ADMONITION TO I5EAR THE niPERFECTIOXS OF OUR NEiaHBORS.
another. The first is because ye liear that the Scriptoe i)resents Christ to us as an example, upon whom the ignominies which were ignominious to to God, fell, — these are our sins, — and that he did not despise, reject, or revile us, but received us in order to redeem us from them. It is right, therefore, much more for us thus to act.
The other reason is, hecaiise this example contributes to the praise and honor of God; for through it God is praised and honored; and this is the case, because Christ ever5'T^ilere testifies that all that he does, is his Fathers \\ill, and that he came merely for the puri)ose of doing his Father's mil. Hence, it is certain that he also bore the ignominy of our sins simply because it was his Father's will.
Hence we perceive how superabundantly mercifid the will of the Father is, which reigns overus, that he placed upon his beloved, his only Son our sins and his ignominy to bear; so that he would not have to condemn us on account of them. Xow where this will of God is properly x^erceived, love and praise to God must result from the bottom of the heart, and his mercy be praised j for from it the individual secures a conscience so joyful and serene that he cannot restrain hunself; he must honor and praise these rich blessings of God.
Behold, St. Paul says Christ has estahlished the honor of God through h imseJf, by recei^'ing us, and by bearing and exterminating our sins. So, too, should we take upon ourselves the sins, burdens, and imperfections of our neighbors, and bear ^ith them, and render them aid and relief. Xow, when sinners or the infirm hear or perceive this, thek* hearts grow favorable towards God, and they must exclaim: ^'Wliy, this is indeed an excellent, gTacious God and a righteous Father, who has such a people, and desires them not to judge, condemn, or reject us poor sinful and imperfect persons, but to receive, aid, and treat us as if our sins and imi)erfections were their own. Who woidd not love, extol, praise, and honor such a God, and, from the bottom of his heart, entrust all things to him? "\Miat must he be himself, if he desu-es his people thus to be?
Behold, such i)raise God desires to receive through us, by oiu^ receiving one another, and by regarding our neighbor's condition as our own, In this way i)ersons would be incited to believe, and those who already believe, would be strengthened in their faith. But where novv^ is this exampie in the world?*
" Now I say that Jesus Christ was a minister of the circumcision for the truth of God, to cenfirm the promises ma^e unto the fathers; and that the Gentiles might glorify God for his mercy."
Having now submitted the sentiment, that they should receive one another, according to the example of Christ, to the honor of God, and allowing no difference among the people of Christ, whether saints or sinners, strong or w^eak, rich or poor,— I^lthey are all entitled to the same pri^i.- leges, ha^i.ng the same blessings, in Chiist, vrho i)roduces a unanimity ot heart, spirit, mind, and mouth, making all things common, whether spiritual or temx^oral, however various they may be, — he proceeds to establish his position with strong declarations from the Scripture; and thus, too, by the Scripture he dissipates all the causes of discord, standing between the Jews and the Gentiles as an arbitrator and a mediator; as if he should say: ^' You Jews cannot reject the Gentiles, even if they do not eat and di'ink with you according to your custom, for they have even the same Christ whom you have as the Scripture has predicted:" again, ^'you Gentiles cannot contemn the Jews, if they do not conform to your manners in eating and drinking; for they, also have the same Christ promised to them in the Scrii:)ture.
Now, since, according to the Scripture, aU have equal imvileges in Christ, and since both Jcavs and Gentiles are gathered together luider him, and since out of Christ no one has anything, and in him every one has all things; why then should you con- tend, judge one another, and cause scliisms, and not much rather receive each other in a friendly manner, as Christ received you? For no one has anything in preference to another, and no one has less than another; why then should you contend and create schisms on account of meats, drinl?, clothing, days, places, gestiu'es, and the like, since nothing is depending on these, because they are temporal things out of Christ, which contribute nothing to the matter? •Therefore, let every one who will, be 'at liberty in regard to these things. But if any one is yet weak in faith, and not free, have i)atience and bear with him till he becomes strong, seeing that this detracts nothing from you, as you still have Chiist wholly and entirely.
j^ow, in order to understand these words of St. Paul, w^e must know that 11 i&his custom to call the Jetvish people the circumcision^ because t\\e,y were circumcised, and by this, as by a sign, they could be separated and distinguished from other people.
