EXPLANATION OF THE EPISTLE FOR CIIEISTMAS DAY.
as Christ is saicL to liave laid in tlie grave tliree days and three nights, Avhen at the same time he was there only one day, two nights, and two parts of tAYO days. Thus, Matt. 23, 23, 37, it is said, Jerusalem stoned the prophets, yet a great portion of its inhabitants were pious. Thus too, it is said, the ecclesiastics are ayaricious, still there are many x>ious persons among them. This manner of speaking is very common in all languages, and especial^ in the Holy Scripture.
Thus the Gospel was preached at that time to all creatures 5 for it is a sermon, designed, introduced, and ordained to reach all creatures. In this way a prince might say, having dis- X)atched a message at his residence, and it having entered upon the way, the message is gone to the place or individual, for which it was designed, even if it had not already reached the point. Thus too God lets his Gospel go forth to all creatures, even if it has not already entirely reached all. — Hence the prophet, Ps. 18, 5, said: ^^ Their voice is gone forth into all the world f he does not say that it has already reached all the world; but it is on the way, going out ijito all the AYorld. Thus too Paul means, it is preached, and made manifest without intermission to all men; it is already on the way, and is already accomplished, although not completed.
This appearing of grace teaches us two points, as St. Paul says here; '^Denying ungodliness and worldly lusts." TJiese Ave must explain. The little A'f ord ImjnefaSj Avhich the Apostle styles in the Greek, Aselna, and in the Hebrew it is Eesa, I cannot render by a single word in the German. I have, therefore rendered it, ivngccttlicli WcseUj luujodliness. The Latin and Greek terms do not fully exi)ress the Hebrew. For Eesa is properly the sin of not honoring God; that is, of ]iot believing, trusting, fearing him, of not surrendering to him, of not submitting to his proAidence, and of not recognizing him as God. In this sin, gross, outAvard sinners are deeply imi)licated indeed; but much more deeply are the Avise, sainted, learned, ecclesiastics, aaIio, relying upon their Avorks, seem to themselves and in the eyes of the AA^orld, to be pious. In a AA^ord, all who do not giA e themseh'es OA'er to the pure goodness and grace of God, and lixe accordingly, are all Impilj ungodly, CA^en if on account of their great holiness they coidd raise the dead, or AA^ere full of continence and all Adrtues. It would seem i^roj)- er to call them graceless or faithless persons. HoAvcA^er, I shall call them inujodlij. Therefore Paul says the saving grace has appeared to graceless persons, so that they may become rich in grace and rich in God; that is, that they may believe, trust, fear, honor, loA^e, and praise him, and thus change ungodliness into godliness.
For v\dmt Avould it profit for the saving grace of God to appear, if AA'e should attempt, through something else to become pious, or to lead godly liA^es, Avhen St. Paul says here, it was rcA^ealed and proclaimed in order that we might deny ungodliness, and henceforth liA^e piously, not through or of oiu^selA^es, but through it! So one, therefore, more disparages this grace, and more gainsays its appearing, than do h;^^>ocrites and ungodly saints, Avho are unwilling to regard their oavu works as nugatory, sinful, and reprehensible, still discoA^ering much good in themselves, and, according to their oaaqi good meaning, as they imagine, deserAC, AA'ithout grace, great merit. God, hoAATver, regards no AA^ork as good, — nor is it really good, — unless he produces it in us himself, through his grace. In order, therefore, that he may Avork inany of these in us all, and that our efforts or AA'orks may cease, he manifested his saA^ing grace to all men.
Now, the first great CAil of all ]nen, is their godlessness, impiety, and gracelessness. In this is comiu-ehended first the faithless heart, and then all the thoughts, Avords, works, and the AAliole course of conduct, accomplished in and through this faithless heart. The indiAadual left to himself, lives and acts only according to his natural abilities and reason, and in these he is sometimes so beautiful and brilliant as to out-shine the real sanits.
But ill this lie seeks simply liis own interest, unable to live and act to tlie honor of God, even if lie does secure more praise and gloiy in this direction, than the real saints, ahout whom the Scripture frequently speaks. — For this godless, graceless conduct is an evil so great, so extensive, and so deeply suhtile as to prevent those who walk in it from ever being able to perceive or believe it, even Avhen it is presented to them. The Prophet, Ps. 32, 2, calls it, not a reasonable, worldly, fleshly, but a si)iritual deception, which deceives not only the reason, but also the spirit of man.
In short, it must be believed rather than felt. For if God permitted his grace to be made manifest to all men, so that they might deny ungodliness, we must believe him to be that being who knows our hearts better than we do, and Ave must confess that, were our deeds not impious and reprehensible, he would not have permitted his grace to be proclaimed to ameliorate us. A i)ersoii who would administer medicine to an individual who is not sick, would be regarded as a fool; God must, therefore, be regarded as a fool, by those who, according to their good meaning and feeling, are unwilling to believe that all their deeds are godless and condemnable, and that his saving grace is necessary. This is terrible. He therefore says, Matt. 21, 32, that the chief Ijriests, doctors, and ecclesiastics, (elders) did not believe John, the Baptist, who called on them to repent; they would knoAv of no sin. — All the Prophets Avere killed because they accused the peoiDle of this sin; no one hoAVCA- er belicA^ed them; not one thought that such sins aa ere in himself. They judged according to their feelings and thoughts and works, not according to God's word and counsel, which he deliA^ered through the Proph ets.
