.

46 Thirdly: Since they must then confess that the apostles remained in marriage after the apostleship, I would like to know why marriage is also not to be approached in the priesthood, and is valid after the priesthood. 3) Is then the poor marriage so much a devilish thing when it comes after the priesthood, and so much divine when it comes before? Should it have such a great change for the sake of its procedure and offspring? Truly all reason must confess, and everyone must grasp, that everything that can remain divine with the priesthood and after the priesthood, may also certainly be accepted in the priesthood and begun before the priesthood.

(47) It is also a shameful pretense to profess that marriage is a divine thing and a holy sacrament, and yet not to allow a divine thing and holy sacrament to stand with priestly holiness. How is it that God must be against Himself here? That one of his works cannot stand the other, and one holiness persecutes the other, and one sacrament condemns the other? O impudent, blind abominations, that one should have such an unskillful thing not only persuade people, but also lead them to consider it the best, and still consider it? How would this always have been possible to end, 4) if God's wrath had not thus blinded and punished the world?

(48) But let us remain here with St. Paul, who will not deceive us, and establish that widowers may be free, God granting that they may be priests or not; item, that they may take wives, they may be virgins or widows; that nothing may be detrimental to the priest's status if he takes a widow, and nothing may be detrimental if he takes a virgin. All these things shall be free among Christians. For St. Paul wrote this epistle not only to the laity, but also to the bishops and to all Christians at Corinth.

3. Wittenberg and Weimar: apply.
4. "end" - lead out.

1050 Erl. sr, 28-sv. Interpretations on the 1st epistle to the Corinthians. W. vm, wW-nm. 1051

and because he does not single out any person or class, it does not behoove us 1) to interpret or apply his words to the laity or to any special person or class.

He knew well, St. Paul, that Christ did not want to break or hinder God's creation and work through his teaching and rule. Now a man is created for God's creatures and works, to be sown and multiplied, Genesis 1:28. Therefore, through his gospel and priesthood, he does not want to make a wood or stone out of the man, nor hinder his natural works, which God has implanted. For what else is it said where priests are forbidden to marry, but that a man is not a man, and that God's creation and work should be abolished and cease for the sake of human sin and commandment? God alone, who created him, can also accomplish such things through His gifts and works; human law and free will, or diligence, is lost and in vain here. Now says St. Paul:

V. 8, 9: It is good for widows and widowers to remain as I do. But if they do not abstain, let them go free. It is better to be free than to burn. ^3^)

(50) It is good, of course, to remain as St. Paul says; but he adds why it is not good to remain thus, and better to be free again than to remain a widow. And St. Paul has indeed here poured out in one heap all the cause of freeing, and put the end to all the glory of chastity, since he says: "But if they cannot keep, let them free." So this is said a lot: Necessity means you to become conjugal. No matter how highly chastity is praised, and how noble the gift of chastity is, necessity still hinders that very few can go to it, for they cannot keep it. For though we are Christians, and have the Spirit of God in faith, yet is not God's creation abolished, that thou art a woman, and I am a man; and yet the Spirit doth not allow the

1. Weimarsche: nothing.
2. "den" is missing in the Jenaer, in the Erlanger and in the Weimarschen.
3. The words: "It... brennen" are missing in the Wittenberger.

The Christian body has its own nature and natural works, so that it eats, drinks, sleeps, feeds and ejects like the body of another human being. So he does not take from man a female or male form, member, seed and fruit, so that a Christian's body must inseminate and multiply and discipline itself as well as other men, birds and all animals, for which it was created by God, Genesis 1:28. So that because of necessity a man must keep himself as a woman and a woman as a man, if God does not perform miracles through a special gift and stop his creature.

This is what St. Paul means here: "He who cannot keep himself free. As if he should say: To whom God does not give the special grace, but leaves his body its kind and nature, it is better, yes, necessary to be free, and remain neither a widow nor a virgin. Now God does not intend to make such special grace common, but the free shall be common, as he has once established and created it in both bodies; he will not set aside and deny to any man his creature.

52. Above this, a Christian is spirit and flesh. Because of the spirit he may not marry; but because his flesh is of the common flesh, corrupted in Adam and Eve, and made full of evil desire, marriage is also necessary to him because of the same disease, and it is not in his power to contract it. For his flesh rages, burns, and swells as well as another man's, if he does not help and ward it off with marriage as with the necessary medicine. And God tolerates such rage for the sake of marriage and fruit, for He well indicated in Genesis 3:16 what He would tolerate in man, since He did not take away the blessing of multiplying, but confirmed it, knowing full well that nature, corrupt and full of evil desire, could not accomplish such a blessing without sin.

(53) To despise the married state and to encourage chastity, so that it is full of misery and unwillingness, does not help and is not valid, and is done foolishly and wickedly. For nothing is helped by this, but necessity always lies in the way, and says: It cannot be, it will not be, one cannot hold to heaven, as here.

1052 Erl. si, so-ss. Sermon on 1 Cor. 7, 8. 9. w. vm, noo-iioz. 1053

St. Paul says: "He who cannot keep free". Again, that one praises the marriage state highly, as it is also a divine being, full of all spiritual good, does not help either, because no one or even few can be moved to give such good to themselves; nature shuns effort and work.

There are also many more reasons to free. Some free for the sake of money and goods. A large number do so for the sake of avarice, to seek pleasure and to atone for it. Some to beget heirs. But St. Paul indicates some of these, and I know of none stronger or better, namely necessity. 1) Necessity means that nature wants to come forth and beget and multiply, and God does not want it apart from marriage. So everyone must enter into marriage because of this need, if he wants to live with a good conscience and go with God. If this necessity were true, 2) other things would of course all make for a bad marriage, especially the arrogance that drives fools to take such a serious, necessary, divine position lightly, and then to realize very soon what they have done to themselves. But what is this said?

It is better free, because burn?

(55) Doubtless every one that will live chastely without marriage and without grace shall understand this word, and know what it is. For St. Paul does not speak of secret things, but of the common, public feeling of all those who live chastely without marriage, and yet do not have grace. For he gives the burning bad to all who are without grace in chastity, and shows no other remedy than marriage. If it were not such a mean thing, or other advice, he would not have suggested marriage; although in German it is called "das heimliche Leiden" (the secret affliction), which saying would not be so mean if it were a secret evil.

(56) There is also no doubt that those who have the grace of chastity still feel the evil desire at times and are challenged, but it is a transition; therefore their thing is not burning. Recently, "burn" is

1. "Noth" is missing in the Wittenberg.
2. Latin: nisi Nase nrxsrst nsosssitas. Compare the note to § 12 of this writing.

the heat of the flesh, which does not end with raging, and the daily inclination toward the woman or the man, which is everywhere where there is no desire and love for chastity; that one finds so few who are without heat as one finds those who have God's grace for chastity. Now such heat is harder in some, in some it is less; some also suffer it so hard that they inseminate themselves. These all belong to the married state, so that I may say: Where there is one chaste person, there shall be more than a hundred thousand married ones.

Nothing better, but take an example before you. St. Jerome, who praises chastity highly and most dangerously, confesses how he could not force his flesh with any fasting or vigilance, that his chastity has turned sour beyond measure. Oh how much good time he will have lost with carnal thoughts! He also stood on the fact that chastity was to be worked out with us, and was a common thing. Behold, the man is in heat, and should have taken a wife. There you see what burning means. For he was in the number of those who are to be married, and he himself did wrong and took much trouble that he was not given in marriage. We read many more examples of this in the lives of the fathers.

Thus St. Paul concludes: Where there is not God's special gift, there must be either burning, or free. "Now it is ever better (says Paul) to free than to burn." Why? Because burning, even though it is not followed by a work, is chastity lost, because it is not kept out of desire and love, but with great unwillingness, unwillingness and compulsion, so that it is counted as unchastity before God, since the heart is unchaste and the body is not allowed to be unchaste. What is the use, then, of keeping a lost and unchaste chastity with great, sour, unpleasant effort? It would ever be better to be married, and to be above such unpleasure. For though in matrimony there is also toil and unpleasure, yet one can give the will to it, and at times have rest and pleasure. But where there is no grace apart from marriage, it is impossible to give the will to chastity and live with pleasure in it.

59. see now what great teachers these are

1054 Erl. SI, SS-SS. Interpretations on the 1st epistle to the Corinthians. W. VIII, 1103-HUS. 1055

and rulers are, who force the young people back and forth into monasteries to chastity, and pretend that the more sour it becomes for them, and the more unwilling 1) they are to it, the better chastity is. So jest with other things, with chastity take another; for it cannot be willing where special grace is not; everything else can be willing where only faith is. They do just as the Jews did, who burned their children in honor of the idol Moloch; that methinks. St. Paul also used the word "burn" because he wanted to touch and interpret such an abomination. For what is it different to let a young person in a monastery, or otherwise, be stuck in such heat all his life, than to burn a child in honor of the devil, who must keep a miserable, lost chastity?

I must tell here in honor of such teachers and rulers what I once heard from a brave man, so that such coarse, blind heads may grasp how wisely they go about their ruling. Once such a preacher had cried out how one had to start something great, and almost hurt himself who wanted to do God a service, and brought in from Vitis patrum as an example Simeon, who stood a whole year on one leg on a high pillar, and always prayed, neither ate nor drank, until maggots grew in his foot, which became noble stones when they fell down. So you must attack yourself (said he) if you want to serve GOD. For to preach such lies belongs to such preachers, which no doubt the devil at that time invented to mock the Christians through wicked men, so that he destroyed their miraculous signs, of which they did much at that time, as if they were all such jugglery. Such a fool preacher now met a fool for a disciple; as it is said: A fool makes ten of them; who began to serve God, and wanted to hurt him himself, and no longer let his urine. When he had lasted four days and was ill, no one could talk him out of it, and so he wanted to die, until finally God gave one in mind to praise and strengthen him in his conduct, as he did right and well (as one must speak to fools what they hold to be true).

1. Wittenberg: willing. Latin: inviti.

But they say you do it for vain honor; if so, it is lost. And when he heard it, he ceased, and said, Because they interpret it so unto me, I will not keep it. 2)

(61) Well, this is a grossly foolish thing; but not to be despised badly. God has indicated with it (as I say) what such teachers and rulers do. And let us strike out this piece. It is true, as Scripture and all experience teaches, that this life on earth is a miserable life, full of misery and suffering, whatever state you choose (if it is otherwise divine): nor is anyone so miserable, if he were commanded to keep his urine or dung, he would rather choose the state than accept such an impossible thing. And because no one is bound to such a commandment, no one considers how good and delicious it is to keep urine and dung from oneself, and in the meantime looks at and laments the misery in one's state, which is not a tenth part as great and much as this misery would be.

62 This is also the case with this burning. For those who are married are now free, can extinguish what burns them, and no longer consider the misery (just as a woman after childbirth thinks much differently than before and during childbirth), and now no longer consider the trouble and unpleasantness of her state. For good, when it is present, is not regarded; evil, when it is past, is not remembered. But those who are still in heat, and have no hope, how can they do otherwise than mock and make fools of those who are in marriage, and yet complain of marriage? For they must keep that which cannot be kept, and keep it in vain, and lose all such sour toil. That is ever a miserable pity. How much would they rather bear all the unpleasantness of marriage than such burning?

(63) Behold, St. Paul says here, "It is better to marry than to burn," as if to say, "To marry is evil, but to burn is worse. And summa: It is better the unfunny marriage than the unfunny chastity; better a sour and heavy marriage than a sour and

2. The same narrative in the Table Talks, Cap. Walch, St. Louis Edition, Vol. XXII, 814.

[1056 Eri. 51, s-ss. Sermon on 1 Cor. 7, 8-11. W. viir, iws-iio". 1057

severe chastity. Cause: this must be lost; that can be useful.

64 Now this I say of the burning which they that keep it suffer; which are almost few. For the more part suffereth not such burning, neither keepeth it, but doeth as they do unto them, that they may be rid of it; of which I will not write now. But if they get rid of it outside of marriage, then conscience is there immediately; that is still the most unbearable misery and the most miserable state on earth. Thus it must finally happen that those who live without marriage and without the grace of chastity are forced to sin with physical unchastity, and the others are forced to live outwardly chaste and inwardly unchaste, and thus the former must lead a damned, the latter an unholy, useless life. And where are the spiritual and temporal rulers here who consider this plight of the poor souls? Yes, they only help the devil to increase such misery every day with their activities and coercion.

The second part.

Of the marital status. 1)

V. 10, 11: But to the married I do not command, but the Lord, that the wife not separate from the husband; but if she separate, that she remain without marriage, or be reconciled to the husband, and that the husband not leave the wife.

(65) Hitherto he hath said of widowers and widowesses, among whom there may be a man by a woman, and again; yea, it is good where they have grace to abide by one another. But this cannot be admitted among the married; for here is God's commandment, which compels to remain with one another. But that widows and widowers remain from one another is not a commandment of God nor a prohibition, but the apostle's good counsel, and left them free before God, that they may again be free with a good conscience, or so remain.

(66) But here the apostle allows a man and a woman to separate, so far as they remain without marriage. So that he cancels the law

1. The words: "Von dem ehelichen Stande" are found only in the Jenaer.

For although Moses gave such a law to the Jews, as to those who were hard-headed and pagan, it is not proper for Christians to do so. Therefore Christ Himself abolished it, Matth. 19, 9. For in the Old Testament there were not only such laws that served for spiritual rule, but also for worldly rule, because God ruled the same people, both spiritually and worldly. Just as even now in imperial law there are many provisions for the secular that are not appropriate for Christians, such as resisting violence with violence. 3)

(67) For many other laws are necessary to restrain and compel the wicked, and many others to teach and govern the good. So this law also was to restrain and compel the wicked, lest they kill their wives, or do evil. But Christians should be devout in their hearts, so that they do not need such a law, but keep their wives all their lives. But where there are no Christians, or unrighteous, false Christians, it would still be good today to keep this law, and they, like the pagans, divorce their wives and take others, so that they would not have two hells with their discordant lives, both here and there. But they should know that by divorcing they would no longer be Christians, but pagans and in the damned state.

68 But the apostle speaks of one cause of divorce, namely of anger, when husband and wife cannot live together in harmony, that they live in hatred and strife, so that they can neither pray nor do any good work. The text makes this clear when it says, "They should be reconciled and remain undivorced, or live without marriage if they do not want to be reconciled and divorced. But where reconciliation is commanded, there will be

2. Jena, Erlangen and Weimar: one.
3. In the Weimar edition, the following still follows: "Item für gericht handeln" 2c. The fact that these words are omitted in the Wittenberg edition seems to indicate that Luther himself took part in the composition of the text of the Wittenberg edition.
4. Wittenberger: ""divorced. Latin: [sparati.

1058 Erl. SI, S8-to. Interpretations on the 1st epistle to the Corinthians. W. VIII, 1I08-NI0. 1059

Anger and dissension are indicated. But the apostle certainly allows such separations, that he sees the weakness of the Christians through the fingers, because two do not like to behave with each other; otherwise each one is obliged to bear the other's burden, and should not separate from him. This is also the matter that he does not allow the divorced to change, so that he leaves room for them to unite and come together again, even forcing and urging them to unite again, because they may not have the grace of chastity.

How? if one did not want to be reconciled with the other and remain separate, and the other could not hold on and had to have a spouse, what would it do? Would it change? Answer: Yes, without a doubt. For since he is not commanded to live chastely, nor does he have grace, and his spouse does not want to be with him, and so takes away his body, which he cannot do without, God will not force him to do the impossible for the sake of another transgression, and must act as if his spouse had died to him; especially since there is no lack of him for them to come together. But that which is unwilling shall remain without marriage, as St. Paul says here. Further he speaks:

But I say to others, not to the Lord, that if a brother has an unbelieving wife, and she allows herself to live with him, he should not separate from her. And if a woman have an unbelieving husband, and he suffer him to dwell with her, let her not put her away from him.

Because St. Paul here testifies that this piece is not spoken by the Lord, but by himself, he indicates that it is not commanded by God, but that he is free to do otherwise or to do so. For he distinguishes his words from the word of the Lord, that the Lord's word is to be commandment, but his word is to be counsel. And so he wants to say: The other, that is, when there are no matters of anger between the spouses; as when there are two spouses, one of whom is a Christian, 1) the other an un-Christian (as often happened when the faith was preached anew among the Gentiles, that the two were not Christians).

1. In the old editions: "Christians" instead of: a Christian.

one converted, the other not), although here the Christian may divorce the un-Christian, yet it is the apostle's counsel that he not divorce him, as long as his un-Christian 2) spouse suffers and is content that he may be a Christian, and does not hinder or prevent him from living Christianly, and does not force him to deny Christ or to live un-Christianly.

This is what St. Paul means by the word: "and he allows him to dwell with her" 2c., that is, if the unchristian is content and wants to stay with his Christian spouse, and allows him to do everything that is due to a Christian 2c. For marriage is an outward, bodily thing, which neither hinders nor promotes faith, and one may well be a Christian, the other an un-Christian: just as a Christian may eat, drink, buy and engage in all kinds of outward dealings with a heathen, a Jew, a Turk; just as now a married spouse may be a right, pious Christian, and the other a wicked and false Christian, so that for the sake of piety or wickedness it is not necessary to break up the marriage. 3)

But where the unchristian did not want to suffer that his spouse was a Christian, nor lived a Christian life, 4) and resisted and persecuted him, here it would be time to keep Christ's saying in the flesh Matth. 10, 37: "Whoever loves his wife or child more than me is not worthy of me. This is the beginning of divorce. But if it is divorce, then there must be either reconciliation, or that without marriage remains, which does not want to reconcile, and the other has power to change, as is said above § 69. For one must hold Christ, the soul's spouse, higher than the physical spouse; and where one does not want to suffer the other, remain with the soul's spouse, who is eternal, and let the physical one go, taking another who may suffer the eternal one next to him.

73. So it should also happen now, that where a man wants to keep his wife, or urge her to commit theft, adultery, or any wrong against God, here also the same cause is to be divorced, and (where she is
74. In the old editions: Unchristian.
75. Weimarsche: "die ehe nicht zureyssen nott ist."
76. In the old editions: "to be his spouse Christians, nor to live Christian."

1060 Eri. si, to-ts. Sermon on 1 Cor. 7, 12-14. W. vin, iiia-mz. 1061

not reconcile) power of the One to change. Hence it is that adultery divorces and gives power to change. For in the Old Testament, Deut. 13:6-10, it was commanded that every man should help his wife, brother and best friend to death, who would lead him or provoke him to do evil against God. But in the New Testament, since one does not kill bodily, it is enough to divorce him and let him go.

From this it follows that the examples which are read that some wives, in order to save their husbands from death or from the prison sentence, have broken marriage with the consent of their husbands, have not been right; for God's commandment is to be kept, at the cost of man or woman, body or goods, and no man has the right, for any reason, to permit his wife to break marriage. Further, St. Paul speaks:

V. 14 For the unbelieving man is sanctified through the woman, and the unbelieving woman is sanctified through the man. Otherwise their children would be unclean, but now they are holy.

(75) This is spoken in the Hebrew way, according to St. Paul, that to him who is holy all things are holy, as he says Titus 1:15: "All things are pure to the pure"; and Romans 8:28: "All things are for the good of the saints. And thus he means to say: A Christian spouse must not divorce, but may well remain with his unchristian spouse, and also beget and bring up unchristian children. Reason is this: If the unchristian spouse does not prevent his Christian spouse from living a Christian life, then faith is such a powerful thing that it does him no harm to be with unchristians, and is equally valid for him, whether holy or not, so that he may go around. For even death, which is the most horrible thing, is nevertheless a holy, blessed thing to a Christian. Faith can use all things, whether evil or good, without unbelief and its fruits. For these are directly contrary to faith, and do not allow it to remain. Otherwise, what faith allows to remain becomes harmless, pure, holy, useful and wholesome through the same faith, so that the believer can handle it and remain with it without any danger. For if this were not the case, no Christian would have to live, since he would have to live among the wicked and unbelievers.

live with the people. But now that he does not follow them, but needs them well, he may live with them and among them, so that they may also become godly and Christians through him 2c.

(76) Thus, to a Christian, the whole world is holy, pure, useful and pious; again, to an unbeliever, the whole world is unholy, unclean, harmful and corrupt, even God Himself with all His goods, as the 18th Psalm, v. 26, 27, says to God: "With the holy you are holy, and with the pious you are pious, and with the pure you are pure, but with the perverse you are perverse". Why is that? Because the saints, that is, the faithful, can use all things holy and blessed, and sanctify and purify themselves in them; but the unholy and unbelieving sin, desecrate and defile themselves without ceasing in all things, for they cannot use any of them rightly and divinely nor blessedly, which would serve them to blessedness.

(77) So also the children are holy, though they be not baptized nor Christians. They are not holy in their own person, of which holiness St. Paul does not speak here, but they are holy to you, so that your holiness can deal with them and raise them up, so that you are not desecrated in them, as if they were a holy thing. For St. Paul wants to say: If a Christian spouse had great children with an unchristian spouse (as it often happened at that time), and the children did not yet want to be baptized, nor become Christians; because no one should be forced to believe, but be willingly drawn by God through the gospel: Therefore the mother or father shall not leave the children, nor withhold or neglect their maternal or paternal duty, as if they had sinned and defiled themselves against the unbelieving children, but shall 1) have bodily charge over them and care for them, even as if they were the most holy Christians. For they are not unclean nor unholy, that is, your faith may be exercised in them, that it may remain pure and holy.

78. This is how it should be now and always: Where children did not want to accept the gospel

1. Wittenberger and Erlanger: those.

1062 Erl. si, ts-is. Interpretations on the 1st epistle to the Corinthians. W. vm, iiis-nis. 1063

Therefore, they should not be abandoned or cast out, but cared for and provided for, just as the very best Christians, and their faith should be commanded by God, as long as they are otherwise obedient and pious in other things that affect their outward nature. For parents should and can prevent and punish outward evil behavior and works; unbelief and inward evil behavior can be prevented and punished by no one but God alone, so that this text of St. Paul may still be valid and powerful for us, so that all things may be holy and pure for the faithful.

V. 15 But if the unbeliever divorces himself, let him divorce himself. The brother or sister is not caught in such cases.

Here the apostle absolves and frees the Christian spouse, where his unchristian spouse separates from him or does not want to allow him to live as a Christian, and gives him the power and right to free another spouse.

