I. THE PORTRAYAL OF THE BEGINNING OF THE CHRISTIAN LIFE
OR CHARACTER.
1. St. Luke excels the other Evangelists in that he not only describes
Christ's work and doctrine like they, but also observes the order of his
journeys and circuits. His Gospel to the thirteenth chapter shows how Christ
began at Capernaum to preach and do wonders, whither he moved from Nazareth
and where he made his home, so that Capernaum is called his city in the
Gospel. From there he went out everywhere, into cities and villages, preaching
and working miracles. After he had accomplished all his work and had preached
over the whole country, he prepared to go up to Jerusalem. This journey
to Jerusalem he describes from the end of the ninth chapter to the close
of his Gospel, how Christ during this journey preached and worked miracles.
For this is Christ's last journey, and was finished in his last year at
the close of his life. This is what he means here when he says: "And it
came to pass, as they were on the way to Jerusalem, that he was passing
along the borders of Samaria and Galilee." That is to say, this miracle
he performed during his last journey to Jerusalem.
2. Now this was not the direct road from Capernaum to Jerusalem. For
Galilee is north of Jerusalem, and Samaria is south of Galilee, and Capernaum
is in Galilee. The Evangelist with special pains desires to show that he
did not journey on the usual road, as he mentions Samaria and Galilee,
and adds that he went through between them, and not across their borders
the nearest way. Christ journeyed from Capernaum eastward to the Jordan
and southward from Galilee to Jerusalem, which was a tiresome, far and
circuitous route, in doing which he took his own leisure and time. For
he did not journey thus for his own sake, but in order to preach as much
as possible and be of service to many. Therefore he journeyed on the borders
of these lands to appear publicly, that people might come to him from all
sides to hear him and obtain his help. For he was sent to offer his services
to every one, that all might freely enjoy his favor and grace. Thus the
Evangelist now describes the miracle and says:
"And as he entered into a certain village, there met him ten men that
were lepers, who stood afar off; and they lifted up their voices, saying,
Jesus, Master, have mercy on us."
3. One might ask the Evangelist how these lepers could stand afar off
and lift up their voices, as lepers could not as a rule speak loud, and
therefore they had to make a noise by rattling or clapping something? Of
course he would answer they did not stand a mile away, only that they were
not as near to him as those following him; and that all lepers are not
so entirely voiceless that they cannot be heard even at a distance. However,
the Evangelist, according to the custom of Holy Writ, desires hereby to
indicate the great earnestness of their desire, that the voice of their
heart was great that compelled them to cry out bodily as loud as they could.
4. This entire Gospel, however, is a plain, simple history or transaction,
which requires little explanation. Yet as plain as it is, great is the
example it presents to us. In the leper it teaches us faith, in Christ
it teaches us love. Now, as I have often said, faith and love constitute
the whole character of the Christian. Faith receives, love gives. Faith
brings man to God, love brings man to his fellow. Through faith he permits
God to do him good, through love he does good to his brother man. For whoever
believes has every thing from God, and is happy and rich. Therefore he
needs henceforth nothing more, but all he lives and does, he orders for
the good and benefit of his neighbor, and through love he does to his neighbor
as God did to him through faith. Thus he reaps good from above through
faith, and gives good below through love. Against this kind of life work-righteous
persons with their merits and good works terribly contend for they do works
only to serve themselves, they live only unto themselves, and do good without
faith. These two principles, faith and love, we will now consider as they
appear in the lepers and in Christ.
5. In the first place it is a characteristic of faith to presume to
trust God's grace, and it forms a bright vision and refuge in God, doubting
nothing it thinks God will have regard for his faith, and not forsake it.
For where there is no such vision and confidence, there is no true faith,
and there is also no true prayer nor any seeking after God. But where it
exists it makes man bold and anxious freely to bring his troubles unto
God, and earnestly to pray for help.
6. Therefore it is not enough for you to believe there is a God, and
pray many words as the wretched custom now is. But observe here in the
leper how faith is constituted, how without any teacher at all it teaches
us how our prayers may be truly fruitful. You here observe how they had
a good opinion of and a comforting assurance in Christ, and firmly thought
he would be gracious to them. This thought made them bold and anxious to
bring their troubles to him, and to cry for help with great earnestness
and a loud voice. For if they had not previously possessed this fancy and
expectation, they would undoubtedly have remained at home, or would not
have gone forth to meet him, nor would they with raised voices have cried
to him, but their doubt would have advised them thus: What shall we do?
Who knows whether he would like to have us ask him? Perhaps he will not
notice us!
7. 0 such wavering and doubt offer sluggish prayers, it does not raise
the voice nor go forward to meet Christ! It indeed murmurs many words and
chants many songs very unwillingly. But it does not pray, and only desires
first to be sure it will be heard, which is nothing else than to tempt
God. But true faith does not doubt the good and gracious will of God. Wherefore
its prayer is strong and firm like faith itself. St. Luke does not relate
three things of them in vain; first, that they went to meet him; second,
they stood; third, they lifted up their voices. By these three things their
strong faith is commended and presented to us as an example.
8. The going forth to meet him is the boldness excited by comforting
assurance. The standing is the firmness and sincerity against doubt. The
lifting up the voice is the great earnestness in prayer, growing out of
such confidence. But powerless doubt does not go forth, nor stand, nor
call, but turns and twists and hangs the head, grasps it in the hands,
opens the mouth wide and stammers forth perpetually: Who knows? Who knows
? If it were certain? How if it would fail? and similar faint-hearted expressions.
For it has no favorable conception or thought of God, expects nothing of
him, and hence will receive nothing, as James says, 1, 6-7: "But let him
ask in faith, nothing doubting; for he that doubteth is like the surge
of the sea driven by the wind and tossed. For let not that man think that
he shall receive anything of the Lord." Afterwards they come like the foolish
virgins who spilt their oil, with their empty lamps, that is with their
works, and think God should hear them knock and open to them. But he will
not.
9. Behold this good inclination or comforting trust, or free presumption
toward God, or whatever you may call it, in the Scriptures is called Christian
faith and a good conscience,
which man must have if he desires to be saved. But it is not obtained
by human works and precepts, as we shall see in this example, and without
such a heart no work is good. Therefore be on your guard, there are many
lecturers who want to teach faith and conscience, and know less about them
than a common blockhead. They think it is a sleepy, lazy thing in the soul,
that it is enough for the heart to believe that God is God. But here you
observe what a thoroughly living and powerful thing faith is. It creates
wholly a new heart, a new man, who expects all grace from God. Therefore
it urges to walk, to stand, makes bold to cry and pray in every time of
trouble.
10. The second characteristic of faith is that it does not desire to
know, nor first to be assured whether it is worthy of grace and will be
heard, like the doubters, who grasp after God and tempt him. Just as a
blind man runs against a wall, so they also plunge against God, and would
first gladly feel and be assured that he can not escape out of their hands.
The Epistle to the Hebrews says, 11, 1: "Now faith is assurance of things
hoped for, a conviction of things not seen." This clearly means faith holds
fast to what it does not see, feel or experience, either in body or soul,
but as it has firm trust in God it commits itself to and relies upon it
without any doubt but its hope will be realized. Thus it will also certainly
be realized, and the feeling and experience will come to it unsought and
unsolicited, even in and through such hope or faith.
11. For tell me, who had given these lepers a letter and seal that Christ
would hear them? Where is there any experince and feeling of his grace?
Where is the information, knowledge or certainty of his goodness? Nothing
of the kind is here. What then is here? A free resignation and joyful venture
on his imperceptible, untried and unknown goodness. Here there is no trace
in which they might discover what he would do, but his mere goodness alone
is kept in view, which fills them with such courage and venture to believe
he would not forsake them. Whence, however, did they receive such knowledge
of his goodness, for they must have known of it before, be they ever so
inexperienced and insensible of it? Without doubt from the good reports
and words they had heard about him, which they had never yet experienced.
For God's goodness must be proclaimed through his Word, and thus we must
build upon it untried and inexperienced, as will hereafter appear.
12. The third characteristic of faith is, that it allows of no merit,
will not purchase the grace of God with works, like the doubters and hypocrites
do, but brings with it pure unworthiness, clings to and depends wholly
on the mere unmerited favor of God, for faith will not tolerate works and
merit in its company, so entirely does it surrender, venture and raise
itself into the goodness for which it hopes, that for its sake it cannot
consider either good works or merit. Yea, it sees that this goodness is
so great, that all good works compared with it are nothing but sin. Therefore
it finds only unworthiness in self, that it is more worthy of wrath than
of grace; and it does this without any dissimulation, for he sees how in
reality and in truth it cannot be otherwise.
