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LIBRARY OF WELLES LEY COLLEGE
PURCHASED FROM LIBRARY FUNDS
&tantiatti C^tiitfon at Rutin's WLotia
THE PRECIOUS AND SACRED WRITINGS OF
TIN LUTHER
The Hero of the Reformation, the Greatest of the
Teuton Church Fathers, and the Father of
Protestant Church Literature
BASED ON THE KAISER CHRONOLOGICAL EDITION
WITH REFERENCE TO THE ERLANGEN
AND WALCH EDITIONS
EDITED BY
JOHN NICHOLAS LENKER, D. D.
IN CONNECTION WITH LEADING SCHOLARS OF ALL PARTS OF THE CHURCH
VOL. XII.
LUTHERANS IN ALL LANDS CO.,
MINNEAPOLIS, MINN., U.S.A.
1907.
6^
LUTHER'S
CHURCH POSTIL
GOSPELS
PENTECOST OR MISSIONARY SERMONS
TRANSLATED NOW FOR THE FIRST TIME INTO ENGLISH.
WITH INTRODUCTION, WALCH'S ANALYSES
AND BUGENHAGEN'S "SUMMARIES"
BY
PROF. JOHN NICHOLAS LENKER, D. D.
AUTHOR OF "LUTHERANS IN ALL LANDS," TRANSLATOR OF
LUTHIR'S WORKS INTO ENGLISH, AND PRESIDENT OF
THE NATIONAL LUTHERAN LIBRARY ASSOCIATION
VOL. in.
Second Thousand
Lutherans in all lands co.
MINNEAPOLIS, MINN., U.S.A. 1907.
Copyright, 1907, by PROF. J. N. LENKER, D. D.
Luther Press, P. O. Box 253, Minneapolis, Minnesota, U. S. A.
DEDICATION.
TO ALL MISSIONARIES laboring among heathen. Catholics, Mohammedans, Jews and the Diaspora, who believe that, ''The Holy Spirit has called them by the Gospel, en- lightened them with his gifts, and sanctified and pi'eserved them in the true faith; even as he calls, gathers, enlightens, and sanctifies the whole Christian Church on earth, and preserves it in union tvith Jesus Christ in the one true faith,'' this volume, ''Luther on the Holy Spirit," or "Luther on Christian Missions," is pray erf idly DEDICATED.
CONTENTS: EASTER TO TRINITY SUNDAY.
- Second Sunday After Easter. John to, 11-16. Christ's Office and
Knigdom; or How Christ is the True Shepherd 17
Second Sermon; Preachers, Civil Authorities, and the
Knowledge of Christ 32
Third Sermon: The Good Shepherd and his Sheep; or
Christ's Person, Office and Rulership 42
Third Sunday After Easter. John 16, 16-23. How Christ Com- forted his Disciples in View of his Departure 72
Second Sermon: Christ's Death and Resurrection; Christ
Comforts his Disciples, and the Joy of the World 87
Third Sermon: Christ's Death and Resurrection; the Com- fort Christ Ministers to his Disciples, and the World's joy 97 ^Fourth Sunday After Easter. John 16, 5-15. How the Holy
Spirit Convicts the World of Sin, Righteousness, Judgment no
•^ Second Sermon: Sin, Righteousness and the Cross 125
*Third Sermon: Christ's Kingdom and the Convicting and
Teaching Office of the Holy Spirit 132
Fifth Sunday After Easter. John 16, 23-30. Christ's Sermon
on Prayer; or Prayer in Christ's Name 166
Second Sermon: Five Requisites of True Prayer 176
Day of Christ's Ascension Into Heaven. Mark 16 14-20.
Christ Commissions his Disciples to Preach the Gospel.. 180 Second Sermon: Christ Upbraids his Disciples with their
Unbelief, and his Missionary Commission 195
Third Sermon: The Hardness of the Disciples' Hearts, Christ's Alissionary Commission, and the Signs Following 209 Sunday After Christ's Ascension. John 15, 26-16, 4. A Ser- mon of Comfort and Admonition 244
Second Sermon: The Holy Spirit and his Witness of Christ, and the Persecution of Christians Because of it; or the
Consolation and Prophecy Christ Gives his Disciples 254
Pentecost or Whitsunday. John 14, 23-31. The Holy Spirit
to Teach and Remind the Disciples of all Christ Taught.. 272 Second Sermon: Sermon of Comfort Christ Preaches to his
Disciples; or Love to Christ and the Comfort of the Spirit 287 Third Sermon: The Promise of the Holy Spirit to those who Love Christ, and his Comfort because of his Depart- ure; or Christ Gives his Disciples a Five-Fold Promise.. 297 — Pentecost Monday. John 3, 16-21. Christ as Mediator and
Saviour and his Judgment on the World and Believers. . . . 340 Second Sermon: God's Love and Gifts in Christ, and
Christ's Judgment on the World and Believers 350
Pentecost Tuesday. John 10, i-ii. The Preaching Office,
the Preachers and Hearers 372
Second Sermon: Three Classes of Preachers; or How We
Enter the Sheepfoldthrough Christ and the Sheep hear.. 382
\ Pentecost "Wednesday. John 6, 44-51. Faith and Coming to
' — Christ, and the True Bread from Heaven 395
Trinity Sunday. John 3, 1-15. The Holy Trinity, and Christ's
Conversation with Nicodemus on the New Birth 405
Second Sermon: Christ's Sermon to Nicodemus on the New Birth, and the Righteousness that Avails before God 421
FOREWORD.
Church Postil on the Gospels Now Complete. In sending into the English world the first translation of this missionary volume of twenty six sermons for the Pentecost season, there are several reasons for special gratitude to God. The first we mention is that it completes the translation of one distinct branch of Luther's works into the English language, the five volumes of his unrivaled Church Postil on the Gospel Texts for the Sundays and Festival Davs of the Church Year. Nearly all of Luther's writings iii English are in an abridged, extract form, and for this reason, if for no other, they are unsatisfactory. Here are now five volumes unabridged.
A second reason is that of the no volumes of Luther's Works none are more difficult to translate than these 113 powerful Gospel sermons delivered bv the greatest preacher of Protestantism to the mother congregation of Evancelical Christianity at Wittenberg, Germany, in the most critical period of that world movement. The difficulty of the task mav Ke the main cause of this Postil never being translated into English before. As it is the first unabridged translation in any language may God use it to encourage the Church in other languages to revise and complete their Luther Postils. That would be a notable mission work.
A third reason for gratitude to God is that now it is possible to introduce into English congregations the system of Church Postil reading that has been so favorably and faithfully practiced in German and Scandinavian congregations all over the world ever since the Reformation. Next to his Catechism Luther's Church Postil has done the best service in teaching the Christian faith and developing true Christian life. History does not tell of a better system of religious reading and it is a auestion whether a better one can be invented even in America. May German and Scandinavian children, who thankfully recall how faithfully their parents read their old Postils, test the same now for themselves in English before they dismiss and forget it forever, without this noble example of their parents doing them any good. The whole Church Postil in English is now ready for use in the home through- out the whole year. May God make it the blessing to the children's children that it was to their parents and grandparents! Will we let the custom be forgotten and go out of use? God forbid! Read Luther! means a return to Luther Postil reading.
A fourth reason for gratitude to God is that these volumes make a valuable contribution to the homiletical literature of the Chuich Year, which is so meager in English, compared to that in German and Scandinavian languages. One reason these vokimes were published so early in this edition of Luther was be- cause they are needed more than any other at present by the Amer- ican pulpit. Almost every side of Luther has ben emphasized in the English world except the most important, his Gospel side, as here set forth. English Protestants do not know how Luther
8 Luther's church postil.
preached, how he preached the Gospel. The richness of the Gos- pel treasure he here offers is suggested by its abundant material in the whole field of Christian truth. Volume I. treats of the In- carnation, Christ's birth, in 12 Advent, Christmas and Epiphany- Sermons of 455 pages; Volume II. of Redemption, Christ's suffer- ings, death and resurrection in 28 Lent and Easter sermons of 412 pages; Volume III. of the Holy Spirit, in 26 Pentecost Ser- mons of 454 pages; and Volumes IV. and V. on the Christian Church and Life in 47 sermons Trinity to Advent of 785 pages.
This Volume On The Holy Spirit covers the period from the Second Sunday after Easter and Christ's words after his resurrec- tion, his prornise to send the Holy Spirit, his missionary commis- sion to his disciples, his ascension and the sending of the Holy Spirit. The theme is Pentecost or the Holy Spirit who applies the birth and death of Christ treated in the preceding two volumes to develop the Christian life, the subject of the two following. It is the development of Luther's explanation of the third article of the Creed in the Small Catechism, a theme dear to Protestants and worthy of more study in our materialistic age and country. While we have clear and definite ideas of the Father and the Son, of creation and redemption, there is a lack of the scriptural know- ledge of the Holy Spirit, although we are living in the dispensa- tion of the Holy Spirit. It has been well said that the great need of our age and country is a well balanced Christianity. This will come when we duly honor him who is in the world to glorify the One it crucified. He shall teach us all things and bring to our remembrance all that Christ spoke. He, the Spirit, shall not speak from himself. He shall glorify Christ, the Christ for w^hose com- ing the writings of Moses prepared the way and about the power of whose resurrection Paul wrote.
Acknowledgment. One great encouragement in this enterprise has been the prompt and hearty co-operation of brethren. As will appear in due time some new and able translators have joined and strengthened our staff. May God grant his blessing to all united efforts in this field where we can so easily labor together, if only patience and charity are exercised to one another! And here we wish to say that it is wrong for the reader to attribute all errors to the translators, the editors are to blame for many, and w^e will gladly make any corrections or improvements. The Church should take to heart what Luther wrote about Translators.
Gratefully do we acknowledge that in this volume the first ser- mon for the Second Sunday after Easter was translated by Rev. L. H. Burry; the third sermon for the same Sunday and the third sermon for the fourth Sundav after Easter by President A. G. Voigt, D. D.; the first sermon for the fourth Sunday after Easter by Rev. Wm. Rosenstengel, D. D.; the first sermon for Ascension Day by Rev. J. A. Rimbach; the second sermon for Ascension Day by Rev. W. H. Lehman; the second sermon for the Sunday after Ascension Day by Prof. S. E. Ochsenford, D. D.; the third sermon for Pentecost by Rev. J. H. Sheatsly: the first sermon for Trinity Sunday by Rev. B. Lederer; and six other sermons by unnamed translators.
Third Week After Easter, 1907. J- N. Lenker.
LUTHER'S BRIEF INSTRUCTION ON WHAT WE SHOULD SEEK AND EXPECT IN THE GOSPEL.
It is a general custom to count and name the Gospel according to the first four books of the New Testament, and say there are four Gospels. Hence it has come to pass that we do not know what Paul and Peter wrote in their Epistles, and look upon them as mere supplements to these Gospels as the Prologue of Jerome implies A custom still more to be deprecated is our conception of both Gospels and Epistles as law books to be literally obeyed, and the works of Christ as mere examples for us to imitate. Wherever these two false conceptions lurk in the heart, neither the Gospels nor the Epistles will be read with profit, as Christians should read them, and we must remain heathen as we were before.
Therefore, we should remember that there is only one Gospel, but written by many Apostles. Every Epistle of Paul and Peter, and the Acts of the Apostles, by Luke— each is a Gospel, although they do not relate all the works and words of Christ. One grasps less than another. One is in a more condensed form than another. But not any one of the four so-called great Gospels is a complete record of Christ's whole life. Nor is it necessary that it should be. The Gospel is and should be nothing but a discourse uttered by Christ or a historical extract from his life. Just as takes place among us when a book is written about a king or prince. What he did, wTote and suffered in his day. Biographies of one subject may differ in detail, though they be the same in substance. One may be brief, another lengthy. So the Gospel should be, and is, only a chronicle or history about Christ, who he is, what he did, spoke and suffered; wihch one writer describes in brief, others at length, one thus and another differently. In the shortest form the Gospel is a discoruse about Christ, that he is the Son of God, that for our sakes he became man, died and rose again; that he is now enthroned Lord over all things. These great facts Paul selects and emphasizes in his Epistles, omitting the miracles and details described in the first four books of the New Testament. Yet he comprehensively and attractively presents the whole com- plete Gospel. Note his clear and beautiful definition of the Gos- pel in his greeting to the Romans: "Paul, a servant of Jesus Christ, called to be an apostle separated unto the Gospel of God, which he promised afore through his prophets in the holy Script- ures concerning his Son, who was born of the seed of David ac- coiding to the flesh, who was declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead; even Jesus Christ our Lord" etc.
Thus, you see, he makes the Gospel a history or a story about Christ — God's Son and David's Son, who died and rose again and is enthroned as Lord. This is the substance of the Gospel. Since there is but one Christ, there can be but one Gospel. Since Paul and Peter teach no more than this doctrine, their Epistles must be this same Gospel. Likewise the prophets, whose theme was the same facts concerning the same Christ— whereto Paul here wit- nesses—preached nothing else than the true, pure, genuine Gospel as if written by Luke or Matthew. Isaiah, (53rd ch.) for example proclaims the very essence of it when he tells how Christ should die for us and bear our sins. Truly, if one comes not to this con-
^o i.uthe:r's church postii,.
ception of the Gospel of Christ, he will never read the Scriptures to enlightenment nor be established on the sure foundation.
l.et us in the second place guard against making a Moses of L^lirist J^et us not look upon him as only a teacher and exemplar, like other saints do, as if the Gospel were a text book or a law book._ Hence we should lay hold of Christ, his Word, work and suffering m a twofold way. First, as pattern for us to follow, and as Peter says, "Christ also suffered for you, leaving you an exam- ple, that ye should follow his steps." i Pet 2, 21. Christ prayed, fasted, and loved and ministered unto the people. So should we.
But this is the lowest conception of the Gospel; so low that it cannot be called Gospel; for thereby Christ is no more to us than a saint. His life, centered in himself, has no saving power for us. Christians are not made by copying good examples. That process makes only hypocrites. We must ascend higher. This was for a long time the best method of preaching, yet it was rare.
The chiefpart and the foundation of the Gospel is that before you take Christ for your example, you first receive and confess him as a gift and present that is given to you by God and is your own, so that when you see or hear he does or suffers something, you do not doubt but that Christ himself with that deed or suffering is yours, upon which you can no less depend than if you had done is yourself, upon which you can no less depend than if you had done the right way of knowing the Gospel — the exceeding goodness of God, which no prophet, no apostle, no angel was ever able fully to describe. No heart was ever able to grasp or sufficiently admire it. Such is the intensity of God's love toward us that it makes the heart and conscience joyful, secure and satisfied. This is what preaching the Christian faith means. From this fact such preach- ing is called the Gospel, which means in German nothing less than a joyful, good, comforting message, and because of this the Apos- tles were called the twelve Messengers.
Concerning this Isaiah (9, 6) says: "Unto us a child is born, unto us a son is given.'' Is he given to us, then he must be ours; then we must appropriate as our own whatever is his. In Romans (8, 32) we read: "How shall he not also with him freely give us all things?" See, when we lay hold of Christ as our gift and doubt not that he is our own possession, then we are Christians.
Faith delivers us from sin, death and hell, and causes us to triumph in , all things. Ah, this cannot be preached enough! The sad thing is that such teaching has been suppressed in the world, though the Gospel is praised everyday. Now, when you have Christ by possession, the foundation and center of your salvation, then you are to take him as your example. Then you are to min- ister to your neighbor as you see Christ has ministered to you. Notice then faith and love are put to practical ends. God's law is fulfiled and you rejoice, ready without fear to do and suffer all.
Remember, then, this truth that Christ the gift nourishes faith and makes you a Christian; Christ the example develops your works. Works do not make you a Christian, they are a product of yourselves who have already been made Christians. Faith and works are as distinctly separate as gift and example. Faith and nothing of its own. It lays hold of Christ's life and works. Works possess something characteristic of yourself, but they must not be yours, but your neighbor's, as Christ's works became yours.
Therefore, you see, the Gospel is not in effect a book of laws
Luther's church postil. ir
and commandments, requiring us to do something, but a book of divine promises. In it God promises, offers and gives all his treasures in Christ. Among the many blessings we have through Christ are the teachings of himself and his apostles. They give us many good lessons and explain to us the Law. Truly, pure doctrine is not among the least of blessings. Therefore we see that Christ does not cruelly compel, and drive, as does IMoses through his books and the nature of the Law is. Lovingly and graciously he teaches and says what is to be done and what left undone; what evil-doers and well-doers will experience. He drives and forces no one. Yea, he teaches so gently that he inspires rather than commands. He originates the sayings: "Blessed are the poor in spirit; blessed are the meek," etc. Favorite expressions of the apostles are, "I admonish," "I pray," "I beseech," etc. Moses says, I command, I forbid, threaten, and terrify with penalties.
Now, with the aid of these words of instruction, you can read and hear the Gospel with profit. When you open the book to read, when you see how Christ went here and there and how this one and that one was brought to him, you should gather from the instance a sermon or the Gospel how he comes to your own heart, or you are brought to him. Preaching the Gospel is simply the message of how Christ comes to us, or we are brought to him. When 3^ou read of these instances how he works and helps every- one to whom he comes or is brought to him, remember that through your faith the same thing is wrought in you; and he offers through the Gospel the same grace and help to your soul. Then, if you believe that he will graciously help you, remain quietly in your belief and let him do you good. Then Christ is yours. Then you possess him as a gift. Afterward you must make him your example, and do to your neighbor and help him according to this example. As Christ was given unto you as a gift and example, so give yourself in service to your neighbor. Isaiah (40, 1-2) says on this point: "Comfort ye, comfort ye, my people, saith your God. Speak ye comfortably to Jerusalem; and cry unto her, that her warfare is accomplished, that her iniquity is pardoned, that she hath received of Jehovah's hand double for all her sins," etc. This double treasure is the twofold blessing in Christ as gift and ex- ample. That is the meaning also of the double portion bequeathed by the Law of ]\'"oses to the first-born son, and of other figures.
It is a shame and a sin that we Christians have been so unfaith- ful to the Gospel that we not only cannot undertsand it; but also that we must first be shown by other books and explanations what we should seek and expect to find in the Gospel. The Gospels and Epistles were written for the purpose of pointing out to us — as a very index finger — the references in the Old Testament, in Moses and the prophets, to Christ. We all should read there for ourselves how he was wrapped in swaddling clothes in a manger ■ — how he was wrapped in the Scrintures of the prophets.
In our reading and study we should concentrate our thonghts upon Christ — who he is, how and why he is given us, and how and why he is promised, and how all Scripture points to him. He says: "For if ye believed Moses, ye should believe me; for he wrote of me," Jn 5, 46. Again, in verse 39, "Ye search the Scriptures, because these are they which bear witness of me." Saint Paul's words in the first chapter of Romans, where he says
12 luthkr's church postii..
in its introduction that the Gospel was promised through the prophets, in the Holy Scriptures, have the same significance. And the evangelists and apostles constantly refer us to the Scriptures, saying, ''Thus it is written;" "This has come to pass that the Scriptures of the prophets might be fulfilled'" In the seventeenth chapter of Acts, where the Thessalonians heard the Gospel with a ready mind Luke says (verse ii) that they examined the Script- ures day and night to find if the things they had heard were so. Likewise Peter writes in the beginning of his Epistles (i Pet i, lO- 12) : "Concerning which salvation the prophets sought and searched diligently, who prophesied of the grace that should come unto you; searching what time or what manner of time the Spirit of Christ which was in them did point unto, when it testified beforehand the sufferings of Christ, and the glories that should follow them. To whom it was revealed, that not unto themselves, but unto you, did they minister these things, which now have been announced unto you through them that preached the Gospel unto you by the Holy Spirit sent^ forth from heaven; which things angels desire to look into."