St. Paul, therefore, employs a Aery forcible term here, in Greek, paedeuusciy which means to instruct, like we instruct children in the beginning, in regard to what they never heard or knew before. They regulate themseh^es, not according to their reason.
but according to the v/ord and instruction of the father. WhatcA^er he represents to them as useful or injurious, they so regard, and belieA^e and folloAV him. But for the intelligent and great Ave assign some cause, Avhich they may comprehend Avith their reason, why a thing is useful or useless. Such children the saA^ing grace of God desires as scholars, so that, if they cannot imagine, they may still belicA^e, that their deeds are godless and reprehensible, and thus receiA'e this grace, and follow it. — Christ, therefore, Avell says, Matt. 18, 3: ^' Except ye be couA^erted, and become as little children, ye shall not enter into the kingdom of heaA^en." — And Isaiah, 7, 9; "If ye aa ill not belicA^e, surely ye shall not be established." Thus the diA'ine, saA^ng grace has appeared not only to help us, but also to teach us to know that Ave need it, since by its appearance it indicates that all our works are ungodly, graceless, and condemned. Hence the Psahnist, Ps. 119, 7, so ferA^ently entreats God to teach him his judgments, laws, and commands, so that he might not follow after his oami opinions and feelings, as God forbade. Dent. 12, 8: " Ye shall not do * * CA^ery man whatsocA^er is right in his own eyes." The other CA^il in man he calls ivorldhj lusts. In these are comprehended all disorderly conduct, which an indi- Aidual i^erforms towards himself and his neighbor; like the first, ungodliness, comprehends all disorders towards God. ObserA'e, howCA^er, how judiciously the Avords lusts j icorldly^ are arranged. He calls them Avoiidly, for the imrpose of including all evil lusts, whether of goods, luxuries, honor, faA^ors, and all that belongs to the world, in which a person may commit sin aa ith his lusts. He does not say, howcA^er, that we must deny worldly goods, or their use. These are good, and the creatures of God. — We must aA^ail ourselves of their use in eating, drinking, clothing, and other necessaries of life. None of these are forbidden. Only the lusts after these, the undue attachment and craA'- ing, are forbidden. These we must deny. For these lead us into all sins against ourselves and our neiglibors. By tills, tlie conduct of godless hypocrites,— ^ayIio, altliougli tliey may be clad in sheep's clothing, and sometimes resist an evil deed, through fear or shame, or the punishment of hell, are still filled with evil desires for wealth, honor, and power, — is also condemned. Ko. person loves life more dearly, fears death more terribly, and desires more ardently to remain here in this world, than they do; and yet they do not recognize these worldly lusts, in which they are drowned, performing many works in vain. It is not enough to put away only Avorldly works or words, worldly desires or lusts must be removed, so that we may use this life and all that belongs to it, without placing our affections on it, with a view to the future life j as follows in this Epistle: ^'Looking f^yj, * # fiiQ glorious appearing of,''
But here we perceive that the grace of God reveals the fact, that all men are full of worldly lusts, although some may conceal it by their hypocrisy. Were any one not subject to such desires, there could be no necessity for a revelation of this grace, or for its being salutary, or for its manifestation to all men, or for its showing that such lusts must be put off. — For whoever is not subject to such lusts, has no need to put them off 5 nor has this declaration of Paul any reference to him; neither can he be a human being, and hence he has no necessity for this grace, or its niani- 'festatioii. What must he be? Without doubt, a devil, eternally condemned with all his holiness and purity. If, however, they could hide all their worldly lusts, they cannot conceal the fact that they ardently desire to continue in this life, and that they are unwilling to die. By this they show how graceless they are, and that aU their works are ungodly and worldly; and yet they do not perceive their graceless, perilous infirmity.
He also says: We must deny or renounce. By this he rejects many foolish means, devised by men, in order to become pious. For some run into the wilderness, some into cloisters, and others separate themselves from society, presuming b}^ bodily flight to run away from ungodliness and worldly lusts 5 and others again resort to tortures and injuries of their bodies, by imposing, beyond their natural abilities to endure, upon themselves hunger, thirst, wakefulness, labor, and uncomfortable apparel. Yes, if ungodliness and worldly lusts were painted uj)on the wall of the house, you might run out of it 5 or if they were knit in a red coat, you might pull it off, and put on a grey one; or if they grew in your hair, you might have it shaved off', and go with a bald pate; or if they were baked in the bread, you might eat roots instead of bread. But since they inhere in your lieart, and occupy you through and through, Avhere Avill you run, so as not to carr>^ them with you? What will you put on, so as not to be under it? What will you eat and drink, without being i)resent with it? In a word: T\^at will you do without beingthere yourself, as you are in yourself? Beloved man, the great enticement is in you, and you must first run and fly away from yourself, as James 1, 14," says: '^ But every man is tempted, when he is drawn away of his own lusts, and enticed."
The design of the Ai)ostle, therefore, is not for us simply to flee from the external causes which lead to sin, but as St. Paul says here, to deny fJiem, so that the lusts or desires whicli are in us may be mortified. — Then no external enticement can injure us. This is fleeing properly. If these are not mortified, fleeing from external enticement will avail nothing. Yes, Ave must remain in the midst of enticement, and there learn through grace to deny lusts and ungodliness, as it is said Ps. 110, 2: '^ Eule thou," or apply thyself ^' in the midst of thine enemies." Conflict, not fleeing, energy, not rest, must prevail here, if Ave are to win the crown.
We read of an old father Avho, being unable to continue in a cloister, because he could not endure the enticement, concluded to go into the AYiklerness to serve God in peace. —
^o^Y ^'liiLst lie was tliere, his little jug of water tiu^iied over; lie set it nj) again, but it tiu^ned over a second time. He tlien became enraged, and daslied it to pieces. He tlien concluded in liiniself, saying, beliold, I cannot have peace by myself alone; I 2)erceive that the defect is in me. — He then returned to the cloister, submitting to the sufferings of enticement, and teaching from that time on, that vre must triumph, not by fleeing from, but by den;sing worldly lusts.
