The History or Story.
I. THE QUESTION JOHN PUTS TO CHRIST.
1. The most I find on this Gospel treats
of whether John the Baptist knew that Jesus was the true Christ, although
this question is unnecessary and of little import. St. Ambrose thinks John
asked this question neither in ignorance nor in doubt; but in a Christian
spirit. Jerome and Gregory write that John asked whether he should be Christ's
forerunner also into hell, an opinion that has not the least foundation,
for the text plainly says, "Art thou he that cometh or look we for another?"
This looking or waiting for Christ, according to the words, relates to
his coming on earth and pertains to the Jewish people, otherwise John ought
to have asked, or do those in hell look for thee? And since Christ with
his works answered that he had come, it is certain that John inquired about
Christ's bodily coming, as Christ himself thus understood it and answered
accordingly, although I do not deny that Christ also descended into hell,
as we confess in our creed.
2. Hence it is evident John knew very
well that Jesus was he that should come, for he had baptized him and testified
that Christ was the Lamb of God that taketh away the sin of the world,
and he had also seen the Holy Spirit descending upon him as a dove, and
heard the voice from heaven: "This is my beloved Son, in whom I am well
pleased." All is fully related by all four Evangelists. Why then did John
ask this question? Answer: It was not done without good reasons In the
first place, it is certain that John asked it for the sake of his disciples,
as they did not yet hold Christ to be the one he really was. And John did
not come in order to make disciples and draw the people to himself, but
to prepare the way for Christ, to lead everybody to Christ and to make
all the people subject to him.
3. Now the disciples of John had heard
from him many excellent testimonies concerning Christ, namely, that he
was the Lamb of God and the Son of God, and that Christ must increase while
he must decrease All this his disciples and people did not yet believe,
nor could they understand it, as they themselves and all the people thought
more of John than of Christ. For this reason they clung so strongly to
John, even to the extent that they for his sake became jealous and dissatisfied
with Christ when they saw that he also baptized, made disciples and drew
the people to himself. They complained to John about this because they
feared that their master would grow less in esteem, as we read in John
3, 26, "And they came unto John and said to him, Rabbi, he that was with
thee beyond the Jordan, to whom thou hast borne witness, behold, the same
baptizeth, and all men come to him."
4. To this error they were led by two
reasons, first, because Christ was not yet known to the people, but only
to John; neither had he as yet performed any miracle, and no one was held
in high esteem but John. Hence it appeared so strange to them that he should
point them and everybody else away from himself and to some one else, inasmuch
as there was no one living beside John who had gained a great name and
enjoyed great fame. The other reason was because Christ appeared so very
humble and common, being the son of a poor carpenter and of a poor widow.
Neither did he belong to the priesthood, nor to the learned; but was only
a layman and a common apprentice. He had never studied, was brought up
as a carpenter apprentice just like other laymen; hence it seemed as though
the excellent testimony of John concerning Christ and the common layman
and apprentice, Jesus of Nazareth, did not at all harmonize with each other.
Therefore, though they believed that John told the truth, they still reasoned:
Perhaps it will be some one else than this Jesus; and they looked for one
who might appear among them in an imposing way, like a highly learned leader
among the priests, or a mighty king. From such delusion John could not
deliver them with his words. They clung to him, and regarded Christ as
being much inferior, meanwhile looking for the glorious appearing of the
great person of whom John spoke. And should he really be Jesus, then he
had to assume a different attitude; he must saddle a steed, put on bright
spurs, and dash forward like a lord and king of Israel, just as the kings
aforetime had done. Until he should do this they would cling to John.
5. But when Jesus began to perform
miracles and became famous, then John thought he would point his disciples
away from himself and lead them to Christ, in order that they might not
think of establishing a new sect and becoming Johnites; but that all might
cling to Christ and become Christians, John sends them to Christ so that
from now on they might learn not only from the witness he bore of Christ,
but also from the words and deeds of Christ himself that he was the one
of whom John had spoken. It should not be expected that the works and coming
of Christ would be attended by drums and bugles and like worldly pomp;
but by spiritual power and grace, so that there would be no riding and
walking on streets paved and carpeted; but that by virtue of such power
and grace the dead would be raised up, the blind receive their sight, the
deaf hear, and all kinds of bodily and spiritual evil be removed. That
should be the glory and coming of this king, the least of whose works could
not be performed by all the kings, all the learned and all the rich in
the world. This is the meaning of the text.
"Now when John heard in the prison
the works of the Christ, he sent by his disciples and said unto him, art
thou he that cometh, or look we for another?"
6. As though John would say to his
disciples: There you hear of his works, such as I never accomplished, nor
anyone else before him. Now go to him and ask him, whether or not he is
the one that cometh. Put away the gross worldly deception that he would
ride on steeds in armor. He is increasing, but I must now decrease; my
work must cease, but his must continue; you must leave me and cling to
him.
7. How necessary it was for John to
point his disciples away from himself to Christ is very clear. For what
benefit would it have been to them if they had depended a thousand times
on John's piety and had not embraced Christ? Without Christ there is no
help or remedy, no matter how pious men may be. So at the present day what
benefit is it to the monks and nuns to observe the rules of St. Benedict,
St. Bernard, St. Francis, St. Dominic and St. Augustine, if they do not
embrace Christ and him only, and depart also from their John? All Benedictines,
Carthusians, Barefoot-Friars, Ecclesiasts, Augustinians, Carmelites, all
monks and nuns are surely lost, as only Christians are saved. Whoever is
not a Christian even John the Baptist cannot help, who indeed, according
to Christ, was the greatest of all saints.