13. These lepers here prove this clearly, who hope for the grace of
Christ without the least merit. What good had they ever done to him before?
They had never seen him, how then could they have served him? Besides they
were lepers, whom he could justly have avoided according to the law, Levit.
13, and kept himself free from them as was just and right. For in reality
and truth there was unworthiness, and reason why he should have nothing
to do with them nor they with him. For this cause they also stand far off,
like those who well knew their unworthiness. Thus faith also stands far
from God, and yet it goes to meet him and cries out, for it knows itself
in the reality of truth to be unworthy of his goodness, and has nothing
on which to depend, except his highly renowned and loudly praised goodness.
And such a soul also seeks Christ's favor, while it stands far off and
is empty; for it cannot in the least tolerate in its company our merit
and work, and comes freely like Christ into this village to the lepers,
in order that its praise may be free and pure.
14. Observe how everything agrees perfectly that God's love gives its
favor freely, does not take nor seek anything for it, and how faith also
receives quite freely and pays nothing for it, and thus the rich and the
poor meet together, as the Psalms say, To this their words also testify
when they say: Have mercy on us! He who seeks mercy of course neither buys
nor sells anything, but seeks pure grace and mercy, as one unworthy of
it, and evidently having greatly deserved the contrary.
15. Behold, here is a good, real, living and true example of Christian
faith, that sufficiently teaches us how we must be disposed if we would
find grace, piety and salvation. Now, in addition to this doctrine follows
the incentive or inducement to faith, that we should gladly believe as
we are at present taught to believe. This incentive, however, consists
in that we observe how such faith never fails, that as it believes so it
comes to pass, and that it is certainly heard and answered.
For Luke describes how graciously and willingly Christ beheld and heard
the lepers, and says:
"And when he saw them, he said unto them, Go and show yourselves unto
the priests."
16. How very friendly and lovingly the Lord invites all hearts to himself
in this example, and stirs them to believe in him! For there is no doubt
that he desires to do for all what he here does for these lepers, if we
only freely surrender ourselves to him for all his favor and grace. Just
as true faith and a Christian heart should do and delight to do; so these
lepers also do and teach us to do. For how earnestly the Lord desires that
we should joyfully and freely venture to build on his favor before we experience
or feel it, he has here sufficiently testified that he hears them willingly,
without any hesitation, that he does not first say he will do it, but as
though it were already done, he did as they wished. For he does not say:
Yes, I will have mercy on you, ye shall be cleansed; but merely: "Go and
show yourselves unto the priests." As though he would say: There is no
use of asking, your faith has already acquired and obtained it, before
you began to ask; you were already cleansed in my sight when you began
to expect such things of me; it is no longer necessary, only go and show
your purity to the priests; as I consider you and as you believe, so you
are and shall be. For he would not have sent them to the priests, if he
had not considered them clean, and so wished to deal thus with them, as
those who had become cleansed.
17. Behold, so powerful is faith, to obtain all it wants of God, that
God considers it done before the asking. Of this Isaiah says, 65, 24: "And
it shall come to pass that, before they call, I will answer; and while
they are yet speaking, I will hear." Not as though faith or we were worthy
of it, but in order that he might show his unspeakable goodness and willing
grace, thereby to stir us to believe in him, and comfortingly look to him
for every good thing, with joyful and unwavering consciences, which do
not stumble after him nor tempt him. So now you also see that Christ hears
these lepers before they call, and before they cry out he is prepared to
do all their hearts desire. "Go," he says, I will not add a word, for it
has succeeded in your case farther, no promise or consent is necessary;
take what you ask and go. Are not these strong incentives that make the
heart joyful and eager? Behold, then his grace permits itself to be felt
and grasped, yea it grasps and satisfies us. This has been said on the
first part, namely, faith.
18. Now we must also examine the other part of this example of the nature
of Christianity, love. The lepers have instructed us how to believe; Christ
teaches us to love. Love does to our neighbor as it sees Christ has done
to us, as he says in John 13, 15: "For I have given you an example, that
ye also should do as I have done to you." And immediately afterwards he
says in verse 34: "A new commandment I give unto you, that ye love one
another; even as I have loved you, that ye also love one another. By this
shall all men know that ye are my disciples, if ye have love one to another."
What else does this mean than to say: Through me in faith you now have
everything that I am and have: I am your own, you are now rich and satisfied
through me; for all I do and love I do and love not for my but only for
your sake, and I only think how to be useful and helpful to you, and accomplish
whatever you need and should have. Therefore consider this example, to
do to each other as I have done to you, and only consider how to be useful
to your neighbor, and do what is useful and necessary for him. Your faith
has enough in my love and grace; so your love shall also give enough to
others.
19. Behold, this is a Christian life, and in brief it does not need
much doctrine nor many books, it is wholly contained in faith and love.
Thus also says St. Paul, Gal. 6, 2: "Bear ye one another's burdens, and
so fulfill the Law of Christ." And to the Phil. 2, 4 he says: "Not looking
each of you to his own things, but each of you also to the things of others."
And there he gives us Christ as an example, v. 6: "Who existing in the
form of God, counted not the being on an equality with God a thing to be
grasped." Who, although he was true God, yet became our servant and served
us, and died a scandalous death for us. This Christian, free and joyful
life has the evil spirit as its enemy, who with nothing else does such
great injury as with the doctrines of men, as we shall hear. For truly
the manner of Christian's life; is briefly marked out in the words, have
good heart toward God and a good will toward your fellow man, here it consists
entirely within us.
20. His good heart and faith naturally teach him how to pray. Yea, what
is such faith, but pure prayer? It continually looks for divine grace,
and if it looks for it, it also desires it with all the heart. And this
desire is really the true prayer, that Christ teaches and God requires,
which also obtains and accomplishes all things. And because it does not
trust or seek comfort in self, its works or worthiness, but builds upon
God's pure grace, therefore whatever he believes, desires, hopes and prays,
also comes to pass; so that the holy Prophet Zechariah justly calls the
Spirit a Spirit of grace and of prayer, where God says, Zech. 12, 10: "And
I will pour upon the house of David, and upon the inhabitants of Jerusalem,
the Spirit of grace and supplication." Because faith recognizes and desires
God's favor without any intermission.
21. Again, love naturally teaches him how to do good works. For they
alone are good works which serve your neighbor and are good. Yea, what
is such love but only good deeds continually shown toward your neighbor,
so that our work is called love, our faith is called prayer? Thus Christ
speaks in John 15, 12-13: "This is my commandment, that ye love one another,
even as I have loved you. Greater love hath no man than this, that a man
lay down his life for his friends." As though he would say: So completely
have I done all my works for your benefit, that I also gave my life for
you, which is the greatest of all love, that is, the greatest work of love.
If I had known a greater love, I would have manifested it to and for you.
Therefore you should also love each other, and do all good deeds to one
another. I require no more of you. I do not say you are to build for me
churches, make pilgrimages, fast, sing, become monks or priests, or that
you are to enter into this order or rank; but you do my will and service
when you do good to each other, and no one cares for himself but for others,
on this all entirely depends.
22. And these he calls "friends." By this he does not mean that we should
not love our enemies. For he says clearly: "Who lays down his life for
his friends." "His friends" are more than mere "friends." It may come to
pass that you are my friend, and yet I am not your friend, or I may love
you and receive you as a friend and offer you my friendship, and yet you
may hate me and remain my enemy. Just as Christ says to Judas in the garden:
"Friend do that for which thou art come." Mat. 27,50. Judas was his friend,
but Christ was Judas' enemy, for Judas considered him his enemy and hated
him. Christ loved Judas and esteemed him as his friend. It must be a free,
perfect love and kindness toward every one.
23. See, this is what James means when he says, 2, 26: "Faith apart
from works is dead." For as the body without the soul is dead, so is faith
without works. Not that faith is in man and does not work, which is impossible.
For faith is a living, active thing. But in order that men may not deceive
themselves and think they have faith when they have not, they are to examine
their works, whether they also love their neighbors and do good to them.
If they do this, it is a sign that they have the true faith. If they do
not do this, they only have the sound of faith, and it is with them as
the one who sees himself in the glass and when he leaves it and sees himself
no more, but sees other things, forgets the face in the glass, as James
says in his first chapter, verses 23-24.