Is not Saint Peter's object here to lead us into the Scriptures? In other words, he says: We preach and unfold to you the Script- ures by the Holy Spirit, desiring that you may read and see for yourselves what they contain, and of what the prophets wrote, as Peter again says (Acts 3, 24): "Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, they also told of these days." Luke says in the last chapter of the his gospel (verse 'Z'j^ that Christ enlightened the minds of the apostles to understand the Scriptures. And Christ says (Jn 10, 9) that he is the door, through whom we must enter. That to him who so enters the porter — the Holy Spirit — »opens. Thus he finds pasture — or salvation. Finally it is true that the Gospel itself is the index-finger and teacher of the Scriptures; just as I with this introduction strive to point to the Gospel and instruct in it.
Observe what inconsistently fine, gentle and pious children we are! We dare not ourselves study the Scriptures, where we may everywhere learn of Christ! We discard the whole Old Testament as worn out and valueless, yet it alone has the name and is called the Holy Scriptures. The Gospel in reality is not Scripture — a writing — but a spoken Word that teaches and confirms the Script- ures, as Christ and his disciples did. Christ himself wrote nothing, but only spoke and his teaching was not Scripture, but Gospel — good news proclaimed by word of mouth, and not by his pen.
Yet we go ahead and make of the Gospel a law book, a doctrine of commandments. Out of Christ we make a Moses; out of a helper we make only a teacher. What punishment from God does such a stupid and perverted people not deserve? Justly has God permitted us to be led into the errors of the pope's doctrine and men's lies, since we neglected his Scripptures. Instead of the Bible we had to learn the decretals of a false, foolish and wicked man.
Oh, would to God that his pure Gospel might yet be made known among Christians, and there would be no occasion for this work of mine, or only rarely. Then there would be sure hope that the Holy Scriptures would again take their rightful place. This is sufficient for a brief introduction. In the exposition we will speak further on this subject. Amen.
LUTHER'S PREFACE TO THE NEW EDITION OF HIS
CHURCH POSTIL. EDITED BY DR. CASPER
CREUZIGER IN 1543.
I am convinced that we preachers of the Gospel can, in our day with a good conscience, glory in God our Lord as Paul does in i Corinthians, 1,4-9, when he says: "I thank my God always concern- ing you, for the grace of God which was given you in Christ Jesus; that in everything ye were enriched in him, in all utterance and all knowledge; even as the testimony of Christ was confirmed in you; so that ye come behind in no gift; waiting for the revelation of our Ivord Jesus Christ; who shall also corfirm you unto the end, that ye be unreprovable in the day of our Lord Jesus Christ. God is faithful, through whom ye were called into the fellowship of his Son Jesus Christ our Lord."
In like manner, we may say also to our German people that God has richly given us his Word in the German language, and thus endowed us in every respect, so that there is no lack of any- thing that ministers to eternal life and salvation. And we need not wait for anything more or different than that our beloved Lord Jesus Christ comes and takes us to himself in heaven by his glori- ous and blessed advent, and releases us out of this wicked and shameful world; that is, out of the kingdom of the devil, where, in our misery as to the flesh, we must suffer, sigh and complain.
For v.^hat more do we wish to have or desire? We have, in the first place, the Catechism, clearly and powerfully preached, in which M'e may learn God's commandments — what we are to do; and the Lord's prayer — v/hat prayer is and how or what we should pray. We have the Creed or the Confession of Faith — what faith is and does, gives and can do. We are blessed with the right understand- ing and use of Holy Bantism, the Sacrament of the Body and Blood of our Lord, the Keys, the Ban and Absolution. We have specific instruction how each individual should examine and con- duct himself in his calling and station, whether it be secular or re- ligious, high or low. We know what the married state is, and that of widows and virgins — how we are to live and develop in them.
These things we surely have. We who are now over fifty years of age, did not have them forty or fifty years ago. And the little snarks of them we did have, were soiled, corrupted and brought to dishonor by the ordinances of the pope and of men, to a degree that cannot be described nor estimated. And innumerable amounts of money were contributed to unbearable and damnable burdens and disgrace. Then the whole world, every corner, was full of masses, requiems, vigils, pilgrimages, indulgences, saint-service, monkery, priestcraft and horrible abominations. These things onlj drew money from the people, overburdened us with the absolute vices of the devil and blinded our eyes, so that we should not even recognize the blessed light of our Lord and Saviour.
Besides, we have the Postils, and especially this one, which my good lord and friend, Dr. Casper Creuziger, improved and en-
^4 IvUthkr's church postiu
larged in which the Epistles and Gospels for the year are ex- plained in a clear and pleasing way, and are prepared, as I may say, as a mother chews the food before giving it to her infant. Un the contrary, in former times we had to listen to mere legends ot the saints, and very many of them were fabrications, as those of baints George, Christophel, Ann, Barbara, Margaret, Catherine, Ursula etc. The others are largely false, so that even upon the high festival occasions— Christmas, Easter, the Passion Week and Pentecost, much cold and useless talk was introduced, scarcely the mere text of the Gospel continuing in use; and that with but little understanding of it. Now, however, the laity understand both the Epistles and Gospels to their edification. They read them also at home, and receive from them vastly more truth, and all purer, than we could before gather from all sermons. Besides, the legends of the saints are also sifted and made profitable to read, and they are prepared to be preached. The "Lives of the Fathers," a book that has been especially covered with dirt, may now be read again with profit.
In like manner have the shameful, false, blasphemous prayer- books, of which the world was full, been cleared away, and in their stead true prayers and good Christian songs have been circulated. Especially would we mention the Psalter, the most beautiful and precious of all prayer and song books, of which no theologian in our time dared to boast that he had understood a single Psalm as thoroughly as now the laity, both men and women, do.
The sum total of all is, that the whole Bible is multiplied into good German through the printing press, so that every father and whosoever reads German can easily bear a good witness. Formerly many doctors of theology were needed, who never in their lives read the Bible. Some had never seen a copy of it. Now we preach- ers, who wish faithfully to fulfil our office in our day, can easily preach enough to the people and teach them how to be saved if one would only read to them from the books, word by word, on the subject of salvation. If any will be blind, unpunished and un- taught, we are surely not to be blamed for their condemnation. We have faithfully and fully done our part. Therefore, let us now continue to be thankful to God, the Father of all grace, so that this blessed Word and this light may not be taken from us again, through God's wrath, as punishment for our sins and our ingrati- tude. So may we be thankful, that it may not be true of us that after the devils are driven out, seven worse ones enter, making all things far worse than ever before.
As among the Papists there is no end to their blasphemy and persecution of this beloved and well known Word of truth, so among our followers there are some into whom seven devils have entered and made them worse than they were under the papacy. There they were compelled to hear lies — and to contribute money in the bargain — by which they might surely descend to perdition. Now that they have the pure truth, and everything gratuitously, they wish to be unpunished and to have pastors • and preachers with them in serving the devil; for the pastor or preacher who does not rebuke sin must fall into the hands of Satan, even if he is a child of salvation as far as his own sins are concerned, these being forgiven in Christ.
It may indeed happen that some pastors are not guarded in
luthe:rs church postii,.
15
their use of language; but a pious Christian should have learned by this time so much (I was about to say, so little) as to say with a small amount of patience: If my pastor offends or slights me, does me injustice or justice, yet, as he in other respects is a godly man, I will suffer it for the honor of the Word, whose office he fills and to the praise of my Lord who suffered death and hell for me. If I cannot stand it, I will kindly speak to him about it, or transfer my membership to another pastor or superintendent. If it is evident that the pastor speaks anything out of malice, revenge or hatred, let us bear it or dismiss it. But where the trouble is spun only out of the sevenfold devil of impatient blockheads, let the pastors' successor (whom the dissatisfied ones must have) avoid the children of this sevenfold devil, and consider the disturbers as the man who sat at supper with Christ, and, after taking the dipped morsel, allowed all the devils to enter him. Do not permit such to hold fellowship with Christians: but deny them the sacrament, absolution and all the grace of Christ, never let them stand as sponsors at a baptism, nor have the church bells ring at their funeral or wedding. Let them die like dogs and be buried in the carrion pit, where the ravens, crows, jays and wolves sing their vigils and masses over such kind of saints. For it cannot be that, after I served ten or twenty years as a faithful pastor and attended such persons day and night in times of sickness and pestilence, by v/hich I almost merited heaven, God should let my mouth be silenced by one blockhead, who never in his life gave a dime to God or man, and thus permit me to go to perdition with him be- cause of his sins.
For God very earnestly commanded in the third chapter of Eze- kiel: If thou dost not warn the wicked, I will require his soul at thy hands, and Paul says to Timothy: "Lay hands hastily upon no man, neither be partaker of other men's sins," i Tim 5, 22. But Germany seems to me to be in the same state that Jerusalem was in the time of John the Baptist, who said: "Even now the axe lieth at the root of the trees," and, "whose fan is in his hand, and he will thoroughly cleanse his threshing-floor; and he will gather his wheat into the garner, but the chaff he will burn up with unquenchable fire." Mt 3, 10-12.
Therefore, let him be pious who can, and let him be wicked who will. And you, pastors, be faithful in exhorting the people to thanksgiving, to prayer and above all to a better life, and be not unprofitable servants, in that for a time you have introduced some things of the papal tyranny under which we have lived in the great- est misery, and because of which we may the better appreciate the blessed time in which we now live and the innumerable burdens, from which we are now exempt.
Others who will not do so are left to sink deeper and deeper, and to become, as Solomon says, satiated with and tired of their own ideas; they cannot blame us, as if they did not know it. Still, God is wise enough and strong enough to know very well how to maintain his church without the help of the world or of Satan. You, Satan, with all your army may be what you will; Christ will not only surely live, but he will finally crush your head. This is our comfort and trust. To him be praise and honor, and to the l;ather and Holy Spirit— the one true God and Creator of all thmgs, throughout eternity. Amen
Read Luther! Why? How? When?
Why? ist. Because his writings develop a well balanced Chris- tian life, so greatly needed in our age and country. Luther's translation of the Hebrew and Greek Scriptures, his hymns. Cate- chisms, sermons and prayers are the best application of the Chris- tocentric writings of Moses and Paul to the Gentile world. The writings of these three witnesses — Moses, Paul and Luther — to Christ agree, and they develop the highest type of character and life, and are destined to be the strongest testimony in the evange- lization of the world, whether in heathen, Catholic or Mahamme- dan countries. Moses was a Jew and so was Paul, but Luther was a Gentile, the best contribution of the Gentile world to the Church of Christ, and the writings of this greatest prophet from the Gen- tiles, we believe, have a vital relation to the ushering in the ful- ness of the Gentiles. Volume twelve "Luther on the Holy Spirit,"' his sermons for Pentecost, may be called a treatise on universal missions by the greatest of the Gentile prophets.
2nd. Because of the primitive, permanent relation of his writ- ings to world-wide Protestantism. The pen of Luther and the printing press of Wittenberg were prime factors in awakening, spreading and defending Evangelical Christianity in all the coun- tries of Europe. When we celebrate the Reformation Festival the people are not enthused in Luther's writings as they should be, Was not the real issue at Worms: ist. Are these books (about twenty five) yours? 2nd. Will you retract them? Luther stood by his writings and they served mankind through the ages. Pro- testantism should not forget the greatest mission of these writings lies in the future when translated into all the languages of the world. They constitute the classic encyclopaedia or Library of Protestantism.
3rd. While these writings are heartily accepted by nations who have not a drop of Teuton blood, for example, the Finns, yet they appeal the strongest to the Teuton nations. When we read Luther we experience we are in company with one who feels, thinks and wills as we do. Neither Calvin, the Frenchman, nor one of another nationality can draw the response from us as this Teu- ton of the Teutons does. From him we learn to know ourselves and our Teutonic countrymen as nowhere else. The Greek and Latin Church fathers are Englished, and it is right and timely to translate and read our Teutonic Church father.
4th. Because of the inner and vital relation of these writings to the type of civilization that is now encircling the earth. _ An elo- quent historian has said: "It was this Bible that gave liberty to Luther, and Luther with this Bible in his hand gave liberty to the world." To-day Luther's fatherland dominates the cultural de- ^.-elopment of Europe, and America and the rest of the world is being Europeanized. Wittenberg is located halfway between Rome and Copenhagen. The h nseatic Germans and the seafaring Scandinavians have carried Luther's writings and their civilization over the earth.
5th. Because these writings will materially help to unite the distracted forces of Protestantism. All Protestant leaders grate- fully acknowledge their indebtedness to them. Zwingle, Calvin, John and Charles Wesley, Bunyan etc. The more we return to the point from which we divided the nearer we will be together.
SECOND SUNDAY A^TER EASTER. 17
SECOND SUNDAY AFTER EASTER (MISERI-
CORDIAS).
This sermon is not found in edition c. It appeared in eight different editions in tract form during 1523, under the title, "A Sermon on the Good Shepherd, John 10. Dr. Martin Luther, Wittenberg 1523." It appeared also in the collection of "Ten Sermons Preached at Wittenberg by the Very Beloved Dr. M. Luther."
German text: Erlangen Edition, vol. 12, page i; Walch Edition, II, 1064; St. Louis Walch 11, 778.
■'Have mercy upon me, O Lord/' Ps 51 (Misericordias. Also called ''Shepherd Sunday'').
Text; John 10, 11-16. I am the good shepherd: the good shepherd layeth dozvn his life for the sheep. He that is a hireling, and not a shepherd, whose own the sheep are not, beholdeth the wolf coming, and leaveth the sheep, and flceth, and the wolf snatcheth them, and scattereth them: he fleeth because he is a hireling, and caret h not for the sheep. I am the good shepherd; and I know mine own, and mine own know' me, even as the Father knozveth me, and I know the- father; and I lay dozvn my life for the sheep. And other sheep I have, zvhich are not of this fold: them also I must bring, and they shall hear my voice; and they shall become one flock, one shepherd.
CONTENTS: CHRIST'S OFFICE AND KINGDOM.
* The Summary of this Gos- 2. In Particular.
pel 1. a. The first part of this 11-
* The double preaching of lustration 12-13.
God 2-3. b. The second part 14-15.
* The preaching- of the pap- c. The third part 16-17. ists 4. d. The fourth part 18.
1. MOW THE NATURE OF e. The fifth part 19.
CHRIST'S OFFICE AND * In what way Christ is to
KINGDOM ARE SET FORTH be preached 20.
IN THIS SERMON. * In Christ's kingdom we are
A. The Nature of this Office and not to seek only the strong Kingdom 5-9. and holy persons, but also
B. How this Nature is Illust- the weak and sickly 21-24. rated by its Opposite. II. HOW CHRIST IT.LUSTRA-
1. In General 10-11, .. TES HIS OFFICE AND
i8 Luther's church postil.
KINGDOM IN THIS SER- SPECIAL OFFICE HE AD-
MON BY CONTRASTING MINISTERS 30-33.
GOOD AND BAD SHEP- * What reply we are to make
HERDS 25-29. to those who say that all
people will yet come to
111. HOW CHRIST ENFORCES Christ before the end of the
IN THIS SERMON THE world 34.
SUMMARY OF THIS GOSPEL: i. Christ alone is the shep- herd. He feeds his sheep with the Word, as he says to Peter in John 21, i6: "Peter, feed my sheep.'' And Christ does this that they may believe and live. Whatever is preached besides the Gospel is all poison and death to the sheep.
2. Christ is solicitous, and keeps watch over his sheep; which is a great consolation and of which nearly every prophet blasted and preached.
3. There is indeed only one voice, and that is Christ's Word; but there are many calls; for he calls his sheep by name, one by this name, another by a different name.
5. This shepherd knows of no human shepherd, because his kingdom is not of this world.
6. They who seek only their own selfish ends, do not stand firm in the time of temptation and opposition; therefore they must always want that which they seek.
1. This is a comforting Gospel, which so beautifully por- trays the Lord Jesus and teaches us what manner of person he is, what kind of works he does, and how he is disposed toward men. And there is no better way to understand it than to contrast light and darkness and day and night ; that is, the good shepherd with the wicked one, as the Lord himself does.
2. Now, you have often heard that God has given the world two different proclamations. One is that which is de- clared in the Word of God when it says : Thou shalt not kill, not commit adultery, not steal (Ex 20, 13-15), and when it adds the threat that all who do not keep these command- ments shall die. But this declaration will make no one godly at heart. For though it may compel a man outwardly to ap- pear godly before men, inwardly it leaves the heart at enmity with the Law, and wishing that there were no such Law.
3. The other proclamation is that of the Gospel. It tells where one may obtain that which will meet the demands of the Law. It does not drive or threaten, but tenderly invites us. It does not say, Do this and do that, but rather: Come, I will show you where you may find and obtain what you need to
SECOND SUNDAY AFTER EASTER. 1 9
make you godly. See, here is the Lord Jesus ; he will give it to you. Therefore, the two are as contrary to each other as taking and giving, demanding and presenting; and this dis- tinction must be well observed. Thus God ever has ruled and still rules the world today. To coarse and rude persons, who are not influenced by the Gospel, the Law must be declared, and they must be driven until they are humbled and acknowl- edge their imperfections. When this has been accomplished, the Gospel is to be applied.
4. These are the two divine proclamations, which come from heaven. Besides these there are others that are not from heaven, but are human prattle, which the pope and our bish- ops have invented that they might terrify our consciences. Such men are not worthy of being called shepherds or hire- lings, but they are here designated by the Lord Jesus as thieves, murderers and wolves. For if men are to be savingly gov- erned, it must be done with the Word of God ; and if it is not done by the Word of God, they are not properly governed.
I. THE NATURE OF THE OFFICE AND KINGDOM OF CHRIST EXPLAINED.
5. Now, here Jesus has in mind the second proclamation. He explains it and sets himself forth as the chief shepherd, yea, as the only shepherd ; for that which he does not tend is not kept. This comforting and sweet proclamation we v/ill now consider.
6. You have heard that after his sufferings and death Christ our Lord arose from the dead and entered upon, and was enthroned in, an immortal existence. Not that he might sit up there in heaven idly and find pleasure in himself, but that he might take charge of the kingdom of which the prophets and all the Scriptures have so fully spoken, and might rule as a king. Therefore, we should think of him as being present and reigning among us continually, and never think of him as sitting up there doing nothing, but rather that he from above fills and rules all things, as Paul says to the
20 IvUther's church POSTir,.
Ephesians (4,10), and especially that he is taking care of his kingdom, which is the Christian faith, and that therefore his kingdom among us here on earth must prosper. This king- dom, as we have said, is so constituted that we all must daily increase and grow in holiness, and it is not governed by any other power save the oral proclamation of the Gospel.
7. This proclamation is not of men, but Christ himself sent it forth, and then put it into the hearts of the apostles and their successors so that they understood it, and into their mouths so that they spake and declared it. This is his king- dom, and so does he rule that all of his power is comprehended in and connected with the Word of God. They who hear and believe it belong to this kingdom, and the Word then becomes so mighty that it provides all that man may need and bestows all the blessings that we may desire. For it is the power of God, and it can and will save all who believe it, as St. Paul declared to the Romans (i, 16). If you believe that Christ died to save you from all evil, and will hold fast to that Word, you will find it so certain and sure that no creature can over- throw it; and as no one can overthrow the Word, neither can anyone harm you who believe it. Accordingly, with the Word you will overcome sin, death, devil and hell, and you will find a refuge in the Word and attain that which is found where the Word is, namely, everlasting peace, joy and life. In short, you will be participants in all the power that is in the Word. Therefore, it is a peculiar kingdom. The Word is present and is orally proclaimed to all the world, but its power is deeply hidden, so that none but they who believe realize that it is so effective and that it accomplishes such great things. It must be experienced and realized by the heart.
8. Hence, all that we preachers can do is to become the mouthpieces and instruments of Christ our Lord, through whom he proclaims the Word bodily. He sends forth the Word publicly so that all may hear it, but that the heart in- wardly experiences it, that is effected through faith and is wrought by Christ in secret where he perceives that it can be done according to his divine knowledge and pleasure. That
SECOND SUNDAY AI^TElR EASTER. 21
is why he says: "I am the good shepherd." And what is a good shepherd? "The good shepherd," says Christ, ''layeth down his Hfe for the sheep; and I lay down my hfe for the sheep." In this one virtue the Lord comprehends and ex- emphfies all others in the beautiful parable of the sheep. Sheep, you know, are most foolish and stupid animals. When we want to speak of anybody's stupidity we say, *'He is a sheep." Nevertheless, it has this trait above all other animals, that it soon learns to heed its shepherd's voice and will fol- low no one but its shepherd, and though it cannot help and keep and heal itself, nor guard itself against the wolf, but is dependent upon others, yet it always knows enough to keep close to its shepherd and look to him for help.
