Luther’s Commentary on Selected Bible PassagesLuke 24

[[Luther published three sermons for Mark 16:1-8. One can be found in the electronic version in verses 1-3 (or Mt 28:1-3 or Lk 23:56-24:2 or Jn 20:1); the second in verses 4-6 (or Mt 28:4-6 or Lk 24:3-5 or Jn 20:2), and the last in verses 7-8 (or Mt 28:7-8 or Lk 24:6-7 or Jn 20:3).]]

Sermon for Easter Sunday: Christ’s Resurrection and its Benefits; Mark 16:1-8 (2nd Sermon)

Of Christ's Resurrection

I. THE STORY OF CHRIST'S RESURRECTION.

¹ In the first place we shall briefly examine the text of this narrative, and afterwards speak of the benefits of the resurrection of Christ, and how we should build upon it. The text reads: V.1. “And when the sabbath was past.” Here we must remember Mark writes of the sabbath according to the custom of the Hebrews, for according to the Jewish reckoning the day began in the evening and lasted until the evening of the next day, as the first chapter of Genesis says: “And there was evening and there was morning, one day,” “a second day,” “a third day,” and so forth. Thus the first and greatest Sabbath began on the evening of the day when Christ was crucified, that is to say at the time of sunset on the evening of Friday. Our reckoning conveys the wrong sense. Yesterday was the great Sabbath, when Christ lay in the grave; in addition to this the Jews had seven full days which they celebrated and all of which they called sabbaths, counting them from the first holiday after the great Sabbath and calling it prima sabbathorum (first of the sabbaths), and the third holiday secundarn sabbathorurn (second of the sabbaths), and so forth. On these days they ate only wafers and unleavened bread, for which reason they are also called by the Evangelist the days of unleavened bread. From this we must conclude that Christ rose before sunrise and before the angel descended in the earthquake. Afterwards the angel only came to open the empty grave, etc., as has been clearly described by the Evangelists. ² The question now arises: How can we say that he rose on the third day, since he lay in the grave only one day and two nights? According to the Jewish calculation it was only a day and a half; how shall we then persist in believing there were three days? To this we reply that be was in the state of death for at least a part of all three days. For he died at about two o'clock on Friday and consequently was dead for about two hours on the first day. After that night he lay in the grave all day, which is the true Sabbath. On the third day, which we commemorate now, he rose from the dead and so remained in the state of death a part of this day, just as if we say that something occurred on Easter-day, although it happens in the evening, only a portion of the day. In this sense Paul and the Evangelists say that be rose on the third day. ³ For this period and no longer Christ was to lie in the grave, so that we might suppose that his body remained naturally uncorrupted and that decomposition had not yet set in. He came forth from the grave so soon that we might presume that corruption had not yet taken place according to the course of nature; for a corpse can lie no longer than three days before it begins to decompose. Therefore Christ was to rise on the third day, before he saw corruption. ⁴ The great longing and love of the women for the Lord must also be particularly noted here, so that unadvised and alone they go early to the grave, not thinking of the great stone which was rolled before the tomb. They might have thought of this and taken a man with them. But they act like timid and sorrowing persons, and therefore they go on their way without even thinking of the most necessary things. They do not even think of the watchers who were clad in armor, nor of the wrath of Pilate and the Jews, but boldly they freely risk it and alone they venture on their way. What urged these good women to hazard life and body? It was nothing but the great love they bore to the Lord, which had sunk so deeply into their hearts that for his sake they would have risked a thousand lives. Such courage they had not of themselves, but here the power of the resurrection of Christ was revealed, whose Spirit makes these women, who by nature are timid, so bold and courageous that they venture to do things which might - have daunted a man. ⁵ These women also show us a beautiful example of a spiritual heart that undertakes an impossible task, of which the whole world would despair. Yet a heart like this stands firm and accomplishes it, not thinking the task impossible. So much we say for the present on this narrative, and now let us see what are the fruits and benefits of the resurrection of Christ.

II. THE FRUITS AND BENEFITS OF THE RESURRECTION OF CHRIST.

⁶ St. Paul writes in Romans 4:25 as follows: “Christ was delivered up for our trespasses, and was raised for our justification.” Paul is indeed the man who extols Christ in a masterly manner, telling us exactly why and for what purpose he suffered and how we should conform ourselves to his sufferings, namely, that he died for our sins. This is a correct interpretation of the sufferings of Christ, by which we may profit. And as it is not sufficient to know and believe that Christ has died, so it will not suffice to know and believe that he rose with a transfigured body and is now in a state of joy and blessedness, no longer subject to mortality, for all this would profit me nothing or very little. But when I come to understand the fact that all the works God does in Christ are done for me, nay, they are bestowed upon and given to me, the effect of his resurrection being that I also will arise and live with him; that will cause me to rejoice. This must be brought home to our hearts, and we must not merely hear it with the ears of our body nor merely confess it with our mouth. ⁷ You have heard in the story of the Passion how Christ is portrayed as our exemplar and helper, and that he who follows him and clings to him receives the Spirit, who will enable him also to suffer. But the words of Paul are more Christian and should come closer home to our hearts and comfort us more, when he says: “Christ was raised for our justification.” Here the Lamb is truly revealed, of whom John the Baptist testifies, when he says in Jn 1:29: “Behold, the Lamb of God, that taketh away the sin of the world.” Here is fulfilled that which was spoken to the serpent: “I will put enmity between thee and the woman, and between thy seed and her seed: he shall bruise thy head,” which means that for all those who believe in him, hell, death, and the devil and sin have been destroyed. In the same manner the promise is fulfilled to-day which God gave to Abraham, when he said in Gen 22:18: “In thy seed shall all the nations of the earth be blessed.” Here Christ is meant, who takes away our curse and the power of sin, death and the devil. ⁸ All this is done, I say, by faith. For if you believe that by this seed the serpent has been slain, then it is slain for you; and if you believe that in this seed all nations are to be blessed, then you are also blessed. For each one individually should have crushed the serpent under foot and redeemed himself from the curse, which would have been too difficult, nay impossible for us. But now it has been done easily, namely, by Christ, who has crushed the serpent once, who alone is given as a blessing and benediction, (Instead of benediction edition of 1532 has curse.) and who has caused this Gospel to be published throughout the world, so that he who believes, accepts it and clings to it, is also in possession of it, and is assured that it is as he believes. For in the heart of such a man the Word becomes so powerful that he will conquer death, the devil, sin and all adversity, like Christ himself did. So mighty is the Word that God himself would sooner be vanquished than that his Word should be conquered. ⁹ This is the meaning of the words by St. Paul: “Christ was raised for our justification.” Here Paul turns my eyes away from my sins and directs them to Christ, for if I look at my sins, they will destroy me. Therefore I must look unto Christ who has taken my sins upon himself, crushed the head of the serpent and become the blessing. Now they no longer burden my conscience, but rest upon Christ, whom they desire to destroy. Let us see how they treat him. They hurl him to the ground and kill him. O God; where is now my Christ and my Saviour? But (Instead of But editions of 1528 and 1531 have Yea.) then God appears, delivers Christ and makes him alive; and not only does he make him alive, but he translates him into heaven and lets him rule over all. What has now become of sin? (It is indeed on the gallows. If I then trust in this, I have a cheerful conscience etc. Editions of 1528 and 1531.) There it lies under his feet. If I then cling to this, I have a cheerful conscience like Christ, because I am without sin. Now I can defy death, the devil, sin and hell to do me any harm. As I am a child of Adam, they can indeed accomplish it that I must die. But since Christ has taken my sins upon himself, has died for them, has suffered himself to be slain on account of my sins, they can no longer harm me; for Christ is too strong for them, they cannot keep him, he breaks forth and overpowers them, ascends into heaven (takes sin and sorrow captive, Ed. 1531), and rules there over all throughout eternity. Now I have a clear conscience, am joyful and happy and am no longer afraid of this tyrant, for Christ has taken my sins away from me and made them his own. But they cannot remain upon him; what then becomes of them? They must disappear and be destroyed. This then is the effect of faith. He who believes that Christ has taken away our sin, is without sin, like Christ himself, and death, the devil and hell are vanquished as far as he is concerned and they can no longer harm him. ¹⁰ Here we also refer to the passage in Hosea 13:14, which Paul quotes in reference to the victory that Christ has won by his resurrection and by which he has conquered sin, death, hell and all our enemies. Paul says that death is swallowed up in this victory, and he defies death with these words: “O death, where is thy victory? O death, where is thy sting?” just as if Paul would say: O death, where are thy teeth? Come, bite off one of my fingers. Thou formerly hadst a spear, what has become of it now? Christ has taken it from thee. Death, where is now thy spear, etc.? Sin, where is now the edge of thy sword and thy power? Paul says that the power of sin is the law. The more clearly we understand the law, the more sin oppresses and stings us. For this reason Paul says that Christ has completely destroyed and annihilated the spear and whetstone of death. Now, this Gospel he has not taken with him into heaven, but he caused it to be preached throughout the world, so that for him who believes in Christ, spear and whetstone, nay, sin and death, should be destroyed. This is the true Gospel, which bestows life, strength, power and marrow, and of which all the passages of Scripture speak. ¹¹ Therefore seek and learn to know Christ aright, for the whole Scriptures confer upon us the righteousness of the true knowledge of Christ. But this must be brought about by the Holy Spirit. Let us therefore pray God that his Gospel may prosper, that we all may truly learn to know Christ and thus rise with him and be honored by God as he was honored. ¹² The question now arises: If Christ has taken away death and our sins by his resurrection and has justified us, why do we then still feel death and sin within us? For our sins torment us still, we are stung by our conscience, and this evil conscience creates the fear of hell. ¹³ To this I reply: I have often said before that feeling and faith are two different things. It is the nature of faith not to feel, to lay aside reason and close the eyes, to submit absolutely to the Word, and follow it in life and death. Feeling however does not extend beyond that which may be apprehended by reason and the senses, which may be heard, seen, felt and known by the outward senses; For this cause feeling is opposed to faith and faith is opposed to feeling. Therefore the author of the Epistle to the Hebrews writes of faith: “Now faith is assurance of things hoped for, a conviction of things not seen.” For if we would see Christ visibly in heaven, like the visible sun, we would not need to believe it. But since Christ died for our sins and was raised for our justification, we cannot see it nor feel it, neither can we comprehend it with our reason. Therefore we must disregard our feeling and accept only the Word, write it into our heart and cling to it, even though it seems as if my sins were not taken from me, and even though I still feel them within me. Our feelings must not be considered, but we must constantly insist that death, sin and hell have been conquered, although I feel that I am still under the power of death, sin and hell. For although we feel that sin is still in us, it is only permitted that our faith may be developed and strengthened, that in spite of all our feelings we accept the Word, and that we unite our hearts and consciences more and more to Christ. Thus faith leads us quietly, contrary to all feeling and comprehension of reason, through sin, through death and through hell. Then we shall see salvation before our eyes, and then we shall know perfectly what we have believed, namely, that death and all sorrow have been conquered. ¹⁴ Take as an illustration the fish in the water. When they are caught in the net, you lead it quietly along, so that they imagine they are still in the water; but when you draw them to the shore, they are exposed and begin to struggle, and then they first feel they are caught. Thus it also happens with souls that are caught with the Gospel, which Christ compares with a net, Mt 13,47. When the heart has been conquered, the Word unites this poor heart to Christ and leads it gently and quietly from hell and from sin, although the soul still feels sin and imagines to be still under its power. Then a conflict begins, the feelings struggling against the Spirit and faith, and the Spirit and faith against our feelings; and the more faith increases, the more our feelings diminish, and vice versa. We have still sins within us, as for instance pride, avarice, anger and so forth, but only in order to lead us to faith, so that faith may increase from day to day, and the man become finally a thorough Christian and keep the true sabbath, consecrating himself to Christ entirely. Then the conscience must become calm and satisfied and all the surging waves of sin subside. For as upon the sea one billow follows and buffets the other, as though they would destroy the shore, yet they must disappear and destroy themselves, so also our sins strive against us and would fain bring us to despair, but finally they must desist, grow weary and disappear. ¹⁵ In the second place, death is still at our elbow. It also is to exercise the faith of him who believes that death has been killed and all his power taken away. Now, reason feels that death is still at our elbow and is continually troubling us. He who follows his feelings will perish, but he who clings to the Word with his heart will be delivered. Now, if the heart clings to the Word, reason will also follow; but if reason follows, everything will follow, desire and love and all that is in man. Yea, we desire that all may come to the point when they may consider death to be dead and powerless. But this cannot come to pass until the old man, that is the old Adam, be entirely destroyed, and meanwhile that process has been going on of which Christ speaks in Mt 13:33, where he compares the kingdom of God to leaven, which a woman took and hid in three measures of meal. For even if the kneading has begun, the meal is not yet thoroughly leavened. So it is here. Although the heart clings to the belief that death and hell are destroyed, yet the leaven has not yet worked through it entirely. For it must penetrate and impregnate all the members of the body, until everything becomes leavened and pure, and there remains nothing but a pure faith. This will not be brought about before the old man is entirely destroyed; then all that is in man is Christlike from center to circumference. ¹⁶ These two things, sin and death, therefore remain with us to the end that we might cultivate and exercise our faith, in order that it may become more perfect in our heart from day to day and finally break forth, and all that we are, body and soul, become more Christlike. For when the heart clings to the Word, feelings and reasoning must fail. Then in the course of time the will also clings to the Word, and with the will everything else, our desire and love, till we surrender ourselves entirely to the Gospel, are renewed and leave the old sin behind. Then there comes a different light, different feelings, different seeing, different hearing, acting and speaking, and also a different outflow of good works. Now, our scholastics and papists have taught an external piety; they would command the eyes not to see, and the ears not to hear, and would put piety into our hearts from the outside. Ah, how far this is from the truth! But it comes in this way: When the heart and conscience cling to the Word in faith, they overflow in works, so that, when the heart is holy, all the members become holy, and good works follow naturally. ¹⁷ This is signified by the sabbath that was to be hallowed and on which the Lord lay quietly in the grave. It signifies that we should rest from all our works, should not stir, nay, should not allow any sin to stir within us, but we should firmly believe that death, hell, sin and the devil are destroyed by the death of Christ, and we are righteous, pious, holy and therefore contented, experiencing no longer any sin. Then all the members are calm and quiet, being convinced that sin and death are vanquished and prostrated. But this cannot be brought about, as I have said, until this impotent, wretched body and the old Adam are destroyed. Therefore it is indeed necessary that we are required to keep this sabbath. For as Christ lies in the grave on the sabbath, never feels nor moves, so it must be with us, as we have heard: Our feelings and actions must cease. And I say again that this cannot be accomplished before the old Adam is annihilated. Nevertheless we still experience sin and death within us, wrestle with them and fight against them. You may tie a hog ever so well, but you cannot prevent it from grunting (until it is strangled and killed Ed. 1530). Thus it is with the sins in our flesh. As they are not yet entirely conquered and killed, they are still active, but when death comes, they must also die, and then we are perfect Christians and pure, but not before. This is the reason why we must die, namely, that we may be entirely freed from sin and death. These words on the fruits of the resurrection of Christ may suffice for the present, and with them we will close. Let us pray God for grace that we may understand them and learn to know Christ aright.