[This passage in James deceivers and blind masters have spun out so
far, that they have demolished faith and established only works, as though
righteousness and salvation did not rest on faith, but on our works. To
this great darkness they afterwards added still more, and taught only good
works which are no benefit to your neighbor, as fasting, repeating many
prayers, observing festival days; not to eat meat, butter, eggs and milk;
to build churches, cloisters, chapels, altars; to institute masses, vigils,
hours; to wear gray, white and black clothes; to be spiritual; and innumerable
things of the same kind, from which no man has any benefit or enjoyment;
all which God condemns, and that justly. But St. James means that a Christian
life is nothing but faith and love. Love is only being kind and useful
to all men, to friends and enemies. And where faith is right, it also certainly
loves, and does to another in love as Christ did to him in faith. Thus
everyone should beware lest he has in his heart a dream and fancy instead
of faith, and thus deceives himself. This he will not learn anywhere as
well as in doing the works of love. As Christ also gives the same sign
and says: "By this shall all men know that ye are my disciples, if ye have
love one to another." John 13, 35. Therefore St. James means to say: Beware,
if your life is not in the service of others, and you live for yourself,
and care nothing for your neighbor, then your faith is certainly nothing;
for it does not do what Christ has done for him. Yea, he does not believe
that Christ has done good to him, or he would not omit to do good to his
neighbor.
This St. Paul also requires, 1 Cor. 13, 2: "If I have all faith, so
as to remove mountains, but have not love, I am nothing." This explains
the whole matter, not that faith is insufficient to make us pious, but
that a Christian life must embrace and never separate these two, faith
and love. But the presumptuous undertake to separate them, they want only
to believe and not to love, they despise their neighbor, and yet pretend
to have Christ. This is false and must fail. Thus we say, too, that faith
is everything and it saves us, that a man needs no more for his salvation.
Yet he is on this account not idle, but labors much, all however for the
benefit of his neighbor, and not for himself; for he does not need it,
he has enough in Christ. If, however, he does not do this, he is, certainly
not right. And this his work is his love. But the blind guides want to
teach that works are necessary, that the worker needs them for his salvation.
This is the chief perversion, the error of all errors, for by this they
destroy both faith and love, the entire Christian nature and example. They
take the work from the neighbor, and give it to the person himself doing
it, as though he needed it. Here faith cannot live, for he knows that his
work is not necessary and helpful for himself, but only for his neighbor.
Thus they are opposed to each other; faith casts the works from itself
on the neighbor through love; but the blind teachers tear them from the
neighbor, and apply them to their own persons, and thus choke and dampen
both love and faith, and cause man only to love himself and to seek only
his own salvation and trust in his own works. From this evil must follow
dull consciences and much self-chosen work, building churches, much praying,
the saints' fasting and the like, which are beneficial to no one, and all
misery and misfortune must follow, as is at present evident in the cloisters,
monasteries and high schools.]
24. Now let us observe the works of the love of Christ in this example
of the ten lepers. But what is in Christ besides pure love? Everyone can
easily find out for himself. First, why is it necessary for him to travel
between Samaria and Galilee? Or who paid him anything for doing this? Or
who requested him to do so? Is it not manifest, that he does all this freely,
willingly, without receiving anything for it, and comes of himself uninvited,
that no one can say that he deserved such a visitation or acquired it by
prayer. Thus we see here that he does nothing whatever for himself or for
his own sake, but all for the sake of others, unrequested and altogether
freely, out of mere grace and love.
25. In like manner, that he had just gone into this village, why did
he need to do this? Who asked him to do so? Who paid him anything for it?
Is it not true that he came before any merit was possible, any prayer could
be said; and offers his love and kindness freely and gratuitously, and
seeks nothing of his own in it but only serves others thereby, so that
he might draw all hearts unto himself to believe in him? Behold, such virtue
has love, that it does only good and lives for the benefit of others, seeks
nothing with selfish motives, does all freely and gratuitously, and surprises
everyone. Such life and work you must observe and direct your life accordingly,
if you would be a Christian, and banish all such works and power from your
view that are not of this nature, even if they be so great as to remove
mountains, like the Apostle says, I Cor. 13, 2.
26. Note in the second place how Christ does good without harm to others,
yea, by preventing harm to others. For there are some who do good in a
way that is harmful to others, as the proverb runs, they offer our lady
a penny and steal her horse. So they who give alms from ill- gotten goods,
as God says in Is. 61, 8: "For I, Jehovah, love justice, I hate robbery
for burnt offering." Of this nature are nearly all monasteries and cloisters
that devour the sweat and blood of the people, and then pay God with masses,
vigils, rosaries, or monasteries and holidays, and at times they also give
an alm. This is to love with the goods of others, and to serve God in prosperous
days and in the fullness of wealth with an all sufficiency. This disgraceful
welldoing is indeed a far reaching plague. But here Christ does no one
harm, but prevents injury rather, and directs the lepers to the priests,
so that they may be deprived of none of their rights.
27. Thus he bestows his kind deeds upon the lepers, as though he went
into this village for this purpose; he looks upon them graciously and willingly,
and gladly helps them. Besides he thereby also prevents any disadvantage
to the priests, although he is under no obligation to them. For as he cleansed
the lepers in a supernatural manner without the priests doing anything,
he was indeed not obliged to direct them to them, and could say: Inasmuch
as you have not performed your office toward these according to the law,
therefore you should also not have the emoluments of the office, which
is just and right. But love does not look on what is right nor does it
contend, it is present only to do good, and so it does even more than it
is obliged to do, and goes beyond what is right.
Therefore St. Paul says in 1 Cor. 6, 1, that among Christians there
should be no lawsuits at court, because love does not seek or demand its
rights, nor cares anything for them, but is bent only on doing good. Although
he says at another place, I Cor. 13, 1: "If I speak with the tongues of
men and of angels, but have not love, I am become sounding brass, or a
clanging cymbal." Thus are truly the learned of our day, who teach much
about rights, which is only unchristian and opposed to love. I do not speak
of those who are forced to contend for their rights; for as right is preferred
by some unchristian people, they must be present and defend the right so
that nothing worse occurs. It is not Christian, to hang or to crush under
the wheel; but in order to restrain murderers, such things must also be
done. It is not Christian to eat and drink, nevertheless man is compelled
to do both. These are all necessary works, which do not concern the inner
nature of Christianity. Therefore a person should not be satisfied in doing
them, as though the doing of them made a Christian. The work in the married
state is not distinctively Christian, yet it is necessary to avoid evil.
Other examples might be given.
28. Thirdly, Christ shows love is still greater, in that he exercises
it where it is lost and receives ingratitude from the majority; ten lepers
were cleansed and only one thanks him, on the nine his love is lost. If
he would have made use of justice here instead of love, as men are accustomed
to do and nature teaches, he would have made them all lepers again. But
he lets them go and enjoy his love and kind deed, although they return
to him enmity instead of thanks. Nor did he prevent the priests from enjoying
their own, but gave them their honor and rights, although without any need
and obligation to do so. And the priests thank Christ by alienating from
him the lepers, so that they believed Christ did not cleanse them, but
their offering and obedience to the law did it. And thus they destroy the
faith in the lepers, and cause Christ to be despised and hated by them,
as though he had taken to himself an office that did not belong to him.
29. That the priests had examined these lepers one may readily believe,
and this the text also suggests. Therefore they must have trumpeted into
these lepers many wicked words against Christ, and highly praised the works
and offerings of the law, so that they might root out of them their great
and noble faith, and establish themselves in place of Christ in their heart.
And the lepers accepted this, and regarded Christ as the priests told them,
so that they became his enemies, and ascribed their purification to God
as obtained by virtue of their offerings and merit, and not by Christ and
his pure grace. And while they were thus released from bodily leprosy,
they thereby fell into spiritual leprosy, which is a thousand times worse.
But Christ permits both parties to go and enjoy his goodness, is silent
about his rights, receives hatred and displeasure for praise and thanks;
that we may hereby learn how we often pray, and that it were better for
us if our prayers were not answered. It would have been better for these
lepers if they had remained unclean than that by their bodily cleansing
they should become diseased with a more dangerous spiritual leprosy.
30. Now study this example and incite your life that you may do your
good works not only without harm to others, but also to their advantage,
and not only to friends and the good, but consider that the greater portion
will be lost, and that you will receive ingratitude and hatred as your
reward. Then you will walk the right road in the footprints of Christ your
Lord. Until you have accomplished this, you should not regard yourself
a true, perfect Christian, it matters not whether you wear ten hairy shirts
and fast every day, or celebrate mass every day, and pray the psalter,
make pilgrimages, and establish churches or yearly festivals. For Christ
wishes to have such works done, if they are done in the right spirit. Behold,
this is truly a Christian life.