But what St. Paul speaks of a pagan spouse here is also to be understood of a false Christian; that if he wanted to keep his spouse to unchristian beings and not let him live Christianly: If he would keep his spouse to an unchristian nature and not let him live a Christian life, or if he would separate from him, that same Christian spouse would be free to trust in another. For if this were not right, the Christian spouse would have to run after his unchristian spouse, or live chastely without his will and property, and thus be imprisoned for the sake of another's transgression, and live in his soul's fate. Here St. Paul denies this, and says: "That in such cases the brother or sister is not a prisoner nor his own. As if to say, "In other matters, where husband and wife remain together, as in conjugal duty and the like, one is bound to the other and is his own, so that neither may change from the other; but in these matters, where one spouse keeps the other unchristian to live, or separates from him, he is not bound, nor is he bound to cling to him. But if it is not bound, it is free and loosed; if it is free and loosed, it may change, as if its spouse had died.

81 How, if the other spouse also

1. Weimarsche: den.

If a man, who had been in evil, and also wanted to live a pagan or unchristian life, keep his Christian spouse, or also run away from him; and so on, the third, the fourth, how often such a case would happen; would a man then have ten or more wives who were still alive and had run away from him? and again, a wife have ten or more husbands who would have run away from her? Answer: We cannot stop St. Paul's mouth, so we cannot stop those who need his teaching as often as they want. His words are clear that a brother or sister is free and loose if his spouse runs away from him and does not want to live with him. And he does not say that it should happen only once, but lets it stand and go as often as necessity demands; for he does not want anyone to be caught up in the road of unchastity for the sake of another's wickedness and wickedness. 2)

(82) How then should not the Christian spouse wait until his unchristian spouse returns or dies, as has hitherto been the custom and spiritual right? Answer: If he wants to wait for him, let it be in his good will; because the apostle here speaks freely, he is not obliged to wait for him, but may change in the name of God. And would God that this teaching of St. Paul had been used until now, or that it had been brought into the custom, where husband and wife run away from each other, and one leaves the other behind, from which much fornication and sin have followed. This was helped by the pernicious laws of the pope, who, contrary to this text of St. Paul, forced and compelled one spouse, in case of loss of the soul's bliss, not to change, but to wait for the runaway spouse or to endure his death. In such a case, the brother or sister has been badly imprisoned for the sake of another's wickedness and wickedness, and has been driven without cause into the road of unchastity.

But how if the runaway spouse came back, and now wanted to turn herself in,

2. Walch enclosed this entire paragraph in brackets and made the erroneous remark that it was not in the very first edition. However, it is missing only in the Wittenberg edition, but is found in the Jena, Weimar and Latin editions. The Erlanger brings it in the margin as an addition of Walch.

1064 Erl. s.l, 45-47. Sermon on 1 Cor. 7, 15. 16. W. VIII, IIIS-IIIS. 1065

should one also allow it again and accept it? Answer: Where this, which is stayed, has not yet changed, it may receive him again, and it is to be advised that they sit together again. But where this has changed, one should let that go badly and not take it up again. And it may serve here that Deut. 24, 3. 4. is written about the rejected wife, that the first husband cannot have her again, even if she would get rid of the other one by death or a bill of divorce. So should one do here also, that his running may be punished. And where one did so, there would undoubtedly be less running. But now that the pope opens the door to the runners, and gives their wickedness and evil the power and right to come back, it is no wonder that the world has become full of broken and single marriages, yes, full of fornication, which the devil has sought through the pope's 1) law.

(84) But if they are both guilty, and both run away from each other, it is right that they should immediately take up with each other, and be reconciled, and sit together. And this doctrine of St. Paul shall be stretched so far as to comprehend all separations. As if a man or a woman run away from each other, not only for the sake of Christian faith, but also for whatever reason, be it anger or any other unwillingness, that the guilty spouse should be reconciled or remain without marriage, and the innocent one be free to go, and have power to change, if the other does not want to be reconciled. For all this is an unchristian and heathen thing, that a husband runs away from another for anger or displeasure, and will not suffer good and evil, sweet and sour, with his husband, as he is guilty; therefore such a husband is truly a heathen and an unchristian. But in peace (he says) God has called us.

This is that we should live peaceably with one another: so that even a Christian husband should not quarrel with his unchristian husband for the sake of faith or unbelief, nor divorce him if his unchristian husband lets him live Christianly,

1. "Pabsts" is missing in the Weimar and the Erlanger.

but each should leave the other in his faith, and command the matter to God. For no one should or can be forced or driven to faith, but God must draw him by grace; to this end we should teach, admonish and ask, not force. Therefore, a Christian spouse should conduct the outward affairs of marital status in peace with his non-Christian spouse, and neither defy nor oppose him, neither by running nor by chasing. For God is not a God of strife, but of peace, Rom. 15, 33. Therefore He does not teach us strife, but keeps us at peace. St. Paul continues:

V. 16 But what do you know, you woman, whether you will save the man? Or you man, how do you know if you will save the woman? But as God has distributed to each one.

That is why you should live peacefully with one another in marriage, even with your unchristian spouses (if they do not hinder your Christian nature), and not oppose them, nor force or compel them to believe. For it is neither your work nor your power that anyone should believe, but God's alone. Since you do not know whether or not you are worthy to be saved by God through you, you should be at peace with them, and no man should force his unbelieving wife or quarrel with her for the sake of faith, nor a woman with her unbelieving husband. But if God wants to convert her through you, he will help you to do so, and will distribute grace and gifts among you that serve this purpose. This seems to me to be the right mind of St. Paul in this place, that he does not want to urge anyone to faith or godliness, but to live peacefully with everyone until God converts through us with his grace those whom he wants to convert; as St. Peter also teaches 1 Ep. 2, 12.

(87) So also a false Christian husband is to be dealt with, that his evil life is to be tolerated in peace, and he is not to be defied nor driven to goodness, but only to be kept and helped peaceably and kindly. For you may not be worthy to make someone righteous. But if you are worthy of it, God will grant and distribute it to you.

1066 Erl. SI, 47-so. Interpretations on the 1st epistle to the Corinthians. W. VIII, IIIS-U2I. 1067

according to his will. However, you are sure that you live with your unchristian or evil husband, as long as you do not follow or approve of his unbelief or evil life, and he does not urge you or hold you to it, but tolerate such unbelief and injustice in your husband, just as one must tolerate it from all the world, even from devils, and always act with good words and peaceful life toward him, until God gives his grace that he also converts. Further:

V. 17: Every man as the Lord hath called him, so let him walk. And so I do in all the wicked.

This is the conclusion of this part of the marriage state. To say, then, that faith and the Christian state are such free things that they are not bound to any state, but are above all states, 1) in all states, and through all states. Therefore there is no need for you to accept or leave any class in order to be saved; but in whatever class the gospel and faith finds you, there you can remain and be saved. Therefore it is not necessary for you to leave marriage and run away from your unchristian spouse for the sake of faith or salvation. Again, it is not necessary that you marry for the sake of faith or salvation. Finally, if you are married, whether to a Christian or an unbeliever, to a pious or a wicked person, you are neither saved nor damned. If thou art without marriage, thou art neither saved nor damned; all this is free, free; 2) but if thou be and remain a Christian, thou shalt be saved; and if thou remain an unchristian, thou shalt be damned.

That's how I create or order it in all the commons.

That is, among all the Christians I preach. For I do not teach them to leave their estates and make mischief, but to remain and live in peace. There 3) you see that St. Paul does not let any state be a blessed state without the one, the Christian state. The others he makes all free, so that they may

1. Weimarsche: "above all estates" and immediately following: "through all estates".
2. "free" is missing in the Wittenberger.
3. Weimarsche: See, there.

They are neither blessed nor condemned by themselves, but may all be blessed by faith and condemned by unbelief, even if they are considered the very best for themselves. Where then will the monks and nuns and other spiritual states remain, which elevate them to higher states of blessedness, next to and above this one state of blessedness? They are all lost, so they let them be free, that the consciences are not bound to them, and are not kept for blessedness, but for the sake of temporal exercise of the body, as I have often said.

V. 18. 19. If anyone is called circumcised, let him not be circumcised. If anyone is called in the foreskin, let him not be circumcised. Circumcision is nothing, and the foreskin is nothing, but keeping God's commandment.

90 Here he sets forth several examples of the decree, that every man should walk as the Lord hath called him. The first is of Jews and Gentiles, saying, "It is all the same whether you are a Jew or a Gentile. If you are circumcised and under the Jewish law, do not think that it is sin and wrong, and you must come out. For faith is above circumcision and all laws, that thou mayest be circumcised or uncircumcised, and need not be either unto salvation, but both are free to abide therein; even as it is not necessary to be married, or to remain without marriage, but both are free. So also, if you are a Gentile, uncircumcised and without Jewish law, you must not think it is wrong, and must be circumcised, but [itj is free. Faith alone makes you righteous, which also alone fulfills the commandments of God.

(91) These two words, "Do not witness foreskin" and "Do not be circumcised," are not to be understood as if St. Paul forbids circumcision and foreskin. For who could keep them both at the same time, since they are contrary to each other, being circumcised and uncircumcised? And he himself also says here, "Circumcision is nothing." Which is contrary to what he says, "Do not witness foreskin." For, if he beget not foreskin, he must be circumcised; how then can circumcision be nothing? So when he says, "The

1068 Erl. 51, 50-52. Sermon on I Cor. 7, 18-21. W. VIII, II2I-II24. 1069

Foreskin is nothing" is contrary to "Do not be circumcised. For if he is not to be circumcised, he must beget the foreskin; how then can the foreskin be nothing? but he pleads to have trouble, constraint, and conscience about it, namely, that the work in himself is free, neither right nor wrong. And so one should not beget a foreskin, as if one had to be uncircumcised; again, one should not be circumcised, as if one had to be circumcised. Neither is worth anything for salvation, and both may be kept without conscience; so that both, Jewish and Gentile birth or being, neither hinders nor promotes anything before God, but faith alone.

(92) So it should also be said to our people now: To be married is nothing; to be without marriage is also nothing. Having a pagan spouse is nothing; having a Christian spouse is also nothing. He who is married, let him remain married; he who is without marriage, let him not be married, that is, let him leave his conscience unburdened, as if he must be married or not married. Item, being a monk is nothing, being a layman is also nothing; being a priest is nothing, being a nun is also nothing. He who is a layman, let him not be a monk; he who is a monk, let him not be a layman, that is, let him not make any trouble or conscience of being a monk or a layman, but let him remain as he is, so far as the faith remains pure and sure. For where faith cannot remain, the monk should almost leave it, as a married spouse should leave his unchristian spouse, who keeps and drives him from the Christian faith.

But here the Jews would say to Paul: You say that circumcision is nothing, but keeping God's commandment. Now circumcision is hard commanded by God for us Jews; how is it nothing? It is too long to talk about it now, I have talked about it enough in other places. Finally, all the laws in the Book of Moses are given except for Christ; when he comes, he should teach and give faith and love. Where these are, all commandments are fulfilled and abolished, and made free; so that after Christ's coming no commandment is needed any more, except of faith or love. Where love demands it, I should circumcise myself; where it does not, I should leave it alone. Where love demands anger, I should be angry; where not, I should not. Where love demands swear

If I swear, I shall swear; if not, I shall not swear. So from now on, act in accordance with all God's and man's commandments. But what love is, how it only looks at the neighbor's benefit and will, and what faith is, has been said enough elsewhere.

V. 20, 21: Let every man abide in the calling wherein he is called. If you are called as a servant, do not worry; but if you can become free, you will need it much more.

Then he repeats the decision for the second time, and gives another 1) example of a servant and a free man. For at that time there were many of their own people, as there still are in some places, who are called serfs; here St. Paul calls them servants. Now, just as a legitimate husband should hold himself against his wife, because he is also a bondman, so a servant should hold himself against his master, because he is a bondman. That is, the fact that he is in bondage does not prevent him from his Christian faith, and therefore he must not run away from his master, but remain with him, whether the master is believing or unbelieving, pious or wicked; unless his master wanted to keep him from the faith and force him, or to follow his wicked life; for then it is time to run and leave. And all that which is said above 70 ff.] is said of a Christian husband, how he should behave toward his unchristian husband, that is also to be said here of a Christian servant, toward his unchristian master.

95 And what Paul says here of a bondman is also to be held of all hired servants, maids, day laborers, workers, and servants, against their masters and wives; yea, of all vows, covenants, societies, and how one may be related and bound to the other. In these matters, service, loyalty and duty are to be kept by all, whether Christians or un-Christians, pious or wicked; as long as they do not hinder faith and justice, and let you live Christianly. For such states are all free, and unhindered by the Christian faith. 2) As if the king of Poland or Hungary united with the Turk, he shall keep it, and

1. Weimarsche: still; this is missing in the other editions.
2. The following sentence is missing in the Wittenberg.

1070 Erl. si, es--". Interpretations on the I Epistle to the Corinthians. W. vm, 1:21-1128. 1071

say, as Paul teaches here, "GOD has called us in peace."

96. "But if thou canst be free (says St. Paul), thou needest it much more". Not that you should steal and run away from your 1) master without his knowledge and will, but that you do not understand St. Paul's word, when he says that you should remain in the profession in which you are called, as if you had to remain in bondage, although you could become free with the knowledge and will of your master. St. Paul only wants 2) to instruct your conscience, so that you know how it is both free before God, whether you are bond or free. With this, he does not want to prevent you from becoming free, if you can, with the favor of your Lord, so that your conscience should apply equally, you become free or bondage, if you can with God and with honor. For this is not what the Christian faith teaches, to take from another what is his, but rather to do all duty, even to those to whom we owe nothing, nor have any right over us.

V. 22: For he who is called a servant in the Lord is a soldier of the Lord. In the same way, whoever is called a freeman is a servant of Christ.

97. This is what is said: In the sight of God it is equal whether you are free or bond; just as circumcision and foreskin are equal; neither hinders faith and salvation. Just as when I say, "It is all the same in faith whether you are rich or poor, young or old, handsome or ugly, learned or unlearned, layman or priest. For whoever is called poor is rich before God; whoever is called rich is poor before God; whoever is called young is old before God; whoever is called old is young before God; whoever is called ugly is pretty before God. And again, he who is called unlearned is learned before God; and again, he who is called a layman is a priest before God. All of this is because faith makes us all equal before God, and no distinction of person or status counts for anything.

98 So also here: "He who is called a servant is a freeman of the Lord," that is, he

1. Wittenberger: dem.
2. Wittenberger: "wie nu" instead of: will nur.

is as much before him as if he were free, and not a servant. Again, "He that is called a freeman is Christ's servant," that is, he is no better than one that is a servant. For here it is, as St. Paul Gal. 3, 28. says: "Here is no Jew, no Gentile, no servant, no free, no male, no female, but all and all Christ." For there is equal faith, equal goods, equal inheritance, and all things equal. So you might also say, "He who is called a man is a woman before God; and he who is called a woman is a man before God. Therefore the word "a servant of Christ" cannot be said here of the service done to Christ, but it is called a servant among men on earth, because the same belongs to Christ and is under him, so he is as much counted as a freeman, and a freeman as a servant; and yet is Christ's own, in that he is a servant.

V. 23. You are bought with great price; do not become servants of men.

99. What is this saying? Now he has taught that one should remain a servant, and that this does not hinder the Christian faith; but here he declares that one should not become a servant. He undoubtedly says this as a common saying against the teachings of men, which nullify such freedom and equality of faith, and tighten the consciences; namely, whoever teaches that a Christian should not take an un-Christian woman in marriage and stay with her, as the spiritual law does, hinders this freedom, taught by St. Paul here, and makes people have to be more obedient to him than to God's words. That is what he calls human service here. For they think they are becoming servants of God and serving Him, and yet this is the doctrine of men, and so they become servants of men. So did those who preached that Christians must circumcise themselves, and in doing so they also abolished the freedom mentioned above. So Paul fights for Christian freedom at all ends, against the ropes and dungeons of human statutes.

100 But that this is his opinion is proved by his saying, "Ye are bought with a price. There he means Christ, who bought us with his own blood from all sins and laws and made us free,

1072 Eri. bt, S4-S7. Sermon on I Cor. 7, 23. 24. W. VIII, II2K-IIW. 1073

Gal. 5, 1. Now this purchase does not take place in a worldly way, nor does it affect the alliances that men have with one another, such as the servant against the master, the wife against the husband. He leaves such covenants and wants them kept, but goes spiritually in conscience, so that before God no law binds us anymore, nor sows us, but there we are all free in all things. For before we were bound in sins, but now all sins are gone. But what alliance or freedom remains outwardly, that is neither sin nor merit, but outward estate or trouble, suffering or joy, as other bodily good and evil, in both of which we could live free and without sin.

V. 24. Every man, brethren, in what he is called, let him abide with God.

Then he repeats for the third time this decision about Christian freedom, that all external things are free before God, and a Christian may use them as he pleases, he may accept them or let them go. And he adds: 2) "By God," that is, as much as is between you and God. For you do no service to God, 3) to be free, to remain without marriage, to be a servant, to be free, to become this or that, to eat this or that; again, you do him no displeasure or sin, where you let the one go or stand by. Finally, you owe nothing to God except to believe and confess. In all other matters he releases you and sets you free, so that you may do as you please, without all the trials of conscience; 4) so also that he does not inquire on his account whether you have let your wife go, have left the Lord, and have not kept a covenant; for what does he gain from your doing or not doing these things? But because you are bound to your neighbor, because you have become his own, God does not want to take away his own by his freedom, but wants to keep it for your neighbor. For although God respects nothing for his own sake, he respects it for your neighbor's sake. This is what he means when he says, "By God," as if to say:

1. In the old editions: "Such alliance".
2. Weimarsche: Hiezu.
3. Thus the Jena, Weimar and Latin: okssHuiuin. In the other German editions: Verdienst.
4. Weimarsche: "gefähr des gewissen".

With man, or with your neighbor, I will not set you free; for I will not take from him what is his, until he himself also sets you free; but with me you are set free, and can by no means spoil it, you leave or keep what is external.

Therefore, notice and discern this freedom correctly, that it is not between God and you as it is between you and your neighbor; there this freedom is, here it is not. The reason for this is that God gives you this freedom only in what is yours, not in what is your neighbor's. Separate therefore from one another what is yours and what is your neighbor's. Therefore the man cannot leave the woman, because his body is not his but the woman's. Again. Item: The servant with his body is not his own, but his master's. In the sight of God there is nothing to be gained by a man leaving his wife, for the body is not joined to God, but is freely given by Him for all outward things, and is only inwardly God's own through faith; but before men the covenant is to be kept. This is Summa Summarum: We owe nothing to anyone but to love, and through love to serve our neighbor. Where there is love, that makes it one's own, so that there is no driving of conscience or sin before God, living with food, drink, clothing or otherwise, without it being against one's neighbor; one cannot sin against God here, but against one's neighbor.

103. And it is to be known that this little word "call" here does not mean the state in which one is called; as it is said: The marriage state is your call; the priesthood is your call; and so on. Everyone has his call from God. St. Paul does not speak of such a call here, but he speaks of the gospel call, so that it is said: Remain in the profession in which you are called, that is: As the gospel meets you, and as its call finds you, so remain. If it calls thee in matrimony, abide in the same call wherein it finds thee; if it calls thee in bondage, abide in the bondage wherein thou art called.

(104) How then, if it were to befall me in a sinful state, should I remain in it? Answer: If you are in faith and love, that is, if you are in the call of the gospel, do it,

1074 Erl. 51, 57-5". Interpretations on the 1st epistle to the Corinthians. W. VIII, II2S-IIS2. 1075

But how can you sin if you believe and love? Because it is enough for God through faith, and for your neighbor through love. Therefore it is impossible that you should be called and remain in the sinful state. But if you remain in it, you are not yet called, or have not yet grasped the call. For this call causes you to come out of the sinful state into a godly state, and makes you so that you cannot sin if you remain within, and are free from all things with God through faith; but with men you are everyone's servant, through the

From this you can see that monasticism and spiritualism are unjust in our times, for they join themselves before God to external things, since God freely gives them away, and thus strive against the freedom of faith and God's order; again, since they should be joined, namely, before men, and serve everyone through love, they make themselves free, so that they serve no one, nor are they useful except to themselves, and thus strive against love. So they are a perverse people, perverting all the rights of God; they want to be free, since they are bound, and to be bound, since they are free; and yet they hope for much higher seats in heaven than the common Christian man. Yes, they will sit in the abyss of hell, who turn the heavenly freedom into such a hellish prison, and the lovely servitude into a hostile freedom.

The third part.

Of virginity.

V. 25. 26. But of the virgins I have no commandment of the Lord. But I speak my mind, as I have obtained mercy from the Lord to be faithful. So I think it is good for the present need, that it is good for a man to be so.

We have now heard enough praise for the married state; now we should also preach its misfortune, and honor virginity. But if it were not for St. Paul, it would be quite annoying that he praises the noble state of virginity so scantily 1).

1. In the old editions: kercklich.

and narrow price. First of all, he says: "It is not commanded by the Lord, as little as the marriage state, that is, it should be free for everyone; but with this he takes away all the honor that has been given to him by the high preachers. For where there is no commandment, there is neither merit nor reward before God, but a free being for himself. For it counts the same before God, whether you are a virgin or not. And as he says above v. 22, "He who is called a servant is a freeman of the Lord," so it may also be said here, "He who is called a virgin is a woman before God; and he who is called a woman before God is a virgin before God. For all things are equal before God, and there is no distinction of person or merit of works, but only the same faith in all and by all.

For this reason the Holy Spirit said through St. Paul that virginity is a precious and noble thing, highly esteemed on earth, so that no one should think himself better and higher before God than another bad Christian because of the greatness and height of such status, but should remain in the simplicity of faith, which makes us all equal before God. For the poisonous nature cannot refrain from making itself seem superior before God through works, and the higher the work, the more it wants to be considered superior. For this reason, it is almost blinded by the fine splendor of virginity, because no work is greater or more beautiful on earth, so that it does not respect a higher status before God than virginity, and thinks that just as a virgin is much more valid on earth than a wife, so it should also be so in heaven.

(108) Hence come the foolish teachers of the devil, who forge special crowns in heaven for nuns and all virgins, and make them brides of Christ, just as if other Christians were not brides of Christ. Then the poor, foolish young people fall down and want to make everyone into these little crowns, and want to make heaven full of virgins and Christ's brides. Meanwhile the Christian faith goes into contempt and oblivion, and dies out, which alone acquires the crown and makes Christ's brides. But know, and be sure, that such crowned virgins, who rely on such doctrine, and in such

1076 Erl.si, "g-M. Sermon on 1 Cor. 7, 25-28. W. vm, iiW-iisi. 1077

The first is to pretend virginity, and not, as St. Paul teaches here, that certainly none of them is or remains a pure virgin, 1) and will finally be found neither a virgin nor Christ's bride.

On the other hand, virginity, according to his faithful opinion, is good for the sake of the present need. This is the first price of St. Paul's virginity. And there you see of what "good" 2) St. Paul also spoke above v. 1, when he said: It is good not to touch a woman, that he does not speak a word of merit or reward in heaven; as St. Jerome also missed here, and understood and interpreted Paul wrongly; but of the "good" 2) on this temporal life, as will follow more. So this is a good reason to remain a virgin and to avoid the arduous marriage, that persecution is always on a Christian's neck for the sake of the gospel, and that he is in danger every hour that he must risk his goods, his friends and his life, and be driven away or strangled. This is what St. Paul calls the present distress.