[[Luther published three sermons for Mark 16:1-8. One can be found in the electronic version in verses 1-3 (or Mt 28:1-3 or Lk 23:56-24:2 or Jn 20:1); the second in verses 4-6 (or Mt 28:4-6 or Lk 24:3-5 or Jn 20:2), and the last in verses 7-8 (or Mt 28:7-8 or Lk 24:6-7 or Jn 20:3).]]

Sermon for Easter Sunday; Mark 16:1-8 (3rd Sermon)

THE RESURRECTION OF CHRIST.

I. THE STORY OF CHRIST’S RESURRECTION.

¹ This Gospel lesson is part of the general account and the first announcement of the resurrection of Christ, which was made by the angel to the women who went early to the tomb to anoint the dead body of the Lord, before Christ showed himself to them and talked with them; inasmuch as he wanted to reveal his resurrection through the Word, even before they should see him and experience the power of his resurrection. ² And as we said there are two ways of considering Christ’s passion and death and the other doctrines of Christ, so there are also two things concerning the Lord’s resurrection that we ought to know and understand. First, the history which relates the events as they occurred, together with the different circumstances and how he revealed himself alive in various manifestations; so that we might have a sure record and testimony of everything as a foundation and support of our faith, inasmuch as this article of faith on the resurrection is the chief one upon which our salvation is finally based, and without which all others would be useless and altogether fruitless. Now, what a person ought to know about the historical events, namely in what order these two events, the appearance of the angel — which is reported in part in this Gospel — and the manifestation of the Lord occurred, that should be discussed in connection with the full account, compiled and arranged in order from all the Evangelists; therefore, we will treat the part mentioned in this Gospel in connection with that account.

