Epistle Sermons, Starting with Advent
15.
This is equivalent to saying “salvation is near to us.” By the word “day” Paul
means the Gospel; the Gospel is like day in that it enlightens the heart or
soul. Now, day having broken, salvation is near to us. In other words, Christ
and his grace, promised to Abraham, are now revealed; they are preached in all
the world, enlightening mankind, awakening us from sleep and making manifest
the true, eternal blessings, that we may occupy ourselves with the Gospel of
Christ and walk honorably in the day. By the word “night” we are to understand
all doctrines apart from the Gospel. For there is no other saving doctrine; all
else is night and darkness.
16. Notice carefully Paul’s words. He designates
the most beautiful and vivifying time of the day - the delightful, joyous dawn,
the hour of sunrise.
First
Sunday in Advent
35.
It is a very beautiful feature in this passage that it presents the very
highest example, the Lord himself, when it says, “Put ye on the Lord.” Here is
a strong incentive. For the individual who can see his master fasting,
laboring, watching, enduring hunger and fatigue, while he himself feasts,
idles, sleeps, and lives in luxury, must be a scoundrel.
First
Sunday in Advent
9.
To this situation Paul’s teaching appropriately applies. The doctrine of the
devil and his Papists is wholly destitute of compassion. In violent rage it
compels immediate retraction from our doctrine of liberty. It excommunicates
and curses the offender, casting him down four thousand miles below hell, if he
does not recant in the twinkling of an eye and renounce every letter and tittle
of his belief. From the fact of the rage manifested, as well as from the fruit
of papistical doctrine, we perceive who is its author.
Second
Sunday in Advent
15.
Now, the Christian hatred of sin discriminates between the vices and the
individual. It endeavors to exterminate only the former and to preserve the
latter. It does not flee from, evade, reject nor despise anyone: rather it
receives every man, takes a warm interest in him and accords him treatment
calculated to relieve him of his vices. It admonishes, instructs and prays for
him. It patiently bears with him. It does only as the doer would be done by in
circumstances of like infirmities.
Second
Sunday in Advent
35.
But how shall I express the situation? The calamity is beyond the power of
words, even inconceivable. The evil spirit has accomplished his design; he has
suppressed the Book and introduced in its stead so many books of human doctrine
that we may well say we are deluged with them. Yet these contain only error,
falsehood, darkness, venom, death, destruction, hell and the devil. This
condition of things our abominable ingratitude has merited.
Second
Sunday in Advent
51.
When one is weak in faith and defective in conduct, the spirit of Christian
unity, though deploring his condition, does not forsake him, much less
disparage, reject or condemn him. His Christian fellow is interested in his
welfare and conducts himself toward the weak one as he would himself be
treated, and as Christ has indeed treated him in similar and more important
matters.
Second
Sunday in Advent
63.
Now, while Christ is our common blessing, as before said, we should at the same
time ascribe all to the Father; for Christ is the Father’s gracious
manifestation whereby our hearts are drawn to himself. So we should confidently
love and praise the Father for his lavish blessings.
Second
Sunday in Advent
9.
Where divine leadership is shared with any other than God or Christ, there must
also be doctrine and commandments differing from the doctrine and command of
Christ. Service of Christ must immediately fail; Christ must be rejected for
the establishment of a new sovereignty. Plainly enough, no one can be servant
of Christ and at the same time teacher of his own message. The two conditions
cannot exist at the same time. How can one be a servant of Christ if he does
not teach Christ’s message?
Third
Sunday in Advent
16.
What, then, constitutes the mysteries of God? Simply Christ himself; that is,
faith and the Gospel concerning Christ. The whole Gospel teaching is far beyond
the grasp of our reason and our physical sense; it is hidden to the world. It
can be apprehended only by faith; as Christ says in Matthew 11:25: “I thank
thee, O father, Lord of heaven and earth, that thou didst hide these things
from the wise and understanding, and didst reveal them unto babes.” And as Paul
tells us (1 Corinthians 2:7-8): “We speak God’s wisdom in a mystery, which none
of the rulers of this world hath known.”
Third
Sunday in Advent
23.