He indicates, moreover, how we slioidd hve after we have denied ungodhness and worldly lusts, saying, that '• we should hve soberly, righteously, and godly, in this present world." AATiat an excellent, general rule and life, suited and adapted to all conditions, he here designates. — He gives no occasion for sects, introducing no difference among men, like human doctiines do. He first introduces sohernesSj in which he includes all that relates to man, in regard to how he shoidd act towards himself. — This consists in subduing his ovm body, and in keeping it under good discipline. Our text, in all respects, calls that soherness which St. Paul calls sophron in Greek^ which implies ]iot only soberness, but temperance in the entire conduct of the body or flesh; as for instance, in sleeping, apparel, talking, mien, and gestures, — which is called an honorable life, and good breeding. A person thus acting, knows how to conduct himself in all these particulars temperately, soberly, and vigorously, so as not to lead a wild, shameless, loose, disorderly life, in eating, di-inking, sleeping, talking, mien, and gestures. Thus, too, he says in the 4th verse; that the aged Avomen shouUl " teach the young women to T)e sober" and blameless.
It is true, excessive eating i|Qd drinking verj^ greatly imj^ede and obstruct oiu^ efforts to lead an honorable life. Temperance, on the other hand, contributes much to enable us to accomi^lish it. For as soon as a person indidges his appetite to excess, he cannot fidly control himself; his five senses become wild and intractable. —
Exi)erience teaches us that, Avhen the stomach is fidl of meat and drink, the mouth is full of words, the ears of lust to hear, the eyes of hist to see, the whole system becomes indolent, drowsy and didl, or too wild and dissolute, and all the members soon over-leap the bounds of reason and propriety, until there is neither discipline nor moderation left. The vrord in our text, therefore, is not so imj)roperly Latenized sohrius, soberness. For also in the Greek language, the words Asotos and sopliron are opposed to each other, hke VccUerei and ^Iceszif/Jxeif, drunkenness and soberness, in the German. When we examine the A^ord in Latin, we find that sohrius, soberness, does not mean, that an indi^-idual has neither ate nor ch^ank anything for breakfast; but sohrius and ehrius stand in opposition to each other, like Tninlienheit oder VoeUerei and i^iicliterl'eit^ di^unkenness or ebriety and soberness, in tlie German. VTe Germans also call the indiA-idflal nnclitern^ sober, who is not drunken or intoxicated, but has full control over himself, although he has eaten and di^ank.
Xow you perceive what kind of good works the A^iostle teaches. He does not require us to make iiilgrimages; neither does he forbid particular kinds of diet, nor does he teach us to wear a particular kind of clothing, or to fast on certain days, like those do, who by human laws separate or exclude themselves, basing their si)iritual, good life on the dissimulation of their clothing, diet, hair, and seasons, and desiiing to become iiioiis by not going in the ordinary style, in gard to their clothing, situations, et, seasons, and gestures. They have an approin^iate name in the Gospel, Fharisaei, which means, excluded or separated, and whom the prophet, Ps. 80, 14, cixWs 2Ionios, which implies a singular i)erson, and that is called a wild hog, which goes alone and singularly. We shall also hereafter call them singular, so that they may be known. But they destroy in a dreadful manner the vineyard of God, of which the Psalmist comi^lains. For such Pharisees and singailar persons make a great show with their tradi- tions, smgiilarly cliosen garments, meats, days, and gestnres, and easily draw tlie multitude away from the common walks to their ways, so that, as Christ says, e^en the elect can scarcely resist.
Let us learn, then, from St. Paul here, that no meats, no drinks, no colors, no clothing, no days, no gestures, are forbidden or appointed, but all these things are free for every one, to be used in soberness and moderation. These things are not forbidden, as already stated; it is only the disorder, the excess, the abuse, that is prohibited. But where there is a separation or exclusion of meats, clothing, places, days, there you will certainly find human laws, not eYangehcal Christian doctrine and liberty; but dissimulation and hypocrisy must be the ultimate result, without soberness and moderation. Use all things, therefore, that are upon the earth, when and where you please, thanking God, as Paul teaches; only guard against excess, disorder, misuse, or licentiousness, relative to them, and you will be in the right way. Do not I)ermit yourself to be misled by the fact that the holy fathers established orders and sects, used certain meats and clothing, and acted thus and so. They did not do this in order to single out themselves above others— otherwise they were unholy — but they preferred to pursue this course, and exercise their moderation in so doing. Exercise your moderation also in whater\^er you think i)roper, and maintain your freedom. Do not confine yourself to manners and modes as if they were right ways and j)ious life. For if you do, you will be singulnfr, and deprived of the community of saints. Diligently guard against this. We must fast, we must watch, we must labor, we must wear inferior clothing, &c. But do this when you think your body needs subduing and moderation. Do not set aj)art specified days or places for this purpose, but do it on whatever day necessity and moderation require it. — This then, is fasting j)roperly, and you will fast every day, denying worldly lusts. Thus teaches the Gosi)el, and those who thus act, are the people of the 'Ne^Y Testament.
In the second place, we shoidd be righteous in our lives. jSTo work, however, or time is appointed and singled out here. The ways of God are left free and universal. Everything is left free to the super\dsion of each one to do right, when, where, and to whom it may be necessary. For by this St. Paul teaches how we should conduct ourselves towards our neighbor. — ^ To him righteousness is due from us, which consists in doing to him, as we would wish him to do to us, and in granting to him what we wish him to grant to us; that is, we should do him no harm or injury, in regard to his body, wife, children, friends, i)ossessions, honor, and all that belongs to him. We should, moreover, aid him and stand by him, wherever we see that he needs our assistance, with our bodies, property, honor, and all that belongs to us. For righteousness consists in rendering to each one whatever is due to him. O, what a little word this is, to comprehend so much. O, how few, who otherwise live properly, walk in this way of righteousness. We do everything else, but that which saving grace reveals, and directs us to do.