II. THE BENEFIT AND COMFORT OF CHRIST’S RESURRECTION.

³ The second point, that is more important and necessary, and on account of which the narrative has been recorded and is preached, is the power, benefit and comfort of the joyous resurrection of the Lord; and the use we are to make of the same faith. Concerning this Paul and all the apostles and the entire Scriptures teach and preach gloriously and richly; but most gloriously of all did Christ the Lord himself preach, when he manifested himself first of all to the women. Therefore, in order that we too may hear and gather something useful from it, let us consider the words Christ spoke unto Mary Magdalene, as recorded in the Gospel according to John 20:17: “Touch me not; for I am not yet ascended unto the Father; but go unto my brethren, and say to them, I ascend unto my Father and your Father, and my God and your God.” ⁴ This is the first sermon our Lord delivered after his resurrection and, without doubt, also the most comforting; although in words very brief, but exceedingly kind and tender, and spoken first of all to his beloved Mary Magdalene, and through her also to his disciples after their deep woe, grief and sorrow, caused by his departure and death, that he might comfort and gladden them by his resurrection. And since this Mary is far more deeply and tenderly concerned about the Lord than the others, and is first at the grave to anoint the body of Christ with costly spices; and especially because, when she fails to find him, she is frightened and bewildered, deeply troubled and in tears, supposing him to have been taken away; therefore, he permits her to enjoy this evidence of his love, in that he appears first of all to her, comforting her in her fears, and preaching this beautiful sermon, which we will now consider. ⁵ In the first place, when Jesus manifests himself to her not far from the tomb, before he speaks to her, she mistakes him for the gardener; but when he calls her by name and says “Mary,” she immediately recognizes the voice, and at once turns with that name upon her lips by which she as well as the other disciples had been accustomed to address him in their language, namely “Rabboni,” that is: O dear Master, or dear Lord, for they would say Master, whereas we generally say, My Lord, and immediately, as she was accustomed to do, she falls at his feet to touch him. But he restrains her and says: “Touch me not,” as though he meant to say: I know indeed that thou lovest me, but thou canst not yet rightly look upon nor touch me, as thou shouldest look upon and touch me. For her joy is no higher or greater than the mere bodily, fleshly pleasure of having her Lord alive again as she had him before; clinging thus only to the fact of his return, and thinking that he will again be with them as he had been before, to eat and drink with them, to preach and do miracles; intending therefore, by her service and by touching his feet, to show him that love she had shown him before, when she anointed him both in life and in death. ⁶ He does not permit himself to be touched in this manner now, however, because he wants her to stand still and listen, and learn what as yet she knows not; namely, that he refuses to be touched and anointed or to be served and waited upon, as she had done heretofore; but he says ‘ I will tell thee something different and new’ I am not risen in order to walk and remain with you bodily and temporally, but that I may ascend to my Father; hence I do not need or desire such service and attention, nor will it do to look upon me as you look upon Lazarus and others, still living in the body. For it is not here that I intend to dwell and abide; but I would have you believe that I go to the Father, where I will rule and reign with him eternally, and whither I will also bring you out of your death and sorrow. There you shall have me visibly and tangibly with you indeed, and you shall rejoice forever in eternal communion with me and the Father. Therefore, he wishes to say: Refrain henceforth from all such bodily service and reverence, and go rather and become a messenger, and proclaim what I tell thee unto my dear brethren, that I will no more be and abide here in bodily form, but that I have left this mortal state to enter upon a different existence, where ye may no more handle and touch me, but shall know and possess me only in faith. ⁷ Here he uses language entirely new, when he says: “Go and tell my brethren,” taken from Psalm 22:22, which treats entirely of Christ, and in which he speaks both of his passion and resurrection, saying: “I will declare thy name unto my brethren, etc.” Never had he spoken in this manner to his apostles before. For at the celebration of the Lord’s Supper, he indeed calls them his “dear children” and his “friends,” John 13:33; John 15:14; but now he employs the most affectionate and glorious name possible and calls them his “brethren.” And it is of great importance to him; for he does not delay, but as soon as he is risen, his first concern is to have them told what he intends to do and why he is risen from the dead. ⁸ And, indeed, this is said in a manner that is lovely and sweet beyond all measure, so that whoever desires to believe, has reason enough to believe, all his life and as long as the world endures, that these things are true indeed; even as the dear apostles themselves had found in them encouragement enough, and more than enough, to believe. For the comfort is too great and the joy too glorious, and the heart of man too small and narrow to have attained it. ⁹ The Apostles crouched behind barred doors, not only discouraged and cowed, as sheep that are scattered without a shepherd, but also troubled in conscience. Peter had denied and renounced his Lord with an oath, and cursed himself; and the others had all fled and proved themselves to be disloyal. That was indeed a fall so deep and terrible that they might well think they would never be forgiven for denying the Son of God, and so shamefully forsaking their dear Lord and faithful Savior. How could it have ever entered their hearts that Christ would send such an affectionate greeting and such a kind good-morning to them who had been so disloyal and denied him, and would not only forgive everything, but also call them his dear brethren? Or who can believe and grasp it today? I myself would like to believe it at times, but I cannot get it into my heart so completely that I dare rely upon it wholly, and dare count it to be really true. Yea, if we only could, we would be in heavenly bliss already in this life, and would fear neither death, nor the devil, nor the world, but our hearts would constantly bound for joy, and sing to God an eternal Te Deum Laudamus, i.e. We praise thee, O God. ¹⁰ But alas, this is not the case upon earth; our miserable beggar’s bag, this old hide of ours, is too cramped. Therefore, the Holy Spirit must come to our rescue, not only to preach the Word to us, but also to enlarge and impel us from within, yea, even to employ the devil, the world and all kinds of afflictions and persecutions to this end. Just as a pig’s bladder must be rubbed with salt and thoroughly worked to distend it, so this old hide of ours must be well salted and plagued until we call for help and cry aloud, and so stretch and expand ourselves, both through internal and through external suffering, that we may finally succeed and attain this heart and cheer, joy and consolation, from Christ’s resurrection. ¹¹ For, let us consider for a moment what manner of words these are, which Christ here uses; and let us not pass lightly over them, as has been done heretofore, and is still done in all popedom, where we have read, heard and sung them until we are weary; and nevertheless we have passed over them, as a cow walks by a sanctuary; so that it is a sin and a shame to have heard and known such words, and still to let them lie, cold and dead, outside of the heart, as if they were spoken and written altogether for naught; and that even Christians themselves, though they do not despise them as others do but use them daily, neither appreciate them as highly nor believe them as firmly as they would like to do. ¹² For consider, I say, what these words contain and offer: Go my dear sister, for thus he would undoubtedly address these women, since he appeared unto them first, and tell the denying and disloyal disciples that they are called, and shall be, my dear brethren. Isaiah not this, in a word, including and placing us with Christ into the complete tenure and inheritance of heaven and of everything Christ has? Rich and blessed indeed must be the brethren and sisters who can boast of this Brother, not hanging now upon the cross, nor lying in the grave under the power of death, but a mighty Lord over sin, death, hell and the devil. ¹³ But how have these poor, frightened and discouraged disciples come to such honor and grace, and wherein have they deserved such brotherhood? Was it by Peter’s shameful denial of Christ, and by the disloyalty of all the others to him? And how have I and others deserved it to apply this also to ourselves? I, who have read the idolatrous mass for fifteen years blaspheming God and helping daily to crucify Christ afresh? Fine merit this, forsooth, riding to hell in the devil’s service and looking to other brotherhoods, — those of the devil and his clique, bearing the names of dead saints, St. Anthony, St. Francis, St. Sebastian, St. Christopher, St. George, St. Ann, St. Barbara, concerning some of whom it is not known whether they were saintly, yea, whether they ever lived at all. Fie! what a sin and shame for us, who are called Christians, to have had this brotherhood of Christ the Lord, so graciously offered us, and then to despise and reject it, and fall into such deep blindness as to have ourselves inscribed in the rascally brotherhood of the shameful monks and of the whole herd of the pope, and to preach about and praise this as though it were a precious thing indeed! But that is what the world deserves. Why did we not appreciate the Word of God that was written, painted, played, sung and rung before our eyes and ears? And even now, that the Word of God itself points this out, and rebukes us, we cease not to blaspheme and to persecute; whereas we ought to thank and praise God for having so graciously delivered us, without, and contrary to, any merit of our own from such blindness and blasphemy, and for having vouchsafed unto us grace to recognize it. ¹⁴ Now let him who can believe it. For whether we believe it or not, it is the truth none the less. This brotherhood is founded among us, and is not such a brotherhood as our loose Kaland (The Kaland, i. e., a brotherhood that assembled monthly on the Calands, or first of every month, gradually became more noted for its feasts of revelry than for its piety. Sander's Fremdwoerterbuch.), and the brotherhood of the monks, but it is that of Christ, wherein God is our Father and his own Son our brother, and where such inheritance is bestowed upon us as assures not merely a hundred thousand dollars, one or more kingdoms, but in which we are redeemed from the fellowship of the devil, from sin and death, and obtain the inheritance and possession of eternal life and eternal righteousness; and though we were once in sin, worthy of death and eternal damnation, and are so even now, we should know that this brotherhood is greater, mightier, stronger and superior to. the devil, sin and all things. We are not fallen so deeply’, and things are not so bad and ruined that this brotherhood cannot arrange and fully restore everything again, inasmuch as it is eternal, infinite and inexhaustible. ¹⁵ For who is he that has instituted this brotherhood? The only Son of God and almighty Lord of all creatures, so that on his own account he did not need to endure suffering or death. But I have done all this, he tells us, for your sake, as your dear Brother, who could not bear to see, that you, eternally separated from God by the devil, sin and death, should so miserably perish; hence I stepped into your place and took your misery upon myself, gave my body and life for you that you might be delivered; and I have risen again to proclaim and impart this deliverance and victory to you, and receive you into my brotherhood, that you might possess and enjoy with me all that I have and hold. ¹⁶ Thus you see, it is not enough for Christ that the historical fact has occurred, and that as far as he is concerned everything is accomplished; he infuses it into us and creates a brotherhood from it, so that it may become the common possession and inheritance of us all; he does not place it in praedicamento absoluto, but relationis, namely, he has done this, not for himself personally nor for his own sake, but as our Brother and alone for our good. And he does not want to be considered and known otherwise than as being ours with all these blessings, and that we, on the other hand, are his; and that we are therefore so closely united that we could not be more intimately related, having a common Father, enjoying an equal, common and undivided estate, and authorized to use all his power, honor and estate, to boast of it, and to comfort ourselves with it, as though it were our own. ¹⁷ Who can fully, comprehend this? and what heart can sufficiently believe that the Lord is so completely ours? For, indeed, it is a thing too great and unspeakable, that we poor, miserable children of Adam, born and grown old in sin, are to be the real brethren of supreme Majesty, joint-heirs and joint-rulers in eternal life; as St. Paul so gloriously declares, Romans 8:17; Galatians 4:7: “And if children then heirs, heirs of God, and jointheirs with Christ, etc.” For all this follows in order: if we are called the children of God, then we must truly be also his heirs, and brethren and joint-heirs of Christ the Lord, who is the only essential Son of God. ¹⁸ Hence, let him who can learn rightly to begin to pray the Lord’s Prayer; and to know what it signifies for me to call God my Father, and for me most truly and fully to regard and consider myself his dear child and the brother of Christ the Lord, who has shared with me everything that he has and placed me in possession of his eternal treasures. Here examine and ask your own heart, whether without doubt and wavering you can thus say from the bottom of your heart: “Our Father;” whether you are firmly grounded upon and can be assured before God: I consider myself thy dear child, and thee my dear Father, not because I have merited it, or could ever merit it, but because my dear Lord wants to be my Brother, and of his own accord has proclaimed it and invited me to regard him as my Brother, and has said that he would also regard me as such. Only begin this, I say, and see how you will succeed in the task; and you will soon discover what an unbelieving knave is hidden in your bosom, and that your heart is too dull to believe it. O, I am such a poor sinner, nature exclaims, how dare I exalt myself so highly, seat myself in heaven and boast that Christ is mine, and I am his brother! For this greatness and glory is so exceedingly high, beyond all human sense, heart and thought, that we cannot comprehend it; even as Paul himself also confesses in Philippians 3:12, that he is pressing on to. lay hold of it, but has not yet attained it. Yea, man is astounded and terrified at himself for presuming to receive and boast of such honor and glory. ¹⁹ But, what shall we do? We must indeed say, and it is true, that we are poor sinners, and with St. Peter, we have denied our Lord (I especially above others). But what shall we do about it? It is enough and more than enough that which I did against him in falling away from him and making myself a knave. Should I, in addition, make him a liar and a knave, and deny this comforting proclamation, and blaspheme? God forbid! ²⁰ Yea, says the devil, through my flesh thou art not worthy of this. Alas, it is true; but if I would not believe and accept it, I would have to, make my Lord a liar, and declare that it is not true when he tells me that he is my Brother. God forbid that I should do this, for that would be rejecting my God and all my salvation and eternal blessedness, and to trample it under foot. ²¹ This, therefore, will I say: I know very well that I am an unworthy being, worthy to be the brother of the devil, not of Christ and his saints; but now Christ has said that I, for whom he died and rose again, as well as for St. Peter, who like myself was a sinner, am his brother; and he earnestly would have me to believe him, without doubt and wavering, and would not have me consider that I am unworthy and full of sin, because he himself will not so consider nor remember it, as indeed he well might do, having abundant cause to repay his followers and visit upon them what they committed against him. But it is all forgotten and blotted out of his heart; yea, he has slain, covered and buried it; and he knows nothing to say of them now but that which is kind and good, and he greets them and addresses them affectionately as his faithful, dearest friends and pious children, as though they had not done any wrong, nor grieved him, but had done only good to him; so that their hearts may not be uneasy or worried with the thought that he would remember it and charge it against or visit it upon them. Since then he does not want it remembered, but wants it slain and buried, why ,should not I leave it at that, and thank, praise and love my dear Lord with my whole heart, for being so gracious and merciful? Even though I am laden with sin, why should I go on and brand as a falsehood this gracious Word, which I hear himself speak; and willfully reject the proffered brotherhood? If I do not believe it, I will not receive its benefits; but that neither renders it false nor proves that anything is lacking in Christ. ²² If anyone now desires to load himself down with new sins, and does not want forgotten what he has forgotten, let him then so sin that it never will be forgotten, and he never can be helped; as we read in the Epistle to the Hebrews, Hebrews 4:4-6, and Hebrews 10:26, concerning those who have sinned by falling away from God’s Word and rebuking it as a lie. This is the sin against the Holy Ghost and is described as crucifying the Son of God afresh and putting the Spirit of grace to an open shame. From this may God protect all who desire to be Christians! Alas, there is too much of the old blindness and folly, in which we have been enveloped hitherto. This ought to perish and be forgotten, now that we have become his brethren, if we only accept it. If we cannot believe as firmly as we ought, let us begin, like young children, to drink at least a little spoonful of this milk, until we become stronger, and not thrust it from us altogether. ²³ Therefore, though your own unworthiness rebukes you, when you engage in prayer, and though you think: Alas, my sins are too many, and I am afraid that I cannot be Christ’s brother, strike out about you and defend yourself as best you can, that such thoughts may find no room in your mind. For here you are in great danger of committing the sin against the Holy Ghost. With all confidence and boldness reply to such thoughts of the devil: I know very well what I am, and you need not tell nor teach me, for it is not your business to judge this case; therefore, away, thou lying spirit! I will not and must not listen to thee. Here is my Lord Jesus Christ, God’s only Son, who died for me and rose again from the dead; he tells me that all my sins are forgotten, and that he will be my Brother, and that I likewise am to be his brother; and it is his will that I should believe this from my heart without wavering. ²⁴ A knave and a villain, yea, a brother of the wretched devil himself must he be who would not accept this. Though I be not worthy of it, yet am I in great need of it; and even if that were not so, God at least is worthy that I should honor him and judge him to be the true God. But should I not believe, I would, in addition to all other sins, in this worst possible way heap dishonor upon him in violation of the first commandment, in making him a liar and a vain God. What greater wickedness and blasphemy has any man ever heard or proclaimed? Much rather do thus: When you feel that it is too hard for you to believe, fall down upon your knees and complain to God of your inability; and say with the apostles: “O, Lord, increase our faith.” Luke 17:57. I would at heart gladly count thee my dearest Father, and Christ my Brother, but my flesh, alas, will not submit; therefore help my unbelief that I may honor thy name and hold thy Word to be true. ²⁵ See, in this way you will yourself experience what a great conflict it requires to believe God’s Word and to pray the Lord’s Prayer aright; not as though this Word in itself were not sure, steadfast and strong enough, but that we are so weak, yea, so much like wretched, unstable mercury that we cannot hold fast that which is well worthy of being held with hands and hearts of steel and adamant. ²⁶ Formerly, when we were led astray and cheated with lies and false worship, we could hold fast and comfort ourselves with firm, though false, faith in all the saints and the brotherhoods of the monks; and joyfully said: Help, dear lord St. George, or St. Anthony, and St. Francis, and let me enjoy the benefit of thy intercessions! There was no doubting or opposition then; this occupation was agreeable to us, and we had fists and strength of iron to believe. But here where Christ, the Truth itself, offers us his fellowship, even invites and urges us in the most affectionate manner, saying: Beloved, receive me as your Brother, he cannot succeed in leading us to believe and accept it. So mightily do the flesh and the devil resist and oppose it. ²⁷ Therefore, I say, it is best for each one, when he goes into his closet and begins to pray, to make an effort to understand what he is saying, and properly to weigh two words, “Our Father.” For example: My friend, what are you praying? How does your heart respond? Do you truly regard God as your Father, and yourself as his dear child? No, indeed, says the heart, I do not know; how can I presume to ascribe a thing so great and glorious to myself? Then why do you not refrain from prayer, when with your lips you call God your Father, while your heart gives the lie to yourself and to him as he has revealed himself in his Word? Rather, confess your weakness and say: I indeed call thee my Father, and ought to call thee so, according to thy Word and command; but I am afraid that my heart is lying like a knave. And the worst of it is, not that I myself alone am lying; but that I accuse thee also of falsehood. Help me, dear Lord and Father, that I may not make thee a liar; for I can not become a liar myself without first having made thee one. ²⁸ Therefore, though I realize and experience, alas, that I cannot say “Our Father” with my whole heart, as indeed no man on earth fully can, else we would already be in heavenly blessedness, yet will I make an attempt and begin, as a little child begins to nurse at its mother’s breast. If I cannot believe it fully, yet will not I count it a falsehood, nor say, nay. Though I cannot play the game as is proper, I will beware lest I play in opposition as the monks and the despairing hearts do, who fail to regard Christ as their Brother, but as an enemy and a taskmaster; for that would be turning him into the very devil. But I would daily spell at the letters, until I am able to repeat “Our Father” and this Sermon of Christ as well or as poorly as I may. God grant that though I stammer and stutter or lisp, I may to some degree at least accomplish it. ²⁹ For, as already stated, this is the sin of all sins, that when God is gracious and wants all our sins forgiven, man by his unbelief rejects God’s truth and grace, and casts it away from him, and will not let the death and resurrection of Christ the Lord avail. For, indeed, I cannot say that this brotherhood, which brings us forgiveness of sins and every blessing, is my work and doings, or that of any man, or that anybody labored or sought for it. For this resurrection occurred and was accomplished before any man knew aught about it; and that it is proclaimed and preached to us is likewise not done through the word of man but by that of God; wherefore it cannot fail or lie. Since then it is solely the truth and work of God, it behooves us, under penalty of God’s extreme wrath and displeasure, to accept it as coming from God, and to hold it fast by faith, so that we may not fall into the sin that is unpardonable. ³⁰ For whatever other sins there are, contrary to God’s command and Law, which consist of all that we are to do and that God demands of us, these are all covered by forgiveness, since we are never entirely free from them during our whole life; and if God were to reckon with us according to our life and conduct, we could never be saved. But he who will not believe the Word of Christ nor accept his work, sins a hundred thousand times more; for he strives against grace, and robs himself of forgiveness. For it is grace that saith: The law shall not hurt nor condemn thee, although thou hast sinned against it exceedingly, but these sins shall all be forgiven and taken away by Christ; since that is why he (lied for thee and rose again, and now presents all this to thee, through this proclamation of his brotherhood. Now if you will not believe nor accept this, but stubbornly set your head against it, and say: I want no grace, what will then help you? Or what will you seek further, to obtain forgiveness and be saved? Yea, I will be a Carthusian friar, go barefooted to Rome and buy an indulgence, etc. Very well, go ahead as you will, not in God’s, but in the wretched devil’s name; for by this you have denied not only grace, but also the law, and are fallen from God completely, inasmuch as you seek such works and holiness as are not commanded by God, yea, are even forbidden. ³¹ Should not God be angry and punish us for daily babbling, singing and reading the Lord’s Prayer and the Creed without understanding, faith and heart, and for thinking nothing not only of Christ, but also of God’s Law; boasting instead and bringing before God only our own efforts and false spirituality, over and above and opposed to his grace and command, expecting thereby to reconcile him and earn heaven from him? This is what we deserve for despising God’s Word and this glorious, comforting proclamation of Christ; to. be shamefully blinded and cheated by the devil, and punished and plagued by the pope; as though God thereby said: Very well, if you will not have my Son as your Brother, and me for your dear Father, then take the pope with his monks, who point you away from the Gospel, the Creed and the Ten Commandments, to their shabby, stinking cowls and the devil’s brotherhood. ³² For since they did not want Christ to be and remain our Brother without our merit and worthiness, and to bring us God’s grace and forgiveness of sin; what is this but really and actually denying faith in God and his Son, as St. Paul says, Titus 1:16, even though they confess him with their lips? Just as I too did in my former blindness, when I helped to sing and read these words with others, and yet thought far more highly of my monkery and my own works. For if I had accepted as true and certain what St. Paul says in Romans 4:25 that Christ died for our sins and was raised again for our justification, in order that we might become his brethren, then I would thereby have learned that my own works and my monk’s hood could not obtain this for me. Otherwise what need would there have been for Christ to go and take my sins and the wrath of God upon himself in his cross and death, and by his resurrection to place me into the inheritance of the forgiveness of sins, of eternal salvation and glory? ³³ But now, inasmuch as they cling to their monkery, and seek God’s grace by their own merits, desiring thereby to get rid of and atone for their sins, they bear witness against themselves that they do not believe what they say with their lips: I believe in Jesus Christ who died for me and rose again, etc.; but they believe, on the contrary, in the cowl and cord of the barefooted monks, in St. Ann, St. Anthony, and in the devil (pardon me), in his rump. Because it is impossible for one who knows Christ in this brotherhood to be engaged in such follies as are taught and observed no.t only without faith and contrary to it, but also contrary to the commandments, and which are real diabolical sins, the sins of all sins. ³⁴ Therefore, in opposition to all this, a Christian ought to acquire the custom of praying the Lord’s Prayer, firmly crossing himself and saying in thought: Keep me, dear Lord, from the sin against the Holy Ghost, that I may no.t fall from faith and thy Word, and may not become a Turk, a Jew or a monk and a papal saint, who believe and live contrary to this brotherhood; but that I may hold fast to a little fringe of the garment of this brotherhood. Let it be sufficient that we have believed and lived contrary to it so long; now it is time to pray God to make this faith sure and steadfast in us. For if we have this faith, then are we healed and delivered from sin, death and hell, and are able to try all other spirits, to discern and reject all error, deception, and false faith, and to pronounce the sentence: He who dons the cowl and shaves his head in order to become holy, or joins the brotherhood of monks, is a mad, senseless fool, yea, a blind, miserable, unhappy and despairing creature; he who tortures himself with much fasting and castigation, like the Carthusian friars or Turkish saints, is already separated from God and Christ and condemned to hell. For all this is nothing but blasphemy and contradiction of the blessed heavenly brotherhood of Christ. They may indeed pray and read a great deal about it, as Isaiah 29:13 says: “This people draweth nigh to me with their lips,” cometh before my face in the churches: with singing and ringing, “but their hearts are far from me.” What pleasure, think you, can he have in such saints, who outwardly act as though they were real children of God, reading and singing the Gospel, employing the most beautiful words and celebrating a glorious Easter festival in processions, with banners and candles, and yet, do not try to understand or believe it, but rather oppose it by their doctrine and life ? ³⁵ For if they understood and believed it, they would not cling to their mockery and vanities, but would forthwith trample their cowls and cords under foot, and say: Fie upon this shameful brotherhood! To the wretched devil with it, for opposing the brotherhood taught me by the Creed and the Lord’s Prayer! For it is not worthy of notice or attention. Thus Paul in Philippians 3:5, pronounces judgment upon his own holy life in Judaism: I was, says he, a pious, blameless man, not only in my own vain estimation, but according to the law of Moses; but when I learned to know Christ, I counted all my righteousness under the law loss, yea, not only loss, but I counted it refuse and filth. I indeed thought I was a great saint, that I had kept the law strictly and with all diligence, and counted this my highest treasure and greatest gain; but when I heard of this brotherhood and inheritance of the Lord Jesus Christ, O how my pride and the boast of my own righteousness left me so completely that I now shudder at it, and do not even want to think of it. ³⁶ See, he extols the righteousness this brotherhood brings us in such a way that he belittles and thoroughly despises the life and the holiness of all men even when it is at its best according to the law of God, which law must indeed be kept, and than which there is verily nothing more praiseworthy and better on earth. And yet, because it still is our own effort and life, it cannot and shall not have the honor and glory of making us God’s children, and of acquiring the forgiveness of sins and eternal life; but this is effected when you hear the word of Christ, saying: Good-morning, my dear brother; in me thy sin and death are overcome, for all I have done, I have done for thee, etc. ³⁷ This is the ground of St. Paul’s defiance of sin and death: “O death, where is thy victory? O death, where is thy sting?” 1 Corinthians 15:55 and Hosea 13:14. As though he wished to say: In times past you were mighty, terrible foes, before whom all men, no matter how holy and pious, had to tremble and despair; but where are you now? How did I lose you so completely? Why, he replies, everything is swallowed up and completely drowned in a victory. But where is the victory, or whose is the victory? “Thanks be to God”, he replies in verse 51, “who giveth us the victory through our Lord Jesus Christ.” ³⁸ This indeed is glorious and great boldness, possible, however, for such faith alone as that of St. Paul; yet which, as he himself laments, was not as strong as he desired it to be; still, he certainly had it, and was able to maintain it against the wrath and power of the devil. That we are not able to do likewise and are still so fearful and terrified at death and hell, is an evidence that we still have too little faith. Therefore we have the more reason to impel us to call upon God and pray and also to ask the supplications of our brethren to that end, and daily to work the Word into our hearts, until we too, in some degree, obtain this assurance. ³⁹ Let our adversaries laugh us to scorn and derisively say that we know how to teach nothing but faith, and let them cry that we must rise far higher and do far more. But if we only had faith enough, we would soon attend to everything else. For the chief and most necessary thing, of which they know nothing, is, how to get rid of the terror of sin, death and hell, and how to acquire a peaceful conscience before God, so that we may be able truly and heartily to pray “Our Father.” Where this has not been found everything else is in vain, though we should torture ourselves to death with our works. But since everybody comes short in this respect, we need not be ashamed of learning and being concerned about these things daily, as we are about our daily bread, and in addition we should ask God to give us power and strength. Amen.