9. Now, Christ uses this trait or nature of the animal as an illustration in explaining that he is the good shepherd. In this manner he plainly shows what his kingdom is, and where- in it consists, and would say : My kingdom is only to rule the sheep; that is poor, needy wretched men, who well see and realize that there is no other help or counsel for them.
10. But that we may make it the plainer, and may under- stand it the better, we will cite a passage from the prophet Ezekiel, where he speaks of the wicked shepherds that are against Christ, when he says (34, 2ff) : ''Should not the Shepherds feed the sheep? Ye eat the fat, and ye clothe you with the wool, ye kill the fatlings ; but ye feed not the sheep. The diseased have ye not strengthened, neither have ye healed that which v/as sick, neither have ye bound up that which was broken, neither have ye brought back that which was driven away, neither have ye sought that which was lost; but with force and with rigor have ye ruled over them. And they were scattered, because there was no shepherd; and they be- come food to all the beasts of the field and w^ere scattered. My sheep wandered through all the mountains, and upon every high hill: yea, my sheep were scattered upon all the face of the earth; and there was none that did search or seek after them," and so forth. Accordingly, God reproves the shepherds who do not keep the sheep. And now mark well what he has
22 LUTHER S CHURCH POSTIL.
written. His earnest intent in this paragraph is that the weak, sick, broken, those who are driven away and the lost, are to be strengthened, bound up, healed, and sought again, and that they are not to be torn to pieces and scattered. This you should have done, says he to the shepherds, but you have not done it ; therefore, I will do it myself. As he says fur- ther on, in verse i6: "I will seek that which was lost, I will bring back that which was driven away, and will bind up that which was broken, and will strengthen that which was sick."
11. Here you see that Christ's kingdom is to be concerned about the weak, the sick, the broken, that he may help them. That is, indeed, a comforting declaration. The only trouble is that we do not realize our needs and infirmities. If we realized them, v/e would soon flee to him. But how did those shepherds act? They ruled with rigor, and applied God's Law with great severity; and, moreover, they added their own commandments, as they still do, and when these were not fulfilled, they raved and condemned, so that they were driving and driving and exhorting and exacting, con- tinually. That is no proper way to tend and keep souls, says Christ. He is no such shepherd as that; for no one is bene- fited, but is rather wholly tmdone, by such a course, as we shall presently hear. Now let us consider this citation from the prophet in its order.
12. First, he says : The sheep that are weak are to be strengthened; that is, consciences weak in faith and troubled in spirit and of tender disposition are not to be driven and told: You must do this. You must be strong. If you are weak, you are lost. That is not strengthening the wealc. St. Paul, speaking to the Romans (chapter 14,1) says: "But him that is weak in faith receive ye, yet not for decision of scruples." And shortly afterwards (chapter 15, i) he says: "Now we that are strong ought to bear the infirmities of the weak." Accordingly, they should not be driven with rigor, but should be comforted, even though they are weak, lest they be driven to despair ; and in time they will grow stronger.
13. Isaiah, the prophet, speaks of Christ likewise (chapter
SECOND SUNDAY AFTEiR EASTKR. 23
42, 3) : "A bruised reed will he not break, and a dimly burn- ing wick will he not quench." The bruised reeds are poor, tender consciences, which are easily distracted so that they tremble and despair of God. He does not fly at them then, and trample them under foot ; that is not his way. But he deals with them gently, lest he break them to pieces. Again, the dimly burning wick, which still burns at least, though there be more smoke than fire there, he does not wholly quench, but lights, and again and again trims it. That is a great con- solation, indeed, to such as experience it; and, therefore, he who does not deal gently with tender consciences is no good shepherd.
14. Secondly, the prophet says : "Neither have ye healed the sick." Who are the sick? They are those who are manifestly deficient in certain of their works. The first clause has refer- ence to tender consciences ; the second, to outward conduct. As, for instance, when one growls and sulks, and now and then lapses, and in anger and other foolish ways oversteps the bounds ; even as the apostles, at times, grievously stumbled. But even those who in their outward works before men mani- fest their shortcomings, so that people are offended at them and say that they are rude and peculiar, he will not cast away ; for his kingdom here below is not so constituted as to embrace on- ly the strong and the whole, as it will be in the life to come. Christ is sent here that he might receive and help just such people.
15. Therefore, even though we are weak and sick, we must not despair and say we are not in the kingdom of Christ. But the more we realize our sickness, all the more should we turn to him ; for that is what he is here for, to heal and make us whole. Accordingly, if you are sick and a sinner, and realize your condition, you have all the more reason to go to him and say: Dear Lord, I come just because I am a sinner; that thou mayest help me, and make me good. Thus, necessity drives you to him ; for the greater your ailment, the more im- perative it is that you seek relief. And that is what he wants ; therefore, he tenderly bids us to be of good cheer, and to come
24 i,uthe:r's church postil.
unto him. They who are not good shepherds, however, expect to make people good by hatefully scolding and driving them, whereas they are thereby only making matters worse. And this may be seen when we look upon present conditions, brought about by this wrong method, when everything is so piteously scattered, even as the prophet has here said.
i6. Thirdly: ''Neither have ye bound up that which was broken." To be broken is as though one had a bone fractured or were otherwise wounded. As when a Christian is not only weak and infirm, so that he makes a misstep at times, but when he falls into such great temptation that he breaks his leg; for instance, if he should fall and deny the Gospel, as St. Peter did, when he denied Christ. Well, even though one should make such a misstep as to be impeded or overthrown — even then you should not cast him away, as though he no more belonged to this kingdom. For you must not rob Christ of his characteristic, that in his kingdom abounding grace and mercy alone prevail, so that he helps those who realize their misery and wretchedness, and desire to be helped, and that his king- dom is wholly one of consolation, and that he is a comforting, friendly shepherd, who tenderly invites, and would induce, all men to come unto him.
17. Now, all this is effected through the Gospel alone, by means of which we are to strengthen all the weak and heal all the sick; for this Word will satisfy every want of those whose consciences are troubled, and will give full consolation to all, so that no one, no matter how great a sinner he has been, need despair. Hence, Christ alone is the good shepherd, who heals all our infirmities and raises up again those who have fallen. He who does not do that is no shepherd.
18. Fourthly, the prophet says: ''Neither have ye brought back that which was driven away." What is meant by "that which was driven away"? It is that despised soul that is fallen so low that all efforts to reclaim it seem to be in vain. Nevertheless, Christ would not have even such dealt with rig- orously. He would not have his kingdom narrowed down so as to include only such as are strong and healthy and perfect.
se:cond SUNDAY afte:r e:aste:r. 25
That will be the case in the future kingdom that follows this life, as has been said : Now, because he reigns, pure grace and bliss only shall prevail. Even as God promised the children of Israel (Ex 3, 8) that the promised land would be a land flowing with milk and honey. Likewise St. Paul says that our uncomely parts shall have more abundant comeliness (i Cor 12,23).
. 19. Fifthly, he concludes: "Neither have ye sought that which was lost." That which was lost is that which is given up as already condemned, so that there is no expectation that it ever will return ; as the publicans and harlots mentioned in the Gospel, and as the dissolute and intractable in our day, were and are. And yet, even these he would not have us pass by, but would have everything possible done to reclaim them. This was done by St. Paul, on different occasions; as, for ex- ample, when he delivered two men unto Satan, as he said to Timothy (i Tim 1,20) : "Whom I delivered unto Satan that they might be taught not to blaspheme." And, again, to the Corinthians he said (i Cor 5,5) : "I have concluded to deliver such a one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus," He had cast these away as condemned, and yet he goes after them again.
20. Therefore, we should so preach Christ as one who will reject nobody, however weak he may be, but will gladly receive and comfort and strengthen everybody; that we may always picture him to ourselves as a good shepherd. Then hearts will turn to him of their own accord, and need not be forced and driven. The Gospel graciously invites and makes men willing, so that they desire to go, and do go, to him with all confidence. And it begets a love for Christ in their hearts, so that they will- ingly do what they should, whereas formerly they had to be driven and forced. When we are driven, we do a thing with dis- pleasure and against our will. That is not what God desires ; therefore it is done in vain. But when I see that God deals with me graciously, he wins my heart, so that I am con-
26 luthe:r's church postii..
strained to fly to him; consequently, my heart is filled with happiness and joy.
21. Now see what an evil it is when one person judges another. Christ's kingdom, as we have heard, is calculated to heal and sanctify only such souls as are sick and needy ; there- fore all must err who look only upon those who are strong and holy. Consequently, the knowledge that rightly apprehends Christ is great and mighty. By our nature we are knaves to the \ery hide, and yet we expect everyone to be pious. With open mouth, we do not want to look at anybody but strong Christians. We ignore the sick and weak, and think that if they are not strong then they are not Christians at all. And others who are not perfectly holy we reckon among the wicked, and yet we, ourselves, are more wicked than they. That is what our evil nature does, and our blind reason, that wants to measure God's kingdom by its own imagination, and thinks that whatever does not appear pure in its eyes is not pure in the sight of God.
22. Therefore we must get that idea out of our minds ; for if we keep it before us too much, we will finally get into such a state of mind as to think: Oh, vv^hat will become of me if only they are Christians who are strong and healthy and holy? When will I ever reach that state? And thus we, our- selves, will make it impossible. Therefore, we must eventually be driven to say: Dear Lord, I realize that I am very weak, very sick and despondent. Nevertheless, I will not allow that to confound me, but I will come to thee, that thou mayest help me; for thou art ever the good and pious shepherd, which I also confess thee to be, and therefore will I despair of my own works.
23. Let us, therefore, ever be wise and learn to know Christ well, and to know that in his kingdom there are only weak and sickly people, and that it is nothing but a hospital, where the sick and infirm, who need care, are gathered. And yet there are so few who understand that! And this fact seems so obscured that even they who have the Gospel and the Spirit are lacking in the knowledge of it ; for it is the most
SI;COND SUNDAY AFTER KASTER. 27
profound wisdom that man can attain. For even though they see that the Scriptures praise this kingdom and speak of its preciousness, yet they do not realize what the words mean, and do not understand that they contain that true wisdom which is far above the wisdom of men. For it is not our wisdom that we deal with, and that we speak of and preach to sensible, prudent and wise people ; but it is this, that we go among fools and simpletons, and care for them, not because we find pleasure in so doing, but in order that we may help them to get rid of their sins and foolishness and to find right- eousness and true knowledge.
24. So you see that Christian wisdom does not consist in raisinof our eyes to that which is lofty and wise, to see our- selves reflected there, but in lowering our eyes to that which is lowly and foolish. Let him who knows this, thank God; for such knowledge will fit him to accommodate himself to, and guide him under, all circumstances in this life. Therefore you will yet find many even among those who preach the Gospel, who have not yet attained it. They never taught us thus before, and we v/ere accustomed to think we did not dare to come to Christ until we had first become perfectly pure. Now you must get out of that way of thinking and come to a proper un- derstanding of Jesus, and learn to know him as a true shep- herd. But we have heard enough on this point for 'the present.
XL CHRIST ILLUSTRATES HIS OFFICE AND KING- DOM BY COMPARING THE GOOD SHEP- HERD WITH THE HIRELING.
25. Now, he contrasts the good shepherd with a wicked one, or a hireling, and says :
"The good shepherd layefJi dozm his life for the sheep. He that is a hireling, and not a shepherd, zvhose ozcn the sheep are not, heholdeth the zvolf coming, and leareth the sheep, and fleeth, and the ivolf snatcheth them and scattcreth them: he fleeth hecanse he is a hireling, and carcth not for the sheep."
28 Luther's church postil.
26. In the strictest sense, he alone is the shepherd; and yet, as he alone is Christ but nevertheless calls us by the same name — Christians — even so, though he alone is the shepherd, he designates all those who exercise the oiHce of the ministry among Christians by that name also. In like manner in Matthew 23, 9 he forbids us to call any man on earth father, for one is our father, even he who is in heaven, yet Paul calls himself a father of the Corinthians when he says: ''I begat you through the Gospel." i Cor 4, 15. Thus God acts as though he alone would be our father, and yet he attributes the name to men also, so that they are called fathers. But they have no right to this name in themselves ; only in Christ is it theirs: even as we are called Christians though we have noth- ing of our own, but all we have has been given to us, in him. Now, "the hireling," says he, '* whose own the sheep are not, beholdeth the wolf coming, and leaveth the sheep, and fleeth," etc. That is a hard saying, indeed, that some who truly preach and administer the Gospel and strengthen and heal the sheep, finally allow themselves to be carried away and leave the sheep when they are most in need of help. As long as no wolf is in sight, they are active and tend the sheep ; but when they see the wolf breaking in, they forsake the sheep. If the sheep have been well kept, till they are strong and healthy and fat, they will then be all the more acceptable to the wolf, for whom they have been kept.
27. How does that happen? Well, says Christ, in my kingdom, whose whole object is to strengthen the weak, heal the sick, comfort the sorrowing, and so forth, the holy cross will not be wanting. For, if we preach that Christ alone must receive, strengthen, heal and help us poor sheep, and that we cannot, by our own strength and works, help ourselves, and that, therefore, all works and whatever else the world pre- tends to offer in its many religious services are of no avail, the world cannot abide such preaching. Hence, it is but natural that the Gospel should bring with it the holy cross, and that they who confess it before the world should risk their necks in so doing.
SECOND SUNDAY A^TER EASTER. 29
28. Because this is so, the good shepherds are thus dis- tinguished from the hireHngs. Whoever is a hireHng will preach the Gospel only so long as they say of him that he is a learned, pious and good man; but when he is attacked, and men begin to denounce him as a heretic and a knave, and chal- lenge him to a dispute, he recants or runs away, and abandons the poor sheep in their distress, and things are in a worse state than they were before. For what advantage has it been to the poor sheep that they had once been well kept ? Had the shep- herds been faithful, they would have sacrificed their bodies and lives for the sake of the sheep, and would have given their necks to the executioner for the Gospel's sake. Accord- ingly, they are never true shepherds who, in preaching, have their own popularity, profit and advantage in view. They are surely hirelings ; for they seek their own advantage, even when they dispense the true doctrine and Word of God. Therefore they continue only as long as they are honored and praised. Hence they retract, and deny the Word, when the wolf comes, or flee and leave the sheep in the lurch. The sheep bleat for pasture and for the shepherd to protect them from the wolves, but there is no one to succor them ; thus they are deserted when they most need some one to help them.
29. Such will be the result when men once begin to lay hands on and persecute us in earnest. There will be preach- ers who will hold their tongues and flee, and the sheep will be pitiably scattered, the one running here and the other there. God grant that there may be at least some who will stand firm and risk their lives to rescue the sheep. Thus Christ has here portrayed the hireling. He then proceeds :
'7 am the good shepherd ; and I knozv mine ozvn."
30. There is a great deal contained in these words, far too much to be exhaustively treated here. He speaks here of his own peculiar calling. ''I know mine own," he says, "and mine own know me." How is this to be understood? That he explains further when he says :
*'Bven as the Father knoweth me, and I know the Father."
30 i.uthe:r's church postil.
III. THE SPECIAL OFFICE CHRIST ADMINISTERS
EXPLAINED.
31. How is he known of the Father? Not with an earthly, but with a heavenly, knowledge. Of that we have spoken more fully before, and the substance of it is this : Christ recognizes us as his sheep, and we recognize him as our shepherd. Now, we have heard what a good shepherd is, and also who the weak sheep are. He knows us to be such sheep as are weak, sick and broken. That is : It does not make any dif- ference in his regard for them that they are weak and sickly, and he does not despise and reject them on that account; but he pities and heals them, even though they be so diseased that the whole world concludes they are not his sheep. Such is the world's knowledge, but that is not the way that Christ distinguishes them. He does not look upon their condition, but looks to see whether they are sheep, whether they may be designated sheep. He looks at the sheep, not at the wool.
32. Now, they are good shepherds who imitate Christ and know the sheep in the same way ; who look at the person, not at the faults, and know how to distinguish between the sheep and the disease.
33. Even so the Father knows me also, says Christ, but the world does not know me. When the time comes for me to die a shameful death upon the cross, all the world will say: Well, is that the Son of God? That must be a malefactor, owned, body and soul, by the devil. And thus the world will look upon and know me ; but my Father will say : This is my beloved Son, my King, my Saviour. For he will not look upon my sorrows, nor upon my wounds, nor upon my cross and my death, but he will see the person that I am. Therefore, though I were in the midst of hell and in the jaws of the devil, I must again come forth, for the Father will not de- sert me. And thus I know my sheep and am known of them. They know that I am the good shepherd and know me ; and therefore they come to me and abide with me, and they are
SECOND SUNDAY AFTER EASTER. 3 1
not afraid because they are weak and sick, for they know that I will receive such sheep. He now concludes and says :
"And other sheep I have^ which are not of this fold; them also must I bring, and they shall hear my voiee; and they shall becomt one flock, one shepherd.
34. Some have explained this passage in such a way as to make it appear that it will be fulfilled shortly before the last day, when the Antichrist appears, and Elias and Enoch. That is not true, and it is the devil himself who is responsible for this belief of some, that the whole world will become Christian. The devil did this that the true doctrine might be so obscured so that it might not be understood. Therefore be on your guard; for this passage was verified and fulfilled shortly after Christ ascended into heaven, and is still in proc- ess of fulfilment. When the Gospel was first proclaimed, it was preached to the Jews ; that nation was the sheepfold. And now he says here : ''And other sheep I have, which are not of this fold : them also must I bring." Here he declares that the Gospel is to be preached to the gentiles also, so that they also might believe in Christ, that there might be one Christian communion, composed of Jews and gentiles. This was after- wards brought about through the apostles, who preached to the gentiles and converted them to the faith. Accordingly there is now but one church or communion, one faith, one hope, one love, one baptism, etc. And this continues to be so at the present day, and will continue until the day of judg- ment. Hence, you must not understand this to mean that the whole world, and all men, will believe in Christ ; for this holy cross will always be with us. They are in the majority who persecute Christ, and therefore the Gospel must ever be preached, that some may be won for Christ. The kingdom of Christ is in process of growing and is not something that is completed. This is, in brief, the explanation of this Gospel.
32 I^UTHßRS CHURCH POSTII,.
SECOND SUNDAY AFTER EASTER.
Second Sermon. John lo, 11-16.
This sermon is not found in edition c. It is one of the ser- mons Luther preached at Borna, 1522, and was printed with two other sermons preached at the same place, and printed with miscellaneous sermons in 1522. See second sermon for Sunday after Easter, Lenker's Luther, vol. XI, p. 364.
German text: Erlangen Edition, 12, 17; Walch Edition, 11, 1083; St. Louis Walch 11, 793.
CONTENTS: OF TEACHERS, AUTHORITIES, AND THE KNOWLEDGE OF CHRIST.
* How the papists misuse this of the spiritual authority
Gospel 1. 14-15.
I OF TEACHERS ^- '^^^'^^ spiritual authority
' 1. A true teacher should be !j?^"i^ ^^%^ Pi ^^^ enforce
like Christ 2-4 ^^® Gospel 16.
2. The three kinds of teach- ^- ?y what means the pap-
gpg ists seek to adorn the
a Shepherds 5 spiritual power and what
b! Hirelrngs 6*. we are to answer them
c "Wolvf^c! 7-Q on this point 17-19.
TT 'r^-a^ ^TJrrrrr^■D'T^,-rr:,r, HI- OF THE KNOWLEDGE OF
II. OF AUTHORITIES. CHRIST,
1. Of the civil authority 10- 1. How we find this knowl- 11. edge among Christ's sheep
2. Of the spiritual authority 20.
and power. 2. In what this knowledge
a. How the pope misuses the consists 21-22.
spiritual authority and 3. How the pope has pervert- power 12. ed this knowledge of
b. In what the office of the Christ 23.
spiritual authority con- 4. How we should rejoice in
sists 13. this knowledge 24.
c. What we are to think of * The conclusion of this ex- the ban and the coercion planation 25-26.
