CHRIST'S TITLES OF HONOR AND HIS ATTRIBUTES
1. This is the most important of the Gospels of the church year, and
yet it is not, as some think, obscure or difficult. For upon it is clearly
founded the important article of faith concerning the divinity of Christ,
with which all Christians ought to be acquainted, and which they are able
to understand. Nothing is too great for faith. Therefore let us consider
this Gospel lesson in the simplest manner possible, and not as the scholastics
did with their fabricated subtleties, conceal its doctrine from the common
people and frighten them away from it. There is no need of many fine and
sharp distinctions, but only of a plain, simple explanation of the words
of the text.
2. In the first place, we should know that all that the apostles taught
and wrote, they took out of the Old Testament; for in it all things are
proclaimed that were to be fulfilled later in Christ, and were to be preached,
as Paul says in Rom. 1, 2: "God promised afore the Gospel of his son Jesus
Christ through his prophets in the Holy Scriptures." Therefore all their
preaching is based upon the Old Testament, and there is not a word in the
New Testament that does not look back into the Old, where it had been foretold.
Thus we have seen in the Epistle how the divinity of Christ is confirmed
by the Apostle from passages in the Old Testament. For the New Testament
is nothing more than a revelation of the Old. Just as one receives a sealed
letter which is not to be opened until after the writer's death, so the
Old Testament is the will and testament of Christ, which he has had opened
after his death and read and everywhere proclaimed through the Gospel,
as it is declared in Rev. 5, 5, where the Lamb of God alone is able to
open the book with the seven seals, which no one else could open, neither
in heaven, nor on earth, nor under the earth.
I. CHRIST'S FIRST TITLE OF HONOR AND ATTRIBUTE: HE IS THE WORD.
3. That this Gospel may be clearer and more easily understood, we must
go back to the passages in the Old Testament upon which it is founded,
namely, the beginning of the first chapter of Genesis. There we read, Gen.
1, 1-3: "In the beginning God created the heavens and the earth, and the
earth was waste and void; and darkness was upon the face of the deep; and
the Spirit of God moved upon the face of the waters. And God said, Let
there be light, and there was light," etc. Moses continues how all things
were created in like manner as the light, namely, by speaking of the Word
of God. Thus: "And God said, Let there be a firmament." And again: "God
said, Let there be sun, moon, stars," etc.
4. From these words of Moses it is clearly proved that God has a Word,
through which or by means of which he spoke, before anything was created;
and this Word does not and cannot be anything that was created, since all
things were created through this divine utterance, as the text of Moses
clearly and forcibly expresses it, when it says: "God said, Let there be
light, and there was light." The Word must therefore have preceded the
light, since light came by the Word; consequently it was also before all
other creatures, which also came by the Word, as Moses writes.
5. But let us go farther. If the Word preceded all creatures, and all
creatures came by the Word and were created through it, the Word must be
a different being than a creature, and was not made or created like a creature.
It must therefore be eternal and without beginning. For when all things
began it was already there, and cannot be confined in time nor in creation,
but is above time and creation; yea, time and creation are made and have
their beginning through it. Thus it follows that whatever is not temporal
must be eternal; and that which has no beginning cannot be temporal; and
that which is not a creature must be God. For besides God and his creatures
there is nothing. Hence we learn from this text of Moses, that the Word
of God, which was in the beginning and through which all things were made
and spoken, must be God eternal and not a creature.
6. Again, the Word and he that speaks it, are not one person; for it
is not possible that the speaker is himself the Word. What sort of speaker
would he be who is himself the Word? He must needs be a mute, or the word
must needs sound of itself without the speaker. But Scripture here speaks
in strong and lucid words: "God said." And thus God and His Word must be
two distinct things.
If Moses had written: "There was an utterance," it would not be so evident
that there were two, the Word and the Speaker. But when he says: "God said,"
and names the speaker and his word, he forcibly states that there are two:
that the speaker is not the word, and the word is not the speaker, but
that the word comes from the speaker, and has its existence not of itself
but from the speaker. But the speaker does not come from the word, nor
does he have his existence from it, but from himself. Thus, the words of
Moses point conclusively to the fact that there are two persons in the
Godhead from eternity, before all creatures, that the one has its existence
from the other, and the first has its existence from nothing but itself.
7. Again, the Scriptures firmly and everlastingly maintain that there
is only one God, as Moses begins, saying: "In the beginning God created
the heavens and the earth." And Deut. 6, 4, "Hear, 0 Israel; Jehovah our
God is one God." Thus the Scriptures proceed in simple, comprehensible
words, and teach such exalted things so plainly that every one may well
understand them, and so forcibly that no one can gainsay them. Who is there
that cannot here understand from these words of Moses, that there must
be two persons in the Godhead, and yet but one God, unless he wishes to
deny the plain Scriptures?
8. Again, who is there so subtle as to be able to contradict this doctrine?
He must distinguish or keep apart the Word from God, the speaker; and he
must confess that it was before all creatures, and that the creatures were
made by it. Consequently he must surely admit it to be God, for besides
the creatures there is nothing but God; he must also admit that there is
only one God. Thus the Scriptures forcibly conclude that these two persons
are one perfect God, and that each one is the only true, real, and perfect
God, who has created all things; that the Speaker has his being not from
the Word, but that the Word has its being from the Speaker, yet he has
his being eternally and from eternity, and outside of all creation.
9. The Arian heretics intended to draw a mist over this clear passage
and to bore a hole into heaven, since they could not surmount it, and said
that this Word of God was indeed God, not by nature, however, but by creation.
They said that all things were created by it, but it had also been created
previously, and after that all things were created by it. This they said
from their own imagination without any authority from the Scriptures, because
they left the simple words of the Scriptures and followed their own fancies.
10. Therefore I have said that he who desires to proceed safely on firm
ground, must have no regard for the many subtle and hair-splitting words
and fancies, but must cling to the simple, powerful, and explicit words
of Scripture, and he will be secure. We shall also see how St. John anticipated
these same heretics and refuted them in their subterfuges and fabrications.
11. Therefore we have here in the Books of Moses the real gold mine,
from which everything that is written in the New Testament concerning the
divinity of Christ has been taken. Here you may see from what source the
gospel of St. John is taken, and upon what it is founded; and therefore
it is easy to understand.
This is the source of the passage in Ps. 33, 6: "By the Word of Jehovah
the heavens were made." Solomon in beautiful words describes the wisdom
of God, Prov. 3, 22, saying that this wisdom bad been in God before all
things; and he takes his thoughts from this chapter of Moses. So almost
all the prophets have worked in this mine and have dug their treasures
from it.
12. But there are other passages by this same Moses concerning the Holy
Ghost, as for example in Gen. 1,2: "And the Spirit of God moved upon the
face of the waters." Thus the Spirit of God must also be something different
from him who breathes him into existence, sends him forth, and yet he must
be before all creatures.
Again, Moses says in Gen. 1, 28-31: "God blessed the creatures, beheld
them, and was pleased with them." This benediction and favorable contemplation
of the creatures point to the Holy Ghost, since the Scriptures attribute
to him life and mercy. But these passages are not so well developed as
those which refer to the Son; consequently they are not so prominent. The
ore is still halfway in the mines, so that these passages can easily be
believed, if reason is so far in subjection as to believe that there are
two persons. If anyone will take the time and trouble to compare the passages
of the New Testament referring to the Holy Ghost with this text of Moses,
he will find much light, as well as pleasure.
13. Now we must open wide our hearts and understanding, so as to look
upon these words not as the insignificant, perishable words of man, but
think of them as being as great as he is who speaks them. It is a Word
which he speaks of himself, which remains in him, and is never separated
from him.
Therefore according to the thought of the Apostle, we must consider
how God speaks with himself and to himself, and how the Word proceeds from
within himself. However, this Word is not an empty sound, but brings with
it the whole essence of the divine nature. Reference has been made in the
Epistle to the brightness of his glory and the image of his person, which
constitute the divine nature, so that it accompanies the image in its entirety
and thus becomes the very image itself. In the same manner God of himself
also utters his Word, so that the whole Godhead accompanies the Word and
in its nature remains in, and essentially is, the Word.
14. Behold, here we see whence the Apostle has taken his language, when
he calls Christ an image of the divine essence, and the brightness of divine
glory. He takes it from this text of Moses, when he says that God spoke
the Word of himself; this can be nothing else than an image that represents
him, since every word is a sign which means something. But here the thing
signified is by its very nature in the sign or in the Word, which is not
in any other sign. Therefore he very properly calls it a real image or
sign of his nature.
15. The word of man may also in this connection be used in a measure
as an illustration; for by it the human heart is known. Thus we commonly
say: I understand his heart or intentions, when we have only heard his
words; as out of the fullness of the heart the mouth speaks, and from the
word the heart is known, as though it were in the word. In consequence
of this experience the heathen had a saying: Qualis quisque est talia loquitur.
(As a man speaks, so is he). Again: Oratio est character animi (Speech
is an image of the heart). When the heart is pure it utters pure words,
when it is impure it utters impure words. With this also corresponds the
gospel of Matthew, 12, 34, where Christ says: "Out of the abundance of
the heart the mouth speaketh." And again, "How can ye, being evil, speak
good things?" Also John the Baptist says, John 3, 31: "He that is of the
earth is of the earth, and of the earth he speaketh." The Germans also
have a proverb: "Of what the heart is full, overfloweth out of the mouth."
The bird is known by its song, for it sings according to its nature. Therefore
all the world knows that nothing represents the condition of the heart
so perfectly and so positively as the words of the mouth, just as though
the heart were in the word.
16. Thus it is also with God. His word is so much like himself, that
the Godhead is wholly in it, and be who has the word has the whole Godhead.
But this comparison has its limits. For the human word does not carry with
it the essence or the nature of the heart, but simply its meaning, or is
a sign of the heart, just as a woodcut or a bronze tablet does not carry
with it the human being, but simply represents it. But here in God, the
Word does not only carry with it the sign and picture, but the whole being,
and is as full of God as he whose word or picture it is. If the human word
were pure heart, or the intention of the heart, the comparison would be
perfect. But this cannot be; consequently the Word of God is above every
word, and without comparison among all creatures.
17 There have indeed been sharp discussions about the inner word in
the heart of man, which remains within, since man has been created in the
image of God. But it is all so deep and mysterious, and will ever remain
so, that it is not possible to understand it. Therefore we shall pass on,
and we come, now to our Gospel, which is in itself clear and manifest.
"In the beginning was the Word."