No Commentary on these verses is yet included This module currently includes commentaries on:

I. Gen 4:8-9:29

II. Ps 82

III. the Sermon on the Mount (Matt 5-7)

IV. the Magnificat (Luke 1:46-Luke 1:55)

V. Galatians

Also included are Prefaces to:

I. Old Testament (at Gen.0.0)

II. Job

III. Psalms

IV. Proverbs

V. Ecclesiastes

VI. the Prophetic Books (not including Lamentations)

VII. the New Testament (at Matt.0.0)

VIII. Acts

IX. all Epistles

X. Revelations

Lastly, this module contains sermons/commentaries from Luther's Church Postil. These mostly cover the readings from the standard 1-year lectionary, including:

I. Matthew:

{Mt 1:25 linked from Lk 2:21}

2:1-12

{Mt 2:13-23 linked from Lk 2:39}

4:1-11 {links to Mk 1:12-13, Lk 4:1-13}

{Mt 4:18-22 linked from Lk 5:1-11}

Mt 5-7 postil entries not included because of the more complete commentary on the Sermon on the Mount

8:1-13 {links to Mk 1:40-45; Lk 5:12-16; Lk 7:1-10}

8:23-27 {links to Mk 4:35-41; Lk 8:22-25}

9:1-8 {links to Mk 2:1-12; Lk 5:17-26}

9:18-26 {links to Mk 5:21-43; Lk 8:40-56}

11:2-10 {links to Lk 7:18-35}

{Mt 12:22-30,43-45 linked from Lk 11:14-28}

{Mt 13:1-9,18-23 linked from Lk 8:4-15}

{Mt 13:16-17 linked from Lk 10:23-37}

13:24-30

{Mt 14:13-21 linked from Jn 6:1-15}

15:21-28 {links to Mk 7:24-30}

{Mt 15:29-39 linked from Mk 8:1-9}

{Mt 18:12-14 linked from Lk 15:1-10}

18:23-35

20:1-16

{Mt 20:17-19,29-34 linked from Lk 18:31-43}

21:1-9 {links to Mk 11:1-11, Lk 19:29-40, Jn 12:12-19}

{Mt 21:12-13 linked from Lk 19:41-48}

22:1-14

22:15-22 {links to Mk 12:13-17; Lk 20:19-26}

22:34-46 {links to Mk 12:28-37, Lk 20:41-44}

23:34-39 {links to Lk 11:49-51; Lk 13:34-35}

24:15-28 {links to Mk 13:14-23, Lk 21:20-24}

{Mt 24:29-51 linked from Lk 21:25-36}

25:31-46

{Mt 28:1-8 linked from Mk 16:1-8}

{Mt 28:16-20 linked from Mk 16:14-20}

II. Mark:

{Mk 1:12-13 linked from Mt 4:1-11}

{Mk 1:16-20 linked from Lk 5:1-11}

{Mk 1:40-45 linked from Mt 8:1-13}

{Mk 2:1-12 linked from Mt 9:1-8}

{Mk 3:22-30 linked from Lk 11:14-28}

{Mk 4:2-20 linked from Lk 8:4-15}

{Mk 4:35-41 linked from Mt 8:23-27}

{Mk 5:21-43 linked from Mt 9:18-26}

{Mk 6:31-46 linked from Jn 6:1-15}

{Mk 7:24-30 linked from Mt 15:21-28}

7:31-37

8:1-9 {links to Mt 15:29-39}

{Mk 10:32-34,46-52 linked from Lk 18:31-43}

{Mk 11:1-11 linked from Mt 21:1-9}

{Mk 11:15-19 linked from Lk 19:41-48}

{Mk 12:13-17 linked from Mt 22:15-22}

{Mk 12:28-37 linked from Mt 22:34-46}

{Mk 13:14-23 linked from Mt 24:15-28}

{Mk 13:24-37 linked from Lk 21:25-36}

16:1-8 {links to Mt 28:1-8, Lk 23:56-24:7, Jn 20:1-2}

{Mk 16:12-13 linked from Lk 24:13-35}

16:14-20 {links to Mt 28:16-20})