[But now you see whither Christ's works tend. Therefore attend to this
with all diligence, and view your own life aright. If you find a work of
yours, which you need or think you need for your salvation, stamp it under
your feet, guard yourself as in the presence of all the devils, and never
rest until you are delivered from such a spirit or work, and strive that
your life may be useful and serviceable not to your, but only to your neighbor's
need. Cursed be he who lives and works only for himself, for Christ did
not wish to do his own will nor live for himself! For your own works will
certainly lead you away from love and faith. You have no other work that
is necessary and useful for thy salvation than to believe, and daily to
exercise yourself in this faith, and see to it that you continue steadfast
in it, and not allow the priests to deprive you of it, as they did these
nine lepers, for they have slick tongues and a beautiful color. Only let
all other works go in one bundle, be they lost or well applied, let that
not trouble you; you remain in the faith Christ gives you, here you have
many times enough; and in love, which gives you to your neighbor, you will
have enough to do, for which you will find yourself many times deficient.
For what you do in this is nothing, even if you should possess all the
works of the saints. Hear what St. Paul says, 1 Cor. 13, 3: "And if I bestow
all my goods to feed the poor, and if I give my body to be burned, but
have not love, it profiteth me nothing." It is not enough to help the poor
and torment yourself, you must love your enemy and cast your goods with
yourself into the waste heap, and not choose one rather than another to
whom to do good.
Here you might say: Alas, what will now become of the spiritual orders,
the priests, the monks and the nuns? Are they of service to no one, and
do they perform only their own works? Answer: Why do you ask about priests
and monks? Has not Christ ordered you to follow him, and not priests and
monks? If their works are not done in the sense before mentioned, that
one should serve the other and cling to faith, you are never to doubt that
they are opposed to Christ, and are as the foolish virgins with their empty,
dark lamps. For their sake another Christ will not come. Of this St. Peter
prophesies, 2 Pet. 2, 1: "There shall be false teachers among you, they
will bring forth destructive sects," that is, spiritual orders and ranks,
in which souls will only be condemned. And St. Paul, in 2 Thess. 2, 10-11:
"Because they received not the love of the truth, that they might be saved.
And for this cause God sendeth them a working of error, that they should
believe a lie, that they all might be judged who believed not the truth,
but had pleasure in unrighteousness." In these words the spiritual orders
and ranks are set forth, how they are constituted and whence they come.
For they pretend to be something extraordinary and better than other callings
and stations in the Christian life, while they are farther from the Christian
life than any other calling or any other people on earth, and need more
to bring them to the true Christian life. Some of these callings and their
governments are well ordered, for there are wife and child and subject,
who exercise and give occasion for love, and likewise insist that you must
not live or work for yourself, but are compelled to work only for the good
of others. If you only know the faith and really live according to it,
you then have no work of your own and you will have so much to do that
you will be obliged to forget your own work. For in that you fast, labor,
eat, drink, sleep, take a wife, in short do everything for the needs of
your body and estate, is all done that you may live here and support the
body in order that you may serve others. Behold, this is truly a Christian
life. Therefore St. Paul says, in Rom. 13, 8: "Owe no man anything, save
to love one another," and in love to serve each other. From this you may
know why all the world is full of spiritual orders, that is, dens of hell
and murder, but no one knows any longer what a Christian life is, not to
mention that one should find an example of it. This is all the fault of
the Pope and his cursed law, which has given us God's wrath for our masters,
as St. Peter and St. Paul have declared.]
This is enough on the first part of our Gospel, let us now examine its
second part. The Evangelist says:
II. A PICTURE OF THE CHRISTIAN CHARACTER IN ITS DEVELOPMENT AND GROWTH.
"And it came to pass, as they went, they were cleansed."
31. Thus far we have learned how faith works, its nature, whence it
comes, what its beginning is, what it brings, and how acceptable it is
before God. All this is said of the beginning of a Christian life. But
it is not enough to begin, we must increase and continue steadfast, for
Christ says, Mat. 24, 13: "But he that endureth to the end shall be saved."
And Luke 9, 62: "No man, having put his hand to the plow, and looking back,
is fit for the kingdom of God." Therefore this second part treats of the
increase and perfection of faith.
32. The faith or confidence of the heart in God is a very tender and
sensitive thing indeed, and it may very easily be injured, so that it begins
to tremble and despair, when it is scarcely yet exercised and established.
And thus it has countless attacks and dangers from sin, from nature, from
reason and self-conceit, from human doctrine, from the examples of the
saints and from devils. In short, it is attacked without intermission from
all sides, in front and in the rear, so that it trembles and despairs,
or falls to trusting in good works. Hence St. Peter truly says, I Pet.
4, 18: "The righteous is scarcely saved." And the Prophet Zechariah compares
the righteous to a brand plucked from the fire, that he may not be entirely
consumed; and Amos the Prophet to a sheep's ear that the shepherd delivered
from the jaws of the wolf. So malignantly temptations rage about a believing
heart.
Therefore St. Paul says to the Corinthians, I Cor. 10, 12: "Wherefore
let him that thinketh he standeth take heed lest he fall." And in all places
he teaches how we should walk with watchfulness and fear, and always take
good care of our faith, for, as he says in 2 Cor. 4, 7: "We have this treasure
in earthen vessels," which are very easily broken if God does not preserve
us.
33. Therefore we should not be secure but stand in the fear of God and
pray with Jeremiah, 17, 17, that God might protect our faith, and not permit
us to tremble or be frightened in the presence of our faith. This Gospel
also sufficiently shows this danger by a terrible example, that among these
ten lepers who believed, nine fell away, and in the end only one stands
and continues steadfast. It is here as with a beautiful tree in full bloom,
that we think cannot bear all its fruit; but later so many blossoms are
destroyed by storms, the fruit becomes wormeaten and falls, that scarcely
one tenth of it ripens. So there are many who receive the Word and begin
to believe; but as the Lord says, Mat. 13, 10-21, the soil is stony and
not deep enough, or faith stands among thorns and thistles; that is, by
reason of temptations and enticements they fall and continue not steadfast.
For as soon as things go wrong with them and God afflicts them, they forget
his goodness and see only his anger. Hence faith vanishes, and there remains
a wavering, discouraged and frightened conscience, that flees from God,
not to mention that it should go to meet him, as indeed it did at first.
34. [ § 34 to § 39 is found in Edition c and pamphlets.] Thus
we see here that the lepers began to believe, and expected help from Christ,
who then further awakens their faith and tries it, does not immediately
make them well, but speaks a word to them, to show themselves to the priests.
If there had been no faith in them their reason and natural fancy would
have spoken thus and immediately murmured: What is this? we expected great
kindness from him, and heartily believed in him, that he would help us;
but now he does not touch us, as is his custom, and as he did to others,
but only looks at us and passes on. Perhaps he despises us, besides he
neither promises nor denies whether he will cleanse us or not, but leaves
us in doubt, and says no more than that we should show ourselves to the
priests. Why should we show ourselves to them, they already know we are
lepers?
We see that nature would thus become angry and lukewarm against him,
because he does not immediately do her bidding, and he does not with certainty
tell what he will do. But here is faith, that strengthens itself and only
increases through such temptation, and cares naught how unkind or uncertain
the actions and words of Christ sound, but clings fast to his goodness,
and does not permit itself to be frightened away. And of a truth, there
was in them a strong, rich faith, that upon his word they promptly went
forth; for had they doubted they certainly would not have gone, and yet
they had here no clear promise.
35. And this is the method God employs with us all to strengthen and
prove our faith, and he treats us so that we know not what he will do with
us. This he does for the reason, that man is to commend himself to him
and rely on his mere goodness, and not doubt that he will give what we
desire or something better. So also these lepers thought: Very well, we
will go as he commands, and although he does not tell us whether he will
cleanse us or not, this shall not influence us to esteem him any the less
than before. Yea, we will only esteem him so much the more and higher,
and joyfully wait, if he will not cleanse us, he will do still better for
us than if we were cleansed, and we will not on that account despair of
mercy and favor. Behold, this is the true increase of faith.
36. Such trials continue as long as we live, therefore we must also
continue to grow just as long. For when he tries us in one instance in
which he makes us uncertain how he will treat us, he afterwards always
takes another and continually enlarges our faith and confidence, if we
only remain unmovably steadfast.