The word neighbor must be so construed as to include even our enemy. But this way is entirely gro^vn over, much more so than the way of moderation. This too is almost entirely devastated and untrodden, in consequence of the introduction of certain meats,clothing, gestures, ostentations, which have been so sui)erabundantly and more than profusely insinuated; and yet Ave ape after and make fools of ourselves Avith rosaries, with ecclesiastical and feudal institutions, with hearing of masses, with festivals, and our own self-demised works, concernii^ which there is no divine command. O, Lord God, how wide hell has opened her mouth, as Isaiah, 5, 14, says: and how narrow has the gate of heaven become, in consequence of the accursed doctrines and devices of these singular and Pharisaical persons. The prophets are painters, unconsciously indicatmg the present state
They represent hell hy a Tvide open, and the door to heaven as closed. O, the wretchedness of the i)icture!
It is not necessary, therefore, for yon to make inquiry relative to Avhat you should do externally. Look to your neighbor 5 there you vrill find enough to do, even if you have a thousand kind offices to render. Only do not suffer yourself to be misled 5 think not that you will go to heaven by praying and attending church, or by the influence of monuments, whilst institutions and you are i:>assing yoiu" neighbor. If you pass him. in this life, he will lie in your way in that Avhich is to come, so that you must pass by the door of heaven, like the rich man who left Lazarus his gate. O, woe to lying,, priests, What do we preach? What do we teach? — How we lead the poor multitude from the way. The blind leading the blind, both shaU fall in the ditch. Such doctrines, as St. Paul declares in the conclusion of this Epistle, we should teach.
In the third place, we are taught to live godly. This shows us how we should conduct ourselves towards God. Thus we are fully prepared for our duties towards ourselves, towards our neighbors, and tovrards God. — ]S'ow, as we have already stated, impietas implies Avickedness, gTacelessness, ungodliness. So, on the other hand, pietas means gracefulness, liness, faithfulness. This consists trusting God, in relying on his grace alone, in esteeming no work, unless it in us by him, through so that he is thus recognized, honored, adored, praised, and beloved by us. In short, it consists in fearing and trusting him, as it is said, Ps. 33, 18, and 147, II; ^^The Lord taketh l)4easure in them that fear him, in those that hope in his mercy." To fear is, to believe that all oiu? contrivances are ungodliness, as the appearing of his grace shows j we should, therefore, fear him, and freely forsake these, and henceforth guard against them. To hope is, not to doubt that he vnll be gracious to us and make us gTaceful and godly.
Behold, thus the individual yields to God, giving himself away to him, doing nothing of himself, but permitting him to worli and rule in him; so that his whole care, fear, prayer, and desire are, continually, for God not to let him follow his oaati vrorks and ways, which he regards as godless and deserving of wi\^th, but to rule over him, and work in him tlirough grace. From this Avill result a good conscience, and love, and praise to God. Behold, those are 2)u\ pious, graceful persons, who do not walk and trust in reason or nature, but in the grace of God alone, ever fearing, lest they should fall from it into their reason self-conceit, good meaning, and selfdevised works. Upon this David based the whole of the 119th Psalm,— every verse, although there are a hundred and seventy-six, breathing the same prayer. This is a subject of such vital importance, and so many dangers and difficulties connect them, selves with nature, reason, and human doctrine, that we cannot be too much on oiu" guard.
Behold, in this way God does not require us to build churches or cathe- yon, as lie says, Ps. rael, tliink not that drals, to make pilgrimages, to liear mass, &c.; bnt lie reqnires a heart and a life, wliicli move in his grace, and fear all ways and condnctthat do not resnlt from grace. iSTothing more can yon render liiDi. For all else he gives
0, 14, 15: O, Is- I inquire after thy gifts and offerings; for every thing in heaven and on earth, is mine already. This is my ser^i^ce, that thou offerest unto me thanksgiving, and pay est thy vows unto me. Call upon me in the day of trouble: I will deliver thee, and thou shalt glorify me; as if he should say: Thou hast vowed unto me, I shall he th}" Go*^; this keep. Let me work j x)erform not thine own works; let me help thee in thy need; look to me for every thing, that I alone, may direct and control the life which thou livest. Then thou wilt be able to know me and my grace, — to love and i)raise me. This is the right road to salvation. Otherwise, if thou, thyself, v^orkest, thou wilt, also, praise thyself, disregard me, and not let me be thy God; thou wilt prove treacherous, and break thy vow^
This, you i)erceive, is real divine service. For this Ave need neither bells nor churches, neither vessels nor ornaments, neither lights nor candles.
^x..^, neither n.either tables nor smaina" images nor x>i^tures, nor altars, neither pates nor caps, neither fumifications nor sprinklings, neither processions nor movements with the cross, neither indulgences nor briefs. For these are all human inventions and ornaments, which God does not regard, and VN'hicl). too often obsciu-e, with their glitter, the real service of God. One thing only, is necessary for this service, the Gospel. This should be properly urged, and through it, this divine service made known to the people. This is the true bell and organ tor this divine service.