III. Luke:

2:1-14

2:21 {links to Mt 1:25}

2:33-40 {v.39 links to Mt 2:13-23}

2:41-52

{Lk 4:1-13 linked from Mt 4:1-11}

5:1-11 {links to Mt 4:18-22, Mk 1:16-20}

{Lk 5:12-16 linked from Mt 8:1-13}

{Lk 5:17-26 linked from Mt 9:1-8}

6:36-42

{Lk 7:1-10 linked from Mt 8:1-13}

7:11-17

{Lk 7:18-35 linked from Mt 11:2-10}

8:4-15 {links to Mt 13:1-9,18-23, Mk 4:2-20}

{Lk 8:22-25 linked from Mt 8:23-27}

{Lk 8:40-56 linked from Mt 9:18-26}

{Lk 9:10-17 linked from Jn 6:1-15}

10:23-37 {links to Mt 13:16-17}

11:14-28 {links to Mt 12:22-30,43-45; Mk 3:22-30}

{Lk 11:49-51 linked from Mt 23:34-39}

{Lk 13:34-35 linked from Mt 23:34-39}

14:1-11

14:16-24

15:1-10 {links to Mt 18:12-14}

16:1-9

16:19-31

17:11-19

18:9-14

18:31-43 {links to Mt 20:17-19,29-34; Mk 10:32-34,46-52}

{Lk 19:29-40 linked from Mt 21:1-9}

19:41-48 {links to Mt 21:12-13; Mk 11:15-19}

{Lk 20:19-26 linked from Mt 22:15-22}

{Lk 20:41-44 linked from Mt 22:34-46}

{Lk 21:20-24 linked from Mt 24:15-28}

21:25-36 {links to Mt 24:29-51; Mk 13:24-37}

{Lk 23:56-24:7 linked from Mk 16:1-8}

24:13-35 {links to Mk 16:12-13}

24:36-47 {links to Jn 20:19-29}

IV. John:

1:1-14

1:19-28

2:1-11

3:1-15

3:16-21

4:46-54

6:1-15 {links to Mt 14:13-21; Mk 6:31-46; Lk 9:10-17}

6:44-54

8:46-59

10:1-10

10:11-16

{Jn 12:12-19 linked from Mt 21:1-9}

14:23-31

15:26-16:4

16:5-15

16:16-22

16:23-30

{Jn 20:1-2 linked from Mk 16:1-8}

20:19-31

21:19-24

V. Acts (1:1-11; 2:1-13; 6:8-14 and 7:54-60; 10:34-43; 13:26-39)

VI. Romans (6:3-11; 6:19-23; 8:12-17; 8:18-22; 11:33-36; 12:1-5; 12:6-15; 12:16-21; 13:8-10; 13:11-14; 15:4-13)

VII. 1 Corinthians (1:4-9; 4:1-5; 5:6-8; 9:24-27; 10:1-5; 10:6-13; 12:1-11; 13:1-13)

VIII. 2 Corinthians (3:4-11; 6:1-10; 11:19-23, 12:1-9)

VIII. Ephesians (3:13-21; 4:1-6; 4:22-28; 5:1-9; 5:15-21; 6:10-17)

IX. Phillipians (1:3-11; 2:5-11; 3:17-21; 4:4-7)

X. Colossians (1:3-14; 3:1-7; 3:12-17)

XI. 1 Thessalonians (4:1-7; 4:13-18)

XII. 2 Thessalonians (1:3-10)

XIII. Titus (2:11-15; 3:4-8)

XIV. Hebrews (1:1-12; 9:11-15)

XV. James (1:16-21)

XVI. 1 Peter (2:11-20; 2:21-25; 3:8-15; 4:8-11; 5:5-11)

XVII. 1 John (3:13-18; 5:4-12)

XVIII. Isaiah (60:1-6)

[[Luther published two sermons for Luke 24:13-35. One can be found in the electronic version in verses 13-24 (or Mk 16:12); the other in verses 25-35 (or Mk 16:13).]]

A Sermon for Easter Monday: An Explanation of this Gospel and Further Instructions on the Lord's Supper; Luke 24:13-35

EXPLANATION OF THIS GOSPEL, AND FURTHER INSTRUCTIONS ON THE LORD’S SUPPER.

I. THE PREPARATION FOR PARTAKING OF THE LORD’S SUPPER.

¹ This Gospel, in one part, teaches and urges us to take pleasure in speaking and working for our Lord Jesus Christ. It does so by showing what fruit follows from such a course, although that fruit is not understood; and grasped so clearly as it ought to be. You see here that the two disciples are still full of unbelief; yet, as they are speaking about Jesus, and seemingly in vain, he can not remain absent from them; but draws near, opens their eyes and interprets to them the Scriptures. You ought to faithfully lay hold of this and retain it, for it is a precious thing. However, before I treat further of the Gospel, which is easy as to its history, I must first, for the sake of the simple and plain people, say a few things about the sacrament of the Lord’s Supper. ² Beloved, you have heard that we preached who are worthy to receive the Lord’s Supper, namely, those who by the Word of God are moved in their hearts to believe, and that those who are not thus prepared ought to refrain from it. And it is right to deter everyone from rushing to it or going in one’s own preparation, as was formerly common. That is the right way to preach, and I would to God that many might be thus terrified. But again I notice in many, and in myself also, that the devil spirit presses the other side also too much, so as to cause hearts to be weary and backward in partaking of the communion, so that they never approach it unless they feel for a certainty that they are fervid in faith. This is also dangerous, since thereby we would do away with the preparation which was formerly customary, but would establish a new preparation that would also not be right. ³ We have rejected those who prepare to receive the sacrament by their own works, a thing that God abhors. But by so doing we may easily cause people to become slow, so as always to wait until God comes and gives us perfect faith, so that they may go. Hence we can never preach enough about faith, even if we preach long and earnestly about it, for our reason can never understand it. Hence, to meet this evil, we will treat it more at length and must divide it into two parts, or rather, into the two classes of persons who prepare to go to the Lord’s Supper. ⁴ In the first place we have taught that it did not profit any one to prepare for the sacrament by his own strength, as those did who endeavored by their confession and other works to make themselves worthy to receive it. This is a terrible error and abuse, and the only true advice we can give those who undertake such things is to refrain from them and to keep far from the sacrament. ⁵ The other preparation, that is made in faith, and of which we have said enough before, is right, as it comes and proceeds from God. It is not done in such a way that one always feels confident he is worthy. Where would faith be if that were the case? But it takes place thus: Without any of my preparing and doing, God’s Word comes to me. I may indeed go and hear it, or read and preach it, so that it thus enters my heart. And that is the right preparation, which is not made by the power and cunning of man, but by the strength of God. Hence there is no better preparation for all the sacraments than to permit and suffer God to prepare us. This is a brief talk about the preparation. And now we will consider the communicants.

