Luther's Sermons - John 3:16-21.Pentecost Monday

Norma Boeckler

PENTECOST MONDAY.

 
Text: John 3:16-21. For God so loved the world, that He gave his only begotten Son, that whosoever believeth on him should not perish, but have eternal life. For God sent not the Son into the world to judge the world; but that the world should be saved through him. He that believeth on him is not judged: he that believeth not hath been judged already, because he hath not believed on the name of the only begotten Son of God. And this is the judgment, that the light is come into the world, and men loved the darkness rather than the light; for their works were evil. For every one that doeth evil hateth the light, and cometh not to the light, lest his works should be reproved. But he that doeth the truth cometh to the light, that his works may be made manifest, that they have been wrought in God.


I. HOW CHRIST PRESENTS HIMSELF IN THIS SERMON AS MEDIATOR AND SAVIOR.

1. This is another of the true Gospel lessons, such as John is accustomed to write; for he writes in a way to make him alone worthy the name of an evangelist. Now, as you have often heard, the Gospel teaches nothing but that one must learn to know Christ alone, and so the Holy Spirit teaches nothing more. Therefore, examine only the words themselves; they. are weighty, precious and comforting beyond measure. First Christ says: “For God so loved the world, that he gave his only begotten Son, that whosoever believeth on him should not perish, but have eternal life.”

2. Now, notice that Christ represents the Father to us as none else than the all-loving and magnetic one, and he brings us through himself to the Father. Everything Christ does tends to help us to acquire a loving confidence in the Father. To simply fear the Father confers no benefit; but to bear to him a companionable love of rare quality makes us blessed.

Now, Christ says here, the Father so loved the world that he gave his beloved child for the world, and instituted for us a way to come to him; that way is Christ. I have often said that faith alone is not sufficient before God, but the price of redemption must also be in evidence. The Turk and Jew, too, believe in God, but without means and mediator.

3. What is now the cost of redemption? Today’s Gospel points this out.

The Holy Spirit teaches everywhere that we do not possess the Father except through a mediator, and he will not allow us to approach the Father without one. Now, the schools teach us to approach the Father without a mediator, through our own good works. That means to reject Christ as a mediator, as Jeremiah tells us did the godless, who thought and said: Let us send wood to him as his food, and we will root him out of the land, and there will be no remembrance of his name. But their plans did not result as they intended they should. Therefore, let us never join them. It would be at the peril of our lives, for we should be despising the priceless sacrifice which the Father made for us. But let us thank the Father for ordering it as he has, and placing between us one who is God and equal with God, and also man, on a level with man; for we are human and he is God. Where God and man oppose each other, man meets with instant destruction, for he cannot stand against God. God has intervened by placing as mediator one who is alike true God and true man. Through him we are to come to the Father; with the price we can pay nothing is accomplished.

4. Now, the schools teach that man is to be saved by his own works; they say: Whosoever becomes a monk or nun, or repeats every day the little prayer of St. Bridget, shall be eternally saved; and all the books are full of like teachings. This is no less than saying: I will work enough to escape perdition; I will turn my sins into vapor, to disappear and open a way into heaven. They wish to discover the sacrifice or price of salvation in themselves and to ignore Christ as mediator. But they must perish, since they fain would come to the Father without a mediator, without Christ, whom the Father holds up before us out of his gracious goodness. Christ teaches here that we are not lost, but have eternal life; that is, that God has so loved us that he allowed the ransom to cost him his only beloved child.

Him he placed in our stead to suffer misery, hell and death, and let him drink our cup to the dregs. This is the way we are to be saved.

5. Now, if there were another way to heaven doubtless he would have made it known to us. There is no other. Therefore, let us cling to the words, firmly pilot our hearts along this way and keep within it, and let us close our eyes and say: If I had the merits of all the saints, the sanctity and purity of all virgins, and the piety of St. Peter besides, still I would not give a fig for all I call my own. I must have another foundation on which to build, namely, the words: God has given his Son, that whosoever believeth on him, whom the Father sent out of love, shall be saved. And let us defiantly boast that we must be sustained. Let us fearlessly establish ourselves upon his words, which neither Satan, hell nor death can overthrow, for the Father mightily writes his Word over these terrors and all that clings to them. Come what will, let us say: Here is God’s Word; that is my rock and anchor; to that I cling and that abides; and where that abides, there I abide also. For God cannot lie; sooner would the heavens and earth perish than the smallest letter or tittle of his Word would fail.

6. Notice carefully now that man must have a mediator, and that mediator is Christ. Ascend upon him to the Father, and say: Although! cannot exist before thy majesty nor that of any angel — all must shake and tremble — yet I have here one, Christ, whom thou canst not fail to regard. I am under his protection and rely upon thy Word that thou wilt receive me through him. Thou wilt not reject me, for thou must reject him before thou dost reject me. In this way one must come to the Father through Christ, thereby gaining a beautiful and loving refuge in him.

7. This lifts up and cheers a timid, despairing conscience and gives it peace.

Aside from God’s Word nothing helps, neither cowls nor tonsures, neither the priesthood nor monkery. No human work, be it called ever so holy, is able to silence God’s judgment and give peace to our hearts. God has, out of love, given us his Son, through whom we shall be saved; therefore, let no one make another way than this. Guard yourself against adding to it, for so you would but render it valueless. He who adds to it, leads from the right road upon a branch road that goes into the wilderness. Hence, let not your conscience trust in any work, in any merit of saints, but alone in the Word of God. That will not lie to you, but its promise will be sufficient.

Then you will lay hold upon God with his own words; upon them you can build; to them you can anchor your heart and confidence. Now follows, further, in this Gospel: “For God sent not the Son into the world to judge the world; but that the world should be saved through him.”

8. With these words one can apprehend God as he is to be apprehended.

You do not seek him; rather he seeks you, and pictures his Son before you as a Savior and not as a judge. Thus there is developed for you a refuge in the Father.

9. It is a common practice to represent the gracious Savior as a judge, and from this practice has sprung a dependence upon the merits of saints, causing us to turn away from Christ and take refuge in the saints. We fancy that the saints are more gracious and more kindly disposed to us than even God himself. Therefore, one says, St. Peter is my apostle; another says, St.

Paul is my patron; and so on with St. Barbara, St. Erasmus and others. But God cannot permit this; the glory must belong to him. My conscience must rest upon the foundation, the eternal, all-knowing truth, else it is a failure.

Now, God alone is the truth, and the conscience must rest upon him and nothing else.

10. If I picture Christ as only a judge, I shall fear him. The result will be that soon I am constrained before him, grow afraid of him and then hate him, and my heart becomes corrupt and blasphemous. But when I know him as the Gospel pictures him, and long for him as the best friend that my heart can choose, then it is well; love soon follows. No friend can do as much for us as he has. I forget father and mother and love him; then I have a strong confidence in him. But if one simply fears him, then that one falls back on his good works and makes no recognition of Christ as mediator, thinking to run into the presence of God without him. In this way he works his own ruin. It is with him as the psalmist says of the fools and godless, Psalm 53:5: “There were they in great fear, where no fear was.” And in Proverbs 28:1 Solomon says: “The wicked flee when no man pursueth.”

For their stubborn hearts are afraid before Christ, though he is still their best friend, and they run when no one pursues, solely because of their stubborn and false conception of Christ.

11. Then learn from this lesson to know Christ aright and to hold him between yourself and the Father; let him alone be the sacrifice which shall secure heaven and salvation. Oh, when this passage comes to mind in the hour of death, when the test comes, what comfort to meditate on its message — how the Lord came not to condemn the world, but to save it.

He who believes, cannot be lost, but will be saved, since it is true that naught accomplishes our salvation except Christ alone, who came to be our Savior. Then believe on him. In the words we are studying, he calls everybody, and even threatens as well as calls, concluding thus: “He that believeth on him is not judged: he that believeth not hath been judged already, because he hath not believed on the name of the only begotten Son of God.”

II. THE JUDGMENT CHRIST PASSES UPON THE WORLD AND BELIEVERS.

12. When the learned schools would make people godly, they hold before them the judgment, making it as hot as they possibly can; in this way they lead men into terror, where they abandon them, never pointing out a way of escape. Here Christ also presents the judgment and threatens men, but at the same time he tells them how they may flee from wrath. This is his teaching: There will be a judgment, which no one can escape except those who believe without any ifs or ands. If you add anything thereto, you have entered upon the byway into the woods and are lost; for he that believeth not, is lost already. I am the only door that opens into heaven. The way is narrow; you must become small if you wish to pass through the rock.

Those who are decorated with good works, like a workrighteous person with shells, can never force their way through. They must divest themselves and become small. One can meet the conditions only when he despairs of himself. If you come hampered with great burdens of good works, you will never be able to forge a way into heaven; you must lay them aside before you can enter.

13. From this it follows that where faith is, there sin does no harm; for faith makes us Christ’s. But where faith is not, there is either fear and hatred of God, or a profligate, sinful life. We met with this same truth when we learned that the Holy Spirit will convict the world in respect of sin because, as Christ says, they believed not on him. The only sin is unbelief. Faith roots out all sins. Unbelief is the only reason why man does not know God.

Because of it he is in fear in the presence of God. When a man is in fear, he hates and blasphemes God, heaping up his sins and keeping none of the commandments. Now, Christ gives a reason for this judgment; he says: “And this is the judgment, that the light is come into the world, and men loved the darkness rather than the light; for their works were evil.”

14. The light is Christ the Lord, manifest in the knowledge of him, as he is here pictured in this Gospel. As a glance into the sun, we may look into this Gospel and see what God is. This light is come into the world through the preaching of the apostles and has shone through the whole world. Man is its enemy only because of his evil works; the whole world is fast therein.

Why do not the pope and bishops, the priests and monks, permit their deeds to be exposed and their manner of life brought to light? For the reason that their works are evil. Now, the light reveals to us that all our works amount to nothing and we must have Christ alone. When we apply the test of that light, they say: Nay, should I have fasted and prayed so long for nothing? Get out, you heretics! If men no longer believed in the efficacy of works, no one would attend vigils and the mass; then the monks’ kitchens would become small and their cellars empty. Since they cannot tolerate such a possibility, they must hate the light.

15. God has blinded them so that they build on stone and wood, overlooking the foundation of truth and failing to build upon Christ. The Gospel aims, however, to establish the heart upon the eternal foundation truth. Now, if one would overthrow their manner of building, the light must be brought and their works be made manifest, that they may be put to shame. They will never tolerate such inspection, however, but must protect their doings, with the consequence that they become enemies to this light.

That is just what the Lord says: “For every one that doeth evil, hateth the light, and cometh not to the light, lest their works should be reproved.”

16. They hate the light, says Christ; because they do evil; they lead a shameful life, at the same time believing it to be a godly life. The devil, also, would be a fine fellow. He is anxious to sit in a clean place, and not lie before the door; he would come within the heart, but never to the light; he would wear the cloak of respectability, so that his injustice be not seen.