Now tell me, where will you find a virgin in all the monasteries, as far as the pope has ruled, who have remained virgins for such a cause 3)? Where is their property, life and limb in the driving? They are so highly liberated and assured of their goods, life and friendship, both by imperial and papal authority, that no safer people on earth ever came; that everyone must confess that they remain virgins, not for the sake of distress and danger, but for the sake of security, and that there should be no distress with them; like the contradiction of this cause, which St. Paul sets here. For you should well see 4) where one would have to wait in the monasteries for such distress and trouble, where now a thousand and a thousand monasteries stand, there would not stand one stick. But 5) What am I talking about? One can see what monasteries, together with the entire papal

1. The thread in this sentence is this: "But you know that of such crowned virgins certainly none is a pure virgin" 2c.
2. Erlanger: Good.
3. In Latin better than in German: psrnmirssrit.
4. Thus the Weimar. Wittenberg: solst.
5. Weimarsche: And.

thum for hardship and suffering in body and soul; they are all fattening sows.

111 Thus you say: Married people must be in trouble and distress for the sake of the gospel, just as virgins are; for as the gospel is common to all Christians, so also is the cross and persecution. Did Abraham have to leave his father and his property with his Sarah in such distress and risk his life with her at all times? Answer: St. Paul does not say that anyone should or must remain a virgin for the sake of such distress, but he says, "It is good and profitable to remain so. The need is common, but virgins are better off than married women. For if Abraham had not had his Sarah, he would have been spared many troubles and sorrows, and would have passed through more easily. A virgin is only one body and may not care for anyone; a married person is attached to another, and there is much care and trouble, and many things are involved, as experience teaches.

112. but they will make shameful eyes, and will pout a lot that they have kept their chastity in vain, because they should not be higher before God than all other Christians. But by this it will also be noticed that they are the foolish virgins who spilled the oil Matth. 25, 8., because they did not remain virgins out of a Christian, simple opinion, but for the sake of reward, fame, height and honor; not considering that it is good to remain like that, as St. Paul says here, but to acquire something good by it in that life in the first place 7). And so they have made a use of their virginity, so that they want to make a profit with it before God, and not be satisfied with the temporal advantage of chastity, and with the eternal good of faith; therefore it must grieve them, because it has become sour to them, and yet they have kept a lost chastity.

V. 27, 28: If you are bound to a wife, do not seek to be loosed. But if thou art loosed from a wife, seek no wife. But if you are free, you have not sinned. And such a

6. In the old editions: "Mestsew".
7. "to" is missing in the Wittenberger.

1078 Erl. 51, ei-"4. Interpretations on the 1st epistle to the Corinthians. W. VIII, 1134-1137. 1079

Virgin freed, she does not sin. But such will have bodily tribulation. But I spared yours gladly.

(113) There you have it both that there is no sin, free and not free. For the apostle thinks most highly of consciences, to instruct them; after that also, what is profitable and best here on earth. And why it is good not to be free, he points out in brief words, saying, "The married must have tribulation in the flesh. This is the cry that all the world sings, says and writes about the conjugal life, that for the sake of good days no one may become conjugal, there must be much trouble and evil days in the state; all of which virgins are above. But I cannot yet tell you about the tribulations of married life, for I am told that I know nothing about them and have not experienced them.

114 Well, then, I believe here Sanct Paulo. But I know two of these tribulations from the Scriptures: The first, when God said to Adam, Gen. 3, 19: "In the sweat of thy face shalt thou eat thy bread, and in sorrow shalt thou eat upon the earth all the days of thy life." A man is burdened with the misery of feeding himself and his wife, and faith suffers hardship because poverty is painful. Here belongs the misfortune with the household, the danger of the cattle and the goods; finally the cunning and unfaithfulness of the people with whom he must live and deal. For he has to keep himself very low, and often keep still and bite off evil tricks, because he is bound to his wife, whom he otherwise would not look at, where he would be free. Thus is the woman's affliction, that she must bear children, beget and give birth with pain, 1) not sleep at night, and even often break off her own, and suffer all good things, which she would not be allowed to do if she remained a virgin, as God also says to her, Gen. 3, 16: "You shall bear children with pain" 2c.

The other is that St. Peter says that a woman is a weak and frail thing, and that a man must bear much with her if they are to remain one. From which error it comes that one so rarely has a good marriage.

1. Weimarsche: des weybs "über diß seyn trübsal mit linder tragen, zeugen, geperen mit schmerzen, und".

as love and peace is within. Again, the woman God, 2) Gen. 3, 16, is subject to the man, that she must go and be where the man goes and wants, that her mind must also often be broken. If there is something more sinister, and you want to know it, then take a woman. I consider these two to be the greatest, for they understand a great deal in themselves. But all this is neither sin nor evil in the sight of God, but only a temporal, external adversity in this life, which must be considered by anyone who wants or needs to be married. Of course, the apostle suggests that no one should despise such a state because of its inconvenience, as if it did not please God or was not to serve God in it, as the false teachers did, who put all worship and good works outside this state and praised it.

For this reason St. Paul also moderates his word and says: Tribulation of the flesh, not of the spirit, because the tribulation of the spirit is sin and an evil conscience; but the tribulation of the flesh is outward trouble, toil and unpleasure. And what St. Paul calls "of the flesh" in the Hebrew way, we call "bodily," so that bodily affliction is as much as bodily affliction. Not that in the body, like a disease, but it is tribulation in the things, so that we have to deal bodily, and as for the body, as wife and child, servants, house and farm, cattle and property, and all beings among the people, in the false, evil world.

Whoever then has the grace to remain chaste, let him keep his pride, and beware of the marital state, and do not enter into such trouble, for necessity compels him; as St. Paul here faithfully counsels, and is also to be advised. For it is a great, noble freedom to be without marriage, and it saves much trouble, trouble and suffering, which St. Paul grants to everyone, as he says here, "I spared you gladly." Behold, this is rightly praising virginity, not putting on her merit and height before God, but praising her rest and good estate in this life. For one also finds those who become married out of sheer pride, without need, who otherwise might well remain chaste.

2. Wittenberg, Jena and Weimar: by GOtt. The latter remarks: "Luther probably wanted to write: 'von GOtt, dem man Unterthan ist'".

1080 Eri. 51, S4-6S. Sermon on 1 Cor. 7, 27-35. W. VIII. II37-IIM. 1081

They wrestle after evil days without restraint, and it serves them right where they find them.

But I say this, brethren, that the time is short. This is also the opinion: Those who have wives are as if they had none. And they that weep, as if they wept not. And they that rejoice, as if they rejoiced not. And they that buy, as if they kept not. And they that need this world, that they abuse not the same. For the things of this world perish.

This is a common teaching for all Christians, that they should be aware of their eternal good, which they possess in faith, and despise this life, so that they do not sink too deeply into it with love and lust, or with sorrow and unpleasure, but keep themselves as guests on earth, so that they only need everything for a short time for need, and not for lust. That is, to have a wife, as if I did not have one, when in my heart I would rather be without a wife, and yet, for the sake of avoiding sin, a wife is necessary to me. But he that seeketh not only need, but also pleasure in it, hath not a wife, but is wholly possessed of a wife. In the same way, a Christian should be careful in all other things, so that he only saves the need with it, and does not atone for the lust and feed the Adam.

V. 32, 33, 34: But I would that ye were without care. He who is single cares for what belongs to the 1) Lord, as he pleases the Lord. But he that is free careth for the things that pertain to the world, as he pleaseth the woman. There is a difference between a woman and a virgin. She who is not free (2) cares for what belongs to the Lord, that she may be holy, both in body and in spirit. But she that is free careth for the things that pertain to the world, that she may please the man.

1. In the old editions, "angehören" is always construed with the accusative.
2. The text reads in the redaction, which the Weimar edition brings: "wie er dem weybe gefalle, und ist zur teylet [Vulgate: st [st äivisus^. Eh" weyb und eyn Jungfraw, die on ehe ist, sorget" 2c. The interpretation, of course, refers to this text, so there are significant deviations from the text of the Wittenberg edition in the two following paragraphs. Otherwise, our text agrees almost word for word with that of the Weimar edition.

This is the other fruit and benefit of chastity on earth, that one can care for God all the more, not with their singing and reading, as the clergy now think, for there is no more worship with them; but that one can hang on to the word of God with good rest, reading, praying, acting and preaching daily; 3) as St. Paul admonishes Timothy. For a married man cannot wholly devote himself to reading and praying. Therefore there is a difference, as St. Paul speaks here, between a wife and a virgin. A wife must devote a large part of her life to making sure that she is right with her spouse, and so, like Martha, she is bound by many of the worries that married life demands. A virgin, however, is free from such worries; therefore, she can give herself completely to God.

120 But the apostle does not want to condemn the married state for this reason. For he does not say that a married man has vain care for the world or is separated from God, but that there is a difference between him and a single man, namely, that he must have much care and cannot always pray and handle the word of God. Although his care and work are good, it is much better to be free to pray and to handle the word of God; for in this way he is useful and comforting to many people, and indeed to all of Christendom: that this is a great and noble thing, to keep anyone from marrying who has grace. But our clergy, who neither pray, nor teach, nor learn the word of God, but torment themselves with the laws of men, and murmur and howl in the choir, would do better to guard the swine in the marriage state.

V. 35. But these things I say for your benefit; not that I should cast a snare about your necks, but that it may be well done, and that ye may always serve the Lord without hindrance.

(121) This is: I do not command chastity, but leave it free, nor do I advise it, as if you should be ashamed if you do not remain chaste and would rather be married; for I do not want anyone to be entangled or entangled with it.

3. Thus the Jena, the Weimar and the Latin. Wittenberg and Erlangen: "read and pray and act, preach.

1082 Er!. 5>, ö"-"g. Interpretations on the I Epistle to the Corinthians. W. vm, 1139-1143. 1083

have bound. I alone say that it is a fine and free thing about the state of virginity; whoever is willing and able, let him accept it. Here you see that in this matter there is no rope to be laid, nor anyone to be forced to chastity by commandments or vows. So it is certain that Paul writes these words to all Christians in Corinth, not only to the laity; and does not yet bring up any merit of virginity before God, but praises that it is good and useful in this life, as he did above v. 26.

V. 36 But if anyone thinks it is not right with his virgin, because she is manly, and it will not be otherwise, let him do as he pleases; he does not sin, he sets her free.

This is a strange text, that even a man may give a virgin in marriage, but it is considered that he is mocked with his virgin, as having gone too long. St. Paul wants everyone to be free in this and to do what is good and useful for him. If it will not be otherwise, he says, that is, it must be done, and so it is the way in your city and among your people that one is ashamed if one lets old virgins become, then he does what he wants, he gives them up, or despises the shame. Truly virginity is not esteemed, if the apostle, even to avoid a little shame or ridicule, gives it away; he will not have known the virgin's little crown.

V.37. But if a man, being at liberty and having free will, resolves in his heart to let his virgin remain so, he does well.

123. hard above v. 36., where he says: "If someone with his virgin" 2c., and here: "Who will thus let his virgin remain" 2c., he speaks of father, mother, brothers, or who the guardians are. This indicates that children are not to be married or remain virgins of their own free will, but those under whose authority they are are to forgive or keep them. But where these are not, or do not take care of them, they may go as they may. But what he says here about free will is to be understood in such a way that no one keeps his virgin without her will;

because where she does not want, he does not have a free will to let her remain a virgin. So also, where otherwise a thing would be that he would be forced by others to give her up, as that he would be ashamed with his old virgin, or would be forced by friends or authorities.

V. 38. Finally, he who marries does well, but he who does not conceal does better.

Now the power of the parents over the children is expressed, that they may not marry without their will, nor remain without marriage, as I have often written about it. This "good" and this "better" is sufficient above.

50 ff] said that it is to be understood from the "good" here on earth that the married state is good, that is, without sin and pleasing to God, and free is everyone, but the chaste state is calmer and freer.

V. 39, 40 A woman is bound by the law as long as her husband lives, but if her husband passes away, she is free to marry whom she pleases, only that it may be in the Lord. In my opinion, she is more blessed where she remains. But I think I also have the Spirit of God.

He also tells this piece in Rom. 7, 1. ff. and goes with it to a spiritual likeness, which he leaves standing here and continues there. 1) But it is the conclusion of this chapter that the marriage state is a captive thing before the world, but free before God. Just as he says above v. 22 of the servant that he is free before God, even though he is in bondage before the world. But those who live without marriage are both free and unchained before God and the world. Therefore he calls their state more blessed than that of the married, not according to eternal blessedness, since faith alone is greater or more valid, according to which it is, but according to this life, that it has less trouble, worry, driving and work.

This, then, is the sum of this chapter: it is good not to be free unless necessary; but it is necessary when God does not give the strange, noble gift of chastity. For no man was created for chastity, but we are all created to beget children, and the

1. Wittenberger: vorführet. Latin: sxxlicnt.

1084 Eri.si, öss. Sermon on I Cor. 7, 39. 40. w.vm, ii4sf. 1085

If someone should not be in this trouble, neither commandment, nor vow, nor intention, but only God's grace and miraculous hand shall take him out. If he does not, it may be lifted up, but it will not gain a good end.

For this reason, they are terrible murderers of souls, who push the young people into the monasteries and keep them in by force, just as if chastity were a thing, like putting on and taking off shoes, and in our hands; even though they find themselves otherwise, and drive others there, which they have never touched with a finger, nor are able to. It is soon said, Be chaste; yea, why art thou not also chaste? It is a good thing: Eat and drink thou, and bid me fast always. But it is said enough to those who let them say; the

but do not hear, what more can be said to them? God enlighten them, or forbid them, so that they do not strangle the souls. Amen.

^1^) In the end, everyone shall know at once^2^ ) that everything that goes out with my will and knowledge, that such has been inspected beforehand by those who are due, as not only imperial, but also our university order and order holds. But what goes out behind me elsewhere shall not be attributed to me.

1. This postscript is missing in the Wittenberg and Erlangen editions, but is found in the Jena, Weimar and Latin editions. It refers to the edict issued in February 1583 at the Imperial Diet in Nuremberg, which enjoins a censorship: "to ensure that the said Luther and his followers do not write or truck anything new until the future council. Cf. De Wette, vol. II, p. 357. Walch, old edition, vol. XV, appendix, no. 102, s 2. Weim. Ausg., vol. XII, p. 59.
2. "at once" -- once and for all.

B. D. Martin Luther's interpretation of the fifteenth chapter of the first epistle of St. Paul to the Corinthians.

From the resurrection of the dead.*)

Preached in 1533, published in 1534.

Letter from D. Caspar Cruciger.

To the most illustrious, highborn prince and lord, Mr. Johann > Friederichen, Archmarshall and Elector of the Holy Roman Empire, Duke > of Saxony, Landgrave of Thuringia, and Margrave of Meissen, my most > gracious lord, grace and peace from God through Christ our Lord.

Most Serene, Highborn Prince, Most Gracious Lord! Having learned from credible sources how the sermons of the Venerable D. Martin Luther, which he preached in the 15th century, are still in use, I have to say that I am very grateful to him.

The more the first chapter of the first epistle to the Corinthians about the resurrection of the dead, here in Wittenberg, also some of which were done in the castle before E. C. F. G., desired by many good people, and demanded, also E. C. F. G. himself should have wanted and liked to read them, the more I am caused to omit the same, as best as I could have comprehended them, by the printing. 3) And

3. "Prince Hans Frederick has read the same interpretation of the 15th chapter of Corinthians with pleasure. Tischreden, cap. 49, § 4. Walch, St. Louis Edition, Vol. XXII, 1322.

*Luther preached these sermons in Wittenberg in 1533, some of them before the Elector John Frederick at the castle of Wittenberg, while he was there from about June 15-23, 1533 (on June 25, he was already in Schmalkalden to consult with Philip of Hesse and Duke Ernst of Brunswick), others later. Cf. § 275. The cause of the Elector's presence in Wittenberg was this: The pope and the emperor had agreed in Bologna that a council should be held. The former had therefore prepared eight articles and "sent" them to the Elector through his nuncio, Hugo Rango, Bishop of Reggio. These articles are found in Walch, old edition, vol. XVI, 2268 ff. The bishop was accompanied by the imperial orator. On June 3

1086 Interpretations on the 1st epistle to the Corinthians. W.viii.ntrs. 1087

In order to encourage more people to read them, I have attributed them to E. C. F. G. for subservient service, and with this E. C. F. G. name I want to decorate them and make them more respectable. Therefore, we humbly request that E. C. F. G. graciously allow this to please Her Grace. For it is almost necessary in the ungrateful world to present and adorn the Word of God in all kinds of ways, so that they will have no excuse to

It is not to be reproached, as if it had not been presented in the most diligent manner and with all kinds of ways to entice and provoke the lazy hearts. May Christ, our Lord, strengthen the work he has begun in E. C. F. G. heart, both, to the exaltation of His holy word, and to blessed peaceful government, Amen.

E. C. F. G.

subservient

Caspar Creuziger, D.

In 1533, the papal nuncio presented these eight articles to the Elector at Weimar. The next day, he received a message that the Elector wanted to hold a meeting with his "fellow relatives" in Schmalkalden "on the eve of St. John's Day" and would then give his answer (I. a. 2270 ff. The final answer on June 30, 1533, I. 6. 2281 ff.). After the Elector had negotiated with the legate and the imperial orator in Weimar, he went to Wittenberg, where he arrived on June 15 to confer personally with his theologians. Luther reported to Nicolaus Hausmann on June 16, 1533 (Walch, old edition, vol. XVI, 2280 and [Dupücats vol. XXI, 1406) that he had to preach daily before the Elector and negotiate with him about the answer to be given to the envoys of the Pope and the Emperor, through whom the Pope had ordered some articles about holding a council to be handed over. In this matter there is a dark point. Both Seckendorf (Hist. Dutk., Ind. Ill, p. 47b) and De Wette, (Vol. I V, p. 456) ask the question in reference to Luther's second concern, "Why sixteen [articles? There were 8 articles," and Köstlin, Martin Luther, vol. II, p. 663 ad p. 293 "unclear is the counting of .sixteen' papal articles Br. 4, 458 instead of eight." So far it has been assumed that in the four objections Luther raised in this matter (the four signatures under the third objection Walch, I. o. 2279; De Wette I. e. p. 460 are missing in the original), only one set of articles is mentioned, namely the eight articles of the pope. This assumption is erroneous. Luther's first concern, however, is about these eight articles. The second concern, however, is about another set of sixteen articles, which "on the following Wednesday" (June 11, 1533) were delivered to the Emperor's and the Pope's envoys "at their request in Latin, signed by his electoral grace" (Walch I. a. Col. 2268). These sixteen articles are missing in Walch's edition, so the words "vermöge hernach folgende Artikel" have been taken to refer to the following eight papal articles. Whether the sixteen articles are actually printed in the original edition of 1533 (Walch, Inhalt des sechzehnten Bandes, p. 65a) we do not know, but on the title these two series of articles are indicated: "Die Artikel dazumal seiner churfürstlichen Gnaden durch den päbstlichen Geschickten zugestellt. Article of the Elector's answer to it, delivered to the same two sent ones". Luther's first two concerns were sent from Wittenberg to Weimar by Luther between June 4 (on June 3 the nuncio delivered the eight articles of the pope) and June 10 (on June 11 the sixteen articles, signed by the Elector, were delivered to the two envoys). Thereupon the Elector personally consulted with Luther and the other theologians in Wittenberg from June 15 until St. John's Day. From June 25 on, the Elector consulted with his co-religionists in Schmalkalden, and it is during this time that the last two reservations concerning the final response of the Princes to the Emperor and the Pope are to be placed. This is dated June 30, 1533 (Walch, Vol. XVI, 2281 ff.). These last two concerns were sent from Wittenberg to Schmalkalden. The sixteen articles seem to have been proposed by the two envoys in Weimar, and they were signed by the Elector, according to Luther's advice, even though they were "presented on roguishness." It is not the place here to elaborate further on this matter, but we do not want to pass it by. We only want to note that our solution of the question avoids several inconsistencies that had to be accepted so far. Luther says in his second objection (Walch, I. a. 2275): "My advice and good opinion is that one should not object to the sixteen articles, but confidently accept them." "Therefore we keep the glimpses where we accept the sixteen articles cheerfully and without refusal," and yet is said to have said in the same concern with reference to the same articles: "Where we now consent to such first articles, we have already revoked and denied our confession and apology, and disgraced and destroyed all our doctrine and Thun, hitherto practiced." On Luther's advice, the Elector accepted the sixteen articles, signed them and delivered them to the envoys (Walch, l. c. Col. 2268), and yet a few days later, in his final reply, he is said to have said about the same articles (Walch, I. a. 2287): "Therefore, we hereby wish to indicate and testify and condition that we cannot nor may we consent to the content of the articles sent over by Pope Clementis, which you have presented to us, the Elector of Saxony. For we can by no means renounce the true and righteous doctrine of the Gospel by blaspheming Christ's teaching, even if it is condemned by the pope and his followers and those entangled with them." - Cruciger, who had received his doctorate in theology during the time of the Elector's presence in Wittenberg (on June 16 and 17; under Luther's presidency the disputation took place, which the Elector attended from beginning to end). Köstlin, Martin Luther, Vol. II, p. 288), had transcribed Luther's sermons and published them in 1534 with a letter to the Elector. The first single edition, which was followed by several more in the same year, was published by Joseph Klug in Wittenberg. Still in 1733, a single print of the same appeared in Berlin. In the collections: Wittenberger (1556), vol. I, p. 353; Jenaer (1568), vol. VI, p. 207; Altenburger, vol. VI, p. 260; Leipziger, vol. X, p. 337 and Erlanger, vol. 51, p. 70. Vincentius Obsopöus, schoolman in Ansbach, translated this interpretation into Latin and published it in 1536 together with the interpretation of the 17th chapter of John. Luther adorned this translation with a preface, dated June 7, 1536, which is found in the Latin Wittenberg edition, Dorn, V, ch. 130. 130. We have translated this preface, which is missing in the German editions, from the Latin and inserted it here. We give the text of the interpretation according to Walch, who used the first edition, comparing the Wittenberg, the Jena and the Erlangen, also the Latin.

1088 EU. 5i, 7t s. Sermon on 1 Cor. 15. w. vin, uik-nsv. 1089

Luther's preface to the Latin translation of Vincentius Obsopoeus.

Martin Luther wishes the orthodox brethren in the Lord grace and peace in our Savior Jesus Christ.