II. PERSONS FOR WHOM THE HOLY SUPPER IS NOT, AND FOR WHOM IT IS.

⁶ The Gospel and Word of God, which is a speech or discourse about Christ, sometimes falls upon the ears of those who do not accept it or even despise it; and, as Christ says in Luke 8:5, it falls by the wayside, that is, into hard, unprepared hearts. ⁷ Then there are others who are vile rascals and live in open vice. Matthew 13:22. Even though they hear the Gospel and never really oppose it, they are not much concerned about it. As you see our fanatics do now, who can greatly talk and spit about it, especially when they are full, and make light of it. They have grasped nothing of it, except a glibness in talking about it. They are all wicked hearts. Of this class are also those who live in deep avarice, so materialistic that they feel it. And thus they live in other gross sins and have little reverence for the holy Gospel, even if they are able to talk glibly about it. But we never care to preach to them, for all is lost on them and the Gospel makes them neither humble nor hungry. ⁸ Thirdly, the very worst are those who besides persecute the Gospel. Of them Christ says in Matthew 7:6: “Give not that which is holy unto the dogs, neither cast your pearls before the swine.” These three sects do not belong to the Gospel Church, and we are not preaching to them. And I wish the law were enforced and they were punished, — these rude swine, — who talk so foolishly about the Gospel as if it were a story of Theodocius of Bern, or some other tale. If any one will be a pig let him know what is becoming a pig. I really wish I could exclude them from my preaching, that they might never hear it, and be far away from it. They can do nothing but misuse the Gospel to their own injury, and disgrace us, so that for their own sake the Word of God must suffer dishonor and abuse. Out with the dirty swine! ⁹ Finally, there are some who are like the people here in this Gospel. Behold, how they still lack in faith, for they speak in this wise: V.21. “We hoped he would redeem Israel.” As if they meant to say: We do not know what the result will be. It is clearly evident that it will amount to nothing. He is dead now and even if he came to life again and arose from the dead, he surely cannot redeem the people and become a king. And so they thought redemption was a failure. Therefore the two disciples here are the multitude that taste the Gospel in their hearts and dislike to have it despised and disobeyed; but still they are so timid that they hesitate to draw near because they feel they are neither strong nor fervid enough. They draw back and do not want to approach near until they feel and experience that they are strong in faith. These are persons to whom the Gospel belongs, even though they stumble at times, so that they become disgusted with themselves, feel their disease and wish to get rid of it, and are not hard of heart. These should be urged and drawn to Christ. We have never yet preached to any but such people. ¹⁰ For it is the nature of faith that a man knows his faults and earnestly desires to be free from them. No one dare wait until God performs a miraculous sign for him, and treats him differently from other people to whom he gives the signs in the Gospel and in the sacraments. God gave us the treasure and revealed it for the purpose alone that we should go and get it. Hence, when you feel your weakness, you ought to go and say: My Lord, I have fallen. I want to be strong. Now thou hast instituted the Lord’s Supper for us to kindle and strengthen our faith thereby and that we might be thus helped. So here I am and wish to receive it. This should be our comfort and we ought joyfully to use the Word and the sacraments when we feel our lack of faith, and rejoice to receive aid to seek help and strength. There our souls find it within us. ¹¹ For you must not make Christ a tyrant, but accept him for what he in truth is and let him be unto you nothing but rich, abounding grace. However, if you feel in your heart you have not reached this point and do not believe, and yet would like to believe, you must after all not despair and shun the communion, but seek your help right there, so that your faith may be kindled and increased. For, though some have been terribly punished for partaking of the sacrament unworthily and without faith, they are only those whom we described above, namely, the hardened, wicked hearts. You must do and think thus: Lord, see, that is thy Word and this is my sickness and failing. Thou thyself hast said, “Come unto me all ye that are weary and heavy laden and I will give you rest.” Matthew 11:28. Do you think he said that to those who are already fervid and strong in faith? His kingdom is not established to the end of furthering the righteous, Matthew 9:3, but of helping sinners and making them righteous. 1 Timothy 1:15. Hence, whoever is weak and experiences it, should go to the communion and let God help him. ¹² But there is another herd not on the right track. We have prophets abroad in the land who teach the people too freely to be bold and defiant, who speak with the divine Majesty as they would with a cobbler’s apprentice. These impudent and proud spirits are by no means to be followed. It is well for you to be backward and timid, and to fear and tremble. I like such fear. You just abide in it and go and have your conscience calmed. But such proud minds and unbroken hearts that act so defiantly and deal with God as if he must be afraid of them, he cannot tolerate. ¹³ Therefore you must humble yourself, and abide in fear so as to feel your struggles and weaknesses, and desire faith. If you experience that, then thank God, for that is a sure sign the Word has struck and moved you, and exercises, constrains and impels you. What sort of faith would that be if I went and had no fear and anguish of heart to exercise my faith? For it is the very nature of faith, that it proves its strength in fear, in death and sins, and in all things that make a human being afraid and timid. Therefore if you feel thus, it is the proper time for you to go, for then your faith will find something to do. And to this end private confession is helpful. It is well to go to a pious man, and point out your need to him and ask advice, whether he thinks you are worthy to go to the Lord’s Supper, and then follow his advice. That is the real’ purpose of confession and of the sacrament. They are of no other use and are instituted for the purpose of assisting weak consciences that are burdened by their sins. ¹⁴ But you say: How then, if I am so inert and cold that I have no desire for it, still I feel that I need it; yet the Gospel and the sacrament do not satisfy me so that almost every spark in my heart is extinguished? Answer: You must not desist. For as long as you feel that you are not yet lost and not yet so wicked as those described above; for you always wish to burn with zeal. Therefore you must do as follows: Take to yourself the Word of God, go and hear it preached, read it, write it or even sing it, only so you live it and keep busy with it, then you will experience something. Then go to the Lord’s Supper and say: Lord, I am a lazy character; but I come that thou shouldst help me and kindle my heart. Add to it whatever words and thought you can think and say. You must not stop to think how to prepare yourself to be worthy for the communion; you are already prepared if you feel that you would gladly be helped, and your need constrains you to go. ¹⁵ It has often happened to me that I hesitated and thus departed farther from it, until I saw nothing helped me and I had to go. Thus you also will find that it is the devil’s spectre that draws people away so that the more they are afraid and wait until they experience faith in their hearts, the farther they drift from it. And at last, if they continue in this state, all desire and impulse, both toward the Word and the sacrament, dies out in them, and they never come. Hence you must put aside such thoughts and fear, and go and ask God to help you. If you do so often, you will experience that you will gain more and more desire for it, a thing you would not have gained otherwise. Therefore I wish you would do this, and that there were many to go to the sacrament in such a frame of mind and would gain more and more pleasure in it, and become stronger and stronger. But if you do not go, you will always remain cold and will ever grow colder and colder. ¹⁶ This ought to comfort you, and you will experience it if you try it. For it is impossible for God’s Word not to produce fruit and be a blessing. God spake as follows: “For as the rain cometh down and the snow from heaven and returneth not thither but watereth the earth and maketh it bring forth and bud, and giveth seed to the sower and bread to the eater; so shall my Word be that goeth forth out of my mouth; it shall not return unto me void, but it shall accomplish that which I please and it shall prosper in the thing whereto I sent it.” Isaiah 55:10-11. This Scripture ought to make us very bold and happy, if we have already grown cold. By the grace of God we have God’s Word and we ought to raise our hands and thank him for it. How many are there in the world who do not possess it? How could you otherwise have obtained it? There you have the whole supply and the preparation that serves it, and yet you have knavery enough to contend with it. Therefore, as God says that his Word will not return without fruit and if you use it not to make a mockery of it, but are in earnest about it, you will undoubtedly feel and experience something, and the more you use it, the more you will have this experience. You cannot have evil thoughts in your heart if you take a portion of the Scriptures before you and read it, or you meet another person and converse with him about it. If you do this, evil lusts will succumb and the flesh will be subdued. I have often tried it, and if you try it you will also find the fruits and experience that it is as God says. What more do you wish prepared for you? ¹⁷ Isaiah it not enough that you possess God’s Word that draws you, and besides that you feel your distress driving you to it? And then Christ is there and waits to help you. What more shall he do? And there is nobody excluded but proud, insolent persons and the castaways that are not in earnest. Therefore you must go and remember that Christ looks more deeply into your heart than you do yourself, as you see in this Gospel. These two poor men would not have dared to wish for what meets them. Yet such grace is bestowed upon them that Christ himself comes to them, while speaking of him, and reveals himself so that they know him. This fills their hearts with joy that they could not tarry there but ran and told the other disciples how the Lord manifested himself to them. Then they are full of joy, as they would not have dared to wish; but still it was so deep in their hearts that they themselves did not perceive that they desired it, although their hearts were so set upon it that they would have loved to see nothing better than for the Lord Jesus Christ to rise from the dead and be king. Therefore God looks more deeply into the depths of the heart than we ourselves, and he also gives us more than we desire. Thus he does also here. If you feel that you are not so fervent as you would like to be, he looks more deeply into your heart than you do, since you are anxious to be fully set on fire and become a burning light. Therefore you ought not to flee from him, but approach boldly. ¹⁸ To this end many passages in Paul’s writings serve. For example, he says to the Ephesians: “The Lord is able to do exceeding abundantly above all that we ask or think.” Ephesians 3:20. Now we clearly see what he gives us when we receive it and we feel that we receive it with joy. Therefore St. Paul says that we do not see nor even think of it while we desire it; but the Lord, who searcheth the hearts, sees and understands our desire, and therefore he bestows upon us his grace abundantly. Thus we read of St. Monica, the mother of St. Augustine, that she wept for her son during nine long years. It was her heart’s desire for him to become a Christian, and she devised many plans by which to bring him to Christ. She wanted him to marry a Christian woman who should make a plain Christian husband of him. But she did not dare to hope or expect him to become the man he did later, although she would have gladly seen it. ¹⁹ Then look at the examples all through the Gospel. St. Peter was too timid when the Lord wished to wash his feet and said, “Shouldest thou wash my feet?” and did not understand that his need compelled him, and his heart urged him, to see the necessity of Christ’s washing him, as he said soon after, “Lord, not my feet only, but also my hands and my head.” John 13:9. And our heart is in the same condition, that we wish to see the Lord Jesus present, to help us, and yet we are so timid that we are afraid of him and do not think as much of his loving kindness as we freely profess to do. For, if we considered him to be what he is, we would say as Peter did, “Wash not my feet only, but also my hands and my head,” and think, now I will gladly go to him, even if I had a greater burden of sin. There is likewise another example of St. Peter in Luke 5:6-8, when they sat in the ship and caught so many fishes that their nets broke. Then Peter was amazed, fell down at Jesus’ knees and said, “Depart from me, I am a sinful man, O Lord.” Notice he was frightened and bids him to go away at the very time he ought to pray him to come. Thus our timid nature is ever afraid of Christ, in whom there is nothing but good, and who has come to help everybody. That is why I said, we must not make a tyrant of Christ, but suffer him to be a dear Lord and Savior, who has no other desire but to help sinners, and to invite and attract everybody by his words and example. ²⁰ This exposition of the nature of faith is clear enough, for our great trouble is that we do not really understand the nature of faith. Therefore do this: Begin and try it and you will experience it; and the more you practice it, the more comfort and strength you will experience; and the more unworthy you feel you are, the more you must appropriate God’s Word to yourself and practice it, hear or read it and speak about it, and you will always find and prove something that pleases and moves you. You should besides pray to God and say as the apostles did in Luke 17:5: “Lord, increase my faith.” Thus go and you will be strengthened. But if you dwell too much on your timidity you will never go; for then you will persist to feel and not to believe. You must experience your misery and struggles of conscience. Then is the time for you to go to the Lord’s Supper. Even if you are weak in faith you must not on that account step back, for he will not reject you since he has come for the sole purpose of strengthening the weak and comforting the despondent. ²¹ But I do not wish to have all this preached to hardened insolent characters and the fanatics, but only to consciences that are faint and weak, and occasionally fall, so that they do not despond, but know where to find help and comfort. On this point a father in the desert uttered a wise saying. When he saw that a brother was weak and faint, he said: No, my brother, thou must not withdraw thus and go back, for thou mightest go back so far that thou couldest not return. For it is to be feared that the longer we stay away, the colder and lazier we become. They ought to stay away, as we have said at length, who lead a wicked and immoral life and do not intend to amend their ways. But those who know their weaknesses and want to be rid of them and see that they cannot help themselves, they should come to the communion for help. ²² From this you see why God instituted and ordained that his Word should be preached; and therefore it ought not to be despised. It is true that the Word without the Spirit is of no use; but since God Almighty himself said, as we have heard, “My Word that goeth forth out of my mouth, shall not return unto me void,” it must not be despised. For through his Word he gives the Holy Spirit into your hearts and will not suffer you to gape and wait for a miraculous sign from heaven, to be done on you, and thus to ignore his Word and sacrament. He himself highly esteems and praises the Word, for he has decreed to give his grace through it, as Christ says, “No man can come to me, except the Father that sent me, draw him.” John 6:44. How does the Father draw us? Through Christ. How through Christ? By the Word. Thus he invites and calls you. If your need impels you, go then joyfully, tell your trouble bravely; but always bring the Word with you. ²³ But leave it to God, how you may remain steadfast, and go now, while you have the Word and feel your misery. Then the Word itself will teach you how to prepare yourself aright. For then you must accuse yourself before God and say: Lord, I am a sinner and cannot help myself by my own strength, so I come to thee for help. If I have sufficient grace only to delight in the Word of God with my whole heart and I have joy and pleasure in it, I can surely remain steadfast. For it must be something great for God to give me his Word and cause it to be pleasing and attractive to me. Even if I am not so strong now as I ought to be, I shall grow stronger in time and at last reach the point when I can confess his grace without fear and devote my life to it. Therefore Christ says: “Ask and it shall be given you, seek and ye shall find, knock and it shall be opened unto you, for everyone that asketh, receiveth; and he that seeketh, findeth, and to him that knocketh, it shall be opened.” Matthew 7:7-8. ²⁴ Therefore I would faithfully admonish you to act wisely in this matter. We have justly condemned those who undertake to prepare themselves by their own works; but we have invited those who feel their need and see they can do nothing by their own power, and can find neither counsel nor help, for these use the Lord’s, Supper unto their personal salvation. Therefore, if you feel thus, go first to a pious man and tell him your distress and say, Lo, I have fallen and would like to obtain help and I ask for counsel what to do. Then he should comfort him and welcome him to the sacrament, so that he may exercise his faith and be strengthened. For it is instituted for this very purpose of ministering comfort and strength. Therefore let nothing keep you from the communion. If you feel bashful, it is well, for you must feel your unworthiness. If you however do not feel your guilt, you are not in a fit frame of mind to go, and it will be better for you to refrain from going. ²⁵ Take the Gospel and the Holy Scriptures before you, the more the better, even if you already know them and have often read them. For it is certainly a suggestion of the devil who tries to tear from you your delight in the Word. He hates to have you come to it, for he knows very well what fruit it bears in you. If you are thus busy with the Word and strive to live it the best you can, you will see that Christ is with you and a fire is kindled in your heart. But the best is, for two or three earnestly to speak among themselves about it, so that the living voice is heard. Then you will be much stronger and the devil must yield. Thus all evil lust and thoughts disappear and thus will ensue such a light and knowledge, you have never before experienced. The only trouble is that we fools have such a great treasure lying before our doors and do not know how to use it. And the devil deceives us in order to draw us away from it and make us indifferent, because he can not overcome it. Therefore we must prepare to resist the devil’s suggestions and influence. In like manner Christ will come and reveal himself even though at first you are not aware of it; the more you speak about it and discuss it the more clearly you will recognize Christ and feel that he kindles your heart within you, as you heard in this Gospel of the two disciples journeying to, the village of Emmaus.

III. THE CONCLUSION.

²⁶ This I had to preach now concerning the Lord’s Supper and the Gospel, as God gave us the light, and I admonish you, my friends, to grasp and faithfully use it. If there be fanatics, who disgrace the Gospel, they ought to be punished by the civil authorities. But we must let them also hear, for the sake of the righteous, for we are to preach God’s Word publicly to everybody, since we do not know whom it may strike.