Now, let us take the light of day as an illustration. The sun will not refuse to rise because I am lazy and would gladly sleep an hour or two longer.

No, it goes forth in its course and does not hide its light, although it is not agreeable to me. Likewise will the Sun of righteousness arise; the evildoers are unwilling to come into the light, but they cover and guard their sins and evil deeds. Thereby they merit the judgment; for they have not only done wickedly, but they wish to defend their action, which is a double sin.

17. But the righteous gladly approach the light, willing that all may pass judgment upon their works, and they even let the devil examine them. They have cultivated in good soil, because they possess faith, and they go forth in their faith to help the poor. These works are wrought in them by God, hence they cannot be evil. Thus a righteous person gladly permits all the world to act as judge upon his works. It is a beautiful thing when a believer, finding his work is rejected, says: Yes, there is no good at all in the works of my own doing, but the works that are wrought in me by Christ, my Lord, they are good. He desires no honor, but will ascribe all honor to God; will possess all in God that he should possess, and can, with a good conscience, go to the light and not be put to shame. That is what Christ means in his closing words: “But he that doeth the truth cometh to the light, that his works may be made manifest, that they have been wrought in God.”

18. Now we have heard what our consolation and our final and only refuge is, upon which we should lay our foundation and build. No person who professes to be a Christian dare undertake to do any work, imagining thereby to be saved; he is not saved except through Christ alone, whom it cost his all. We must come to salvation through him and his work, with nothing else added to it. If we build upon human works, we are reckoning directly against God’s grace.

19. On the other hand, we must not abandon works, saying as do the impudent: Aye, then I will do good works no longer in order to be saved.

True, you dare do nothing with the intent of its being meritorious for salvation, for the forgiveness of sin and for the pacifying of the conscience; you have sufficient for these in your faith. But your neighbor has not sufficient; you must extend a helping hand to him. That you may perform such service, God permits you to live; if not so, your execution would soon be called for. You live for the purpose of serving by your life, not yourself, but your neighbor.

20. Christ the Lord had also sufficient; what the world had was his. He might have passed us by, but it is not the nature of true life to do so. Nay, cursed be that life into perdition that lives for self; for to so live is heathenish and not Christian. Then those who have at present their sufficiency from Christ, must follow the example of Christ and with utter sincerity do good to their neighbors, as Christ did to us; freely, without the least thought of obtaining anything thereby, only with the desire that it be pleasing to God.

21. We Christians are like a child born in the father’s house. It brings the title to the inheritance with it, in its flesh and blood; the title to the heritage belongs to it by virtue of its birth. A servant, however, acquires his merit, not in the family, but outside of it. When the child of the house is grown, it must, nevertheless, help to increase and improve the inheritance, making, it more valuable; but it does not, first of all, gain the inheritance by works, for that is acquired already by virtue of its birth. Just so, if we believe on God, then we are already heirs and need not to acquire inheritance by our works; yet we must be co-laborers with the Father to increase it. Paul speaks in like manner to the Philippians: “Have this mind in you, which was also in Christ Jesus: who, existing in the form of God, counted not the being on an equality with God a thing to be grasped, but emptied himself, taking the form of a servant, being made in the likeness of men; and being found in fashion as a man, he humbled himself, becoming obedient even unto death, yea, the death of the cross.” Philippians 2:5ff. That is: Lead such an outward life that it may be like the example of Christ, and help your neighbor with your life and property, thinking not of winning the birthright by your works. Guard your sonship, not by your own foolhardiness, but by faith, and be a colaborer in extending the kingdom.

Luther's Sermons - John 3:16-21. Pentecost Monday, Second Sermon

PENTECOST MONDAY.

SECOND SERMON.

JOHN 3:16-21.


KJV John 3:16 For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. 17 For God sent not his Son into the world to condemn the world; but that the world through him might be saved. 18 He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God. 19 And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. 20 For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved. 21 But he that doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought in God.


I. THE GLORIOUS GRACE AND GIFT IN CHRIST.


1. This is one of the best and most glorious Gospel lessons, such as John particularly wrote. It is worthy to be written in golden letters, not upon paper, but if possible upon the heart; it ought to be made the daily lesson and meditation of Christians, who should repeat it to strengthen their faith and awaken their hearts to prayer. The words make the sad joyful and the dead alive, if the heart only firmly believes them.

2. It also gives instruction on the chief article of Christian faith, on the glory and liberty of Christians, whereby sin, the Law, God’s wrath, death and hell are banished from believers and abolished, besides all human wisdom, righteousness and holiness are made futile in that which belongs to God’s kingdom. He says: “Whosoever believeth on the Son of God should not perish, but have eternal life,” death, the devil, the terror of the Law, must be banished forever, our merit and worthiness doing nothing to that end. The excellent, great, eternal and divine treasure is thus portrayed here, which we should possess so as to be without fear before the judgment and condemnation of human nature through Adam’s fall, and instead have salvation and victory, and every blessing besides. All this is offered and bestowed out of pure grace, and thus represented only as a gift that can be secured solely through faith.

I. THIS GLORIOUS GRACE AND GIFT IN GENERAL.

3. In vivid and significant words the evangelist briefly sketches this grace and gift in Christ, that he may magnify it and portray minutely all concerned — the giver, the recipient, the gift, its fruits and benefits. All is so eloquently great that it is indescribable, and it is difficult to believe only because of its very greatness.

4. Before considering this, however, let us hear why and for what purpose Christ so speaks. He expresses it in the following words: “That whosoever believeth on him should not perish” etc. Here he would show the world the misery and helplessness in which it lies; that it is entirely lost, and would have had to remain lost eternally, had Christ not come with this proclamation; for all its wisdom, art, doctrine, law ,and free-will would not avail in this respect; and in spite of all its teaching and endeavors, it is and will remain lost forever. For, from its very birth, it lies in sin, under the wrath of God, in the devil’s kingdom, and under the-power of death, unable to help or free itself from this condition. Indeed it is so dazed and torpid that it would never have known nor realized its misery had this not been revealed to it through the Word.

5. Christ teaches the same truth at greater length in the declaration made to Nicodemus, just preceding this text, where he tells him plainly and clearly, that neither he nor any of the Jews of his kind, though they had the Law, and diligently performed works and outward divine services (which were at that time, indeed, the most commendable in the world), could thereby ever get to heaven, or see the kingdom of God. For such life and woks are still but the works of man, who, in his natural descent from Adam, is but flesh without spirit, that is without true understanding and knowledge of the divine will, and without genuine and heartfelt obedience to God; in short, it cannot convert itself to God, since it has wholly and fully turned away from God. Therefore, through the Law, man could never liberate himself from sin, the wrath of God and eternal death. Accordingly, if he would see the kingdom of God, he must be born anew, and have an entirely different nature, one that does not proceed from the flesh, as the old one did, but from the Spirit, and which is spiritual; and to this end another word and declaration must be received than that which they have in the Law, and a power beyond man’s ability.

6. That we may become new men, he says, we must first be delivered from the curse of the old birth, that is, freed from sin and death. But since we still have flesh and blood, and live on earth, the old birth continues. Of itself, it must remain what it is by nature. Under its thrall, man, at death, must be damned, for no man is able to appease and remove the wrath and condemnation passed upon him; therefore, no one would ever see God, nor enter heaven. As Christ says: “And no one hath ascended into heaven, but he that descended out of heaven” etc. Hence another way had to be found.

It could be only through some heavenly being, righteous and innocent in the fullest sense, pleasing and acceptable to God, who would adapt his perfection’s to our human nature, so that the sin and condemnation that was its by birth might be taken away, and it might be reconciled to God and rescued from eternal death, and might turn to God and begin again rightly to know, love and obey him, and thus experience the beginning of the new birth, and eventually, through death, be thoroughly purified of remaining uncleanness of the old man, forever free from sin.

7. Now, the wrath of God against sin is so intense that no creature could have devised means to appease him or effect a reconciliation; the condemnation was so enormous that no angel was mighty enough to remove it, and reinstate life. Therefore, that one Person, even God’s Son, had to take upon himself sin, God’s wrath, and death, under which humanity helplessly lay, and make the sacrifice for them. Of this, Christ himself says, immediately before this text, that the Son of Man must be lifted up, as Moses lifted up the serpent in the wilderness, “that whosoever believeth on him should not perish”. Here he adds the cause which moved God to accomplish this great work, when he says: “For God so loved the world, that he gave his only begotten Son, that whosoever believeth on him should not perish, but have eternal life.”

8. With these words he leads us directly into the Father’s heart, that we may see and know that it was the great and wonderful counsel of God, resolved from eternity, that we should receive help through this Son. All had to be fulfilled, that God’s truth might stand, even as he had promised aforetime in the Scriptures. It is thus apparent that God does not intend to cast us out, and to condemn us on account of our sins; but that he wills that, for the sake of this Savior and Mediator, if we fear his wrath on account of our sins, and keep in mind and firmly believe this eternal divine will, we should attain to the eternal grace of God and to eternal life.

II. THIS GLORIOUS GRACE AND GIFT IN PARTICULAR.

9. Now, let us consider what significant and comforting words these are which depict in their every relation, and in manifold ways, this marvelous work of God, with its inexpressible treasure which is here freely offered us.

In the first place, the Giver is not a man, an emperor or a king, nor even an angel; but is the exalted, eternal Majesty, God himself, compared with whom, all men, however rich, powerful and great they may be, are nothing but dust and ashes. Isaiah 40. How shall we describe him? He is incomprehensible, immeasurable, inexhaustible.

10. He is, then, no more a taskmaster, who simply makes demands upon us — as Moses calls him ( Deuteronomy 4:24), a devouring and consuming fire — but a rich, overflowing, eternal fountain of grace and of all gifts, who justly deserves to be called Gebhard (a prince or champion of givers).

In comparison with him, what are all emperors and kings, with their gifts, gold, silver, land and people? Here the heart should expand and increase with desiring, wishing and expecting that which the Lord God intends to give; for it indeed must needs be something great and valuable that could well become this exalted Majesty and rich God. Compared to such a Giver and gift, everything in heaven and on earth must be very small and insignificant.

11. In the second place, why does he give, and what incited him to it?

Nothing but pure, inexpressible love. He does not give because it is a debt or duty, nor because any one has asked or pleaded, but he is moved to do so by his own goodness as the Lord who willingly gives, and delights in giving gratuitously and without solicitation.

12. As there is no greater Giver than God, so there is no greater virtue, either in God or men, than love. One will sacrifice everything for what he loves, even his life. Patience, humility and all other virtues are nothing compared with it, or else are included in its essence. For whom I love, with him I will certainly never be angry, nor injure nor annoy him, nor make myself intolerable to him, but I will be ready to serve, counsel and help him whenever I see that he needs me. In short, I am his fully, as to my body, goods and all my possessions.