8. However, John deals kindly with
his disciples, has patience with their weak faith till they shall have
grown strong. He does not condemn them because they do not firmly believe
him. Thus we should deal with the consciences of men ensnared by the examples
and regulations of pious men, until they are freed from them.
II. CHRIST'S ANSWER; GIVEN IN WORDS
AND DEEDS.
"And Jesus answered and said unto
them, go and tell John the things which you hear and see; the blind receive
their sight, and the lame walk, the lepers are cleansed, and the deaf hear,
and the dead are raised up, and the poor have good tidings preached to
them. And blessed is he whosoever shall find no occasion of stumbling in
me."
9. Christ answered John also for the
sake of his disciples. He answers in a twofold way: First, by his works;
secondly, by his words. He did the same thing when the Jews surrounded
him in the temple and asked him, "If thou art the Christ, tell us plainly,"
John 10,24. But he points them to his works saying, "I told you, and ye
believe not, the works that I do in my Father's name, these bear witness
of me," John 10, 25. Again, "Though ye believe not me, believe the works,"
John 10, 38. Here Christ first points them to the works, and then also
to the words saying "And blessed is he, whosoever shall find no occasion
of stumbling in me." With these words he does not only confess that he
is the Christ, but also warns them against finding occasion of stumbling
in him. If he were not the Christ, then he who finds no occasion of stumbling
in him could not be blessed. For one can dispense with all the saints,
but Christ is the only one that no man ran dispense with. No saint can
help us, none but Christ.
10. The answer of his works is more
convincing, first, because such works were never before accomplished either
by John or by anyone else; and secondly, because these works were predicted
by the prophets. Therefore, when they saw that it came to pass just as
the prophets had foretold, they could and should have been assured. For
thus Isaiah had said of these works: "The Spirit of the Lord Jehovah is
upon me, because Jehovah hath anointed me to preach good tidings unto the
weak; he hath sent me to bind up the broken-hearted, to proclaim liberty
to the captives, and the opening of the prison to them that are bound,"
Is. 61, 1. When Isaiah says, "He hath anointed me," he thereby means that
Jesus is the Christ and that Christ should do all these works, and he who
is doing them must be the Christ. For the Greek word Christ is Messiah
in Hebrew, Unctus in Latin, and Gesalbter (anointed in German).
But the kings and priests were usually anointed for the kingdom and priesthood.
But this anointed king and priest, Isaiah says, shall be anointed by God
himself, not with real oil, but with the Holy Spirit that should come upon
him, saying, "The Spirit of the Lord Jehovah is upon me." That is my anointment
with which the Spirit anointed me. Thus he indeed preaches good tidings
to the weak, gives sight to the blind, heals all kinds of sickness and
proclaims the acceptable year, the time of grace, etc.
Again Isaiah says: "Behold, your God
will come with vengeance, with the recompense of God; he will come and
save you. Then the eyes of the blind shall be opened, and the ears of the
deaf shall be unstopped. Then shall the lame man leap as a hart, and the
tongue of the dumb shall sing," etc. Is. 35, 4-5. Now, if they would compare
the Scriptures with these works, and these works with the Scriptures, they
would recognize John's witness by Christ's works, that he was the true
Messiah. Luke says that Christ at that time, when John's disciples asked
him, healed many of their diseases and plagues and evil spirits, and bestowed
sight on many that were blind. Luke 7, 21.
11. But here we must take to heart
the good example of Christ in that he appeals to his works, even as the
tree is known by its fruits, thus rebuking all false teachers, the pope,
bishops, priests and monks to appear in the future and shield themselves
by his name, saying, "We are Christians;" just as the pope is boasting
that he is the vicar of Christ. Here we have it stated that where the works
are absent, there is also no Christ. Christ is a living, active and fruit-
bearing character who does not rest, but works unceasingly wherever he
is. Therefore, those bishops and teachers that are not doing the works
of Christ, we should avoid and consider as wolves.
12. But they say, Why it is not necessary
for everyone to do these works of Christ. How can all the pious give sight
to the blind, make the lame walk and do other miracles like those of Christ?
Answer: Christ did also other works, he exercised himself in patience,
love, peace, meekness, etc.; this everybody should do. Do these works,
and then we also shall know Christ by his works.
13. Here they reply: Christ says, "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. Math. 23, 2-3. Here Christ commanded to judge the
doctrine, but not the life. Answer: What do I hear? Have you now become
Pharisees and hypocrites, and confess it yourselves? If we would say this
about you then you would indeed become angry. Be it so, if you are such
hypocrites and apply these words of Christ to yourselves, then you must
also apply to yourselves all the other words Christ speaks against the
Pharisees. However, as they wish to shield themselves by these words of
Christ and put to silence the ignorant, we will further consider the same,
inasmuch as the murderers of Christians at the Council of Constance also
attacked John Huss with this passage, claiming that it granted them liberty
for their tyranny, so that no one dared to oppose their doctrine.
14. It must, therefore, be observed
that teaching is also a work, yea, even the chief work of Christ, because
here among his works he mentions that to the poor the Gospel is preached.
Therefore, just as the tyrants are known by their works, so are they known
by their teachings. Where Christ is, there surely the Gospel will be preached;
but where the Gospel is not preached, there Christ is not present.