Thus we arrive at the apostle’s meaning in the assertion that a minister of
Christ is a steward in the mysteries of God. He should regard himself and
insist that others regard him as one who administers to the household of God
nothing but Christ and the things of Christ. In other words, he should preach
the pure Gospel, the true faith, that Christ alone is our life, our way, our
wisdom, power, glory, salvation; and that all we can accomplish of ourselves is
but death, error, foolishness, weakness, shame and condemnation. Whosoever
preaches otherwise should be regarded by none as a servant of Christ or a
steward of the divine treasurer; he should be avoided as a messenger of the
devil.
Third
Sunday in Advent
2. Joy is the natural fruit of faith. The
apostle says elsewhere (Galatians 5:22-23): “The fruit of the Spirit is love,
joy, peace, longsuffering, kindness, goodness, faithfulness, meekness,
self-control.” Until the heart believes in God, it is impossible for it to
rejoice in him. When faith is lacking, man is filled with fear and gloom and is
disposed to flee at the very mention, the mere thought, of God. Indeed, the
unbelieving heart is filled with enmity and hatred against God. Conscious of
its own guilt, it has no confidence in his gracious mercy; it knows God is an
enemy to sin and will terribly punish the same.
Fourth Sunday in Advent
5. But what does the Gospel promise other than
that Christ is given for us; that he bears our sins; that he is our Bishop,
Mediator, and Advocate before God, and that thus only through him and his work
is God reconciled, are our sins forgiven and our consciences set free and made
glad? When this sort of faith in the Gospel really exists in the heart, God is
recognized as favorable and pleasing. The heart confidently
Fourth Sunday in Advent
38. Note the beautiful logic and order of
Paul’s teaching. The Christian is first to rejoice in God through faith and
then show forbearance or kindness, to men. Should he ask, “How can I?” Paul
answers, “The Lord is at hand.” “But how if I be persecuted and robbed?” Paul’s
reply is, “In nothing be anxious. Pray to God. Let him care.” “But meanwhile I
shall become weary and desolate.” “Not so; the peace of God shall keep you.”
Let us now consider the last thought.
Fourth Sunday in Advent
44. Briefly, this text is a lesson in Christian
living, in the attitude of the Christian toward God and man. It teaches us to
let God be everything to us, and to treat all men alike, to conduct ourselves
toward men as does God toward us, receiving from him and giving to them. It may
be summed up in the words “faith” and “love.”
Fourth Sunday in Advent
1.
It is written in the book of Nehemiah (Nehemiah 4) that the Jews, in rebuilding
Jerusalem, wrought with one hand and with the other held the sword, because of
the enemy who sought to hinder the building. Paul in Titus 1:9 carries out the
thought of the symbol in this teaching that a bishop, a pastor, or a preacher,
should be mighty in the Holy Scriptures to instruct and admonish as well as to
resist the gainsayers. Accordingly, we are to make a twofold use of the Word of
God: as both bread and weapon; for feeding and for resisting; in peace and in
war. With one hand we must build, improve, teach and feed all Christendom; with
the other, oppose the devil, the heretics, the world. For where the pasture is
not defended, the devil will soon destroy it; he is bitterly opposed to God’s
Word. Let us then, God granting us his grace, so handle the Gospel that not
only shall the souls of men be fed, but men shall learn to put on that Gospel
as armor and fight their enemies. Thus shall it furnish both pasture and
weapons.
First Christmas Sermon
13.
In this expression is also condemned the conduct of godless hypocrites, who,
though they may be clad in sheep’s clothing and sometimes refrain from an evil
deed through cowardice or shame or through fear of heirs punishment, are
nevertheless filled with evil desires for wealth, honor and power. No one loves
life more dearly, fears death more terribly and desires more ardently to remain
in this world than do they; yet they fail to recognize the worldly lusts
wherein they are drowned, and their many works are vainly performed. It is not
enough to put away wordly works and speech; worldly desires, or lusts, must be
removed. We are not to place our affections upon the things of this life, but
all our use of it should be with a view to the future life; as follows in the
text: “Looking for the...appearing of the glory,” etc.
First Christmas Sermon
27.
The way of God does not require us to build churches and cathedrals, to make
pilgrimages, to hear mass, and so on. God requires a heart moved by his grace,
a life mistrustful of all ways not emanating from grace. Nothing more can one
render God than such loyalty. All else is rather his gift to us. He says (Psalm
50:14-15), in effect: “Think not, O Israel, I inquire after thy gifts and
offerings; for everything in heaven and earth is mine. This is the service I
require of thee: to offer unto me thanksgiving and pay thy vows. Call upon me
in the day of trouble and I will deliver thee, and thou shalt glorify me.”