13. Accordingly, here, again, the heart shall grow and become strong against all sorrow, because such wealth of unfathomable divine love is set before us, flowing from a fatherly heart and having its source in the highest virtue, which is the fountain of all good, and which, therefore, makes the gift valuable and precious; just as the proverb deems a small gift valuable, when it says: It comes from a loving hand. For where there is love and friendship, one does not look upon the gift so much as upon the heart; it is love which adds great value to the gift. If God had given me only an eye, a hand or a foot, and I knew that he did it out of fatherly love, it would be much dealer to me than a thousand worlds. Now, since he gave us precious baptism, his Word, absolution and the Lord’s Supper, they should be regarded as our daily paradise and heaven; not on account of the appearance of such gifts, which are not great in the eyes of the world, but on account of the great love from which they are given.

14. In the third place, consider the gift itself. It must, without doubt, be something excellent and inexpressibly great, that such a rich Giver gives us, with such sincere and generous love. What does he give? Not great kingdoms, not one or more worlds full of silver and gold, not heaven and earth with all they contain, not the entire creation, but his Son, who is as great as he himself. That is an eternal, incomprehensible gift, even as the Giver and his love are incomprehensibly great. He is the fountain and source of all grace, goodness and kindness; yes, the very essence of the eternal blessings and treasures of God. That is love, not with words, but in deed, in the highest degree, proven with the most precious goodness and wonderful work of which God himself is capable.

15. What more can he do and give? Since he gives his Son, what does he yet withhold, that he does not give? Yes, he gives himself wholly and entirely, as Paul says, Romans 8:32: “He that spared not his own Son, but delivered him up for us all, how shall he not with him freely give us all things?” Certainly, everything must have been given with him, who is his only begotten, beloved Son, the Heir and Lord of all creation; therefore, all creatures, angels, devils, death, life, heaven and earth, sin, righteousness, everything present and future, are subject to us. Paul says in Corinthians 3:22-23: “All are yours: and ye are Christ’s; and Christ is God’s”; for this Son is all in all.

16. In the fourth place, how and in what manner is the Son given? Look upon him, in what he has done and suffered! For us he becomes man, is put under the Law, that is, under the wrath of God (on account of our sins).

He is put to death, even the most ignominious death — lifted upon the cross and suspended in the air. He was condemned (even as Christ shortly before this had said), taking upon himself the wrath and fury of the devil and hell, and contending with them to such extent that it must be said that he was wholly abandoned. Yet he trampled the devil, sin, death and hell under foot, and obtained the victory over them through his resurrection and ascension. All this he gave us that it might be our own, that we might possess both him and all that he accomplished. And this he does in such a way that the gift may not be said to have been conferred upon us, either as wages or on account of merit, nor is it loaned, borrowed or for recompense, but freely given and bestowed out of purely benign grace. The receiver shall and can do no more in this case than to open his hand and take what God so graciously gives him, and what he truly needs, with love and thanksgiving.

17. In the fifth place he portrays the recipient, who is, in a word, the world.

This is indeed a wonderful and peculiar case of loving and giving. Here the one loved is in strange contrast to the one loving. How can this love of God for the world be explained? What does he see in the world, that he is so ready to unbosom himself toward her? If it had been that he loved the angels, they are at least glorious and noble creatures, worthy of his love.

But what, on the contrary, is the world but a great mass of people who neither fear nor love nor praise nor thank God, who misuse every creature, blaspheme God’s name and despise his Word, and are, furthermore, disobedient, murderers, adulterers, thieves, knaves, liars, betrayers, full of treachery and all malice; in snort, transgressors of every commandment, and in every particular refractory and obstinate, adhering to God’s archenemy, the abominable devil? Behold, this delicious and gracious fruit! He bestows, as if upon a beautiful and beloved bride and daughter, his dear Son, and with him all things, whereas he would have had more than sufficient reason, at the very mention of the world, instantly to crush her with thunder and lightning to powder, and cast her into the abyss of hell.

The word “world” is a sound hateful to God beyond expression; and this is a most strange paradox: God loves the world. Here two things that are in the highest degree antagonistic are combined. It is almost like saying: God loves death and hell, and is the friend of his most bitter eternal enemy, the accursed devil.

18. That is indeed a boundless proof of love, and makes the gift inexpressibly great, when the Giver and he to whom it is given are placed side by side, and God is represented as pouring out his whole heart to his hateful, hostile image, whereas he should have visited him only with anger, vengeance and damnation, and when he pays no attention to the fact that the world is full of contempt, blasphemy, disobedience toward God, and stupendous ingratitude for all the gifts he bestowed upon it heretofore, but swallows up all its vices and sins. Though the Giver be ever so great and beneficent, the wickedness and viciousness of the world, which is excessive and immeasurably great, ought to deter and repel him. For what man can even mark and sufficiently realize his own sin and disobedience? And yet this great love so overcomes God that he take away from the world all and every sin and transgression, and remembers them no more against it forever, so that they are dead and gone, and instead he gives his Son, and with him all things.

19. By this, the truths for which Paul and the articles of faith contend, have now been sufficiently and irrefutably demonstrated and proven; namely:

That we have forgiveness of sins and eternal life, without merit or worthiness on our part, out of pure grace (gratis), and alone for the sake of his beloved Son, in whom God so loved us that this love has taken away and blotted out all our sins and the sins of the whole world; for there was nothing but sin in us, instead of which he has bestowed his love and forgiveness upon us, even as the prophet Isaiah (40:2) says concerning Jerusalem, and as we ought to preach in the Gospel: “Her iniquity is pardoned. that she hath received of Jehovah’s hand double for all her sins.”

20. Therefore, this gift — all of grace — is much greater, transcends and is mightier, than all the sins on earth, so that the unworthiness of any man, yes of all men together, aye the eternal wrath and condemnation which they have deserved, cannot be so great that the greatness of this love and grace, or forgiveness, does not in every particular outweigh. yes, engulf them; as Paul says, Romans 5:20: “But where sin abounded, grace abounded more exceedingly;” and <19A311>Psalm 103:#12 11:12: “For as the heavens are high above the earth…so far hath he removed our transgressions from us.” For what else can that be than forgiveness of sin, when he loves the world while it yet lies in sin, abomination and blasphemy? If he could so love the world, his enemy and blasphemer, as to give so much, even himself, for it, how could he be angry with you and not be willing to forgive your sins, if you desire and seek his grace?

21. What heart would not cheerfully render all good things to him who has shown such love as to bestow his dear Son upon wicked and despairing people, that is, upon the whole world, which means all people, who never did anything good, but at all times have done that which was contrary to his commandments? How can people like these expect such great love and such inexpressible riches as a reward? To think of what I have done and what has been my experience in my monastic life, when I crucified Christ daily for fifteen years, and practiced all kinds of idolatry! and yet, notwithstanding the fact that I so sorely provoked him, he loves me so that he no more remembers all my wickedness but reveals to me his Son, and himself, with all grace. This, indeed, may be called incomprehensible riches of unfathomable love.

22. O Lord God, how little the world takes such great and sublime things to heart! Should we not all rejoice and be glad of heart that we have lived to see the time that we can hear such things, and love and praise our God therefor, and in gratitude, not only willingly serve him, but gladly suffer all things and even smile if we should have to die for the sake of his Word and obedience and to allow these bodies — worms of the dust — to be consumed by fire or sword, or suffer any other form of martyrdom? So little thankful is shameful, abominable unbelief, in its great and blind darkness, of which Christ himself later complains, that there are hearts so possessed, rigid and dead that they can hear such things and yet not believe!

23. In the sixth place, we have the final cause why and for what purpose he does all this, and what his intention is. Of course he has not bestowed it that I may have meat and drink from it, or inferior temporal benefit, riches, honor, power; nor has he given it that it may harm and poison; he has not given his Word, baptism, and the Lord’s Supper as poison, but that they might be of the greatest benefit to us. As he says, they are given that man may not be lost, but may have everlasting life. It is not for the purpose of giving me many golden crowns and kingdoms, for then I would still remain in sin and death: but that I might be free from hell and eternal death, and not be lost eternally. That is what this gift is to effect; for me hell is wiped out, and the devil cast under my feet, and out of a fearful, sad and humiliated heart a joyful and living one comes forth. In short, God has done all this that I might have an eternal, imperishable life in exchange for eternal destruction and death.

24. It must follow upon the reception of such a great and imperishable gift that, when the Son of God is rightly known and embraced with the whole heart, we have the victory over and are rescued from all evil, and enjoy eternal freedom, glory and happiness; for where he is, there everything must be good. Not that we have earned this, but in his great and eternal love God took pity on us in our misery and helplessness, and gave us his Son that we might be helped; otherwise we would have been lost and would have had to remain eternally lost, and notwithstanding all our workrighteousness and divine services, and never attained to eternal life.

25. He who would now puff up his heart, on account of these facts, has reason enough so to do. For what more glorious and better could heart desire, than that it should be told that eternal life shall be bestowed upon it; that it shall never see death; that it shall never experience want, distress, sadness and temptation, but have pure joy, and a perfect wealth of everything good, and have the assurance that we have a gracious God, and that all creatures will joyously smile upon us? From this it is very evident that it is not God’s purpose and intention to deceive and destroy people, as the devil would make timid hearts believe, holding up to them the Law and their unworthiness; but that he would bestow life, and such life as is eternal and blissful. As a pledge and veritable testimony of this, he gives us his only Son, which he would never have done had he not loved us but was still angry and intended to condemn us.

26. This and similar glorious and comforting passages should be rightly treasured and valued by every Christian, above all else in the world, for they are words which no one can exhaust or fathom; and when they are rightly believed, they ought to make one a good theologian, or more — a strong, joyful Christian, who can speak and teach of Christ aright, judge all other doctrines, advise and comfort anyone, and patiently bear all things that he may experience.

27. But here we must pray for the Holy Spirit to impress this upon our hearts, and must daily exercise ourselves in these things, so that we retire and rise with these words in our minds. But now, just as we regard them, so is their effect upon us. If they do not enter our hearts they cannot produce the fruit they ought to; they must bewail the ingratitude of the world, which makes them pass by our ears and hearts without affecting them, while it runs after perishable goods, honor and fame, thus losing this everlasting treasure; for this it will condemn and curse itself in hell eternally.

28. In the seventh place, and lastly, in what manner may we lay hold of such a treasure and gift, or what is the purse or safe in which it may be kept? It is faith alone, as Christ here says: “That whosoever believeth on him, should not perish” etc. Faith holds out its hands and opens the sack, and allows itself to be presented with good things. As God, the Giver, in love bestows this gift, so we are the recipients by faith, which faith does nothing more than receive the gift. For it is not our doing, and it cannot be merited through our work. It has already been bestowed and presented. All you need to do is to open your mouth, or rather your heart, hold still, and allow it to be entirely filled. Psalm 81:10. This can be done in no other way than by believing these words; for you observe that he here requires faith, and faith fully and perfectly appropriates this treasure.