15. Now in order to grant our Pharisees
that not the life, but the doctrine should be judged, be it so, let them
teach, and we will gladly spare their lives; but then they are a great
deal worse than the Pharisees who taught Moses' doctrine, though they did
not practice it. But our blockheads are idols, there is neither letting
nor doing, neither life nor doctrine. They sit on Christ's seat and teach
their own lies and silence the Gospel. Hence this passage of Christ will
not shield them, they must be wolves and murderers as Christ calls them,
John 10,1.
16. Thus Christ here wants them to
hear the Pharisees; but only on Moses's seat; that is, if they taught the
law of Moses, the Commandments of God.
In the same place Christ forbids to
do according to their works he mentions their teachings among their works,
saying: "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." Math. 23,4. Observe here that Christ first of all forbids among
their works their teachings grievous to be borne, as being of chief import,
so that finally the meaning of the passage is: All that they teach according
to Moses, you should keep and do; but whatever they teach and do besides,
you should not observe. Even so should we listen to our Pharisees on Christ's
seat only when they preach the Gospel to the poor, and not hear them nor
do what they otherwise teach or do.
17. Thus you perceive how skillfully
the rude Papists made this passage the foundation of their doctrine, lies
and tyranny, though no other passage is more strongly against them and
more severely condemns their teachings than this one. Christ's words stand
firm and are clear; do not follow their works. But their doctrine is their
own work, and not God's. They are a people exalted only to lie and to pervert
the Scriptures. Morever, if one's life is bad, it would be strange indeed
if he should preach right; he would always have to preach against himself,
which he will hardly do without additions and foreign doctrines. In short,
he who does not preach the Gospel, identifies himself as one who is sitting
neither on Moses' nor on Christ's seat. For this reason you should do neither
according to his words nor according to his works, but flee from him as
Christ's sheep do, John 10, 4-5: "And the sheep follow him, for they know
his voice. And a stranger will they not follow, but flee from him." But
if you wish to know what their seat is called, then listen to David: "Blessed
is the man that walketh not in the counsel of the wicked, nor standeth
in the way of the sinner, nor sitteth in the seat of scoffers, Ps. 1,1.
Again: "Shall the throne of wickedness have fellowship with thee, which
frameth mischief by statute?" Ps. 94, 20.
18. But what does it mean when Christ
says: "The poor have good tidings preached to them?" Is it not preached
also to the rich and to the whole world? Again, why is the Gospel so great
a thing, so great a blessing as Christ teaches, seeing that so many people
despise and oppose it? Here we must know what Gospel really is, otherwise
we can not understand this passage. We must, therefore, diligently observe
that from the beginning God has sent into the world a two-fold word or
message, the Law and the Gospel. These two messages must be rightly
distinguished one from the other and properly understood, for besides the
Scriptures there never has been a book written to this day, not even by
a saint, in which these two messages, the Law and the Gospel, have been
properly explained and distinguished, and yet so very much depends on such
an explanation.
The Difference Between The Law
and The Gospel.
19. The Law is that word by which God
teaches what we shall do, as for instance, the Ten Commandments. Now, if
human nature is not aided by God's grace, it is impossible to keep the
law, for the reason that man since the fall of Adam in Paradise is depraved
and full of sinful desires, so that he cannot from his heart's desire find
pleasure in the law, which fact we all experience in ourselves. For no
one lives who does not prefer that there were no law, and everyone feels
and knows in himself that it is difficult to lead a pious life and do good,
and, on the other hand, that it is easy to lead a wicked life and to do
evil. But this difficulty or unwillingness to do the good is the reason
we do not keep the Law of God. For whatever is done with aversion and unwillingness
is considered by God as not done at all. Thus the Law of God convicts us,
even by our own experience, that by nature we are evil, disobedient, lovers
of sin, and hostile to God's laws.
20. From all this either self-confidence
or despair must follow. Self-confidence follows when a man strives to fulfil
the law by his own good works, by trying hard to do as the words of the
law command. He serves God, he swears not, he honors father and mother,
he kills not, he does not commit adultery, etc. But meanwhile he does not
look into his heart, does not realize with what motives he leads a good
life, and conceals the old Adam in his heart. For if he would truly examine
his heart, he would realize that he is doing all unwillingly and with compulsion,
that he fears hell or seeks heaven, if he be not prompted by things of
less importance, as honor, goods, health and fear of being humiliated,
of being punished or of being visited by a plague. In short, he would have
to confess that he would rather lead a wicked life if it were not that
he fears the consequences, for the law only restrains him. But because
he does not realize his bad motives he lives securely, looks only at his
outward works and not into his heart, prides himself on keeping the law
of God perfectly, and thus the countenance of Moses remains covered to
him, that is, he does not understand the meaning of the law, namely, that
it must be kept with a happy, free and willing mind.
21. Just as an immoral person, if you
should ask him why he commits adultery, can answer only that he is doing
it for the sake of the carnal pleasure he finds in it. For he does not
do it for reward or punishment, he expects no gain from it, nor does he
hope to escape from the evil of it. Such willingness the law requires in
us, so that if you should ask a virtuous man why he leads a chaste life,
he would answer: Not for the sake of heaven or hell, honor or disgrace,
but for the sole reason that he considers it honorable, and that it pleases
him exceedingly, even if it were not commanded. Behold, such a heart delights
in God's law and keeps it with pleasure. Such people love God and righteousness,
they hate and fear naught but unrighteousness. However, no one is thus
by nature. The unrighteous love reward and profit, fear and hate punishment
and pain; therefore they also hate God and righteousness, love themselves
and unrighteousness. They are hypocrites, disguisers, deceivers, liars
and self- conceited. So are all men without grace, but above all, the saints
who rely on their good works. For this reason the Scriptures conclude,
"All men are liars," Ps. 116,11. "Every man at his best estate is altogether
vanity," Ps. 39, 5. "There is none that doeth good, no, not one," Ps. 14,
3.