L OF TEACHERS. I. This Gospel offers us instruction on the authority call- ed spiritual or church authority, about which some severe things have been taught and preached, especially in our times, in order that the church authorities might never be despised; and they wish to be equal to Christ in authority, and exalt themselves too highly. Of this we will speak in brief.
SECOND SUNDAY AFTER EASTER. 33
2. First of all we should observe that as Christ in this Gospel speaks of one shepherd, so there shall and must be only one shepherd ; and as he speaks of one fold, so there shall and must be only one fold. Therefore, whoever advocates many shepherds and many folds does wrong. As Christ is, and calls himself a Shepherd, so should he who holds his of- fice be and be called a shepherd. Just as Christ is a King, so are all his Christians kings ; for all Christ is and has is ours, and we possess all too, if we believe in him.
3. To be a shepherd, however, is not to exercise great pomp and glory; but it is a service one is wont to render an- other, as a servant in a household, who does all in his power to please his master, freely, without any restraint, and is in all other respects faithful. Thus Christ did all in harmony with his office and his name. When he was here on earth he carefully tended his sheep and provided them with every thing needful for body and soul, with good and honest teach- ing and deeds of mercy, as the Evangelists record.
4. Thus also ought those do who boast of filling the office of Christ. To this St. Peter, who faithfully followed Christ the Lord in his office, as the Lord had commanded him in John 21, 15, diligently exhorts them, when in his First Epistle, 5, 1-4, he says: "The elders, therefore, among you I exhort, who am a fellow elder^ and a witness of the sufferings of Christ, who am also a partaker of the glory that shall be re- vealed : Tend the flock of God which is among you, exercising the oversight, not of constraint, but willingly, according to the will of God ; nor yet for filthy lucre, but of a ready mind, neither as lording it over the charge alloted to you, but mak- ing yourselves ensamples to the flock. And when the chief Shepherd shall be manifested, ye shall receive the crown of glory that fadeth not away."
5. There are three kinds of shepherds : good or true shep- herds, hirelings and wolves. Good shepherds are like the good Shepherd Christ, who tends the sheep, goes before them, cares for those that are sick, scabby or have the snuffles ; who does not flee when the wolves come, but *Vho giveth his life
34 Luther's church postil.
for the sheep/' as Christ here in this Gospel describes. It is not enough that we preach correctly, which the hireling can also do ; but we must watch over the sheep, that the wolves , false teachers, may not break in, and we must contend for the sheep against the wolves, with the Word of God, even to the sacrifice of our lives. Such are good shepherds, of whom few are found. And they are now the righteous apostles and preachers, v/ho are but the mouth-pieces of Christ, through whom Christ preaches.
6. This the hirelings do not; they care not for the sheep, they receive temporal wages, riches and honor, and feed themselves; yet they are good to a certain extent and Christ also preaches through them ; but they are not true to the sheep. This may be seen in our shepherds today who almost entirely subvert their office. In times past the princes gave the bishops and priests great treasures, besides land and people, so that pious bishops did not want to accept the office, they even fled from it ; but that is entirely changed at present and there is a running and racing after the best bishoprics. The greatest rush is for the offices, which afford the best livings. They all seek their own, not the things of Christ. Phil 2,21. This is clearly seen, when trouble comes, when the wolves break in there is no one who remains faithful to the sheep. Then that occurs of which Christ here speaks : *'He that is a hire- ling, and not a shepherd, whose own the sheep are not, be- holdeth the wolf coming, and leaveth the sheep and fleeth, and the wolf snatcheth them, and scattereth them ; he fleeth because he is a hireling and careth not for the sheep." This is a lamentable and a miserable state of things.
7. In the third place, there are the wolves, which also give the sheep some attention. Who are these wolves? It is plain that they are the tyrants, both ecclesiastical and secular, that can tolerate neither shepherd nor hireling. The pope and the bishop, together with their officials, likewise the secular princes who cling to them, are now arising and taking captive, excommunicating, anathematizing, putting in the stocks, and on the block, garroting and murdering everywhere both shep-
SE:C0ND SUNDAY AI^TE^R EASTER. 35
herds and hirelings. These are the bold manifest wolves that may be recognized, that do not go about with cunning and flattery, against whom one may indeed still guard himself.
8. There are other wolves, however, who come to us in sheep's clothing. They are the false prophets, who under the form of pious and religious instruction feed pure poison to the sheep of Christ. Against these Christ warns us, that we may be constantly on our guard, lest with sugar-coated words and flattering religious expressions they mislead us, deceive us, by their cunning, and draw us to themselves, as he says in Mt 7,15: ''Beware of false prophets, who come to you in sheep's clothing, but inwardly are ravening wolves." In the same way Paul warns the elders at Ephesus, when he left them and he said in Acts 20, 28-31, ''Take heed unto your- selves and to all the flock, in which the Holy Spirit hath made you bishops, to feed the church of the Lord, which he pur- chased with his own blood. I know that after my departing grievous wolves shall enter in among you, not sparing the flock ; and am.ong your own selves shall men arise, speaking perverse things to draw away the disciples after them. Where- fore watch ye, remembering that by the space of three years I ceased not to admonish everyone with tears." That I think is an earnest warning. O, I vvould to God that we might take it to heart, for it is greatly needed in our day.
9. Hence the wolves are none other than those who would outwardly in deed, and inwardly by false teaching, persecute and suppress the Gospel ; as the secular tyrants, the pope and all heretics do.
H. OF AUTHORITY, CIVIL AND SPIRITUAL.
10. We must understand that we have two kinds of au- thority : the secular that punishes with the sword, and the spiritual that exercises its office with the Word and by means of preaching. The secular power is ordained of God as Paul in many clear and beautiful words declares to the Romans, "Let every soul be in subjection to the higher pow- ers : for there is no power but of God ; and the powers
36 Luther's church postil.
that be are ordained of God. Therefore he that resisteth the power, withstandeth the ordinance of God : and they that withstand shall receive to themselves judgment. For rulers are not a terror to the good work, but to the evil. And wouldest thou not fear the civil power, do that which is good, and thou shalt have praise from the same : for he is a minister of God to thee for good. But if thou do that which is evil, be afraid ; for he beareth not the sword in vain ; for he is a minister of God, an avenger for wrath to him that doeth evil. Wherefore ye must needs be in subjection, not only because of the wrath, but also for conscience sake. For for this cause we pay tribute also ; for they are ministers of God's service, attending continually upon this very thing." Rom 13,1-6.
11. Since there are few who heed the Gospel, the most people remain rogues and knaves, yea, they use the Gospel for their own licentious liberty and wantonness ; hence it is neces- sary to have a civil government, which we would not need if all were Christian and evangelical. God has designed and ordained it, in order that the godly may live in peace ; for he has established the secular sword to the end that the public peace may be preserved, the wicked punished and the just protected. On this account we must pay to the govern- ment rent and taxes and revenue by which it may support it- self and administer its office.
12. The spiritual power they have vested in the pope ; but how he has abused the same, thank God, almost everyone sees at present. He has subverted it and has by means of his clerical power become a secular authority. And what is the worst of all he uses his clerical power as a cloak of shame ; he has brought it about to have himself placed over all secular government, he has become and is called its head, and that by no divine command, but contrary to the Word of God and the command of Christ, whose vicar he boasts himself to be.
13. In the Gospel we find an altogether different spiritual government, one that exists alone in the Word, by which
SECOND SUNDAY AFTER EASTER. 37
sinners are convicted and the Gospel proclaimed to the ter- rified and alarmed consciences. In Mt i8, 15-17, Christ speaks thus of that power : "And if thy brother sin against thee, go show him his fault between thee and him alone: if he hear thee, thou hast gained thy brother. But if he hear thee not, take with thee one or two more, that at the mouth of two witnesses or three every word may be established. And if he refuse to hear them, tell it unto the church : and if he refuse to hear the church also, let him be to thee as the Gentile and as the publican." Of this St. Paul also speaks to the Corin- thians in his second Epistle, 13,10: "For this cause I write these things while absent, that I may not when present deal sharply, according to the authority which the Lord gave me for building up, and not for casting down."
14. From this it follows, that when the bishops and their officials want to put one under the ban the transgression is published to the whole congregation, otherwise their ban would not be noticed, and the messenger would be shown the door. The secular government should see to it, whenever the clerical authority overreaches its sphere to the injury of the soul, that it be restrained, and bishops and their officials be not permitted to excommunicate from the church anyone without his knowledge and will, whenever it pleases them. This the congregation also should unanimously oppose.
15. It does not concern God very much as to how the secu- lar government uses its power, for he is concerned only about the soul, and v/ith this the secular authority has nothing to do. It has received power to rule over the body and over property. Whether we govern well or not does not determine our salvation. But it would be a matter of great concern, if the spiritual authority were to say, Do this, and thou shalt be saved : do that not, and thou shalt be eternally lost. This is what the pope does. At certain times we must not eat eggs and meat and butter, but oil and fish ; we are to do this and do that, believe this and believe that : and if it is not done he excommunicates, and issues one bull after another. Again, even if the secular authority should command: This thou
38 luthkr's church postil.
must believe, and that thou must believe, and it should be contrary to the Gospel, you should refuse obedience and say with Peter in Acts 4, 19 and 5, 29 : ''We must obey God rather than men." This, however, must not be done with violence, nor so as to create a disturbance and an uproar of any kind.
16. Accordingly, the spiritual authority has another power, or function called tlie teaching of the Word of God, and the preaching of the Gospel of Christ. Whenever the bishops and their officials proclaim to you the Word of God and preach the Gospel, you must hear them, for in this they are using their authority ; but if they do not preach the Word, they have lost their power and their office is gone. Hence be on your guard when parties come with their spiritual claims and human ordinances of indulgences and satisfaction, and do not preach the Gospel of Christ in its purity. There is no preach- ing that reforms except the preaching of the Gospel. When they come to us without the Gospel, we will say to them : Dear bishops, you are not bishops, but painted images, and as Paul says in Acts 23,3, "whited walls."
17. This they cannot bear, and hence they wish to prove their power by the Scriptures and say : Does not Christ de- clare in Lk 10, 16: "He that heareth you heareth me; and he that rejecteth you rejecteth me?" Hear, ye simple folks, they say, do you not see what Christ says of us ? To this you should answer: Yes, dear bishop, beloved official, put on your spectacles, look at the text closely, and mark well what Christ said to his disciples before in verse 3 : ''Behold, I send you forth as lambs in the midst of wolves ;" and a little further on in verse 9: "The Kingdom of God is come nigh unto you;" and in Mk 16,15-16, he sends them and says : "Go ye into all the world and preach the Gospel to the whole creation. He that believeth and is baptized shall be saved, and he that disbelieveth shall be condemned." Con- cerning such as preach the Gospel the Lord also says: "He that heareth you heareth me ; and he that rejecteth you re- jecteth me." For whenever I hear the messenger of Christ,
SECOND SUNDAY AFTER EASTER. 39
I hear Christ himself; but if I do not hear his messenger, I do not hear Christ.
1 8. Again, they say that Christ declares unto Peter in i\It 1 6, 19, "Whatsoever thou shalt bind on earth shall be bound in heaven ; and whatsoever thou shalt loose on earth shall be loosed in heaven." Very true, but that power they abuse most valiantly and shamefully; for they bind what they will, make laws, burden the conscience with whatever they dream and whatever they please ; and never ask whether or not it v/ould be a burden and an unbearable load to others. No, beloved bishop and official, this passage does not apply to the burdening of the conscience with laws ; but to the correc- tion of the erring and to the reproof of sinners. There is no authority of Christ, except the one that is helpful in making the people better.
19. Therefore whoever uses this power wickedly is not a messenger of Christ, but of the devil, a wolf, a disturber of the flocks of Christ. The true sheep understand this very well. Hence Christ says here in this Gospel :
*'/ oui the good shepherd; and I know mine own, and mine ozoi knozv nie."
III. OF THE KNOWLEDGE OF CHRIST.
20. The sheep of Christ know no other Shepherd but Christ. Those who do not preach that we must learn to know Christ, preach falsely and deceptively.
21. What is it to know Christ, but to discern him as a gift and as an example? A gift given by God that is your own; so that when you see and hear him suffering or doing anything, you may not doubt that Christ himself in such suf- fering and works is yours ; upon which you may depend as though you yourself had done them, and as though you your- self were Christ. Observe this is what it means to know Christ aright: that he, with all that he has, o'Lit of pure divine goodness has been given unto us, that he has rendered satisfaction, obtained salvation and eternal life for us, and that
40 I.UTHER S CHURCH POSTII..
all this is through him and for his sake, without our merit, bestowed upon us.
22. If in this way you have Christ as the foundation and chief treasure of your salvation, then follows the other part of laying hold of him as your example, that you give your- self to the service of your neighbor as he has given himself for you. Notice, then faith and love will be exercised, God's commandment will be fulfilled, and man becomes happy and fearless to do and to suffer any and everything. Therefore, give heed and mark well ; Christ as a gift nourishes your faith and makes you a Christian; but Christ as an example moves you to do good works ; these do not make you a Christian, but they go forth from you who have already be- come a Christian.
23. The pope, however, has changed this entirely; for he commands : Thou shalt do this, and thou shalt do that. If you would be saved, you must pray the rosary, fast, become a Carthusian, flee to St. James, to Rome, to Jerusalem, buy indulgences, build churches, endow masses and do innumerable other things ; not one of which Christ ever commanded. And most terrible of all, when they have practised such works for a time, that have neither benefited God nor the world, they will boast of them and say : I have fasted so many Fridays with bread and water, I have spent so many years in the cloister, I hope God will not leave me unrewarded for such service, but will on that account give me heaven. That cer- tainly is denying Christ, and a terrible blasphemy of the great and insurpassable grace of God manifested toward us in His son Christ Jesus, ''Who was made unto us wisdom from God, and righteousness, and sanctification and redemption," as Paul also teaches in i Cor 1,30.
24. This is the true knowledge of Christ: to know why he came, and how we may appropriate him to ourselves. This knowledge St. Paul so often desires for the Christians in his Epistles: ''Yea verily, and I count all things to be loss for the excellency of the knowledge of Christ Jesus my Lord : for whom I suffered the loss of all things, and do count them
SECOND SUNDAY AFTEiR EJASTER. 4^
but refuse, that I may gain Christ, and be found in him, not having a righteousness of mine own, even that which is of the law, but that which is through faith in Christ, the righteous- ness which is from God by faith : that I may know him, and the power of his resurrection, and the fellowship of his suf- ferings, becoming conformed unto his death." Phil 3, 8-10. St. Peter speaks especially of this at the end of his second Epistle : "But grow in the grace and knowledge of our Lord and Saviour Jesus Christ." 2 Peter 3, 18. In such knowledge we should rejoice and shout, as also the prophets have exhorted us to do. For where such knowledge is, ''The mountains melt like wax," as Ps 97,5 says. Such are the saints with their great works they have done ; and these are the works that they now despise and count as refuse as Paul says in Phil 3, 8, and upon whom they may boldly depend. And this knowl- edge comes to us through the Gospel. Finally Christ speaks as follows in this Gospel :
''And other sheep I have zvhich are not of this fold; them also I must bring, and they shall hear my voice ; and they shall become one üock, one shepherd.
25. Many say that this has not yet come to pass; but I say it has. The Jews were the first sheep, to them alone Christ preached at first ; for then the Jewish name was as sacred, as the Christian name is now. The Gentiles, to whom we belong, were the strange sheep. These Christ has gathered into one fold, that is into one Christian congregation, through his apostles and preachers over the whole world, whose office still continues and whose course is not yet ended.
26. Let us conclude here, and call upon God to help us in these perilous times, while we are in the midst of wolves, that they may not lacerate and devour us and that we may re- main in the knowledge of him and his Son, our Lord Jesus Christ, forever, Amen.
42
I^UTH^RS CHURCH POSXII,.
SECOND SUNDAY AFTER EASTER.
Third Sermon. John lo, 11-16.
This sermon is found instead of the two preceeding sermons in edition c,
German text: Erlangen Edition 12, 27; Walch Edition, il, 0195; St. Eouis Walch 11, 802.
CONTENTS: CHRIST'S PERSON, OFFICE AND GOV- ERNMENT.
* Why this Gospel was ap- pointed for the second Sun- day after Easter 1.
I. HOW AND WHY THE JEWS
TOOK OFFENSE AT THIS SERMON.
a. The first reason 2.
b. The second reason 3.
c. The third reason 4-6.
d. The fourtli reason 7-S.
II. HOW THIS SERMON SER- VES TO OVERTHROW THE FALSE IDEA OF THE PAP- ISTS CONCERNING THE
CHURCH.
1. The papists' false concep-
tion of tile church 9-10.
2. Its disproof 11-16.
III. THE CHIEF PART AND SUMMARY OF THIS SER- MON.
1. How the difference between
the office of Moses and of Christ is here set forth 17- 18.
2. How Christ here centers in
himself the g-overnment that is to keep the con- science and the soul 19.
IV. HOW CHRIST ILLUSTRAT-
ES IN THIS SERMON HIS PERSON AND OFFICE BY A PICTURE OF THE OP- POSITE.
1. The nature of this con-
trary picture 20-21ff.
2. How in this picture of the
opposite the state of Christ's sheep is at the same time set forth 22-23.
3. How this contrary picture
applies beautifully to the papacy 24ff.
* Of the papists' doctrine of w^orks.
a. Its nature 24-25.
b. Its fruits 26-27.
c. The attitude of reason to tlie doctrine of v/orks 28.
d. That the doctrine of works cannot give the least com- fort in the time of tempta- tion 29.
e. Tlie foundation upon which
the papists build their doc- trine of works 30-32.
L How this opposite picture should serve for our in- struction and comfort 33- 35.
). How the papacy is totally overthrown by this oppo- site picture, 36ff.
* There is no teaching so foolish but that it has fol- lowers 37-38.
* By what should believers comfort themselves in the time of trial 39.
!. How this contrary picture sets forth the difference between the g-overnment of Christ and that of those who wish to govern con- sciences independently of Christ 40-44.
* The three different kinds of sermons that are con- tinually going forth into the world 41-42.
* How are the government of the pope and all human doctrines overthrown 43.
SECOND SUNDAY AFTHR EASTE:r. 43
* He who does not cling to a. The nature of this corn- Christ is lost forever 44. fort 53-55.
V. HOW CHRIST REPRESENTS b. The grandeur and import-
HIS OFFICE IN THIS SER- ance of this comfort 56fC.
MON IN THE MOST PLEAS- 7. How and why it is difficult
ING WAY. to grasp this representa-
1, Tlie nature of this repre- tion 56-57.
sentation 45. 8. How this representation is
2. Its urgent necessity 46. illustrated by a parable 'd. How and why this repre- 58-59.
sentation appears marvel- 9. How this representation ous and strange to the teaches that Christ's king- Jews 47. dorn is not to be judged by
* An opinion on the marks outward appearances or by which a Christian is according to reason 60. known 47-48 =. Whether one should con-
4. How both Judaisni and the demn those who hold the
papacy are overthrown by t^ue doctrine of the Gos-
this sermon 49. pej, but among whom in-
5. How m this representation firmities are still found 61.
the test IS given by which ■, n ^t . -l. , V , ,
we may distinguish the ^^- 1^°^ teachers should learn
true from the false Church , f^om this representation
50. how to treat the weak 62.
* What a Christian really is VI. HOW CHRIST TEACHES and in what way one be- IN THIS SERMON THAT comes a Christian 51-52. HIS GOVERNMENT AND
6. How this representation OFFICE ARB TO BE EX-
serves to comfort believ- TENDED AMONG THE
ers. HEATHEN 63.