I have gladly allowed that these two sermons of mine on St. I have gladly allowed these two sermons on St. John and St. Paul, which I preached before our congregation in Wittenberg, to be picked up by others and published in print, not because I wanted to boast much about great and wonderful things, or despise other people who are better than I am, or that I should wish to distinguish myself, but because in these exceedingly ungodly times so many pernicious and blasphemous books go out under a great pretense, yielding great profit, but nevertheless doing very great harm to the secular and church regiments. However, I am aware that in these sermons, even if not everything as befits the cause and the reader, I have at least acted faithfully and purely according to my ability, and I like to see that also this my work before those wolves and snakes.

and to make them see whether, warned by this, some might avoid the corrupt spirits and be kept in Christ's sheepfold. Therefore, the effort and diligence of my dear Vincentius pleases me exceedingly, who, as I see, inflamed with the same zeal, desires that this also be recognized in other languages and peoples, and that at the same time a testimony be given to them as to how abominably those have lied who accuse us of so many vices among their own, naturally in the cunning (vulpina) confidence that they speak among those who understand neither the things nor our language. But God, who has begun the good work in us, will also accomplish it to the glory of His name and to the overthrow of Satan and all his servants. Fare well in the Lord, dearest brother, and the service which I render you through this work and willingness, receive it for the best. Wittenberg, June 7, 1536.

Luther's Borrede on the Interpretation of the Fifteenth Chapter of the First Epistle of St. Paul to the Corinthians.

This chapter deals with the article of our faith concerning the resurrection of the dead. But the cause of this was that the Corinthians had got among themselves some of the spirit of the saints, who destroyed their faith, and taught that the resurrection of the dead was nothing. And some, who wanted to be clever and subtle, pretended that it had happened long ago (as St. Paul reports elsewhere), and interpreted it to mean that we were resurrected from sins through baptism and had entered a new spiritual life. Finally, they came to believe (like the Sadducees in Christ's time) that a man lived no longer than this life, like a cow or other animal, and was created only to live blamelessly here on earth. And so, from this doctrine, many good rude fellows, who badly knew nothing of the resurrection

They believed in the life to come, and only made fun of it, and mocked the Christians, all the same, as if they were pagans; as he himself accuses them of saying, "When we all rise again, what bodies will we have? Where shall we all dwell, and have enough, when we shall dwell together, and eat and drink, and beget wives and children, and do other natural works of the body and of this life? 2c. And so the others also began to puzzle about it afterwards, and wanted to work it out with reason and their own cleverness, how it would rhyme, if we should all at once, if ever we were born, rise again and come together alive, as we are now 2c. And weakened the faith of the Christians in this article with such chatter and blather, and made a fool's game of it. As it also

1090 Erl. 51, 75-77. interpretations on the 1st epistle to the Corinthians. W. VIII, Iiso-IIS3. 1091

Now, unfortunately, it has already happened again among us that many of them, both among peasants and burghers, and especially Junker Hans of the nobility, talk clumsily, coarsely and heathenishly enough about it when they begin to be clever, and get their heads into the Scriptures, because they have now been taught by us in such a way that they are all our masters, and everyone wants to be able to do everything.

2. Against such disgraceful smart alecks, who also wanted to be praised for being delicious teachers, St. Paul had to be there and defend that such poison would not break in, and make a whole long chapter to prove this 1) article strong and firm, and to displace their harmful talk. 2) It has also served us in the future, so that we would be the more strongly guarded and equipped to preserve this article, because it is so powerfully, mightily and brightly founded here, especially because such things were prophesied beforehand by the apostles themselves, that in these last days many scoffers would arise in Christendom, who would make a mockery out of our faith and article of the last day, resurrection and life to come, and would ridicule us as the greatest fools, that we still hope for it, and suffer all danger and hardship because of it, as we can already see before our eyes.

3. Now it is truly sin and shame, yes, a miserable plague, that it should come to this in Christianity, not only now in the last basic soup of the world, but that still in the apostles' lives, and just in those, 3) where they themselves had been and taught shortly before, had planted and founded Christianity, such misery should arise so soon that some should stand up among them, as the disciples of the apostles, and preach publicly that the resurrection and the life 4) to come are nothing, and that those who wanted to be called Christians should deny such an article and consider it a mockery, since they had been baptized into it and had therefore become Christians, and all their hope and comfort should be based on it, and thus had lost everything over it, and had believed, done and suffered in vain. For where this article

1. Erlanger: den.
2. Erlanger: and.
3. Erlanger: "ja eben" instead of: und eben bei denen.
4. "that" is missing in the Erlanger.

is gone, there are also all others gone, and the main article, and the 5) whole Christ lost, or yes preached in vain 2c.

4. For this is the end of our believing in Christ, being baptized, preaching and practicing the sacrament, that we may hope in another life to come to Christ and reign with him forever, delivered from sins, the devil, death and all evil. Whoever does not think of this, or even denies and scoffs at it, will certainly not be able to think much of Christ and all that he has done, given and created. For what would we have of him, if he would give us nothing better than this miserable life, and let us trust in him in vain, and suffer all that the devil and the world can put on us, and become a liar with his great promises to us; as St. Paul himself will say afterwards, v. 19: "If we hope in Christ alone in this life, we are 7) the most miserable, wretched people on earth." What greater shame could be said of Christians than that such things should be preached among them, and that they should think no more of their Christ than this? It still happened that the dear apostle had to experience such things in his disciples, and to see and hear them in his own church or diocese; that he was hurt in his heart, and could not defend himself, without 8) having strengthened and preserved the challenged faith of the small, right group by this epistle.

But it is written for our warning and admonition, that we watch and take care, because we have the good word pure, that we judge ourselves well, grasp it well, and hold fast to it, not becoming lazy, secure, and overthinking 9); lest there come among us also the riffraff and the clever, who destroy and take away from us such articles (in which is all our salvation and blessedness). For because the disciples of Corinth, St. Paul's own disciples, to whom he also preached the word purely and taught

5. "the" is missing in the Erlanger.
6. Wittenberger: yes.
7. Erlanger: yes.
8. Wittenberg and Jena: what.
9. Wittenberger and Jenaer: verdrossen. It is not expressed in Latin.

1092 Erl. 51, 77-7S. Sermon on 1 Cor. 15. W. VIII, IISS-I1SS. 1093

have fallen so shamefully, a strong example is set before us, that we remember the saying of St. Paul 1 Cor. 10:12: "Let him that standeth take heed lest he fall," and not be too sure of his cause. And when we see or hear of one who has become such a sow and heathen 1) that we say with sorrow and prayer, Dear Lord, do not let me also fall like this. For it is very soon that we are safe and without worry.

(6) For the devil is truly attacking us, and he is attacking us and also great people, that they do not believe this article, or even that they make it uncertain. Popes, cardinals, and such 2) great people (especially in French-speaking countries), are also fine, wise, reasonable, learned people; but if there are 3) three of them who seriously believe this article, it is a lot. Therefore, we may well let it be a joke that the most noble and almost the first church among the Gentiles, where St. Paul had preached the longest, is cut as soon as he turns his back, and falls into such redness that it is terrible to hear. What shall we wait for, preaching now, because it happens to the high, holy apostle from his disciples, against whom we are nothing? and in addition, with his life, that he must defend and admonish with writings, and as he can.

It is much more unfortunate, praise God, where error remains only among the rabble, than now is the peasant in the village, the burgher in the city, and the nobleman in the countryside, who live so wickedly that they keep nothing of God and God's word. For they die as sows and cows, as they have lived. Just as that farmer said to his priest, who came to him when he was about to die, and asked if he wanted to be buried. No, dear sir (he said), a farmer will die without the oelung. But this is the evil devil, when such things come to the preaching chair, and the article is challenged by those who are preachers, and step on the stool after St. Paul, and rule Christianity in his place. If such

1. Wittenberger: "the such heathen, yes, a Saw".
2. dergleichen" is missing in the Erlanger.
3. Erlanger: the three of you.
4. Jenaer: they.

open their shameful mouths, and spread this among the people, they only do murderous harm, especially if they are learned and highly reasonable people. For if only the preachers remain right and the teaching is preserved, God will give grace that there will always be some among the multitude who accept it; for where the word is pure and true, it does not go forth without fruit.

For this reason I have so often exhorted, and still exhort, that with all diligence, whoever desires to be saved, please God give us (as Christ Himself commands to pray Matth. 9, 38.) faithful workers and such preachers who are serious and hold to the Word, so that, if God wills, there will be no need for it. For the preaching chair alone can and must preserve baptism, sacrament, doctrine, articles of faith, and all estates pure. But if we do not pray, and anger God with our certainty, ingratitude and ingratitude, He will send us in St. Paul's and all righteous preachers' place rough asses, who will snatch away both Sacrament and Word, so that one must lose everything, both in doctrine and ministry. As we can see now, it has already happened to many countries and cities that have not only lost the word through such, but have also been led into all misery. Just as the devil always leads to murder and destruction through his lies and seduction. But where true preachers would have remained, the pure doctrine would have remained, and other misery would have remained, although the mob swarmed hostilely. For I do not much mind that a rascal or a fool blasphemes, or an unworthy Scharrhans rumbles and shouts, or some other rascal mocks; for his sake, Christianity and the preaching chair will remain. But this will do harm, if those who teach become red spirits themselves, and the people should preserve themselves, and not only preserve themselves, but also beware and take care of their own preachers; this is very difficult to do. Without this, the poor people will soon be seduced and will not be able to govern or lead themselves.

(9) Therefore, I say, let us think that such things are prescribed for us as an abominable example, that we may take offense at them, and be warned against them; and if such spirits rose up among us, that we should not take heed of this article, let us not be afraid.

1094 Eri. 51, 7S-8S. Interpretations on the 1st epistle to the Corinthians. W. VIII, II55-IISS. 1095

nor allow them to be used. For I am, unfortunately, concerned that we will, with our grave ingratitude, deserve that some will also appear among us 1) and publicly deny this article. Therefore it is necessary for us to pray earnestly and sincerely without ceasing that only the preaching chair may remain pure, so that we may avoid or even endure such misery. For it can still withstand all kinds of error and bear the wickedness of the whole world. He that is to be converted, let him be converted; he that will not, let him go away, and yet some shall remain.

10. But when darkness comes over the whole world, that the Christians are few, and the preaching stands are filled with useless, harmful preachers, then thunder, lightning, and all the plagues of false doctrine will not remain outside for long, yes, 2) thunder, lightning, and all the plagues of false doctrine will break in unawares, before we are aware of it, which neither these nor other doctrines have any effect.
11. "among us" is missing in the Erlanger.
12. Erlanger: "and" instead of: yes.

And will have to suffer such preachers, who seduce us by such loose talk of reason, yes, of the coarse, beastly mind, which also the swine have, and those also have led, 3) as we shall hear. Therefore St. Paul takes the matter up with great seriousness, that he may keep his own constantly in the faith of this article, against such shameful mobs, and establishes the same most powerfully, so that 4) even the gates of hell cannot overthrow it, where one wants to keep to the word, and does not leave room for the blind, foolish reason to cope with it, which neither knows nor can understand anything about such high things. And so we begin:

3. In the Wittenberg and Latin is inserted here: "as happened to the Corinthians". Also in the foregoing, there are several changes in the Wittenberg, but they have no influence on the meaning. We have not considered it necessary to note them.
4. So the Wittenbergers. The Jenaer has "him" at the edge. Erlanger: "that too".

Interpretation of the 15th chapter of the first epistle to the Corinthians.

V. 1. But I remind you, brethren, of the gospel which I preached unto you.

(11) This is said immediately as a preface, so that he will soon draw them back at the beginning from their arguing and disputing about this article, to the word that he had preached to them, and admonish them to think and stay with what they have heard, and not to turn away from it, nor to let themselves be led otherwise. He gives them a secret sting, although with fine, neat words, that they have let themselves be led so far away from it and that it is necessary to remember it, which they should not have forgotten, and it is a disgrace to them that one has to reproach them with it again. But it happens, as I said before, where the false teachers get room and break in, that one first gets tired of the right teaching and does not pay attention to it, and thus gets further and further away from it, until one even forgets it.

That is why he starts with these words: "I remind you" 2c. As if to say: I see that it is necessary,

5. Wittenberg and Jena: must.

That you always be reminded of what I preached to you in the first place, so that you do not let it be put out of your sight or taken out of your heart by other preaching and teaching. For where such things are not always practiced and remembered, and the heart is not treated with them, there is already door and window open, and room enough left for all kinds of seduction to enter in, and to blot out and take away the pure doctrine.

(13) But I remind you of the dear gospel which I, Paul, preached to you. For I see that others also want to be called by the name of preaching the gospel, and by this very name they want to diminish my teaching, that what Paul preaches should be nothing; but they want to be called the true apostles and masters of the gospel, and have only the fame and profession of being able to preach it rightly. Therefore I must remind you against this and awaken you, so that you may think back and see what you have from me. For you have received and learned it from no one else but from me, that you know what the gospel is, what Christ is, what faith is, and everything. If you think according to this, then you will certainly

1096 Eri. si, [s f. Sermon on 1 Cor. 15, 1. 2. W. vm, nss-nso. 1097

stick to it, and don't let those boasts and chatter lead you to another so soon.

(14) For if ye will rightly look to the gospel, and abide in it, ye shall rightly look to that which was first preached unto you, and planted by me, and accepted and believed of you. For I was the first to bring you the preaching of Jesus Christ, and have no one to thank after God but myself that you have come to such knowledge and into Christianity. Therefore, you should not regard it so lightly, nor let yourselves be turned away from it by those who want to boast about the gospel against me, as if they wanted to teach it to you differently or better, when you would not know how to speak of any gospel if I had not been there: indeed, even they themselves, as much as they are, could not speak a letter of it if they had not heard and learned it from me, but now need it against me, and lead you away from it again under the same name.

(15) For St. Paul 1) has just passed through our groups, as we are now, after the gospel has been brought to light again through us, and they themselves have first learned from us that they enter into our work, and turn in, since the gospel has begun, and has been made room through us; thus spoiling what we have rightly planted and taught, so that 2) they want to be our masters, and make everything better, when without us they would never have learned a word of it 3). So he also had to suffer that among his disciples, as soon as he left, some arose who 4) thought themselves much wiser and more learned, wanted to reform and master everything, as if his gospel were nothing, and yet, under the name of the gospel, perverted and corrupted everything, and drove vain seduction into the people.

V. 1. 2. which also ye have received, in which also ye stand, by which also ye are saved.

1. Erlanger: "him" instead of: St. Paulo.
2. "that" is missing in the Erlanger.
3. So the Erlanger and the Latin. Wittenberg and Jena: "geleret".
4. Erlanger: "and" instead of: the.

16 Moreover, you know (he continues) that it was not only proclaimed to you through me, but also did not come to you without fruit, nor did it remain with you. For by the grace of God you have received it as the true gospel, and have recognized that it is the true truth, and through it have received the grace of God and the Spirit, and have believed in Christ with all your hearts. And even so, as many of you as are still Christians, you 5) stand alone by the same gospel which you received from me; and not only this, but also by the same you are saved. Therefore you should stick to it, and not let your mouths be opened to gape at another, by others, who make you despise my preaching, as if it were nothing, and as if they could do it much better. 6)

For if you have nothing else, look at the fruits that my gospel produces among you, and contrast what they teach you, if they can give you something better, you will have to grasp that you became Christians through my gospel, were baptized into it, and believed, 7) and still have to stand in the same faith and be saved. They have not accomplished this with their preaching, nor can they do it yet, for they cannot come up with any other better gospel that accomplishes more than mine did, and still does. And if you want to follow a preacher of the gospel, you should rather follow me.You should much rather follow me, who first preached it to you, and they themselves must have learned it from me; and you yourselves must bear me witness that I have preached it rightly, and have thereby received the Spirit and much fruit; so that if they boast at the same time, and despise me among you, yes, they cannot do better, if they only did it so well, which, unfortunately, they are not able to do, but pervert and extinguish everything, so that you lose both the gospel and its fruit again. Why then do you want to be fooled and deceived by their loose talk, and let yourselves be so shamefully seduced?

5. "their" is missing in the Erlanger.
6. The Wittenbergers and the Jenaers. "can". Erlanger: "as if they can preach much higher". Latin: hui lonAS sudlimiorn äoosrs sainut.
7. In Walch's old edition and in the Erlanger: hat.

1098 Erl. 51, 83-8". Interpretations on the 1st epistle to the Corinthians. W. VIII, IISI-IIW. 1099

18. But when Paul and other true preachers boast (as they must boast of their gospel) that they alone preach rightly, and the mobs hear this, they become mad and foolish, and therefore go on with such a pretense: "How proud and hopeful is he! And to such cries they can pretend a great appearance of special humility and great devotion, and nothing but the spirit. Then the crowd falls in, thinking that it must certainly be so.
19. So 1) without this, the mobs have two great advantages among the people; one is called arrogance, the other is called overconfidence. These are two great gates, where the devil drives through with hay wagons, yes, with the whole of hell, so that they say: Oh, can this one preach nothing more than baptism, ten commandments, the Lord's Prayer and faith, which even the children now know; what is it that he always drowns us with the same sermon? Who cannot do that? One must not always remain with one, but continue and come further 2c. That is, we have grown tired and weary of the sermon. Junker Vorwitz suggests: "Oh, we must hear this one too, he is a fine, learned, pious man 2c.

(20) Then they stir up, and tickle such arrogance, after which their ears itch, and say: Dear people, now you have always heard the same thing for so long, you must also come higher, and not only hear and test one, but also others. So he goes up, lets himself be scratched and tickled, opens his mouth and eyes, and listens to everything that is said to him. This means then, as Moses, 5th book, 29, 19, says: Absumit ebria^2^ ) sitientem, that the drunk leads the thirsty, and both are lost with each other. For the teacher is drunk and full of the wicked devil, so that he is drunk and passes over; so they are forward, let themselves be led and taught as each one wants, as those who are always learning and never come to the knowledge of the truth, as St. Paul says.

1. Erlanger: And.
2. So in the Vulgate, in the Wittenberg and in the Jena. In the Erlangen and Latin: [drius; accordingly, the Erlanger has in the immediately following translation: der Trunkene.

lus says. So it will also go after us, that such drunkards will spew out everywhere among the poor rabble: Do you think that these knew it all, or that you understood them right? You have to learn much more. With this, such a preacher can lead a whole bunch into the abyss.

(21) Therefore let him who desires to be sure of this, and to walk aright, receive this exhortation for a warning, that he also may continue, and hold fast to this word which St. Paul preached, and not consider what others may set up against it, though they make great pretense and boast of their thing. For here you hear what fruit this gospel of St. Paul has produced among them, and is still producing, namely, that all have become Christians and saved through it, and must still become so. Since we have these things through this gospel, what further shall we seek, or be led astray, and be directed and led to other things? For what instructs us otherwise must certainly not be so good, but false and pure deception, because it pretends to what we have before through this gospel, and thus denies or even despises everything.

(22) Therefore he speaks to them as if there were no need for further admonition, except that they remember and see what they have received and how they have become Christians. For if you look at this (he wants to say), then you will probably stick to it and be safe from all kinds of error. For you can easily make a distinction between what is mine and what is theirs, and judge according to what you have of both doctrines, whether they can come up with anything better than my gospel, by which you may be saved. And notice here that he speaks with clear words of the oral preaching of the gospel, done through Paul, and gives it such a title and prize that they alone can stand and be saved through it, against our blind spirits, who despise the outward word and sacrament, and pretend their own imaginary spirituality for it. But he adds a warning to this, as a precaution, since 3) he speaks:

V. 2 If you have kept what I preached to you, you would have believed in vain.

3. Erlanger: that. Latin: ndi.

1100 Erl. SI, 86-88. Sermon On 1 Cor. 15, 2. W. VIII, II63-II6S. 1101

23. These are hard and sharp words, yet kindly and sweetly spoken, so that you can see how faithfully and fatherly he means them and cares for them: You know what I have preached to you, if you will only remember and keep it, and not be moved by others; so you also hear what others preach, if you keep it against one another; unless you have not kept it, but have already let it be kept, and have believed in vain, as I hope not.

(24) For he speaks like a stern preacher, who should hope for both the best in them, and yet must worry beside them. At the same time he wants to comfort them so that they do not despair, and if they are challenged to fall away, to hold fast to it again, and yet also warn them that they are not without worry, but think of the danger and harm that lies ahead of them if they do not remain firm in what they have received from him. As if to say, "I tell you truly, if you do not hold to the gospel and listen to others, I have preached in vain and you have believed in vain, and everything you had before, baptism and Christ, is in vain and ruined, so that you have no hope of salvation, and everything you have ever done is lost and of no use. This is what you will get if you listen to those who boast and pretend about something different and more precious. Therefore I will have done my part and be excused, as I have faithfully warned you of your harm and destruction. For if it is in vain in you, and does not accomplish what it should, the guilt will not be mine, but yours. For there is no lack of preaching, because I have given you abundantly that which I have received (as he will subsequently say), but there must be lack in you, because you have not kept it. But if ye have kept it, ye know how and in what manner I preached it unto you. For I did not preach it in the way they pretend and speak of it, in a human way, according to reason and our understanding. For to preach such a worldly form, or to judge according to it, certainly corrupts and loses the gospel altogether. If then you have lost the form I preached, you have also lost faith, and with it everything that belongs to your salvation. That would be

terrible to say and hear both, and should be warning enough to hold fast with care and all diligence to the gospel preached by the apostle Paul.

(25) Behold, the apostle, as I have said, will lead us at first from all disputings and masters of reason, unto the word only, which he received of Christ, and preached unto them, and thereby shew us how we ought to proceed and do in all the articles of faith. I always say that faith should have nothing but the word for itself, and should not suffer any cleverness or thoughts, otherwise it is not possible for it to remain and be preserved. For human wisdom and reason cannot go any higher or further than judging and concluding as it sees and feels before the eyes or understands with the senses; but faith must conclude above and against such feeling and understanding, and adhere to that which is presented to it through the word; This it cannot do by reason and human ability, but is the work of the Holy Spirit in the heart; otherwise it should nowhere have faith nor the Holy Spirit, if it could sit down with reason, or should see and conclude according to what rhymes or does not rhyme with it.

26. as, in this article, that I should believe the resurrection of the flesh, that all men should come to life again in one day, and that our body and soul should come together as they are now with one another: this indeed is not man's art nor ability. For the. Reason is there, and does no more, for it looks badly into the work, as it is before its eyes, that the world has stood so long, 1) and always dies one after the other, and everything remains dead, decayed, and even pulverized in the grave, and no one has ever come back; In addition, man dies and perishes so miserably, more miserable and shameful than any cattle or carrion; item, burned to powder or pulverized, a leg in England, an arm in Germany, the skull in France, and so cut into many thousand pieces; as one is used to show the bones of the saints. If she now gets into this article and wants to think about it, it is certainly lost. For

1. "is" is missing in the Erlanger.