First Christmas Sermon
45.
Here is strong, unquestionable security. But our connection with it depends
upon the steadfastness of our faith. Christ certainly will not waver. He is
absolutely steadfast. We should, then, urge and enforce faith by our preaching
and in our working and suffering, ever making it firm and constant. Works avail
nothing here. The evil spirit will assail only our faith, well knowing that upon
it depends all. How unfortunate our failure to perceive our advantage! for we
ignore the Gospel with its saving grace.
First Christmas Sermon
59.
Before the testimony of this text, all hypocrites, all ecclesiastics, must lie
prostrate in defeat, no matter how much they may have fasted, prayed, watched
and toiled. These exertions will avail naught; ungodliness and worldly lusts
will still survive in them. Though shame may cause them to conceal evil
expression, the heart is still impure. Could our works, apparel, cloisters,
fasting and prayers render us godly, the apostle might more properly have said
that a prayer or a fast, a pilgrimage or an order, or something else, had
appeared teaching us to be godly. But emphatically it is none of these; it is
the appearing of saving grace. This, this alone, nothing else, renders us
godly.
First Christmas Sermon
8.
These two words are to be accepted with their full and broad import. No
distinction of person, as prevails among men, is to be made: for divine love
and kindness is not secured by human merit; it is of God’s grace alone and
given to all that bear the name of man, however insignificant. God loves not
what is characteristic of one person, but of all. He is partial not to one, but
kind to all. Therefore a man’s honor is perfectly maintained, and no one can
boast of his worthiness, or need despair because of his unworthiness. All
mankind may be equally comforted in the unmerited grace God kindly and humanely
offers and applies. Had
there ever been a meritorious individual or a work worthy of consideration, it
surely would have been found among the doers of “works of righteousness.” But
Paul rejects especially these, saying, “not by works of righteousness which we
have done.” How much less reason have we to think the kindness and love of God
has appeared in consequence of man’s wisdom, power, nobility, wealth and the
color of his hair! The grace which cancels all our boasted honor, ascribing
glory alone to God who freely bestows it upon the unworthy, is pure as well as
great.
Second
Christmas Sermon
9.
This epistle instills the two further principles of believing and loving —
receiving favors from God and granting favors to our neighbors. The entire
Scriptures enforce these two precepts, and the practice of one requires the
practice of the other. He who does not firmly believe in God’s grace assuredly
will not extend kindness to his neighbor, but will be tardy and indifferent in
aiding him. In proportion to the strength of his faith will be his willingness
and industry in helping his neighbor. Thus faith incites love, and love
increases faith.
Second
Christmas Sermon
13.
But if you possess faith, your heart cannot do otherwise than laugh for joy in
God, and grow free, confident and courageous. For how can the heart remain
sorrowful and dejected when it entertains no doubt of God’s kindness to it, and
of his attitude as a good friend with whom it may unreservedly and freely enjoy
all things? Such joy and pleasure must follow faith; if they are not ours,
certainly something is wrong with our faith. This act of faith the apostle in
Galatians terms “receiving the Holy Spirit” in and through the Gospel. The
Gospel is a message concerning the love and mercy of God so gracious as to
bring with it to preacher and hearer the presence of the Holy Spirit; just as
the rays of the sun bear in themselves, and transmit, heat.
Second
Christmas Sermon
16.
Your first desire will be that all men may obtain the same knowledge of divine
grace. Hence your love will not be restrained from serving all to the fullest
extent, preaching and proclaiming the divine truth wherever possible, and
rejecting all doctrine and life not in harmony with this teaching. But take
note, the devil and the world, unwilling that their devices be rejected, cannot
endure the knowledge of what you do. They will oppose you with everything
great, learned, wealthy and powerful, and represent you as a heretic and
insane. Mark you, you will be brought to the cross for the sake of the truth,
as was Christ your Lord. You will have to endure the extremity of reproach. You
must endanger all your property, friends and honor, your body and life, until
thrust out of this life into eternity. In the midst of these trials, however,
rejoice, cheerfully enduring all. Regard your enemies with the utmost charity.