18. What beginning does the Evangelist mean except the one of which
Moses says: "In the beginning God created the heavens and the earth?" That
was the beginning and origin of creation. Other than this there was no
beginning, for God had no beginning, but is eternal. It follows, therefore,
that the Word is also eternal, because it did not have its origin in the
beginning, but it was already in the beginning, John says. It did not begin,
but when other things began it was already in existence; and its existence
did not begin when all things began, but it was then already present.
19. How prudently the Evangelist speaks; for he does not say: "In the
beginning the Word was made," but it was there," and was not made. The
origin of its existence is different from the beginning of creation. Furthermore
he says: "In the beginning." Had he been made before the world, as the
Arians maintain, he would not have been in the beginning, but he would
have himself been the beginning. But John firmly and clearly maintains:
"In the beginning was the Word," and he was not the beginning. Whence has
St. John these words? From Moses, Gen. 1, 3 "God said, Let there be light."
From this text evidently come the words: "In the beginning was the Word."
For if God spoke, there had to be a Word. And if he spoke it in the beginning,
when the creation began, it was already in the beginning, and did not begin
with the creation.
20. But why does he not say: Before the beginning was the Word? This
would have made the matter clearer, as it would seem; thus St. Paul often
says: Before the creation of the world, etc. The answer is, because, to
be in the beginning, and to be before, the beginning, are the same, and
one is the consequence of the other. St. John, as an Evangelist, wished
to agree with the writings of Moses, wished to open them up, and to disclose
the source of his own words, which would not have been the case had he
said: "Before" the beginning. Moses says nothing of that which was before
the beginning, but describes the Word in the beginning, in order that he
can the better describe the creation, which was made by the Word. For the
same reason he also calls him a word, when he might as well have called
him a light, life or something else, as is done later; for Moses speaks
of a word. Now not to begin and to be in the beginning are the same as
to be before the beginning.
But if the Word had been in the beginning and not before the beginning,
it must have begun to be before the beginning, and so the beginning would
have been before the beginning, which would be a contradiction, and would
be the same as though the beginning were not the beginning. Therefore it
is put in a masterly way: In the beginning was the Word, so as to show
that it has not begun, and consequently must necessarily have been eternal,
before the beginning.
"And the Word was with God."
21. Where else should it have been? There never was anything outside
of God. Moses says the same thing when he writes: "God said, Let there
be light." Whenever God speaks the word must be with him. But here he clearly
distinguishes the persons, so that the Word is a different person than
God with whom it was. This passage of John does not allow the interpretation
that God had been alone, because it says that something had been with God,
namely, the Word. If he had been alone, why would he need to say: The Word
was with God? To have something with him, is not to be alone or by himself.
It should not be forgotten that the Evangelist strongly emphasizes the
little word "with." For he repeats it, and clearly expresses the difference
in persons to gainsay natural reason and future heretics. For while natural
reason can understand that there is but one God, and many passages of Scripture
substantiate it, and this is also true, yet the Scriptures also strongly
oppose the idea that this same God is only one person.
22. Thus arose the heresy of Sabellius, who said: The Father, Son, and
Holy Ghost are only one person. And again Arius, although he admitted that
the Word was with God, would not admit that he was true God. The former
confesses and teaches too great a simplicity of God; the latter too great
a multiplicity. The former mingles the persons; the latter separates the
natures. But the true Christian faith takes the mean, teaches and confesses
separate persons and an undivided nature. The Father is a different person
from the Son, but he is not another God. Natural reason can not comprehend
this; it must be apprehended by faith alone. Natural reason produces error
and heresy; faith teaches and maintains the truth; for it clings to the
Scriptures, which do not deceive nor lie.
"And God was the Word."
23. Since there is but one God, it must be true that God himself is
the Word, which was in the beginning before all creation. Some change the
order of the words and read: And the Word was God, in order to explain
that this Word not only is with God and is a different person, but that
it is also in its essence the one true God with the Father. But we shall
leave the words in the order in which they now stand: And God was the Word;
and this is also what it means; there is no other God than the one only
God, and this same God must also essentially be the Word, of which the
Evangelist speaks; so there is nothing in the divine nature which is not
in the Word. It is clearly stated that this Word is truly God, so that
it is not only true that the Word is God, but also that God is the Word.
24. Decidedly as this passage opposes Arius, who teaches that the Word
is not God, so strongly it appears to favor Sabellius; for it speaks as
though it mingled the persons, and thereby revokes or explains away the
former passage, which separates the persons and says: The Word was with
God.
But the Evangelist intentionally arranged his words so as to refute
all heretics. Here therefore he overthrows Arius and attributes to the
Word the true essential of the Godhead by saying: And God was the Word;
as though he would say: I do not simply say, the Word is God, which might
be understood as though the Godhead was only asserted of him, and were
not essentially his, as you, Arius, claim; but I say: And God was the Word,
which can be understood in no other way than that this same being which
every one calls God and regards as such, is the Word.
Again, that Sabellius and reason may not think that I side with them,
and mingle the persons, and revoke what I have said on this point, I repeat
it and say again:
"The same was in the beginning with God."
25. The Word was with God, with God, and yet God was the Word. Thus
the Evangelist contends that both assertions are true: God is the Word,
and the Word is with God; one nature of divine essence, and yet not one
person only. Each person is God complete and entire, in the beginning and
eternally. These are the passages upon which our faith is founded and to
which we must hold fast. For it is entirely above reason that there should
be three persons and each one perfect and true God, and yet not three Gods
but one God.
26. The Scholastics have argued much pro and con with their numerous
subtleties, to make this doctrine comprehensible. But if you do not wish
to become entangled in the meshes of the enemy, ignore their cunning, arrogance,
and subtleties, and hold to these divine words. Press into them and remain
in them, like a hare in a rocky crevice. If you come out and deign to listen
to human talk, the enemy will lead you on and overcome you, so that you
will at last not know where reason, faith, God, or even yourself are.
27. Believe me, as one who has experienced and tried it, and who does
not talk into an empty barrel; the Scriptures are not given us for naught.
If reason could have kept on the right road, the Scriptures would not have
been given us. Take an example in the case of Arius and Sabellius. Had
they clung to the Scriptures and disregarded reason, they would not have
originated so much trouble in the church. And our Scholastics might have
been Christians, had they ceased fooling with their subtleties and had
clung to the Scriptures.
"All things were made through him."
28. Has this not been put clearly enough? Who would be surprised, if
stubborn men reject every effort to convince them of their error, however
plainly and earnestly the truth may be told them, when the Arians could
evade this clear and explicit passage and say: All things are made by the
Word, but the Word was itself first made, and afterwards all things were
made by it? And this in opposition to the direct words: "All things were
made through him." And there is no doubt that he was not made and cannot
be counted among the things that were made. For he who mentions all things
excludes nothing, as St. Paul also explains Psalm 8, 6, when he says, in
Heb. 2,8: "Thou didst put all things in subjection under his feet. For
in that he subjected all things unto him, he left nothing that is not subjected
to him." Again, 1 Cor. 15, 27: "For he put all things in subjection under
his feet. It is evident that be is expected who did subject all things
unto him."
So also the words, "All things were made through him," must certainly
be understood to except him by whom all things were made, and without whom
is nothing that is made. This passage is also based upon the first chapter
of Genesis, 1, 7, where all created things are mentioned which God had
made, and in each case it is said: "And God said, and it was so," in order
to show that they were all made by the Word. But St. John continues and
explains himself still more fully when he says:
"And without him was not anything made that hath been made.''
29. If nothing was made without him, much less is he himself made without
whom nothing was made; accordingly the error of Arius should never have
attracted any attention, and yet it did. There is no need of comment to
explain that the Word is God and the real Creator of all created things
since without him nothing was made that ever was made.
30. Some have been in doubt about the order of the words in this text;
the words "that was made", they take with the following words, in this
way: "That which was made, was in him life." Of this opinion was St. Augustine.
But the words properly belong to the preceding words as I have given them,
thus: "And without him was not anything made that hath been made." He means
to say that none of the things that art; made, are made without him; so
that he may the more clearly express that all things were made through
him, and that he himself was not made. In short, the Evangelist firmly
maintains that the Word is true God, yet not of himself, but of the Father.
Therefore we say: Made through him, and Begotten of the Father.
II. CHRIST'S SECOND TITLE AND ATTRIBUTE: IN HIM WAS LIFE.
31. On this passage there is generally much speculation, and it is often
taken to mean something hard to understand in reference to the twofold
existence of creation; in this the Platonic philosophers are famous. They
maintain that all creation has its being first in its own nature and kind,
as it was created. Secondly, all creation has its being in divine Providence
from eternity, in that he has resolved in himself to create all things.
Therefore as he lives so all things are living in him; and this creative
existence in God, they say, is nobler than the existence in its own kind
and nature. For in God things do live which in themselves have no life,
as stones, earth, water, and the like.
And therefore Saint Augustine says that this Word is an image of all
creation, and like a bed- chamber is hung with images which are called
Ideas (Greek for images), according to which the created things were made,
each one according to its own image. Concerning these John is to have said:
"In him was life." Then they connect these words with the preceding ones,
thus: That which was made was life in him, that is, all that was ever created,
before it was created, had its life in him.
32. But this is going too far and is a forced interpretation of this
passage. For John speaks very simply and plainly, and does not mean to
lead us into such hair-splitting, subtle contemplations. I do not know
that the Scriptures anywhere speak of created beings in this way. They
do say that all things were known, elected, and even ready and living in
the sight of God, as though creation bad already taken place, as Christ
says of Abraham, Isaac, and Jacob in Luke 20,38: "He (God) is not the God
of the dead, but of the living; for all live unto him." But we do not find
it written in this sense that all things live in him.
33. This passage also implies something more than the life of the creature,
which was in him before the world. It signifies in the simplest manner
that he is the fountain and cause of life, that all things which live,
live by him and through him and in him, and besides him there is no life,
as he himself says in John 14, 6: "I am the way, the truth, and the life."
Again, John 11, 25: "I am the resurrection and the life." Consequently
John calls him in 1 John 1, 1. "The Word of Life;" and he speaks especially
of the life which man receives by him, that is, eternal life; and it was
for this very life that John set out to write his Gospel.
34. This is also apparent from the context For he himself explains the
life of which he speaks, when he says: "And the life was the light of men."
By these words he undoubtedly shows that he speaks of the life and the
light Christ gives to man through himself. For this reason also he refers
to John the Baptist as a witness of that light. It is therefore evident
how John the Baptist preached Christ, not in lofty terms of speculation,
as some fable; but he taught in a plain, simple way how Christ is the light
and the life of all men for their salvation.