22. Despair follows when man becomes
conscious of his evil motives, and realizes that it is impossible for him
to love the law of God, finding nothing good in himself; but only hatred
of the good and delight in doing evil. Now he realizes that the law can
not be kept only by works hence he despairs of his works and does not rely
upon them. He should have love; but he finds none, nor can have any through
his own efforts or out of his own heart. Now he must be a poor, miserable
and humiliated spirit whose conscience is burdened and in anguish because
of the law, commanding and demanding payment in full when he does not possess
even a farthing with which to pay. Only to such persons is the law beneficial,
because it has been given for the purpose of working such knowledge and
humiliation; that is its real mission. These persons well know how to judge
the works of hypocrites and fraudulent saints, namely, as nothing but lies
and deception. David refered to this when he said, "I said in my haste,
all men are liars," Ps. 116, 11.
23. For this reason Paul calls the
law a law unto death, saying, "And the commandment, which was unto life,
this I found to be unto death," Rom. 7, 10; and a power of sin. I Cor.
15. 56: "And the power of sin is the law," and in 2 Cor. 3, 6 he says,
"For the letter killeth, but the spirit giveth life." All this means, if
the law and human nature be brought into a right relation, the one to the
other, then will sin and a troubled conscience first become manifest. Man,
then, sees how desperately wicked his heart is, how great his sins are,
even as to things he formerly considered good works and no sin. He now
is compelled to confess that by and of himself he is a child of perdition,
a child of God's wrath and of hell. Then there is only fear and trembling,
all self-conceit vanishes, while fear and despair fill his heart. Thus
man is crushed and put to naught, and truly humbled.
Inasmuch as all this is caused only
by the law, St. Paul truly says, that it is a law unto death and a letter
that killeth, and that through the commandment sin becomes exceedingly
sinful, Rom. 7,13, provoking God's wrath. For the law gives and helps us
in no way whatever; it only demands and drives and shows us our misery
and depravity.
Concerning the Gospel.
24. The other word of God is neither
law nor commandments, and demands nothing of us. But when that has been
done by the first word, namely, the law, and has worked deep despair and
wretchedness in our hearts. then God comes and offers us his blessed and
life-giving word and promises; he pledges and obligates himself to grant
grace and help in order to deliver us from misery, not only to pardon all
our sins, but even to blot them out, and in addition to this to create
in us love and delight in keeping his law.
25. Behold, this divine promise of
grace and forgiveness of sin is rightly called the Gospel. And I say here,
again, that by the Gospel you must by no means understand anything else
than the divine promise of God's grace and his forgiveness of sin. For
thus it was that Paul's epistles were never understood, nor can they be
understood by the Papists, because they do not know what the Law and the
Gospel really mean. They hold Christ to be a law-maker, and the Gospel
a mere doctrine of a new law. That is nothing else than locking up the
Gospel and entirely concealing it.
26. Now, the word Gospel is of Greek
origin and signifies in German Frohliche Botschaft, that is glad
tidings, because it proclaims the blessed doctrine of life eternal by divine
promise, and offers grace and forgiveness of sin: Therefore, works do not
belong to the Gospel, as it is not a law; only faith belongs to it, as
it is altogether a promise and an offer of divine grace. Whosoever now
believes the Gospel will receive grace and the Holy Spirit. This will cause
the heart to rejoice and find delight in God, and will enable the believer
to keep the law cheerfully, without expecting reward, without fear of punishment,
without seeking compensation, as the heart is perfectly satisfied with
God's grace, by which the law has been fulfilled.
27. But all these promises from the
beginning are founded on Christ, so that God promises no one this grace
except through Christ, who is the messenger of the divine promise to the
whole world. For this reason he came and through the Gospel brought these
promises into all the world, which before this time bad been proclaimed
by the prophets. It is, therefore, in vain if anyone, like the Jews, expects
the fulfilment of the divine promises without Christ. All is centered and
decreed in Christ. Whosoever will not bear him shall have no promises of
God. For just as God acknowledges no law besides the law of Moses and the
writings of the prophets, so he makes no promises, except through Christ
alone.
28. But you may reply, is there not
also much law in the Gospel and in the Epistles of Paul? and, again, many
promises in the writings of Moses and the Prophets? I answer: There is
no book in the Bible in which both are not found. God has always placed
side by side both law and promise. For he teaches by the law what we are
to do, and by the promises whence we shall receive power to do it.
29. But the New Testament especially
is called the Gospel above the other books of the Bible. because it was
written after the coming of Christ, who fulfilled the divine promises,
brought them unto us and publicly proclaimed them by oral preaching, which
promises were before concealed in the Old Testament Scriptures. Therefore,
hold to this distinction, and no matter what books you have before you,
be they of the Old or of the New Testament, read them with a discrimination
so as to observe that when promises are made in a book, it is a Gospel-book;
when commandments are given, it is a law-book. But because in the New Testament
the promises are found so abundantly, and in the Old Testament so many
laws, the former is called the Gospel, and the latter the Book of the Law.
We now come back to our text.
"And the poor have good tidings
preached unto them."