Thus, too, other things are designated by their signs 5 as, in regard to females, we say: ^'The veil or weft of hair j)roduces many misfortunes in the world,"* and to priests: " Ho ay avaricious is the bald i)ate!'^ And horsemen are designated by their spurs and stirrups. Even in this way St. Paul calls the Jews according to their signs, the circumcision^ and the Gentiles 2)rwputium J the uncircumcision, (xsl, 2, 7, 8: " They saw that the Gospel of the uncircumcision was committed unto me," that is, of the Gentiles who iire not circumcised, ^' as the Gospel of the circumcision icas unto Feter^^^ that is, of the Jews j and Eph. 2, 11: ^^Peinember, that ye being in time past Gentiles in the flesh, who are called uncircumcision by that which is called the circumcision," <&c. So here too: '^ I say that Jesus Christ was a minister of the circumcision;" that is, of the Jews, or Jewish people.
According to his custom he calls Christ also a minister^ as he calls all l)reachers and apostles ministers j 1
* A. And to the monks: "Behold, what may the cowl not do."
Cor. 3, 5,: " Who then is Paul and who is Apollos? but ministers, by whom ye believed." Now this is the substance of the Apostle's words: ''Jesus Christ was a minister of the circumcision j" that is, a preacher, teacher, apostle, messenger, sent from God to the Jewish people. For Christ never preached to the Gentiles, nor was he sent to them, but to the Jews alone. This occurred, however, not for the sake of their merit, but, as he here says, for the truth of God, What truth is this? God promised Abraham, Isaac, and Jacob, that Christ should be born of their seed. I^ow, that God might be found faithful in his promises, Christ came according to this promise; and thus is the truth of God found, that he keeps what he promises. For the sake of this truth, — that God might stand as truthful, — and not for the sake of any one's merit, Christ became an apostle and a minister of the circumcision. This the following words, where he says, ''to confirm the promises made unto the fathers," require. Observe what tnith he means; namely, that by which the divine promise concerning Christ, made to the patriarchs, is established and fulfilled.
1^0 w, although it is true that Christ, is common both to the Jews and the Gentiles, yet he was promised, not to the Gentiles, but to the Jews alone, as he says, Kom. 3, 2: ^'Unto them were committed the oracles of God;" Eom. 9, 4: The late was given to the Jcics. Thus, too, he came to them alone, as he also says himself. Matt. 15, 24: "I am not sent, but unto the house of the lost sheep of Israel." Thus the Jews have the iirerogative that Christ was promised to them, and that they might await him. But to the Gentiles nothing was promised, and tlierefore, they could await nothing,
Jews and the Gentiles are alike in this that, as Christ was promised out of pure grace, so he was given to the Gentiles. Yet, after he Avas promised, they had just reason also to exi:)eet him as the one who should be givcM to them.
Hence, the Jews have Christ, not only through the grace of the promise, but also through the truth of Goil who should fulfill his promise. But the Gentiles have neither the grace of the promise, nor the truth of the fulfillment, but the mere naked^ unadvised^ unexpected mercy which Christ gives to them, without any promise, Avithout any obligation for the fulfillment of the truth of God. Yet, as the Scriptiu^e revealed that the Gentiles shofdd obtain Christ, A\dthout any promise, T\ithout any hope and e:q>eetation however, this same Scripture too, must be fulfilled; and consequently, one paity has nothing ini)reference to the other. But Christ was given to the Jews through diAine promise and truth, to the Gentiles through i^ui^e, nnexj)ected mercj'.
1^0 w, since the Scripture includes both, a i)romise to the Jews, ami ai)rediction concerning the Gentilvvs, the unit3^ is established, that each one has Christ in commonly and henceforth one should receive another, as a participant in the common blessing. The Jews should not despise the Gentiles, because the Scripture snys in regard to them, that they shall praise God for his mercy. IIow shoidd they despise those who have and x)raise the mercy of God f On the other hand, the Gentiles should not despise the Jews; for Christ was promised to them, and according to the promise he became theu^ minister and their preacher so that God stood faithful, and fulfilled his promise.