35. Therefore it is well to remember that John wrote his Gospel, as
the historians tell us, because Cerinthus, the heretic, arose in his day
and taught that Christ did not exist before his mother Mary, thus making
a simple human being or creature, of him. In opposition to this heretic
he begins his Gospel in an exalted tone and continues thus to the end,
so that in almost every letter he preaches the divinity of Christ, which
is done by none of the other Evangelists. And so he also purposely introduces
Christ as acting strangely towards his mother, and "Woman, what have I
to do with thee?" he said to her in John 2, 4. Was not this a strange,
harsh expression for a son to use in addressing his mother? So also on
the cross he said: "Woman, behold thy son,"' John 19,26. All this he does
in order to set forth Christ as true God over against Cerinthus; and this
he does in language so as not only to meet Cerinthus, but also Arius, Sabellius
and all other heretics.
36. We read also that this same pious John saw Cerinthus in a bathing-house
and said to his followers: "Let us flee quickly hence that we be not destroyed
with this man." And after John had come out, the bathing-house is said
to have collapsed and destroyed this enemy of the truth. He thus points
and directs all his words against the error of Cerinthus, and says: Christ
was not only before his mother, nay, he was in the beginning the Word of
which Moses writes in the very beginning, and all things were made by him,
and he was with God and the Word was God, and was in the beginning with
God; and thus he strikes Cerinthus as with thunderbolts.
37. Thus we take the meaning of the Evangelist in this passage to be
simply and plainly this: He who does not recognize and believe Christ to
be true God, as I have so far described him, that he was the Word in the
beginning with God, and that all things were made by him; but wishes to
make him only a creature of time, coming after his mother as Cerinthus
teaches, is eternally lost, and cannot attain to eternal life; for there
is no life without this Word and Son of God; in him alone is life. The
man Christ, separate from, and without, God, would be useless, as he says
himself in John 6, 55, 63: "The flesh profiteth nothing. My flesh is meat
indeed, and my blood is drink indeed."
Why does the flesh profit nothing, and yet my flesh is the only true
meat? The plain reason is, because I am not mere flesh and simply man,
but I am God's son. My flesh is meat not because it is flesh, but because
it is my flesh. This is as much as to say: He who believes that I, who
am man, and have flesh and blood like other men, am the Son of God, and
God, finds in me true nourishment, and will live. But he who believes me
to be only man, is not profited by the flesh, for to him it is not my flesh
or God's flesh.
He also says: "Ye shall die in your sins, except ye believe that I am
he," John 8, 24. Again: "If the son shall therefore make you free, ye shall
be free indeed." This is also the meaning of the following passage, "In
him was life." The Word of God in the beginning, who is himself God, must
be our life, meat, light, and salvation. Therefore we cannot attribute
to Christ's human nature the power of making us alive, but the life is
in the Word, which dwells in the flesh and makes us alive by the flesh.
38. This interpretation is simple and helpful. Thus St. Paul is wont
to call the doctrine of the Gospel "doctrina pietatis," a doctrine of piety--a
doctrine that makes men rich in grace. However, the other interpretation
which the heathen also have, namely, that all creatures live in God, does
indeed make subtle disputants and is obscure and difficult; but it teaches
nothing about grace, nor does it make men rich in grace. Wherefore the
Scriptures speak of it as "idle."
Just as we interpret the words of Christ, when he says: "I am the life,"
so also should we interpret these words, and say nothing philosophically
of the life of the creatures in God; but on the contrary, we should consider
how God lives in us, and makes us partakers of his life, so that we live
through him, of him, and in him. For it can not be denied that through
him natural life also exists, which even unbelievers have from him, as
St. Paul says: "In him we live, and move, and have our being; for we are
also his offspring." Acts 17,28.
39. Yes, natural life is a part of eternal life, its beginning, but
on account of death it has an end, because it does not acknowledge and
honor him from whom it comes; sin cuts it off so that it must die forever.
On the other hand, those who believe in him, and acknowledge him from whom
they have -their being, shall never die; but this natural life of theirs
will be extended into eternal life, so that they will never taste death,
as John says, 8, 51: "Verily, verily, I say unto you, if a man keep my
word, he shall never see death." And again, John 11, 25: "He that believeth
on me, though he die, yet shall he live." These and similar passages are
well understood when we rightly learn to know Christ, how he has slain
death and has brought us life.
40. But when the Evangelist says: "In him was life." and not, "In him
is life," as though he spoke of things past, the words must not be taken
to mean the time before creation, or the time of the beginning; for be
does not say: "In the beginning life was in him," as he has just before
said of the Word, which was in the beginning with God; but these words
on earth, when the Word of God appeared to men and among men; for the Evangelist
proposes to write about Christ and that life in which he accomplished all
things necessary for our life. Just as he says of John the Baptist: "There
came a man, sent from God;" and again: "He was not the Light, etc.;" even
so he afterward speaks of the Word: "And the Word became flesh, and dwelt
among us;" "He was in the world;" "He came unto his own, and they that
were his own received him not," etc. In the same manner does Christ also
speak of John the Baptist: "He was the lamp that burneth and shineth,"
John 5,35.
41. So he says also, here : "In him was life;" and Christ also says
of himself: "When I am in the world, I am the light of the world," John
9, 5. The words of the Evangelist therefore simply refer to the sojourn
of Christ on earth. For as I said at first, this Gospel is not as difficult
as some think; it has been made difficult by their looking for great, mysterious,
and mighty things in it. The Evangelist has written it for ordinary Christians,
and has made his words perfectly intelligible. For whoever will disregard
the life and sojourn of Christ upon earth, and will wish to find him in
some other way, as he now sits in heaven, will always fail. He must look
for him as he was and as he sojourned on earth and he will then find life.
Here Christ was made our life, light and salvation; here all things occurred
that we are to believe concerning him. It has really been said in a most
befitting manner: "In him was life," not, that he is not our life now,
but that he does not now do that which he then did.
42. That this is the meaning can be seen from the words of the text
when it says: "John the Baptist came for witness, that he might bear witness
of the light, that all might believe through him." It is sufficiently clear
that John came solely to bear witness of Christ, and yet he has said nothing
at all of the life of the creatures in God supporting the above philosophical
interpretation; but all his teaching and preaching were concerning the
life of Christ upon earth, whereby he became the Life and Light of men.
Now follows:
III. CHRIST'S THIRD TITLE OF HONOR AND ATTRIBUTE: HE WAS THE LIGHT.
A. Christ was the light of men.
"And the Life was the Light of men."
43. Just as the word "life" was interpreted differently from the meaning
intended by the Evangelist, so was also the word "light." There has been
much foolish speculation as to how the Word of God in its divinity could
be a light, which naturally shines and has always given light to the minds
of men even among the heathen. Therefore the light of reason has been emphasized
and based upon this passage of Scripture.
44. These are all human, Platonic, and philosophical thoughts, which
lead us away from Christ into ourselves; but the Evangelist wishes to lead
us away from ourselves into Christ. For he would not deal with the divine,
almighty and eternal Word of God, nor speak of it, otherwise than as flesh
and blood, that sojourned upon earth. He would not have us diffuse our
thoughts among the creatures which he has created, so as to pursue him,
search for him, and speculate about him as the Platonic philosophers do;
but he wishes to lead us away from those vague and highflown thoughts and
bring us together in Christ.
The Evangelist means to say: Why do you make such extensive excursions
and search for him so far away? Behold, in the man Christ are all things.
He has made all things; in him is life, and he is the Word by whom all
things were made. Remain in him and you will find all; he is the life and
the light of ail men. Whoever directs you elsewhere, deceives you. For
he has offered himself in this flesh and blood, and he must be sought and
will be found there. Follow the testimony of John the Baptist; he will
show you no other life or light than this man, who is God himself. Therefore
this light must mean the true light of grace in Christ, and not the natural
light, which also sinners, Jews, heathen, and devils have, who are the
greatest enemies of the light.
45. But let no one accuse me of teaching differently from St. Augustine,
who interpreted this text to mean the natural light. I do not reject that
interpretation, and am well aware that all the light of reason is ignited
by the divine light; and as I have said of the natural life, that it has
its origin in, and is a part of, the true life, when it has come to the
right knowledge, so also the light of reason has its origin in, and is
part of, the true light, when it recognizes and honors him by whom it has
been ignited.
It however does not do this of itself, but remains separate and by itself,
becomes perverted, and likewise perverts all things; therefore it must
become extinguished and die out. But the light of grace does not destroy
the natural light. To the light of nature it is quite clear that two and
three make five. That the good is to be encouraged and the evil avoided
is also clear to it; and thus the light of grace does not extinguish the
light of nature, but the latter never gets so far as to be able to distinguish
the good from the evil. It is with him as one who wishes to go to Rome
with Rome behind his back; for he himself well knew that whoever would
go to Rome must travel the right way, but he knew not which was the right
road. So it is also with the natural light; it does not take the right
road to God, nor does it know or recognize the right way, although it knows
well that one must get on the right road. Thus reason always prefers the
evil to the good; it would never do this if it fully realized with a clear
vision that the good only should be chosen.
46. But this interpretation is out of place in this connection, because
only the light of grace is preached here. St. Augustine was only a man,
and we are not compelled to follow his interpretation, since the text here
clearly indicates that the Evangelist speaks of the light of which John
the Baptist bore witness, which is ever the light of grace, even Christ
himself.
47. And since this is an opportunity, we shall further describe this
deceptive natural light, which causes so much trouble and misfortune. This
natural light is Ike all the other members and powers of man. Who doubts
that man with all his powers has been created by the eternal Word of God
like all other things, and is a creature of God? But yet there is no good
in him, as Moses says, Gen. 6,5: "Every imagination of the thoughts of
man's heart was only evil continually."
48. Although the flesh was created by God, yet it is not inclined to
chastity, but to unchastity. Although the heart was created by God, it
is not inclined to humility, nor to the love of one's neighbor, but to
pride and selfishness, and it acts according to this inclination, where
it is not forcibly restrained. So it is with the natural light; although
it is naturally so bright as to know that only good is to be done, it is
so perverted that it is never sure as to what is good; it calls good whatever
is pleasing to itself, is taken up with it, and only concludes to do what
it has selected as good. Thus it continues to pursue the evil instead of
the good.
49. We shall prove this by examples. Reason knows very well that we
ought to be pious and serve God; of this it knows how to talk, and thinks
it can easily beat all the world. Very well, this is true and well said;
but when it is to be done, and reason is to show how and in what way we
are to be pious and serve God, it knows nothing, is purblind, and says
one must fast, pray, sing, and do the works of the law; it continues to
act the fool with works, until it has gone so far astray as to imagine
that people are serving God in building churches, ringing bells, burning
frankincense, whining, singing, wearing hoods, shaving their heads, burning
candles, and other innumerable tomfoolery, of which all the world is now
full and more than full. In this monstrously blind error reason continues,
even while the bright light shines on, that enjoins piety and service to
God.