1102 Eri. 5i, 88-so. Interpretations on the 1st epistle to the Corinthians. W. vni, nss-ii68. 1103

so many strange, weird, inconsistent thoughts occur to her that she has to say that there is nothing to it, just as in all other cases when misfortune strikes, that 1) she is left to think and measure in 2) God's word according to her understanding. As if a man 3) feels his sin and conscience, and does not merely hold to the word of grace and forgiveness through Christ, but takes it into his eyes, and thinks about the law and works, and wants to beat and bite himself with it, he certainly comes from forgiveness, and has lost the grace that he should take by faith.

This is what has happened to all heretics in the high article of Christ. Just as it still happens to our brethren concerning baptism and the sacrament, because they do not merely believe the word, but speculate and reflect with their reason, which cannot say otherwise than that bread is bread, water is water; how can bread be Christ's body, or water a bath for souls? For she cannot and will not abide in the word, nor be caught up in it, but let her wisdom go with her, and herself understand and master 2c. And because she sees that it is so contrary to her understanding and all her senses and feelings, and contrary to experience, she falls away and denies it; or, if she cannot get past it, she twists and fiddles God's word with glosses, so that it must rhyme with her understanding, and faith has no room, but must give way to reason and perish. 4c.

(28) But against all these things which reason brings in, or which all the senses feel and understand, we must learn to keep the word, and judge evil by it, whether we see before our eyes that man is laid under the earth, and that he should and must decay, and be given to worms to eat, and at last be turned into dust. Item, although I feel the sins so strongly press me, and the conscience so crushed that I cannot pass by; still faith must close the contradiction, and hold firmly to the word in these two pieces.

1. Erlanger: when.
2. Wittenberger: an.
3. Erlanger: ,,who" instead of: when a person.
4. fiddern --- stedern, to feather, to decorate.
5. For if you want to judge according to what you see and feel, and when God's word is held up to you, you want to hold your feeling against it, and speak: You say many things to me, but my heart says many things differently, and 5) if you felt what I feel, you would also say differently 2c., then you do not have God's word in your heart, but it is muffled and extinguished by your own thoughts, reason and contemplation. In short, where you do not want to let the word apply any more than all your feelings, eyes, senses and heart, then you must be lost, and you can no longer be helped. For it is called an article of faith, not of thy reason, nor of wisdom, nor of men's strength and ability.

(30) Therefore, even here you must judge by the word alone, regardless of what you feel or see. I also feel my sin and law, and the devil upon my neck, that I lie under it as under a heavy burden; but what shall I do? If I were to conclude according to such feelings and my ability, I and all men would have to despair and perish. But if I want to be helped, then I must truly turn around and look at the word and speak according to it: I feel the wrath of God, the devil, death and hell; but the Word says otherwise, that I have a gracious God through Christ, who is my Lord over devils and all creatures. I feel and see that I and all men must rot in the grave, but the Word says otherwise, that I shall rise again with great glory and live forever.

31 This is called the art and wisdom of faith, which makes the wisdom of the world foolishness, which holds such things to be sound preaching, and therefore says, Yea, the gospel cannot say otherwise, but that we are to be lords over death, sin, and all things; and yet see only the contradiction in us and in all the world, that there is no life, but only death, sin, and the power of the devil. This is the basis and foundation of it, and says: Preach or not, and say what you will, but I see much differently.

32. therefore here must remain the two that

5. "and" is missing in the Wittenberger.

1104 Erl. SI, M-S2. Sermon on 1 Cor. 15, 2. W. VIII, IIS8-II70. 1105

we are lords of the devil and death, and yet at the same time lie under his feet. One must be believed, the other felt. For the world, and what belongs to its nature, must have the devil as its master, who clings to us with all his might, and is far superior to us, for we are his guests, as in a strange inn. Therefore, as much as is in us of the world and this life, we must be subject to him in blood and flesh, that he may deal with us according to his will.

33 Thus you speak: What do you preach and believe? If you yourself confess that it cannot be felt or sensed, then your 1) preaching must be nothing and a mere dream. For, should it be something, then experience would also have to show something of it? Answer: That is what I say, that it is bad to have believed through experience that which is not humanly believable, and to have felt that which is not felt; so that just in that the devil, according to feeling, is my master, he must be my servant, and if I lie below, and all the world is superior to me, then I lie above. How so? If it is to be true, then experience must come to it and be felt? Yes, that's right; but it is said that feeling must follow, but faith must be there first, without and above feeling. So my conscience, in that it feels sin, and fears and is afraid of it, must become a master and victor over sin; not in feeling nor in thought, but in the faith of the word, and thereby comfort and sustain itself against and over sin, so long as sin must pass away, and is no longer felt.

34 So also death is among us, that it cannot devour us nor hold us; but nevertheless it clings to our necks with pestilence, sword, and all manner of plagues, and throws us under itself into the grave, so that we must rot there, and yet not remain in it at last, but will tear through it and burst forth brighter than heaven with sun and stars. It had to be the same in Christ; when he died and was buried, there was no feeling nor waiting for life, and it was so difficult for the disciples to believe that the Christ had died and was buried in the grave.

1. Erlanger: the.

stus under the grave and sealed stones should be a HErr over death and grave, as they themselves said Luc. 24, 21.: "We hoped he should redeem Israel."

35 Therefore everything is to be done, as St. Paul admonishes here. Paul exhorts us to hold fast to the word we have received and always remember it, and thus resist all questioning, arguing, and disputing, and not allow the devil to enter in, whether by heart through his mobs or inwardly in our own hearts; and so learn the power and might of God in the same word, that by it we may be saved, and by it alone stand against the devil's power and all error.

36. For I want to stand in the faith that I am a Christian, God's child and blessed, when I feel sin and evil conscience; and that I live eternally 2) with a beautiful, glorious body, when I lie under the earth: There belongs a divine, heavenly power and wisdom, which is not based on feeling or seeing, but can look beyond the same, certain that this is not a man's talk or dream, but God's word, which can do even more than we understand and comprehend Eph. 3, 20. because he has already raised our Lord Christ from the dead, although no one has been so shamefully and blasphemously executed, nor has fallen into such a desperate and (according to the law) cursed death 2c., that his name has stunk more shamefully than any man on earth: nor has he proved that the Scriptures are more than all men's thoughts, feelings and experiences. For this no man could have conceived nor thought, that Christ should live the third day, and there was not a particle in all the wisdom of the world that knew any thing of it: neither is there the word that speaks of him alive, while he yet lieth in the grave. And as it says, so it must come to pass, though all the senses and understanding of the world, and all things, be against it.

37 So also with us. The dead have long since rotted under the earth, or have been eaten by maggots and all kinds of vermin, or have been destroyed and flown away.

2. This reading is found in the Wittenberg and is confirmed by the Latin. Jenaer: "eternal life"; Erlanger: "eternal life".

1106 Eri. SI, 9S-S4. Interpretations on the 1st epistle to the Corinthians. W. VIII, II70-II7". 1107

we believe and confess, they are certainly alive and risen. The world has it and cannot do it, but the Word has it and can do it, and so it must be done, for it is God's own power and might.

(38) We are to keep this in mind and take comfort in the fact that we do not believe it as strongly as we should and do not want to feel it in our hearts as much as we would like to, but that we only keep to it and always keep it in mind and do not let it leave our hearts. Just as we weakly believe that we are lords over the world and the devil through Christ, but rather feel the contradiction. But of this we comfort ourselves as much as we can, that we have the Word, which is above all power and wisdom. So also, though I feel my sin, and cannot have a sure and cheerful heart, as I would, yet shall I let the word prevail, that I may say, I am a lord of sin, and will know no sin. Yes, let your own conscience, which feels and experiences much differently, tell you that. That is truly true, if it were according to the feeling, then I would be lost; but the word is to apply above my and all the world's feeling and remain true, however small it seems, and in addition weakly believed by us; for we all see and experience the work, that sin condemns us badly, and condemns us to hell, death devours us and all the world, that no one can escape it. And you tell me of life and righteousness that I do not see a speck, and indeed must be a weak life? Yes, indeed, a weak life, because of our faith. But how weak it is, if only the word and the little spark of faith remains in the heart, then such a fire of life shall come out of it, which fills heaven and earth, and both consume death and all misfortune, like a drop of water, and the weak faith shall break through, so that one shall neither see nor feel sin or death anymore. But there is a strong fight to keep the word against our feeling and seeing.

(39) Therefore faith is not so small a thing as is thought, but an excellent thing.

1. "wahr" is missing in the Wittenberg and in the Jena. It is in the Erlanger and in the Latin.

Hero, that he should hold to the word, which seems so small and nothing that all the world would not give a penny for it, and yet does such a great thing, and is so powerful that it will tear apart heaven and earth, and open all graves in a moment. And if you only abide in it, you shall live forever, and become a ruler over all things, even though your faith is weak now, and your feeling strong; and live henceforth as weakly as you live, that you only live not according to your thoughts and reason, but according to the Scriptures. For the devil has so long been at war with the Scriptures and the Word, but has never been able to overcome or overthrow them. This he does, that he creeps around us on all sides 1 Petr. 5:8, that he may snatch us away; but the word he does not attack. And because thou hast the same in thine heart, he goeth not right under thine eyes: he may make thee wriggle, but he winneth not for thee.

40 Thus the Scripture says of the patriarch Jacob Wis. 10:12: Certamen forte dedit ei, he made him fight a strong, chivalrous battle, that he might learn by the battle and victory how mighty the word is. For otherwise one will never realize what power is under the letter until it comes to a meeting, when one learns that it can stand against all error, sin, death and the devil. The world does not believe this, and all who want to judge according to their own feelings and struggle with heavy thoughts of sin and death, 3) until they get rid of their thoughts and want to get others. 4) But nothing comes of it, there is no other consolation, but to hold to the word that says: Do you hear that Christ has risen for you, and has destroyed your sin and death 2c? Summa, we cannot remain from sin, death, nor hell, without this gospel, of which St. Paul here speaks, saying that by it we stand and are saved. If he had known anything else to comfort and sustain us, no doubt he would have given it to them.

41 Now he shows the easiest art to it, that it may neither cost nor trouble; costs

2. "now" is missing in the Erlanger.
3. Erlanger: "und so lang umbgehen".
4. Erlanger: "make" instead of: want to get.

1108 Eri. 6i, S4-97. Sermon on I Cor. 1S, 2-7. w. vw, N7s-N7s. 1109

No more than a word, with which we shall stand against death and all our enemies; though we feel differently and are weak, nothing is at stake if we only keep the word. 1) For the mother does not throw away her child because it is weak and grim. It is weak, and cannot help itself, but because it remains in its mother's bosom and arms, it has no redness; but if it comes out of its mother's care, it is lost. So do thou also, if thou wilt be saved; see, 2) That thou abide in the word only, whereby God will sustain thee, and keep thee, that thou be not lost.

V. 3-7 For I gave you first of all that which I also received, that Christ died for our sins according to the Scriptures, and that he was buried, and that he rose again the third day according to the Scriptures. And that he was seen of Cephas; and after that of the twelve; and after that he was seen of more than five hundred brethren at one time, many of whom are yet alive, and some of whom are fallen asleep. After this he was seen by Jacob, and then by all the apostles.

(42) With these words, he indicates and repeats what his gospel was, which he had preached to them, so that they would stand and be saved; and (3) therefore makes a whole sermon on the resurrection of Christ, which one might well read and act on Easter Day. For from this flows the reason and cause of this article, which he made about the resurrection of the dead. And the same proves his preaching truly strong and mighty, both by testimony of the Scriptures and of many living people 2c. I will say this much: I have given you nothing else than that which I myself have received, nor do I know anything else to preach for the reason of our salvation, but of the Lord Christ, how he truly both died and rose again from the dead. This is the content and summa of my gospel, into which I and you have been baptized, and stand. So I have not stolen it, nor spun it out of my head, nor dreamed it, but I have

1. Erlanger: "you ... remain".
2. Erlanger: and see.
3. "and" is missing in the Wittenberger.

I have received it from Christ himself. Stings those false teachers with it; as if he should say: If they preach something else to you, it must not have been received from Christ, but be their own dreams and poems. For they have never received it from us, nor from other apostles (because^4^ ) we all agree and are unanimous in our preaching), much less from Christ; therefore it must be vain deceit and deception.

(43) Just as he also boasts against the false apostles in Gal. 1:11, 12, 17, that he did not receive his teaching from men, nor from the apostles themselves, nor preach from men's reason and art, but preaches such a sermon, which no man invented, nor he knew or obtained from himself, but had to receive by divine revelation, which they cannot boast of nor prove. Indeed, he did nothing by his own understanding, nor did he work to receive it, so that he first pursued it to the utmost and raged against it like a raging, foolish dog. So much is God's word above all reason, even above the apostles' own art and wisdom, that no one of his own strength or intellect can come to it, be silent, that he should do or devise something better, as those in the Corinthians say.

44 But he bears two testimonies (contrary to their false teachers) to his preaching, or gospel, which he preached of the resurrection of Christ. First, that he took it from the Scriptures and proved it with the same. Secondly, his own experience and that of many others who have seen Christ resurrected. For this belongs to a true man, that what he preaches or says he can also prove and testify; not only with words, but also with works and examples, both his and others. 5) As he tells here one after another the witnesses of the resurrection of Christ, by whom he was seen; first, by Kepha or Petro; then, by the twelve apostles, to all of whom he showed himself alive, that they had seen and heard him, and had dealt with them.

4. So the Latin and the Erlangen. Wittenberg and Jena: like.
5. In the editions: andern. Latin: nlioruiu.

1110 Erl. SI, 97-99. interpretations on the 1st epistle to the Corinthians. W. VIII, II78-II7S. 1111

is, according to outward, bodily nature. According to this, more than five hundred brothers were gathered together. Then also especially of Jacob, and finally of all the apostles. He calls all those who were sent by Christ to preach apostles (other than the twelve). For the twelve he specially chose (as something more than bad apostles or messengers) as his witnesses, not only of the resurrection, but of his whole life, words, and works, which they saw and heard, that through them the gospel might be spread according to Christ. These are all witnesses, especially beside me, of the things which we have seen and experienced, even as they were spoken of before in the Scriptures.

45 And behold, how he again praises and exalts the testimony of the Scriptures and the outward word, in that he so carries out and repeats this word "according to the Scriptures"; of course, not without cause. For the first reason, namely, that he may ward off the mad spirits who despise the Scriptures and external preaching, and instead seek other secret revelations, as there are now everywhere such spirits, destroyed by the devil, who thus regard the Scriptures as a dead letter, and boast of a vain spirit, and yet keep neither word nor spirit. But here you will hear how St. Paul takes the Scriptures as his strongest witness, and shows that there is no substance to preserve our doctrine and faith but the bodily or written word, put into letters, and preached orally by him or others, for it is clearly written here "Scripture", "Scripture".

46 But Scripture is not spirit alone, because of which they slander that the spirit alone must do it, that Scripture is a dead letter and cannot give life. But it is said that although the bodily word 1) does not in itself give life, it must be present and heard or received, and the Holy Spirit must work in the heart through it, and the heart must be preserved by the word and in the word in faith against the devil and all temptation; or, if it forsakes this, it must soon lose Christ and the Spirit altogether. Therefore, do not boast much about the Spirit unless you have the manifest, outward word;

1. Erlanger: the letter.

For it will certainly not be a good spirit, but the wicked devil from hell. For the Holy Spirit has put His wisdom and counsel and all mysteries into the Word and revealed them in the Scriptures, so that no one has to excuse himself, nor to seek anything else, nor to search, and there is nothing higher or better to learn or to attain, than what the Scriptures teach of Jesus Christ, the Son of God, our Savior, who died for us and rose from the dead.

47 Secondly, he does it so that he also fights on the other side, as I did above.

[I have said that in this and other articles one should not consult reason, nor listen to what the world, with its wisdom, wants to puzzle out and sharply speculate about. For if they are questioned about it and allowed to master it, faith will no longer have any room, but will be taken for a sound sermon, and will become a loud mockery, as happened with the Corinthians, as we shall hear further on. But we, who want to be Christians and of faith, should not look at or ask what human wisdom says here, or how it rhymes with reason; but what the Scriptures teach us, by which such things were proclaimed before, and are now also confirmed by public testimony and experience. Whoever does not want to believe this, we always let him go, because he will certainly have nothing of Christ or of the Gospel, nor will he believe.

48 For such a gospel will not come up for a long time, if he is so wise and learned that he could prove his thing so irrefutably, both from the Scriptures or God's Word, then also with people who have seen and experienced such things; and you may cheerfully defy them to appear, and bring forth their one.

49 For this is certainly the way of all the rotten ones, that they first come rolling with their own thoughts, turned from reason; and though they take Scripture before them, yet they have first drawn their own thoughts and carried and brewed them into it, so that it must rhyme with them, and be interpreted and stretched out according to them.

2. Erlanger: still.

1112 Erl. SI, 99-101. Sermon on 1 Cor. 15, 3-7. W. VIII, II7S-IISI. 1113

(50) Just as we now see in ours concerning baptism and the sacrament; they have first seen from their own minds that baptism is water like other water, and because they have grasped this, and cannot look at it any other way, they run to the Scriptures, where they have found that no creature is to be trusted in; that outward things cannot help the soul. Hence they spin their doctrine: water is water, and one should not trust in it as in a creature; therefore baptism cannot be a bath for souls and wash away sin. Then such sayings of the Scriptures, that one should not believe in any creature, 2c., must serve them for their deception, and give testimony to their dream and thought. Now this scripture is true and certain; but behold, how shamefully they draw and lead it 1) to baptism, that they would make of it a pure creature; which is not true; for God himself, with Christ his dear Son, and the Holy Ghost, is in it.

(51) They do the same with the holy sacrament, which must be only bread and wine to them; item, with the oral word and other divine ordinances, as well as with worldly authority; item, with the marriage state. Then they slander: "Married life is a worldly, sinful life, because it depends on creatures, wife and child, house and farm, but he who wants to serve God must be pure from all creatures. When the unintelligent hear this, they quickly fall to it, as if it were a delicious thing, despising conjugal life, authority and all ranks, ordered by God. For it is a beautiful thought, and the sayings of Scripture have drawn upon it, that one should love God above all things, house and home, and leave all things for His sake 2c. And yet it is nothing, because first of all it was introduced from such a dream, that the conjugal life is a carnal thing, from which one must become pure, as reason regards it with its blind conceit, although Scripture praises and exalts it as God's order and creature 2c., and yet it has a beautiful 2) appearance before the rabble, especially because they draw the sayings of Scripture to it, 3) so that he cannot resist it.

1. Erlanger: "on what?"
2. "beautiful" is missing in the Wittenberger.
3. Erlanger: stretch.

52. but we say thus: let man and woman be as they please, to be seen by the nose and by reason, yet they are adorned with the beautiful ornament called the word of God, which created them for married life, and joined them together and blessed them. This is the bond that binds them together, that they should not run away from each other, but remain with each other, out of God's command and commandment. And so the estate is constituted in the word of God, and thereby sanctified and pure, that it shall not be reproached carnally or sinfully. But to look at them only by the veil and the hat, as the mad saints do out of their reason, a sow could well do; for she would be so wise that she could say she saw nothing holy in them. But he who looks to God's word to establish and confirm his standing will not let such dreams and false interpretations of Scripture go astray. For the word will teach him finely that it cannot be a reprobate estate, but is pleasing and holy to God, as much as there is in it, where one needs his only right; and can therefore well conclude, because he has God's word and command, that one should not forsake him.

053 And sayest thou, Is it not written, that one shall leave all things? Yes, that is right; but how should one leave it? Certainly not in the way God gave husband and wife together; why else would he have given them together and put the commandment on them? but when it comes to leaving either Christ and God's word, or wife and child, 2c. as Christ clearly says Marc. 10, 29: "For my sake and the sake of the gospel" 2c.

(54) I say this as an example, so that you may see how they do not teach the Scriptures correctly, nor understand them themselves, as St. Paul boasts of his teaching, which is powerfully attested by the Scriptures; and also as a warning, that you beware, and do not much question what reason says about it, nor listen to the fanatics and the fools, but look only to the Scriptures. For if you do not hang on to the Scriptures, both the critics and your own reason will soon have seduced you. I myself am also a doctor and have read the Scriptures; it still happens to me every day, if I am not standing properly in my armor and am well armed with it, that

1114 Eri. si, im-ios. Interpretations on the 1st epistle to the Corinthians. W. vm, 1181-1183. 1115

I have had such thoughts that I should lose Christ and the gospel, and yet I must always hold to the Scriptures so that I remain.

(55) How then will a man do, who 1) drives without Scripture at all and according to pure reason? For what should I believe of this article, that another life should follow after this one, if I want to follow it, when it swarms me with its thoughts: Where does he go whom the ravens eat up, or remains in the water and is also eaten by fish, and is thus infinitely 2) consumed? Where do those remain who are burned to vain ashes and powder, scatter and fly over the whole world? yes, every man who is consumed to earth and by worms? Such thoughts I can also find in all other articles, if I go according to my mind, even the least seem. As, of the Virgin Mary, how she might have conceived without a man 2c. But it is said: We preach such articles, which are not based on man's reason and understanding, but on the Scriptures; therefore they are not to be sought anywhere, nor spoken, 3) but in and from the Scriptures.

(56) Now this is one part, so that he refutes the false spirits, that they raise their own conceit without Scripture, and can show no reason for it. The other is that none of them can produce witnesses of their own who could prove it from their own experience; as he also finely paints Col. 2, 18, where he says of them, "that they walk according to their own choice, in humility and spirituality of angels, of which they have never seen any, and without matter, puffed up in their carnal mind" 2c. As if to say, "This is certainly the manner of all the mobs, that all things which they bring forward no one has seen or experienced, but just as they lack the Scriptures and the testimony of the Word, so also they have no testimony of experience. "But we (saith Christ John 3:11) speak that we know, and testify that we have seen."

1. In the old editions: the.
2. "Infinite" here probably as much as: completely. Latin: üspasti sunt.
3. örtern - to interpret, to explain. In the Latin translation even widely: äiEoisuäos aut sxssquanüos sxanainailüosqus, yunM sto. - "and from" is missing in the Erlanger.

And St. John 1 Ep. 1, 1. 2: "That which we have heard, which we have seen with unseeing eyes, which we have beheld, and our hands have touched, of the word of life, this we preach unto you." So we preach here also in this article (says St. Paul), which I and all the apostles, together with five hundred brethren, have seen, and bear witness with me unanimously.