He also says, we should thns live ui thiff presen t ivorJd. First, because this cannot be accomplished by works. — Our whole life, must be thus, whilst we 1 emain hei e. For, as Christ, Matt. 10, 22, savs: " He that endureth to the end shall be saved." It is true, some persons occasionally accomplish something. This, however, does, not include their whole life, nor does it endure to the end. Secondly, no one should spare his good course of conduct till after this life, or till in death. For that which we await in the life to come, must be secured in this life. — I^ow, many depend on purgatory, and live, as they list, till their end, and expect to profit afterwards by Argils and soul-masses. They shall fail indeed. It were well, had i)urgatory never been conceived of; by it much good is sui^pressed, and many cloisters, monasteries, priests, and monks, are established and employed. In this way these three parts of Christian life are very much sui^i^ressed; when, at the same time, God has neither commanded nor spoken anything about purgatory, and it may not,* God pardon, be void of false, foul decei)tion. For it is dangerous, at least, to accept or build ux)on any thing that God has not designated, when we are scarcely able to stand Avhen we build upon the institutions of God, which ciin never waver. This declaration of Paul, indeed, is a severe thrust at l)urgatory, since he desires us to live properly in this life: so that we may not sustain a blow 4o our faith. Not that I deny the existence of purgatory at this time;t but it is dangerous to i)reach about it, even if there were some truth connected with it, because the Word of God, or the Scripture, says nothing about it.
But he has tlie greater reason for saying, in this present world, for the purpose of showing the power of the saving grace of God, because the world is so wicked, that a pious person must live in it alone, without example, as it were, like a rose among thorns, and endure in consequence of it, all manner of misfortune, censure, shame, and sins. As if he should say: AYhoever desires to live soberly, righteously, and godly, must expect all manner of enmity, and take up the cross. He must not allow himself to
* A. It may be wholly, or for the most part,, deception, &c.
be misled, even if lie lias to live alone, like Lot in Sodom and Abraham in Canaan, among nothing but gluttonons, drunken, incontinent, nnrigliteous, false, ungodly persons. It is world, and it ^iU remain world. This he must resist and overcome, censuring its. worldly desires. Behold, this is lining soberly in an ale-house, chastely in a brothel, godly in a house of mirth, justly in a den of miuxlerers. Such a world renders this life strait and distressing, so that we A^-ish and cvy out, and ask for death and the day of judgment, awaiting the same with ardent desire,~as follows. — A life subject to so many evils, must be led by grace. Mature and. reason are lost here.
*' Looking for that blessed hope." Here he makes a very clear distinction between a godly life and every other life. By this, every one is enabled to perceive how near to, or how far from a gracious life, he is. Let all, who presume they live so piouslj', step forward, and let us ask them whether they delight in this declaration; whether they are so j)repared as to await ^dth pleasure the day of judgment; whether they regard it not only as tolerable, but also as a blessed event, to be looked for with ardent desire and cheerful confidence. Is it not trite that all human natiu^e shrinks from that day? Is it not true that, if this day were dependent on them for its approach, tliey would prefer it never to ai)pear j and especially would not this be the case with hypocritical saints? Where then is nature? — Where is reason? Where is free-mil, which is so highly extolled as inclined to, and i^otent for good? Why does it flee and shrink not only from that good, but also from the honor and salvation of God, which the Apostle here calls a blessed hope, in which we shall be blessed? What then prevents the conclusion here, that such persons lead impious, graceless, reprehensible lives, — the e^ils and ungodliness of which, but for the appearing of this daj', they might conceal? What is more ungodly than to strive against the will of God? But does not the iiidi\idual, who flees from the day, in vrhich the honor ot God shall be revealed, and who does not await it with love and joy, strive against the ^\ill of God '?
Observe then, he that does not desire this day and await it with love and delight, is not living a godly life, even if he were able to raise the dead. But you may say: Yes, then few persons are leading jyious lives, especially of the singidar and spiritual, who, above all others, flee death and that day. This is what I have said already. These singular persons simply lead themselves and others from the right l^ath, destroying the ways of God. For here we clearly perceive how little, except to strive against God, reason and nature are able to accomplish, and how necessary this saving gxace is, so that, our own works ceasing, God alone may Avork in us, so that we may rise from ourselves and our godless conduct to a supernatural, graceful, godly life; so that we may not only not fear that day, but ardently, and cheerfully await it with joy and' pleasure, as has already be^n further illustrated in the Gospel for the second Sunday.
This, you perceive, is taught, not by nature or reason, but by the grace of God, Avhich has appeared. This, observe, enables us not only to deny worldly lusts, but also to foel an aversion to them, desMng to be liberated from them, and feeling our whole course of conduct to be rather unsatisfactorv. It, moreover, i)roduces in us an essential disposition to entreat God in all confidence, and to avrait his coming with pleasure.
Xow, let us carefully weigh these words. He calls it a blessed hope. This he brings in contrast with that miserable, unhappy life, in which notliing but misfortune, danger, and sin, worry and harrass us wlien we wish to act uprightly; so that we have reason to feel vexed by everything that exists here, and to be encouraged by that hope. This is the ca se wi th those who earnestly endeavor to live soberly, righteously, and godly. For the world cannot long endure such persons, and they must soon be regarded by it as repulsive; as Paul, Eom. 5,
3, says: '^We glory in tribulations also: knowing that tribulation worketh patience: and patience, experience 5 and experience, liope; and hope inaketh not ashamed." Tims our eyes stand closed against things, worldly and visible, and open to things, eternal and invisible. All this is produced hj grace, through the cross, wliicli we must endure in consequence of our efforts to lead a^ godly life, whicli the world cannot tolerate. " And the glorious appearing."