[[Luther published two sermons for Luke 24:13-35. One can be found in the electronic version in verses 13-24 (or Mk 16:12); the other in verses 25-35 (or Mk 16:13).]]

Sermon for Easter Monday; Luke 24:13-35

I. THREE THOUGHTS TAUGHT BY THIS GOSPEL.

¹ This Gospel brings out and enforces especially three thoughts on the article of faith concerning Christ's resurrection. First, that this narrative transpired and was written along with others as a sure witness and proof of our faith in this article of our Creed. First, in that we see these two disciples leave the company of the others, full of unbelief in the resurrection. They commune together about the things that transpired as if they despair of Christ, and he is now dead and forever buried in their hearts, who does nothing more and is unable to do anything. This appears from their own confession where they say: V.21. “We hoped that it was he who should redeem Israel. Yea, and besides this, it is now the third day since he is dead.” And though they had heard from the women that these had seen a vision of angels who told them that Christ had risen and was alive, yet they urged that he had not been seen or found by anyone. In the second place--and this is the most important fact--we here see Christ not only showing himself alive to the unbelieving disciples, so that they might become assured of his resurrection and return at once to announce it to the others, and to hear the same truth from them, the testimony on both sides agreeing and being thereby established; but also that Christ, before they knew him, proved fully and clearly from the Scriptures that it behooved Christ both to die and to rise again from the dead. For this reason he upbraided them for their unbelief because they ought to have known the Scriptures concerning Christ, since he himself had taught them that his sufferings were foretold in the Scriptures. ² The second thought this Gospel presents is an example of the power and fruit of the resurrection as manifested in these two disciples while they are talking of him and listening to his preaching. This also is nothing less than a portion of the proof of his resurrection. For Christ here proves by word and deed that he is not dead, as they believed before, but works in them and exercises his power through the Word, even before they know him, and makes believers of them who have another mind, reason, heart, and will. This they also recognize and confess, saying: V.32. “Was not our heart burning within us while he spake to us, etc?” After this manner he still works in the whole Christian church; though unseen, he yet carries on his work and shows his dominion in that, as the living Lord, he enlightens them through his Word, comforts and strengthens them, defends them with his power and keeps them against the wrath of the devil and the world. ³ As a third truth, we are here shown in what manner Christ reveals his resurrection, and how it may be be known and apprehended, namely, above all first through the Word and faith, rather than through bodily vision or sensation. Therefore he is unknown to them at first when he comes to them and walks with them, though he is with them in very truth, the selfsame Christ whom they had so often seen and heard and known full well. Yet now they do not know him at all, because they know that he had died and had been buried the third day before; and hence can think of him only as a dead man. So strange and unknowable had he become to them that they would not have known him, had he stayed with them ever so long, until he announced to them his resurrection and preached about it. The text says: V.16. “Their eyes were holden, that they should not know him.” It was not he who had been changed, nor was it his will to remain unknown to them, but their hearts and thoughts had become estranged and far removed from his. In the same way neither Magdalene nor the other disciples recognized him until they had heard the Word of his resurrection. ⁴ His purpose is to show and teach us that the power of his resurrection and dominion will be exercised here on earth, and manifest itself in this life only through the Word, and through faith which holds fast to Christ, though it does not see him, and thus conquers sin and death in him, lays hold of righteousness and life, etc. This is a brief summary of the story contained in this Gospel, in so far as it pertains to the article of faith on the resurrection in general; of which we lately heard more. ⁵ But the special purpose of this Gospel is to show us how weak in faith the disciples were, and how Christ in his kingdom manifests himself to such persons of weak faith, and how he deals with them. For we see from the whole story of Christ's resurrection, as recorded in the Gospels, how the Apostles, and all the other disciples after them, were so weak in their faith in this doctrine, even to the time of his ascension, that he had to upbraid them for their unbelief and hardness of heart, because they believed not them that had seen him after he was risen, Mk 16:14. They manifested this weakness, though he had often told them from the Scriptures that he must be crucified and rise again on the third day, etc. ⁶ From this we learn, in the first place, that even in those who have become true Christians, weakness and frailties remain, especially in the deeper matters of doctrine and faith, they being unable to understand them or to grasp them as firmly and strongly as they ought. For faith is not so light or easy a matter as ignorant and inexperienced people fancy, and as our coarse blockheads, the popish dunces, pretend, who believe that faith is no more than to have heard the history and to know it. Having heard or read just once what the Gospel tells of Christ, these people fancy that they have fully understood and believed it, and henceforth need no longer to learn and believe it. ⁷ That this is naught but an idle, vain fancy, is proved by their own confession that this knowledge of the Bible story rests in their hearts as a cold, lifeless thing, a mere empty husk, lacking all life-giving power, of no use or help to them, neither giving strength nor making them better; whereas this great, exalted miracle of Christ's resurrection was peformed and is to be preached, learned, and known, to the end that it may be fruitful in us, quicken and kindle our hearts, and work in us new thoughts, new knowledge, new forces, life, joy, comfort and strength. If this does not take place, the story has been heard in vain, and is dead within you, being of nor more value to you than to Turks and heathen who have never heard it, or have not believed it to be true. You dare not boast of faith, thoughfroth on your tongue, or a sound in your ears, or a dream in your memory give witness that you have heard the story, of which your heart has neither experienced nor tasted aught.The papists show plainly, in all their doctrine and life, that they do not from their hearts believe and hold fast to this article of faith, because they seek the power and effect which ought to come from the resurrection of Christ in themselves and outside of Christ, teaching that it must be sought and obtained through their own works and merits, while they condemn, blaspheme, and persecute the saving doctrine that tells us to turn from these foolish lies to Christ and to the power of his resurrection. ⁸ Christians, however, and true believers know by sad experience in others as well as in themselves how weak they are, and they deplore the fact that they are unable to grasp this doctrine, or to hold it fast in their hearts with as strong a faith as they ought. Their entire life is spent in combating this weakness, as even Paul says in Phil 3:12, that he had not grasped it, nor was already made perfect, but that he was pressing on, if so be that he might lay hold of it, and obtain a knowledge of the power of Christ's resurrection, etc. ⁹ For though this doctrine is most delightful and comforting in itself, full of joy and blessedness, and ought to find its way gently and easily into the heart, yet it is hindered by two great obstacles which make it difficult to believe. In the first place, this work of God is much too exalted and too great in itself for us ever to understand thoroughly in this life, even if our faith were perfectly strong and without weakness; for not until we are in the life beyond will we ever truly see and feel its full force and power. In the second place, our own flesh and blood, and the hearts of all men, are by nature much too weak and too fearful to believe God's Word; and must be filled with fear and terror when they contrast the greatness of this work with themselves and their own unworthiness. ¹⁰ God cannot overlook the first cause and obstacle nor have patience with it; for this work must and shall remain as great as it is, and it dare not be belittled; yea, it must be the power to which all creatures, men, angels, the devil, and hell, must yield and be subjected, because it is necessary for our salvation. For if this were not so, we would continue in sin, death and the eternal wrath of God. The other obstacle, namely, that we are too weak to grasp this great work and power by our faith, God may overlook and have patience with; as we here see Christ doing with his disciples, who had certainly heard he had risen, and yet were full of such great and heavy doubts that they almost despaired of Christ entirely saying, V.21. “We hoped that it was he who should redeem Israel.” ¹¹ Behold, how earnestly he looks after these two of weak faith, and cares for them, doing everything to lift them out of their weakness, and to strengthen their faith. Because he sees and knows that in great sorrow and sadness they had departed from the other Apostles and do not know what to think or hope, he is determined not to leave them in such doubt and temptation. In order to help them out of it, he becomes their companion on the way, leaving behind all the other Apostles, though they too were assembled in great sorrow and very weak faith. But because these two are in great danger of total unbelief, he at once comes to them, as if he had nothing else to do now that he was risen; he speaks to them in the friendliest way, and reasons with them from the Scriptures, gives them occasion to retain him and to ask him to abide with them, to eat and to drink in their company, until their faith is quickened once more, and they are relieved of all doubts. Their faith grows so strong that they recognize him as the same Christ who had been with them before in life, and whom they had seen crucified three days ago, but had been unable to recognize on the way by reason of doubt and the weakness of their faith. ¹² It is, therefore, his purpose to teach us by this narrative, given for our instruction and consolation, how his work is to be done in the Christian church after his resurrection, namely, that he will not reject nor cast out those who are weak in their faith, yea, not even those who are held in error or ignorance, or who are otherwise weak, fearful, and despairing. They are rather the very persons in whom he will exercise and manifest the power of his resurrection, not only by inviting them to come to him, but also by coming to them, and treating them in the gentlest and kindest way, talking with them, teaching and instructing them, yea, even eating with them, until at length they grow strong and secure in their faith; while their hearts, so sad and sorrowful for a time, are again filled with joy. Thus we also should know and have this comforting assurance that he is our Lord who is able to bear with our infirmities and to overlook them; that he will not reject and condemn those unable to believe and live at once as they should, if only they do not in their hearts despise and deny Christ and his Word, but delight in him and love him, and truly desire to become strong and perfect in faith and life. ¹³ Looking at these disciples, weak and unreasonable as they are, one sees that their hearts nevertheless were in a state that they felt kindly toward Christ, delighted both to speak of him and to hear him spoken of, and had no greater desire than that what they had heard concerning his resurrection might be true. But the thing was much too great for them to believe, so that they were as yet quite unable to accept it as true--just as it is also too high and too great for us. This our dear Lord knows and sees full well, and so he is better able to have patience with us, is satisfied and pleased if only we listen to him as his pupils and are willing to be taught and directed by him. ¹⁴ Furthermore, he thereby wishes to teach us how to conduct ourselves in his kingdom, particularly towards those who are weak and infirm in faith. We also ought not hastily to reject and condemn those whom we see erring or stumbling; but also have patience with them, even as Christ had with us and still must have every day. For though in his own person by virtue of his resurrection he is in divine might and power Lord of heaven and earth, yet he rules his Church in a way to exercise and manifest the power of his resurrection in his poor, weak band by serving them with this power and might for their consolation and growth. ¹⁵ In harmony with this example, though we be strong we ought not to take pleasure in ourselves nor boast, but rather let our gifts and powers serve the weak, striving to uphold and reform them by instruction, consolation, encouragement, friendly admonition and reproof, etc., just as one must act kindly and considerately toward weak, frail children and invalids, nursing, lifting and carrying them until they are grown and can stand on their own feet. ¹⁶ This is one of the chief points of knowledge to be gained from the Gospel, in regard to the kingdom of Christ, how it is arranged and governed, namely that it is a government under which Christians, who have begun to believe and are holy, are nevertheless beset with frailty, ignorance, and other sinful infirmities. He bears and overlooks these shortcomings, but with the expectation that improvement shall ensue. Hence we must not dream of a church on earth in which there is neither frailty nor error in faith, as the papists boast that their church and church councils cannot err, etc. For here we are told that not only these two disciples, but all the other apostles erred in the leading and most necessary article of faith, abiding in their unbelief until Christ himself drew them out by means of many and various sermons and revelations. During the three days after Christ's crucifixion, faith in his resurrection had completely died in all hearts; indeed, that light was kept burning nowhere except with Mary, his mother, who preserved within her heart all that she had heard from him and others, and was comforted and sustained thereby in her great grief over the sufferings and death of her son. ¹⁷ For faith in Christ must always continue and be preserved somewhere in the Church; there must always be some who have the truth and confess it, though their number be small, and the most fall into error, as they did here. If there are not more, there must be a Mary to keep the faith. He permits it to happen that many great saints err and stumble, in order that we may not trust in men, though they be many, great, and holy. We must be led to rely upon the Word that is sure and cannot deceive, as here these two men, and all the others afterward, were directed to the Scriptures. ¹⁸ Aside from this, let us not overlook the example contained in this Gospel which urges and admonishes us to speak and hear of Christ gladly, and to study the Scriptures and God's Word, though it may not always be understood and affect us as it ought. The Gospel also shows us the power, blessing and effect of the Word, if approached with a sincere heart. ¹⁹ For, in the first place, although these two disciples were still filled with unbelief, yet he will not and cannot be separated from them, because they went their way communing sorrowfully with one another about Christ, and questioning together almost without result. He at once drew near and went with them and soon touched their hearts and minds. He began a beautiful, masterly sermon, such as they had never heard before, concerning the very article of faith which caused them trouble and doubt. Then, in the second place, they immediately feel its power; their hearts are no longer heavy, slow, and cold to believe as before, but are moved and kindled, and enlightened and receive a new understanding, so that now they begin to know the Scriptures aright, and what they had never understood before, becomes clear and manifest to their souls. Finally the mask and cover are taken away from their hearts and eyes, so that they no longer look upon him as a guest and a stranger, but truly know him and feel that he is no longer far from them, but at their side, and works certainty in their faith. Henceforth they no longer need bodily, visible revelations, but go forth at once to preach to others, and to strengthen and aid them against doubt and unbelief. ²⁰ Therefore we should follow their example, and gladly hear the Word of God, without growing weary. For this is not only a needful practice for the strong and for the weak, for the wise and for the unwise, by which a knowledge of everything we need unto salvation is given-- such study can never exhaust it--but it is also the punishment through which God wishes to work within our hearts, to give faith and the Holy Ghost, as St. Paul says in Rom 10:17: “Belief cometh by hearing the Word of God.” If man studies earnestly, even though the heart be cold and unwilling at first, if he only continues in the work, it will not be in vain, and the effect will be produced that the unwise and erring will be brought in and made better, the weak will be strengthened, and at last the heart will be kindled and enlightened, so that Christ is better understood and known from the Scriptures. ²¹ And even though there were no other benefit to be derived from this study, we ought to be urged to it by the fact that it pleases God and the Lord Jesus Christ, and renders him a service. We know that he will surely not be far from us when we do so, as he himself has promised, Mt 18:20: “Where two or three are gathered together in my name, there am I in the midst of them.” If he is with us, the angels certainly are near also and take pleasure in our work, while the devil is driven away and has to retreat as he left Christ when he conquered him with the Word of God. Mt 4:11. ²² There is a legend, telling us that an old patriarch living in the desert received peculiar visions and revelations from God. When he happened to be among young people, listening to their conversation, he saw that whenever they spoke of the Scriptures and things divine, beautiful young men consorted with them and joyfully smiled upon them; but on the other hand, whenever their conversation became wanton and silly, the same young men turned away displeased and sad, and dirty black hogs came and wollowed at their feet etc.