Behold, this is what St. Peter calls growth in Christ when he says,
1 Pet. 2, 2: "As newborn babes, long for the spiritual milk which is without
guile, that ye may grow thereby unto salvation." Again in the latter part
of 2 Peter, verse 18: "But grow in the grace and knowledge of our Lord
and Savior Jesus Christ." And St. Paul in all places desires we should
increase, continue and become rich in the knowledge of God and Jesus Christ.
This is nothing else than in this manner to become strong in faith, when
God conceals his kindness and appears as Christ does here to the lepers,
so that we do not know what to expect of him. For faith must be (argumentum
non apparentium) an argument not an appearance, and be certain and not
doubt in the things that are concealed and are not experienced. Heb. 11,
1.
37. Therefore observe that when God appears to be farthest away he is
nearest. This word of Christ reads as though we cannot know what he will
do, he does not refuse nor promise anything, so that the lepers, who previously
certainly relied on his kindness for all things, might have become offended
at it, and begun to doubt, and taken quite a different sense of it than
Christ meant. Christ speaks it out of an overflowing kindness that he thinks
it unnecessary to tell them that they have already obtained what they want.
But as the sense was not clear to them they might have thought he was entirely
of a different opinion, and farther from them than before.
38. Thus are all his superabundant kindnesses, works and words, that
we may think that he was previously more kind and gracious than afterwards,
when he first had anything to do with us.
Thus it also happened to the people of Israel in the desert, they thought
God did not bring them out of Egypt, upon whom nevertheless they called
and they knew while in Egypt that he would help them. But all this is done
that we may not remain in weakness when we first begin to believe, but
grow and ever increase until we be able to take the strong nourishment
and become satisfied and full of the Spirit, that we may not only despise
and triumph over riches, honor and friends, but also over death and hell.
39. Hence it is with the faithless and unbelieving as with unfortunate
mine workers, who begin to prospect with great confidence, and dig extensively.
But when they are about to strike the treasure, which would have taken
but a little more labor, they give up, and look at what they did as in
vain, and think, there is nothing in it. Then comes another worthy of the
task, who had never yet made a beginning, but he strikes away boldly and
finds what the former hunted and dug for him. Thus it is also with the
grace of God; he who begins to believe and will not continually grow and
increase, from him grace will be taken and given to another who begins
with it; if he, too, will not continue it will be taken also from him and
given to another. It only wants to be believed. And here our high schools
speak wholly blind, mad, and poisonous things about faith, when they teach
that the beginning of faith is enough for salvation, and is only a small
degree or step from it.
40. So these words of the text, "And it came to pass, as they went,
they were cleansed," would say: It is impossible for faith to fail, it
must take place as it believes. For if these lepers had not believed and
remained steadfast, of course they would not have gone. Therefore, not
for the sake of their going, but on account of their faith they became
cleansed, because of which they also went.
41. All this I say in order that some blind teacher may not come to
this text and stick his eyes into good works without seeing the faith;
and afterwards pretend that works make us acceptable and save us, because
these lepers went forth and thus became cleansed. This error must be opposed,
that one may rightly see the faith of these lepers, and thus it will appear
that their work of going did not obtain the cleansing, but faith did. [So
also the Lord opposes the same error in that he cleanses them before they
accomplish the work assigned them. For he did not only command them to
go, but to show themselves to the priests. Now they evidently became cleansed
before they arrived at the priests and before they had finished the work.
If they had first become cleansed after they had arrived and brought the
offering, the priests might have had ground for the pretense that they
were cleansed by their offering and works, as they even did, and misled
the poor people.]
42. Now I have often said that works are twofold; some before and without
faith, others come out of and after faith. For as little as nature without
faith can be idle and inactive, so much less also can faith be idle. And
as nature's works do not precede or make nature, but nature must first
be present and do the works out of and by virtue of herself; so also the
works of faith do not make faith, but they follow and spring from faith.
So there must be works, but they have no merit nor saving power, but all
salvation and merit must first be present in faith.
43. This is also the reason that the works of faith are free and spontaneous,
and not premeditated. For these lepers were also free, and if Christ had
commanded them to do something else, they would have done it. And if they
had been asked whether they went in order to be cleansed, they would have
replied, no. This must have been so, if the cleansing took place because
of their works. Just as if you should ask the hypocrites whether they work
in order to be saved, they would say: Yes, and without works they would
not want to be saved. [But these lepers would not speak thus, they hope
he will cleanse them out of pure kindness, without considering their work
of going, which they do only because he wills it to satisfy the law, although
unnecessary. For all lepers might also go to the priests, and yet they
would not on that account be cleansed, which nevertheless must be, if the
work were necessary and useful for the cleansing. Just as the work-righteous
persons think, that he who works will be saved; so it must also be here,
he who goes will be cleansed. But now as the cleansing takes place only
because of the presence of faith, so salvation comes also on account of
faith alone.] But as the lepers must go not for their own sakes, but for
the sake of the priests, that they might be satisfied, although they were
not obliged to go to them; so all believers must work, not for their own
sake, but for the sake of others, to serve them. Although they owe them
nothing, but freely do good as Christ has done to them, about which enough
has been said above in the first part.
There follows further in the text:
"And one of them, when he saw that he was healed, turned back, with
a loud voice glorifying God."
44. The returning of one must have taken place after he and the others
had shown themselves to the priests. But the Evangelist is silent as to
how they came to the priests and what took place there. However, from the
return and thankfulness of this one, he gives us to understand how it went.
He without doubt very unwillingly returned alone, for as with all his heart
he thanks Christ and is kind to him, the conclusion is clear how he persevered,
admonished, urged, prayed and did his utmost for the others that they should
go with him and acknowledge the great kindness; and no doubt it grieved
him that he could not prevail upon the nine and had to leave them with
tears and grief. All these and similar things force us to think of the
love he had for Christ, that leaves nothing unattempted, fears no one,
regards no one, if they only worthily honor and praise Christ.
45. What kind of a tempest visited the nine, that they so firmly separated
from the one; as we have heard they all made a good beginning and grew
in the faith of Christ? Of their own accord they would not have fallen
so completely; some one must have first overthrown their faith, so that
the honor which they previously gave Christ so freely and honestly, they
now divert from him and rob him of this honor, and turn their friendship
into enmity. Nor was it a weak falling away, that so severely offends and
opposes the one leper with all his admonitions and regrets. Behold, the
priests did this, they could not bear that the honor be given to Christ;
hence they no doubt preached a strong sermon against him to root out their
faith.
46. But what might they have said to them? Because they fought against
Christ and the faith it is easy to think what they said and did, namely,
what is contrary to faith; that is, they heralded into these poor lepers
that they should not believe that Christ cleansed them, but should thank
God, who had regard to their offering and the prayers of the priests, and
heard them, and on this account cleansed them; and whatever else they said
to draw away the hearts of the lepers. But the one leper did not permit
himself to be drawn from Christ; he remained steadfast and overcame all
the assaults of faith.
47. [§§ 47 to 72 are found only in edition c. and pamphlets.]
Therefore with two strong assaults their hearts were changed. First, to
cleanse one from leprosy is impossible for a creature, and it is certainly
only the work of God, therefore it cannot be in any way attributed to Christ,
whom they saw and regarded as a man and not as God; therefore they should
beware by no means to blaspheme God, and make a god out of a mere creature.
0 what a fine pretense and powerful stroke this was! What a great faith
must be there to stand, when it is opposed by God himself, by his honor
and work, with which one is threatened not to deny God! What heart does
not think, that it would be the very best to yield to a temptation like
this?
48. The next stroke was to bring forth the law of Moses, where it was
commanded to hearken unto the priests at the risk of death, what they judged
according to the law, Deut. 17, 12. As the priests here judged the cleansing
was from God and not from Christ, they powerfully caught their consciences,
and crushed faith to powder in the nine, for to act against the law, is
also to act against God.
49. Here observe what a terrible opposition this was, when bodily and
eternal death is placed in opposition to the conscience, together with
the anger of God and man, the highest and greatest sins, with the greatest
punishment. What heart would not fall before such terrors, or never tremble,
especially when the law of God is offered as the signal of truth? With
this these nine fell, and had sooner denied ten Christs than offend God
and transgress the Law, and thought they did well by doing so.
50. Then an ugly contention arose first of all concerning the one, who
alone stood opposed to the priests; while all his companions fall and join
his opponents. Then they also exercised diligence, prayed and threatened,
that he should by no means offend God, believe the priests, nor despise
the law of Moses, and beware that he be not put to death as a blasphemer.