St. Paul calls this advent Mpijyhanimn) that is, appearing or manifestation 5 as he said above in regard to grace, that it has appeared or has been nianifested. The word advent, therefore, is not sufficient in the Latin. — For the Apostle wishes to distinguish the last advent from the first. The first took pla(3e in humility and disl^aragement, so as to attract little attention, and secure no other manifestatioh but that wliich was made in faith through the Gospel. He is still concealed; but on the day of judgment, he w ill appear in clear, effulgent splendor and honor, so that his splendor and honor will be manifest to all creatures, and this manifesta^ tion shall thus continue forever. For tlie Lisfc day will be an eternal day; as it appears in its first instant, all, every lieart, all things will stand open. Tltis he calls his glorious appearing, or the appearing of his honor. Then no one w ill preach or believe. Then every one will see and feel every thing, as in a bright day. Therefore, he also says: "Of the great God;'' not that tliere is another God somewhere, Avho i-; little, but because God has not as yet, and will not till the last day, display his greatness, his majesty, his glory, his eiiulgence. Now Ave see lilm in the Gospel and in fidtli. This i;i a little, narrow view^; here God is little, and slightly comprehended; but then he will permit us to see him according to his greatness and majesty.
These words afford consolation to 2)U who live soberly, righteously, and f4o<^i^y- l^'or he declares that the glory shall belong, not to our enemy or liidge, but to our Savior, Jesus Christ, ' Luther's Works 7r. B.d.
who will then render us perfectly happy. For he will employ that day and glorious apj)earing for the puri)ose of liberating us from this world, in which we must endure so much in consequence of our effbrts to lead a pious life in submission to his Avill. Hence, in view of that advent, and of that great and glorious redemi)tion, we should the more firmly and cheerfully bear u}) under the persecution, murder, shame, and misfortunes of the world, and in the midst of death, and persevere the more steadfastly in a godly life, relying with boldness upon the Savior, Jesus Christ.
These words, on the other hand, are terrible to worldlj^-minded and wicked persons who are unwilling to endure, for the sake of godliness, the persecution of the world. They prefer to live here in x^eace, and thus to be pious, in order that they may meet with no enmity and difficulty. But the dissolute, the impudent, the obdurate, disregard these w^ords, without a thought that they will have to appear on that day. Like furious animals, they run blindly and heedlessly along into this day, and into the abj'ss of hell. You may, perhaps, ask: How, then, shall I attain such godliness, as will enable me thus to await that day, since my nature and reason flee from it, and are unable to attain itl If so, observe what follows:
"Who gave himself for us.''
These things are, therefore, so fully presented to you, for the purpose of enabling you to perceive and acknowledge your inabilities, to despair w^holly and entirely of yourself; thus to humble yourself in truth and reality, and to learn how vain you are, and how^ ungodly, gracelessly, and impiously you live. Observe, the grace which has appeared through the Gospel teaches humility, and this humility fills you with a desire for grace, and a disposition to seek salvation. Where such humble desire for grace exists, there the door of grace is open to you, there it cannot be void; as St. Peter says, 1 Pet. 5, 5; '^God resisteth tlie proud, and giveth grace to the humble;'' and, as Christ has frequently said in the Gospel: '^ Every one that exaltetli himseli. shall be abased, and he that hiimbleth himself shall be exalted," &c.
For this reason the blessed Gospel is now i)resented to yon. It lets this saving grace shine forth and apjjear in yon, showing what more is required to j)revent yon from falling into despair. This is the Gospel, this is the light and appearing of grace, this the Apostle here declares, namely, that Christ gave himself for ns, &c. Therefore, hearken to the Gospel; open the eyes of yoni' heart, and let this saving gTace shine forth, to enlighten and teach yon what yon shonld do. This is the sermon which is proclaimed to all me a, as already said; and here we have the explanation of this appearing of grace.
Banish, then, far from yonr mind, the error into which yon may have fallen, that, when von hear the Epistles of St. Panl o/of St. Peter, yon are not hearing the Gospel. Do not allow yonrself to be misled by the name Epistle. For all that St.'' Panl writes in his Epistles, is the pure Gospel, as he saj^s himself, Rom. 1, 1, and 1 Cor. 4, 15. Yes, I dare say, that the Gospel is clearer and more brilliant in the Epistles of St. Panl, than it is in the fonr Evangelists. The Evangelists describe the hfe and words of Christ, Avliich, however, were not nnderstood till after the advent of the Holy Ghost, who glorified him; as he says himself. Bnt St. Panl, whilst he writes nothing concerning the life of Christ, clearly expresses why he came, and what 'advantages resnlt to ns from him. ^Yllat else is the Gospel hut the sermon, that Christ gave himself for vs^ so that he might redeem us from sin, that all who believe this shall certainly he saved?— Thus, we shonld despair of onr own efforts, and cleave to Christ alone, relying upon him. This is a verv lovely, consolatory declaration; and it is readily perceived by snch hearts as despair of their own efforts. Hence, Evangelium implies a sweet, a kind, gTacions message, which gladdens and cheers a sorrawfnl and terrified heart.
Yon shonld be careful, therefore, to believe that to be tnie, which the
Apostle declares through the Gospel, namely, that Christ gave himself for yon, in order that he might redeem you from all unrighteousness, and to pui'ify you for a peculiar inheritance. Here, in the first place, it follows, tha;t yon must believe and confess that all your efforts are impure and nnright- skill, and free-will, apart from Christ, are ineffectual. Otherwise you would make void this gospel. For, according to the Gospel, Christ did not give himself for the righteous and the pure. Had righteousness and i)urity existed; why shouhl he have given himself, in vain? It would have been a foolish giving.