50. When now Christ, the light of grace, comes and also teaches that
we are to be pious and serve God, he does not extinguish this natural light,
but opposes the way and manner of becoming pious and serving God as taught
by reason. He says: To become pious is not to do works; no works are good
without faith.
51. Then begins the fight. Reason rises up against grace, and cries
out against its light, accuses it of forbidding good works, protests against
not having its own way and standard of becoming pious, being thus set aside;
but continually rages about being pious and serving God, and so makes the
light of grace foolishness, nay error and heresy, and persists in persecuting
and banishing it. See, this is the virtue of the light of nature, that
it raves against the true light, is constantly boasting of piety, piety,
and is always crying "Good works!" "Good works!" but it can not and will
not stand to be taught what piety is and what good works are; it insists
that which it thinks and proposes must be right and good.
52. Behold, here then you have the cause and origin of all idolatry,
of all heresy, of all hypocrisy, of all error, of which all the prophets
have spoken, on account of which they were killed, and against which all
the Scriptures protest.
All this comes from the stubborn, self-willed arrogance and delusion
of natural reason, which is self-confident and puffed up because it knows
that we ought to be pious, and serve God; it will neither listen to, nor
suffer, a teacher to teach them, thinks it knows enough, and would find
out for itself what it is to be pious and serve God, and how it may do
so. Therefore divine truth cannot and must not submit to reason; for this
would be the greatest mistake and be contrary to God's honor and glory.
In this way contentions and tribulations arise.
53. Therefore it is clear, I think, that John does not speak here of
the false light, nor of that bright natural light, which rightly claims
that we must be pious, for it is already here, and Christ did not come
to bring it, but to dim and blind this false, selfwilled arrogance, and
to set in its place the light of grace, to wit, faith. And this also the
words themselves indicate when they say: "The life was the light of men."
If it is the light of men, it must be a different light from the one that
is in men, since man already has the light of nature in him, and whatever
enlightens man, enlightens the light of nature in man, and brings another
light, which surpasses the light that is in man.
He does not say, that it is the light of irrational animals, but of
man, who is a rational being. For there is not a man found in whom there
is not the natural light of reason, from which cause alone he is called
man and is worthy to be a man. If the Evangelist would have us understand
by this light the natural light of reason, he would have said: The life
was a light of darkness; as Moses writes in Gen. 1, 2: "And darkness was
upon the face of the deep." Therefore this light must be that which was
revealed in Christ on earth.
54. Notice also the order of the words. John puts the Life before the
Light. He does not say: "The light was the life of men;" but on the contrary:
"The life was the light of men;" for the reason that in Christ there is
reality and truth, and not simply appearance as in men. St. Luke speaks
of Christ's external life thus, 24, 19: "He was a prophet mighty in deed
and word;" and Acts 1, 1: "Jesus began both to do and teach," where "doing"
precedes the "teaching"; for where there is only teaching without doing
there is hypocrisy. Thus John says of John the Baptist, "He was the lamp
that burneth and shineth," John 5, 35; for to be simply shining and not
burning is deceptive. In order, therefore, that Christ may here also be
recognized as the true, unerring light, John says that all things were
life in him, and this same life afterwards was the light of men.
55. It follows then that man has no other light than Christ, God's son
in the flesh. And whosoever believes that Christ is true God, and that
in him is life, will be illumined and quickened by this life. The light
supports him, so that he may remain where Christ is. As the Godhead is
an eternal life, this same light is an eternal light; and as this same
life can never die so also this light can never be extinguished; and faith
in it cannot perish.
56. We may also especially notice that the Evangelist assigns life to
Christ, as the eternal Word, and not to Christ the man; for he says: "In
him," eminently in the Word, "was the life." Although Christ died as man,
yet he ever remained alive; for life could not and cannot die; and consequently
death was overcome and was swallowed up in life, so much so that his humanity
soon again became alive.
This same Life is the light of men; for he who recognizes and believes
in such a life in Christ, indeed passes through death, yet never dies,
as has been stated above. For this Light of life protects him, so that
death cannot harm him. Although the body must die and decay, the soul will
not feel this death, because it is in that light, and through that light,
that it is entirely comprehended in the life of Christ. But he who does
not believe this, remains in darkness and death; and although his body
is united to him, even as it will be forever at the day of judgment, yet
the soul will nevertheless taste and feel death, and will die eternally.
57. From this we may realize how great was the harm which Cerinthus
threatened, and which all do who believe and teach that Christ is only
man and not true God. For his humanity would profit us nothing if the divinity
were not in it. Yet, on the other hand, God will not and cannot be found,
save through and in his humanity, which he has set up as an ensign for
the nations, gathering together the dispersed of Judah from the four corners
of the earth, Is. 11, 12.
58. See now, if you will believe that in Christ there is such life that
remains even in death, and has overcome death, this light will lighten
you aright, and will remain a light and life within you even at the time
of your death. It follows then that such Life and Light cannot be mere
creatures, for no creature can overcome death, either in itself or in another.
Behold, how easy and becoming this interpretation of the light is, and
how much better it is for our salvation; but how very far they are from
it who wish to make of this light only the natural light of reason. For
this latter light does not improve any one, nay, it leads only farther
away from Christ into creation and to false reason. We must enter into
Christ, and not look at the lights which come from him, but gaze at his
light, which is the origin of all lights. We must follow the streams which
lead to the source and not away from it.
B. Christ was the light that shineth in the darkness.
"And the light shineth in the darkness and the darkness apprehended
it not."
59. This passage has also been interpreted with such lofty ideas, and
made to mean that reason has a natural light, as I have just mentioned,
and that the same is kindled by God; and yet reason does not recognize,
understand, nor feel him, the real Light, by whom it is kindled; therefore
it is in darkness, and does not behold the Light from which nevertheless
it receives all its vision.
60. 0, that this interpretation, that reason has a natural light, were
rooted out of my heart! How deeply it is seated there. Not that it is false
or wrong in itself, but because it is out of place and untimely in this
Gospel connection, and it will not allow these blessed and comforting words
of the Gospel to remain simple and pure in their true meaning. Why do they
not thus speak also of the natural life? For even the natural life is surely
quickened by the divine life, just as much as the light of reason is kindled
by the divine light.
They might just as well say that life quickens the dead and the dead
apprehend it not, as to say that the light illumines dark reason and reason
apprehends it not. I might also say that the eternal will makes the unwilling
willing, and the unwilling do not apprehend it; and in like manner we might
speak of all our other natural gifts and powers. But how does reason and
its light fall on such speculations? The Platonic philosophers with their
useless and senseless prating first led Augustine to his interpretation.
The glitter was so fascinating that they were even called the divine philosophers.
Augustine then carried us all with him.
61. What more can their talk teach than this, that reason is illumined
by God, who is inconceivable and incomprehensible light? Just so life is
given by God, who is inconceivable life, and all our powers are made powerful
by God, who is inconceivable power. And as he is near to the light of reason
with his inconceivable life, and to the powers with his inconceivable power,
as St. Paul says, "In him we live, and move, and have our being", Acts
17,28. Again, "Am I a God at hand, saith Jehovah, and not a God afar off?
Do not I fill heaven and earth?" Jer. 23,23.24.
Thus we have just heard in the Epistle that "He upholds all things by
the word of his power," Heb. 1, 3. Therefore he is not only near to the
light of reason and illumines it, but he is near also to all creatures,
and flows and pours into them, shines and works in them, and fills all
things. Accordingly we are not to think that St. John speaks here of the
light of reason; he simply sets mankind before him, and tells what kind
of light they have in Christ, aside from and above the light of nature.
62. It is also a blind and awkward expression to say of the natural
light that the darkness apprehended it not. What else would this be than
to say that reason is illumined and kindled by the divine light, and yet,
remains in darkness and receives no light? Whence comes this natural light?
There can never be darkness where a light is kindled; although there is
darkness from the want of the light of grace. But here they are not speaking
of the light of grace, and so they can not refer to like or spiritual darkness.
Therefore it is a contradiction of terms to say that the light illumined
the darkness, and the darkness apprehended it not, or the darkness remained.
One might as well say that life is given to a dead person, and the dead
person does not apprehend it nor receive it, but remains dead.
63. But if some one should say that we are not able to apprehend him
who gives light and life, then I really hear, what angel does apprehend
him? What saint apprehends the one who offers him grace? Verily he remains
concealed and unapprehended: but this does not mean, as the Evangelist
here says, that the Light is not apprehended in darkness; but as the words
read, it means: The Light shineth into the darkness, but the darkness remains
darkness and is not illuminated; the Light shines upon the darkness, and
yet the darkness remains; just as the sun shines upon the blind, and yet
they do not perceive it. Behold how many words I must waste in order to
remove this foreign and false interpretation of our text!
64. Therefore let us cling to the simple meaning the words convey when
we do no violence to them. All who are illumined by natural reason apprehend
the light, each one being illumined according to his talent and capacity.
But this Light of grace, which is given to men aside from and above the
natural light, shines in darkness, that is, among men of the world, who
are blind and without grace; but they do not accept it, yea, they even
persecute it. This is what Christ means when he says, John 3, 19: "And
as this is the judgment, that the light is come into the world, and men
loved the darkness rather than the light." Behold, Christ was upon earth
and among men before he was publicly preached by John the Baptist; but
no one took notice of him. He was the Life and Light of men. He lived and
did shine; yet there was nothing but darkness, and the darkness did not
perceive him. Everybody was worldly blind and benighted. Had they apprehended
who he was, they would have given him due honor, as St. Paul says: "Had
the rulers of this world known the wisdom of God, they would not have crucified
the Lord of glory," 1 Cor. 2, 8.
65. Thus Christ has always been the Life and Light, even before his
birth, from the beginning, and will ever remain so to the end. He shines
at all times in all creatures, in the Holy Scriptures, through his saints,
prophets, and ministers, in his word and works; and he has never ceased
to shine. But in whatever place he has shone, there was great darkness,
and the darkness apprehended him not.
66. St. John may have indeed directed these words thus against the followers
of Cerinthus, so that they saw the plain Scriptures and the truth that
enlightened them, yet they did not apprehend their darkness. So it is at
all times, and even now. Although the Scriptures are explained to blind
teachers so that they may apprehend the truth, yet they do not apprehend
it, and the fact remains that the light shineth in the darkness and the
darkness apprehends it not.
