" The Lord is at
Were there no God thus fear the not only a God, but he is at hand. — He will neither forget nor forsake you; only be moderate to all men, and let him care for you, how he will suj)- port and protect you. Has he given you Christ, how shall he not give you the necessaries for a sui)port'? He still has much more than any one can take fi-om you: you, too, have more already, than all the goods of this world, since you have Christ. Concerning this the Psalmist, Ps. 55, 22, speaks: '^ Cast thy burden upon the Lord, and he shall sustain thee 5'^ and 1 Pet. 5, 7: " Casting all jowv care upon him; for he careth for vouj" and Christ, Matt. C, 25: Behokrthe lilies of the field, and the fowls of the air, &c. This is equivalent to saving: — ^'The Lord is at hand." Then follows
"Be careful for notliing."
Take no thought for yoiu^selves j let him care for you; he whom j^ou now acknowledge, is able to care for you. The heathen, who knows not that he has a God, takes thought for himself Christ, Matt. G, 31, 32, says: ''Take no thought, sa;^ing. What shall we eat? or. What shall we drink'? or. Wherewithal shall we be clothed? (For after all these things do the Gentiles seek:) for your heavenly Father knoweth that ye have need of all these things." Let the whole world, then, grasp, and deal unrighteously, you shall have enough; you shall not die of Imnger or cold, unless some one shall have taken away your God, Avho cares for you. But who shall take him from you, if you do not let him go yourself 1 We haA^e no reason, therefore, to take thought for ourselves, since we have, as a father and a protector, him who has all things in his hand, even those who, with all their possessions, Avould rob or injure us. But we should always rejoice in him, and be moderate to all men, as those who are certain that they shall have enough for body and soiil, especially as we liave a gracious God; — tliose who liave uot, mny well be concerned abont themselves. Our care or concern should be, not to be concerned indeed, and to rejoice in God alone, and to be mild to man. In regard to this the Psalmist, Ps. 37, 25, speaks: '^ I have been young, and now am old; yet have I not seen the righteous forsaken, nor his seed beg- but digs only in the sand.
sinks himself still deeper, and eftects nothing; as we daily learn from our OAvn experience and that of others.
It mav be necessary to say that no one shoidd, therefore, come to the conclusion that he wll let <^ver3i:liing go, and rest upon God, ^yithout doing anything, or using any exertion, not even i)rayer j for any one who would thus act, would soon fail, and fall into care or anxietj'. We nuist strive; and even for this reason much falls on us, Ayhicli gives us care, that we may be driven by it from our cares to prayer; and not Avithout reason does the Apostle place in opposition the two clauses: Be careful for notliuuj^ mid in all things fee to God. Xothin(/ and ging bread.'' And Ps. 10, 1' Lord thinketh upon me.''
"But ill everything by prayer and supplication with thanksgiving let your request be made known unto God."
Here he teaches us to cast our care upon God; and this is his meaning: Take no thought for yourselves. If, however, anything occurs to produce care or anxiety in vou, as must be the case, since many trials will befall jou on earth, act thus: Make no effort to evade it, let it be what it may, but cease your care or anxietj', turn to God T\'ith i^rayer and supplication, and entreat him to accom^dish all for you, that you wished to effect by your care. This do with thanksgiving, because you have a God who cares for you, and to whom you may freely bring home all yonr cares. He, however, who does not act in this Avay, when anything befalls him, but wisli ss first to measure it by his reason, overrule it bv his counsels, and falls into anxiety, plunges himself into deep wretchedness, and loses the joy and peace in God, and yet accomplish-
■'» all are opposed to each other. By this he shows sufficiently that many things occur which drive us to care. About all these, hoAvever, we should not be over- anxious, but commit ourselves to God, and entreat him for what we need.