57. Now there are shameful spirits who are allowed to teach impudently, of which they themselves know nothing, and neither Scripture nor example can show, nor produce any testimony of doctrine or work, that it is only twofold lies, both for the sake of doctrine and work, and more than nothing at all, what they say: Yet they can shout and boast a great deal, and persuade the people with fine, great words; yes, they swear to it, so that one must think it is the truth; as ours have done of the Sacrament, and still do. The same is the case with the pope's crowd, monks and priests, with their doctrine of works. For this is all their preaching: If a pious monk lives according to his rule, he will be blessed, if God wills it. Item: If a man gives much alms and establishes worship, he gets a good confidence in God that he will give him heaven in return 2c.

(58) So they all preach and teach on uncertain delusions, which no one has ever experienced, nor is able to find one who can testify to it and say, "Yes, I have experienced it. For I have also been such a devout monk for fifteen years; yet I have never once been able, with all my masses, prayers, fasting, vigils, chastity, to say: Now I am sure that God is gracious to me; or: Now I have tried and experienced that my order and strict life has helped me and is promoting me to heaven. Is it not a hostile doctrine and a vexatious nuisance that people are mocked and fooled with such talk, when they have no ground of Scripture nor certain testimony? 4) As the devil bodily dazzles and enchants people with a spectre before his eyes, which is nothing in itself.

4. Blaring - dazzling.

1116 Eri.", ros-ios. Sermon on 1 Cor. 15, 3-10. W. vm, iiW-iiM. 1117

(59) Therefore we should accept such words of St. Paul as an admonition that we remain firm in the same doctrine and preaching, of which we both have certain Scripture and also experience. These are to be two testimonies, and like two touchstones of right doctrine. Whoever does not believe these two, and still seeks other things, or clings to others, since he finds none of these, will be deceived. It has not yet helped, nor does it help among the great multitude who want to be deceived and seduced, and only see where something new is brought, and can pretend it with a pretty appearance. But he who wants to be wise, and not to fail, let him see these two things: He who can show testimony to his doctrine from Scripture and certain experience; how we can prove our doctrine and preaching. For I too, praise God, can preach from experience that no works can help nor comfort me against sin and God's judgment, but Christ alone stills and comforts the heart and conscience, and have all Scripture to witness to this, and many pious people as examples who also say and have experienced it. On the other hand, all the rotten people can neither prove nor testify anything, neither from their own nor other people's experience.

60 Finally, it should be noted here how St. Paul describes and defines his gospel, namely, that it is such a sermon in which we learn that Christ died for our sins and rose from the dead, and that both of these things are testified to by the Scriptures. There you have put it in the shortest and purest way, so that you can judge all doctrine and life by it, that whoever casts something else out for the teaching of the gospel, or teaches something beside it, and adds to it what we have done and our own holiness, he certainly deceives the people. For here you hear no work preached at all, and nothing said about what I should do or refrain from doing to atone for sin or to take it away, and to become righteous before God, 2c. but about what Christ did for it, namely, that he died and rose again. These are not my works, nor those of a saint or 1) man.

1. Erlanger: "and of all" instead of: or. Latin: ant ullius üorninis.

on earth. But how do I get it, that it may profit and help me? Not otherwise than by faith, as he said, that they received it by faith, and stand in it, and are saved; and soon after v. 11 he will say again, "Thus we preached, and thus ye believed." Thus he everywhere sets forth the two parts, as the chief article and summa of the gospel, by which we become Christians and are saved, if we keep it otherwise, and hold fast to it, and do not let it be preached in vain; as I have often said of it, and much more.

V. 8, 9, 10. Last of all, he was also seen of me, as of untimely birth. For I am the least of the apostles, as I am not worthy to be called an apostle, because I have persecuted the church of God. But by the grace of God I am what I am, and His grace toward me has not been in vain, but I have labored much more than they all; not I, but the grace of God which is in me.

(61) I have not received it from others, who were apostles before me, and have seen and heard Christ, and eaten and drunk with him, but have seen him myself, as well as all the others, and have been made an apostle by him; that I may well boast of being an apostle, and ought also to boast. For this is a right apostolic conditio or quality, which every apostle can boast of, that he was sent without means by his Lord himself, and that he has command. So he boasts everywhere that his apostleship did not come from men, nor through men Gal. 1, 1, but from Christ, and through Christ Himself, that He appeared to him especially after all the apostles, and gave special command to preach the gospel among the Gentiles, as he testifies in Acts Cap. 22^2^ ) and 26. Item 1 Cor. 9 and 2 Cor. 12.

62. but he calls himself, in fancy words, "an untimely birth," that is, a child born too soon, before it is even complete and mature, and, as we say, unbaptized.

2. "22" is missing in the Erlanger.

111. 8 Eri. Sl, los-108. Interpretations on the 1st epistle to the Corinthians. W. VIII, 1188-118S. 1119

remains. For just as such a child comes into the world before it is to come, and cannot remain alive, nor see the sun (as the 58th Psalm, v. 9.nor be glad of this life: So it happened to me (he means to say), and I came as a real immature or untimely rejected fruit from the mother, which was the synagogue, or Judaism, in which I was and lived, who was to give birth to me spiritually, and bring me to God's kingdom, that I should live and bear fruit to God, and also beget spiritual children for life, like the other apostles from the Jewish people; But an immature and dead child came out of it, which persecuted Christ, and his Christianity, that it went wrong with me, and not as it should go, because it did not give birth to me as the people should be born under the law, kept and closed under the law, as in the womb of the mother, that it, being prepared for Christ, should learn to recognize and accept him 2c.

63. So with these words he 1) rejects all his own former holiness, as if he should say: I have been a devout Jew, and have walked blamelessly in the law (as he says Phil. 3, 6. and Gal. 1, 14.), as no one in my generation, 2c. but I consider all this as an unripe, corrupt fruit, which is nowhere fit, and will never see the sun until I am born again by Christ. Just as such a child is rejected from its mother's womb, and from that moment on is buried from one darkness into another: so all my righteousness in the law is a purely rejected thing, which is good for nothing before God, and only condemns me to damnation, so that I must now be ashamed of it and condemn myself; which I nevertheless thought was delicious, and thought I would earn much with God. Thus, 2) the Jews and all Jewish saints are still untimely fruit, who do not see the sun, which is our Lord Christ, but remain in darkness, and go from one death to another. Therefore I cannot boast that through my holiness and merit I have brought Christ to reveal Himself to me, and to receive grace and apostleship, but I would be just such a dead, rejected fruit.
64. Erlanger: thus discards.
65. Erlanger: stay.

like the others who remained in their Judaism. But if I was to become good fruit and fit for life, I had to be born in Christ through baptism and brought, begotten, and grown up through the gospel 2c.

But he makes a 3) long detour 4) and departure from his office, before he comes back to the article of the resurrection: I am the least of the apostles (he says), but by God's grace I am that 2c. He wants his apostleship to remain unnoticed, even though he was the last, and unworthy of his person, and had persecuted the Christians before; because God had accomplished much more through him than through the other apostles, even the highest ones. For the spirits of the mob did to him as they always do, and also said, as for their rule and chief art, Is the Holy Spirit such a poor beggar that he can find no one but the one Paul? Just as they now say, "Are those at Wittenberg alone so wise? Shall no one else know nothing, and the Spirit not also be with us? What can they do more than we? And after them the grosser users also paw along: "If I am also a Christian, and have the spirit as well as my pastor or doctor, should I not be able to preach and judge as well as he? So they go along with a vain spirit in full swarm.

Now it is grievous to a true apostle and a called, faithful preacher to hear and see such things, that the dear ministry and word are thus despised, and evil thanked and overmastered. But what is one to do about it? Nothing else will come of it, and it cannot be resisted, because Christ himself could not be exalted and complain about it, as he says in Matt. 11:19: "Wisdom must be justified" and led to school "by her children. And Solomon also complains that there is no cessation of overmastering the right masters, and of making books upon books.

3. even. Latin: [ntis prolixnw.
4. In Walch's old edition and in the Erlangen edition: "Umscheif"; but in the latter a b has been added from the original: "Umbscheif". Cf. p. 22 of the introduction to the 20th volume of the St. Louis edition.

1120 Eri.sl,ios-,io. sermon on 1 Cor. 15, 8-10. w. vin, nsg-nsi. 1121

And it must always happen in such a way that, where God gives grace that someone starts something and does it right, a whole ulcer soon follows, since everyone also wants to be clever and do everything better, so that one does nothing, but only gives cause for the world to become full of clever masters, As it has happened among schoolteachers up to now, when the book Sententiarum appeared, and one or two had written about it, then everything swarmed with scribes, and no one thought himself a doctor, so he let his art be seen, and wrote a special book about it. It is the same in all other arts, indeed, in all crafts, that the right masters must suffer such bunglers and brewers, who always mix in, and even if they can do nothing, still want to imitate everything and do it better.

So Paul did not accomplish anything with his gospel, since he had preached with all faithfulness, because he opened the useless mouths, which could do nothing but despise and reproach him, and thus put on airs: Dear friends, we are not jumped from a stone, yes, both baptized and Christians, as St. Paul. What was he but a persecutor of Christianity, as he himself must say, not a handsome person, small and lean in body, as they also reproached him for his voice and his excuses. So, on the other hand, they were great criers, as the rabble like to hear, and could fill their ears; and so, all that they could find in him, they destroyed and made contemptible, that they adorned themselves with it, and made them a credit. Just as they do to us, and after us much, who should not now untie our shoe laces, shall reproach and diminish us to the highest degree, as if we were less than nothing.

67. For this reason, he must put on this himself, as if he were to say, "I know well that they mock me with such crudeness 1) and color me with such blackness, and boast that they are considered fine, skillful people and are of great reputation; they reproach and scold me as the least of them.
68. In the old editions written "Rhom", that is cream, Abhub, dirt, soot. In Latin: quu intsluius runoulu rus kMeiant.

and most unworthy of the apostles, indeed, not to be considered an apostle. But what shall I do about it? I must command 2) the one who is Christianity, baptism, the gospel, and everything; if he will not handle and preserve it himself, my doing so will not help. I can do no more than say what is the right gospel and God's word, and admonish and warn besides. He who will not hear me and follow me, let him go on his own adventure. As we must do for our own, and can do no more, than to warn with all diligence and faithfulness, that only the doctrine may remain pure. Whoever does not want to accept this, we must let him go and see what he gains. If he does not want the right doctrine and apostles, then he shall find plenty of rotten people, and the devil as well. However, God will see to it that his Christianity remains, and it will not help that they cry out in hostility that they are learned and disciples of the apostles, but I am a country runner and a disowned apostle.

68 For I myself may well say (says Paul) that I have been a persecutor and murderer of Christians, and have thereby perished, that I have cut off all Christendom, and am not worthy to be called an apostle 2c. Just as I, and many pious people with me, confess of ourselves that we were desperate, damned people under the papacy, and spent our lives shamefully in monasticism, since we blasphemed and desecrated God and His dear Son daily with our masses and idolatrous services 2c. Nevertheless, God has had mercy on us and has taken us into grace, and has called us by His Holy Spirit, so that Christ is revealed through us, and has given us many greater gifts than are given to others. And we can boast with Paul that God has brought the gospel to light again through us, and has spread it so far that they must nevertheless leave us the defiance that we, before they came and preached the gospel, might not know anything about it, if we had not brought it into the world before. In short, we have been whoever we want to be, 3) so they must accept this.

2. ,.es" is missing in the Wittenberg and in the Erlanger.

3> So the Erlangen and the Latin. Wittenbergers and Jenaers: we are, as.

1122 Eri. si, llo-il2. interpretations on the 1st epistle to the Corinthians. W. vm, nsi-nsi. 1123

They receive the gospel, absolution and sacrament from their pastors and appointed preachers, and do not despise such divine order, as dear as their blessedness is to them. For if God had wanted to do it differently, he would have preferred them to speak before others, so that we would have to be silent and listen to them.

69 God also chooses such poor sinners, as St. Paul and we were, to ward off such clever presumption and arrogance. For he does not want to have such sure, presumptuous spirits for this, but such people who have been through the scroll before, tempted and broken, and must know and confess that they have been bad boys, as St. Paul was. They must know and confess that they have been bad boys, as St. Paul was, and burdened with such sins, which are called great sins before God, as enemies of God and of the Lord Christ; so that they may remain in humility, and not presume or boast (as those untried spirits do) that they have been so pious, holy, and learned that God has chosen them, but that He may always keep the glory and defiance, so that He may say to them, even if they want to become proud: Dear, what do you have that you want to insist on? or against whom do you want to strut? Do you not know what kind of people you have been, and what you have both done against me and against Christianity, and have brought the blood of many people upon your necks? Or do you want to forget what I have shown you for grace and mercy? So he will have tied the dog's scruff to his neck, that every man may look behind him, and think in what stink and filth he is put; and he shall forget his pride and presumption.

70 Therefore, St. Paul says: "If you despise and belittle me, saying that I was a persecutor of Christians and a blasphemer, and nothing else but a premature birth, and the least of the apostles, how do you like this: Nevertheless, I am an apostle, and have been such a wicked man, having done so much work, so much good, far above all others, even though I am not righteous before God. But I can boast and say this against and in defiance of my shouters and abusers:

l) "yet" is missing in the Wittenberg and in the Jena.

Nevertheless, I have done more than you and others, even the great apostles, whether you want to be better and more learned.

Thus you speak: Yes, I also have the spirit, as well as you. Answer: No, that is not enough, and you shall not have it, that you may know it. For (as I have said) if God had so ordained that thou shouldest be an apostle or preacher, I should hear thee, and hold my peace: but now that he hath ordained me, thou shalt hear me, and take me for thine apostle or doctor. But if thou hast special gifts, spirit and understanding, and canst interpret the Scriptures, then do it properly (as St. Paul teaches 1 Cor. 14:16 ff.) in the time and place where thou art called, not with such defiance and boasting as thou now goest forth against thy rightly called apostle. For by this you show that your spirit is not the Holy Spirit, but the evil devil, and that you have never tasted or smelled anything of God's spirit. For a devout Christian does not do so, but, even if he hears something wrong preached, he proceeds with humility, and admonishes the preacher kindly and brotherly, does not defy and scold 2) so.

Therefore, it does not matter 3) whether they are of greater reputation and can shout more, but it matters who faithfully does his ministry and accomplishes much in it. Then see whether he is called, or 4) has begun the teaching, as I (says St. Paul), who am sent by God to be your preacher, and do not turn away from it how low I am; for you cannot reproach me so badly, nor make me so despised, because of my former life, I will confess it and say yes to it; but nevertheless the same Paul, who before was a blasphemer, is now an apostle, and wants to be taken for an apostle. For I am not to be regarded now according to the person as I was, but according to the office in which I am now. For the sake of my person, I can well suffer to be reviled and belittled, and it is true that I am the least of these,

2. pawing - to defy, to throb, to speak hopefully.
3. Wittenberger and Erlanger: "liegts nicht". Latin: paruin rsksrt.
4. Erlanger: "and" instead of: "be, or". In Latin: whether he started the apprenticeship as a called one.

1124 Erl. 51, 112-114. sermon on 1 Cor. 15, 8-10. w. VIII, NS4-IIM. 1125

and not worthy to be called an apostle, even a Christian, as he who persecuted Christianity and God's children, and innocently helped to murder them; but according to the ministry I was commanded to preach, baptize 2c., I want to be destroyed by everyone and be unnoticed, and the devil shall not resist me, and have no thanks for it. For as evil as a man may ever be, his person is now forgiven, and by the grace of God I am, and will be, and boast that I am now converted for my person, and have become a Christian and an apostle from a blasphemer and persecutor, who has established and planted the faith of Christ among the Gentiles. For this I do not boast of, as of my own doing and dignity, as if I had it from myself; it is not natural, nor man's ability, but only the abundant grace of God, who, without any action or thought on my part, took me into grace, absolved me from murder and blood, endowed me with the knowledge of Christ and gifts of the Spirit, and placed me in the highest office; therefore I will not despise it. If it were my work or deed, I would gladly trample it underfoot, like my former nature and Jewish holiness; but because it is the work and grace of God, I will praise it and have it praised by everyone, in defiance of the devil and all the world, or whoever despises it will be condemned to the abyss of hell. In short, what is about our person we should and will suffer, but what is grace, especially this ministry, which has and gives vain grace, we will have honored by everyone, who else wants to be a Christian.

And here you see that St. Paul calls a good, right preacher a grace from God, that it is not a human doing or ability to be or to make a preacher; as also it is not a human thing to be a Christian, and to like to hear the word or the sermon, but a divine thing and vain heavenly gift and present, without and above, even contrary to nature, which God alone works in us, without all our thoughts and doing. Such a man (he says) am I, who brought you the gospel by God's grace (as I also received it by the same), and am given to you by God, as a noble, precious, and precious gift.

Jewel. For this you shall hold me and honor me, so that no one can boast against me or come up to me as if it were my own thing, or as if I had come from myself. For I am not, as those who make themselves preachers and invade, as the creepers among the mobs, nor as the self-grown scholars and preachers, but what I am and can do, what I have and bring, that is and shall be only the grace of God. So Christians should boast, if they want to boast, not like the presumptuous spirits, of their spirit, or great art and own wisdom, holiness, or what we ourselves are and can do.

But he makes such a boast with many words, saying, "And the grace of God toward me has not been in vain, but I have labored more than all of them. This means that he defies even more their contempt, that he is a poor, lowly person, and nothing compared to the others, and may not only make himself equal to the others, but boast even more that God has worked great things through him, and accomplished more than through none of the others, as he goes on to say elsewhere. And he uses these words, "God's grace to me has not been in vain," against his and all kinds of riffraff, who, although they have such an office of grace and sit in it, do not remain in the same grace, but fall away from it and become loose, useless talkers and ravishers, who shout and bluster a lot, but neither do nor accomplish anything as their office demands, and so the grace is in vain in them; but "in me (he says) it has not been in vain. For by the same I have brought the gospel through all the Gentiles, and have converted many people; as he says elsewhere Rom. 15:19, that he has filled all things with the gospel from Asia even unto the Welsh country; and can well defy them that despise and diminish me for my person's sake, that they also may offer such things. For if it is to boast, as they would like to boast against me, I have done more than they all, and may boast it with God and honor. And whether they can boast much, not of grace, but of their own art, or great gifts, I will gladly let them, and give way. But for this

1126 ' Erl. si, ilt-ils. Interpretations on the 1st epistle to the Corinthians. W. vni, um-iiss. 1127

they shall not bring it that they have preached so much and produced so much fruit as I have done by the grace of God.

(75) Now that he says, "I have labored more than they all," might well be interpreted as referring to all the apostles; as it is also customary to interpret that he thereby exalts himself above other apostles. But I think, because he speaks in groups, and calls them all without distinction, that he does not mean the true apostles, but that he is defying the spirits of the scourge. As if he were to say, "If they have done as much as I have, and boast as much, they have not all done as much as I, who am considered a single man and the least of the apostles; so that it remains in materia subjecta of those of whom he speaks. For he does not mean to diminish the true apostles (among whom he includes himself), but speaks against the other false apostles who rebuked and destroyed him.

76 But if anyone wants to apply these words, "I have labored more than all of them," to all the apostles, he may interpret it in such a way that his labor went further than that of all the others. For they had to remain in Jerusalem and in the Jewish land, and were sent no further than to their people. But St. Paul was set apart with Barnaba by the Holy Spirit (Acts 13:2) as two special preachers to go into the Gentiles throughout the world. So he came with his preaching through the whole Roman Empire, which was twelve times as large and wide as Judaism. Therefore, he may well boast that he worked more than all of them, that is, traveled farther through his apostleship, or touched and preached to more countries and people. Therefore he often calls himself an apostle and teacher of the Gentiles, so that we consider him to be our father and apostle, and his preaching chair is inherited by us. But nevertheless, the apostle's main opinion remains, against his mobs, that he wants to say, "Let them have heartache with their boasting, throbbing and pawing; yet I can boast and say that I am not only an apostle, but also a useful apostle, and have the grace that I have produced more benefit and fruit in Christendom than they have all spent their lives on.

have done, or will do, a lot.

And lest anyone should think that he is a hopeful man with his boast, as one who would exalt himself above all, even true apostles, by saying that he alone has done the best, he quickly adds, "Not I, but the grace of God that is with me. And even points it from his person to the mere grace, so that it cannot be spoken out of hope, but is a true Christian humility. For he confesses that he is nothing, and yet he has a blessed hope with him, which does not press on himself or on men or miss them, but on God's work and grace, and does it all for the salvation and blessedness of the people, so that they may not be deceived by the cries and pressings of the mob, but that they may know what they have in him. For this is useful and necessary for the people, that they may be warned and deterred from the spirits of the mob, and be able to make such a distinction between the preachers: This is our preacher, whom God has given us, and has first preached God's word correctly, has done and accomplished much good, and has proven himself by God's grace; the other comes sneaking in, or has intruded himself without command, and despises him, and no one knows who he is, or what to trust him with; therefore let us listen to this one, whom God has given us, and stay with him.

Behold, the right doctrine may be kept in the hearts of men, that they may abide in that which God hath given them, and have known it. And so it is written for us as an example. For so we must also boast against the papacy and all the rot that God has given us his word and true preachers of it; and although they may despise us and condemn us as heretics, yet we are true preachers and Christ's servants, called and appointed to teach by the pope himself, and should not despise such glory and defiance; not that we are any better before God, but that our doctrine may remain all the more firm among the people, and not be left in doubt or wavering. For if we ourselves should waver and doubt whether we are true preachers, the whole multitude must waver afterwards, and become uncertain of the matter.

1128 E". si, iis-no. Sermon On 1 Cor- 15, 8-15. W. vm, "ss-120". 1129

79. Every man must have such glory in his state and life, and be sure of it, that he pleases God. As for every father towards his child, even if he is an unchristian and does not believe in the gospel, he has the glory of being a father, and it is his duty to act as a father towards his son, and he should not let himself be despised, even if he is poor, infirm, or sick, as if he were not good enough to be a father to him, but should say to him: Let me be what thou wilt, yet I am thy father, and thou my son, and shalt not take away my fatherhood, nor draw thee out of my obedience 2c. For I did not make myself a father to you out of my own initiative or will, but God created you and gave you to me. In the same way, every master of a house must boast to his servant, a ruler or sovereign to his subject, and say, "Even though I am clumsy and infirm, 2c., I am still your master, and you are my servant or subject, and you must hold me in high esteem and honor me, no matter how proud you are, and have no thanks for it, not for my own sake, but for the sake of God, who wills it so. But if I am infirm, that I please thee not for my person, let that go its way; but for that thou shalt not say that I am not thy lord, for that is not my business, 1) but God's work and order.
80. Since such glory is also necessary in worldly affairs, it must be much more so in the spiritual office, which is indeed God's work and rule, and yet everyone wants to master and despise it as he pleases, so that one may confidently defy such insolent spirits on God's word and order, and say: Reproach and despise me, whoever will, on account of my person, but on account of my office you shall honor and exalt me, as dear as Christ and your salvation and blessedness are to you; for you are not my pastor nor preacher, but God has appointed me that you should receive the gospel from me, and through my office come to God's kingdom.