Here the poor child must be a fool or insensible, so good he has it, or
a heretic and apostate; he has become cleansed, but he must on that account
risk body and life, goods and honor, friends and companions; and besides
had to allow them the name that they were pious, did good and honored God,
while he must be a sinner and dishonors God. And because he was a Samaritan
they esteemed him perhaps the less, and thought: Let him go, he is but
a Samaritan, a man lost and not of Israel; or they had mercy on him, as
a man mad and possessed. See, this is the last and greatest opposition
to faith. But he who continues steadfast, abides indeed forever, for here
is overcome the fear of death and hell with all their terrors, in this
world and in the world to come.
51. Thus the name of God must at all times do the greatest evil and
be a cover for the greatest scandal through its misuse by the devil and
wicked men. For as they know that man does not fear and honor anything
so much as God's name and glory, especially among good hearted people;
therefore they take just such a one and bring him to their mind, that what
they pretend is God; then the poor crowd follows that thinks nothing else
than that a man must fear and accept all this, by which God's name or Word
is presented. Therefore an extensive knowledge is necessary in such opposition,
that a man may not err, although he be threatened by the name of God. For
idols have even assumed the name and honor of God. Thus the Pope always
employs the name of God for every sin and shame, and all his disciples
and false teachers follow him, and especially the priests who pretend that
their unchristian, unbelieving orders and works are divine and Christian.
52. But it is still harder when the evil spirit torments the conscience
in the throes of death, and pretends God is angry and does not care for
you; of this David says, Ps. 3, 2: "Many there are that say of my soul,
There is no help for him in God." Or as the Jews spoke to Christ while
on the cross, Mat. 27, 43: "He trusted on God; let him deliver him now,
if he desireth him: for he said, I am the Son of God." As though
they would say: It is impossible for God to help him, he is wholly lost.
53. Or when God himself thus tries and forsakes a man, so that he feels
nothing else in his conscience than that God has forsaken him, and will
never welcome him, as David says, Ps. 31, 23: "I said in my haste, I am
cut off from before thine eyes." This also tempted Abraham, Gen. 15, 12;
and Jacob, Gen. 32, 24.
Here faith suffers its greatest distress, and is in the pangs of hell.
Here it is necessary to hold fast and not suffer yourself to err, when
God himself is pictured before you. Behold, this is the last and greatest
trial of faith; he who remains firm here abides firm forever, for here
is overcome the fear of death and hell with all the terrors in this world
and the world to come. They are the strongest Christians and the greatest
spirits, who resist this temptation.
54. All this I say that we may learn to hold fast to faith, in which
we have begun, and ever remain in the same firm conviction that looks to
God for every good thing, and not permit ourselves to be forced or driven
from it by man, the devil, sin, the law, the name of God or God himself,
which we will be able to do if we only abide in the true nature of faith,
as St. Paul says, Heb. 11, 1: "Faith is the assurance of things hoped for,
a conviction of things not seen;" but not the substance of things fleeing
away, nor the evidence of things seen; that is, the nature of faith is,
that it relies on the goodness of God and thinks of nothing else than to
hope for and desire it. The contrary of this is to flee from it, which
is terrible, and that is not an example of faith, but of assault and temptation;
for God has not built our faith or good conscience, or confidence on wrath,
but on grace, therefore all his promises are lovely and gracious; on the
contrary his threats are terrible and bitter, which we must also believe;
but on his threats Christian faith cannot build, it must have before it
only that which is good.
55. Secondly, man should possess assurance. The good for which faith
looks and on which it depends, must not be seen or experienced. Therefore
everything a person feels, whether of pleasure or pain, he must know it
is not that which he is to believe, but it is the opposition and temptation,
over which he must leap and jump, close his eyes and all his senses, and
cling only to the good which he neither sees nor hears, until the contention
ceases. Just as Elijah wrapped his face in a mantle, when the great earthquake,
wind and fire passed by.
56. The blows and assaults against this leper were much greater, besides
he was left alone; but he stood firm. So far is his faith greater and more
perfect, and was quite ripe. Without doubt it is an example for us, that
we, too, may not permit ourselves to be influenced by like priests and
saints, even though the great crowd of all the world go with them. It was
indeed a great sight, that the priests withstood him, whose duty it was
to teach other people the right way, and who should by rights have been
the most learned.
57. And here we learn a good answer for the Pope, the priests and the
wise, when they appear with their power, government, office and dignity,
and pretend that we must believe them, and only hear what they say; who
know well enough what it is, when Christ directs the lepers to the priests,
but appear as though they could not see how this lonely man, who was not
a priest but a common layman, nor was he even an Israelite, but a Samaritan,
and yet he pronounces judgment on the priests' doctrine and opinion, and
is more learned than they all put together; nor does he worry about being
alone, and the crowd being on their side. Now, if this had been sufficient,
as our Papists say, that they are the priests, the learned, the rulers
and the power, and besides they have the multitude with them, and that
a man should not oppose what the government, dignity, power and multitude
offer, then this Samaritan did what was not right. But God preserve us!
For this Gospel here teaches that scarcely no one is so accustomed to err
and go astray as just these very priests, the clergy, the most learned,
the rulers, the most dignified and the greatest crowd, wherefore we are
scarcely to avoid any one more than just these very ones.
58. But since Christ directs the lepers to the priests, he gives them
to understand it is not their office, but the misuse of their office that
is to be avoided, and draws the line how far we are to believe and follow
them, namely, when they teach according to the law we are to hear them,
as Moses, Deut. 17, 11, 12, clearly declares, that the priests shall judge
according to the law, and then, whoever will not hear is to be stoned;
but when they without law offer their own doctrine, we shall regard neither
their office nor power, and abide alone with the Scriptures. Of course
the people say, that no one writes false things except the scribe; so no
one preaches false doctrine except the preachers; and again as the common
saying runs: The learned are the perverted! If then the priests who are
placed in their offices by divine order to teach God's Law, often and most
grievously err; what shall our popes, cardinals and bishops do, who are
not placed in their offices by God nor man, but by themselves, who neither
preach nor study, and produce nothing but human doctrine and their own
dreams? Therefore neither their office nor doctrine is any good here, they
are nothing but error from head to foot, that is only to be avoided, for
little of their doctrine and character is subject to controversy; for they
are not the priests referred to here, as we shall hear.
59. But why does St. Luke say that this single person saw that he was
cleansed; did not the others see it too, as all ten were surely cleansed?
So the nine, as we have heard, with the priests, also praised God, and
held him in high esteem, so that they would not give the honor to Christ
as to a creature; why then does he say that this one only greatly praised
God with a loud voice?
60. In the first place this is said by Luke according to a general custom,
as when one says of the unthankful: he does not see the kindness done him;
that is, he will not see it nor take it to heart, nor think that he ought
to be thankful, but acts as though he knew nothing about it, he despises
it and regards it not. Thus these nine did not want to see and consider
the kindness of Christ, and despised him as though he did nothing for them.
On the contrary he who is thankful will and cannot forget, and does not
cease to recognize and acknowledge his benefactor and kindness. With such
eyes did this Samaritan see his cleansing.
61. On the other hand, the nine also praised God, but with their tongues,
and at the same time blasphemed him in Christ. It would not have been punishable,
if even at that time they had not regarded Christ as God; for he was not,
yet glorified, as St. John says, 7, 39. And this one also, perhaps, still
held him as a mere man. But they wanted Christ to be looked upon as a sinful
man and a blasphemer, and to be regarded with the utmost contempt. Such
was the poison they brewed into the nine. Christ at that time sought nothing
more than that they should receive him as sent to them from God, and that
they should believe that God dwelt, spoke and worked in him. This they
did not wish, and would not allow others to receive him thus; but he was
to be looked upon as coming from the devil, and speaking and working through
the devils. And such faith the nine permitted to be driven into them.
But this one remained firm in spite of them, that God must be with Christ,
who spoke, worked and dwelt through and in him. Therefore his praise and
thanks are mentioned and the praise of the others ignored. Through what
strife and opposition he remained in his faith, we have heard above. It
was a great faith that held so firmly to him who was despised, condemned
and blasphemed by the priests, the learned, the rulers, the best, the greatest
and the largest number among all the people. Who dare thus hold Christ
at present, when the Pope, the bishops, doctors, monks, priests, princes,
with all their host, have condemned him, and issued a bull against him,
as we see they publicly do?