l\ow, let us examine here how prayer should be formed, and what manner is proper in prating. He seems to make i^rayer consist of four parts, namely, xjrayimj^ supplication^ tlianhsg icing J and petitioning. Prayer is nothing else but the words or expressions,— as, for instance, the Lord's Prayer, the Psalms, and the like, — in which sometimes something else, besides that for which Ave petition, is stated. ^Supplication is enforcing and prayer by as, Avhen I entreat any one for the sake of his father, or for the sake of anything that he Ioa'CS, or highly es teems. Thus Ave entre his t God through saints, through
L, therefore, ^^x^^^x^v.^., cies of God f and 2 Cor. 10, 1: '-I beseech you by the meekness and gentleness of Christ," &C. Petition ing, in to state Avhat we haA'e at heart, and AA'hat we desire in jn^ayer and supplication; as in the Lord's Prayer, in Avhicli there are prayer and seA^en petitions. Christ, Matt. 7, 7, 8, says:■ — '^ Ask, and it shall be giA'enyou: seek and ye shall find; knock, and it shall be opened unto you: for exevj one that asketli receiA eth; and he that seeketh findeth; and to him that knocketh it shall be opened." ThanJcsgiving is to relate the blessings received, and thus to strengthen oiu' confidence to aAvait that for which we pray.
In this Avay the ])rayer becomes A'igorous, and through tsupi)licatioii nrgent,but through thanksgiAing, SAveet and acceptable: and thus, Avith its strength and its sweetness, it OA'ercoines and recelAXS AAdiatcA^er it petitions. This manner of praying Ave see in the i)ractice of the Church, and of all the holy fathers in the Old Tc-s^ia- ment, ^^lio always offered supplication and thanks in i)rayer. Tims, too, the Lord's Prayer begins with praise, thanking, and acknowledging God as a father, and x)resses forward to him, through fatherly and filial love. Its supplication has no equal. Hence it is the highest and noblest prayer under the sun.
With these words St. Paul has most beautifully spiritualized the golden censer, and disclosed its mysterj', concerning which Moses has written much in the Old Testament, how the priest should burn incense in the temple. For we are all priests, and our prayer is the censer. The X)riesfc is the golden vessel which signifies the AYords in i)rayer, which are dear and precious j as, the words in the Lord's Prayer, the psalms, and other x^i'^yers. For in the entire Scrix)ture, the vessel is taken for the words, because in and with the words, the sense is comprehended, presented, and received; precisely as in the vessel, the wine, the water, the coals, and whatever else, are contained. Thus too, l3y the golden cup in Babylon, Eev. 17, 4, human doctrine is understood, and by the cup, in which the blood of Christ is, the Gospel.
But the fire coals are the thanksgiving and enumerating of the benefits in prayer j for, that the coals signify benefits, Paul, Kom. 12, 20, indicates, where he quotes the declaration of Solomon, Prov. 25, 22: " If thine enemy hunger, feed him: if he thirst, give him drink: for in so doing, thou shalt heap coals of fire on his head." Tliey are, however, fiery and burning coals; for the benefits overcome and enkindle the heart most powerfully. But in the law it was forbidden to take fire coals from any other place, but the altar 5 that is, in lirayer we must not refer to our works ami merits, like the Pharisee did in the Gospel, Luke 18, 11, but receive the benefits in Christ. He is our altar, upon whom we are offered; o]i this benefit we must render thanks, and in it pray; as St. Paul, Col. 3: 17, says: ''Do all in the name of the Lord Jesus, giviug thanks to God and the Father bv him." For he can allow nothing else, as he shows. Lev. 10: 1, where [it is said] the sons of Aaron, Nadab and Abihu, were burnt before the altar, because they took coals for the censer from another place, than the altar.
The petition is the volume of smoke, as the incense or the thyme, which is laid thereon, and which completes the prayer. The declaration of St. Paul, '' Let your request be made known unto God," is made in vievf and explanation of the smoke of the censer; as if he should say: If you wish to offer incense as a sweet savor before God, let your petition be made known through supplication and thanksgiving; this is the right, the sweet smoke or fume, which is recognized and rises up before Gocl, like a small taper and a straight rod; precisely as the natural smoke rises up from the incensory. Such a prayer penetrates through "heaven. For the gratitude and benefit induce us to pray freely and forcibly, as well as with ease, pleasure, and delight; like the coals of fire make the smoke strong'; otherwise the prayer is cold, especially if the heat be not first enkindled with the coals of benefits.