30. From what has just been said it
is easily understood that among the works of Christ none is greater than
preaching the Gospel to the poor. This means nothing else than that to
the poor the divine promise of grace and consolation in and through Christ
is preached, offered and presented, so that to him who believes all his
sins are forgiven, the law is fulfilled, conscience is appeased and at
last life eternal is bestowed upon him. What more joyful tidings could
a poor sorrowful heart and a troubled conscience hear than this? How could
the heart become more bold and courageous than by such consoling, blissful
words of promise? Sin, death, hell, the world and the devil and every evil
are scorned, when a poor heart receives and believes this consolation of
the divine promise. To give sight to the blind and to raise up the dead
are but insignificant deeds, compared with preaching the Gospel to the
poor. Therefore Christ mentions it as the greatest and best among these
works.
31. But it must be observed that Christ
says: "The Gospel is preached to none but to the poor only, thus without
doubt intending it to be a message for the poor only. For it has always
been preached unto the whole world, as Christ says, "Go ye into all the
world, and preach the Gospel to the whole creation," Mark 16, 15. Surely
these poor are not the beggars and the bodily poor, but the spiritually
poor, namely, those who do not covet and love earthly goods; yes, rather
those poor, broken-hearted ones who in the agony of their conscience seek
and desire help and consolation so ardently that they covet neither riches
nor honor. Nothing will be of help to them, unless they have a merciful
God. Here is true spiritual weakness. They are those for whom such a message
is intended, and in their hearts they are delighted with it. They feel
that they have been delivered from hell and death.
32. Therefore, though the Gospel is
heard by all the world, yet it is not accepted but by the poor only. Moreover,
it is to be preached and proclaimed to all the world, that it is a message
only for the poor, and that the rich men can not receive it. Whosoever
would receive it must first become poor, as Christ says, Math. 9,13, that
he came not to call the righteous but only sinners, although he called
all the world. But his calling was such that he desired to be accepted
only by sinners, and all he called should become sinners. This they resented.
In like manner all should become poor who heard the Gospel, that they might
be worthy of the Gospel; but this they also resented. Therefore the Gospel
remained only for the poor. Thus God's grace was also preached before all
the world to the humble, in order that all might become humble, but they
would not be humble.
33. Hence you see who are the greatest
enemies of the Gospel, namely, the work-righteous saints, who are self-conceited,
as has been said before. For the Gospel has not the least in common with
them. They want to be rich in works, but the Gospel wills that they are
to become poor. They will not yield, neither can the Gospel yield, as it
is the unchangeable word of God. Thus they and the Gospel clash, one with
another, as Christ says, "And he that falleth on this stone shall be broken
to pieces; but on whomsoever it shall fall, it will scatter him as dust."
Math. 21, 44.
Again, they condemn the Gospel as being
error and heresy; and we observe it comes to pass daily, as it has from
the beginning of the world, that between the Gospel and the work- righteous
saints there is no peace, no good will and no reconciliation. But meanwhile
Christ must suffer himself to be crucified anew, for he and those that
are his must place themselves, as it were, into this vise, namely, between
the Gospel and the work-righteous saints, and thus be pressed and crushed
like the wheat between the upper and nether millstones. But the lower stone
is the quiet, peaceable and immovable Gospel, while the upper stone is
the works and their masters, who are ranting and raging.
34. With all this John contradicts
strongly the fleshly and worldly opinion his disciples entertained concerning
Christ's coming. They thought that the great king, whom John extolled so
highly, namely, that the latchet of whose shoe he was not worthy to unloose
(John 1, 27), would enter in such splendor that everything would be gold
and costly ornaments, and immediately the streets would be spread with
pearls and silks. As they lifted up their eyes so high and looked for such
splendor, Christ turns their look downward and holds before them the blind,
lame, deaf, dumb, poor and everything that conflicts with such splendor,
and contrariwise he presents himself in the state of a common servant rather
than that of a great king, whose shoe's latchet John considered himself
unworthy to unloose, as though Christ would say to them: "Banish your high
expectations, look not to my person and state, but to the works I do. Worldly
lords, because they rule by force, must be accompanied by rich, high, healthy,
strong, wise and able men. With them they have to associate, and they need
them, or their kingdom could not exist; hence they can never attend to
the blind, lame, deaf, dumb, dead, lepers and the poor.
But my kingdom, because it seeks not
its own advantage, but rather bestows benefits upon others, is sufficient
of itself and needs no one's help; therefore, I can not bear to be surrounded
by such as are already sufficient of themselves, such as are healthy, rich,
strong, pure, active, pious, and able in every respect. To such I am of
no benefit; they obtain nothing from me. Yea, they would be a disgrace
to me, because it would seem that I needed them and were benefitted by
them, as worldly rulers are by their subjects. Therefore, I must do otherwise
and keep to those who can become partakers of me, and I must associate
with the blind, the lame, the dumb, and all kinds of afflicted ones. This
the character and nature of my kingdom demand. For this reason I must appear
in a way that such people can feel at home in my company.
35. And now very aptly follow the words,
"And blessed is he, whosoever shall find no occasion of stumbling in me."
Why? Because Christ's humble appearance and John's excellent testimony
of Christ seemed to disagree with each other. Human reason could not make
them rhyme. Now all the Scriptures pointed to Christ, and there was danger
of misinterpreting them. Reason spoke thus: Can this be the Christ, of
whom all the Scriptures speak? Should he be the one, whose shoe's latchet
John thought himself unworthy to unloose, though I scarcely consider him
worthy to clean my shoes? Therefore, it is surely true that it is a great
blessing not to find occasion of stumbling in Christ, and there is here
no other help or remedy than to look at his works and compare them with
the Scriptures. Otherwise it is impossible to keep from being offended
at Christ.