62. And here this Gospel teaches what works tried and experienced faith
produces, and what is the true worship and honor man may give to God. Some
build churches for him, some arrange masses, some ring bells for him, some
light candles for him that he may see; and act no differently than as though
he were a child, who is in need of our gifts and services. Although the
building of churches and holding of masses at first arose from the Christians
coming together to conduct the true worship; afterwards the same worship
disappeared and was entirely omitted. Since then we have continued to cling
to charitable foundations, buildings, singing, ringing, lighting, clothing,
smoking, and as many more such preparations as there are for worship, that
we have come to consider such preparations as the chief divine worship,
and know nothing of any other. And we do wisely, as he who, builds a house
and spends all his money on the scaffolding, and during his whole life
should get no further, not even to lay a single stone for the foundation.
Pray tell, where will he dwell at last, when the scaffolding is torn down?
63. But the true worship is to return and praise God with a loud voice.
This is our greatest work in heaven and on earth, besides it is the only
worship we may bring to God; for he needs none of the other kind, and is
not capable for it: he will be only loved and praised by us. Concerning
this Psalm 50, 12-14 speaks: "For the world is mine and the fulness thereof.
Offer unto God the sacrifices of thanksgiving, and pay thy vows unto the
Most High." Do you think God would drink the blood of goats, or eat the
flesh of bulls? Thus he might also say now to the founders of charitable
institutions, smokers, singers, ringers and candle lighters: Do you think
that I am blind and deaf, or that I have no house for shelter? You shall
love and praise me, this is the incense you are to burn to me and the bells
you are to ring for me.
64. The returning means, to bring home again to God the grace and goods
received, not to keep them, not to boast of them or exalt self above others,
or praise self on their account, not to reap honor thereby nor wish to
be better than others, not to be satisfied with self, not to have joy in
them, but to have all such joy, pleasure, honor and praise, only in him
who has given them, and stand there willing and quite composed, when he
shall again take them from you, and none the less just then to love and
praise him. 0 how few there are who thus return, of course scarcely one
among ten. If one has more beautiful hair than another, he delights in
himself because of it above others; what then will he do with the great
gifts of reason, spirit, etc.? These are the ravens of Noah that flew out
of the ark, and did not return, Gen. 8, 7. To sum up all: To return embraces
these two thoughts: not to cling to God's gifts, but only to himself, who
gives them.
65. Thus the great praise of God includes two parts - The first is to
esteem him highly in the heart, and to have a lovely disposition toward
him, so that we taste and experience how sweet the Lord is, of which St,
Peter speaks, 1 Pet. 2,3, and Psalm 34,8: "0 taste and see that Jehovah
is good." All this faith, that has been tried, teaches and brings us at
the end of the conflict. For as long as the strife and conflict endure,
faith is in labor, and all is painful and bitter, it experiences and tastes
no sweetness in God. But as soon as the evil hour is past, if we persevere
and remain firm, then the sweetness of God will be ours. God will become
so lovely, satisfactory and sweet to the heart, that it will desire nothing
more than to battle and to seek to try his faith, and now as it were thirsts
and longs for suffering and misfortune, which all the world fears, and
which he also himself previously feared, of which Psalm 26, 2 speaks: "Examine
me, 0 Jehovah, and prove me; try my heart and my mind." Out of this valiant
faith comes quite a different man with a different taste, so that henceforth
he does not feel well without suffering, and as it were lives contrary
to all the world, so that he rejoices where the world mourns, and mourns
where the world rejoices, until he becomes an enemy of this whole life
and becomes eager for death.
66. This is what St. Paul means when he says, Gal. 6, 14: "Through which
the world hath been crucified unto me, and I unto the world." That is,
my joy and life are the suffering and death of the world, and her joy and
life are my suffering and death. Therefore he says again, Phil. 1, 23:
"Having the desire to depart and be with Christ." To this taste and knowledge
no hypocrite can come, for conflict and suffering they do not want, and
so they must remain faithless and wholly unexperienced in spiritual things.
67. The other part is to break forth with the voice, and to, confess
before the world what the heart within believes of God. This is nothing
else than to bring down upon one's self the enmity of the world, and to
send many messengers after death and the cross. For he who would praise
and honor God with his voice, must condemn all the praise and honor of
the world and say that all the works and words of man are nothing, with
all the honor they have from. them, and that God's work and Word alone
are worthy of praise and honor. But you see that the world cannot tolerate
this, and so you must bear the brunt and be a heretic, a deceiver, a blasphemer,
while you promise many good works and a spiritual life in all your divine
services. Then they will command your silence, or make it hot for you.
And it is not possible for them to suffer it from you, for their pet affairs
they will not allow you to reject. So is it also impossible for you to
cease and be still, but with loud voice like this leper you rather confess
God's praise and honor alone in his works and words; and thus you then
go to pieces and become ashes. Then the Pope goes to work and enlarges
his almanac with red ink, and makes them saints in heaven, and blots you
out of the book of life, and casts you four thousand miles on the other
side of hell, and you are now a rotten member cut off from holy Christendom,
that you may not infect the holy church with the poison of your foul odor
and your satanic doctrines.
68. Christ speaks of this in Mat. 24, 9: "Ye shall be hated of all the
nations for my name's sake." Why for my name's sake? They would and might
not tolerate the name, praise and honor of God, for then they and their
whole cause would be put to shame. And if God alone were wise, good, just,
faithful and strong, then they would be fools, wicked, unjust, liars, false
and impotent. Who would bear this great injustice, the devilish heresy,
that so much divine service and godly life should for God's sake be abolished
and changed as a foolish, unjust, false and impotent thing? Not so, it
must not be God, but the devil who pretends this. Behold, upon the highways
all the prophets are murdered and Christ himself. The world does not want
to be a fool nor to be unjust. But God will not suffer this from it, and
hence he sends his messengers to punish it. And thus the saints must then
shed their blood on account of it. Therefore it is a great act to praise
God and to raise a free and loud voice before the world.
69. However, the false saints and murderers of Christ also now praise
and extol with a loud voice God and his works, yea, they preach and cry
more about God than the true saints do. As we even now see every corner
full of preachers, who highly extol and praise God, that he alone is worthy
of praise and honor, and use the very same voice and Word which the true
preachers use. Why then is it not valid? Or what is the matter with it?
Without doubt nothing else than that they with this leper do not fall down
at the feet of Christ to thank him, but want Christ to fall down at their
feet and thank them. For the Jews give all honor to God, but of Christ
they will know nothing. So it is with these; as long as we leave their
cause alone and do not reject it they cry and praise us very highly. But
if one also judges them by their doctrine, and their own cry falls upon
them, that they are nothing and their whole cause nothing but falsehood
and foolishness; then their praise and cry are gone, and their false heart
breaks forth and is revealed, so that they praise and honor God only with
the mouth and themselves with the heart.
70. It is not enough that you loudly call and cry that God does all
things and our work is nothing; you must also suffer such things to be
said of you and your affairs. You can agree that Christ's and your enemy
is nothing, and all he does is rejected, and you think it is right and
well done; for his cause is not from God, but against God. But you do not
wish to be rejected with him. Your cause is to be God himself and unrejected;
how then is it possible that you should tolerate the rejected Christ, not
to mention falling at his feet and regarding yourself as unworthy, when
with him you would be rejected? Now as God has concealed himself in the
despised man Christ, and will dwell there, you must not undertake to find
him anywhere else, except in contempt; yea, you must reach the point to
rejoice that you are found worthy to be despised, and must also fall at
his feet and thank him for the contempt, which will not suffer your cause
to be anything, so that it be not words but deeds; that you say: God alone
is to be praised and not man, such instruction is first to be proved by
you, you suffer such things just for the sake of his doctrine, and you
consider yourself unworthy of all this.
71. Thus Christ also taught the same and praised God's name alone; and
also suffered first and most of all, that he became as nothing, so that
no one can be compared to him in this. 0 this is a rich, great example,
of which much might be said. But now it is sufficient that we may see a
little how great a cause it is to prove God's praise by our actions, and
fall upon our faces at the feet of Christ, the man despised; as the Apostles
were glad, Acts 5, 4, that they were worthy to suffer dishonor for the
'Name, of which it is said, Ps. 72, 9, that the enemies of Christ are to
bow before him, and lick the dust from his footprints. That is as St. Paul
also says, they shall boast in his sufferings and cross, that shall come
upon them on account of the praise of God and the punishment of men. For
as Christ himself thus suffered, suffering has become so precious that
no one is worthy of it, and it is to be regarded and esteemed as great
grace.
72. From this we see how far a Christian life is above the natural life.
First, it despises self; secondly, it loves and thirsts for contempt; thirdly,
it punishes everything that is unwilling to be despised, by which it resigns
itself to all misfortune; fourthly it is also despised and persecuted on
account of such contempt and punishment; fifthly, it does not think itself
worthy to suffer such persecution. Now from the very first part the world
and nature flee, when then will they come to the last? But there is still
another and a greater behind it, concerning the falling at the feet of
Christ, which the priests neither understand nor want; for not every faith
is sufficient for it, but the faith of Christ must be there, that truly
humiliates us. Of this we will treat later under the spiritual interpretation.