Observe this is the design of thCvSie words of Panl: "I say that Chiist was a minister of the circimicision for the truth of God, to confirm the i)romises made unto the fathers.*^ AMierefore say est thou this? Doubtless, so that no one may despise the Jews, but receive them, because Christ received them, and did not despise them; yes, lie was even manifested and given to them as their own ])romised x>reacher, minister, and apostle. But what sayest thou in regard to the Gentiles? I say not that anything is promised to them; but I say they praise and have the mercy of God, which is given to them without promise, as the Scripture intimates. Therefore no one should despise them, but receive them, because God has received them, and
!Now, as Christ did not desi)ise them.
is become common to all, the Jews and the Gentiles, although difterently and through ditiierent reasons; so too we should become common among one another, receiving one another, bearing one another's biuxlens, and having patience ^\it\l the imperfections of one another, regardJess of distinction of external x^erson, name, condition, and of anything else.
" For this cause I will confess to thee amoFig the- Gentiles, and sing unto thy name."
Here he begins to introduce some passages of Sciii>ture, in which it is revealed that the Gentiles tciU praise God for his mercy; and this first one is in Ps. 18, 50, and in Ps. 108, 3, and it is spoken by the prophet in the i)erson of Christ; as both the Psabns show. Now, if this declaration is to be verified, Christ must be among the Gentiles, not physically, but spiritually, for where Christ does not exist si^iritually, there he is not yet praised; but wherever he is i>raised and sung, there is he spiritually. Thus this declaration forces the conclusion that the Gentiles shall heJiere in Christ and have him J which is, to have the mercy of God: yet in this nothing is promised to the Gentiles, but it is a mere revelation in reference to the GentileSj as to what they will do.
We have already mentioned the I)roper service of God, which the l)rophet here st^'les praise and sincjing of God^s name] as the whole Scrii)ture styles it. I^ow, praise is nothing else but a confession of the blessings received. Hence, the Hebrew and Apostolic word reads: conjitehor, I wili confess thee j that is, thank and praise thee, and exclaim, all this have I received from thee.
"And again he saith, Rejoice ye Gentiles, with his people."
These words are a quotation from Deut. 32, 43, as it is said, where Moses says: "Rejoice, O ye nations, with his people." In Hebrew, however, it wiU admit of this reading: " Rejoice, ye Gentiles, with him;" (understand, ills people); and thus, it seems to me, the Apostle introduces this passage. Yet whether the reading is otherwise, or thus, it is clear that no one eithw praises the people of God, or rejoices witli liim, unless he is a partaker of his blessings; and has that same God. For he that has not these, is an enemy to the people of God, and curses and persecutes them, as God says. Gen. 12,3: '^I will bless them that bless thee, and curse him that curseth thee." Here you perceive that those who bless the people of God, are partakers of his blessings. Hence this passage forces the conclusion that the Gentiles shall become Christians.
'* And again, Praise the Lord, all ye Gentiles; and laud him, all ye people."
This is the 117th Psalm, v. 1, 2, and it also speaks of the true service of God. Hence, too, it enforces the conclusion that the Gentiles shall he the people of God. Since no one serves, (that is, praises and honors,) God, but his i)eople alone.
"And again, Esaias saith, There shall be a root of Jesse, and he that shall rise to reign over the Gentiles, in him shall the Gentiles trust."
This declaration stands in Isa. 11, 10; and it reads thus in Hebrew: — ^' And in that day there shall be a root of Jesse, which shall stand for an ensign of the peoi^le; to it shall the Gentiles seek: and his rest shall be giolious." The meaning of this passage evidently is that the Gentiles shall have Christ, and be subject to him. But St. Paul slightly changes the words, and follows the old translators, who formerly rendered the Bible in the Greek language. The import is the same however. The root of Jesse should not be understood here as the stem or tree of Jesse, as limners delineate it, a tree of Jesse, the father of David, with many branches; and as we sing in regard to the blessed Virgin, germinavit radix Jesse, the stem of Jesse has sprung forth; for this is wholly a forced construction. Christ himself and no one else, is this stem or root} as this declaration of Isaah clearly shows, which says: The Gentiles shall hope for the stem or root of Jesse, which shall rule the nations, &c. This cannot be attributed to the natural Jesse, or to our blessed Virgin.