Act kindly, ever remembering you yourself were once as they are in the sight of
God. Faith and love certainly can do it. Note this: the truly Christian life is
that which does for others as God has done for itself.
Second Christmas Sermon
37.
We see how all these sayings overthrow works and presumptuous human mandates,
and make clear the nature of faith, how the individual instantaneously and
fully receives grace and is saved, works not aiding him in the matter but
following as a result. Salvation by grace would be perfectly illustrated were
God to produce from a dry log a live, green tree, the tree then to bring forth
natural fruit. God’s grace is powerful and effective. It does not, as visionary
preachers presume to teach, lie dormant in the soul;. nor is it an accessory to
works, as the paint is an accessory to the wood. No, not so; it carries, it
leads, drives, draws, changes. It effects all in man, making itself felt.
Though concealed, its works are manifest.
Words and works show where it is present, as the
leaves and the fruit indicate the nature of the tree.
Second
Christmas Sermon
45.
Were such the case, Paul here must have spoken inconsiderately and might justly
be accused of falsehood. But so bountifully does he represent to us the measure
of grace, clearly no one can rely too much upon the washing of regeneration; it
is of unlimited importance. No one can place too much confidence in it; there
is always occasion for more. For God has embraced, in the Word and in faith,
blessings too great for mortal life to comprehend or to receive were they to
manifest themselves. As revelation begins, the individual dies; he passes out
of this life, swallowed up in the blessings he now by faith apprehends in very
limited measure. Thus more than abundantly are we justified and saved without
works if we only believe.
Second
Christmas Sermon
60.
Let us learn from this epistle how precious is the Gospel that proclaims these
benefits, and what injury and destruction of souls they effect who silently
ignore the Gospel and preach the works of the Law, yes, their own human
doctrines. Guard, then, against false preachers and also against false faith.
Rely not upon yourself, nor upon your faith. Flee to Christ; keep under his
wings; remain under his shelter. Let his righteousness and grace, not yours, be
your refuge. You are to be made an heir of eternal life, not by the grace you
have yourself received, but, as Paul says here, by Christ’s grace. Again, it is
said in Psalm 91:4, “He will cover thee with his pinions, and under his wings
shalt thou take refuge.” And in the Song of Solomon 2:14, “O my dove, that art
in the clefts of the rock, in the covert of the steep place.” That is, in the
wounds of Christ the soul is preserved. Observe, true Christian faith does not
take refuge in itself, as the sophists dream, but flees to Christ and is
preserved under him and in him.
Second
Christmas Sermon
This is a strong, forcible, noble epistle,
preeminently and emphatically teaching the great article of faith concerning
the Godhead, or the divinity of Christ. The presumption that it was not written
by Paul is somewhat plausible, because the style is unusually ornamental for
him. Some are of the opinion it was written by Luke; others by Apollos, whom
Luke represents as “mighty in the Scriptures,” opposing the Jews. Acts 18:24
and 28. Certain it is, no epistle enforces the Scriptures with greater power
than does this. Hence it is evident the author was an eminent apostolic
individual, whoever he was. Now, the object of the epistle is to establish and
promote faith in the divinity of Christ, and, as already stated, scarce any
portion of the Bible more strongly enforces this article of our creed. We must,
therefore, confine ourselves to its words and treat it in regular order, item
by item.
Third
Christmas Sermon, #1
17. If these things are beyond the grasp of our reason,
reason must surrender as a captive to these and like Scripture words, and
believe. Could we comprehend this mystery by human reason, there would be no
faith. Clearly enough, the words, “Through whom also he made the worlds,” make
mentions of two Beings. And it is not less clear that the uncreated one through
whom all things were made, also must be God. Just how this can be, the
Scriptures do not teach. It must be received by faith. The Scriptures speak
after this fashion: “The world is created through Christ, by the Father, in the
Holy Spirit”; and though the meaning is not wholly clear, and easy of
comprehension, there is good reason for the language. It is employed more by
way of intimation than explanation — to imply that the Father derives not his
substance from the Son, but the Son from the Father; and that the latter is the
first original person in the Godhead.
Third Christmas Sermon
25. You will notice the verse is even now clearer than the
explanation. “The image of his substance,” “the effulgence of his glory” —
these Paul’s sayings are clear enough. The tongue should be silent here to
allow the heart to reflect.