1. To-day's Gospel has been appointed, I think, for this Sunday because Christ announces in it that he will lay down his life for his sheep, that is, suffer and die; and yet he also shows, at the same time, that he will rise again, in that he says : "Other sheep I have ; them also I must bring" etc. For if he is to be and remain a shepherd of his sheep, he must not remain in death, as he himself afterward explains and interprets, in plain words : "I have power to lay my life down, and I have power to take it again."
I. HOW AND WHY THE JEWS W^ERE OFFENDED AT THIS SERMON.
2. The Jews indeed heard this parable and sermon of Christ, but did not understand it at all, as the context de- clares. It sounded altogether too strange in their ears that he alone should be the true shepherd, and yet he was in the act of laying down his life for his sheep. What kind of a shep- herd, think they, was this to be, who would die and give his life for the sheep? Can that be called guarding and keeping the sheep?
3. In like manner it was an intolerable doctrine to them that
44 Luther's church postil.
he said he had other sheep which were not of this fold, that is, did not belong to the nation which alone was called God's people. These also he would bring, and of these, although they were not of this fold, there should be one flock, under one shepherd, regardless of what became of their fold and their shepherding. They understood very well what he meant by shepherd and sheep (for it was a form of speech familiar and current among them, especially from the Scriptures), namely, that he claimed to be a man who would teach and govern the people. ' But because, as they consider it, he puts forth his claim so unreasonably, wishing to be the shepherd alone and yet saying that he will lay down his life for the sheep and that he has still other sheep which he will gather and make one flock — nothwithstanding that they, the Jews, refuse to be his sheep — they are offended in him and say that he is mad and that the devil speaks through him. They, nevertheless, understood this much, that his meaning was that their shepherding — that is, their entire government which they had from Moses, the Law, the priesthood, circumcision, the service of God, all appointed for them by God himself — should become void and henceforth count for nothing, and that he would institute something entirely new, in which he would be all in all and rule supreme and would gather a new flock of both Jews and gentiles, just as he should find those who would cling to him recognizing no one else, whether Judaism and its government, glory and existence should abide, stand or fall.
4. He makes matters still worse by saying, *T am the good shepherd," whereby he draws the people entirely to himself. He means to say, Dismiss the teachers and rulers you have, and take me for your shepherd. The very best of them, those who teach and profess Moses and the Law, he calls hirelings, who are to be forsaken and not listened to ; without considering that other multitude, the thieves and murderers, that is, those who teach against God's Word and are public persecutors. Hereby he well deserves that they should execute him without
SECOND SUNDAY A^TER EASTEJR. 45
sentence and grace, as a public-accursed blasphemer against God, God's Law and God's people.
5. Without doubt, the great lords, high priests, Pharisees, scribes and all that belonged to their spiritual government, de- fiantly boasted and bragged against all this: We sit in the true office and priestly estate, ordained not by Moses, but by God himself through Moses. How dare you, rebellious scoundrel, open your mouth before all the people and boast against God's ordinance and commandment, that you are the shepherd and you alone? You are not even of priestly line- age, of those to whom God, through Moses, committed this charge and whom he commanded the people to hear. And when did God, publicly before all the people, speak to you as he spake to Moses? Who are you, or where do you come from, that you dare, of your own authority, to utter such things and to apply to yourself alone all that has been said and commanded concerning the office of shepherd, thereby ex- alting yourself above and against Moses, the Law of God, the priesthood and all authority? Is not this both rebellious usur- pation of the government and the crown by the whole peo- ple, and also blasphemy and sin against the divine Majesty?
6. To say, "I am the good shepherd," what else is it but to say : To me alone they must hearken, the whole flock of sheep. That is, the entire nation belongs to me alone. I alone am its shepherd, and the only good shepherd, who saves the sheep. You, however, are but hirelings, that care not for the sheep, seeking only your own in them and letting them perish in time of danger. In one word, this is to make the people revolt from them and to tell the people that they have no good shepherd or preacher who is faithfully-minded towards them or is able to save them and to whom they ought to give ear. "For my sheep," says he, "hear not the voice of a stranger." But he tells them, if they cling to him, they shall be saved.
7. Moreover, he not only says that he alone is the shep- herd of these sheep, but that he also has another flock and people, who are not under the government of Moses but are altogether outside of this fold. These, also, are to cling to
46 Luther's church postil.
him, and all shall be alike to him, gentiles as Jews, and Jews as gentiles. This is now the most offensive thing of all, that he makes nothing of God's people and puts them, with their Law, priesthood and everything else, on a level with the gentiles, and the gentiles on a level with them, so that neither is bet- ter, of more importance or has more than the other. In short, it is equivalent to saying that all Moses instituted and ordained in the priesthood, temple and service of God is to come to an end and to pass away ; that now there is a new priesthood and government, and a new shepherd has arisen, whose alone the flock is to be and who is to do all. This surely is knocking the bottom out of the barrel and taking the head off from all Judaism, depriving it of all its glory. Hereby he simply bids them to yield up their shepherdhood, to hear him alone and to suffer him to be all in all.
8. This was to them necessarily an odious, blasphemous injunction. For in their minds nothing was more certain than this : We have been appointed by God, through Moses, to the priesthood, to the office of teaching and ruling the whole nation. Now, whatever God has commanded and ordained must stand and not be changed by any creature. Therefore, our priesthood and ]\,loses' government must continue torever. And if the gentiles are to be added and to become God's peo- ple, this must not and cannot take place through this car- penter of Nazareth (as they regarded and called Jesus), but through Moses, in that they suffer themselves to be cir- cumcised and accept his Law, and visit the temple at Jerusalem. Even the apostles at that time still believed that this must re- main, above all things, as the ordinance and commandment cf God, given and instituted from heaven. In opposition to this, Jesus of Nazareth dares to arise and publicly declare the con- trary. If you would come to God and be saved, 3^ou must, after all, surrender Moses, the Law, the temple and the priest- hood. All these will in nowise help you. You must come hither to me, whether you be Jew, gentile, priest, layman or what you will, even if you should be Moses himself. So the Jews were offended at this discourse, and are offended at it to
SECOND SUNDAY AFTE:r EASTER. 47
this day. This stumbling-block of opposition to Moses and their Law so lies in their way that they cannot get over it.
II. HOW THIS SERMION SERVES TO OVERTHROW
THE FALSE TEACHINGS OF THE PAPISTS
CONCERNING THE CHURCH.
9. In like manner it is also not less offensive to our op- ponents, the pope and his following, so to preach. For this Gospel makes it necessary to preach against their govern- ment, which has been called the only government of the Christian church in the world, and which, it is claimed, pos- sesses constituted authority and all that belongs to the church, namely, baptism, the sacrament, the keys etc., by inheritance from the apostles and by the prescription of so many years. Vv^herefore, like the Jews, they claim to be the people of God and the church alone. It is intolerable to them, when, in spite of all their pretensions, it is urged against them that they are not the church and that God cares nothing about their boasting, their government and all that. And it is likewise intolerable to them when we separate ourselves from them and renounce obedience to them and also teach others so to do ; because, in the name of the church, of Christ and of faith, they have quite obscured the shepherd Christ, and in the name of the church and Christian government have filled the church with their own idle talk, and are not as good as hirelings, but are wolves and murderers. They, themselves, now prove this by their public persecution and execution of Christians on account of this doctrine and confession concerning Christ, that he is the only shepherd, through whom we have forgiveness of sins and eternal life, who alone laid down his life for us.
10. And I declare that if the case of the pope were as good as that of the Jews, who without contradiction had the Scriptures and God's Word in their favor, no man could get along with his adherents. For the Jews had the great ad- vantage that their government was instituted by God's com- mand through Moses, and moreover was confirmed by miracu- lous signs and was so strict in its provisions that whoever
48 IvUthe:r's church postil.
would not hear Moses was to be stoned and excluded from God's people. Such glorying and testimony, that their gov- ernment of the church was commanded and confirmed by God, our opponents, God be praised, cannot produce. Nevertheless, they do as the Jews did. Let any one preach concerning Christ and the Gospel whatever he will, they at once cry out against it : The church must be obeyed, the fathers be heard, the canons and decrees of the councils be kept. How else, say they, shall it be known what and where Christians or the church are? There must surely be some organization pro- ceeding in proper order, such as the fathers and councils nicely arranged, and as has existed for so long a time, namely, that the church has a common head, the pope, and a regular gov- ernment of bishops, and, under these, the ordinary priesthood, and, over all, a general council, whose decision, conclusion and judgment must be followed in all things. And if any one does not observe this order and institution, or opposes it and gives occasion to division, he must be of the devil, a perfidious, rebellious, accursed heretic.
II. In opposition to this, we must open our mouths and, in accord with this teaching of Christ, tell everybody, even as he commanded us to preach these things to all creatures : Dear friend, you may indeed observe, glorify and exalt such a human institution; but that does not make you a Christian. This is not yet the true shepherd and master, whose name is Christ. You must be led another way to know and hear him aright, else all this will not help you in the least to your salvation. For being a Christian is something different from the pope's government, and also something different from and higher than what the fathers have taught or the councils have decreed. Even though they did well, as Moses also did well and truly somewhat better — for example, the Jews cir- cumcised, they sacrificed, and they observed their divine ser- vice— and even though among us a fine order of ofiices and ranks be maintained, and external discipline and a beautiful service of God, together with fasting, praying, singing etc. —
SECOND SUNDAY AI^TER ^ASTS^R. 49
all this is rot yet what is meant by Christ's Word: "I am the good shepherd."
12. For this shepherd and his office must be carefully dis- tinguished (wherefore he also teaches this) from all other preachers, teachers and everything else that claims to have the rule over souls. Let all these do as well as they can, still none of them is a good shepherd. For Moses, forsooth, did not do badly ; he instituted a fine order of a spiritual and temporal government, both in external discipline and in the service of God. Nevertheless, his Jews are here compelled to hear that it can in no way help them before God, and that now, after it has endured and been maintained for so long a time, another is to come, who will glory exceedingly and boast: You have not yet the true shepherd that you ought to have. I alone am he, whose voice you must hear if you would be saved. And I have still other sheep, people who neither know nor observe anything at all of Moses and your entire govern- ment. Nevertheless, all shall be one flock. How so? Both shall learn to know me as their true shepherd and shall hear my voice. Therefore, I allow to preach whoever will preach, and let it pass; but the shepherd who can heal the injury, none will find until he comes hither and clings to me.
13. Therefore, we are also to conclude from this that there is nothing in the loud pretensions of those of the present day who would like to maintain the papacy with its counterfeit bishops, and who sputter much about the church government which they affect, where they sit together in established inher- ited power, as the heirs of the sees of the first bishops, ordained by the apostles etc. ; by which the w^hole government of the church is to be bound to them, so that without them there can be no church. They alone are to have power to ordain, conse- crate and confirm bishops. They would persuade us to hear them alone in whatever they jointly decide, and of necessity re- ceive from them all that pertains to the church, its office and government, the sacraments, the office of preaching, priestly orders etc. They would have us believe that they are no true bishops or priests, nor can they administer the sacraments, who
50 Luther's church postiIv.
have not received unction and chrism from them. Therefore, they also clamor and fume about us, saying that we are dis- obedient and rebellious and have set ourselves against the con- stituted power of the church and have seceded from them etc.
14. In opposition to this, Christ teaches us in this Gospel to look to him alone as the true shepherd, who only is the founder, lord and head of the church, and says his sheep hear his voice, and not a stranger's. Hereby he indicates that these are the true church, without regard to their being under the pope and his bishops, or even under Moses. For he and Kis kingdom and church are bound neither to Moses' Law nor to Judaism, although they were instituted by God, much less to the government of pope and bishops, established by them- selves. Neither has he taken or received anything from them, but he is the Lord of Moses and of all creatures, to whom all men should be subject.
15. Therefore, when the Jews in the name of Moses, or our opponents in the name of the church and its power, under- take to draw people away from Christ, that is, from his Word and the pure teaching of the Gospel, he opposes them and says : ''My sheep hear my voice ; and a stranger will they not follow, for they know not the voice of strangers." Here he gives us not only the right and power, but even a distinct com- mand not to hear nor to be allied with them.
16. Since now we see and apprehend that the whole papal party not only keep, believe and teach nothing concerning Christ, but are public persecutors of the Gospel, that is, wolves and murderers of Christ's sheep and church, and that they conduct and exercise a real anti-Christian government, we should and must, by Christ's command, break away from their imagined power and possessions, from which they already are deposed by Christ himself. We are commanded to have nothing to do with them, but are to avoid and flee from them as the devil's church, as St. Paul also utters this sentence (Gal 1,8): ''Though we, or an angel from heaven, should preach any other gospel, let him be anathema." This is cer- tainly a strong enough deposition from all power in the church.
SECOND SUNDAY AFTER EASTER. 5 1
and a command to respect the deposition and condemnation of God.
III. WHAT IS THE SUMMARY OF THIS SERMON?
17. This then is the main thought and sum of this Gospel, that Christ alone is the good shepherd. It teaches us the power and fruit of the preaching of the Gospel and its ministry and distinguishes it from the office of Moses and the preaching of the Law. Christ names only two who keep and feed the sheep, the true shepherd and the hireling. For the wolf is but a murderer, who works only injury and havoc; to resist him shepherds are necessary. But if the shepherd and the hire- ling are compared, it becomes manifest that Christ alone is the shepherd, who lays down his life for the sheep. Neither Moses nor any other preacher of the Law does this.
18. For this reason, he justly calls himself alone the good, that is, the comforting and helpful, shepherd. For, although Moses, the prophets and all other preachers of the Law preach and teach, they are not able to lay down their lives for the sheep and to save them. They all had to die for themselves, and were not able thereby to save either themselves or others. But Christ says : It is I alone who lay down my life for the sheep. Only death brings salvation to the sheep. And be- cause I am such a one, I found this new doctrine and a new flock and people.
19. In this way he refers the true shepherd's office, that is, the authority to help consciences and souls, to his own person alone, as the only one who has effected and com- pleted the work of our redemption, given his body and life for his sheep, and instituted and perpetuated the office through which he gathers, governs and preserves them. This office, therefore, comprises the whole preaching of the Gospel, wher- ever, whenever and by whomsoever it is done. These preach- ers are also named, after Christ shepherds; not for themselves, for that honor belongs to Christ alone, but because they are in the office which is Christ's and which he exercises through them.
52 LUTHER S CHURCH POSTlL.
IV. HOW CHRIST EXPLAINS IN THIS SERMON HIS PERSON AND OFFICE BY A REVERSE
PICTURE.
20. This then is the first section, treating of Christ's person and the office which he exercises in his church. Afterwards, when he speaks of his sheep, he elucidates it further. But first he pictures the hirehng in contrast and says :
'^He that is a hirelings and not a shepherd, whose ozvn the sheep are not, beholdeth the wolf coming, and leaveth the sheep, and fleeth, and the wolf snatcheth them, and scattereth them; he fleeth he cause he is a hir clingy and careth not for the sheep."
21. He names three kinds of persons or three offices which have to do with the sheep : The true shepherd, which, as has been said, he is himself ; the hireling, including all besides him who preach the Law and teach how we ought to live and do good, but do not point to Christ, like the scribes and Pharisees among the Jews of old ; and finally the wolf, who wishes to be among the sheep and to rule over them but only works injury and ruin. The wolf is the devil, who also has his messengers and preachers. However, they have not the Word ol God, neither the ten commandments nor the Gospel, but they mislead souls by false doctrine and heresies, which St. Paul, i Tim 4, 1-2, calls "doctrines of devils, speaking lies in hypocrisy." Such are now the pope's anti-christian doctrines, the Koran of the Turks, and doctrines of other sects. These three kinds of teach- ers have always been in the world from the beginning. We should keep the first, reform the second, and shun the third. None do this, however, except the true sheep, that is, the little flock which knows Christ.
22. He also manifests here the condition of the sheep, and why he alone must be known and believed as the true shep- herd. The condition of the sheep is such that, if the shep- herd is absent, they are in the certain danger and distress of being seized, torn and killed by the wolf, for by their own strength they can neither guard nor defend themselves against
SECOND SUNDAY AFTER EASTER. 53
him. A sheep is naturally a poor, weak, defenseless animal above all others and is quite dependent upon the protection, care and help of someone. The true shepherd must devote himself to the sheep, ever be with them, watch over them, rescue and defend them, whenever it is necessary, so that they may not perish. A stranger or a paid hireling, whose own the sheep are not, says Christ, will not do that ; although for a time he leads and feeds them, he will not hold out to the end. When the wolf comes, he flees in order to save himself, and mean- while lets the poor sheep face the danger and perish.
23. So, also, it is with consciences in a spiritual way. If Christ himself, by his shepherd's office, does not guard, lead and guide, all other preaching is vain, even if in other respects it is good and right. It cannot serve in distress, when the devil opens the jaws of hell by the terrors of sin and ever- lasting death. When this comes to pass, the poor sheep stands there alone and forsaken, dependent upon itself and its own efforts, according to the doctrine of the Law and of works, with nobody to help or assist, from whom to obtain com- fort or find salvation.
24. No better example of this can be adduced than what we, ourselves, experienced under the papacy in times past. The sweetest preaching possible was given, which, among others, I gave diligence to teach both myself and the people. We were told : You ought to keep the ten commandments, love God with your whole heart and your neighbor as yourself. This teaching was not wrong, for the Law should be taught. But in order to impress this on the people, they added : Man can well do this, for he has the natural light of reason, given by God, by which he understands what he ought to do and what leave undone. Moreover, he has a will, by which he can resolve and begin to do this. And if with all diligence he exercises himself in such works and does what is in his power, God will regard and accept this, and undoubtedly bestow grace upon him.
25. To this comforting assurance they added many good
54 luthkr's church postii..
counsels. Foi. they, themselves, felt that what they taught concerning the decalogue was not sufficient. The purpose of their counsels was to escape from death and to obtain salvation. They prescribed extraordinary, severe orders and modes of life, mortification of the body, fasting, watching, pilgrimages etc. All this they considered good and valuable, and per- formed it with the good intention that it was to be acceptable to God and to be received as a fulfilment of his command- ments. But when all this had been tried, and when finally the devil came, in the hour of death or in other grievous trials, then all such teaching and works were found wanting, and poor consciences were miserably led into the devil's sweat- box, in which they worried and tormented themselves with thoughts of despair, with words and groanings, crying: O Lord God, if I could live longer, I would do penance for all my sins ! etc.
26. Such was the use and fruit of the hireling-doctrine, which referred poor souls to their own doing and suffering, while nothing was said of Christ and of faith. This kind of teaching can only comfort and sustain so long as the devil is not present ; for he is not concerned about our works, satis- factions and life. Where he does not find Christ, he has won the game. He advances, tears and devours souls without restraint or hindrance, according to his pleasure. Indeed, these teachers and masters are powerless to help themselves. They are frightened and scattered as well as the sheep, so that they know not where to abide and finally, unless they learn of other help, they become the prey of the enemy. An example of this is the case of a hermit who once came to a sick man on his deathbed and endeavored to comfort him so that he might die peaceably. He exhorted him, as is the custom of such comforters, work-saints and monks, to die willingly, and to suffer patiently ; this would secure for him forgiveness of all sins, with God. He was willing to pledge his soul for it. Gracious God ! Here lies a poor sheep in its dying moments; it accepts what it cannot avoid, and on the
SEICOND SUNDAY AFTER ßASTEjR. 55
strength of such comfort dies. But what happens? Soon after the death of this poor wretch the old hermit's last hour comes and fills him with such anxiety and terror that he be- comes despondent of the very comfort which he gave to others. No attempt at consolation will avail him, and he finally sinks into despair.
2"^. This is what must come to pass when only our own words are preached, or even only the ten commandments are taught, nothwithstanding the preaching of these things is necessary, especially for the rude multitude. But where there is no Christ, it only serves to confuse and scatter the poor sheep and to drive them into terror and despair, so that they must perish, unless they are restored again by the true shep- herd.