Two Kinds of Offenses.
36. Here you observe that there are
two kinds of offenses, one of doctrine, and the other of life. These two
offenses must be carefully considered. The offense of doctrine comes
when one believes, teaches or thinks of Christ in a different way than
he should, as the Jews here thought of and taught Christ to be different
than he really was, expecting him to be a temporal king. Of this offense
the Scriptures treat mostly. Christ and Paul always dwell upon it, scarcely
mentioning any other. Note well, that Christ and Paul speak of this
offense.
37. It is not without reason that men
are admonished faithfully to remember this. For under the reign of the
pope this offense has been hushed entirely, so that neither monk nor priest
knows of any other offense than that caused by open sin and wicked living,
which the Scripture does not call an offense; yet they thus construe and
twist this word.
On the contrary, all their doings and
all their teachings by which they think to benefit the world, they do not
consider to be an offense, but a great help; and yet these are dangerous
offenses, the like of which never before existed. For they teach the people
to believe that the mass is an offering and a good work, that by works
men may become pious, may atone for sin and be saved, all of which is nothing
else than rejecting Christ and destroying faith.
38. Thus the world today is filled
with offenses up to the very heavens, so that it is terrible to think of
it. For no one now seeks Christ among the poor, the blind, the dead, etc.;
but all expect to enter heaven in a different way, which expectation must
surely fail.
39. The offense of life is, when one
sees an openly wicked work done by another and teaches it. But it is impossible
to avoid this offense, inasmuch as we have to live among the wicked, nor
is it so dangerous, since everybody knows that such offense is sinful,
and no one is deceived by it, but intentionally follows the known evil.
There is neither disguise nor deception. But the offense of doctrine is
that there should be the most beautiful religious ceremonies, the noblest
works, the most honorable life and that it is impossible for common reason
to censure or discern it; only faith knows through the spirit that it is
all wrong. Against this offense Christ warns us, saying, "But whoso shall
cause one of these little ones that believe on me to stumble, it is profitable
for him that a great millstone should be hanged about his neck, and that
he should be sunk in the depth of the sea," Math. 18,6.
40. Whosoever does not preach Christ,
or who preaches him otherwise than as one caring for the blind, the lame,
the dead and the poor, like the Gospel teaches; let us flee from him as
from the devil himself, because he teaches us how to become unhappy and
to stumble in Christ; as it is now done by the pope, the monks and the
teachers in their high schools. All their doings are an offense from head
to foot, from the skin to the marrow, so that the snow is scarcely anything
but water; nor can these things exist without causing great offense, inasmuch
as offense is the nature and essence of their doings. Therefore, to undertake
to reform the pope, the convents, and the high schools and still maintain
them in their essence and character, would be like squeezing water out
of snow and still preserving the snow. But what it means to preach Christ
among the poor, we shall see at the end of our text.
III. HOW AND WHY CHRIST PRAISES JOHN.
"And as these went their way, Jesus
began to say unto the multitudes concerning John, What went ye out in the
wilderness to behold! a reed shaken by the wind? But what went ye out to
see? a man clothed in soft raiments? Behold, they that wear soft raiment
are in kings' houses. But wherefore went ye out? to see a prophet? Yea,
I say unto you, and much more than a prophet."
41. Inasmuch as Christ thus lauds John
the Baptist, because he is not a reed, nor clothed in soft raiment, and
because he is more than a prophet, he gives us to understand by these figurative
words, that the people were inclined to look upon John as a reed, as clad
in soft raiment, and as a prophet. Therefore we must see what he means
by them, and why he censures and rejects these opinions of theirs. Enough
has been said, that John bore witness of Christ, in order that the people
might not take offense at Christ's humble appearance and manner.
42. Now, as it was of great importance
for them to believe John's witness and acknowledge Christ, he praised John
first for his steadfastness, thus rebuking their wavering on account of
which they would not believe John's witness. It is as though he would say:
You have heard John's witness concerning me, but now you do not adhere
to it, you take offense at me and your hearts are wavering; you are looking
for another, but know not who, nor when and where, and thus your hearts
are like a reed shaken by the wind to and fro; you are sure of nothing,
and would rather hear something else than the truth about me. Now do you
think that John should also turn his witness from me and, as is the case
with your thoughts, turn it to the winds and speak of another whom you
would be pleased to bear? Not so. John does not waver, nor does his witness
fluctuate; he does not follow your swaying delusion; but you must stay
your wavering by his witness, and thus adhere to me and expect none other.
43. Again, Christ lauds John because
of his coarse raiment, as though to say: Perhaps you might believe him
when he says that I am he that should come as to my person; but you expect
him to speak differently about me, saying something smooth and agreeable,
that would be pleasant to hear. It is indeed hard and severe that I come
so poor and despised. You desire me to rush forth with pomp and flourish
of trumpets. Had John thus spoken of me, then he would not appear so coarse
and severe himself. But do not think thus. Whoever desires to preach about
me, must not preach different than John is doing. It's to no purpose, I
will assume no other state and manner. Those who teach different than John,
are not in the wilderness, but in kings' houses. They are rich and honored
by the people. They are teachers of man-made doctrines, teaching themselves,
and not me.