67. It is especially to be observed that the Evangelist here says the
light shineth, phaenei, that is, it is manifest and present to the eyes
in the darkness. But he who receives nothing more from it remains in darkness;
just as the sun shines for the blind man, but he does not on that account
see any better. So it is the nature of this light that it shines in darkness,
but the darkness does not on that account become brighter. In believers,
however, it not only shines, but it makes them transparent and seeing,
it lives in them, so that it can properly be said that "The life is the
light of men." On the other hand, light without life is a shining of darkness;
therefore no light is of any use to unbelievers, for however clear the
truth is presented and shown to them, they still remain in darkness.
68. Let us then understand all these sayings of the Evangelist as common
attributes and titles of Christ, which he wishes to have preached in the
Church as a preface and introduction of that which he proposes to write
of Christ in his whole Gospel, namely, that he is true God and true man,
who has created all things, and has been given to man as Life and Light,
although but a few of all those to whom he is revealed receive him.
This is what our Gospel lesson contains and nothing more. In the same
manner St. Paul also composes a preface and introduction to his Epistle
to the Romans, Rom. 1, 1. Now follows the actual beginning of this Gospel:
C. Christ Was the Light of Which John Bore Witness
"There came a man, sent from God, whose name was John."
69. St. Mark and St. Luke also begin their gospels with John the Baptist,
and they should begin with him; as Christ himself says: "From the days
of John the Baptist until now the kingdom of heaven suffereth violence,"
Math. 11, 12. And St. Peter says that Jesus began from the baptism of John,
by whom he was also called and ordained to be a minister, Acts 1, 22. And
St. John the Baptist himself testifies, "I have beheld the Spirit descending
as a dove out of heaven," John 1, 32, and he heard the Father's voice saying.
"This is my beloved Son, in whom I am well pleased," Math. 3,17. Then Christ
was made a teacher, and his public ministry began; then only began the
Gospel of Christ. For no one except Christ himself was allowed to begin
the exalted, blessed, comforting mission of the Word. And for his sake
John must first come and prepare the people for his preaching, that they
might receive the Life and the Light.
70. For, as we have heard, Christ is everywhere the Light which shines
in the darkness and is not apprehended; so he was especially and bodily
in his humanity present among the Jews, appeared to them; but he was not
recognized by them. Therefore his forerunner, John, came for the sole purpose
of preaching him, in order that he might be recognized and received. This
passage therefore fittingly follows the former one. Since Christ, the shining
Light, was not recognized, John came to open the eyes of men and to bear
witness of the ever present, shining light, which afterwards was to be
received, heard, and recognized itself without the witness of John.
71. It is my opinion that we have now passed through the most difficult
and most glorious part of this Gospel; for what is said henceforth is easy,
and is the same as that which the other Evangelists write of John and of
Christ. Although, as I have said, this part is in itself not difficult,
yet it has been purposely made so by natural and human interpretations.
A passage naturally becomes difficult when a word is taken from its ordinary
meaning and given a strange one. Who would not wish to know what a man
is, and would not imagine all manner of wonderful things, if he were told
that a man is something different from what all the world thinks? This
is what happened here to the clear, simple words of the Evangelist.
72. Still John uses a peculiar style, since he always, because of Cerinthus,
directs the testimony of John the Baptist to the divinity of Christ, which
is not done by the other Evangelists, who only refer to Christ, without
especially emphasizing his divinity. But here he says, John came to bear
witness of the Light, and to preach Christ as the Life, the Light, and
as God, as we shall hear.
73. What, therefore, was said about John the Baptist in Advent, is also
to be understood here, namely that, like as he came before Christ and directed
the people to him, so the spoken word of the Gospel is simply to preach
and point out Christ. It was ordained by God for this purpose alone, just
as John was sent by God. We have also heard that John was a voice in the
wilderness, signifying by his office the oral preaching of the Gospel.
Since the darkness was of itself unable to apprehend this Light, although
it was present, John must needs reveal it and bear witness of it. And even
now the natural reason is not able of itself to apprehend it, although
it is present in all the world: the oral word of the Gospel must reveal
it and proclaim it.
74. We see now that through the Gospel this light is brought to us,
not from a distance, nor do we need to go far to obtain it; it is very
near us and shines in our hearts; nothing more is needed than that it be
pointed out and preached. And he who now hears it preached, and believes,
finds it in his heart; for as faith is only in the heart, so also this
light is alone in faith. Therefore I say it is near at hand and within
us, but of ourselves we cannot apprehend it; it must be preached and believed.
This is also what St. Paul means when he says, referring to Deut. 30,11-14:
"Say not in thine heart, Who shall ascend into heaven? (that is, to bring
Christ down), or, Who shall descend into the deep? (that is, to bring Christ
up from the dead). But what saith it? The word is nigh thee, in thy mouth,
and in thy heart; that is, the word of faith, which we preach." Rom. 10,
6-8. Behold this is the light which shineth in darkness, and is not recognized
until John and the Gospel come and reveal it. Then man is enlightened by
it, and apprehends it; and yet it changes neither time, nor place, nor
person, nor age, but only the heart.
75. Again, as John did not come of himself, but was sent by God, so
neither the Gospel nor any sermon on this Light can come of itself or from
human reason; but they must be sent by God. Therefore the Evangelist here
sets aside all the doctrines of men; for what men teach will never show
Christ, the Light, but will only obstruct it. But whatsoever points out
Christ is surely sent by God, and has not been invented by man. For this
reason the Evangelist mentions the name and says: His name was John. In
Hebrew John means grace or favor, to signify that this preaching and message
was not sent on account of any merit of ours; but was sent purely out of
God's grace and mercy, and brings to us also God's grace and mercy. Thus
St. Paul says: "How shall they preach, except they be sent?" Rom. 10, 15.
76. From all this we learn that the Evangelist speaks of Christ in a
manner that he may be recognized as God. For if he is the light which is
everywhere present and shines in darkness, and it needs nothing more than
that it be revealed through the Word, and recognized in the heart through
faith, it must surely be God. No creature can to such a degree be so near
in all places, and shine in all hearts. And yet the Light is God in a way
as to be still man, and be preached in and by man. The words follow:
" The same came for witness, that he might bear witness of the Light,
that all might believe through him."
77. From what has now been said, it is clear that the Gospel proclaims
only this Light, the man Christ, and causes the darkness to apprehend it,
yet not by reason or feeling, but by faith. For he says: "That all might
believe through him." Again: "He came for a witness, that he might bear
witness." The nature of bearing witness is that it speaks of that which
others do not see, know, or feel; but they must believe him that bears
testimony. So also the Gospel does not demand a decision and assent according
to reason, but a faith which is above reason, for in no other way can this
light be recognized.
78. It was said plainly enough above, in what way the light of reason
is in conflict with and rages against this Light, to say nothing of its
being adhered to or apprehended by it. For it is positively written: "The
darkness apprehendeth the light not;" therefore reason with its light must
be taken captive and blinded; as is said in Isaiah, 60,19: "The sun," that
is, thy reason, "shall be no more thy light by day; neither for brightness
shall the moon give light unto thee; but Jehovah will be unto thee an everlasting
light and thy God thy glory," that is, through the Gospel or Word of God,
or through the witness of John, which demands faith, and makes a fool of
reason. Consequently witness is borne of this Light through the Word, that
reason may keep silent and follow this testimony; then it will apprehend
the Light in faith, and its darkness will be illumined. For if reason were
able to apprehend this Light of itself, or adhere to it, there would be
no need of John or his testimony.
79. Therefore the aim of the Gospel is to be a witness for reason's
sake, which is self-willed, blind and stubborn. The Gospel resists reason
and leads it away from its own light and fancy to faith, through which
it can apprehend this living and eternal Light.
"He was not the Light, but came that he might bear witness of the Light."
80. Dearly beloved, why does he say this, and repeat the words that
John was only a witness of the Light? 0, what necessary repetition! First
of all to show that this Light is not simply a man, but God himself ; for,
as I have said, the Evangelist greatly desires to preach the divinity of
Christ in all his words. If John, the great Saint, be not that Light, but
only a witness of it, then this Light must be something far different from
everything that is holy, whether it be man or angel. For if holiness could
make such a light, it would have made one of John. But it is above holiness,
and must therefore be above the angels, who are not more than holy.
81. In the second place, to resist wicked preachers of man, who do not
bear witness of Christ, the Light, but of themselves. For it is true indeed,
that all who preach the doctrines of men make man the light, lead men away
from God to themselves, and set themselves up in the place of the true
Light, as the pope and his followers have done. Therefore he is the Antichrist,
that is, he is against Christ, the true Light.
82. This gospel text allows of no other doctrine beside it; it desires
only to testify of Christ and lead men to him, who is the Light. Therefore,
0 Lord God, these words, "He was not the Light," are truly worthy to be
capitalized and to be well remembered against the men who set themselves
up as the light and give to men doctrines and laws of their own fabrication.
They pretend to enlighten men, but lead them with themselves into the depths
of hell; for they do not teach faith, and are not willing to teach it;
and no one teaches it except John, who is sent of God, and the holy Gospel.
Truly much could be said on this point.
83. In short, he who does not preach the Gospel to you, reject and refuse
to hear him. He, however, preaches the Gospel who teaches you to believe
and trust in Christ, the eternal Light, and not to build on any of your
own works. Therefore beware of everything told you that does not agree
with the Gospel; do not put your trust in it, nor accept it as something
external, as you regard eating and drinking, which are necessary for your
body, and which you may use at your pleasure or at the pleasure of another;
but by no means as something necessary to your salvation. For this purpose
nothing is necessary or of use to you except this Light.
84. 0, these abominable doctrines of men, which are now so prevalent
and which have almost banished this Light! They all wish to be this light
themselves, but not to be witnesses of it. They advocate themselves and
teach their own fancies, but are silent about this Light, or teach it in
a way as to preach themselves along with it. This is worse than to be entirely
silent; for by such teaching they make Samaritans who partly worship God
and partly worship idols, 2 Kings 17,33.
D. He Was the Light That Lighteth Everyone.
"There was the true Light, which lighteth every man, coming into the
world."
85. Neither John nor any saint is the Light; but John and all evangelical
preachers testify of the true Light. For the present enough has been said
of this Light, what it is, how it is recognized by faith, and how it supports
us eternally in life and death, so that no darkness can ever harm us. But
what is remarkable is, that he says: "It lighteth every man, coming into
the world." If this be affirmed of the natural light it would be contradicted
when he says that it is: "the true Light." He had said before: "The darkness
apprehends it not"; and all his words are directed toward the Light of
grace. Then follow the words: "He was in the world, and the world knew
him not," and "His own received him not." But he whom the true Light lighteth,
is illumined by grace, and recognizes the Light.