28. When human nature and reason hear the preaching of the Law, even in the case of those who teach the Law in the very best manner without however knowing Christ, they foolishly err and imagine, when they have heard this doc- trine, that they can easily fulfil it. For they say they have both the understanding and the will to do it. They think no further than that it is accomplished with their self-devised thoughts and outward works. Accordingly they proceed, and imagine that they must do whatever is told and held up to them in the way of good works, as commanded by God. They seek thereby to atone for sin and to blot it out, whereas God by no means demands that we do good works to this end, or that sin can be blotted out by works. Hence, they go on in this erroneous delusion and gather and accumu- late all the works they can think or hear of, which God certainly has not commanded. They are simply caught by this conclusion : Good works are to be done ; this is a good work, therefore I am under obligation to do it. In this manner they proceed and are ever doing, but never arrive at fulfil- ment. Hence, they are not able to resist the wolf. The more they do, the less they are satisfied and the more they find to do. And as soon as the devil comes and pretends: Behold,
56 IvUTHER^S CHURCH POSTII..
this is a good work, which you have done — they cannot get around it and must allow themselves to be carried away.
29. Yea, though they had done all that man can do, never- theless, if the wolf appears before their eyes with his gaping jaws of hell, they realize that it will not stand before God's wrath and judgment. With a single breath the devil blows it all away and says : You have done much, it is true ; but when have you fulfilled God's commandment, to love him with the whole heart above all things, to have no evil thought, desire or lust in the heart, to speak no idle, vain words ? Then both the doctrine which the hireling gave you, and all your works and deeds which cost you so much labor and toil, drop and fall. You have no comfort or refuge against the devil, for he always has the advantage of driving you back on your own conscience and the testimony of your own efforts, as the hire- ling instructed you, who taught you only what to do, but im- parted no strength to do it, and so left you in the lurch. In short, you are overcome by yourself and are convicted by the sentence : The good must be done.
30. In this way the devil introduced the mire and filth of all human doctrines into the church through the pope, and there was no one to resist him, for all proceeded on the prin- ciple that what is good must be done. Therefore, whatever they called good and a service of God, had to be done. And even now they have not ceased to spew venom upon us, con- tending that our doctrine of faith and love is a bad doctrine; that we know nothing better to preach than the childish lesson of the ten commandments; that we must rise much higher and do much more, and teach not only what is con- tained in the Scriptures, but also hear what the church and the councils say etc.
31. Hence, everything that any shabby, impudent men- dicant monk dared to hold forth was violently confirmed and swept in like a deluge. Indeed, we simpletons, doctors of the Holy Scriptures as we were, could not prevent the pernicious barefoot (Carmelite) sect from persuading the peo- ple that if a dead man was buried in their monk's cowl, he
SECOND SUNDAY AFTEJR EASTER. 57
would be saved and the devil could not get him, or else he would have taken him before. For we were all dazzled and taken captive by the sentence : We must do good works, and whoever does them is saved.
32. Verily, even to this day we could not stand before the papacy or overthrow its least error if we had not more than this doctrine of our works and deeds. Even as the pious martyr, John Hus, was cried down and condemned by the devil in the diabolical council at Constance, when he rebuked the pope and his followers on account of the wicked, shame- less life by which they often violated their own canonical laws. For this was their defense against him, that although the life was not right, the doctrine, that these things were to be kept and done, was right. Hence, the papacy has hitherto resisted overthrow so long as its doctrine has been considered true and remained unchallenged.
33. Therefore, these two, the hireling and the wolf, are always together. The devil likes such teachers, for, in the absence of the true shepherd, they serve him in enabling him to rend and kill the sheep without trouble, when and as he wills. And there is no defence save Christ and his doctrine and protection. As the only true shepherd, he does not allow the sheep to struggle with the wolf (for if it once comes to that, they are already in his jaws), but flings himself against the latter and gathers us around himself, and so protects us that the devil is compelled to flee. This takes place when from the Scriptures it is taught that no human work or endeavor, however good it may appear, even if done in accordance with the ten commandments, and no possible teaching, will avail to free from sin or stand before the wrath of God and the terrors of death and hell etc. This alone avails, that Christ laid down his life for you and took it again, and thereby overcame the devil and death and made them subject to himself, in order that by his power and strength you might be saved.
34. But where the voice of this shepherd remains, the sheep can guard themselves against both hireling and wolf, and say : You, indeed, say truly that I ought to keep the ten
58 i,uthe:r's church postil.
commandments; but you do not tell me where I am to take refuge, seeing I have not fulfilled them. Here I will rather hear my dear shepherd, who died for me, and died not with- out reason nor in vain, but for this very purpose that I, who was such a poor lost sheep without a sheptierd and in the power of the wolf, might be rescued. So, also, when the devil shows his teeth in your heart and threatens to kill and devour you, and tells you that you ought to have done or left un- done this or that which you have not done or left undone, and that therefore you belong to him, you can take refuge with Christ as a sheep that knows its shepherd; and you can tell the devil to attack him who died and rose for you, and to try what he can win from him.
35. Still more can you repulse others who are not as good as hirelings, but are the wolf's servants. They come and preach, as geese gabble, about our own fancied works. Say to them : Iwill hear and know nothing of these, for I have a much greater thing to do in learning the ten commandments. I am not able to keep them. Why should I worry myself with such useless works, which only harm and hinder me from properly considering the ten commandments? It indeed hap- pened that the world was so filled with commandments and doctrines of men that no bishop and no doctor knew or taught the ten commandments properly.
36. For this reason we have reproved and attacked the papacy, not on the ground of their wicked and shameful life, which they themselves also acknowledge, but we say to them that, even if they led holy angelic lives, which they never have done and never will do, and if they kept not only their own law, but also the law of Moses, both of which are impossible, we nevertheless should regard them not only as hirelings, but also as wolves, because they teach only what destroys the souls. For nothing can feed or give life to the soul, which is not the doctrine of Christ. Although the hireling does not himself slay and destroy, he does not restrain the wolf. There- fore, because you neither point out nor teach this shepherd.
SECOND SUNDAY AFTKR DASTEJR. 59
you shall not and ought not to be heard, but you shall be shunned as a wolf.
37. With this argument the papacy and all that leads away from this doctrine are overthrown. Otherwise it is impossible, as has been said, to correct the least error which is given out under the pretence of a holy life. And no doctrine is so foolish or disgraceful but that it finds hearers and disciples, as is proven by the experience of the church with so many here- sies and divisions. The heathen were reasonable and highly in- telligent people, yet we read of them that they worshiped not only cats and storks, but also cabbages and onions, and even a member of the human body. All this comes from the name and delusion that such things are good works and render a service to God. The preacher of such works comes with the reputation and pretence of a shepherd who desires to counsel and direct souls on the way to God.
38. Alas ! we have hitherto not been able to correct or pre- vent the shameful lies and fables of the monks concerning the rosary of Mary. This consisted of fifty Ave Marias and five Pater-Nosters addressed to Mary the Virgin. The popes granted many indulgences to it, and the preaching friars (Dominicans) scribbled great books full of fanciful and dis- gusting lies concerning the power and wonderful efficacy of this prayer, which they themselves invented. Besides there was the frippery of innumerable similar lies invented by others, like the barefooted friars' (Carmelite) crown and psalter of Mary, concerning which they themselves are now silent and ashamed. Indeed, at the present day nobody in the papacy could refute or resist the faith of the Turks or of the Jews, for they of the papacy have not the true master nor the true solid doctrine of this shepherd. Therefore, the devil has power and authority over them, even by the decalogue. He always has the advantage of convicting you by your own conscience of not having kept the commandments ; so much the more if you have spent your life in works based on human teaching.
39. If, however, you know this shepherd, you can defend yourself against devil and death, and say : Alas ! I have not
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kept God's commandments, but I creep under the wings of this good hen, my Lord Jesus Christ, and beHeve that he is my shepherd, bishop and mediator with God, who covers me with his innocence and bestows his righteousness upon me. What I have not kept he has kept, and the sin I have done, he has atoned for with his blood etc; for he died and rose, not for himself but for me. Even as he says here, that he lays down his life, not for himself, but for his sheep ; that is, as bt. Jr'eter says (iPet3, i8): "Christ also suffered for sins once, the righteous for the unrighteous." Thus you are secure and the devil and hell must leave you in peace. The devil certainly will not be able to do harm to Christ, who has overcome him, and who, if you only believe in him as his sheep, will, as a faithful shepherd, not forsake you, but will stand by you, protect and preserve you.
40. If now under this shepherd you are secure against the wolf, it is right that the hireling should also come as a good teacher, showing how you ought to live according to God's commandments and to do good works, and go before you where now you can walk yourself (as far as lies outside of the conflict of the conscience with sin and death), provided, how- ever, that you are first in the protection and pasture of this shepherd and do not stray away from him.
41. Behold, these are the three forms of preaching which always exist in the world : First, that of the great multitude, who set forth not God's Word, but human doctrine. These are the wolves, such as the pope with his decretals, the Turk with his Koran, the Jews with their Talmud, and other sects against the pure teaching of the Scriptures. Second, the hire- lings, who preach only the decalogue. They are few, and without the Gospel cannot long remain pure. Third, those who sincerely and truly point and lead to Christ. These are the fewest of all, but they will necessarily be found somewhere until the last day, as we say in the creed : 'T believe in the holy Christian church etc."
42. These are, and are called, true shepherds, because they preach not themselves, but Christ, and hence are the mouth
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of Christ, as he himself says in Mt lo, 20 : ''It is not ye that speak, but the spirit of your Father that speaketh in you;" and again in Lk 21, 15 : "I will give you a mouth and wisdom, which all your adversaries shall not be able to withstand or gainsay," that is, it shall not be your mouth, but I will pre- pare your mouth that it shall be full of wisdom given by me, and shall speak by me. For this is the clap of thunder by which everything that is not of this doctrine and quality is laid low so that it serves and avails nothing for the life to come. It may in other respects be good to keep people under restraint or to bring them to a knowledge of their faults. For what is it that a man, pope or Turk can do in the face of eternal death and hell !
43. Hereby the pope's government and all doctrines of men are stormed and overthrown. However, we do not antagonize them because they do not keep their own commandments and doctrine; for against this they always have the defense that, although their life is censurable, their doctrine is good and right. Hence they maintain their government by force, argu- ing from the words of Christ in Mt 23, 2-3 : "The scribes and Pharisees sit on Moses' seat: all things therefore whatsoever they bid you, these do and observe : but do not ye after their works ; for they say, and do not" etc. Therefore, before we had the Gospel, we were able to accomplish nothing against them. But now that we know Christ, we are able to condemn their doctrine together with all their works.
44. Here now you have the distinction which Christ draws between his preaching and government and that of all others who desire to rule consciences and hearts without or inde- pendent of him. With so many words about the hireling he pictures the danger, nay more, the injury and destruction, which must follow if he is not heard and known as the only shepherd, namely, that the wolf cannot be warded off, how- ever numerous the hirelings. For with their doctrine they can- not help or give counsel how to escape from sin and death, nor can they resist the devil : and the poor sheep must soon be eternally lost and destroyed, unless it comes to this shep-
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herd. Therefore, he again repeats what he said at the begin- ning, in order to impress it upon us, that we must hold fast to his protection and pasture, that is, to his Word and ministry, and says:
*7 am the good shepherd; and I knozv mine ozvn, and mine own know me, even as the Father knoweth mc, and I know the Father; and I lay down my life for the sheep."
V. HOW CHRIST SETS FORTH HIS OFFICE AND GOVERNMENT IN THE MOST CHARM- ING MANNER.
45. Many, alas ! too many, are called shepherds and under- take this government, which consists in feeding and leading souls ; but I alone, says he again, am called and truly am the good shepherd. This means in plain words : All others be- sides me are not good, but are unmerciful, cruel shepherds, because they leave the sheep in the jaws of the wolf. But me you must learn to know as your dear, faithful, good, kind, sweet and comforting shepherd, towards whom your heart must be filled with laughter in the assurance that by him you are redeemed from every burden, fear, trouble and danger, and that he will not and cannot let you perish. I prove this, says he, by laying down my life for the sheep. Therefore, joyfully abide with me and let none other rule in your con- sciences. Listen only to me, who speak and by deeds prove this comforting word, that I will not drive, trouble or burden you like Moses and others, but will most lovingly lead and guide, protect and help you.
46. In this manner he ever insists on this one doctrine as the chief point of our salvation, that there is no deliver- ance or help apart from this shepherd, Christ, apprehended in the faith that he alone rescues us by his death from the power of death and the devil. Therefore, this is the most necessary doctrine to be taught in the church. The devil is hostile to it and cannot endure that we remain with this good shepherd and in the pure sense and significance of his teach- ing. Therefore, he is always raging against it through his
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agents, with cunning and deceit, with persecution and blas- phemy, with a view of tearing people away from it, just as he- also opposed this teaching through the Jews. But we on the other hand, as his pious sheep, must listen to the shep- herd's voice and know that, when all things fail and the counsel and help of all men come to naught, we are safe and are pre- served by faith in this shepherd, who laid down his life for us. He also concludes concerning his sheep, that is, the whole church, that he knows them and they know him : ^^7 know mine ozmi, and mine own know me."
47. This is, indeed, strange language, and naturally was singular and ridiculous to the Jews, just as when he had said that he alone was the shepherd. Without doubt they scornfully curled their lips at it and said: You talk much about your shepherd's office and your sheep. Man, where have you your sheep and where are they to be found? We have a nation and a flock, who adhere to the temple and the service in- stituted by God, and keep the Law of Moses. By this they are organized into a fold ; so that they can be known and named. But where are yours ? How are they known ? What are they like? Give them a name and sign. No, says he, you shall not know them in the way that you conceive. Your sheep have their marks, by which they are known and distinguished: they are circumcised, they come to the temple at Jerusalem etc. But my sheep have another mark, not made or painted wtih colors and red ochre^ so as to be visible on the forehead or on the wool. The pope, also, imitating the Jews, makes and marks such a church and Christians that everybody may know them by their outward conduct and life. No, it will not do, he means to say, to indicate them with the mark and seal which you put upon them or Moses puts upon them ; but they are so marked and distinguished that nobody knows them ex- cept me alone.
48. Although Christians also have external marks, given by Christ, to-wit, baptism, the sacrament and the preaching of the Gospel, these may fail when we have to judge any individ- ual minutely. For many a one has been baptized, hears the
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Gospel, and goes to the sacrament with others, and yet is a rogue and no Christian. But the distinguishing mark is this alone, that the faith that looks upon Christ as the shepherd dwells within the heart. But who knows this? You cannot see it in me, nor I in you ; for nobody can look into the heart of another. So, then, it remains true that nobody knows or is able to describe these sheep and this flock, except this shep- herd, Christ, alone. Again, my sheep alone know me, says he, and so know me that they do not allow themselves to be turned or torn from me, but abide in the faith, confession and doctrine that I am the shepherd and give my life for them against the devil, the world, death and hell.
49. Now, here again he overturns Judaism with its law and priesthood, and still more our papacy with all that be- longs to it, and deprives them of the power of ruling and of judging his flock. He simply will not have himself and his church ruled by them, and therefore rejects and condemns all such judgment as they, according to Moses or any other external order and government, wish to pronounce in regard to who are Christians or not Christians and God's people. On the contrary, he tells them that they neither shall nor can know his sheep, yet he will have and preserve his church, although they know and receive neither shepherd nor sheep, but reject and condemn both, as cut off from the people of God.
50. Moreover, he gives us the criterion by which we are to distinguish the true church or people of God from that which has the name and reputation but in truth is not the church. He teaches us that the church neither is nor ought to be a society which must be organized with an external gov- ernment and order, like the Jewish people under the Law of Moses. Nor does it exist, nor is it governed and preserved, by outward human power; much less is it bound to a regular succession or government of bishops or their successors, as the papacy claims. It is a spiritual assembly, which hears this shepherd and believes in him, and is governed by fiim through the Holy Spirit. It is outwardly recognized by this alone, that it has his Word, that is, the preaching of the Gospel, and
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his sacraments. Inwardly it is known to him alone, as in turn it also knows him by faith and clings to him when it hears his Word, regardless of the fact that it may neither maintain nor even know anything of that outward Jewish or papisti- cal government and order, and may be scattered here and there in the world without any organized external government; as in fact it was in the time of Christ and the apostles, who, apart from and in opposition to the regular power of the whole priesthood, believed in Christ and confessed him.
51. Therefore, if you wish really to know what a Christian is or why a man is called a Christian, and to give a true defini- tion of the same you must not look to the Law of Moses the government of the pope, nor the life and sanctity of any man, however holy. But you must look alone to this Word of Christ, where he says : "My sheep know me, and my sheep hear my voice." Then you will say : A Christian is not one who leads a strict, severe, earnest Carthusian or hermit Hfe; for Jews and Turks can also do that, some of whom do live even more strictly. In short, nothing that is in us or can be done by us, makes a Christian. What then ? This alone, that one knows this man, and regards him and trusts him as he wishes to be considered, namely, as the good shepherd, who lays down his life for the sheep and knows them.
52. This knowledge is nothing else than faith, which arises from the ministry of the Word. The Word consists not of our own thoughts nor does it come from men ; but it was brought from heaven and was revealed by Christ himself, as he said to Peter in Mt i6, 17: ''Flesh and blood hath not revealed it unto thee" etc. These two must always come to- gether and agree: his Word and our faith. For if he were not to reveal himself by his Word nor let his voice be heard, we would know nothing of the shepherd. I say, in this way and in no other does a man become a Christian, when he hears this voice alone, and knows no other shepherd and allows no other to be fashioned for him, whatever his fame and lustre, but grasps this image alone in his heart. And all the sheep of Christ without distinction have this one color and form,
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whereby they are to be identified, and are Hke each other in this, that they beheve on this shepherd and confess his Word, although externally they differ in many respects, and are scattered here and there in the world without order and are spread abroad among different peoples.
53. Hence we derive this comfort, that if anyone knows Christ in this way, he is certainly one of his sheep, and is already known by him and elected to be a sheep. He ought and needs not to seek and to look further how he may be- come a sheep, nor to worry and torment himself with the vain thought of whether or no he is elected and how he may be- come certain of salvation. But he ought joyfully to comfort himself and be secure in this, that if he hears the voice of Christ, he has in him a dear shepherd who knows him, that is, cares for him as his sheep, provides for him, protects and saves him, so that he need have no fear of the devil, hell and death. This knowledge of his sheep and its power he fur- ther explains with comforting words and says: "My sheep hear my voice^ and I know them, and they follow me: and I give unto them eternal life; and they shall never perish, and no one shall snatch them out of my hand."
54. And for still greater comfort he adds: "Even as the Father knoweth me, and I know the Father," It is a glorious, comforting knowledge with which the Father knows his dear Son in inexpressible, unfathomable, eternal love, as he publicly testified by the voice from heaven and said : "This is my be- loved Son," Mt 3,17. So that for his sake he took pity and had mercy on the human race, when it had fallen into eternal wrath and condemnation and was in danger of being eternally lost ; as St. Paul says in Eph 1,6: "Which (grace) he freely bestowed on us in the Beloved" etc. In the same manner Christ also knows us with a like inexpressible love, as from the beginning he loved the human race, and therefore most deeply humbled himself beneath all men and even beneath sin and death, and endured the wrath of God for us, that God might not permit the devil to keep us in his bonds and in ever- lasting condemnation.
SE:C0ND SUNDAY AFTER EASTER. (i'J
55. Since now, the Father knows Christ in this way, and Christ in the same manner also knows us, his sheep, the knowledge which comes to us from the Father through Christ and that whereby we should know the Father's heart to- ward us through Christ, become one and the same. That is to say, as he loves Christ his Son, so he cherishes toward us, who know Christ as sheep know their shepherd, true paternal love, in order that we may know that it is not his will that we should be lost or condemned if only we believe in his Son whom he has given for us. For he cannot hate his Son; and he sent him from heaven that through his blood and death he might deliver us from sin.