29. Here you may see, also, what faith is and is called. Not simply an empty thought concerning Christ, that he was born of the Virgin Mary, suffered, was crucified, arose, ascended into heaven, but a heart that grasps and embraces the Son of God, as expressed in these words, and positively holds that God gave his only begotten Son for us into death, and loved us so that, for his sake, we should not be lost, but have eternal life. Therefore, he plainly says: “That whosoever believeth on him.” It must be a faith which does not look upon its own works, nor upon its own strength and worthiness, that is, its own quality or the inwrought and infused virtue of the heart, of which the blind sophists dream and imagine, but without dependence on itself, holds to Christ, embracing him as its own bestowed treasure, being assured that on account of him God was moved to love us, but not on account of one’s own work, worthiness and merit; for these things are not the treasure that God gave, that is, Christ, God’s Son, in whom we must believe.

30. Of what benefit is the gift of faith if it is nothing more than such an empty vessel? Of what value unless one looks upon and comforts one’s self in the thought of what is comprehended in it, and what alone makes it precious, so that one may say: Faith may be but a little and insignificant monstrance or pix or box, but in it, nevertheless, there is so precious a gem that heaven and earth cannot contain it.

31. Therefore we so teach from the Scriptures concerning faith — that through it alone we are justified and acceptable before God; because it is faith alone that grasps and retains this treasure, the Son of God. If I weigh this gift and my works in the same balance, the contrast and preponderance is so overwhelmingly great that the holiness of all men is nothing compared with the smallest drop of blood Christ gave and shed for us, to say nothing of all he did and suffered; therefore I can, in no respect, depend upon my virtue and worthiness.

32. And why should we boast so much about our efforts when we learn that we are so situated that we would all be lost forever had not this treasure been given for us? Thereby the glory is taken, not only from all human works, but from the entire Law of God; for, though one possessed it all, and according to his ability complied with all its demands, he still has not attained what is necessary to save himself from eternal destruction.

What other purpose have these words: “That whosoever believeth on him should not perish” etc? They are a continual testimony that neither Moses (the Law) nor yet the holiness of all men, could redeem from death or give eternal life. Therefore, everything depends entirely upon this only Son of God.

33. Now, you may see what a sublime and significant matter is embraced in this passage, since the Giver, so great and mighty, the Creator of every creature, does not simply say: Good morning! and bestow a friendly smile; but he loves, yes loves, so sincerely that he does not simply give a beggarly gift of perishable goods, but his greatest and most precious treasure, his Son, who is also Lord of heaven and earth. This love he does not show his friends only, but his enemies, and no creature but the devil himself is less worthy this love than his enemies. For no other purpose did he give himself for them than that he might snatch them from death and hell, and render them certain of eternal life. Of what wonder could one speak or think, that is more marvelous in every particular?

34. However great and unutterable all this is, that is still greater and more wonderful in comparison, that the human heart has been enabled to believe it all. That must indeed be a great heart which can embrace more than heaven and earth can hold. Hence it must be evident what a great, sublime and divine power and work faith is, which can do that which it is impossible for nature and all the world to do, and it is therefore no less a wonder than all the other miracles and works of God. It is even more wonderful than that God became man, born of a virgin, as St. Bernhard says. These things, as we have heard, namely the love of the Giver and of him who was given, and the unworthiness of the recipient, placed side by side, are incomparable as to greatness. On the one hand everything is so great, and on the other, man’s heart is so small and narrow and weak that the in-finiteness of difference is startling and amazing.

35. Should I be told that God has granted to me, above all other men, the gift that I should live on earth several thousand years, in the enjoyment of peace and happiness, and all that my heart desired, I would answer: Nay, that cannot be God’s word, it is too much to believe. Who am I, that God should give me such things? How much less can the heart of man realize that God gave him such a treasure, his Son, and with him eternal life and salvation! Who can express this amazing fact? How precious and excellent even this temporal life is! And who would give it for all the kingdoms, all the gold and possessions of this world? But the extent of this life compared to eternal life and its blessings is much less than a single moment. In short, eternal life is inconceivable; we can only try to conceive by subtracting from it, or contrasting it with the loss and misery that is called eternal loss.

36. Now, the Christian must eventually acknowledge that the honor belongs to God, and to Christ the Lord; that God’s Word is the truth, and it must denounce man’s own unbelief as a lie. Where this acknowledgement is made, the Holy Spirit has already begun with his power and work of faith, and the heart is opened, so that it can lay hold of this treasure, which is greater than heaven and earth; true, the heart proceeds in great weakness, and on earth it can never attain such faith as it should, and does not get beyond the longings and groanings of the spirit, for salvation is inexplicable to man, and the heart must cry out: Oh, that it were true! or: Oh, that one could believe it!

37. Nevertheless such sighs and little sparks of faith are of so much account that God recognizes them as complete faith and says: As thou believest, even so be it unto thee, and since thou hast believed it, thou shalt surely be saved. For this word is a power and strength that is mightier than all the terrors of sin and damnation, and this gift is so great that sin and death and hell are swallowed up by it as is a little drop of water in a glowing furnace, or as a little spark on a straw is extinguished when it falls into the great ocean. If only the heart, in temptation, could recall these words, neither devil nor hell could affright it, and it would joyfully say: Of what should I be afraid? Have I not the Son of God. given to me by the Father, in testimony of which he gives me the Word, which I know is his Word? That cannot lie to me any more than he could lie and deceive me, even though I, alas! cannot believe it as firmly as I should: 38. You say: Yes, I would gladly believe it if I were like St. Peter and St.

Paul and others who are pious and holy; but I am too great a sinner, and who knows whether I am predestinated? Answer: Look at these words!

What do they say, and of whom do they speak? “For God so loved the world”; and “that whosoever believeth on him.” Now, the world is not simply St. Peter and St. Paul, but the entire human race taken collectively, and here no one is excluded: God’s Son was given for all, all are asked to believe, and all who believe shall not be lost etc. Take hold of your nose, search in your bosom, whether you are not also a man (that is, a piece of the world) and belong to the number which the word “whosoever” embraces, as well as others? If you and I are not to take this comfort to ourselves, then these words must have been spoken falsely and in vain.

39. And surely, this has not been preached to any other than to humanity.

Therefore, beware lest you exclude yourself and give place to the thought:

Who knows whether it has been given to me? For that would be accusing God of falsely speaking in his Word. But, on the contrary, make a cross for yourself with these words, and say: If I am not St. Peter or St. Paul, I am, nevertheless, a part of the world. Had he intended to give it to the worthy only, then he would have had it preached to the angels alone, for they, are pure and without sin. He could then not have given it to St. Peter, to David, or to Paul, for they were sinners as well as I. No matter what I am, I know that God’s Word is true; and if I do not accept it, then I am committing, above all other sins, this sin also, that I blaspheme the Word of God and the truth, and charge God with lying. “For God sent not his Son into the world to judge the world; but that the world should be saved through him.”

40. In these words you hear even more forcibly and clearly what are the will and intent of God concerning the world, that is, concerning those who are in sin, and who, therefore, are already under judgment and sentence of condemnation. He takes away everything that would terrify us on account of our sins. He says plainly and clearly that Christ was sent, and his kingdom established, not for the purpose of judging and condemning. Such judgment and sentence have already come upon all men through the Law, because all are born in sin, and are, therefore, consigned to death and to the executioner, and there is nothing lacking but for the sword to be drawn. Now Christ steps between, according to God’s command, and orders both judge and jailer to halt, rescues the condemned and sets him free. This is the reason why he comes to help the world, which he found already under condemnation. This is also proved by the words he spoke: “But that the world should be saved through him.” These words show very clearly that the world was under condemnation, for why, otherwise, was salvation necessary?

41. But at this time salvation was preached to the Jews, and had not yet been heard by the world generally; but they did not believe that they were in such a condition that Christ had to come and save them, a lost and condemned people; they looked for a Christ who should commend and honor them on account of their Law and their holiness, therefore they could neither believe nor accept his proclamation. In John 8:33, when he told them that the Son of God should make them free, they retorted: “We are Abraham’s seed, and have never yet been in bondage to any man;” as though they would thereby object: “How dare you say that you have been sent to save us? We are not a condemned people, as the heathen are.

42. But now we hear that Christ has been sent to save those who are judged and condemned; that we should know that he has come to save us. who acknowledge and realize this. For there must some be saved, so that he shall not have come in vain. These are none other than those who are oppressed and terrified on account of their misery and condemnation; to them the friendly words are addressed: “For God so loved the world”, that is, those who feel not love, but only wrath and condemnation. And God sent his Son, not to judge, but to save those who are already judged, etc.

To those who do not believe that they are sinners and condemned, the Gospel is preached in vain: for much less will they believe that. they are saved through Christ alone.

III. JUDGMENT UPON BELIEVERS AND THE WORLD.

“He that believeth on him is not judged: he that believeth not hath been judged already, because he hath not believed on the name of the only begotten Son of God.”

I. JUDGMENT UPON BELIEVERS.

43. Here is the verdict which makes the distinction between the saved and the damned. It does not depend upon how worthy or unworthy you are, for it has already been determined that all are sinners and deserve to be condemned; but it depends upon whether you believe in this Jesus Christ or not. If you believe, then you are acquitted, and the judgment and condemnation taken away: if you will not believe, the judgment will remain upon you; yes it will only become greater and heavier than before, because you simply augment sin by not accepting Christ, who is to free you from judgment and condemnation.

44. And this, again, is a comforting passage with which to oppose the temptation and terrors of timid consciences which sigh for consolation and long to know how they stand in the sight of God. Such should hear and take these passages to heart; to them they are addressed, that they should know that God sent his Son not to judge but to save, and that God has already decreed that whosoever believeth in his Son shall not be judged, and shall have no reason to fear any judgment and condemnation, but is freed. The Law’s judgment and condemnation are taken away from him, and God’s grace and eternal life are promised and bestowed upon him through Christ, if he only believes these words.

45. On the contrary, a fearful judgment is passed upon those who do not believe this proclamation, but undertake to appear before God and be saved on the basis of their own holiness and merits; for they are at once denied and cut off from all grace, and included in condemnation, from which they shall find no relief so long as they do not believe, even though they may have done many great and important works and walked apparently in eminent holiness. Christ’s condemnation is not waiting them, simply, but they have already been judged through the Law of God, because they did not acknowledge their sins and that, by nature, they were under God’s wrath. What is still worse, they try to make themselves appear beautiful and pious before God; moreover, they oppose him with the sin of despising the Son of God, who was given for their reconciliation and redemption. Hence, the eternal wrath and curse must come upon them, because they do not seek forgiveness of their sins in Christ, but increase and confirm them by their contempt. This is what John the Baptist also says, John 3:36: “He that believeth on the Son hath eternal life; but he that obeyeth not the Son shall not see life, but the wrath of God abideth on him.”

