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| Double Delight Rose |
Luther's Sermons - John 14:23-31.
The Festival of Pentecost, Third Sermon
III. THE THIRD PROMISE.
I. THE OCCASION OF THIS PROMISE.
20. Just a moment before he began with almost the same words when he said: “He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me, shall be loved of my Father, and I will love him, and will manifest myself unto him.” Thereupon the pious apostle Judas asked: “Lord, what is come to pass that thou wilt manifest thyself unto us and not unto the world?” For he, together with the other disciples, was still entangled in the Jewish notion that Christ would become a secular lord and king; they hoped that they, themselves, should become great and mighty lords over lands and people, and oft had they disputed and quarreled among themselves as to who among them should be the greatest.
Therefore, Judas is astonished at this saying of Christ and cannot restrain himself. He must come out with it and ask Christ what he means by saying that he will not manifest himself to any except to them alone. His thoughts must have been these: What kind of a king will he be if he will not show himself to anyone? If he who has hitherto gone about only as a servant though he has preached publicly and wrought wonders — if he now intends to begin his kingdom in such a private and secret manner and with such doubtful plans as not to allow himself to be seen or known by any but the few who love him, what kind of a king will he be? It seems to me, his thoughts were: You should now begin to manifest yourself fully, and let yourself be seen by all, even by your enemies, in order that all may be obliged to fall down at your feet. And what does it mean, that everything depends upon our keeping your Word? What shall we accomplish thereby if we do not add something else? And who are going to be your subjects if to know and love you is left simply to the choice of individuals?
21. But Christ answers in the same strain just for the purpose of rooting out their Jewish notions and of portraying his kingdom to them in the right light. No, my dear Judas, he would say, it will not be as you think. The world has honor and glory here on earth, and power and might. It is by means of these that the world rules in the kingdom of men; those things do not concern you and me. But it is essential that you love me and keep my Word. In such hearts I will rule, and to them alone can I manifest and show myself. For my government is not one of force and might, such as is necessary among the wicked men of the world, but I desire to rule men’s hearts, and to have my subjects come to me cheerfully and of their own will. Those who do not believe on me, will not do this.
22. God had before, often and in various ways, tried governing the Jewish people simply by the Law and under punishment; the result was that almost the whole nation was exterminated in the wilderness, and afterward the people were smitten again and again, and carried away as captives, until finally they were completely annihilated. In no way could he bring them to obey him in sincerity and to keep his commandments.
And what should they keep? In the beginning, when God spoke with them and gave them the ten commandments, they were not able to endure nor to hear him, but prayed that he might permit Moses to speak with them; him they were willing to hear. And then when Moses came and brought the ten commandments, they were not able even to look upon his face, but made a veil for him; which veil, St. Paul says, is upon their hearts to this day, so that they cannot understand, much less experience in their hearts, what God asks of them — that they should love him with all their hearts and be obedient unto him.
23. If, now, God, in the case of his own people, whom he had selected and honored above all others, was not able to bring them to himself through Moses and the prophets, how should he be able to accomplish more in another case by means of man’s instruments — law and force? If he would have loyal subjects upon earth he must employ different means in his dominion. He would not accomplish his purpose if he were simply to compel disobedient nature by means of terror and threats; although threatening may still serve a purpose in revealing the certain result of disobedience and sin, and teaching men to tremble at the wrath of God.
But love and friendship must attract before love and longing toward God are begotten.
24. And only in this way can they be begotten: In place of the terror of God’s wrath, which we have deserved by our disobedience, we must receive the Word of grace and the assurance that God is ready to withdraw his wrath and to pardon sin. Such assurances of friendship and grace Christ now gives in his Gospel. He begins his kingdom by leading hearts to learn of his love, and by teaching that he, through his suffering and death, has procured for us God’s grace and mercy as a free gift, and in addition has given the Holy Spirit. He so rules us that we continue in this kingdom of grace, the Holy Spirit working in us, so that we, on our part, begin to love God and to obey him willingly and cheerfully.