"And he was a Samaritan."
73. Why was it necessary for the Evangelist to write, rather than something
else, that this one leper was a Samaritan? By this he opens our eyes and
warns us that God has two kinds of people who serve him. One, that has
the appearance and name of having a great, spiritual, holy life, is employed
almost wholly in it, and yet it is all in vain. They are nothing more than
ravenous wolves in sheep's clothing. Yet they have the honor of it, and
are regarded by every one as the true worshipers of God; therefore goods,
honor, friendship flow to them, and everything the world has, for God's
sake; for they think he is there, and he who thinks differently is worse
than a heathen, heretic and an apostate.
74. The others are without any show and name, yea, they are of the opposite
appearance, as though no one were less God's people than they, and in short,
they are thorough Samaritans; a word that sounds as badly among the Jews,
as if at present you should revile one as a Turk, Jew, heathen or heretic.
For the Jews alone had the name of being God's people, and they alone had
God and his worship for themselves in preference to all other people on
the earth. And they hated the Samaritans above all nations, for they too
claimed to be God's people along with the Jews; therefore a Samaritan was
to them as an apostate Christian is among us. And although it be true that
the Samaritans did not rightly believe, and that the Jews had the true
law of God, it was according to human custom that they boasted alone of
Judaism and despised the Samaritans, who were less Jews and worse Samaritans,
than the natural Samaritans. But now, as God loves the truth and is an
enemy of hypocrisy with all its boasting, he turns it round and accepts
the Samaritans and lets the Jews go. Thus it occurs that they are not his
people who still have the name, the appearance and honor of his people.
Again, those who are his people and have the name and appearance, are heretics,
apostates and the devil's children.
75. So it is even at the present time. The clergy, priests and monks
call themselves and are regarded as the servants of God, and no one is
a Christian who does not believe as they believe, whereas no one is less
a Christian and God's people than just those who thus turn up and boast
themselves among them. Again, those whom they hold are heretics, many of
whom they have also burned and exiled, like John Huss and his followers
they dare not be Christians, although they alone are the true Christians.
Here then this Gospel is so powerful that no one returns, no one exalts
God with a loud voice, no one falls on his face at the feet of Christ,
except the Samaritans, the despised, the condemned, the accursed, who must
be heretics, apostates, errorists and Satan's own children. Therefore let
us guard against everything that makes only a show, it certainly is deceiving;
and let us not reject what does not make a display, so that we do not go
and reject Christ and God, as the Jews did. This Christ also desires when
he says:
"And Jesus answering said, Were not the ten cleansed? but where are
the nine? Were there none found that returned to give glory to God, save
this stranger?"
76. The stranger does it, he sincerely gives God all the glory. 0, what
a terrible example is this! Among ten only one, and he among the least
and most worthless. How entirely does God indeed overlook that which is
great, wise, spiritual and honorable! And yet such people have no fear,
but become hardened and petrified in their nature. It is also terrible
that the Lord knows ten of them were cleansed, of this they did not think.
To it he is not silent, he inquires after and seeks them: Where are the
nine? 0, what a frightful thing it will be when they at some future time
will feel this inquiry and must answer whither they went, that they did
not give God the glory. Then they will say: Well, we have nevertheless
praised and thanked God, and thus our priests have taught us! Then it will
appear whether it will help us to follow the doctrines of men in the name
of God, and to forsake the doctrine and will of God. We are sufficiently
warned in the Gospel, therefore no excuse will help us if we allow ourselves
to be deceived. In Baptism we have all vowed to follow Christ and his doctrine;
no one has vowed to follow the Pope, the bishops and clergy. Thus Christ
has thoroughly rejected and forbidden the doctrines of men.
77. However, Christ here comforts his poor Samaritans, who for his name's
sake must risk their lives with the priests and Jews, and strengthens their
hope with the sentence and judgment that he demands the nine and judges
them as God's thieves, who steal God's glory, and justifies the Samaritan.
For this hope gives them strong courage, that their cause before God will
be rightly maintained and will stand, but the opposite cause will be condemned
and will not stand, it matters not how great they were and what right they
had on earth.
78. Therefore observe, before Christ justifies the Samaritan, he judges
the nine, that we should be certain not to hasten or desire revenge, but
leave it only to him, and go our way. For he is in himself so careful to
defend the right and punish the wrong, that he first takes up the latter
before he rewards his Samaritans.
79. Besides, he uses many more words in this sentence than to the Samaritan;
so that we see how greatly he is concerned about it, and he by no means
forgets their wrongs and our rights. Nor does he wait long to have them
accused before him, but of his own free will summons them, so that without
doubt the cause of the unbelievers influences him more and sooner than
it strikes or harms us. Of this God speaks in Moses, Deut. 32, 35: "Vengeance
is mine, and recompense." And St. Paul says to the Romans, 12, 19: "Avenge
not yourselves, beloved, but give place unto wrath." Now the words which
the Lord says to the Samaritan, when he adjusts his affairs, are the following:
"And he said unto him, Arise, and go thy way; thy faith hath made thee
whole."
80. Behold, is not this a wonderful expression, that he attributes his
cleansing to faith? This is opposed to the judgment of the priests who
told the nine that their offering and obedience to the law had cleansed
them. But Christ's judgment stands and triumphs, that they were not cleansed
because they went to the priests, nor because of their offering, but alone
on account of their faith. Therefore, as said above, faith will not tolerate
any work, that it should help man to be justified and saved. For this faith
more than all other things must and will do it alone, and he employs his
works elsewhere, namely, to help his neighbor, as Christ has helped him.
81. And in conclusion we observe that this Gospel sufficiently teaches
and represents the entire Christian life with all its events and sufferings;
for the two chief things are faith and love. Faith receives the good; love
gives the good. Faith offers us God as our own; love gives us to our neighbor
as his own. Now when such life begins, God goes to work and improves it
by trials and conflicts, through which a man increases more and more in
faith and love, that through his own experience God becomes to him so heartily
dear and precious, and he no longer fears anything.
Then hope grows which is certain that God will not forsake her, of which
St. Paul speaks, Rom. 5, 3-5: "We also rejoice in our tribulations: knowing
that tribulation worketh steadfastness; and steadfastness, approvedness;
and approvedness, hope; and hope putteth not to shame." And Paul always
treats of these three principles in his Epistles. To the Colossians he
speaks thus, 1, 3-5: "We give thanks to God the Father of our Lord Jesus
Christ, praying always for you, having heard of your faith in Christ Jesus,
and of the love which ye have toward all the saints, because of the hope
which is laid up for you in the heavens." And still more beautiful he says
to the Thessalonians, 1, 2, 3: "We give thanks to God always for you all,
making mention of you in our prayers; remembering without ceasing your
work of faith and labor of love and patience of hope in our Lord Jesus
Christ, before our God and Father."
82. How beautifully he divides the three principles, that faith goes
forth in trusting, love in laboring, and hope in patience and suffering.
As though he would say: Your faith is not a dream nor a fancy, but it is
life and action; and your love is not passive nor is it idle, but it serves
well for your neighbor. All this takes place in prosperous days, while
your hope is exercised in suffering and patience, and all this in Christ;
for there is no faith, nor love, nor hope outside of Christ, as I said
above. Thus a Christian life goes through good and evil until the end,
and yet it does not seek revenge, and only grows more and more in faith,
love and hope.
83. And love, which naturally follows faith, is divided into two parts:
it loves God, who does so much for her through Christ in faith; it loves
its neighbor, and does to him, as God does to her. Therefore, all the works
of such a man go to his neighbor for God's sake who loved him, and he does
no work relating to God except to love and to praise, and he confesses
this freely before the world. For God does not need other works. Thus,
all worship is with the mouth; although that is also called a service of
God which is done to our neighbor. But I speak now only of the service
rendered to God, in which the one part man can take is to love and to praise;
but in this he must resign himself wholly and entirely in all adversity.
Behold, what more would you know as to how to be a Christian? Have faith
and love, continue in these, then you have and can do all things; the rest
will all be taught and given to you without any exertion on your part:
This Gospel of the Ten Lepers is further expounded in a special book or
postil, which examine for additional information. There you will also find
the allegorical interpretation. or the spiritual meaning of it.*
* See the miscellaneous sermons of Luther.