81 Behold, this is the detour which the apostle makes beforehand from his ministry, the people.

1. Business --- creature, order.

He also uses this to confirm his sermon that he was called by God to do this and that he has proven himself in this way, 2) that what he preached and did was pure grace. And thus he bears three kinds of testimony to his preaching. First, the Scriptures or God's Word. Second, the experience of many people. Third, his ministry and the fruit of it. Whoever does not want to accept or respect these things, let God give him the fullness of the spirits of the mob, who will pour out their spirit on him with vain runners. Therefore he decides:

V. 11. Let it be I or they, so we preach, and so you have believed.

82. As if he should say: You have now heard what I am, and what I have preached and done, what my office and teaching is, as a true apostle, that I have preached the very things preached by the other apostles who bear witness with me, and in addition have carried them further and brought them into the world; So you also have accepted it, believed it, and recognized that it is the doctrine and the gospel, from which this article comes and has its reason; therefore you should stick to it, and not let other preachers turn you away from it. Bring together, then, the work or ministry that he had, and the fruit of it, that his preaching at last was nothing else but of this article of the resurrection, according to the Scriptures and many people's certain experience. Now he attacks the article for himself, to substantiate and prove, and to displace tremendously that error, which these poisoners had planted among the Christians, that the resurrection was nothing, and says:

V. 12-15 But if Christ is preached that he rose from the dead, how do some of you say that the resurrection of the dead is nothing? But if the resurrection of the dead is nothing, then neither is Christ risen. If Christ is not risen, our preaching is in vain, and your faith is in vain. We are also found to be false witnesses of God, that we have sinned against God.

2. "have" is missing in the Erlanger.

1130 Eri. si, ns-isi. Interpretations on the 1st epistle to the Corinthians. W. vm, i-ou-isvs. 1131

that he had raised Christ, whom he had not raised, since the dead do not rise 2c.

First of all, you see what pious little children they were, the tender spirits of the saints, who promised St. Paul, and were allowed to impose on him his little person and past life, as if they were full of the Spirit and the most excellent saints, and yet were allowed to say and preach that the resurrection is nothing, contrary to all the true apostles' preaching and testimony, both from Scripture and their own experience. Is this not a shameful abomination, of those who want to be called Christians, and boasted of a great spirit, as the first preachers after the apostles, even some consecrated and appointed by St. Paul? and preach this among his disciples, to whom he himself preached so long and drove this 1) article.

(84) But he sets all things on the ground whereof he began, that Christ is risen from the dead; which is the principal of Christian doctrine, which no man can deny, who otherwise would be a Christian, or a preacher of the gospel. I want to throw them off the scent with this, and conclude: Because they deny the resurrection of the dead, they would just as soon deny that Christ rose from the dead, for if the former were not true, the latter must also be a lie. But since every Christian must believe and confess that Christ is risen, he must soon come to the point that he must also let the resurrection of the dead be true, or else he must deny the whole gospel and all that is preached of Christ and of God in one heap. For everything hangs on one another like a chain, so that where one article remains, there they all remain. That is why he also draws everything together here, and always deduces one thing from another.

But it seems to be a weak dialectica or proof among the heathen and unbelievers, who deny not only the article which he undertakes to prove, but also all that he indicates for the same proof, and call it probare negatum per negatum, and petere principium. Just as if

1. Erlanger: den.

If someone sued someone in court and said, "You are a prankster," and if he were to prove it, repeated the same thing over and over again and said, "It is true, you are a prankster, and you remain a prankster of your father and mother. That would not be called proof, but a vain chatter. For if he wanted to prove it, he would have to go further, bring witnesses, and other certain documents on him. So it also seems here that he says: If the resurrection of the dead is nothing, then Christ also did not rise from the dead. For if a heathen is told this, he thinks as much of one as of the other, and believes as little that Christ is risen as that we are risen. Therefore such an argument does not bind him at all, and even if it were equally strong, it would no longer be valid, for a particulari ad universale, and would not be a correct consequence to conclude thus: Because the individual Christ was resurrected, that therefore everyone must be resurrected. Just as it would not follow if you were to say, This judge is a rogue; therefore they are all rogues. A priest is a spirit of the mob; therefore they are all heretics. That is not called masterly learned, if one wants to make a whole summer out of one day, or to call all the world villains for the sake of a prankster, in short, to make everything out of one. So it seems to be proved here quite weakly: Where the dead do not rise, Christ has not risen either. For even if one admits that the individual person, Christ, the Son of God, has been resurrected, it is not yet decided that we all must be resurrected.

But I have said that this is first of all a sermon for Christians who believe the article of Christ's resurrection, and know and understand his power, why he rose from the dead, namely, that by it death is overcome, and we are brought out of it to live eternally with him. For since he is our head, and we his body and members, he must also raise us up by his resurrection, and put us into a new eternal life, as he often shows elsewhere.

And yet, so that one may not blame his proof, he continues, and makes the argument strong, weaves and ties the proof.

2. "yet" is missing in the Wittenberg and in the Jena.

1132 Eri. si, isi-iss. Sermon on 1 Cor. 15, 12-15. W. v,,. mvE. 1133

in each other, that it closes tremendously, and needs right the piece from the dialectica, which one calls: reducere per impossibile. So, he who wants to deny this article must deny much more, namely, first, that you believe right. Secondly, that the word which ye believe was true. Third, that we apostles preach rightly and are God's apostles. Fourth, that God is true; and in sum, that God is God. For all these must follow one another: Where my faith is false, the word must also be false. If the word is wrong, then the preacher is also wrong; therefore, God who sends the preachers must also be a false God. But if he is false, he is not God. If anyone wants to say that God is not God, let him always go away. For he who believes nothing everywhere and denies everything that is said about God and the Word of God, we have nothing to do with him. As is also taught in the schools: Contra negantem prima principia non est disputandum, whoever may deny what nature teaches everyone, and all men's reason and understanding must permit, one should not dispute with him, but point him to a physician who will sweep his brain. For this is just as much as if someone were to say that white is not white but black, and two is not two but one.

We speak to those who consider God to be a true God, who is truthful and does not lie, and the apostles to be his messengers and witnesses, who preach his word and are to be heard as he himself, as Christ says Luc. 10:16: "He who hears you hears me, and he who hears me hears my Father"; these are our principia, reasons and main points, on which the whole Christian doctrine stands. For all Scripture says of God alone, and of his Son and apostles, that their preaching is the true word of God, and that whoever believes it will be saved. If you now 1) deny all this, I have nothing to do with you. For he who denies God and his word, his baptism and gospel, he also easily denies the resurrection of the dead. May you say that

1. "mm" is missing in the Wittenberg and in the Jena.

If you believe that God is not God, and that the apostles and Christianity do not teach nor believe correctly, then you have done well, and no better, than to completely knock the bottom out of the barrel and say that there is no resurrection, no heaven nor hell, no devil nor death, nor sin 2c. For what will you believe, if you do not believe that God is anything?

89. But if you want to be among the multitude who believe God and His apostles, His word and Christianity to be true, we want to persuade you to be forced to believe this article as well. For it is impossible that what Christianity believes and the apostles preach should be a lie. It is also impossible that the apostles are false witnesses of God, otherwise God would not be true and would not have to be God. Since these principia stand, the consequence is that you must believe in the resurrection of the dead, as surely as God is God. For He has revealed it through His Son in the Scriptures and preached it through the apostles, and it has been accepted and believed by Christianity; therefore it must be right and true.

90 Thus all things are bound together, the apostles and Christ's word, Christianity's faith and confession, and God's truth and majesty, so that one cannot be accused of lying without the other. And because this is certain and remains true, it must also be certain that those who die will rise again, because it is contained in God's word and the faith of Christians. And thus makes a chain, so that everything is connected to each other, and goes out of each other, so that one must say: As certain as this is true, that God lives, and Christ lives, and the faith and preaching of Christianity is right and certain, so certain is this article. But if there is still anyone 2) who may speak against it, let him go to the devil, as he shall have no fellowship with us who believe and have accepted the word, and in addition has seen by experience that he has confirmed his word and gathered his 3) Christianity together, and so far has preserved it, that there are many holy people confessed with their blood, and by

2. Wittenberger: nobody.
3. Erlanger: one.

1134 Eri. si, iss-iss. Interpretations on the 1st epistle to the Corinthians. W. vm, 1212-1214. 1135

We have been tried and proven in the faith through all kinds of opposition and temptation, and have died on this article. And because we stand on this ground and keep these pieces, this article will remain with us and not fall.

See, this text is a powerful argument and the right way to defend our doctrine, for we cannot prove our faith and all articles in any other way. For he who will not believe that God and Christianity, faith and word, are one thing, will not be persuaded or persuaded, and all that is said to him is in vain and lost, just as if you wanted to convict a Turk with our faith, for he confesses nothing to you and denies all your reasons. But against this we say to him: If you come to the point that you do not want to accept Christ and his apostles and the Scriptures, then the wretched devil will thank you for believing us. 1) For we do not preach ourselves, nor anything that is invented or produced by men, but the very word that is founded in the Scriptures from the beginning, and promised to our first father, Adam, by God himself, of Christ, the Son of God, and of his Christianity. Whoever does not want this, let him seek another.

(92) But we will hold fast that Adam began, and all the holy fathers and devout Christians believed, and have continued against all the power, wisdom, and might of the world, and the gates of hell, and shall continue as long as the world shall stand. And whoever accepts this will also believe and keep this article with us. For with such a one I can dispute finely and refer him: If you believe in Christ, that he rose from the dead, how can you deny that the dead do not rise? 2c. For you must be mad and foolish if you believe in Christ, and will not believe his word and apostles. Summa, we know that Adam, our very first father, began to believe this article when he was told Gen. 3:15, "The seed of the woman shall bruise the serpent's head," and thus of him

1. The last words are well rendered in Latin: non postrilnrnris sinpliu", ut nokis czuie<zris.in ersäss [so we no longer demand that you believe us^.

is brought upon us all, as he apprehended it, and passed through from one to another, and ever more clearly preached and urged, from Adam to Abraham, from Abraham to Moses, David 2c., and so on to Christ and the apostles, and by them come upon us.

Thus St. Paul has established this article from the right and strongest principles, that whoever denies the resurrection of the dead must also deny that Christ has risen. But if he denies this, he has denied everything, and considers God and Christ in all his words and works to be a liar, yes, to be nothing at all, and is to be considered no different than a wicked, godless heathen, whom neither God nor the world can help or advise, and no one should have anything to do with him. I do not know how to preach or establish it more strongly and powerfully.

(94) Therefore, we must grasp this reason and hold it firmly, so that we may be certain of the matter and not rely on a loose delusion. For as surely as you believe other articles, so surely must you also believe this article. If you can believe that God is God, then you must not doubt that after this life you will rise again from the dead; for God would have to become a liar before that, and not be God, for you should remain under the earth. But if it is certain that God cannot lie nor forsake and deny His divinity, then this article must also become true and as certain before God as if the resurrection had already happened, although it seems much different now, because man lies under the earth, and stinks like a rotten carcass, and is consumed by maggots and worms.

For he that will believe must not regard what the five senses understand and show. For God sees and judges nothing by it, but how his word comes true, that he says: "Death, I will be your death", I will eat you, and whom you have eaten, I will make alive again, or will no longer be a God. And as he sees not at all in the being which we have before us, how that one lies ten fathoms in the earth, or under the earth, and the other is burned to ashes, and scattered to the four winds, or is eaten up with beasts, and with birds, and with worms, but is life itself before his eyes, because he wills a new eternal life.

1136 Eri. SI, ISS-127. sermon on 1 Cor. 15, 12-19. W. VIII, I2I4-I2N. 1137

To make life out of this temporal death and decay: so we must also take it into our eyes, and judge it against our feelings, according to what God says, as surely as if it had already happened, and only beware that we do not put such into any doubt.

For think for yourself what a sin it is to doubt this 1) article, because St. Paul says that it is just as much as to deny God and Christ altogether, to revoke your faith, baptism and gospel, and to tell lies, and to say: I believe that there is no God, no Christ, and that everything that is said about faith is false. With this you should graft a joyful heart and strong faith into your heart, if you imagined it and thought, "Oh, this would be a terrible, horrible thing, and the most serious blasphemy, that I should not believe the article, because with it (says St. Paul) I would also have denied that Christ has risen from the dead and that God is true; so God forbid that I should say such things and let such horrible blasphemy come into my heart. Therefore, I will have no doubt about this article, but I will consider it more certain than my own life, and I will boldly go away, so that when I lie in death and rot, I will come forth again, more beautiful and brighter than this sun.

97. So this text serves both to strengthen the faithful and to frighten the others, 2) so that they know how great blasphemy is committed by those who deny this article. As if he wanted to say: Dear Corinthians, you must not make a joke or a joke out of it; for if you deny this piece, you are not denying a small thing, nor a single article, but you are doing just as much as if you 3) punish God in the mouth, and say: God is not God, Christ is nothing 2c. But if you think something of God and Christ (as you must do, where you want to be Christians and have them preach to you), you cannot deny it. For the consequence will be that you will have to say, "Truly, if Christ has preached it through his apostles, and has proved it by deed, there can be no doubt about it. Therefore, only be fresh and well--
98. Erlanger: dem.
99. Wittenberger: strengthen.
100. In the German editions: lügenstrafet.

and drove away on this article, that when we are now long dead and decayed, and the beautiful trumpet will sound, and say (like Christ to Lazaro): Petre, Paule, come forth; that we will drive away in a moment as a spark, more beautiful than the whole heaven, with the whole body and all limbs brought together again, God grant, we are now burned to powder, or consumed in water, torn apart by wolves, or eaten by ravens.

V. 16-19 For if the dead rise not, neither is Christ risen. But if Christ is not risen, your faith is vain, you are still in your sins. So also those who have fallen asleep in Christ are lost. If we hope in Christ alone in this life, we are the most miserable of all men.

He concludes the previous argument, and pushes it even further and stronger, and puts everything on one heap, which would have to follow from it, where one should not be certain of this article in Christianity, so that he ever keeps his Corinthians firm and certain, against their false teachers, so that one sees, how they were not serious, and St. Paul has been annoyed that they have handled the article so coldly, even doubting some of them so lightly, even heathenishly. Paul 5) that they have treated the article so coldly and laxly, doubting it, yes, some have spoken of it so lightly and even paganly, as if it were nothing at all. There are also many who believe nothing of it in their hearts and secretly think it is a laughing matter, especially those who want to be clever and highly intelligent, as if they measured and judged God's word according to their own understanding, just as the Sadducees and their disciples had sown such poison among God's people in Christ's time, and had already broken it wide open. As it must then follow and go (especially where there are red spirits who arouse such things and spit them into the people), that the great part remain in such shameful unbelief, live in the hustle and bustle, and ask neither for God nor that life, all the same as if there were neither hell nor heaven, whether they are called Christians and are baptized.

4. In the editions: "a spark". But otherwise "spark" occurs in Luther only as mMouIinum. Cf. Dietz, Wörterbuch zu Luthers deutschen Schriften.
5. Erlanger: "him" instead of: St. Pauium.

1138 Erl. si, is7-iso. Interpretations on the I Epistle to the Corinthians. W. vm, 1217-wis. 1139

1. And though they are preached to much, they take it to the wind, and have their mocking out of it, as St. Paul will take their mocking out of it afterward.

So here he sets the pieces one after another, and moves them around per impossibile, as I have said. First, where the dead are not raised, it follows that Christ is not raised either. Cause: for Christ is also one of the dead, even the head of us all, and the firstfruits (as he says afterwards, v. 20), who should rise; and if the article is not true in him, it is true in no one.

Secondly, it would also have to follow that our preaching is in vain. For why should we take so much trouble to preach, and risk life and limb and all kinds of danger, when it would be nothing but a futile, loose, and useless effort? Just as much we kept silent and left the preaching chair with baptism, sacrament and scripture. For do you think that this is why it began, how to force the peasants, how to govern the land and the people, how to keep house and how to cultivate the land? which the pagans knew well before they heard about Christ, when reason taught it, and even necessity forced it, and you must not add to it any scripture or preaching chair, any gospel, or even any knowledge of God.

Therefore, if we knew no other life, we would keep quiet and let people live like cows and swine, who themselves know what is good for them; 3) we would leave it at that, and only preach 4) and leave everything, so that we would not do so much to create such a being in the world, where it would be lost, and would serve and help neither this nor that life. Therefore, if you do not desire or believe in any other life, stay away from preaching. If you do not want to have God, you must not hear us; we must not preach to you. For we are not so foolish, praise God, as to want for nothing.

1. "whether they... are" are missing in the Wittenberg and in the Jena.
2. "it" is missing in the Jena.
3. Latin: qui "i sx usu ipsorurn sit.
4. Erlanger: Predigtstuhl. Latin: oonolonibus.

We are not to do this doctrine, or only to govern this body and life, which we have already seen to be best ordered by the Gentiles and by reason, but this alone is to be done, how we (after we are baptized) come from this life to that; to this end we must preach and exhort daily. If then the resurrection were nothing, it would be a vain and lost thing.

Thirdly, he said, your faith would also be vain, and nothing but a loose, useless thought. For if the resurrection is nothing, and yet I believe in it, what is that but a mere dream, since nothing follows after it? and all Christianity, from the beginning of the world, would be vain false faith, and poor enchanted people, who let themselves be fooled and seduced by a loose dream and a ghost, yea, should suffer all persecution, plague, and torture because of it; and if they had long hoped and braved for it, and now should go to it and die, should be so shamefully deceived. That it is true, as some say, if this article were false, and nothing were to happen to that life, it would be the greatest deception that ever came on earth. Just as many consider it a vain fable and poem what is said about heaven and hell, thought up only to frighten the coarse rabble, which otherwise cannot be tamed nor kept, and must make the devil black and hell hot for them.

But nothing is done with this either. For if the people are not better informed than from such loose delusion, they will remain as they are, and both 5) live and die like swine, and believe just as much as that sheriff who said to his priest when he was about to die, and the priest had long argued with him about the resurrection, and would gladly have persuaded him to believe it: I want to believe it 6) (he said), but you will see that nothing will come of it. This is what most people in the world still think.

104 But he who is a Christian must not stand so loosely with his faith but

5. "both" is missing in the Erlanger.
6. In the editions: to wait" instead of: zewarten or zwarten, that is, indeed. Latin: in Zrutiuin qui6srn vostri crsNain.

1140 Eri. si, iso-iss. Sermon on 1 Cor. 15, 16-19. W. vm, 1219-1222. 1141

1. If you do not believe, go and find out, and you will soon have finished with us; but there is one who can put up with your defiance; 2) and even if you do not believe, he will still find people who believe; but let us see who has deceived the other.

105. fourthly, (saith he) if we also be false witnesses, who say and teach that Christ is risen, 3) if the dead rise not. And just as faith would be false, so we also would be nothing, but the devil's jugglers and liars, who speak of themselves and make a noise of which they know nothing, but invent of themselves as loose lying men and evil-doers, 4) and defraud people of this life and all that they have. Now we are Christ's apostles and faithful witnesses, and can prove that we are called and sent by God, and preach the truth, that many people, powerfully convinced, fall to us by themselves, and suffer over it all that we encounter, 5) so that it is seen that we are serious, and do not play a joke or a jugglery, as if we were country bumpkins or lottery boys.

The fifth part, which follows: "If the resurrection were nothing (he says), you would all still be in your sins," both you and all who have fallen asleep in Christ, and if Christ were of no help to you anywhere. For what would you gain by preaching and believing that you have been redeemed from sins and justified by his resurrection, if such a resurrection were nothing, and if you should not also, having been redeemed from death, rise again and live? Would it all be in vain that you and all Christians from the beginning were baptized, heard the gospel, and thus lived as Christians who were saved by the resurrection?

1. Jenaer: other.
2. "to endure" here probably as much as: to expel. Latin: qui tsrooiurn tu um faoils eosreskit.
3. Wittenbergers: we testify to God, because we say and teach that he raised Christ, whom he did not raise, because the dead 2c.
4. The words: "as loose ... . Bösewichte" are only in the Erlanger, but are missing in the other editions, also in the Latin.
5. The words: "what we encounter" are not expressed in Latin: nitrite HON putiuntur.

their Lord's forgiveness of sins, and yet have nothing more than the heathen and the unbelievers, and rush like cattle, which after death are nothing more. 6) The Lord's forgiveness of sins. That would be shameful to say that Christ is nothing and helps neither the living nor the dead.

The sixth and last is to conclude: "If we hope in Christ alone in this life, we are the most miserable of all men on earth. This is also said: If it were true that no life should follow after this one, I would have left baptism, the preaching chair and the whole of Christianity for a good year.

For look at a Christian, and hold him up against other people who do not believe, who live in drunkenness, have and do what they will, and when they have lived it up, says Job, they go down in a moment, and do not realize it, never knowing what is right suffering or grief, sorrow and heartache. We, who want to be Christians, have to suffer all kinds of plagues and misfortunes, because we are despised, reviled, scolded and blasphemed, and are so bitterly hostile that the world does not allow us to live on earth, and we have to wait daily for the worst that the devil and the world can do to us. Who would be so foolish as to become a Christian if the future life were nothing? Who could not say: Because those have such good days and live in joy, I also want to do like the others. 8) What am I ashamed of, that I allow myself to be so afflicted, and endure such suffering, treachery, hatred and envy from the world?

109. Without this, that a Christian must also have so much inner sorrow and heartache, and suffer eternal fear and terror of death, sin and God's wrath; these are only the right punishments. For that outward suffering is still child's work, and only the ABC of the misery and suffering of Christians, that the world persecutes them, drives them away, and proves all kinds of wickedness; but this penetrates, the fear and sorrow that they bear in their hearts before God's
110. "the" is missing in the Erlanger.
111. Erlanger: "and not" instead of: that the world does not.
112. to accuse oneself - to blame oneself. In Latin: <4ui6 SM tantuin 6s ins eonnnsrui - To what have I become so indebted?
113. Erlanger: "such" instead of: eternal. In Latin the latter is not expressed.

1142 Eri. si, E s. Interpretations on the I Epistle to the Corinthians. W. vm, 1222-1224. 1143

Wrath, and fear of eternal death, lest they become companions 1) of the devil in the abyss of hell, and lie day and night on their hearts, must fight with it, that they might sweat bloody sweat; that I would much rather lie in prison for a year, suffering hunger and thirst, than suffer one day of such hellish anguish from the devil, so that he might attack the Christians, who nevertheless believe and are certain of the future resurrection and eternal life, which is ready for them; and again of the judgment and eternal fierceness over the wicked. And for this very reason, because they know this, they have no rest until they are saved from this valley of tears.