I. THE OCCASION OF THIS PROMISE.
20. Just a moment before he began with almost the same words when he said: “He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me, shall be loved of my Father, and I will love him, and will manifest myself unto him.” Thereupon the pious apostle Judas asked: “Lord, what is come to pass that thou wilt manifest thyself unto us and not unto the world?” For he, together with the other disciples, was still entangled in the Jewish notion that Christ would become a secular lord and king; they hoped that they, themselves, should become great and mighty lords over lands and people, and oft had they disputed and quarreled among themselves as to who among them should be the greatest.
Therefore, Judas is astonished at this saying of Christ and cannot restrain himself. He must come out with it and ask Christ what he means by saying that he will not manifest himself to any except to them alone. His thoughts must have been these: What kind of a king will he be if he will not show himself to anyone? If he who has hitherto gone about only as a servant though he has preached publicly and wrought wonders — if he now intends to begin his kingdom in such a private and secret manner and with such doubtful plans as not to allow himself to be seen or known by any but the few who love him, what kind of a king will he be? It seems to me, his thoughts were: You should now begin to manifest yourself fully, and let yourself be seen by all, even by your enemies, in order that all may be obliged to fall down at your feet. And what does it mean, that everything depends upon our keeping your Word? What shall we accomplish thereby if we do not add something else? And who are going to be your subjects if to know and love you is left simply to the choice of individuals?
21. But Christ answers in the same strain just for the purpose of rooting out their Jewish notions and of portraying his kingdom to them in the right light. No, my dear Judas, he would say, it will not be as you think. The world has honor and glory here on earth, and power and might. It is by means of these that the world rules in the kingdom of men; those things do not concern you and me. But it is essential that you love me and keep my Word. In such hearts I will rule, and to them alone can I manifest and show myself. For my government is not one of force and might, such as is necessary among the wicked men of the world, but I desire to rule men’s hearts, and to have my subjects come to me cheerfully and of their own will. Those who do not believe on me, will not do this.
22. God had before, often and in various ways, tried governing the Jewish people simply by the Law and under punishment; the result was that almost the whole nation was exterminated in the wilderness, and afterward the people were smitten again and again, and carried away as captives, until finally they were completely annihilated. In no way could he bring them to obey him in sincerity and to keep his commandments.
And what should they keep? In the beginning, when God spoke with them and gave them the ten commandments, they were not able to endure nor to hear him, but prayed that he might permit Moses to speak with them; him they were willing to hear. And then when Moses came and brought the ten commandments, they were not able even to look upon his face, but made a veil for him; which veil, St. Paul says, is upon their hearts to this day, so that they cannot understand, much less experience in their hearts, what God asks of them — that they should love him with all their hearts and be obedient unto him.
23. If, now, God, in the case of his own people, whom he had selected and honored above all others, was not able to bring them to himself through Moses and the prophets, how should he be able to accomplish more in another case by means of man’s instruments — law and force? If he would have loyal subjects upon earth he must employ different means in his dominion. He would not accomplish his purpose if he were simply to compel disobedient nature by means of terror and threats; although threatening may still serve a purpose in revealing the certain result of disobedience and sin, and teaching men to tremble at the wrath of God.
But love and friendship must attract before love and longing toward God are begotten.
24. And only in this way can they be begotten: In place of the terror of God’s wrath, which we have deserved by our disobedience, we must receive the Word of grace and the assurance that God is ready to withdraw his wrath and to pardon sin. Such assurances of friendship and grace Christ now gives in his Gospel. He begins his kingdom by leading hearts to learn of his love, and by teaching that he, through his suffering and death, has procured for us God’s grace and mercy as a free gift, and in addition has given the Holy Spirit. He so rules us that we continue in this kingdom of grace, the Holy Spirit working in us, so that we, on our part, begin to love God and to obey him willingly and cheerfully.