In the second place, you mnst believe the truth of the fact that he gave himself for yon, in order that through this giving of himself, your impurity and unrighteousness maybe put away, and through him you mary become pure and righteous. If yon believe this, such faith will accomplish all this. For his giving himself for you can render yon piu^e and righteous in no other way, l)ut through such faith, as St. Peter, Acts 15, "9, says: Through faith he purifies the heart. Hence you perceive that Christ is not i)resented to yon in yonr hand; nor is he placed in a coffer, or in your bosom, or in your mouth, but he 'is presented to you through the Word and the Gospel, held up before you, in yoiu' heart, through your ears, and is offered to you as the being who gave himself for yon, for your unrighteousness, for your imi)urity. Hence, you can receive him in no other way^ but with your heart. This you do when you open your mind, and exclaim in yonr heart: Yes, I believe^ it is so. Behold, thus by means of the Gospel, he penetrates your heart through yoirr ears, and dwells there through your faith. Then you are X^ure and righteous, not through yonr effort, but, in consequence of the guest, whom you have received in your heart, through laith. Behold what rich, precious blessings these are.
Novr, when such faith dwells in you, and you have Christ in your heart, you dare not think that he is poor and destitute. He brings with iiiiii iiis life, Ills spirit, and all that he is, has, and controls. Hence, St. Paul says, that the spirit is given, not for the sake of any work, but for the sake of the Gospel. When this comes, it briiigs Christy and Christ brings with himself his spirit. Then the individual is new and godly. All that he does then, is well done. He is not idle. For faith is neither idle nor inactive. It acts, and speaks in regard to Ohrist, without intermission. Then tlie Y/orld is aroused against him, and will 11 ot li ear or tolerate him. Crosses vidU then be incurred, and these render this life loathsome, and the day of judgraent desirable. Behold, this is the Gospel and the appearing of the saving grace of God.
]^ow, how can deatli Jind the day of judgment be terrible to an individual who has such a heart"? Who shall injure him, when the grea^t God and Savior, Jesus Christ, to whom the day of judgment belongs, stands by his side and. before him, with all his glory, greatness, majesty, and might? Nou-e other, than him, ^vlio gave himself for us, Vvili control the day of judgment. He will assuredlj^ not gainsay himself, but v/ill declare that he gave himself for your sins, as you believe. What, then, will sin do, V7hen the judge himself confesses that he lias taken it away, tlirough himself? Who shall judge the Judge? — Wlio will overpower him? He will avail more than all the world with its innumerable sins. Had he given, not hiinsclf, but something else, for you, we might fall into great error. YvHiat can terrify you, since he has given himself for you? He would have to condemn himself, rather than sin should condemn those, for whom lie ga ve himself.
O, liere is great, indubitable security. It depends ui)on the fact that our faith is strong and unwavering. — Christ will undoubtedl}^ not waver. — He is sufficiently steadfast. We should, therefore, urge and enforce faith by preaching, by our efforts, and sufferings, so that it may be secure a^id steadtast. For works will avail nothing here. The evil spirit Avill assail our faith alone, knov/ing well, that all depends on it.
O, how unfortunate is it, that we do not perceive our advantages, permitting the Gospel with the saving grace to lie in darkness. Wo unto you, the Pope, bishops, priests, and monks! What do you do, in the churches and on the pulpits? ISTow, let us take into special consideration, the words,
'• That he T])ight redeem us."
He gave himself for the purpose of redeeming, not himself, but us. It is evident then, that vve were held as captives. Hov>^ then can we be so presumptuous and ungrateful as to attribute so much to our own free-will and natural reason? If we claim something in us that is not held captive in sin, we disparage his grace, by which we are redeemed, according to the Gospel. Who can accomplish anything good, whilst he lies captivated in sin and unrighteousness "? — Our own efforts may seem good indeed, but they are not good in truth, or the Gospel in regard to Christ must be false.
"From all iniquity." Iniquity he calls AnomiaSy which is, specially, everything conform to the lavf, transgressions both of the soul aud of the body; the former designated by ungodliness, v^'hicli is impiety, and the latter by vs^orldly lusts. Hence, he adds the vrord "all,'' so as to include the sins and unrighteousness both of the body and the soul, from which Christ has wholly and entirely redeemed us. This is said in oi)position to the self-righteous and singular, who redeem themselves and others /rom certain species of unrighteousness, through the law, or their ov/n reason or free-will; tliat is, they resist and avoid, indeed, the outward actions, through xn^ohibitions^ or the fear of i)ain or imnishment, or the expectation of rewards or proiits. But this is only the scum of unrighteousness— the heart still remains full of ungodly, graceless inclinations and worldly lusts, and they are righteous in regard neither to tht?ir bodies nor their souls. But through faith, Christ redeems iis from all unrigliteoiisness, liberating us again, so tliat we may live heavenly and godly, — a power wiiicli we did not possess before, wliilst we were in tne prison of unrigliteonsness.
" And purify unto biniself." Sin is attended vdtii two evils. — First, it takes us captive, so tliat we are unable to do, perceive, or desire anything good, thus robbing us of freedom, light, and pov\'er. From this the second evil readily follows, our forsaking good, and engaging in nothing but sin and impurity, cultivating the land of wicked Pharaoh in Egypt, with hard and heavy labor. But when Christ comes through iaith, he liberates us from the bondage of Egypt, giving us power to do good. Tliis is the first gain.
Afterwards all our efforts during our vrhole life should be to pm-ge out from our bodies and souls the unrighteousness of our graceless, worhlly conduct, so that until death, oiu^ whole life should be nothing but a i>urification. For, although faith tridy redeems us at once from all legal guilt, and sets us free, yet evil desires still remain in the body and soul, like the stench and sickness of a prison. Yv^ith this, faith is occupied, 4n order that everything may be i^urified. Even as in the gospel, John 11, 41, Lazarus was raised from the dead, by a single word, but afterv, ards the shroud and the napkin had to be removed; and as the half-dead man, whose wounds were bound u}), and who was carried home, by the Samaritan, had to remain in the inn, till he was perfectly restored.