86. Again, that he does not speak of the light of grace is evident when
he says: "It lighteth every man, coming into the world." This manifestly
includes all men who are born into the world. St. Augustine says it means
that no man is illumined except by this Light; it is the same as though
we were to say of a teacher in a place where there is no other teacher:
This teacher instructs all the city, that is, there is no other teacher
in that city; he instructs all the pupils. By it is not said that he teaches
all the people in the city, but simply that he is the only teacher in the
city, and none are taught but by him.
So here the Evangelist would have us know that John is not the Light,
nor any man, nor any creature; but that there is only one Light that lighteth
all men, and that no man comes into the world who can possibly be illumined
by any other light.
87. And I cannot reject this interpretation; for St. Paul also speaks
in like manner in Rom. 5, 18: "As through one trespass the judgment came
unto all men to condemnation; even so through one act of righteousness
the free gift came unto all men unto justification of life." Although all
men are not justified through Christ, he is, nevertheless, the only man
through whom justification comes.
So it is also here. Although all men are not illumined, nevertheless
this is the only light through which all illumination comes. The Evangelist
has used this manner of speech freely, and had no fear that some might
take offense because he says "all men." He thought he would anticipate
all such offense, and explains himself before and afterwards, and says:
"The darkness apprehended him not, and his own received him not." These
words are sufficient proof to prevent anyone from saying that the Evangelist
meant to say that all men are illumined; but he did wish to say that Christ
is the only Light that lighteth all men, and without him no man is lighted.
88. If this were said of the natural light of reason, it would have
little significance, since it not only enlightens all men who come into
the world, but also those who go out of the world, and even devils. For
this light of reason remains in the dead, in devils, and in the condemned,
yea, it becomes brighter, that they may be all the more tormented by it.
But since only human beings who come into this world are mentioned, the
Evangelist indicates that he is speaking of the Light of faith, which lightens
and helps only in this life; for after death no one will be illumined by
it. The illuminating must take place in this life through faith in the
man Christ, yet by his divinity. After this life we shall clearly see his
divinity without the humanity and without faith.
89. Therefore the Evangelist is careful to form his words so as not
by any means to reject the man Christ, and yet so as to declare his divinity.
For this reason it was necessary for him to say "all men," so as to preach
only one light for all, and to warn us not to accept in this life the lights
of men or any other lights.
One man is not to lighten another, but this light alone is to lighten
all men; and ministers are to be only forerunners and witnesses of this
Light to men, that all may believe in this Light.
Therefore, when he had said: "Which lighteth every man," he realized
that he had said too much, and so he added: "coming into the world," so
that he might make Christ the Light of this world. For in the world to
come this light will cease and will be changed into eternal glory, as St.
Paul says: "When he shall deliver up the kingdom to God," I Cor. 15,24;
but now he rules through his humanity. When he delivers up the kingdom,
he will also deliver up the Light; not as though there were two kinds of
light, or as though we were to see something different from what we now
see; but we shall see the same Light and the same God we now see in faith,
but in a different manner. Now we see him in faith darkly, then we shall
see him face to face. just as though I beheld a gilded picture through
a colored glass or veil, and afterwards looked at it without these. So
also St. Paul says: "Now we see in a mirror, darkly; but then face to face,"
1 Cor. 13,12.
90. Behold, you now know of what the Evangelist speaks, when he says
that Christ is the Light of men through his humanity, that is, in faith,
by means of which his divinity is reflected as by a mirror, or is seen
as in a glass or as the sun shines through bright clouds. But let us remember
that the Light is attributed to his divinity, not to his humanity; and
yet his humanity, which is the cloud or curtain before the Light, must
not be thought lightly of.
91. This language is sufficiently plain and he who has faith understands
very well what is the nature and character of this Light. It matters not
if he who does not believe does not understand it. He is not to understand
it, for it is better that he knew nothing of the Bible and did not study
it, than that he deceive himself and others with his erroneous light; for
he imagines it to be the light of Scripture, which, however, cannot be
apprehended without true faith. For this Light shines in the darkness,
but is not apprehended by it.
92. This passage may also mean that the Evangelist has in mind the preaching
of the Gospel and of faith in all the world, and so that this Light shines
upon all men throughout the world, just as the sun shines upon all men.
St. Paul says: "Be not moved away from the hope of the Gospel which ye
heard, which was preached in all creation under heaven," Col. 1, 23. Christ
himself says: "Go ye into all the world, and preach the Gospel to the whole
creation," Mark 16,15. The Psalmist also says: "His going forth is from
the end of the heavens, and his circuit unto the ends of it; and there
is nothing hid from the heat thereof," Ps. 19, 6. How this is to be understood
has been explained in the sermon on the Epistle for Christmas. Is. 9, 2.
93. By this easy and simple interpretation we can readily understand
how this Light lighteth every man, coming into the world, so that neither
Jews nor anyone else should dare to set up their own light anywhere. And
this interpretation is well suited to the preceding passages. For even
before John or the Gospel bore witness of the Light, it had shone in darkness
and the darkness apprehended it not; but after it has been proclaimed and
publicly witnessed to, it shines as far as the world extends, unto all
men, although all men will not receive it; as follows:
II. THE COMING OF CHRIST.
"He was in the world, and the world was made through ,him, and the world
knew him not."
94. All this is said of Christ as man and refers especially to the time
after his baptism, when he began to give light according to John's testimony.
He was ever in the world. But what place of the world knew it? Who received
him? He was not even received by those with whom he was personally associated,
as the following shows:
"He came unto his own, and they that were his own received him not."
95. This also is said of his coming as a preacher, and not of his being
born into the world. For his coming is his preaching and illumining. The
Baptist says: "He it is who coming after me is preferred before me, the
latchet of whose shoe I am not worthy to unloose," Math. 3, 11; Luke 3,
16; Mark 1, 7; John 1, 27. On account of this coming John is also called
his forerunner, as Gabriel said to his father Zacharias: "He shall go before
his face in the spirit and power of Elijah; to make ready for the Lord
a people prepared for him," Luke 1, 17. For, as has been said, the Gospels
begin with the baptism of Christ. Then he began to be the Light and to
do that for which he came. Therefore it is said that he came into the world
to his own people and his own received him not. If this were not said of
his coming to give light by preaching, the Evangelist would not thus reprove
them for not having received him.
96. Who could know that it was he, if he had not been revealed? Therefore
it is their fault that they did not receive him; for he came and was revealed
by John and by himself. Therefore John says, "That he should be made manifest
to Israel, for this cause came I baptizing with water," John 1, 31. And
he says himself, "I am come in my Father's name, and ye receive me not;
if another shall come in his own name, him ye will receive," John 5, 43.
This is also evidently said of the coming of his preaching and of his revelation.
97. He calls the Jews his own people because they were chosen out of
all the world to be his people, and he had been promised to them through
Abraham, Isaac, Jacob and David. For to us heathens or Gentiles there was
no promise of Christ. Therefore we are strangers and are not called "his
own"; but through pure grace we have been adopted, and have thus become
his people; though, alas, we also allow him to come daily through the Gospel
and do not esteem him. Therefore we must also suffer that another, the
Pope, comes in his place and is received by us. We must serve the bitter
foe because we will not serve our God.
98. But we must not forget in this connection that the Evangelist refers
twice to the divinity of Christ. First, when he says: "The world was made
through him." Secondly, when he says: "He came unto his own." For it is
the nature only of the true God to have his own people. The Jews were always
God's own people as the Scriptures frequently declare. If then they are
Christ's own people, be must certainly be that God to whom the Scriptures
assign that people.
99. But the Evangelist commends to every thoughtful person for consideration,
what a shame and disgrace it is that the world does not recognize its Creator,
and that the Jewish people do not receive their God. In what stronger terms
can you reprove the world than by saying that it does not know its Creator?
What base wickedness and evil report follow from this fact alone! What
good can there be where there is nothing but ignorance, darkness and blindness?
What wickedness where there is no knowledge of God! 0, woe! What a wicked
and frightful thing the world is! The one who knew the world and duly pondered
this, would fall the deeper into perdition. He could not be happy in this
life, of which such evil things are written.
"'But as many as received him, to them gave he the right to become children
of God, even to them that believed on his name."
100. We see now what kind of a Light that is of which the Evangelist
has hitherto been speaking. It is Christ, the comforting light of grace,
and not the light of nature or reason. For John is an Evangelist and not
a Platonist. All who receive the light of nature and reason receive him
according to that light; how could they receive him otherwise? Just as
they receive the natural life from the divine life. However, that light
and that life do not give them any power to become the children of God.
Yea, they remain the enemies of this Light, do not know it, nor acknowledge
it. Therefore there can be no reference in this Gospel to the light of
nature, but only to Christ, that he may be acknowledged as true God.
101. From now on this Gospel is familiar to all, for it speaks of faith
in Christ's name, that it makes us God's children. These are excellent
words and powerfully refute the teachers of the law, who preach only good
works. Good works never bring about a change of heart. Therefore, although
the work righteous are ever changing and think they are improving their
deeds, in their hearts they remain the same, and their works only become
a mantle for their shame and hypocrisy.
102. But, as has often been said, faith changes the person and makes
out of an enemy a child, so mysteriously that the external works, walk
and conversation remain the same as before, when they are not by nature
wicked deeds. Therefore faith brings with it the entire inheritance and
highest good of righteousness and salvation, so that these need not be
sought in works, as the false teachers of good works would have us believe.
For be who is a child of God has already God's inheritance through his
sonship. If then faith gives this sonship, it is manifest that good works
should be done freely, to the honor of God, since they already possess
salvation and the inheritance from God through faith. This has been amply
explained heretofore in the sermon on the second Epistle for this day.
"Who were born, not of blood, nor of the will of the flesh, nor of the
will of man, but of God."
103. To explain himself, the Evangelist here tells us what faith does,
and that everything is useless without it. Here he not only does not praise
nature, light, reason, and whatever is not of faith, but forcibly overthrows
each. This sonship is too great and noble to originate from nature or to
be required by it.
104. John mentions four different kinds of sonship: one of blood, another
of the will of the flesh, a third of the will of man, the fourth of this
will of God. It is evident that the sonship of blood is the natural sonship.
With this lie refutes the Jews who boasted that they were of the blood
of Abraham and the patriarchs, relying on the passages of Scripture in
which God promises the blessing and the inheritance of eternal salvation
to the seed of Abraham. Therefore they claim to be the only true people
and children of God. But here he says, there must be more than mere blood,
else there is no sonship of God. For Abraham and the patriarchs received
the inheritance, not for blood's sake but for faith's sake, as Paul teaches
in Heb. 11, 8. If mere blood-relationship were sufficient for this sonship,
then Judas, the betrayer, Caiaphas, Ananias, and all the wicked Jews who
in times past were condemned in the wilderness, would have a proper right
to this inheritance. For they were all of the blood of the patriarchs.