But liow vshall our i)rayer be made known to God when it is not only known to him before we begin; but he himself also comes to us first, and induces us to pray "? Answer: St. Paul makes this statement for the purpose of teachiug how a real, true prayer should he; nair.ely, that it should not be made in ^ain or on a venture, like those do, who care not whether God hears them or not, ever uncertain, yea, rather thinking they will not be heard. This, howe^'er, is neither i^raying nor petitioning, but tempting and mocking God. For if any one should entreat me for a penny, and did not believe or think that I would give it to him, I would not be disposed to hear him, but would come to the conclusion that he was either or else was not in earnless will God hear sucii blare? For a i)rayer shoidd be made known to God; that is, we should not doubt that God hears us, and that our prayer readies him, and mocking me, est; how much that our request sliail assuredly be graiited. For if we do not believe tliat God liears owy prayer, or tliat it reaches him^ it will undoubtedly not reach him. As we beliere, so it will be.
The rising smoke is, therefore, nothing else but the faith in prayer, Avhen we believe that it reaches him and is heard. With these words St. Paul touches that which is often alleged in the Psalms: '"My cry comes before him, even into his ears, Ps. 18, G: again, Ps. 141, 2: '^ Let my i>rayer be set forth before thee," &c. Eelative to this, Christ, Matt. 31, 29, and Mark 11, 21, says: '' AH things, whatsoever ye shall ask in prayer, believing, ye shaU receive;" and James 1, 0: '^ But let him ask in faith, nothingwavering, for he that wavereth, let him not think that he shall receive anything from the Lord.''
It is easy, therefore, to perceive that the bawling in the institutions and cloisters in all the world, is mere mockerj' and temptation of God. For such i^rayer indeed is well known to men, for those who offer it, continually exclaim, cry out, and blare; but to God it is unknown; it reaches him not, because they themselves do not believe, or are not certain, that it reaches him. As they believe, so it is; so that it is time indeed for this mocking and tempting of God to be rejected at once, and to exterminate such mock-houses, as Amos calls them, ch. 7. O, if we Avould observe the true manner of praying, what could we not accomplish? But now we pray much, and have nothing 5 for oiu' prayers never reach God. Wo to unbelief and distrust.
"And the peace of God, wbicli passetli all understanding, shall keep your hearts and minds through Christ Jesus."
Behold, how orderly and beautifully St. Paul teaches a*^ Christian. He should first rejoice in God through faith, and then manifes't moderation and kindness to men. But should he say: How can I i He answers: The Lord is at hand; but liow, if I am persecuted aud robbed? He says: Be carefid for nothing, pray God, and let him care; yes, meanwhile, I shall become weary and desolate? l^ot so: The peace of God shall keep you. Let us now take this into consideration.
B3' the phrase, the peace of God, we must understand, not that peace, in which God himself dwells calmly and contentedly, but that j^^ace ivMch he produces in ourhearts, and which mal'es vs contented, precisely as that which we speak, hear, and believe from God, is stjded the Word. It is the gift of God, and hence it is styled the ^^e^^^ce of God, because it effects peace with him, even if we have displeasure with men.