56. This is truly a high and glorious consolation. But it is also a v^ry spiritual, that is, hidden and secret, knowledge in our eyes and thoughts^ to believe that both Christ and the Father know us in this way. For to all human eyes it is deeply buried under manifold scorn, weakness and hostile opinions of the world and of our flesh and blood. In the world they take offense at this kingdom of Christ and his church, because it does not accord with their wisdom and is not organized and regulated as in their opinion it should be regulated if it is to be God's government and work. Indeed, because its course is contrary to reason, sense and thought, the world regards the doctrine as pure folly and delusion, and condemns and persecutes all who adhere to it and are unwill- ing to follow the world's own opinion. Not only is Christ hidden from the world, but a still harder thing is it that in such trials Christ conceals himself even from his church, and acts as if he had forgotten, aye, had entirely forsaken and rejected it, since he permits it to be oppressed under the cross and subjected to all the cruelty of the world, while its enemies boast, glory and rejoice over it, as we shall hear in the next Gospel. Moreover, Christians must suffer themselves to be especially tormented by the devil inwardly, in their hearts, with the terrors of their sin and God's wrath, and so must endure every misfortune and the tortures of hell ; not to men- tion what they are otherwise compelled to feel and see in them-
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selves and among their own brethren in the way of weaknesses and faults in both faith and hfe, and whatever scandal the devil can cause.
57. Under these circumstances, who knows the sheep, or regards them as such, seeing they are so deeply buried and overwhelmed with suffering, shame, disgrace, death, scandal etc., that they are concealed even from each other? Cer- tainly nobody but Christ alone. He tells them, and comforts them by it, that notwithstanding all that excites the dis- pleasure of the world and our own flesh and blood, he never- theless knows his sheep, and neither forgets nor forsakes them, although so it seems.
58. And in order to impress this more deeply upon us, he adds a comparison and says : ''Even as the Father knoweth me." This is truly also a deep, hidden knowledge, that God the Father knew his only begotten and beloved Son, when like the child of the poorest beggar he had to lie in the manger, not only unknown by his entire people, but cast out and rejected; or when he hung in the air most disgrace- fully and ignominiously, naked and bare, between two mur- derers, as the most wicked blashphemer of God, and a rebel, cursed by God and all the world, so that he was compelled to cry out to him in great agony: "My God, my God, why hast thou forsaken me?" Mt 2^, 46. Nevertheless, he says here: My Father knoweth me, precisely in this suffering, disgrace and offensive form, as his only Son, sent by him to be the sacrifice and to offer up my soul for the salvation and redemption of the sheep. Likewise I know him, and am aware that he has not forgotten and forsaken me, but that he will lead me through and out of disgrace, the cross and death to eternal honor, life and glory. In the same way my sheep shall also learn to knoAV me in their misery, shame, suffering and death, as their dear, faithful Saviour, who has suffered in like manner and given his life for them. They shall trust me with assurance that in their distresses they are not for- saken or forgotten by me, as reason and the world imagine;
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but that in all this I will wonderfully preserve them and there- by bring them to eternal victory and glory.
59. Behold, this is the true knowledge of Christ, with which he knows us and we are known by him. High and glorious wisdom ! But for the reason and thought of the world it is far too deeply buried and hidden. It is comprehended by faith alone, which must here undergo a great conflict in order to keep this knowledge and to increase in it, lest by the great occasion for stumbling which appears here it be drawn away from Christ; as he himself admonishes in Mtii,6: "Blessed is he, whosoever shall find no occasion of stumbling in me."
60. Here we are also to learn, as I have often said, that we must not judge of the kingdom of Christ and his church by the outward appearance and with the judgment of reason and human wisdom. For here you are told that this knowledge of the sheep belongs to Christ alone, ana that it is as much hidden to reason under the greatest offense as he himself was when hanging on the cross.
61. Therefore, the presumption of the mad, proud, sancti- monious and unreasonable wiseacres is to be rebuked, who with their arrogant judgment are already to secure and condemn Christians who possess the teaching of the Gospel and faith in purity, when they detect in these any weakness or fault. In their minds they picture a church which has only per- fect, heavenly saints, without any fault, defect or offense — a manifestly impossible thing in this life. For even if the devil be not always busy sowing his seed in the true church through his sects and false saints, there are many Christians who are still weak in faith and show many infirmities in life ; yea, even the greatest saints, who are pure in faith and irreproachable in life, find and feel in themselves many a weakness and remain- ing sinful inclination, and find cause enough for grief and con- flict in overcoming this offense in themselves.
62. Particularly they who fill the office of the church as preachers and pastors, are to learn here how they ought to con- duct themselves toward the weak and erring, so that they may
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learn to know them as Christ knows us. That is to say, they ought not to be harsh and rude towards them, forcing and scolding them, or condemning them if everything is not always just right; but they ought to deal gently and tenderly with them and bear their weaknesses until they grow stronger. Wherefore, the prophet Ezekiel also rebukes the priests and those to whom God committed the office of shepherd, because they ruled over the sheep harshly and rigorously, and did not nurture the weak, nor heal the sick, nor bind up the wounded, nor restore the erring, nor seek the lost, and says (Ezk 34, 15- 16) : "I myself will be the shepherd of my sheep. I will seek that which was lost, and will bring back that which was driven away, and will bind up that which was broken, and will strengthen that which was sick" etc. Hereby he shows that God also has in his flock the weak, the wounded, the erring, aye, even the lost. Still he recognizes these as his sheep, and will not have them rejected, but nurtured, bound up, healed and restored. And because they, wishing to rule strictly and rigorously, according to the government of Moses and by enforcement of the Law, failed to do this, he gives the promise of the kingdom of Christ, in which he will him- self rule and feed his sheep, by the Gospel, through the true shepherd. Christ :
''And other sheep I have, which are not of this fold : them also I must bring, and they shall hear my voice; and they shall become one flock, one shepherd/'
63. Concerning these words we said in the beginning that with them Christ bids farewell to the Jews with their syna- gogue, the people and priesthood, who adhere to Moses, and declares that, although they do not receive him and regard him as their shepherd, which he was ordained of God to be, even by the testimony of Moses, he would still find sheep, both among them and, because they are not willing, among others who are not called God's people nor know aught of Moses, that is, the gentiles. As he had also announced before through the prophets (Hos 2, 23) : "I will say to them that were not my people, Thou art my people." And "I will move them to
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jealousy with those that are not a people." Deut 32, 21. These, says he, will I bring, not to hear Moses and you, but to hear my voice and so through my Word to become my sheep, even though they do not come hither nor receive circumcision and the government of Moses, nor even have me visibly and bodily present with them. In this way all shall be, in one word, faith and Spirit, one flock under Christ, the only shepherd, and shall be subject to nobody else. This work began at his ascen- sion, and will be in course of fulfilment daily until the end of time.
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THIRD SUNDAY AFTER EASTER (JUBILATE).
This sermon is not found in edition c. The appendix is found in a letter of a certain Nather to his father in 1531, that the Word of God is not only hearing, but hearing and doing.
German text: Erlangen Edition, 12, 57; Walch Edition 11, 1 133; St. Eouis Walch, 11, 829.
Text: John 16, 16-2^. A little while, and ye behold me no more; and again a little while, and ye shall see me. Some of his disciples therefore said one to another, What is this that he saith unto us, A little while, and ye behold me not; and again a little while, and ye shall see me: and. Because I go to the Father? They said therefore. What is this that he saith, A little while? We know not what he saith. Jesus perceived that they were desirous to ask him, and he said unto them, Do ye inquire among yourselves concerning this, that I said, A little while, and ye shall behold me not, and again a little zvhile, and ye shall see me? Verily, verily, I say unto you, that ye shall weep and lament, but the world shall rejoice: ye shall be sorrowful^ but your sorrow shall be turned into joy. A woman when she is in travail hath sorrow, because her hour is come : but zvhen she is delivered of the child, she remembereth no more the anguish, for the joy that a man is horn into the world. And ye therefore now have sorrow: but I will see you again, and your heart shall rejoice, and your joy no one taketh away from you. And in that day ye' shall ask me no question. Verily, verily, I say unto you, If ye shall ask anything of the Father, he will give it you in my. name.
CONTENTS: A SERMON OF COMFORT WHICH CHRIST PREACHED TO HIS DISCIPLES.
I. WHAT MOVED CHRIST TO * Without the cross no one
DELIVER THIS SERMON can enter heaven 2.
OF COMPORT TO HIS DIS- H. THE TIME WHEN THIS CIPLES 1.
SDCOND SUNDAY AFTER EASTER. 73
SERMON OP COMFORT 2. The exposition itself 16«. WAS DELIVERED 3. * Why God sends so much
III. THE SERMON ITSELF. sorrow and misery to his
A. The Contents of This Ser- own 16-17.
mon. * That man is absolutely
1. The substance of the con- nothing in all his strength
tents 4. 18.
2. How and why the disciples * How and why we should
were unable to understand place our confidence alone
its contents 5-14. in Christ 19.
* Concerning the cross and c. The Illustration of this
suffering of the Christian. Sermon by a Parable.
a. By what means a Chris- i. How it is shown in this tian IS to establish him- parable that all our works
, ^A! A"^^- r.u ■ ^- are nothing 20ff.
b. Whether or no a Christian o m, , . - , . is to cause sorrow and af- 2. The real meaning of this fliction for himself 11-12. , parable 21ff. i
c. That every Christian must ^^n can contribute noth- experience sorrow and af- , i?§" ^o his regeneration 23. fliction 12-13 How a Christian feels both
d. If Christ is 'not our sup- ^^ the temptation and also port in affliction, we shall .^ ^^^^^ ^^^ temptation 24-25. utterly fail 13. ^' The purpose of this para-
e. It is far better to exper- . J^^^ ^^' ,. ^.
ience trials and affliction ^- ^he application of this
during life than at death ^ parable 27.
14 * How we are to recognize
B. The Exposition of this Ser- a good conscience 28-30. mon of Comfort. D. The Conclusion of this Ser-
1. The reason of this exposi- mon 31.
tion 15.
SUMMARY OF THIS GOSPEL. i. An upright, true faith is tested and confirmed in trials; for then we realize how far Christ is from us.
2." Trial is the more bitter to us and the more sad because it seems to us that God is on the other side, with our enemies and persecutors. Therefore Christ says to his disciples: ''The world shall rejoice but ye shall be sorrowful."
3. However, from these words we have on the other hand consolation, when he says: "But your sorrow shall be turned into joy." The sorrow of believers and of the pious is only temporal; their joy, however, is eternal. The joy of unbelievers and of the godless is temporal and transitory; but their sorrow has no end. It lasts forever.
4. In all trials and adversity we should be comforted by the parable the Lord here ^puts forth of the woman in travail
r. WHAT MOVED CHRIST TO DELIVER THIS SER- MON OF COMFORT.
I. Here in this Gospel we see how the Lord comforts and Imparts courage to his children whom he is about to leave behind him, when they would come in fear and distress on ac- count of his death or of their backsliding. We also notice what induced the evangelist John to use so many words that he in-
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deed repeats one expression four times, which according to our thinking he might have expressed in fewer words. There is first of all presented to us here the nature of the true Chris- tian in the example of the dear apostles. In the second place, how the suffering and the resurrection of Christ are to become effective in us.
2. We .also see that Christ announces to his disciples, how sorrowful they should be because he would leave them, but they are still so simpleminded and ignorant, and also so sor- rowful on account of his recent conversation at the Last Sup- per, that they did not understand at all what he said unto them ; yea, the nature of that which Christ presents to them is too great and incomprehensible for them. And it was also neces- sary that they should first become sorrowful before they could rejoice, even as Christ himself was an example to us that without the cross we could not enter into glory. Hence he says in Luke 24, 26 to the two, with whom he journeyed to Emmaus: ''Behooved it not the Christ to suffer these things and to enter into his glory?" If therefore the dear disciples were to have joy, they must first of all pass through great sorrow. But this joy came to them through the Lord Jesus ; for it is decreed in the Gospel, that without Christ there is no joy; and on the other hand, where Christ is, there is no sor- row, as is plainly stated in the text. Hence when Christ was taken from them, they were in great sorrow.
3. And these words here in this Gospel Christ the Lord spake unto his disciples after the Last Supper, before he was apprehended. Let us look at them :
''A little while and ye behold me no more, and again a little while and ye shall see me, for I go to the Father."
II. THE SERMON OF COMFORT ITSELF. A. Contents Of This Sermon.
4. "A little while," he says, "and ye behold me no more," for I shall be taken prisoner and they shall deliver me to death. But it will not last long, and during this short time ye shall be sorrowful, but only remain steadfast In me and follow
THIRD SUNDAY AI^TER EASTER. 75
me. It will soon have an end. Three days I will be in the grave; then the world will rejoice as though it had gained a victory, but ye shall be sorrowful and shall weep and lament. •'And again a little while, and ye shall see me ; and, Because I go to the Father." That is, on the third day I will rise again ; then ye shall rejoice and your joy no man shall take from you, and this will not be a joy of only three days, like the joy of the world, but an eternal joy. Thus the Evangelist John most beautifully expresses the death and resurrection of Christ in these words, when Christ says, "A little while, and ye be- hold me not; and again a little while, and ye shall see me; and. Because I go to the Father,"
5. An example is here given us, which we should diligently lay hold of and take to heart; if it went with us as it did in the time of the apostles, that we should be in suffering, anxiety and distress, we should also remember to be strong and to rejoice because Christ will arise again. We know that this has come to pass; but the disciples did not know how he should be raised, or what he meant by the resurrection, hence they were so sorrowful and so sad. They heard indeed that they should see him, but they did not understand what it was or how it should come to pass. Therefore they said among themselves, "What is this that he saith to us, A little while? We know not what he saith." To such an extent had sadness and sorrow overcome them, that they quite despaired, and knew not what these words meant and how they would see him again.
6. Therefore we must also feel within us this "a little while" as the dear disciples felt it, for this is written for our example and instruction, so that we may thereby be com- forted and be made better. And we should use this as a familiar adage among ourselves ; yea, we should feel and ex- perience it, so that we might at all times say, God is at times near and at times he has vanished out of sight. At times I remember how the Word seems neither to move me nor to apply to me. It passes by ; I give no heed to it. But to this "a little while" we must give heed and pay attention, so that we
*](i luthe:r\s church POS'Tlt.
may remain strong and steadfast. We will experience the same as the disciples. We cannot do otherwise than is written here ; even as the disciples were not able to do otherwise.
7. The first "a little while" in that he says, "A little while, and ye shall behold me no more," they could soon afterwards understand, when they saw that he was taken prisoner and put to death, but the second "a little while" in that he says: **And again a little while, and ye shall see me," that they could not understand, and we also cannot undersand it. Yea and when he says : ''Because I go to the Father," that they under- stand still less. Thus it also goes with us : although we know and hear that trials, misfortune and sorrow endure but a little while, yet we see that it constantly appears different than we believe. Then we despair and waver, and cannot be reconciled to it. We hear and we know very well that it shall not last very long, but how that result shall be accomplished we can never understand, as the disciples here cannot under- stand it.
8. But since they are unable to understand it why does Christ relate it to them or why is it written? In order that we should not despair but hold fast to the Word, assured that it is indeed thus and not otherwise, even though it seems to be different. And although we do at times depart from the Word, we should not therefore remain altogether away from it, but return again, for he makes good his Word. Even though man cannot believe it, God will nevertheless help him to believe it, and this he does without man's reason or free will and without man adding anything thereto. Yea, the Evangelist tells us that the disciples could not understand the words the Lord spake to them ; how much less could they understand his works which followed afterwards. So very little does the free will and understanding of man know of the things pertaining to the salvation of the soul. These temporal things the free will can perceive and know, such as the cock crowing, which he can hear and his reason can also understand it ; but when it is a question of understanding the work and Word of God, then human reason must give
THIRD SUNDAY AJ/TKR EJASTER. ^^J
it Up; it cannot make head or tail of it, although it pretends to understand a great deal about it. The glory thereof is too bright, the longer he beholds it the blinder he becomes.
9. This is presented very plainly to our minds in the dis- ciples who, though they had been so long with the Lord, yet they did not understand what he said to them. Well, neither will we be able to learn nor to understand this until we experience it; as when we say, Such and such a thing hap- pened to me ; this I felt and thus it went with me, then I was in anxiety; but it did not last long. Then I was en- compassed by this temptation and by that adversity, but God delivered me soon out of them etc.
10. We should take to heart and firmly hold fast to these words and keep them in mind when in sorrow and distress, that it will not last long, then we would also have more con- stant joy, for as Christ and his elect had their "a little while," so you and I and everyone will have his *'a little while." Pilate and Herod will not crucify you, but in the same man- ner as the devil used them, so he will also use your persecu- tors. Therefore when your trials come, you must not im- mediately think how you are to be delivered out of them. God will help you in due time. Only wait. It is only for a little while, he will not delay long.
11. But you must not lay the cross and sorrow upon your- self as some have indeed done, who chose for themselves death and imprisonment, and said, Christ willingly entered into death ; he willingly permitted himself to be apprehended and delivered. I will also do the same. No, you dare not do this. Your cross and suffering w^ill not long delay com- ing. These good people did not understand it. The dear disciples also said in Mt 26, 35 that they would remain with Christ and die with him. Peter said in John 13, 37 he would not deny Christ, or would give his life for him ; but how was it in the end? Christ went into the garden, trembled and quaked, was apprehended, put to death ; Peter however for- sook him. Where was now this great confidence, this boldness and courage of Peter? He thought Christ would die with
78 Luther's church postii,.
joyful courage, and he would also follow him, but alas he was badly mistaken.
12. Here you easily see that the sorrow and sufferings, in which we expected to remain permanently, were of our own choosing, but when the hour finally comes, of which you never thought before, you will hardly be able to stand, unless you become a new man. The old Adam despairs, he does not abide, he cannot abide, for it goes against his nature, against his purpose and against his designs. Hence you must have your own time, then you must suffer a little. For Christ withdraws himself from you and permits you to re- main in the power of sin, of death and of hell. There the heart cannot accomplish very much to calm the conscience, do whatever it will, for Christ departs and dies. Then you will have the refrain, "A little while, and ye shall not be- hold me." Where will you go? There is no comfort. There is no help. You are in the midst of sin; in the midst of death; in the midst of hell. If Christ would not come now independent of any merit of your own, then you would be compelled to remain in this tribulation and terror eternally, for thus it would have happened also to the disciples, if Christ had not risen from the dead and become alive. There- fore it was necessary for him again to arise from the dead.
13. Now this everyone must experience and suffer, either now or upon his deathbed when he dies, but how much better it is to experience it now, for when at some future time we shall be cast into the fire for the sake of the Gospel and be counted as heretics, then we shall see of what profit this is ; for if the heart is not strong at such a time, what shall become of us, for there our eyes shall see the torture and the terror of death. Whither shall we go? Therefore if Christ is not present, and if he should then withdraw his hand we are already lost; but if he is with us to help, the flesh may indeed die, but all is well with the soul, for Christ has taken it to himself. There it is safe, no one shall pluck it out of his hand. Jn 10, 28.
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14. But this we cannot accomplish with words, an ex- periencesis here needed for that. Well it is for him who ex- perience this now, then surely it will not be hard for him to die. It is very perilous indeed if we must learn this upon our deathbed, namely, how to wrestle with and conquer death. Therefore it was indeed a great favor and mercy of God, which he showed to the holy martyrs and apostles in whom he had first conquered death, then afterwards they were pre- pared without fear to suffer everything that could be laid upon them.
B. This Sermon Of Comfort Explained.
15. All this is presented to us in our Gospel, but since the disciples could not understand what he meant in that he said "A little while" and he noticed that they were desirous to ask him, he continues and explains it to them in these simple words and says,
'^Verily, verily, I say unto you, ye shall weep and lament, hut the world shall rejoice; ye shall he sorrowful, hut your sorrow shall he turned into joy."
16. This is spoken to all Christians, for every Christian must have temptations, trials, anxieties, adversities, sorrows, come what may. Therefore he mentions here no sorrow nor trial, he simply says they shall weep, lament, and be sorrow- ful, for the Christian has many persecutions. Some are suf- fering loss of goods; others there are whose character is suffering ignominy and scorn ; some are drowned, others are burned ; some are beheaded ; one perishes in this manner, and another in that; it is therefore the lot of the Christian constantly to suffer misfortune, persecution, trials and ad- versity. This is the rod or fox tail with which they are pun- ished. They dare not look for anything better as long as they are here. This is the court color by which the Christian is recognized, and if anyone wants to be a Christian, he dare not be ashamed of his court color or livery.