46. Christ gives the reason for this: “Because he hath not believed,” he says, “on the name of the only begotten Son of God.” Because everyone is already guilty, being under sin and condemnation, therefore God will not liberate any one, nor receive him, except through this Son, whom he gave and set apart for reconciliation; and that means, therefore: Believe in the name of the only begotten Son of God, that is, in the Word which the Son preached of him. For faith cannot see what he here gives, neither can it be grasped and realized with the senses; it apprehends no more than the name which has been given him, and the oral Word, heard with the ears. To this he would hold and bind us, that by faith in it we should escape judgment, and be saved. The rest are justly damned, not because they have sin, but because they despise the Son and will not believe in the name that has been proclaimed to them for their salvation and eternal bliss. For to this name, wherever it is preached and believed, all creation and sin and death must yield, and by it the, devil and all the gates of hell shall be frightened and flee away.

II. THE JUDGMENT UPON THE WORLD.

“And this is the judgment, that the light is come into the world, and men loved the darkness rather than the light; for their works were evil.”

47. Here the contention begins about this name and proclamation of Christ, and the verdict of condemnation against the unbelieving is manifest, because they do not receive this saying, but, on the contrary, oppose God, and wickedly adhere to their own conceit and arrogance in direct opposition to the clear Word of God and the revelation of his will. This can be nothing but darkness, because it is contrary to the light of his Word, which shines publicly before all the world, bringing believers to the knowledge of God and salvation, but uncovering and revealing the thoughts of others, as the aged Simeon prophesied concerning Christ, Luke 2:35, showing that they are not what they make themselves appear to be before the world when they deck themselves with a false appearance of holiness, but they are contemptible, poisonous worms, pernicious and accursed people.

48. From this contrast which Christ makes above in verse 16, you may see what the world, is; I mean the tender, pious, holy hypocrites and eminent servants of God. They are people who are not only in darkness, that is, in error and ignorance (which could be pardoned), but they at the same time love these things; that is, they uphold and defend and adhere to them, to the displeasure of God and his Word. And so perverse and steeped in Wickedness are they that they bitterly hate both God the Giver and the great and precious Gift, his beloved Son, rejecting this divine love and Gift, notwithstanding their unworthiness. These are, forsooth, loving, pious children, who cannot bear and endure the truth, but hate and reject their own salvation.

49. What shall we say of such wickedness of the world? Who could believe that people on earth could be so wicked and possessed of devils, that even when they hear and see the light of such inexpressible divine love and benefaction, which would bestow upon them eternal life through his Son, nevertheless will not endure this proclamation, but look upon it as the most harmful poison and heresy, against which everybody should close his ears?

Yea, though this light is so plain that they can. say nothing against it, but must confess that it is the truth, yet they are so bitterly angry that they neither can nor will accept it, but knowingly oppose it. That, I say, no human heart could believe if Christ had not said so; yea, no one would understand these words if facts and experience had not taught and proved them. It should ever be regarded an accursed, hellish wickedness not only never to inquire in the least about God’s Word, to despise his love and grace, and not to honor the truth, but, in addition, knowingly to love and seek his own damnation; as Paul says in Acts 13:46, concerning the Jews, that they judged themselves unworthy of eternal life.

50. That is what they do who call themselves God’s people, and are the most holy and pious before the world, full of so-called good works and services before God. They will not suffer in the least that their life and works should be called wicked, as Christ does here. Since the Holy Spirit would show them their sins, and lead them to Christ, that they might be redeemed from their sins and condemnation and be saved, they accuse this doctrine of forbidding and condemning good works, and say that it ought not, therefore, to be tolerated. And so God and his Word must bear the blame of their wickedness, although he would correct them and very willingly help them to lead a godly and blessed life. He has done enough for the world, everything that is necessary to do, in that he has permitted his light to shine for it and offered and certified to it his love and eternal life in Christ. What reason can it now offer why it should not be justly condemned according to its own judgment, and on account of its own guilt? “For every one that doeth evil hateth the light, and cometh not to the light, lest his works should be revealed. But he that doeth the truth cometh to the light, that his works may be manifest, that they have been wrought in God.”

51. Thus it is proved that their works are evil, because they hate the light and will not suffer themselves to be placed openly in the light, that they may be tried, and that it may be manifest whether they are upright or not, but they seek only to appear well and to shine before men. Just so the world acts in its affairs, even as Christ says, and everyone does as he pleases and desires, and yet does not want to be regarded as having done wrong, but would be considered faultless and pious by all. Although a man in his acts is exceedingly rude in the presence of people, yet he seeks to screen and cover his deeds. That is why no one can be condemned unless he be publicly convicted and confuted. Everyone comes before the court to prove himself to be right and his opponent to be wrong; therefore, in order to get at the truth, his conduct must be exposed through public testimony and proof.

52. Indeed, it is in itself sufficient evidence of the fact that there is something wrong, when one will not allow himself to be taken to task, and is afraid of and resists being brought publicly before the light, or will not suffer information to be given and justice to be done. Even as he who lies nude in bed resists and rages before he will allow the covers to be removed; yes, squirms, wriggles and resorts to whatever expedient he can devise that his nakedness may not be exposed; so every wretch, murderer and adulterer, however wicked he may be, even though his own conscience condemns him, wants to be called a man of honor. Much less will the world submit to be judged in the things which reason does not condemn or censure, and when the devil adorns and veils himself with a most beautiful demeanor and appearance. And so everyone who does that which is wicked wants to be considered pious, pure and holy, and therefore persecutes the Gospel, because it chastises him.; wherefore, God must continue with his light until it may finally become manifest whose fruit they are who persecute Christ, who would help them and all the world. God’s Word, which brings them all grace and blessedness, they blaspheme and reject; pious, innocent people, who confess his Word and love Christ, they exile and murder.

53. This, also, is one of the fruits of the Gospel, that it rebukes and convicts evil, and exposes the devil, who formerly reigned in pomp, unhindered, and in the appearance of God himself. Now, however, he raves and rages because he is so exposed that his presence is apparent to all.

Now, it must become manifest which is the true and which the false Church. and who are the true, pious children of God, and who are the devil’s children and hypocrites, liars and murderers.

54. “But he that doeth the truth,” says Christ, “cometh to the light” etc.; that is, he who through the Word of God is brought to a knowledge of his sins, seeks grace and loves Christ, and is also made manifest. Yea, he, himself, comes to the light, holds fast to God’s Word, honors the truth, and is willing that all his doctrines, deeds and his disposition may be made manifest; he defies all devils and men, and openly and fearlessly lets himself be seen and heard, proved and persecuted. Even so, God be praised! through our Gospel, pious Christians do, in their confession and in their lives; whilst others, on the contrary, cover their doings and try to justify themselves with lies and deceit, and all kinds of knavery, that they might, notwithstanding that they have been put to shame by the light of our doctrines and teachings, give their doings some coloring. Therefore, by their works and manifestations it may be known who is upright, and who in truth performs such works as are done in God, according to his Word and will, and are pleasing in his sight.

Luther's Sermons - John 10:1-11Pentecost Tuesday

Norma Boeckler

PENTECOST TUESDAY.


KJV John 10: 1 Verily, verily, I say unto you, He that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber. 2 But he that entereth in by the door is the shepherd of the sheep. 3 To him the porter openeth; and the sheep hear his voice: and he calleth his own sheep by name, and leadeth them out. 4 And when he putteth forth his own sheep, he goeth before them, and the sheep follow him: for they know his voice. 5 And a stranger will they not follow, but will flee from him: for they know not the voice of strangers. 6 This parable spake Jesus unto them: but they understood not what things they were which he spake unto them. 7 Then said Jesus unto them again, Verily, verily, I say unto you, I am the door of the sheep. 8 All that ever came before me are thieves and robbers: but the sheep did not hear them. 9 I am the door: by me if any man enter in, he shall be saved, and shall go in and out, and find pasture. 10 The thief cometh not, but for to steal, and to kill, and to destroy: I am come that they might have life, and that they might have it more abundantly.

11 I am the good shepherd: the good shepherd giveth his life for the sheep.

I. TRUE PREACHERS OF THE WORD MUST BE REGULARLY CALLED.

1. This Gospel treats of the office of the ministry, how it is constituted, what it accomplishes and how it is misused. It is indeed very necessary to know these things, for the office of preaching is second to none in Christendom. St. Paul highly esteemed this office, for the reason that through it the Word of God was proclaimed, which is effective to the salvation of all who believe it. He says to the Romans 1:16: “I am not ashamed of the Gospel, for it is the power of God unto salvation to every one that believeth.” We must now consider this theme, since our Gospel lesson presents and includes it. It will, however, be a stench in the nostrils of the pope! But how shall I deal differently with him? The text says: “He that entereth not by the door into the fold of the sheep, but climbeth up some other way, the same is a thief and a robber (murderer).”

2. This verse has been explained as having reference to those who climb, by their presumption, into the best church livings through favor and wealth, recommendations or their own power, not obtaining them by regular appointment and authority. And at present the most pious jurists are punishing people for running to Rome after fees and benefices, or after ecclesiastical preferment and offices. This they call simony. The practice is truly deplorable, for much depends upon being regularly called and appointed. No one should step into the office and preach from his own presumption and without a commission from those having the authority. But under present conditions, if we should wait until we received a commission to preach and to administer the sacraments, we would never perform those offices as long as we live. For the bishops in our day press into their offices by force, and those who have the power of preferment are influenced by friendship and rank. But I pass this by, and will speak of the true office, into which no one forces his way (even though his devotion urge him) without being called by others having the authority.

3. True, we all have authority to preach, yea, we must preach God’s name; we are commanded to do so. Peter says in his first Epistle, 1 Peter 2:9-10: “But ye are an elect race, a royal priesthood, a holy nation, a people for God’s own possession, that ye may show forth the excellencies of him who called you out of darkness into his marvelous light: who in time past were no people, but now are the people of God: who had not obtained mercy, but now have obtained mercy.” Nevertheless, Paul establishes order in Corinthians 14:40 and says: “In whatever you do among yourselves, let everything be done decently and in order.” In a family there must be order.

If all the heirs strive for lordship, anarchy will reign in the family. If. however, by common consent, one of the number is selected for the heirship, the others withdrawing, harmony will obtain. Likewise, in the matter of preaching we must make selection that order may be preserved. But since all who are Christians have authority to preach, what will be the outcome? for women will also want to preach. Not so. St. Paul forbids women to put themselves forward as preachers in a congregation of men, and says: “They should be subject to their husbands.” For when a woman will not submit to being led and governed, the result will be anything but good. These are, however, the words of Paul in 1 Timothy 2:11-12: “Let a woman learn in quietness with all subjection. But I permit not a woman to teach, nor to have dominion over a man, but to be in quietness.” If it happened, however, that no man could be secured for the office, then a woman might step up and preach to others as best she could; but in no other instance.