Third Christmas Sermon
32. The apostle says “our,” “our sins;” not his own sin, not
the sins of unbelievers. Purification is not for, and cannot profit, him who
does not believe. Nor did Christ effect the cleansing by our free will, our
reason or power, our works, our contrition or repentance, these all being
worthless in the sight of God’, he effects it by himself. And how? By taking
our sins upon himself on the holy cross, as Isaiah 53:6 tells us.
33. But even this answer does not sufficiently
explain how he cleanses us “by himself.” To go further: When we accept him,
when we believe he has purified us, he dwells within us because of, and by, our
faith, daily continuing to cleanse us by his own operation; and nothing apart from
Christ in any way contributes to the purification of our sins. Note, he does
not dwell in us, nor work our cleansing through himself, by any other way than
in and through our faith.
Third Christmas Sermon
35. Having once possessed faith, and purification being
effected in us by Christ, we are then to perform good works, hating our sins
and repenting of them. Under these conditions our works are really good. Before
faith is present, they avail naught; rather they induce false confidence and
trust. So heinous an evil are our sins, and so enormous is the cost of their
purification, it was necessary that one exalted as we here read Christ was,
must intervene to purge them by himself. What could the poor, vain attempts of
us who are creatures, and besides sinful, feeble, corrupt creatures, accomplish
where the demand was of such magnitude? One might as reasonably presume to burn
heaven and earth with an extinguished brand. Our sins can be expiated only by a
price commensurate with the God they offend. “Sat down on the right hand of the
Majesty on high; having become by so much better than the angels, as he hath
inherited a more excellent name than they.”
Third Christmas Sermon
68. So we see this whole epistle lesson is
simply armor to clearly maintain the article of faith that Christ is God, and
Lord over all things even in his humanity. We note with amazement the perfect
clearness of the Scripture teaching and that the defect is in ourselves,
unperceived. Well does Luke speak (Luke 24:32) of Christ’s opening the
understanding of the disciples to comprehend the Scriptures. It was not the
Scriptures he opened, but their understanding; the former is plain, but our
eyes are not fully open.
Third Christmas Sermon
16.
The keeper of a public brothel is less a sinner than the preacher who does not
deliver the true Gospel, and the brothel is not so bad as the false preacher’s
Church. Even were the proprietor of the brothel daily to prostitute virgins,
godly wives and nuns, awful and abominable as such action would be, he would
not be any worse nor would he work more harm than those papistical preachers.
17.
Does this astonish you? Remember, the false preacher’s doctrine effects nothing
but daily to lead astray and to violate souls newly born in baptism — young
Christians, tender souls, the pure, consecrated virgin brides of Christ. Since
the evil is wrought spiritually, not bodily, no one observes it; but God is
beyond measure displeased. In his wrath he cries, through the prophets, in
unmistakable terms, Thou harlot who invitest every passerby! So little can God
tolerate false preaching. Jeremiah in his prayer (Lamentations 5:11) makes this
complaint, “They ravished the women in Zion, the virgins in the cities of
Judah.” Now, spiritual virginity, the Christian faith, is immeasurably superior
to bodily purity; for it alone can obtain heaven.
St.
Stephen’s Day
27.
But who today would the world tolerate were he to attempt such censure of the
Papists? Stephen’s love for God constrained him to his act. No one who
possesses the same degree of love can be silent and calmly permit the rejection
of God’s commandments. He cannot dissemble. He must censure and rebuke every
opposer of God. Such conduct he cannot permit even if he risks his life to
rebuke it. Love of this kind the Scriptures term “zelum Dei,” a holy
indignation. For rejection of God’s commands is a slight upon his love and
intolerably disparages the honor and obedience due him, honor and obedience
which the zealous individual ardently seeks to promote. We have an instance of
such a one in the prophet Elijah, who was remarkable for his holy indignation
against the false prophets.
St.
Stephen’s Day
34.
The precedent of Stephen holds good. His example gives all men authority to
preach wherever they can find hearers, whether it be in a building or at the
market-place. He does not confine the preaching of God’s Word to bald pates and
long gowns. At the same time he does not interfere with the preaching of the
apostles. He attends to the duties of his own office and is readily silent
where it is the place of the apostles to preach.
St.
Stephen’s Day
36.
In the second place, Stephen’s conduct is a beautiful example of love for
fellowmen in that he entertains no ill will toward even his murderers.