For here they have the two ways before them, and in addition the devil and their own conscience against them, which tells them that they are not pious, and has the Scripture as a witness that we are all sinners and guilty of damnation. The devil can use this to his advantage, and so wear down the heart that a cold sweat breaks out over it, that he must struggle and fight to stand against it in faith, so that he does not sink in sorrow and fear, but remains confident that God is merciful to him and wants to take him to heaven. The other large group knows nothing of this, fearing neither God's wrath and judgment, nor the devil or death, thinking nothing else than that if they have died, a cow has died; but they are safe and cheerful, experiencing no such heartache anywhere.

For this reason, a Christian is a very miserable person, and above all that which can be called miserable, 4) that his heart must fry daily in the fire, and always be frightened and tremble, 5) as often as the thought of the death and severe judgment of God occurs to him, and 6) worry that he has angered God and deserves hell, even though he is pious and well-practiced in the faith;

1. Erlanger: that they must be journeymen. Latin: quoü sooii 688k ovAnntur.
2. "the heart" sehlt in the Erlanger.
3. In the German editions: trefflicher. Latin: innxiwe mi8siAdiIi8.
4. Walch and the Erlanger: "misery". Latin: rniserriinuG.
5. Erlanger: and must always have a frightened, stupid, trembling heart.
6. Erlanger: and must always.

Because the thoughts do not leave him, yes, feel much more and stronger than the good thoughts. Therefore, one sees some people who are so highly afflicted and shattered, in such anguish and sorrow of heart that they can tell no one, and have no pleasure nor joy, nor can they desire this life.

For this reason, says St. Paul, we would have to be foolish to put ourselves in such misery, fear, sorrow and heartache, and not be sure of death and hell for a moment, if we had nothing else but this life. What could we have on earth, if we wanted to gain the same good as all the world, that we should become Christians for it, and take such suffering upon ourselves? Who would bear it, that he should have spent his life in such a way with vain 7) sorrow and heartache, and get nothing else for it but this life?

The pagans wisely said: Qui mortem metuit, quod vivit, perdit id ipsum, he is a fool who is afraid of death, because he loses his own life. And it would be well said who could do it. For everyone feels this himself, that with such fear he accomplishes no more than to ruin this life himself, that it is of no use to him, and will never be happy. As can be seen in those who are in deep mourning, that they can have neither comfort nor joy, if one were to give them all the gold, fill them with the best food and drink, and bring forth all kinds of amusement and string playing; for they feel nothing of life, but go about with vain thoughts of death, and are already in death. Therefore they give the advice: it is no better, than bad all such fear thrown from them, and with force from the mind, and thought: What should we care for it? are we dead, then we are dead. Just as they said (as St. Paul indicates in v. 32): "Let us eat and drink, today or tomorrow we are dead" 2c. This means that the matter is short-sighted, and God's wrath, hell and damnation are purely extinguished.

7. "eitel" sehlt in the Erlanger.
8. Güldenstück - gold jewelry, also gold embroidered garment.

1144 Eri. si, is^is6. Sermon on 1 Cor. 15, 16-19. w. vin, 1221-1227. 1145

But Christians cannot do this, and cannot be thrown away from the heart that would like to believe, but only feels stronger the more faith struggles and wants to strengthen itself, so that it is not sure of life for a moment, and always has God's judgment and the infernal pit before its eyes. Such must be comforted with this sermon, saying: "Dear man, though you feel such things, and it pains you to live like this without ceasing, and are ever a poor, miserable man; but suffer yourself, and know that it is to be so, because you are a Christian; otherwise you would not have the torture. But you must resist it, and hold fast to the faith that your Christ rose from the dead, who also was in such distress and anguish of hell, but by his resurrection overcame all. Therefore, even though I am a sinner, worthy of death and hell, let this be my comfort and victory, that my Lord Christ is alive and has risen from the dead to finally save me from sin, death and hell.

With such faith, Christians must soothe and calm their suffering, and control misfortune, otherwise it would be impossible to comfort a sorrowful, frightened heart, nor to turn away thoughts with any joy on earth. But it does, that the man Christ says he is the God and Savior of the miserable. Not those who live securely in the world without all fear, but those who fear the devil and hell, let them embrace baptism, preaching, and the gospel, and so conclude: Because I feel that I am afraid of hell and God's judgment, it is a sure sign that I am also a Christian, and have something of faith; for he who is afraid of it must certainly believe that there is hell and heaven. And again, he who is not afraid of it believes nothing. Therefore I shall comfort myself in such terror and fear of it, and cast myself about by faith, saying to the devil and to my heart, Thou dost terrify me with sin and hell; but Christ tells me of heaven, righteousness, life, and eternal blessedness; which shall be more to me than all my feelings and thoughts. And always thus fought and

1. Erlanger: yes.

The article must be firmly grasped and held, as it will be necessary, both in life and in death.

So you see that it is true that he says, "If we hope in Christ alone in this life, we are the most miserable people on earth," and the greatest fools, that we alone forgive ourselves all the goods and possessions, pleasures and joys of this life and all creatures, and surrender and put ourselves in vain and in vain into all the dangers of body and life, and also into the unspeakable heavy fear of hell, that we must live in all contempt and misery before the world, and in eternal fear before God. Is there no misfortune or plague, fire, rope and sword on earth to equal this plague, and should we willingly give ourselves into it, or remain in it? Just as much would we do, as the world, and now our rabble: What sayest thou much of the gospel and faith? If I had money enough to count 2c. But go on, my dear brother, 3) with your troop, and have good courage as long as it lasts; because you are not a Christian, and believe nothing of God nor of the devil, you have a good life on the loose, and no one challenges you. But if you also want to be a Christian and earnestly strive for that life, you will certainly feel how the devil will attack you and Christianity with all the creatures he can use to frighten, deceive and strangle you, so that you may have neither day nor night's rest, and you yourself will have to say from your own experience that there is no more wretched being nor life on earth than being a Christian.

For the sake of Christ, all sorrow and heartache are lifted up. That is why the devil is hostile to him, his word and his rule, and to all Christianity, so that we must now repay him and not think that we will have joy and peace here on earth. But to the others he may well leave good days and peace, though in the end he will reward them as the executioner does his servant. However, we must always serve him as his enemies, and daily listen to his spears, so that it is true:

2. Erlanger: still.
3. Wittenberger: Gesell.
4. Erlanger: Baptism.

1146 E-l. s>, ISS-ISS. Interpretations on the 1st epistle to the Corinthians. W. VIII, >227-122". 1147

The more pious people, the sooner they die. For, if God wants to preserve a pious person, so that he lives a long time, a special power and might belongs to it, greater and stronger than both, man and the devil, otherwise he is probably so bitterly wicked that he slaughters them and strangles them all in one pile, like the poor slaughter sheep.

V. 20. But now Christ is risen, and has become the firstfruits of those who sleep.

(118) Then he sets the conclusion to the previous pieces, and concludes that it is not as one would think by reason that the faith and preaching of Christians is nothing, and that we are nothing but the most miserable people on earth, and herewith gives the only right consolation against such outward sight and feeling. For, as I have said, Christians must have a greater comfort than gold and silver, or singing and dancing, and all that the world has. A miser can be comforted with money, a sick man with medicine, a beggar or a hungry man with a piece of bread; but a Christian cannot be comforted with any of these. For because he believes and knows that God has both heaven and hell, he is soon frightened by God's wrath, and becomes a stupid, slain man. Therefore, when he hears this article that Christ has risen from the dead, he has no joy or consolation except in that life, that he may also raise him up and bring him out of death and all unhappiness to eternal joy.

119 It can be seen that St. Paul was serious and was particularly eager to preach this article, as he does not push anyone so high as one who is shrewd and learned by his own experience, that one must stick to this alone with faith, and use reason together with all five senses, not wanting to see or feel what one sees and feels: otherwise there is nothing among Christians but vain mourning, weeping and crying, and one misfortune over the other. Therefore we must have something else to strengthen and refresh our heart, so that it looks elsewhere, because

1. "den" in the Jena, missing in the other editions.
2. Erlanger: "dem Artikel" instead of: demselben.

in 3) the wretched, miserable being. Now this happens through this sermon alone. For to this we are baptized and called, and hear the gospel: not how to become rich, get and keep goods and honor, which the lawyers should teach and do; also not how to eat and drink, which our parents should create; not how to govern and protect land and people, which belongs to lords and princes, but that we set our hearts on another life and being, which is not yet present, and yet is surely to come.

120 Paul therefore saith, Let us be as miserable as there is no man on earth, and let us be as afraid and as grieved as those things which are able to terrify and afflict us, death, hell, and all calamities; and let us be as wicked as ever we can be. But now is Christ risen, not from sleep, but from death: for he died and was laid under the earth, as well as others: but he came forth alive out of the hole wherein he was buried, and hath choked and devoured both devil and death, which devoured him, and hath rent his belly and the pits of hell; and is gone up to heaven, where he sitteth in everlasting life and glory. Let this be our consolation and our defiance. For in the same name we are baptized, hearing and confessing his word. From him we are called Christians, and for his sake we suffer all misfortune and heartache from the devil; for it is not for us, but for himself and his kingdom, to which he is hostile, and seeks how he may destroy it, and so carry us along, and make us weary with chastisement, torment and strangle, that we should let him go.

(121) But let us also confidently sit down against him, and say, No, thou vile, wicked devil, thou shalt not make it so wicked, that for thy sake I will forsake baptism and my Lord's name. If you can defy and rage at your death, fire, water, pestilence and hell, we can defy this Lord Christ, who has overcome you, and can choke you again, and cast you eternally into hell (as he will do), and snatch us alive out of your jaws. Dar-

3. "in" is missing in the Erlanger.

(148 Erl. 51, IS8-I40. Sermon on 1 Cor. 15, 20. W. VIII, I229-I2S2. 1149

to devour us if you can, or chase us into the jaws of death, but soon you shall see and feel what you have done, and want to make a rumbling in your belly again, and tear through the ribs, that you should rather have devoured a tower, yes, a whole forest. For you also ate one before and brought him under the earth, who was too strong for you, and had to give him back with all the shame, even though you defy and blaspheme: "He has helped others, now let him help himself. But now he defies with you again, and has become your death and hell, and will soon overthrow you completely through us on the last day.

(122) Yea, sayest thou, Christ hath well withstood the devil and death, because he sitteth on high, that no man can hurt him: but what have I in that? Or, how do I come to this, since I remain behind, and am now in the power of the devil and death? To this St. Paul finely answers in one word, saying, "Christ is risen, and is the firstfruits of them that sleep." For in the word "firstfruits" he gives to understand that it is not he alone, but that more shall follow after. For you must not regard this man as having been raised from the dead for his own sake alone; otherwise we would have a poor consolation if he did not continue, and it would be of no more use to us than if he had never been made man.

For he would not have needed anything for himself to die, because he was born without sin and the devil had no right over him, and he was the Lord of the devil and death, so that he should not have attacked him and defied him by bending a hair; just as he beat back the Jews in the garden with one word, saying, "Here I am" John 18:6. But so must he be regarded, that this dying and rising is to thee and to me: and as he died for our sakes, and was laid under the earth, even as thou and I die, and must be laid under the earth; so also he rose again for our sakes, and hath 1) made change for us, that, as he was put to death by us, so also he should die for us.

1. has" is missing in the Erlanger.

is, so that through him we come out of death to life again; for by his death he swallowed up our death, that we also all may rise and live, just as he rose and lives. Therefore he is called quite primitive, the firstfruits of the dead, because he goes ahead and leads the whole multitude after him. For where the first is called, there is more to it than one person, but must be understood to include those who follow after, the other, the third, and so on, all joined together, as many as are asleep; otherwise he could not be called the first, if he alone had risen, and no one should follow after him.

124 And notice that he does not call those who rise after Christ dead, but calls him "the firstfruits of those who sleep," when he says of Christ that he rose again, not from sleep, but from the dead. For that which before without Christ was a true, eternal death, is now, after Christ passed through death and rose again, no longer a death, but only a sleep, so that the Christians who lie in the earth are not called dead, but sleepers, as they will certainly also rise again. For they are called "sleepers" who lie there to awake and rise again, not those who lie so that there is no hope of their rising again, who are called not sleepers but dead corpses; so that in the very word "sleep" in Scripture the future resurrection is indicated.

(125) And what is more, in calling Christ the firstfruits of those who sleep, he wants to indicate that the resurrection is to be regarded and understood as if it had already begun in Christ, indeed, as if it had already happened more than halfway, that what is still present of death is to be regarded as nothing but a deep sleep, and that the future resurrection of our body is not to take place in any other way than as one suddenly awakens from such a sleep. For the most noble and best part of it has already taken place, namely that Christ, our head, has risen. But because the head sits above and lives, he has no more need, and we who cling to him must also go there as his body and members. For where the head goes and remains, the body must go with all its members.

1150 Erl. 51, 14O-14S. Interpretations on the 1st epistle to the Corinthians. W. VIII, 1232-1234. 1151

also go and remain with it. Just as in the birth of man and all animals the head naturally comes forth first; and when that is born, the whole body easily follows. Now that Christ has gone over, and reigns in heaven over sin, death, the devil, and all things, and has done this for our sake, that he should bring us to himself, we must no longer worry about the resurrection and our life, even though we may go and rot under the earth. For now it is called no more than a sleep, and is to be done before him only for one night, that he may awake us out of sleep.

If then I know and believe these things, my heart, or conscience and soul, is already with Christ in heaven through death and the grave, and lives and rejoices in it. And thus have the two best pieces, and much more than half of the resurrection gone. And because he makes the heart alive and new through faith, he will also drag the slothful wretch afterward, and put on the robe again, that we may see him before our eyes, and live with him. For this is his word and work, that we are baptized into it, and live and die. Therefore we shall surely not lack it, even as he lacked it not. God grant that when or how we die, whether in bed or otherwise in fire, water, rope or sword, the devil, as the master of death and the slayer, will see to it 1) that he strangles us and works out his handiwork so that we may not choose or paint a death for ourselves; but as he executes us, it shall not hurt us. He may give us a sour grape, as one gives to those who are put to sleep, so that they no longer feel anything; but we want to wake up again and come out on that day when the trumpet will sound. He shall not refuse, because we are already more than half dead in Christ, that he cannot keep the poor womb and maggot sack either.

(127) Behold, we must learn to look upon our treasure, and turn away from the temporal things that are before the eyes and senses, and not be so terrified of death and of the things that are before the eyes and senses.

1. "wohl" is missing in the Erlanger. Latin: enixe üadit opernm.

We are not to regard what the world has and is able to do, but to hold up against it what we are and have in Christ. For our date is based on the fact that he has risen from the dead, and that we already have life with him and are no longer in the power of death. Therefore, let the world be mad and foolish with its pawing and defiance of its money and goods, and let the devil rage with his poisonous arrows in our conscience, and put all kinds of plagues on us, so that some may be our glory and defiance, that he is our firstfruits, and has begun the resurrection, torn through the devil's kingdom, hell and death, and no longer dies or sleeps, but reigns and rules forever above, so that he may also help us out of this prison and death. With the firstfruits shall be our money, our goods, and all that we have to plead for, in such a place that neither the devil nor the world can't sniff it out.

Why then should we be frightened and despondent, when the devil is already standing before us, reaching out as if to take everything from us, strangling our wives and children, crushing our hearts with all kinds of sorrow and grief, and finally executing our bodies, thinking that he will have taken everything away with it; but he will not be able to do that for a long time yet. He may take our life and limb now, because we are lying here in his inn, where he does nothing but choke and kill daily, as an executioner or butcher in a stable full of sheep. And as far as we eat in such an inn, so we must also apply to him. 3) He gives no other food but pestilence and all disease, and gives no other wine or drink but poison; therefore we must wait for nothing else but that he fill us with it, and then slaughter us and skin us. But if he has already done all this, he has not yet taken anything from us.

129 For this is not our goods nor treasure, which we Christians have, as the world seeks and has in this life on earth, but have already kept it from him, that he might give it to us.

2. "neither" is missing in the Erlanger.
3. to give, to pay. Latin: numsranäuln.

1152 Erl. 51, 142-145. Sermon on 1 Cor. 15, 20. 21. W. VIII, 1234-1237. 1153

in this firstborn of the dead, which sitteth above, and is come up out of the pit of murder, and hath taken away our life and all with him. Then we defy and mock the devil, saying, "Since you are so eager to eat us Christians and think you can get a nice bite, choke us and slaughter us, fry us and eat us, skin and hair; but lift up the back, and you will have mustard and salt first. But what do you have more, if you have already eaten us? You will not have atoned for your insatiable hunger by a long shot. For you will not find what you seek and desire, which is our best and greatest part, yes, our whole life and treasure, namely this article of the resurrection in Christ. With this we are already out of your teeth and set too high. For the treasure is not with us or in us (otherwise you would soon have snatched it away), but up in Christ, where you are to leave it untouched and standing, and have no thanks for it. What harm is it to us that you are now strangling us bodily? For you do nothing with this, unless you help this poor maggot out of his misery, so that he may go where he is supposed to go, where the head, heart and everything is, except all the misfortune that we daily wait for and desire. Then thou shalt see and feel what thou hast eaten, and none but thyself shall be most sore, that the very pestilence and poison which thou hast given us thou shalt thyself eat and drink again, and both thy throat and thy belly shall be torn, and thy raving shall cease. Behold, we must therefore defend ourselves and resist all the terrors of the grievous enemy, because he can do nothing else but put us to all our miseries and heartaches, that he may turn our eyes and hearts to this article only, and to the firstfruits, Christ, that we may not remember what we are, or what we have, or what we are called. So now St. Paul has proved that Christ's resurrection is the cause that we also have to resurrect. He now continues and explains this by a similitude, and says:

V. 21. Because through one man comes death, and through one man comes the resurrection of the dead.

(130) That is, just as Adam is the beginning and firstfruits, through whom we must all die as he died, so Christ is the firstfruits, through whom we must all rise to new life as he rose to the first. For these are the two persons and two images, which the Scriptures set one against the other, and which God has arranged in such a way that, just as through One death passed over all men, and still passes, so through One the resurrection from death should come. Therefore Adam is an image of Christ (as he says in Rom. 5, 14, where he further describes and emphasizes both of them), but in such a way that this image is much better and different, even the opposite of what its counterpart, Adam, did. For the latter has inherited nothing but death on all men, so that both he and we must remain in it, and no one can escape it. But if this were to be remedied, God would have to send another man to bring us out of death and back to life.

131 Thus St. Paul sets these 1) two images against each other. Paul sets these 1) two images against each other, and thus wants to say: That through one man, who is called Adam, so much is established that all men must die, both he and all of us together, who have neither done nor forfeited sin, but only because we are born of him, come into sin and death (although after the fall, and when we are born, it is no longer someone else's sin, but our own), that is a pitiful act and a terribly horrible judgment of God, and would be even more horrible if we were all to remain eternally in death. But now God has set another man against us, whose name is Christ, so that, just as we die for the sake of that without our fault, so also for the sake of Christ without our merit we should live; and as in Adam we all have to pay for the fact that we are his members or blood and flesh, so here in Christ we also enjoy the fact that he alone is our head; and it is a pure grace and gift that we have nothing to boast of our works and merit, as our monks and false saints teach. 2) We have nothing to boast of from our works and merit.

1. Wittenberg and Jena: the.
2. Wittenberger: That is why we have nothing 2c.

1154 Eri. SI, I4S-147. Interpretations on the 1st epistle to the Corinthians. W. VIII, 1237-1240. 4155

For what would we, who were born in sins and belong to death, because we are of the flesh and blood of Adam, obtain by our caps or other works to work us both out of sins and death? that we should come forth from dust and ashes 1) alive, brighter and more beautiful than the sun and all creatures? This cannot be human power, nor the ability, nor 2) of all creatures, nor of the angels in heaven, but only of God Himself, and must be another man who deserves and accomplishes this, who is called Christ, the Son of God, and Lord over sin, death, the devil and all things, as St. Paul will say of Him afterwards. He is the one who obtained this article and began it in Himself, and gave it to us that we might also obtain it through Him, solely because we were incorporated into Him through baptism, and called and implanted into this article, that we might rise and live through the same power and merit as He rose and lives.

(133) Therefore, since these things are not in us at all, both that we should come to death and eternal life, we have all the more comfort and hope that we shall have life through Christ just as surely as we now have and feel sin and death from Adam. For if it were to stand with us, and be placed upon us, that we should work ourselves out of sin and death by our own doing, and attain life, we could have no rest all our days, and would have to toil and trouble ourselves with works without ceasing; and if we had toiled ourselves to death with them, and a man could accomplish all the holiness of the world, we could not be sure nor certain that we had done enough, and accomplished so much, that God would have to be satisfied with it. Therefore, God has given us grace and placed it in the hands of a man who has already acquired and accomplished everything without us and before us, so that 3) it is certain for us and cannot be lacking, so that we come to it innocently, and nothing that we do or are able to do helps us to attain grace and resurrection, even if we have not attained it.

1. "should" is missing in the Erlanger.
2. Erlanger: and.
3. Erlanger: da.

Do and ought to do good works, just as we, through no fault of our own, come to be sinners and must die. For we have done nothing to cause him to eat the apple and fall, though we ourselves sin after the same. And so everything that concerns sin and righteousness, death and life, remains in the two men alone, as he now goes on to say.

V.22. For as in Adam they all die, so in Christ they will all be made alive.

St. Paul speaks no more here than of those who are Christians, whom he wants to teach and comfort with this article. For even though 4) all unbelievers must also be resurrected, it will be neither comfort nor joy for them, since they will not be resurrected to life but to judgment. Therefore, even now it is not a comforting nor 5) joyful sermon to the world and godless people to hear about the article, as I felt in myself when I wanted to be a holy monk and was most pious, that I would much rather have heard about all the devils in hell than about the last day, and my hair stood on end when I thought about it. For if it were not for the fact that all the world is so minded that it does not like to forgive itself of this life and die, and is frightened when one speaks of death or that life, we are all stuck in the mire of our own holiness, and thought that with our lives and works we should satisfy God's judgment and earn heaven, and yet we have done nothing with it, except that we have only become worse and more hostile to that day. I will keep silent about the other great, crude multitude, who only seek their joy and comfort here, despise God's word, and do not give a penny for God and His kingdom.

135. Whether such people have this 7) plague that they do not like to hear about the blessed resurrection, that is not a miracle; but to us this sermon is vain comfort and joy, because we hear,
136. Wittenberger: like.

S) "nor" is missing in the Erlanger. Instead of "none" it says: "not one".

6. "have" is missing in the Erlanger.
7. Instead of: "such people these" has the Erlanger: ^e such.

1156 He.. Sl, "7-I4S. Sermon on 1 Cor. 15, 22. w. VIII, 1240-1242. 1157