II. PREACHERS OF THE WORD TO PREACH NOTHING BUT THE WORD.

4. So much for the call into the office. But Christ is not speaking of that here; for something more is required, namely, that no rival or supplementary doctrine be introduced, nor another word be taught than Christ has taught. Christ says in Matthew 23:2-4: “The scribes and the Pharisees sit on Moses’ seat: all things therefore whatsoever they bid you, these do and observe: but do not ye after their works; for they say. and do not. Yea, they bind heavy burdens and grievous to be borne, and lay them on men’s shoulders; but they themselves will not move them with their finger.” Although these of whom Christ here speaks were regularly appointed, yet they were thieves and murderers; for they taught variations from Christ’s teaching. Christ reproves them in another place, in Matthew 15:3, where he holds up before them their traditions and tells them how, through their own inventions, they have transgressed the commandments of God, yea, totally abolished them. We have also many prophets who were regularly appointed and still were misled, like Balaam, of whom we read in Numbers 22; also Nathan, described in 2 Samuel 7:3. Similarly many bishops have erred.

5. Here Christ says: He who would enter by the door must be ready to speak the Word concerning Christ and his word must center in Christ. Let it be called “coming” when one preaches aright; the approaching is spiritual, and through the Word — upon the ears of his hearers, the preacher comes at last into the sheepfold — the heart of believers. Christ says that the shepherd must enter by the door; that is, preach nothing but Christ, for Christ is the door into the sheepfold.

6. But where there are intruders, who make their own door, their own hole to crawl through, their own addition. different from that which Christ taught, they are thieves. Of these Paul says to the Romans 16:17-18. “Now I beseech you, brethren, mark them that are causing the divisions and occasions of stumbling, contrary to the doctrine which ye learned: and turn away from them. For they that are such serve not our Lord Christ, but their own belly; and by their smooth and fair speech they beguile the hearts of the innocent.” Paul does not speak of opposing or antagonistic doctrines, but of those placed beside the true doctrine; they are additions, making divisions. Paul calls it a rival doctrine, an addition, an occasion of stumbling, an offense and a byway, when one establishes the conscience upon his own goodness or deeds.

7. Now, the Gospel is sensitive, complete and pre-eminent: it must be intolerant of additions and rival teachings. The doctrine of earning entrance into heaven by virtue of fastings, prayers and penance is a branch road, which the Gospel will not tolerate. But our Church authorities endorse these things, hence they are thieves and murderers; for they do violence to our consciences, which is slaying and destroying the sheep. How is this accomplished? If only I am directed into a branch or parallel road, then my soul is turned from God upon that road, where I must perish. Thus this road is the cause of my death. The conscience and heart of man must be founded upon one single Word or they will come to grief. “All flesh is grass, and all the goodliness thereof is as the flower of the field.” Isaiah 40:6.

8. The doctrines of men, however admirable, fall to the ground, and with them the conscience that has built upon them. There is no help nor remedy. But the Word of God is eternal and must endure forever; no devil can overthrow it. The foundation is laid upon which the conscience may be established forever. The words of men must perish and everything that cleaves to them. Those who enter not by the door — that is, those who do not speak the true and pure Word of God, without any addition — do not lay the right foundation; they destroy and torture and slaughter the sheep. Therefore, Christ says further in this Gospel: “But he that entereth in by the door is the shepherd of the sheep. To him the porter openeth; and the sheep hear his voice.”

III. A TRUE PREACHER SHOULD FIRST USE THE LAW ARIGHT AND THEN PREACH THE GOSPEL.

9. The porter here is the preacher who rightly teaches the Law — shows that the Law exists and must reveal to us our helplessness; that the works of the Law do not help us, and yet they are insistent. He then opens to the shepherd, that is, to Christ the Lord, and lets him alone feed the sheep. For the office of the Law is at an end; it has accomplished its mission of revealing to the heart its sins until it is completely humbled. Then Christ comes and makes a lamb out of the sheep — feeds it with his Gospel and directs it how to regain cheer for the heart so hopelessly troubled and crushed by the Law.

10. The lamb then hears Christ’s voice and follows it. It has the choicest of pastures, and knows the voice of the shepherd. But the voice of a stranger it never hears and never follows. Just as soon as one preaches to it about works, it is worried and its heart cannot receive the teaching with joy. It knows very well that nothing is accomplished by means of works; for one may do as much as he will, still he tarries a heavy spirit and he thinks he has not done enough, nor done rightly. But when the Gospel comes — the voice of the shepherd says: God gave to the world his only Son, that all who believe on him should not perish, but have everlasting life. Then is the heart happy; it feeds upon these words and finds them good. The lamb has found its satisfying pasture; it wants none other. Yea, when it is given other pasture, it flees from it and will not feed therein. This pasture always attracts the sheep, and the sheep also find it. God says in the prophecy of Isaiah: “So shall my Word be that goeth forth out of my mouth: it shall not return unto me void, but it shall accomplish all in the things whereto I sent it.” Isaiah 55:11. “And he calleth his own sheep by name, and leadeth them out. When he hath put forth all his owns, he goeth before them and the sheep follow him; for they know his voice. And a stranger will they not follow, but will flee from him; for they know not the voice of strangers.”

IV. THE HEARERS HAVE THE RIGHT TO EXAMINE AND JUDGE A SERMON.

11. In this text there are two thoughts worthy of note: the liberty of faith, and the power to judge. You know that our soul-murderers have proposed to us that what the councils and the learned doctors decide and decree, that we should accept, and not judge for ourselves whether it is right or not. They have become so certain of the infallibility of the councils and doctors that they have now established the edict, publicly seen, that if we do not accept what they say, we are put under the ban. Now, let us take a spear in hand and make a hole in their shield; yea, their resolutions shall be a spider’s web. And you should, moreover, use upon them the spear which, until now, they have used upon us, and hold before them its point.

12. Remember well that the sheep have to pass judgment upon that which is placed before them. They should say: We have Christ as our Lord and prefer his Word to the words of any man or to those of the angels of darkness. We want to examine and judge for ourselves whether the pope, the bishops and their followers do right or not. For Christ says here that the sheep judge and know which is the right voice and which is not. Now let them come along. Have they decreed anything? We will examine whether it is right, and according to our own judgment interpret that which is a private affair for each individual Christian, knowing that the authority to do this is not human, but divine. Even the real sheep flee from a stranger and hold to the voice of their shepherd.

13. Upon this authority, the Gospel knocks all the councils, all the papistic laws, to the ground, granting to us that we should receive nothing without judging it, that we have besides the power to judge, and that such judgment stands until the present day. The papists have taken from us the sword, so that we have not been able to repel any false doctrine, and, moreover, they have by force introduced false teachings among us. If now we take the sword from them they will be sorry. And we must truly take it, not by force, but by means of the Word, letting go all else that we have, saying: I am God’s sheep, whose Word I wish to appropriate to myself. If you will give me that, I will acknowledge you to be a shepherd. If you, however, add another Gospel to this one and do not give me the pure Gospel, then I will not consider you a shepherd, and will not listen to your voice; for the office of which you boast extends no farther than the Word goes. If we find one to be a shepherd, we should receive him as such: if he is not, we should remove him; for the sheep shall judge the voice of the shepherd. If he does not give us the right kind of pasture, we should bid farewell to such a shepherd, that is, to the bishop; for a hat of pearls and a staff of silver do not make a shepherd or a bishop, but rather does the office depend upon his care of the sheep and their pasture.

14. Now the papists object to judgment being passed upon any of their works; for this reason they have intruded and taken from us the sword which we might use for such a purpose. Also, they dictate that we must accept, without any right of judgment, whatever they propose. And it has almost come to such a pass that whenever the pope breathes they make an article of faith out of it, and they have proclaimed that the authorities have the right to pass such laws for their subjects as they desire, independent of the judgment of the latter. These conditions mean ruin to the Christians, so much so that a hundred thousand swords should be desired for one pope. This they know very well, and they cling hard to their laws. If they would permit unbiased judgment, their laws would be set aside and they would have to preach the pure Word; but such a course would reduce the size of their stomachs and the number of their horses.

15. Therefore, be ye aroused by this passage of Scripture to hew to pieces and thrust through everything that is not in harmony with the Gospel, for it belongs to the sheep to judge, and not to the preachers. You have the authority and power to judge everything that is preached; that and nothing less. If we have not this power, then Christ vainly said to us in Matthew 7:15: “Beware of false prophets, who come to you in sheep’s clothing, but inwardly are ravening wolves.” We could not beware if we had not the power to judge, but were obliged to accept everything they said and preached.

V. PREACHERS ARE TO FORCE NO ONE TO BELIEVE.

16. The second thought is, no one shall be forced to believe; for the sheep follow him whom they know and flee from strangers. Now, Christ’s wish is that none be forced, but that they be permitted to follow from willing hearts and of their own desire; not out of fear, shame or strife. He would let the Word go forth and accomplish all. When their hearts are taken captive, then they will surely come of themselves. Faith does not go forth from the heart unless it has the Word of God.

17. Our noblemen are now mad and foolish in that they undertake to drive people to believe by means of force and the sword. Christ here wishes the sheep to come of themselves, from their knowledge of his voice. The body may be forced, as the pope, for example, has by his laws coerced people to go to confession and to the Lord’s Supper, but the heart cannot be taken captive. Christ wants it to be free. Although he had power to coerce men, he wished to win them through his pleasing, loving preaching. Whoever lays hold of Christ’s word follows after him and permits nothing to tear him from it. The noblemen wish to drive the people to believe by means of the sword and fire; that is nonsense. Then let us see to it that we allow the pure Word of God to take its course, and afterward leave them free to follow, whom it has taken captive; yea, they will follow voluntarily.

18. By this I do not wish to abolish the civil sword; for the hand can hold it within its grasp so that it does no one any harm, but it holds it inactive. It must be retained because of wicked villains who have no regard at all for the Word; but the sword cannot force the heart and bring it to faith. In view of its inability, it must keep silent in matters of faith; here one must enter by the door, and preach the Word and make the heart free. Only in this way are men led to believe. These are the two expedients — for the pious and the wicked: the pious are to be drawn by the Word, and the wicked to be driven by the sword to observe order.