This jJ^ace transcends all mind, reason, and understanding. By this we must not understand that it cannot be felt or experienced by any one. For, if we are to have peace with God, we must feel it in our hearts and consciences. How else could our hearts and minds be preserved through him! The difference between this peace and that which reason comprehends, will be understood by the following illustration: Those who do not know how to tlee to God in prayer, proceed, when tribulation and adversity overtake them, and v\dien they are filled Avith care or anxiety, to seek peace, but it is only that which reason apprehends and obtains. But reason knows of no peace except that vrhich exists after the evil- shall have been removed. This peace does not transcend reason, but it is compatible with it. Hence they rage and strive according to their reason, until they obtain this peace by the reuioval of the evil, by force or fraud. But those who rejoice in God, are satisfied when they have peace with God. They calmly endure tribulation; they do not desire that peace which reason dictates; namely, the removal of the evil; but they stand firm, and await internal strength through faith; they enquire not whether the evil Avill be of short, long, temporal, or eternal duration; they give themselves no anxiety or concern about its termination; they always leave this matter to the regulation of God; they are not anxious to know when, how, Avhere, or by whom it will be terminated. God, therefore, in return affords them grace, and removes their evils with advantages so great as to exceed all their expectations and desires.
Behold, this is the peace of the cross, the peace of God, the peace of the conscience, the Christian peace, which makes ns, even externally, calm, and satisfied with every one, and unwilling to disturb any one. For reason cannot comprehend how Ave can have pleasure in crosses, and l)eace in disquietude, nor can it accomplish this. It is the work of God, Avhich no one can know, hut him who has exi)erienced it. In regard to this it is said above, in the Epistle for the second Sunday: ''The God of hoi)e fill you with all joy and peace in believing.'' What he there calls peace infaith^ he calls here j^erfce of God.
In this way, St. Paul indicates that for him who rejoices in Godj and leads a moderate life, the devil will raise up a cross, to drive and turn his heart away from this course of conduct. He should, therefore, be well fortified, so as to rest his x>eace where the devil cannot reach it, namel}^, in God 5 he must not be anxious about getting rid of what the devil has forced ui:)on him, but he must suffer him to exercise his wantonness, till God himself comes and exterminates it. Thus his heart, mind, and affection Avill be kept and preserved in x)eace. For even his patience could not long endure, if his heart did not exist above itself in a higher peace, satisfied that it has peace with God.
By the words heart and mind here, we must not understand the natural will and understanding, but, as Paul himself explains it, the heart and mind in Christ Jesus 5 that is the will and understanding which Ave haA^e and bear in Christ, of Christ, and under Christ. This is the faith and loA'e Avith all their operations, according to their dispositions and inclinations to- Avards God and man. This is nothing else but a disposition to trust andloA^e God from the heart, and to feel disl)Osed from the lieart and mind to serA^e God and man, in CA^ery respect and as fiir as possible. Such a heart and mind the devil seeks to avert AAith fear, terror, death, and CA^ery species of misfortunes, and to set up for it hu- ]nan dcAices, to induce it to seek consolation and help in itself and in man, and thus it falls from God upon its own care.
^N'oAV, in a Avord, this Epistle is a lesson of Christian Ufe towards God and man, teaclmig us, reallj', to let God be everything to us, and ourselA'CS eA^erything to all men; to be to men, as God is to us, to receive from God, and to give to men: this is the sum and substance, /crvY/i and love.
For the grace of Cod that brlngeth salvation hath appeared to all men.
Teaching us, that denying ungodliness, and wordly lusts, we should live soberly, righteously, and godly, in this present world;
Looking for that blessed hope, and the glorious appearing of the great Ccod, and our Savior Jesus Christ;
Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works.
These things speak, and exhort, and rebuke with all authority. Let no man despise thee.
fin the first place, St. Paul teaches in this Epistle what Titus and CA'cry
* At the mass on Christmas night.
t It is written in the book of Nehemiah, ch. 4, that when they were rebuilding Jerusalem, they wrought with one hand, and with the other they held the sword, on account of the enemy who wished to hinder the building. This St. Paul, Tit. 1, 9, explains thus, that a bishop, pastor, or a preacher, should be mighty in the Holy Scripture to teach and admonish, as well as to resist the gainsayers. Thus we should use the AVord of God in a two-fold maimer, as bread and as a weapon, in feeding and in resisting, in times of peace and of war; and thus with one hand we should build, improve, teach, feed all Christendom, and with the other, make opposition to the devil, the heretics, the world. For where there is no defence, the devil will soon destroy the pasture, to which he is so bitterly opposed. We shall, therefore, (if God grant grace.) handle the Gospel in this manner, not only for the purpose of feeding our souls on it, but also to learn to put it on as armor, and with it to fight against all enemies, so that we may be provided with pasture and waapons.