17. Why does God do this and permit his own to be per- secuted and hounded? In order to suppress and subdue the
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free will, so that it may not seek an expedient in their works ; but rather become a fool in God's works and learn thereby to trust and depend upon God alone.
1 8. Therefore when this now comes to pass, we shall not be able to accommodate ourselves to it, and shall not under- stand it, unless Christ himself awakens us and makes us cheerful, so that his resurrection becomes effective in us, and all our works fall to pieces and be as nothing. There- fore the text here concludes powerfully, that man is ab- solutely nothing in his own strength. Here everything is condemned and thrust down that has been and may still be preached about good works ; for this is the conclusion ; where Christ is not, there is nothing. Ask St. Peter how he was disposed when Christ was not with him. What good works did he do ? He denied Christ. He renounced him with an oath. Like good works we do, when we have not Christ with us.
19. Thus all serves to the end that we should accustom ourselves to build alone upon Christ, and to depend upon no other work, upon no other creature, whether in heaven or upon earth. In this name alone are we preserved and blessed, and in none other. Acts 4, 12 and 10, 43. But on this account we must suifer much. The worst of all is, that we must not only suifer shame, persecution and death ; but that the world rejoices because of our great loss and misfortunes. This is indeed very hard and bitter. Surely it shall thus come to pass, for the world will rejoice when it goes ill with us; but this comfort we have that their joy shall not last long, and our sorrow shall be turned into eternal joy. Of this the Lord gives us a beautiful parable of the woman in travail, when he says :
"A woman when she is in travail hath sorrow, because her hour is come, hut when she is delivered of the child, she rememhereth no more the anguish for joy that a man is horn into the zvorld."
€. This Sermon Of Comfort Is Illustrated By A Parable.
20. With this parable he also shows that our own works
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are nothing, for here we see that if all women came to the help of this woman in travail, they would accomplish noth- ing. Here free will is at its end and is unable to accomplish anything, or to give any advice. It is not in the power of the woman to be delivered of the child, but she feels that it is wholly in the hand and power of God. When he helps and works^ then something is accomplished, but where he does not help, all is lost, even if the whole world were present. In this God shows to the woman her power, her ability and her strength. Before this, she could dance and leap; she rejoiced and was happy, but now she sees how God must do all. Hereby we perceive that God is our Father, who also must deliver us from the womb and bring us forth to life.
21. Christ says here to his disciples. So it will also go with you. The woman is here in such a state of mind that she is fearful of great danger, and yet she knows that the whole work lies in the hands of God ; in him she trusts ; upon him it is she depends ; he also helps her and accomplishes the work, which the whole world could not do, and she thinks of nothing but the time that shall follow, when she shall again rejoice; and her heart feels and says, A dangerous hour is at hand, but afterwards it will be well. Courage and the heart press through all obstacles. Thus it will also be with you, when you are in sorrow and adversity, and when you become new creatures. Only quietly wait and permit God to work. He will accomplish everything without }Our assistance.
22. This parable of the woman is a strong and stubborn argument against free will, that it is entirely powerless and without strength in the things pertaining to the salva- tion of our souls. The Gospel shows very plainly that divine strength and grace are needed. Man's free will is en- tirely too weak and insignificant to accomplish anything here. But we have established our own orders and regulations in- stead of the Gospel and through these we want to free our- selves from sin, from death, from hell, and from all mis- fortune and finally be saved thereby. A great mistake.
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23. Here you see in this example, that if a man is to be born the mother must become first as though she were dead ; that is, she must be in a condition as though she were al- ready dead, she thinks it is now all over with her. Thus it shall be also with us. If we want to become godly, we must be as dead, and despair of all our works, yea, never think that we shall be able to accomplish anything. Here no monastic life, no priest-craft and no works will be able to help; but wait thou patiently and permit God to do with you according to his will. He shall accomplish it; permit him to work, We shall accomplish nothing ourselves, but at times we shall feel death and hell. This the ungodly shall also feel, but they do not believe that God is present in it and wants to help them. Just as the woman here accomplishes nothing, she only feels pain, distress and misery; but she cannot help herself out of this state.
24. But when delivered of the child she remembers no more her sorrow and pain, but is as though she had become alive again. She could not before even think that her sor- row and pain should have an end so soon. Thus it is also with us in the trials of sin, of death, and of hell ; then we are as though we were dead; yea, we are in the midst of death, and Christ has forsaken us. He has gone a little while from us. Then we are in great pain and cannot help ourselves; but when Christ returns, and makes himself known to us, our hearts are full of joy, even though the whole world be to the contrary.
25. This no one can realize unless he has once been en- compassed by death. He who has once been delivered from death must then rejoice ; not that such a person cannot again fall and be sorrowful at times, but since this joy is at hand he worries about nothing. He also fears nothing, no matter by what dangers he may be surrounded. This joy can Indeed be interrupted, for when I fall again into sin, then I fear even a driven leaf. Lev 26, 36. Why? Because Christ has de- parted a little while from me and has forsaken me ; but I will not despair, for this joy will return again. I must not
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then continue and cling to the pope, nor endeavor to help myself by works ; but I must quietly wait until Christ comes again. He remains but a little while without. When he then looks again upon the heart and appears and shines into it, the joy returns. Then shall I be able to meet every misfortune and terror.
26. All this is said and written that we may be conscious of our weakness and inability, and that as far as our works are concerned all is nothing, all is utterly lost. But this joy is almighty and eternal when we are dead; but now in this life it is mixed. Now I fall and then I rise again, and it icannot be eternal, because flesh and blood are still with mc. Therefore Christ says to his disciples :
"And ye now have sorrow, hut I zvill see you again, and your heart shall rejoice, and your joy no man faketh from yon.'"
27. All this David has described in a psalm in a most masterly and beautiful manner, when he says in Psalm 30, 1-8: "I will extol thee, O Jehovah, for thou hast raised me up, and hast not made my foes to rejoice over me. O Jehovah, my God : I cried unto thee and thou hast healed me. O Jehovah, thou hast brought up my soul from Sheol, thou hast kept me alive, that I should not go down to the pit. Sing praise unto Jehovah, O ye saints of his, and give thanks to his holy memorial name for his anger is but for a moment; his favor is for a lifetime; weeping may tarry for the night, but joy cometh in the morning. As for me, I said in my prosperity, I shall never be moved. Thou, Jehovah, of thy favor hadst made my mountain to stand strong: thou didst hide thy face ; I was troubled. I cried to Thee, O Jehovah ; and unto Jehovah I made supplication." Where is now the man who just said: ''I shall never be moved?" Well, he replies, when thou, Jehovah, of thy favor didst make my mountains to stand strong, then I spoke thus. "But when thou didst hide thy face, I was troubled," I fell. If Christ were continually with us, I really believe we would never be afraid ; but since he occasionally departs from us W2 must therefore at times be afraid.
84 i^uth^r's church postil.
28. In this Psalm is beautifully portrayed to us how to rec- ognize and experience a good (conscience, for here David considers the whole world as a drop, and is not the least afraid of it, even though it should storm and rage against him, for he has the Lord with him. He has made his mountain to stand strong, but when he fell and the Lord hid his face from him, then he was afraid. Then were heart, courage, and mountain gone. Then was he afraid of a driven leaf, who before was not afraid of the whole world, as he also says in another psalm unto the Lord: "Yea, though I walk through the valley of the shadow of death, I will fear no evil, for thou art with me; thy rod and thy staff they com- fort me." Ps 23, 4. Likewise in Ps 3, 6 he says : "I will not be afraid of ten thousands of the people that have set them- selves against me round about." Passages like these can be multiplied in the Psalms, all of which show how an upright good conscience stands, namely; when God is with it, it is courageous and brave, but when God has departed, it is fear- ful and terrified.
29. Here we rightly understand now what the words of Christ signify, "I go to the Father." Before this no one understood them, not even the disciples. But this is the road : I must die, he saith, and ye must also die. Peter vowed boastfully; for according to the old Adam he wanted to die with the Lord, and we all think we want to die with Christ, as all the other disciples said that they would enter into death with Christ. Mt 26, 35. But all this must perish in us. You must come to the moment of trial, when Christ does not stand by you and does not die with you, when you can- not help yourself, just like the woman in travail. When this takes place, then you come to the Father. That is, you are filled with his power, and he makes a new man of you, who thereafter is not afraid, whose character is already here a heavenly character, as St. Paul calls it in Phil 3, 20 ; and this has its beginning here, by faith. Then you become courageous and brave, and can say as the prophet in the
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Psalm, "I will not be afraid of ten thousands of people," and ^'Though I walk through the valley of the shadow of death I will fear no evil." Why all this? Because you have come to the Father. Who can now overthrow God's omnipotence? No one. Aye, then no one can do anything to you or cause you any harm.
30. This no one will understand until it has come to pass. Have you been encompassed by death and been delivered from it, then you will say, I was in death, and if the Lord had not delivered me, I would have remained in death's grasp forever. The entire thirtieth Psalm refers to this, which you will do well to examine thoroughly and consider faithfully.
31. Here you have now the fruit and the example of the death and the resurrection of Christ, and how free will is nothing, and everything reason concludes regarding these things, which pertain to our salvation. May God give grace that we may lay hold of it and regulate our lives accordingly, Amen.
APPENDIX TO THE FOREGOING SERMON.
CHRIST.
^'Verily, verily, I say unto you, that ye shall zveep and lament, but the zvorld shall rejoice'' etc. John 16, 20.
I. No one should lay his cross upon himself, as some fool- ish persons have done and are still doing. They even court the prison and death, and say: Since Christ of his own free will entered death, I will follow him in his example as he commanded us to do. There is no need whatever to do this, for your martyrdom and cross will not be wanting. Such people, however, do not understand divine things, they think they will suddenly enter death with Christ, whom they have never learned to know except in words. Thus was Peter also disposed, but he stood before Christ like a rabbit before one beatmg a drum. Notice, how the old Adam lacks courage when under the cross ! The new man, however, can indeed persevere through grace. In suifermg pious persons have no
86 luthkr's church postil.
aim of their own, but if it be God's will they bear good fruit like the tree planted by the streams of water ; and that is pleas- ing to God, and besides all presumption is condemned, all show and every excuse however good they may be. But lie who battles heroically will receive for his suffering here joy, the eternal in place of the temporal. Of this Christ says : "Your joy shall be turned into sorrow."
2. This saying of Christ is addressed to all Cnristians in general. For things may go well or ill, still a Christian must contend with persecution, need, distress and opposition. More- over Christ does not specify here any special punishment, cross or martyrdom ; hence he says simply : You will weep, lament and be sorrowful ; for Christians suffer many kinds of persecutions. Some have their property damaged, others have their name dishonored, some are drowned, others burned or beheaded. Thus Christians die, being put to death by many different hands, each with greater contempt than the other, so that misfortune, persecution and adversity are constantly weighing upon the neck of Christians, by which they are stricken, and there is nothing more certain for them to hope for as long as they crawl here upon the earth. And this is the court-dress by which Christians are identified. Now, who- ever wishes to be a Christian dare not be ashamed of his colors.
3. But why has God appointed his own children to be driven here and there by persecution? On account of free will, that it may be humbled to the ground and become a per- fect fool in the works of God, and learn to trust in God alone ;
as a result give to God good works, things, and at last give ourselves and thus rightly trust in God and cling to Christ. It may, however, well grieve one that the world rejoices over our misfortunes. It is a common thing, the jay-bird can never stop jumping. But the comfort of the Christian is, that the world's joy will not last long, and that his own distress shall be changed into joy eternal. Amen.
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THIRD SUNDAY AFTER EASTER.
Second Sermon. John 16, 16-23.
This sermon is not found in the editions a. b. and c. but only in the edition of 1531 r.
CONTENTS: CHRIST'S SUFFERINGS AND RESURREC- TION; THE COMFORT CHRIST MINISTERS TO HIS DISCIPLES. WHILE IN SORROW, AND THE JOY OF THE WORLD.
I. First, we will consider this narrative in the simplest manner, as it occurred after the Last Supper, while the Lord was in the garden on the way with his disciples to his last suf- ferings and death. In this historical narrative of today's Gos- pel the Lord preaches his death and resurrection to his dis- ciples, the w^ords of which narrative the disciples at the time failed to understand, these words being to them dark sayings and totally hidden from them — an experience that may easily be ours, those of us who are not yet firmly established in the faith. What, however, hindered the beloved disciples from understanding the narrative ? This, namely, that they thought Christ was about to establish a temporal kingdom which would make an impression upon the world, and move along in pure, perpetual life, not in death, of which he here speaks when he says : *'A little while, and ye behold me no more." As if he wished to say : I will be with you yet a little while longer, perhaps to midnight ; after that I will die and be buried, and be taken out of your sight, so that you will see me no more. But again a little while and ye shall see me; that is, on the third day I will arise again and see you again, and ye shall see me again.
88 [.uther's church postii,.
2» This is the sense according to the history, and they are very cold words if not understood in a spiritual way. Yet the Lord also comforts his disciples and says that they will be sorrowful because of his departure but their sorrow will soon have an end. It will be with them as with a woman who lies in the pangs of childbirth; as soon as she is delivered of the child, she forgets her pain. And although this is plain and easy to understand, yet the disciples did not understand how they should fare, what the Lord meant to teach them by these words and by this parable; for such words they had never before heard. But these sayings seem simple to us now, since we often preach and apply them. Were not this the case they would be as dark to us as they were to the beloved dis- ciples. Therefore, let us carefully examine these words and first consider what it means to go to the Father
3. To go to the Father means nothing but to enter upon a new life. As if Christ were to say : I will leave this life of time, of the senses, of nature and of death, and will enter upon the immortal life, where the Father will make all things subject to me, where there is no sleep, no eating, no drinking, as while I lived in the body, and yet the flesh and blood, which I took from the virgin Mary, will continue. That is, I will take to myself a spiritual government to rule the hearts of believers in spirit and faith, and not found, as you imagine, a temporal kingdom. To this spiritual rulership I cannot come except by the way of death. But, as I said, the dis- ciples did not understand it ; they thought they would lose the Lord entirely when he died. Hence they fell into grief and sorrow.
4. Now, here we must take heed, and also learn something from this, lest we read this narrative in vain. To the beloved disciples the greatest pain and sorrow were not that they should never again se^ the Lord in the body, but the fact that their hearts had lost the Lord was a greater distress and calamity. They were happy to behold the Lord in the body, but they clung much more to him with their hearts. Hence they also thought : If he disappears from our eyes, he will also
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disappear from our hearts. Just so was it with their joy. To see him again in the body was not the true joy; that they could hardly expect. But that they received him again spirit- ually and by faith into their hearts, as Saviour and Comforter, was their true comfort and joy. For when he is believed in vs. the Saviour the heart rejoices, and aside from this belief there is no help, no counsel, nor any comfort at hand.
5. This we see in the case of the beloved disciples when they fled and forsook and denied the Lord, and shockingly fell into the sin of unbelief. Then there was no longer a Saviour before their eyes. Comfort had departed, Christ had fallen out of their sight, counsel and help were no longer pre.sent, and they would have had to remain in this grief and doubt forever had Christ not again caused them to rejoice; for besides this Saviour there is none other. Hence, when he is removed there is no other comfort to be had, and nothing but anxiety, need, despair and hell itself must be there. This was the real anxiety, grief and sorrow of the disciples.
6. What agony and grief, think you, they must have had wlien they recalled the kindness and friendship of the Lord, and the good deeds he did them, and that they were all so unfaithful to him ! Then their hearts confessed : Aye, how friendly and lovingly he associated with us and showed us all exceptional love and friendship! And we have acted thus toward him, have forsaken him and are forsaken by him. Like unfaithful villains, we have denied him, have misused his teachings and grace. What will become of us ? We dare not appear before God, neither can we stand before man, much less before Satan. There is now no consolation. The Saviour has departed. We are in a hopeless, condemned and lost state. Observe, the beloved disciples stood in such anxiety, need and grief that no fasting, no praying, no chastisement, could have helped them. All was lost.
7. In like manner God deals with his children today. Whenever he wants to comfort them, he first plunges them into similar anxiety and temptation. It is agony unbearable when the conscience passes sentence against one. The heart and
90 I^UTHEr'S church POSTIIv.
every refuge fail and anxiety penetrates every nook of the conscience. Anguish and fear consume the marrow and bone, flesh and blood, as the prophet David often laments in his Psalms.
8. But Christ does not let his disciples be long in such anguish and need. He had said, "And again a little while, and ye shall see me." This happened on Easter, when he ap- peared to them and offered them his peace, by which he com- forted them and they forgot all the distress, fear and need which they had endured for the little while, until the third day. Narratives like this we should remember when we are in anguish and need, and have lost all hope of comfort. When man is troubled by an evil conscience because of his sins, the heart thinks it is eternal pain ; and so it is, also, as man calculates, for he sees no end of it. He thinks God is against him and will not help him, and he himself will not allow God to help him. He looks about and finds no succor from any creature. Yea, he thinks all creatures are his enemies. Therefore, the heart soon concludes and says : Here is eternal anguish, here there will be no change, here there is no help, no comfort. God and everything are against me. In truth it is not so, but it is only a transition. It will not last long. If we can only keep quiet for a little time, he will surely not re- main away long with his comfort. This is the Lord's mean- ing when he here says to the disciples: *'A little while and ye behold me no more," namely, when ye are steeped in anguish and trouble. "And again a little while, and ye shall see me," namely, when I shall visit you with my consolation and cause you to rejoice."
9. Since the holy disciples experienced what it was to be overwhelmed by anguish and want, we must not think that it will be better with us. God will not make an exception in our case. But let us remember that Christ foretells to his dis- ciples their fall, fear and sorrow, and also comforts them in order that they may not despair. Thus we should likewise comfort ourselves and allow the same to be spoken to us, so that when we are taken captive by sin and feel our :consciences
THIRD SUNDAY AFTER EASTE:R. 9I
troubled and burdened, we do not despair ; but rather remem- ber it will not continue long. Therefore this is a very comfort- ing Gospel to all troubled and terrified consciences. First, because Christ promises here he will not let them be cap- tives to their misery very long; then, because he shows such kindly friendship to them — casts them not quickly from his presence, although they do not at once learn and under- stand his discourse; but bears with them, instructs them and deals with them most tenderly.
10. Therefore, should a person come into like fear and misery of conscience, he ought to call to mind these words, and say : AVell, a change is taking place. Christ says, A little while and ye shall see me again. It will not last long. Keep calm. It is a matter of only a short time and then Christ will permit us to see him again. But where the conscience is so terrified, one cannot grasp nor understand these words of com- fort, even if he hears them. Such was the case with the dis- ciples here. While they were in trouble they could not under- stand these words. It requires an effort if one is to com- fort such terrified and troubled consciences. Hence the Lord uses a parable to explain his former words, in order to establish the disciples firmly in them. He takes an example of a woman in the labor of childbirth, and in such labor that she does not die from it, but brings a happy sight to the world. This is also very icomforting and is spoken in order that the dis- ciples may not despair when overtaken by temptation or fear, but may remem.ber that, like a woman lying in travail, it will soon have an end ; it is pain for only an hour or so. Christ thus, by means of this parable, makes their sorrow and trouble sweet and beautiful to his disciples.
11. Now we must carefully consider this example. As it is here, so is it in temptation, and especially in the perils of death. Notice how God deals with a woman suffering in childbirth. There she is left alone in her pain by everybody, and no one can help her. Yea, nothing whatever is able to rescue her from her agony; that rests in the power of God alone. The midwife and others around her may indeed com-
92 Luther's church postiIv.
fort her, but they cannot avoid the agony. She must go through it, and venture and freely hazard her Hfe in it, not knowing whether she shall die or recover, because of the Schild. There she is truly in the perils of death and com- pletely encompassed by death. This parable St. Paul also uses in I Thes 5, 3, when he tells the Thessalonians how the day of judgment will suddenly