VI. THE MARKS OF FALSE PREACHERS.

19. Now, Christ interprets his own words. He says that he is the door to the sheep, but all the others who came before him, that is, those who were not sent by God as the prophets were, but carne of themselves, uncommissioned, are thieves and murderers; they steal his honor from God and strangle human souls by their false doctrines. But Christ is the door, and whoever enters by him will be saved, and will go in and out. and find pasture. Here Christ speaks of the Christian liberty. which means that Christians are now free from the curse and the tyranny of the Law, and may keep the Law or not, according as they see that the love and need of their neighbor requires. This is what Paul did. When he was among the Jews, he kept the Law with the Jews; when among the gentiles, he kept it as they kept it, which he himself says in 1 Corinthians 9:19-23: “For though I was free from all men, I brought myself under bondage to all, that I might gain the more. And to the Jews I became as a Jew, that I might gain Jews; to them that are under the law, as under the law, not being myself under the law, that I might gain them that are under the law; to them that are without law, as without law, not being without law to God, but under law to Christ, that I might gain them that are without law. To the weak I became weak, that I might gain the weak: I am become all things to all men, that I may by all means save some. And I do all things for the gospel’s sake, that I may be a joint partaker thereof.”

20. That the thieves and murderers, the false teachers and prophets, never do, they accomplish nothing but to steal, strangle and destroy the sheep. But Christ, the true and faithful shepherd, comes only that the sheep may have life and be fully satisfied. This is enough on today’s Gospel for the present. We will conclude and pray God for grace rightly to lay hold of it and understand it.

Luther's Sermons - John 10:1-11.Pentecost Tuesday, Second Sermon. Three Classes of Preachers - 1, Thieves and Murderers. 2, Porters of the Fold. 3, In Whom Alone Christ Is Found.

PENTECOST TUESDAY.

SECOND SERMON. JOHN 10:1-11.


KJV John 10:1 Verily, verily, I say unto you, He that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber. 2 But he that entereth in by the door is the shepherd of the sheep. 3 To him the porter openeth; and the sheep hear his voice: and he calleth his own sheep by name, and leadeth them out. 4 And when he putteth forth his own sheep, he goeth before them, and the sheep follow him: for they know his voice. 5 And a stranger will they not follow, but will flee from him: for they know not the voice of strangers. 6 This parable spake Jesus unto them: but they understood not what things they were which he spake unto them. 7 Then said Jesus unto them again, Verily, verily, I say unto you, I am the door of the sheep. 8 All that ever came before me are thieves and robbers: but the sheep did not hear them. 9 I am the door: by me if any man enter in, he shall be saved, and shall go in and out, and find pasture. 10 The thief cometh not, but for to steal, and to kill, and to destroy: I am come that they might have life, and that they might have it more abundantly. 11 I am the good shepherd: the good shepherd giveth his life for the sheep.

1. This Gospel lesson presents to us in a picture and parable that which is elsewhere taught concerning Christ’s kingdom and the office of preaching in the Church. The same topic, is continued in the Gospel of the good shepherd immediately following our text. Both portions distinguish the different kinds of teaching that claim to point to heaven; and from these words we may correctly judge which are the true teachings of the Holy Spirit. There are three distinct kinds of teaching here considered. Only one of them can save the soul. The first is the teaching of those whom Christ calls thieves and murderers; the second, that of the porter of the sheepfold; the third, that of the true shepherd, to whom the porter opens and whom he permits to enter. John says that the disciples did not rightly understand this parable until Christ explained that he himself, and he alone, was the door of the sheepfold and that he was likewise the shepherd. We, too, would not understand it if he had not shown us the interpretation.

I. THE FIRST CLASS OF PREACHERS — THIEVES AND MURDERERS.

2. It is a fact that these three classes are always found in the Christian Church. Herein is danger, and the need that the people be warned to be on their guard and to protect themselves well against teachers who spread heresy and destruction, and whose only object, wherever they appear among the sheep, is to steal from them the true pasture of pure doctrine and God’s Word, and to destroy their souls also. Therefore the apostles diligently warned the Christians against such teachers. Paul, in Acts 20:29-30, prophesies to them saying: “I know that after my departing grievous wolves shall enter in among you, not sparing the flock,” etc.

3. Such are they who would lord it over souls with doctrines formulated or invented by their own wisdom, or who. with good intent, would dictate to them about what they should do if they would be saved. As, for example, did the Pharisees and scribes among the Jews; they thought themselves saved by their own human doctrines and writings and the worship of good works. And they in the papacy expect to be saved by that utter filth — their own false and self-chosen works, worship and monkery; not to mention their public idolatry and shameful lying nonsense — praying to deceased saints, their indulgences, purgatory and the like. They indeed do not wish to be regarded as thieves and murderers; they would be respected in the world as worthy, invaluable, and safe teachers and preachers. But when they are made manifest by the Word of Christ, it is discovered that they awfully mislead and ruin the souls who follow them.

4. They are called thieves because they come stealthily sneaking, and with smooth speech, as Paul says in Romans 16:18; and they come also with imposing airs, and in true sheep’s clothing, especially advertising their faithfulness and their love of souls. But these are the very marks by which, as Christ teaches, they are to be known; they do not enter by the door, but climb up some other way, or, as Christ himself explains, they come before him and without him, not pointing and directing to him as the only Shepherd and Savior.

5. For the words “came before me” do not refer to those who preached before Christ; nor only to those who undertake to preach without a call and secretly sneak into the fold, who are certainly no better than thieves and murderers. But the words refer in general to all those — yen to them who have a true call and are regularly installed in office — who do not begin with and adhere to the doctrine of faith in Christ as the chief article of Christianity, but mislead the people, directing to their own holiness and their own worship, which ignores faith in Christ. If it were not for this error, such teachers would never harm with their doctrine; for all doctrines concerning works would be harmless if they did not teach faith and trust in works as being sufficient to merit the forgiveness of sins. But in no case is to be tolerated the teaching that we are to place in them our confidence and faith, for it should be centered alone in Christ; nor that we esteem them to be a special service to God when they are without the Word of God.

6. We could also without wrong keep all the commandments of the pope and of his councils if they be not in opposition to God’s Word — when they refer only to outward order and the observance of certain times — the use of certain clothing, meats, and the like; as in other things a person may follow custom. Yes, such outward and immaterial things were without harm if they did not claim that they are necessary to salvation or serve to promote it. Just so the greater part of their priestcraft and monkery is mere unprofitable, useless jugglery and simply child’s play, appropriate to a Shrove-Tuesday carnival performance or to a puppet show. But that they should command man to do such works at the peril of being lost, and say, He who fails to do them shall fall under the wrath and displeasure of God Almighty and of all the saints, and be condemned to hell — that is the wolf-like and murderous voice of the true Antichrist in Christendom.

7. Now, these destructive thieves and murderers are the great multitude; they are always in the majority in the world. And they cannot be different since they are out of Christ. The world desires such wolf preaching, and is not worthy of anything better since it will not hear nor respect Christ.

Hence it is that there are so few true Christians and faithful preachers, always outnumbered by the members of the false church. Teachers and pupils mislead one another; as Moses says, the drunkards draw the thirsty after them and lead them to ruin. Deuteronomy 29:19. But Christ on the other hand comforts the true Church with his counsel to his dear sheep to guard against the false teachers and not to listen to, nor follow, them; as he says later, in plainer words: “My sheep hear my voice, but they hear not the voice of strangers.”

8. True, the sheep may at first and for a time be deceived by the false appearance and actions of thieves and robbers. Such has been the case hitherto under the papacy when all the pulpits and churches were filled with the false and only a few sheep heard the voice of Christ, the true shepherd; as Christ declared in Matthew 24:24, saying, that they would lead astray, if possible, even the elect. Yet, at last he shall help them to hear the voice of the true shepherd and follow him. And many such have been snatched out of the errors of papacy even on their death-beds, and have laid hold of Christ and died in him.

9. Now, these are the first class of cursed teachers and preachers who directly oppose Christ and only mislead and ruin souls. These he sharply distinguishes from himself, and passes judgment, teaching that we are not to hear them at all nor tolerate them, and that they who, themselves out of Christ, point the people elsewhere, are only thieves and murderers.

II. THE SECOND CLASS OF PREACHERS — PORTERS OF THE FOLD.

10. There are other preachers, who advocate God’s law and commandments, not devised of themselves, but taken from the Scriptures.

Such were the teachers or scribes among the Jews, so far as they adhered to Moses and the Scriptures; of whom Christ says: “The scribes and the Pharisees sit on Moses’ seat; all things therefore whatsoever they bid you, these do and observe.” Matthew 23:3.

11. These teachings in themselves do not oppose Christ, but they who make use of them to teach the people to trust in themselves and in salvation through the works of the Law, are thieves and murderers like the others; for they also hinder and restrain the sheep from coming to Christ.

12. But if these preachers are to rightly serve, faithfully and helpfully, they must not themselves climb into the sheepfold like the others, nor attempt to be shepherds; they must be simply porters and servants of the true shepherd, Christ, keeping the sheep in shelter and safety and not allowing strangers to break in upon them, and preparing for and giving place to the shepherd, who himself leads them out to pasture and in. Further, their office is appointed not to feed themselves, but to open to the shepherd; then the sheep hear the shepherd himself and are fed by him.

13. Such among the Jewish people were Moses and the prophets, likewise John the Baptist; and such are all who still preach the Law for repentance, to point the people to Christ, who shall save them from sin and death. So, then, such exercise both offices of the porter. They restrain strangers who come as shepherds to draw the sheep after them, taking care that the sheep be not misled by the delusion of a false confidence in their works, but learn to know their sins and danger and be ready to heed their shepherd. Paul speaks of the office of the Law, in Galatians 3:23-24, mentioning how it was given that we might be kept in ward under it, and shut up unto the future faith in Christ. “So,” he says, “the Law is become our tutor to bring us unto Christ, that we might be justified by faith.” Where the Law is so taught that man, threatened by the wrath and punishment of God, is outwardly held under good discipline, and restrained from presumption and carelessness, and is inwardly urged by fear and terror to feel his helplessness and misery and to recognize his own inability — where the Law is so taught, the fold is rightly closed and guarded, and the sheep cannot run away into error and thus become a prey to wolves.

14. But this preaching and office of the porter is not enough for the sheep.

For if they should remain thus shut up, they would suffer and die from hunger. Therefore another duty of the porter is to open the door to the true shepherd, who himself comes and feeds the sheep. It is all for his sake — the preaching and teaching in the Church; otherwise one would not dare be a doorkeeper or preacher.

15. It is, however, opening the door to Christ when we thus teach the Law, as we said. God requires us to keep these commandments at the peril of our eternal condemnation. And though you have kept them as perfectly as you can, you must know that you will neither be justified nor saved thereby before God; for you can never fulfill them, as you are indebted to do. And if you were to fulfill them, still you would not thereby merit that God should give you mote than he has already given you, for which you are in duty bound to obey him; as Christ says: “Even so ye also, when ye shall have done the things that are commanded you, say, We are unprofitable servants; we have done that which it was our duty to do.” Luke 17:10.