OF THE APPEAEINa OF THE GRACE OF GOD IN CHRIST JESUS.
l)reaclier slioukl preacli to tlie people, namely, Christ, aud notliiiig else, so that the people may know what Christ is, why he came, and what blessings he accomplished forns, saying: '' The grace of God hath appeared," &c., that is, it is n-ianifest and clear. How was this accomplished? Throngh the Apostles and their j)reaching, it was proclaimed in all the world. For i)reYioiis to the resnrrection of Christ, it was still concealed, and Christ dwelling in the Jewish country only, was not 5'et glorified. But after his ascension, he gave the Holy Spirit, concerning wliom he has said before, John 16, 13: The spirit of truth, whom I will send, shall glorify me.
iSTow this is the meaning of the Apostle: Christ came not for the X)uri)ose of dwelling here on earth simi^ly for his own advantage, but for our good. He therefore x)ermittedliis goodness and grace, not to remain and continue with and in himself, but, after his ascension, to be i>roclaimed, preached, and spoken publicly in all tlie world, before everybody 5 nor did he permit such revelation and proclamation to be made, simply as such, and only as a rumor or report, but to bring fruit in us. For it is a revelation and proclaniation, teaching us to deny, refuse, and reject all that is ungodly, and all earthly, worldly lusts or desires, and thus hencefortli to lead a sober, righteous, and godly life.
By the declaration, ^' The saving grace of God hath appeared," &c., he condemns the favors of the world and of men, as pernicious, condemnable, and ineffectual, and wishes to incite in us a desire for divine favor and grace, teaching us to contemn human favor and grace. For he that desires to have the grace and favor of God, must consider all other graces and favors, as he says. Matt. 10, 22: '^ Ye shall be hated of all men for mv name's sakef* and Paul, Gal. 1, 10: ^' If I yet pleased men, I should not be the servant of Christ." Therefore, where the saving grace of (lod appeals and
* A. AndPs. 5,3- God has destroyed tlie bones of those who desire to please mep. Luther's Works, 7r Bd.
is proclaimed, there the pernicious grace of men nmst be passed in silence and obscuritv; and he that wishes to perceive and taste the former, must reject and forget the latter.
He says it has appeared or is proclaimed to all men; for Christ, Mark 16, 15, commanded the Gospel to be preached to all creatures in all the world; and in many places,' and especially in Col. 1, 23, Paul also says: "The gospel, which ye have heard * * was preached to every creature which is under heaven:" that is, it is preached i)ublicly, so that all creatures, much more all men, might have heard it. For in the first place Christ preached only in the Jewish country, and the Holy Scripture was confined to the Jews J as the 2d ver. of the 76th Ps. and 19th ver. of the 147th Ps. say. But afterwards it was left free, not being confined to any particular place, as the 4tli ver. of the 19th Ps. says: "Their line is gone out throug-h all the earth, and their words to the end of the world." This is said in regard to the Apostles.
You may say, however: Surely this did not occur in the time of the Apostles. For Germany was converted nearly eight hundred years after the Apostolic age: and now, recently many islands and countries are discovered, in wliich nothing of this grace had appeared until in the fifteenth century. Answer: the Apostle speaks concerning the character of the Gospel; for it is a sermon so commenced and ordained as to go into all the Avorld, and at the time of the Apostles it had already gone into the greatest and best part of "the world. Before this, however, no sermon of such character was commenced or ordained. For the law of Moses was confined to tlie Jewish nation alone. Therefore, since this Avas accomplished for the most part, and must be comj)leted, as is still the case, the Scripture speaks of it, as if it had already been- accomplished.
For there is a ]uanner of speakingemployed in the Scriptures, called synecdoche, which is very common, tiiat is, Avlien the whole of a thing is sx)oken of, and only a part is meant;