" A peculiar people," By these words is imx^lied some- j thing that is owned, like a peculiar j inheritance or possession is held. — j The people of God are called in the j Scriptm^e the inheritance of Grod; and as a house-keeper cultivates, nourishes, and im])roves his inheritance; so, through faith, Christ, who inherited us, impels and cultivates us, so that we may daily grow better and more fruitful. Thus you perceive that faith not only liberates us from sin, but constitutes us the inheritance of
Christ, which he accejits and protects as his own. Who, then, can injure us, when a God so great possesses us as his inheritance?
" Zealous of good vrorks." The fact that we are his inheritance stands in opposition to ungodliness; whilst the circumstance that we should be zealous or diligent in oiuefforts for good, is opposed to worldly lusts. Thus through a godly walk and conduct we are his heritage, and through a sober and righteous life, we do good works. By this heritage we serve him, and by good works, oui' neighbors and ouj:'selves. But first the heritage, and then the good works. For good works are not performed without godliness, and it is said we must bo zealous, zeJotce^ that is, we should emulate each other in doinggood, as if we should vie with each other in our efforts to accomx)lish. good, for all. This is the proper meaning of the word Zelotce. But where now are these!
"These things speak and exhort." O, Lord God, it is a useful charge, not only to preach the principles inculcated in this Epistle, but also to urge, admonish, and arouse continually, leading the people to faith and real good worlds. Although we may be already informed, we must continually persevere and admonish, so that the Word of God may have its sway. O, Pope, bighoi)s, priests, and monks, who are now tiooding the Chiux'h vdth fables and human doctrines, let these things be deeply impressed upon your minds. You will have more than enough to preach, if you preach nothing more than tliis Epistle and its import, continuaUjadmonishing, and enforcing it. The life of a Christian is beautifully i3ortrayed in it. This, and nothing else," you should preach asd enforce. May God grant this! Amen.
Mark, two i^rincii^les must be observed in the office of a minister, teacliim) and admGnition. Y^e must teach those who are uninformed; we must admonish tliose who are already informed, so that they may not decrease, grow indolent, or fall away en-
* A. Let no one despise you.
tirely, but persevere against all temi3- tations.
The armor of this Epistle.*
In tlie first place^ from this Epistle we may maintain the position that without grace no good can be accomplished, and all human efforts are sinful. This is established by his declaration: Grace hath appeared. Hence it is evident that previous to this no grace existed here.
If no grace existed herCj it is evident that there was nothing but wrath. Hence it follows that, without grace, instead of good, there is nothing in us but gracelessness and wrath.
Again, his declaration, the savinggrace, clearly indicates that all that is destitute of grace, is already condemned, and beyond the limits of help and salvation. Where, then, is freewill? Where are human virtues, reason, and opinions? All are without the salvation of grace, all are condemned, all are sinful and shameful before God, even if they appear precious to us.
His language, to all men^ is still more impressive. Here none are excepted. Hence it is manifest that before the Gospel was recognized, nothing but wrath must have ruled in all men; as he says, Eph. 3, 2: We were formerly by nature the children of wrath, even as others. Here, then, the Ai^ostle stops the mouths of, and repels with secure armor, all who boast of their reason, works, opinions, free-will, light of nature, &c., without grace, regarding all as corrupt, impiij impious, graceless, and godless.
He says, moreover, that the grace of God appeared to all men, that they might deny ungodliness and worldly lusts. Who can stand before such armor "? What else follows from this, but that without the grace of God all our works are ungodliness and worldly lusts? For, if there were any godliness and si)iritiTal desires in any, it would not be necessary for all to deny ungodliness and worldly lusts; — neither woukl grace, nor its savingappearance be necessary for them.
Observe, thus we should use the Scripture as armor against false teachers, not only to exercise our faith in our lives, but also to defend and protect it openly against error.
Here all hypocrites, all ecclesiastics must, therefore, lie prostrate, no matter how much they may have fasted, prayed, watched, and toiled. All this will avail nothing; ungodliness and worldly lusts will still continue in them. Although, for the sake of shame, they may conceal and cover themselves, yet the heart is still impuie. For, if our works, clothing, cloisters, fasting, and prayers, could render us pious, the Apostle should more i^roperly have said: A prayer, or a fast, or a pilgrimage, or an order, &c., has appeared, teaching us to become godly. 'NOy no, neither of these, but the saving grace has appeared. This, this, this alone, and nothing else, renders us pious.
Hence, it is easy to perceive how dangerous and reprehensible are these human laws, orders, sects, vows, and the like. For all these are, not grace, but works, leading, by their appearance, all the world into error, distress, and misery, so that it forgets grace and faith, and expects through such errors to become i)ious and happy.
His declaration likewise, that we should look for the blessed and the glorious appearing of the great God, establishes the fact that there is another life beyond this life. Hence, it is clearly evident that the soul is immortal; yes, even that the body must come forth again; as we pray in the creed: ''I believe in the resurrection of the body, and life everlasting."
It may be clearly inferred, moreover, from this language which he eml)loys, The great God and our Savior Jesus Christ, that Christ is true God. This clearly implies that the being who shall come in glory on the day of judgment, is the great God and our Savior, Jesus Christ.
Sliould any one endeavor to raise a cavil here, by attributing to the Father, what is said here in regard to the great God, it would still not hold, since the appearing and the glory are common to the great God and our