Therefore you must, after all this, have Christ, the Lord, for the true shepherd, who gives you his fullness and riches, and you must be fed, pastured and saved by him.

16. Thus you rightly fulfill both offices, and correctly distinguish the doctrine of works from the doctrine of faith — we are to keep the Law, but not trust in it; for faith alone will keep us and comfort us with Christ’s pasture. So, works rest upon the obligation of the Law, and faith upon grace in Christ.

III. THE THIRD CLASS OF PREACHERS, IN WHOM ALONE CHRIST IS FOUND.

17. Now, where the door is opened to the shepherd and he enters, the sheep receive comfort and help; as Christ says at the lose of our Gospel lesson: “I came that they may have life, and may have it abundantly.” For as Christ rules, guides and leads them, feeds and keeps them, he works in them through his Word and the power of the Holy Spirit, and they grow daily, becoming richer in knowledge, stronger in faith. in consolation, in patience, having victory in suffering and other trials, and of themselves bear fruit, teaching, serving and helping others. And thus the office and work of the shepherd, whose own the sheep are, go on continually, when he himself receives the sheep and works his will in them, which he does by his voice, that is, the external Word and preaching.

18. Therefore, Christ calls himself the door by which the sheep go in and out. For, as he is the shepherd and also the sermon through which he comes to us and by which he is made known, so faith in our hearts, by which his power and work are experienced, is simply Christ dwelling and working in us, making us in our life and work complete in him. So all goodness goes forth from him and is received through faith in him; we are pleasing to God only because of him, and are not dependent upon anything else, neither have we comfort from any other source.

19. With the same figure in which Christ speaks of his office, which he administers through the Word, he speaks also of his sheep, telling how they are to conduct themselves in his kingdom — when the door is opened to him, they at once hear his voice and learn to know it. It is truly a comforting, cheering voice, whereby they are released from terror and fear and brought into liberty, where they can look to God in Christ for grace and all comfort. And where they once recognize this shepherd, they confidently hold to him alone and do not listen to the doctrine of any other.

For they have, as the nature of sheep is, very keen ears, that respond to a very soft voice, and are very docile, recognizing and distinguishing the voice of their shepherd from all others who pose as shepherds. For now the experience of their own consciences and the witness of the Holy Spirit in their hearts testifies that no other doctrine or word can console the heart nor bring man rightly to trust in God and call upon him, except the voice of this shepherd, Christ. Therefore they reflect upon it without any doubting or wavering whatever. They do not gaze in wonder at what others teach or do, at what the world likes or the councils decree; if there were not a single person upon earth to agree with them, they would still be assured that they hear the voice of their true shepherd.

20. Yes, and they are of admirable intelligence; if they were, without fear or danger, given the choice, each pious soul would rather follow his conscience and plant himself upon Christ and his grace than upon his own works, even if he had an abundance of the latter. For of his works he is doubtful. Yea, he knows that they cannot stand before God’s judgment; as David and all the saints say: “Lord, enter not into judgment with thy servant; for in thy sight no man living is righteous.” <19E302>Psalm 143:2. But he knows that grace is assured to him; for it is God’s Word and truth.

21. What mean Christ’s further words: “And he calleth his own sheep by name and leadeth them out”? All hear the harmonious voice of Christ — the preaching of the Gospel: faith, baptism, hope and salvation they all have in common and in equal measure. The grace that Magdalene has is the same as that of the Virgin Mary, and that of Peter the same as the dying thief experienced.

22. But there is a difference when he begins to call by special names those who are in the same grace; as a shepherd has special marks for each sheep and calls one “Brownie,” another “Blackie,” or such names as he will.

Likewise Christ produces special works in each individual when he comforts, admonishes, and helps him in his needs and cares, through his Word. Also he distributes to men his gifts: to one a stronger faith than to another, or more understanding; gifts to teach and explain the Scriptures, to preach, to rule. Again, he uses an individual for a special work, to accomplish more and greater things than another; he visits one with much suffering and another with little; he extended the Gospel farther through Paul than through the other apostles; he called Peter and led him to suffer in a different way than he did John.

23. Paul, in 1 Corinthians 12:4-6, says: “There are diversities of gifts, but the same Spirit,” etc. As in the same house there are many kinds of work, many occupations, but all the workers are members of the same fami1y, having the same kind of food; and as there are many members in the same body and each has its special work and use, and yet all are of the same body and the same in health, deriving a common pleasure from the food and nourishment: so in Christ’s kingdom there are many kinds of gifts, of works and sufferings, distributed to each according to his capacity and calling; but all are sheep of the same kind, sharing all his blessings, and one is as dear to him as another. He says further: “He leadeth them out. When he has put forth all his own, he goeth before them” etc.

24. This leading them out is, as I said, Christian liberty. They are now free; no longer penned up and captive under anxious constraint and fear of the Law and of divine judgment, but happily pastured and nourished in Christ’s sweet kingdom of grace. Of this liberty St. Paul says: “Ye are not under law, but under grace.” Romans 6:14. Again he says: “Now that faith is come, we are no longer under a tutor.” Galatians 3:25.

25. This liberty does not mean that the sheep may now without a fold and without a keeper run from their shepherd unrestrained into error; or that Christians can do whatever the flesh lusteth for. But it means that, now free from terror and fear of wolves, thieves and murderers, they may live with their dear shepherd, in love and pleasure following where he leads and guides; because they know that he so defends and lovingly oversees them that the Law dare no more accuse and condemn them, even though they are weak as to the flesh and have not perfectly fulfilled the Law.

26. For here the Lord, God’s Son, is the shepherd, who takes the sheep under his grace, his shelter and protection; and he who will accuse or condemn the sheep, must first accuse or condemn the Lord himself. Paul gloriously and defiantly says in Romans 8:1: “There is therefore now no condemnation to them that are in Christ Jesus,” etc.; likewise in verses and 34: “Who shall lay anything to the charge of God’s elect? It is God that justifieth; who is he that condemneth? It is Christ Jesus that died, yea rather, that was raised from the dead, who is at the right hand of God, who also maketh intercession for us.” This is, I say, freedom of conscience — freedom from the condemnation of the Law. Now that we are in Christ, the Law has no claim on us, for the material, bodily life has no place here. It has its own external government and law, unrelated to spiritual life in the kingdom of Christ. “When he hath put forth all his own, he goeth before them, and the sheep follow him.”

27. That is the Christians’ life under their shepherd. Christ ever rules, leads and guides them. They remain with him in the liberty of faith, wherein they walk, following his example in obedience and good works, of which example Peter says: Christ has “left you an example, that ye should follow his steps.” 1 Peter 2:21. And Christ himself says in John 13:15: “I have given you an example, that ye also should do as I have done to you.”

Christ’s kingdom, as I said, was not instituted that we might indulge the lusts of our flesh; but that we, released from the captivity of the Law, under which we could not in sincerity do anything good, follow Christ forward cheerfully and with a good conscience in our lives and works. And each responds as Christ calls him, a special instrument for Christ’s use.

28. To follow the advancing Christ means that our whole lives and all our works be in the faith of Christ — a constant exercise of faith, wherein we recognize and are assured that because of this dear shepherd we have favor with God. Thus our works and lives, weak and imperfect in obedience as they are, are also under the wings of the mother hen, and are pleasing to God because of the shepherd. In this confidence we now begin to be obedient, to call upon him in our temptations and needs, to confess his Word and serve our neighbors. And thus, both in the inner and the outer life — which Christ here calls “going out and in” — we are to find pasture; that is, comfort, strength, help, the increase of faith, and everything good. To this end a Christian constantly needs the Word of Christ as his daily bread; he needs to learn from it and to exercise himself in it. Therefore, Christ says again, in concluding his words on the sheep that follow him: “For they know his voice.. And a stranger will they not follow, but will flee from him; for they know not the voice of strangers.”

29. That means, they know now how to keenly distinguish doctrine, faith and life; for they have the standard of the Word, which teaches them to cling alone to this shepherd, and thus be enabled to rightly judge everything offered to them and shun and condemn that which directs and leads them otherwise. Therefore, under this shepherd they abide indeed safe, undeceived and rightly led; they are excellent, intelligent, well sheltered, contented, secure and blessed sheep.

30. Notice that this parable pictures so beautifully to us Christ and his sheep that we see the inner life of his kingdom and the treasure we have from him. And it finely symbolizes how we should teach the Law and faith and works in the Church. But the Pharisees and their blind leaders and the false saints understand naught of this; as John here says: “But they understand not what things they were which he spoke unto them.”

31. Yes, although Christ even interprets and illustrates these things in plain words, yet his hearers do not understand them. They consider and estimate his words from the low plane of their own reason, which learns nothing beyond the doctrine of the law of works, and seeks the fulfillment of the same by its own strength; as Paul, in Romans 10:3, says of them: They seek to establish their own righteousness, and do not subject themselves to the righteousness that avails before God. Hence, when they hear the doctrine of our salvation, how our lives must be hid in Christ alone and nothing avails without him, they begin to blaspheme; as they say of him at the end of this sermon in verse 20: “He hath a demon, and is mad; why hear ye him?” So in our day they revile the doctrine of faith as heresy, and say that we forbid good works; but thereby they candidly reveal their own blindness — they do not understand what Christ, faith and good works are.

32. We, however, who have — God be praised! — the true knowledge, should learn from this Gospel two things: First, that nothing should be taught in Christendom except that which pertains to this one shepherd, Christ — and every individual should guard against all that does not point to him for enlightenment of the conscience and for strengthening the hope of salvation; or that is not enjoined and commanded as necessary to keep.

Therefore, Christ calls himself the door, through whom alone we must go out and in; and true doctrine and faith, and life proceed only from him, lead to him and are found in him.

33. The second truth is that all Christians have the power and right to pass judgment upon any doctrine, and to turn from false preachers and bishops, refusing obedience to them. For you hear in this Gospel that Christ says of his sheep: “My sheep hear my voice, and a stranger they will not follow, but will flee from him, for they know not the voice of the stranger.” The reason Christians can rightly judge is because they apply the standard — as I mentioned — from this Word of Christ, that all who fail to teach Christ are thieves and murderers. These words have already passed the judgment and further knowledge than that of Christ is unnecessary. Christians, then, are in duty bound to follow this judgment, fleeing and avoiding all it contains, it matters not who, how wise or how many they are.

34. Here are deposed from their office and power those who wish to rule in the Church and yet do not teach Christ’s Words but their own commands, and who require the people to obey them as bishops occupying the appointed seats of authority in the Church. So it is the duty of Christ’s sheep to follow Christ’s judgment, holding such teachers as dethroned, condemned and excommunicated from the Church of Christ, and fleeing from them as accursed. And they who wish to remain godly, and Christ’s true sheep, should never yield this power and fight of judgment, nor permit themselves to indorse, accept or follow what others may decree, contrary to its teaching, be they pope, bishop or councils.