However severely he rebukes them in his zeal for
the honor of God, such is the kindly feeling he has for them that in the very
agonies of death, having made provision for himself by commending his Spirit to
God, he has no further thought about himself but is all concern for them. Under
the influence of that love he yields up his spirit. Not undesignedly does Luke
place Stephen’s prayer for his murderers at the close of the narrative. Note
also, when praying for himself and commending his spirit to God he stood, but
he knelt to pray for his murderers. Further, he cried with a loud voice as he
prayed for them, which he did not do for himself.
St.
Stephen’s Day
47.
It matters not whether or no we fully comprehend how such a vision is effected.
It is not intended that the wonders of God be brought within our grasp; they
are manifested to induce in us belief and confidence. Explain to me, ye of
boasted wisdom, how the comparatively large apple or pear or cherry can be
grown through the tiny stem; or even explain less mysterious things. But permit
God to work; believe in his wonders and do not presume to bring him within your
comprehension.
St.
Stephen’s Day
Well
may the evangelist say Stephen was full of faith and power. Power here implies
activity. Luke would says, “His faith was great; hence his many and mighty
works.” For when faith truly exists, its fruits must follow. The greater the
faith, the more abundant its fruits.
St.
Stephen’s Day, #48
9. All the world talks about
doing good, but if you would know how, listen: Do not as the fools who consider
various works with intent to choose such as are in their own conceptions good,
and to reject such as they deem bad, thus making a distinction of the works
themselves. Do not so. Let works be alike; regard one the same as another. Fear
God and be just — as already advised — and then perform the duty that presents
itself. Then all will be well done, it matters not if it be the duties of a
hostler or a teamster.
St. John’s Day
34. This epistle lesson
harmonizes beautifully with the Gospel selection.
Here Righteousness receives the individual as a
virtuous mother receives her child, or the bride her bridegroom. Thus, too,
Christ took John to his breast as the beloved disciple. In both selections the
nature of faith is commended and illustrated.
St. John’s Day
3. Therefore, it is settled
that no one is justified by works; he must first be justified by other means.
Moses says (Genesis 4:4-5), “Jehovah had respect unto Abel and to his
offering.” First, he had respect to Abel the person, and then to his offering.
Abel being godly, just and acceptable in person, his offering was acceptable.
The sacrifice was accepted because of the person, and not the person because of
the sacrifice. “But unto Cain and to his offering he had not respect.” In the
first place, God had not respect unto Cain the person; hence later he respected
not his offering. From this quotation we may conclude it is impossible for any
work to be good in God’s sight unless the worker first be good and acceptable.
Conversely, it is impossible for any work to be evil before God unless the
worker first be evil and not acceptable.
The Sunday after Christmas
7. In the second place,
Madam Huldah, basing her position simply on works and attaching very little
importance to the justified individual, proceeds still further and attributes
all merit and supreme righteousness to the works following justification. She
quotes James 2:26, “Faith apart from works is dead.” Not understanding this statement,
she undervalues faith. Consequently she continues to hold to good works,
presuming to require of God acceptance of the doer for the sake of the works.
So the two continually strive against one another. God respects the individual,
Cain the works. God rewards the works for the sake of the doer; Cain would have
the doer crowned because of his works.
The Sunday after Christmas
23. The apostle’s design is
to make plain the fact that, lacking faith, the Law, with all its works,
constitutes us simply servants. Only faith can make us children. Not the Law,
nor the works of the Law, nor human nature can create faith within us; the
Gospel alone brings it. It is present when we give ear to the Gospel, the Word
of grace, which Word is accompanied by the Holy Spirit when preached and heard
in quiet sincerity. Witness the example of Cornelius and his family (Acts
10:44), who received the Holy Spirit simply upon hearing Peter preach.
The Sunday after Christmas
12.
Similarly, God’s Law impels us, through fear of death and hell, to forsake many
evils. Like a tutor, it holds us to an honorable outward life. But by the Law
no one becomes righteous before God. The heart remains an enemy to its tutor,
hates his chastisements and would prefer freedom.
New
Year’s Day
40.
He who is under the Law, and works unwillingly, is a servant, as the preceding
sermon declares. But whosoever has faith and cheerfully works, is a child; for
he has received the Spirit of God, through Christ. Now, the apostle names
Christ, referring to the faith that believes and abides in Jesus Christ. No
other faith is effective, no other faith is the right faith, let one believe in
God as he will.