Therefore it is said, they were born, "not of blood, but of God."
105. The other two relationships or sonships, to wit, of the will of
the flesh." and "of the will of man" I do not yet sufficiently understand
myself. But I see very well that the Evangelist thereby wishes to reject
everything which is of nature and which nature can accomplish, and that
he would retain the birth by God alone. Therefore there is no danger in
whatever manner we explain these two parts and variously attribute them
to nature outside of grace. It is all the same. Some understand the sonship
of the will of the flesh to come not of blood, but through the law of Moses
He commanded that the nearest kin to the wife of a deceased husband marry
the widow, and raise a name and heir to the deceased one, that the name
of his friend be not put out of Israel. To this interpretation belongs
also the step-relationship, which comes of the will of the flesh, and not
of blood-relationship.
106. But the Evangelist here calls by the name of flesh man, as he lives
in the flesh, which is the common Scriptural designation. Therefore the
meaning is: not as men have children outside of their own line of descent,
which is carnal and human, and takes place in accordance with man's free
will. But what is born in the line of ancestral blood, takes place without
the free will, according to nature, whether a man wills it or not.
107. The third kind of sonship mentioned is "of the will of man." This
is taken to mean the sonship of strangers, commonly called "adoption,"
as when a man chooses and adopts a strange child as his own. Though you
were Abraham's or David's real child, or step-child, or you had been adopted,
or you were a stranger, it would all be of no benefit to you unless you
were born of God. Even Christ's own friends and relatives did not believe
in him, as we are told, John 7, 5.
108. But those who wish may explain this relationship as follows: "Those
born of blood" may mean all those who belong to the blood-relationship,
whether it be a full or a step-relationship; "those born of the will of
the flesh" may include all those who are not born of blood, or those who
have been adopted into the relationship. But "those who are born of the
will of man" are spiritual children of those who are the disciples or followers
of a teacher. Thus the Evangelist rejects everything that might be accomplished
by blood, flesh, nature, reason, art, doctrine, law, free will, with all
their powers, so that no one may presume to help another by means of his
own doctrine, work, art, or free will, or be allowed to help any man upon
earth to the kingdom of God; he is to reject everything, except the striving
after the divine birth.
I am also inclined to think that "man" in the Scriptures usually means
a superior, who rules, leads, and teaches others. These are properly and
before all others rejected, since no relationship is more stubborn, more
insolently presumptuous, and confides more in itself than this, and does
most strenuously oppose grace at all times, and persecutes the Lord of
grace. In this respect let every one have his opinion, as long as he bears
in mind that nothing avails which is not born of God. For if something
else would have availed anything, the Evangelist would without doubt have
put it side by side with the divine birth, especially as he looks for it
so carefully, and would not have exalted only this divine birth.
109. The divine birth is therefore nothing else than faith. How can
this be? It has been explained above how the light of grace opposes and
blinds the light of reason. If now the Gospel comes and bears witness to
the light of grace, that man must not live and do according to his fancy,
but must reject, put away, and destroy the light of nature, if this man
accepts and follows such testimony, gives up his own light and fancy, is
willing to become a fool, allows himself to be led, taught and enlightened
be will be entirely changed, that is, in his natural light. His old light
is extinguished and a new light, to wit, faith is kindled. He follows this
new light in life and in death, clings solely to the witness of John or
the Gospel, even should he be compelled to abandon all he had and could
do before.
Behold, he is now born again of God through the Gospel, in which he
remains, and lets go his own light and fancy, as St. Paul says: "For in
Christ Jesus I begat you through the Gospel," 1 Cor. 4, 15; again, "Of
his own will he brought us forth by the word of truth, that we should be
a kind of first fruits of his creatures," Jas. 1, 18. Therefore St. Peter
calls us "new born babes," I Pet. 2, 2. It is for this reason also that
the Gospel is called the womb of God, in which we are conceived, carried
and born as a woman conceives, carries and bears a child in her womb. Isaiah
says: "Hearken unto me, 0 house of Jacob, and all the remnant of the house
of Israel, that have been borne by me from their birth, that have been
carried from the womb," Is. 46, 3.
110. But this birth properly shows its power in times of temptation
and death. There it becomes evident who is born again, and who is not.
Then the old light, reason, struggles and wrestles and is loath to leave
its fancies and desires, is unwilling to consider and resort to the Gospel,
and let go its own light. But those who are born again, or are then being
born again, spend their lives in peace and obedience to the Gospel, confide
in and cling to the witness of John, and let go, their light, life, property,
honor, and all they have. Therefore they come to the eternal inheritance,
as real children.
111. But when this light, reason and man's old conceit are dead, dark,
and changed into a new light, then the life and all powers of man must
be changed and be obedient to the new Light. For where the will goes reason
follows, and love and pleasures follow the will. And so the whole man must
be hid in the Gospel, become a new creature and put off the old Adam, as
the serpent puts off its old skin. When the skin becomes old the serpent
seeks a narrow crevice in the rock, crawls through it, sheds its old skin,
and leaves it on the outside.
Thus man must resort to the Gospel and to God's Word, confidently trusting
their promises, which never fail. In this way he puts off the old Adam,
sets aside his own light and conceit, his will, love, desire, speech, and
his deeds, and becomes an entirely new man, who sees everything in a different
manner than before, judges differently, thinks differently, wills differently,
speaks and loves and desires differently, acts and conducts himself differently
than he did before. He now understands whether all the conditions and works
of men are right or wrong, as St. Paul says: "He that is spiritual judgeth
all things, and he himself is judged of no man," 1 Cor. 2, 15.
112. He now sees clearly what great fools they are who pretend to become
pious through their good works. He would not give one farthing for all
the preachers, monks, popes, bishops, tonsures, cowls, incense, illuminations,
burning of candles, singing, organs, prayers, with all their external performances;
for he sees how all this is simple idolatry, and foolish dissimulation,
just as the Jews prayed to Baal, Astaroth, and the calf in the wilderness,
which they looked upon as precious things in the old light of stubborn,
self-conceited reason.
113. From this it is evident that no blood, nor relationship, nor command,
nor doctrine, nor reason, nor free will, nor good works, nor exemplary
living, nor Carthusian orders, nor any religious orders, though they were
angelic, are of any use or help to this sonship of God; but they are only
a hindrance. For where reason is not first renewed and in agreement with
the new birth, it takes offense, becomes hardened and blinded, so that
it will scarcely, if ever, be able to be righted; but thinks its doings
and ways are right and proper, storming and raving against all who disregard
and reject its doings. Therefore the old man remains the enemy of God and
of grace, of Christ and of his light, beheads John and destroys his testimony,
the Gospel, and sets up his own human doctrines. Thus the game goes on
even now, in full splendor and power, in the doings of the pope and his
clergy, who together know nothing of this divine birth. They prattle and
speak nonsense in their doctrines and commandments of certain good works,
with which they hope to attain grace, though still clad in the old Adam.
114. But what is here said remains unchangeable: Not of blood, not of
the will of the flesh nor of man, but of God, is this new birth. We must
despair of our own will, works, and life, which have been poisoned by the
false, stubborn, selfish light of reason; in all things listen to the voice
and testimony of the Baptist; believe and obey it. Then the true Light,
Christ will enlighten us, renew us, and give us power to become the sons
of God. For this reason he came and was made man, as follows:
III. CHRIST'S INCARNATION.
"And the Word became flesh, and dwelt among us, and we beheld his glory,
glory as of the Only Begotten from the Father, full of grace and truth."
115. By "flesh" we understand the whole man, body and soul, according
to the Scriptures, which call man "flesh," as above, when it is said: "Not
of the will of the flesh"; and in the Creed we say: "I believe in the resurrection
of the body" (German: flesh), that is, of all men. Again Christ says: "Except
those days had been shortened, there would be no flesh saved," that is,
no man, Math. 24, 22. Again: "He remembered that they were but flesh, a
wind that passeth away, and cometh not again," Ps. 78,39. Again: "Thou
gavest him authority over all flesh, that to all whom thou hast given him,
he should give eternal life," John 17, 2.
116. I speak of this the more fully because this passage has occasioned
so much offense on the part of heretics at the time when there were learned
and great bishops. Some, as Photinus and Appollinaris, taught that Christ
was a man without a soul, and that the divine nature took the place of
the soul in him. Manichaeus taught that Christ did not have true, natural
flesh, but was only an apparition, passing through his mother, Mary, without
assuming her flesh and blood, just as the sun shines through a glass, but
does not assume its nature. In opposition to all these the Evangelist uses
a comprehensive word, and says: "He became flesh,'' that is, a man like
every other man, who has flesh and blood, body and soul.
117. Thus the Scriptures, one part after another, had to be tried and
confirmed, until the time of the Antichrist, who suppressed them not in
parts, but in their entirety. For it has been prophesied that at the time
of Antichrist all heresy should be united into one parasitic whole and
devour the world. This could not have happened at a better time than when
the Pope set aside the whole Scriptures, and in their place set up his
own law. Therefore bishops are now no more heretics, nor can they become
heretics; for they have no part of the book by which heretics are made,
to wit, the Gospel. They have piled up all heresy within and among themselves.
118. In times past, heretics, however bad they were, still remained
in the Scriptures, and left some parts intact. But what is left since this
divine birth and faith are no more acknowledged and preached, and in their
stead only human law and works? What matters it, whether Christ is God
or not God, whether he was flesh or a mere apparition, whether he had a
soul or not, whether he had come before or after his mother, or whether
all error and heresy which have ever been, would prevail? We would have
no more of him than all those heretics and do not need him. He seems to
have become man in vain, and all things written about him seem to be to
no purpose, because we have ourselves found a way by which we may by our
own works come to the grace of God!
119. Therefore there is no difference between our bishops and all heretics
that have ever lived, except this that we name Christ with our mouth and
pen, for the sake of appearance. But among ourselves we speak of him, and
are as little benefited by him, as though he were one with whom all heretics
might play the fool. Thus St. Peter has prophesied and said: "These shall
be false teachers among you, who shall privily bring in destructive heresies,
denying even the Master that bought them." (2 Peter 2, 1).
120. What does it profit, though Christ be not what the heretics make
him, if he is no more to us than to them, and does no more for us? What
does it profit to condemn the heretics, and know Christ aright, if we have
no different faith in him than they had? I see no reason for the need of
Christ, if I am able to attain grace by my works. It is not necessary for
him to be God and man. In short all that is written about him is unnecessary;
it would be sufficient to preach God alone, as the Jews believe, and then
obtain his grace by means of my works. What more would I want? What more
would I need?