44. Christ lauds John, thirdly, because
of the dignity of his office, namely, that he is not only a prophet, but
even more than a prophet, as though to say: In your high-soaring fluctuating
opinion you take John for a prophet, who speaks of the coming of Christ,
just as the other prophets have done, and thus again your thoughts go beyond
me to a different time when you expect Christ to come, according to John's
witness, so that you will in no case accept me. But I say to you, your
thoughts are wrong. For just as John warns you not to be like a shaken
reed, and not to look for any other than myself, nor to expect me in a
different state and manner from that in which you see me, he also forbids
you to look for another time, because his witness points to this person
of mine, to this state and manner, and to this time, and it opposes your
fickle ideas In every way and binds you firmly to my person.
45. Now, if you want to do John justice,
then you must simply accept his witness and believe, that this is the
person, the state and manner and the time that you should accept, and abandon
your presumption and your waiting for another person, state and time. For
it is decreed that John should be no shaken reed, not a man of soft raiment,
and above all, not a prophet pointing to future times, but a messenger
of present events. He will not write as did the prophets, but will point
out and orally announce him, who has been predicted by the prophets, saying:
"This is he, of whom it is written,
Behold, I send my messenger before thy face, who shall prepare the way
before thee."
46. What else can this mean than that
you dare not wait for another, neither for another manner of mine, neither
for another time. Here I am present, the one of whom John speaks. For John
is not a prophet, but a messenger. And not a messenger that is sent by
the master who stays at home, but a messenger that goes before the face
of his master and brings the master along with him, so that there is but
one time for the messenger and for the master. Now if you do not
accept John as such a messenger, but take him for a prophet who only proclaims
the coming of the Lord, as the other prophets have done, then you will
fail to understand me, the Scriptures, and everything else.
47. Thus we see Christ pleads, mainly
for them to take John as a messenger, and not as a prophet. To this end
Christ quotes the Scriptures referring to the passage in Mal. 3,1, "Behold,
I send my messenger, and he shall prepare the way before me," which he
does not do in reference to the other points, namely, his person and manner.
For to this day it is the delusion of the Jews, that they look for another
time; and if they then had believed that the time was at hand and had considered
John a messenger and not a prophet, then everything could easily have been
adjusted as to the person and manner of Christ, inasmuch as they at last
had to accept his person and manner, at least after the expired time. For
there should be no other time than the days of John, the messenger and
preparer of the way for his Master. But as they do not heed the time, and
look for another time, it is scarcely possible to convince them by his
person and manner. They remain shaken reeds and soft-raiment-seekers as
long as they take John for his prophet, and not for his messenger.
48. We must accustom ourselves to the
Scriptures, in which angel (angelus) really means a messenger; not a bearer
of messages or one who carries letters, but one who is sent to solicit
orally for the message. Hence in the Scriptures this name is common to
all messengers of God in heaven and on earth, be they holy angels in heaven,
or the prophets and apostles on earth. For thus Malachi speaks of the office
of the priest. "For the priest's lips should keep knowledge, and they should
seek the law at his mouth; for he is the messenger (angel) of Jehovah of
hosts." Mal. 2, 7. Again: "Then spake Haggai, Jehovah's messenger (angel)
in Jehovah's message unto the people," Hag. 1, 13. And again: "And it came
to pass, when the days were well nigh come that he should be received up,
he steadfastly set his face to go to Jerusalem, and sent messengers (angels)
before his face," Luke 9, 51.
Thus they are called God's angels or
messengers and solicitors, who proclaim his word. From this is also derived
the word gospel, which means good tidings. But the heavenly spirits are
called angels chiefly because they are the highest and most exalted messengers
of God.
49. Thus John is also an angel or word-messenger,
and not only such a messenger, but one who also prepares the way before
the face of the Master in a manner that the Master himself follows him
immediately, which no prophet ever did. For this reason John is more than
a prophet, namely, an angel or messenger, and a forerunner, so that in
his day the Lord of all the prophets himself comes with this messenger.
50. The preparing here means to make
ready the way, to put out of the way all that interferes with the course
of the Lord, just as the servant clears the way before the face of his
master by removing wood, stones, people and all that is in the way. But
what was it that blocked the way of Christ and John was to remove? Sin,
without doubt, especially the good works of the haughty saints; that is,
he should make known to everybody that the works and deeds of all men are
sin and iniquity and that all need the grace of Christ. He who knows and
acknowledges this thoroughly is himself humble and has well prepared the
way for Christ. Of this we shall speak in the following Gospel. Now is
the opportunity for us to receive a blessing from this Gospel lesson.
IV. THE APPLICATION OF THIS GOSPEL.
The Doctrine of Faith and Good Works.
51. As we have said touching the other
Gospels, that we should learn from them the two doctrines of faith and
love, or accepting and bestowing good works, so we should do here, extol
faith and exercise love. Faith receives the good works of Christ, love
bestows good works on our neighbor.
52. In the first place, our faith is
strengthened and increased when Christ is held forth to us in his own natural
works, namely, that he associates only with the blind, the deaf, the lame,
the lepers, the dead and the poor; that is, in pure love and kindness toward
all who are in need and in misery, so that finally Christ is nothing else
than consolation and a refuge for all the distressed and troubled in conscience.
Here is necessary faith that trusts in the Gospel and relies upon it, never
doubting that Christ is just as he is presented to us in this Gospel, and
does not think of him otherwise. Nor let any one persuade us to believe
otherwise. Then surely we learn Christ as we believe and as this Gospel
speaks of him. For as you believe, so you will have it And blessed is he,
who finds here no occasion of stumbling in Christ.