New
Year’s Day
49.
Of olden time, many prophesied that in Antichrist’s day all heretics would
unite in the extermination of the whole world. And today, under the rule of the
Pope and the Turk, heresy has full sway. In the rejection and condemnation of
Christ and the entire Scriptures, a rejection leaving nothing but the name, is
easily proven that all heresies, errors and darkness existing from the
beginning of the world, now reign. I often have fears for the condemnation of
all men of the present age except those who die in their cradles. Yet no one
sees and deplores the awful wrath of God overhanging us.
New Year’s Day
52.
But what is meant by “putting on Christ?” The faithless will readily reply, “It
means to follow Christ, imitating his example.” But in the same way I might put
on Peter, or Paul, or any saint, and thus nothing special would be said of
Christ. We will let faith speak here; it is faith which Paul so beautifully
suggests in the words “put on.” Naturally, until baptism the individual has
never followed Christ. In baptism he begins to follow. Therefore, Christ must
be “put on” before he can be followed. And essentially there is a marked
difference between putting on Christ and following his example. Reference is to
a spiritual putting on - in the conscience. This is effected by the soul
receiving as its own Christ and all his righteousness, and confidently relying
on these as if it had itself earned them; just as one ordinarily receives his
apparel. This spiritual reception is the putting on; such is the nature and
character of true faith.
New Year’s Day
16.
Here the prophet clearly implies that wherever Christ is not, there darkness
exists, whatever the appearance of brilliance. Nor does he allow the medium
devised by the high schools, which say that between darkness and Christ exists
the light of nature and of human reason. They ascribe darkness only to the
grossly wicked and the weak-minded. They highly value this mediatory light,
claiming it is a sufficient preparation for the light of Christ, and that
although it is darkness in comparison to the light of Christ, yet it is in
itself light. They do not perceive how far they err in imagining themselves
enlightened. Usually the most erroneous of the schools are the most rational.
“The sons of this world are for their own generation wiser than the sons of the
light,” as Christ says in Luke 16:8. Yet they of the schools are not nearer the
true light than are others. Rather they are farther from it. This could not be
if the light of reason were helpful in obtaining the true light. Devils are
wiser, more artful and crafty, than men; yet they are not therefore better. No,
that kind of light is always at enmity with the true light. As Paul tells us (Romans
8:7): “The mind of the flesh is enmity against God; for it is not subject to
the law of God, neither indeed can it be.”
The
Day of Epiphany
34.
This prophecy of Isaiah had strong fulfillment in former times. Many of the
nobility and of high standing among the gentiles embraced Christianity. Today,
however, so perverted are these nations by the Turks and the Pope, the prophecy
seems to have little bearing. And it is a remarkable fact that even other
heathen nations have been led astray by the converted gentiles. But it is revealed
that Antichrist shall mislead the entire Christ-restored world.
The
Day of Epiphany
41.
To accomplish an object with eminent success through the instrumentality of an
enemy is characteristic of the divine hand. By the very fact of their furious
attempts to exterminate the Word and the people of God, men but destroy
themselves and only further God’s Word and his people. Therefore, it is good
and profitable, to have enemies and persecutors for the sake of the faith and
the Word of God. Incalculable comfort and benefit result. Psalm 2:1 is in point
here: “Why do the nations rage, and the peoples meditate a vain thing” against
Christ? The thought is, they violently strive to exterminate Christ, and fail
to see that in so doing they but strengthen him.
The
Day of Epiphany
58.
Finally, Isaiah says, “They shall proclaim the praises of Jehovah.” The true,
the special, work of a Christian is to confess his sins and his shame, and to
proclaim God’s grace and work in himself. No man who fails to behold God’s
grace and this light of the Gospel, can show forth God’s honor and praise. No
man who clings to his own light, his own human nature, who values his own
works, his own efforts, can perceive the grace of God. He continues in his old,
blind dead Adam nature. He does not rise to behold the light; he prefers to
sound his own praises. Isaiah exalts the people of wealthy Arabia because they
are true Christians who proclaim only the praises of Jehovah, taught to do so
undoubtedly by the light of grace and the Gospel.
The
Day of Epiphany