121. Christ and the Scriptures are not necessary, as long as the doctrine
of the pope and his schools exist. Therefore I have said that pope, bishops,
and schools are not good enough to be heretics; but they surpass all heretics,
and are the dregs of all heresies, errors, and idolatry from the beginning,
because they entirely suppress Christ and the Word of God, and only retain
their names for appearance's sake. This no idolater, no heretic, no Jew
has ever done, not even the Turk with all his violent acts. And although
the heathen were without the Scriptures and without Christ before his birth,
yet they did not oppose him and the Scriptures, as these do. Therefore
they were far better than the Papists.
122. Let us be wise in these times in which Anti-Christ is powerful,
and let us cling to the Gospel, which does not teach us that reason is
our light, as men teach us, but which presents Christ as indispensable
to our salvation, and says: The Word, by which all things were made, is
life, and the life is the light of men. Firmly believe that Christ is the
Light of men, that without him all is darkness in man, so that he is unable
to know what to do or how to act, to say nothing about being able to attain
the grace of God by his own works, as the foolish schools with their idol,
the Pope, teach and deceive all the world.
123. He came that he might become the Light of men, that is, that he
might become known; he showed himself bodily and personally among men and
was made man. He is the light on the candle-stick. The lost piece of money
did not of itself and with light in hand go after and seek the lighted
candle, but the candle with its light sought the piece of money and found
it; it has swept the house of this whole world in every nook and corner
with its broom; and it continues to seek, sweep and find even until the
last day.
124. But that the Word and not the Father was made flesh, and that both
are one complete, true God, is a great mystery. Yet faith apprehends it
all, and it is proper that reason should not apprehend it; it happened
and is written that reason should not apprehend it, but become altogether
blind, dazzled and stupefied, changing from its old false light into the
new light.
125. Yet this article is not opposed to the light of reason, which says
that we must serve God, believe, and be pious, which accords with this
article. But if reason is called on to say exactly who this God is, it
is startled and says: "This is not God," and so makes a God according to
its fancy. Therefore when it is informed that this Word is God and that
the Father is the same God, it doubts, hesitates and imagines the article
to be wrong and untrue, continues in its conceit and fancy, and thinks
it knows better what God is and who he is than any one else.
126. Thus the Jews continue in their opinion, and do not doubt at all
that God is to be believed and honored; but who this God is, they explain
according to their own fancy, claim to be masters themselves, and even
make God a liar. See then, thus reason does to all of God's works and words,
continues to cry that God's work and Word are to be honored, but claims
that it is its privilege and judgment to say what is God's work and Word.
It would judge God in all his works and words, but is unwilling to be judged
by him. What God is or is not, must be according to its caprice.
127. Consider whether God does not justly express his anger in the Scriptures
against such immeasurable wickedness, whether he does not rightly prefer
open sinners to such saints. What would you think more vexatious than such
wicked presumptuous? I say this that we may recognize the delicious fruit
to which the pope and his schools attribute so much, and which of itself
and by its own exertions, without Christ, provides the grace of God. They
are God's greatest enemies, and would annihilate him, in order that they
might be God themselves, and succeed in making men believe that the grace
of God is obtained as they prescribe. This surely is real darkness.
128. See, in this way reason must make idols, and cannot do otherwise;
it knows very well how to talk of God's honor, but goes and bestows the
same honor on him whom it fancies to be God. Such a one is certainly not
God, but is reason's fancy and error, of which the prophets in various
ways complained. Nor does it improve the matter, if any one were to say,
as the Jews do: "Yes, I mean the God who has created the heavens and the
earth; here I cannot be mistaken, and must be right." In Isaiah 48, 1 God
himself answers: "Hear ye this, who swear by the name of Jehovah, and make
mention of the God of Israel, but not in truth, nor in righteousness."
And Jeremiah 5, 2 says: "And though they say, as Jehovah liveth; surely
they swear falsely."
129. How is this to be accounted for? It happens thus that he who does
not accept God in the particular manner in which God has revealed himself,
will profit nothing, if he afterwards accepts God in the manner which he
has selected for himself. If Abraham had said that it was neither God nor
God's work that commanded him to sacrifice his son Isaac, but would have
followed his reason and have said he would not sacrifice his son, but would
serve the God who made heaven and earth in some other way, what would it
have profited him? He would have lied; for he would in that very thing
have rejected the God who created the heavens and the earth, and would
have devised another God, under the name of the God who had created the
heavens and the earth, and would have despised the true God, who had given
him the command.
130. Behold, thus they all lie who say, they mean the true God who created
the heavens and the earth, and yet do not accept his work and Word, but
exalt their own opinion above God and his Word. If we truly believed in
the God who had created heaven and earth, they would also know that the
same God is a creator of their imagination, makes, breaks and judges it
as he pleases. But as they do not allow him to be a creator of themselves
and their fancies even in a small degree, it cannot be true that they believe
him to be the creator of all creation.
131. Perhaps you will say: What if I were deceived, and he were not
God? I answer: Do not worry, dear soul; a heart that does not trust in
its own fancy God will not allow to be deceived; for it is not possible
that he should not enter such a heart and dwell there. Mary says: "He hath
filled the hungry with good things," Luke 1, 53. The Psalmist says: "He
satisfieth the longing soul," Ps. 107, 9. But if any is deceived it is
certain that he trusted in his own fancy, either secretly or openly. Therefore
a hungry soul always stands in fear in those things that are uncertain,
whether they be of God. But selfconceited persons are immediately taken
with them, thinking it sufficient if the things glitter and take their
fancy. Again what is certain to be of God, the simple accept at once, but
the arrogant persecute it.
132. Now there is no surer sign of a thing of God than that it is against
or beyond our fancy. Likewise the arrogant think, there is no surer sign
that a thing is not of God than that it is against their fancy. For they
are makers and masters of God, and so make those things God and of God
which accord with their fancy. Therefore all those who depend upon themselves
must be deceived, and all those who are simpleminded, and not preoccupied
with themselves, are safe; they are they who keep the true Sabbath. Where
this fancy goes so far as to employ the Word of God in defense of its arrogance
and to apply the Scriptures according to its own light, there is neither
hope nor help. Such people think the Word of God on their side, and they
must safeguard it. This is the last fall, and is the real mischief of Lucifer,
of whom Solomon speaks: "A righteous man falleth seven times, and riseth
up again; but the wicked are overthrown by calamity." Prov. 24,16.
133. Of this there is now enough; let us come back again to the Gospel.
John says: "And the Word became flesh, and dwelt among us;" that is, he
lived among men upon earth, as other men do. Even though he was God, he
became a citizen of Nazareth and Capernaum, and conducted himself as other
men did. Thus St. Paul says: "Who, existing in the form of God, counted
not the being man equality with 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." Phil. 2, 6- 8.
134. Now this "likeness" and "dwelling" of Christ must not be understood
of his human nature, in which he has been made like unto men. But these
words must be understood as referring to his external being and mode of
living such as eating, drinking, sleeping, walking, working, resting, hearth
and home, walking, and standing, and all human conduct and deportment,
by which no one could recognize him as God, had he not been so proclaimed
by John in the Gospel.
IV. THE REVELATION OF CHRIST'S GLORY.
135. He says further: "We behold his glory," that is, his divinity through
his miracles and teachings. The word "glory" we have heard before in the
Epistle, where it was said of Christ, that Christ is the "brightness of
the Father's glory," which means his divinity. Our word "glory" comes from
the Latin "gloria." The corresponding word in Hebrew is "Cabod" and the
Greek word is "Doxa." Thus we speak of a ruler or a great man having achieved
an accomplishment with great glory, and that everything passed off gloriously,
when it has passed off well, successfully, and bravely.
Glory does not only mean a great repute, or far-famed honor, but it
means also the things which give occasion for the fame, such as costly
houses, vessels, clothes, servants, and the like, as Christ says of Solomon:
"Consider the lilies of the field, how they grow; they toil not, neither
do they spin; yet I say unto you, that even Solomon in all his glory was
not arrayed like one of these," Math. 6, 28-29. In the book of Esther we
read: "King Ahasuerus made a great feast . . . . when he showed the riches
of his glorious kingdom," 1, 3-4. Thus we say: This is a glorious thing,
a glorious manner, a glorious deed, "gloriosa res". This is also what the
Evangelist means when he says: "We have seen his glory," to wit, his
glorious being and deeds, which are not an insignificant, common glory,
but the glory as of the only begotten of the Father.
136. Here he expresses who the Word is, of whom he and Moses have been
speaking, namely, the only begotten Son of God, who has all the glory of
the Father. He calls him the only begotten, so as to distinguish him from
all the children of God, who are not natural children as this one is. With
these words is shown his true divinity; for if he were not God, he could
not in preference to others be called the only begotten Son, which is to
say that he and no other is the Son of God. This can not be said of angels
and pious men. For not one of them is the Son of God, but are all brethren
and creatures of a like creation, children elected by grace, and not children
born out of God's nature.
137. But the expression, "We beheld his glory", does not refer only
to bodily sight; for the Jews also saw his glory, but did not regard it
as the glory of the only begotten Son of God: it refers to the sight of
the faithful, who believe it in their hearts. Unbelievers, who beheld only
the worldly glory, did not notice this divine glory. Nor can these two
tolerate each other. He that would be glorious before the world for God's
sake, will be glorious before God.
"Full of Grace and Truth."
138. These two words are commonly used together in the Scriptures. "Grace"
means that whatsoever Christ does is ever pleasing and right. Furthermore,
in man there is only disfavor and guile; all that he does is displeasing
to God. In fact, he is fundamentally untrue and puts on a vain show, as
the Psalmist says: "All men are liars", 116, 11. And again: "Surely every
man at his best estate is altogether vanity." Ps. 39, 5.
139. This passage is opposed to the presumptuous Papists and Pelagians,
who find something outside of Christ, which they claim is good and true;
and yet in Christ alone is grace and truth. It is indeed true, as has been
said above, that there are some things outside of Christ which are true
and pleasing, as the natural light, which teaches that three and two are
five, that God should be honored, and the like.
But this light never accomplishes its end; for as soon as reason is
to act, and make use of its light, and exercise it, it confuses everything,
calls that which is good bad, and that which is bad good; calls that the
honor of God which is his dishonor, and vice versa. Therefore man is only
a liar and vain, and unable to make use of this natural light except against
God, as we have already said.
140. It is unnecessary to look for the armor in this Gospel; it is all
armor and the chief part, upon which is founded the article of faith that
Christ is true God and true man, and that without Grace, nature, free will,
and works are nothing but deception, sin, error and heresy in spite of
Papists and Pelagians.