But Christ is a root of Jesse, because he descended from the lineage of Jesse, through David, but in him the physical descent ceased. Through his sufferings he was buried in the grave, as an ill-favored root, he was concealed in the world, and out of him grew the beautiful tree, the Christian Churcli, spreading out in all ti world. • This were properly delineit ting the root Jesse, were the dr^lineations so extended as to include the sufferings of Christ and their fruits.
But the declaration of Paul, — '' And he shall rise to reign over the Gentiles,— is equivalent to the Hebrew: ^' Which shall stand as an ensign for the people." For by this the government of Christ is sho^^ni to be spiritual. By the Gospel he is set up in all the world as an ensign, to which we must look and hold, through faith. We see him not physically, but only in the sign, the Gospel; and thus, too, he rules the people through the Gospel, in the sign, and not in a physical presence.
Nor does his expression, — '^In him shall the Gentiles trust," — differ materially from the Hebrew text which says: "To it shall the Gentiles seek;" that is, they shall look unto him, and cleave unto him alone; they shall X>lace all consolation, hope, and confidence in him, they shall enquire after nothing else, desire nothing else, but him.
But the phrase, — "And his grave (rest) shall be glorious," — contained in our text, Isa. 11, 10, which the Apostle omitted, is not happily rendered by St. Hieronymus, where he thinks Isaiah wrote concerning the glorious grave of Christ. The design of Isaiah was that the rest of Christ should be glorious; that is, that his dying or death should not be like that of other persons who have their glory while they are alive; when they are dead, they have none. But in his death the glory of this root of Jesse first began. For after his death was he first raised to true life, power, glory, and honor, as a sign and regent of the Gentiles; yes, seated at the right hand of G od, a Lord over all things.
" Now the God of hope fill you with all joy and peace • in believing, 1,hat ye
SERMOisrs o]sr the efistees.
may abound in hope, tbrou2:li the poAver at' the Holy Ghost."
He concludes tliis Epi.stle witli an excellent prayer, desiring tlieni to be tilled witli joy and peace, saying: — '•Tlie Crod of hope," that is, ayIiIcIi lie gives them alone tlirougli and in Christ.
But the manner, in Avhicli this takes place, we liave already mentioned; — namely, when ice peycelve the will of God, how he gave Christ to bear our sins, as we also should do. The more profoundly we i)erceive this will, the stronger will be our faith, hope, and love. We should, therefore, continually preach and hear it, and reflect on it; for this results through no other means, but the Gospef-oniy.
Hence, the meaning of the Apostle is this: Cxod, vvdio works hope through the Gosx^el, grants you grace so that you may properly employ the Gospel and believe, through which you first l^erceivd Christ; in consequence of whi{ili you will obtaiii all peace and a go')d conscience, as a common blessing, as well as j;(?rtce -among each other. For this peace and Jo?/ is received, not, like that which the Avorld gives, through feeling and sensation, but through faith. For you neither feel nor see liim who is your good, and from whom you derive your i^eace and joy. In this world, however, you will feel disquietude and grief. But if you learn that Christ is ccTmmon and alike to all, you enjoy a blessed peace; for then there is nothing which one begrudges another, l)ecause you are all alike rich. Behold this is peace and joy through faith or in faith.
Hence, still further follow the words. Abound in hope; that is, that hope shoidd ever increase. To this increase, suffei'ing and persecution contribute. For hope does not increase so as to decrease adversity; no, adversity is increased so that our hope may not rely on our i:)ower, but exist through the power of the Holy Spirit, who assists us, and strengthens our hope, so that we may neither flee from nor fear the disasters of the world, but resist them until death, and overcome all evil, so that it must fly and dissipate before us. This is hope, not in human weakness, but in the power of the Holy Spirit, all of which, however^ must result through the medium of the Gospel, as already stated: — ''Tlirougli i^atience and consolation of the Scriptm^es we have hope." For where the Gospel does not exist, there is neither hope, consolation, peace, joy, faith, love, Christ, God, nor blessings; as we see before oiu^ eyes in the AATetclied, clergical, spiritless, carnal orders, who nevertlieless pray much, and frequently hold masses; from Avhich do thou God of hope, and of patience, and of consolation, graciously preserve us. Amen.