53. Here you must with all diligence
beware of taking offense. Who stumbles at Christ? All that teach you to
do works, instead of teaching you to believe. Those who hold forth Christ
to you as a law-maker and a judge, and refuse to let Christ be a helper
and a comforter, torment you by putting works before and in the way of
God in order to atone for your sins and to merit grace. Such are the teachings
of the pope, priests, monks and their high schools, who with their masses
and religious ceremonies cause you to open your eyes and mouth in astonishment,
leading you to another Christ, and withholding from you the real Christ.
For if you desire to believe rightly and to possess Christ truly, then
you must reject all works that you intend to place before and in the way
of God. They are only stumbling blocks, leading you away from Christ and
from God. Before God no works are acceptable but Christ's own works. Let
these plead for you before God, and do no other work before him than to
believe that Christ is doing his works for you and is placing them before
God in your behalf.
In order to keep your faith pure, do
nothing else than stand still, enjoy its blessings, accept Christ's works,
and let him bestow his love upon you. You must be blind, lame, deaf, dead,
leprous and poor, otherwise you will stumble at Christ. That Gospel which
suffers Christ to be seen and to be doing good only among the needy, will
not belie you.
54. This means to acknowledge Christ
aright and to embrace him. This is true and Christian believing. But those
who intend to atone for sins and to become pious by their own works, will
miss the present Christ and look for another, or at least they will believe
that he should do otherwise, that first of all he should come and accept
their works and consider them pious. These are, like the Jews, lost forever.
There is no help for them.
55. In the second place, Christ teaches
us rightly to apply the works and shows us what good works are. All other
work, except faith, we should apply to our neighbor. For God demands of
us no other work that we should do for him than to exercise faith in Christ.
With that he is satisfied, and with that we give honor to him, as to one
who is merciful, long-suffering, wise, kind, truthful and the like. After
this think of nothing else than to do to your neighbor as Christ has done
to you, and let all your works together with all your life be applied to
your neighbor. Look for the poor, sick and all kinds of needy, help them
and let your life's energy here appear, so that they may enjoy your kindness,
helping whoever needs you, as much as you possibly can with your life,
property and honor. Whoever points you to other good works than these,
avoid him as a wolf and as Satan, because he wants to put a stumbling block
in your way, as David says, "In the way wherein I walk have they hidden
a snare for me," Ps. 142, 3.
56. But this is done by the perverted,
misguided people of the Papists, who with their religious ceremonies set
aside such Christian works, and teach the people to serve God only and
not also mankind. They establish convents, masses, vigils, become religious,
do this and that. And these poor, blind people call that serving God, which
they have chosen themselves. But know that to serve God is nothing else
than to serve your neighbor and do good to him in love, be it a child,
wife, servant, enemy, friend; without making any difference, whoever needs
your help in body or soul, and wherever you can help in temporal or spiritual
matters. This is serving God and doing good works. 0, Lord God, how do
we fools live in this world, neglecting to do such works, though in all
parts of the world we find the needy, on whom we could bestow our good
works; but no one looks after them nor cares for them. But look to your
own life. If you do not find yourself among the needy and the poor, where
the Gospel shows us Christ, then you may know that your faith is not right,
and that you have not yet tasted of Christ's benevolence and work for you.
57. Therefore, behold what an important
saying it is, "Blessed is he, whosoever shall find no occasion of stumbling
in me." We stumble in two respects. In faith, because we expect to become
pious Christians in a different way than through Christ, and go our way
blindly, not acknowledging Christ. In love we stumble, because we are not
mindful of the poor and needy, do not look after them, and yet we think
we satisfy the demands of faith with other works than these. Thus we come
under the judgment of Christ, who says: "For I was hungry, and ye did not
give me to eat, I was thirsty, and yet ye gave me no drink," Math. 25,42.
Again: "Inasmuch as ye did it not unto one of these least, ye did it not
unto me," Math. 25,45.
Why is this judgment right, if not
for the reason, that we do not unto our neighbor as Christ has done to
us? He has bestowed on us needy ones his great, rich, eternal blessings,
but we will not bestow our meager service on our neighbors, thus showing
that we do not truly believe, and that we have neither accepted nor tasted
his blessings. Many will say, "Did we not do wonders in thy name, did we
not speak and cast out devils?" But he will answer them, "Depart from me,
ye that work iniquity," Math. 7, 23, and why? Because they did not retain
their true Christian faith and love.
58. Thus we see in this Gospel how
difficult it is to acknowledge Christ. There is a stumbling block in the
way, and one takes offense at this, another at that. There is no headway,
not even with the disciples of John, though they plainly see Christ's works
and hear his words.
59. This we also do. Though we see,
hear, understand and must confess that Christian life is faith in God and
love to our needy neighbor, yet there is no progress. This one clings to
his religious ceremonies and his own works, that one is scraping all to
himself and helps no one. Even those who gladly hear and understand the
doctrine of pure faith do not proceed to serve their neighbor, as though
they expected to be saved by faith without works: they see not that their
faith is not faith, but a shadow of faith, just as the picture in the mirror
is not the face itself, but only a reflection of the same, as St. James
so beautifully writes, saying, "But be ye doers of the word, and not hearers
only, deluding your own selves. For if anyone is a hearer of the word and
not a doer, he is like unto a man beholding his natural face in a mirror:
for he beholdeth himself, and goeth away, and straightway forgetteth what
manner of man he was," James 1, 22-25. So also there within themselves
many behold a reflection of true faith when they hear and speak of the
Word, but as soon as the hearing and speaking are done, they are concerned
about other affairs and are not doing according to it, and thus they always
forget about the fruit of faith, namely, Christian love, of which Paul
also says, "For the kingdom of God is not in word, but in power," I Cor.
4, 20.