II. THE SERMON THE RISEN CHRIST PREACHED TO HIS DISCIPLES.

²³ Let this be enough concerning the chief points of the story of this Gospel. There remains one other important part, the sermon Christ preached to the disciples from the Scriptures, in which he briefly showed them that it behooved Christ to suffer and thus to enter into his glory etc. Of this, sermon the Evangelist speaks as follows: V.27. “And beginning from Moses and from all the prophets, he interpreted to them in all the scriptures the things concerning himself.” ²⁴ Without doubt this was a very beautiful and a model sermon. Now it is true we all would gladly know just the passages the Lord quoted referring to himself, by which he thereby enlightened, strengthened and convinced these disciples, since Moses contains so little, or nothing, as it would seem, of a plain statement on that of which Christ here speaks, that it behooved him to suffer, and to rise on the third day, and that repentance and remission of sins should be preached in his name etc. For the Jews, who have had Moses so long and read him diligently enough even until the present day, have never yet discovered this rare truth in Moses. ²⁵ But the Evangelist answers this and analyzes this argument by stating their heart burned within them while he opened to them the Scriptures, and in the Gospel following says Christ opened their mind to understand the Scriptures. Here is the point: Moses certainly writes concerning Christ and Christ is found in the books of Moses; but it is necessary not only to read, but also to understand what is said. Hence Paul says in 2 Cor 3,14-15 that the veil of Moses remains before the face of the Jews when they read the Old Testament, which only Christ alone can take away. And to his apostles Christ says, in Mt 13:11: “Unto you is given to know the mysteries of the kingdom of heaven; the others, however, though they see and hear, yet they do not understand.” ²⁶ Therefore the Bible is a book that must not only be read and preached, but it also requires the true interpreter, that is, the revelation of the Holy Spirit; as we learn from our own experience now-a-days that it is of no avail to prove most clearly from Scripture the articles of the true doctrine to our opponents and to point out their errors. Not a single article of faith has ever been preached that was not more than once attacked and denied by heretics, though they read the same Scriptures that we have. ²⁷ But this revelation also requires pupils of the right kind, who are willing to learn and to be instructed, like these pious and simple-minded disciples, not wise and puffed up minds and self-made masters who reach beyond the very heavens with their knowledge. For this is a doctrine that makes our wisdom foolishness and blinds our own reason, before it can be believed and understood; for it is not born of man's wisdom, like other sciences and arts on earth, which have sprung from reason and can be grasped by means of reason. Hence it is impossible to attain to it by reason, and if you undertake to measure and reckon how far it agrees with reason, you will not succeed. All heresies from the beginning have had their origin here, and both Jews and Gentiles, and the Turks at present, grow foolishly violent in regard to our doctrine because it does not agree with reason and human wisdom. Only the pious, simple-minded people can grasp and understand it, who are true to this rule, and say: “God hath said it, therefore will I believe it;” as Christ himself declares in Mt 11:25 and thanks the Father with a joyful heart that he hides these things from the wise and understanding and reveals them unto babes. ²⁸ There is no way out of it, wise people and proud reason cannot be taught these wonderful things, concerning Christ, that true man is God's Son from eternity, and yet he died and rose again, that in his human nature he has become Lord of heaven and earth, that he rules all creatures with divine power though no one sees him, and that we are saved by his merits alone, if we believe in him etc. Therefore God must needs establish the order that no one shall understand unless he is willing to be a fool, become a child, and believe in the simplicity of the heart. ²⁹ Behold, what kind of people did he employ to be his first messengers, to proclaim and to witness his grandest work, the resurrection? Poor, ignorant women came to the sepulchre after useless expense and trouble in purchasing costly ointment and without considering that the tomb was covered with a heavy stone, yea, even sealed and guarded by soldiers. Yet these foolish persons are the first to whom Christ reveals his resurrection, and calls to be its preachers and witnesses. So also does he give these disciples a knowledge of the Scriptures which all the learned scribes did not possess, so that now they view Moses with different eyes and are forced to say: Behold, how often have I read and heard this before, but never understood it. ³⁰ God would seem to say by this act: Very well, I see plainly that it is of no avail though everything be spoken and written in the very clearest manner; for in truth, all articles of faith are set forth clearly and tersely enough in the Scriptures. Take only the article on God and the creation, which certainly is told and given in the very plainest way; yet see the rabble of heretics it has made, Manichaeans, Valentinians, Marcionites, etc. Again, what did it avail that Christ himself, among his own people, confirmed his doctrine clearly and publicly by great miracles? Nothing more than that they began to twist both his words and his deeds, and called them the words and deeds of the devil and Beelzebub. Hence God must continue and say: Since they will not have and receive this Word as I give it to them, it shall remain hidden and unknown to them. I shall indeed have it written and preached in clear language; but reveal it to some few, simple-minded people who seek my Word. To the others it shall be mere darkness which may be felt, as among the Egyptians (though it shines and is preached most clearly), yea, it shall be naught but an offense and poison, against which they must stumble and fall in their blasphemies and contradictions, until they break to pieces. ³¹ Thus the Jews have had and have read Moses unto this day; yet all of them know nothing of what he speaks concerning Christ, yea, not even in minor articles of faith, just as their forefathers knew nothing of it, save some few who believed, as the prophets and the apostles after them, who elaborated their whole books from a single Bible passage. This enabled them to preach what everyone was compelled to acknowledge as true. ³² How did Christ stop the mouth of the Sadducees (who did not believe the resurrection of the dead and accepted no other Scripture but Moses), and convince them of the resurrection of the dead? He took the commonest saying in their religion, which all Jews knew and quoted every day, when God says, “I am the God of Abraham, and the God of Isaac, and the God of Jacob etc.” With these words he revealed Moses and drew the following conclusion: If you believe God to be God of those that are dead, how can he be God of those who have altogether ceased to be? Therefore, if he is the God of Abraham, Isaac, and Jacob, as he himself declares, these men must be alive, though they have died as far as this life is concerned, and lie in their graves; for he cannot be God of that which does not exist. Hence Abraham, who now lies under the earth, and all the saints, must be alive before God, though they are dead before you; for this is, and will be, his name forever that he is the God of Abraham and of all who believe as he had promised him and all believers, saying: “I shall be thy God” etc. ³³ Now who would have thought that these short, simple words are so full of meaning and furnish such an excellent, rich sermon, yea, that a big book might be written upon them? Though they know the books of Moses well enough, they yet declared that not a word concerning the resurrection of the dead was to be found in them. This was also the reason why they accepted Moses alone and rejected the prophets who nevertheless based all their preaching of the important articles of the faith in Christ upon Moses. ³⁴ But let us look more closely at Christ's sermon and consider one of the passages from Moses which he quoted. Genesis 3:15 is the first word which promises grace, and was given to Adam and Eve, when he spoke to the serpent, “I will put enmity between thee and the woman, and between thy seed and her seed; he shall bruise thy head, and thou shall bruise his heel.” These words are read by Jews, Turks and heathens, and by human reason, but they all find them to be only hard pebbles, yea, dead and useless words, from which they cannot take anything even by their best efforts. But as soon as revelation comes to our aid, we understand them to mean: Through sin the serpent, that is the devil, has brought upon Adam and Eve sin and the eternal wrath of God. But in order to help them out of this dreadful fall and misery, into which they were led by Satan, God in his unfathomable mercy has found within himself this remedy that by the woman's seed, that is, by the natural offspring of a woman, that very head of the serpent, that is, sin, death, and everlasting wrath, shall be crushed and robbed of his power, so that he may no longer be lord of death, nor be able to keep man either in sin, or in God's wrath and condemnation. ³⁵ From this an entire New Testament springs forth, all the discourses of St. Paul and the apostles, who do not tell a great deal of the life and miracles of Christ, but, where it is possible, use such a passage as a flower, so to say, with which to cover a great meadow, doing so by the aid of revelation and the Holy Ghost who knows how to grind and press the words thoroughly, so that they give forth the juice and power they possess. For these words show, in the first place, that this seed must be a natural child, born of a woman, but without sin; for the Scriptures testify that whatever is born into this world of man and woman, is born in sin and is under the wrath of God, as David says, Ps. 51:5, “Behold, I was brought forth in iniquity” etc. For this flesh and blood is completely permeated and corrupted with evil lusts and disobedience against God, and as this substance is corrupted in father and mother, it must remain so in the child; hence no man can be born from man and woman without a sinful nature. God, therefore, hath ordained to take a woman alone for the conception and birth of Christ, the promised seed without a man, she becomes the little child's mother, by the Holy Ghost, who causes this conception and birth in her, in order that he may be a natural man, having our flesh and blood, but without sin and power of Satan, whose head he was to bruise. ³⁶ In the second place, if he was to be lord over sin and death, to subdue the devil and pluck us out of his hand, he had to have divine, almighty power. For though a man were altogether pure and without blemish of body or soul, as Adam was first created, yet were it not in his power and strength to take away this eternal misery and corruption, and to obtain and give in their stead unchangeable blessings and eternal life. Thus it follows that his power must be greater than that of all creatures, even all angels. Such power is found nowhere except in God himself, the Lord of all creation. ³⁷ From this follows further that if he is born of a woman he is also mortal and must die in the body as others. And since he became man for our sake, and was sent by God to deliver us from sin and death, he had to take our place, to become a sacrifice for us, to bear and atone for that wrath and curse under which we had fallen and lay. But it was not possible for him to remain in death; since he was an eternal being he could not be held by it, as St. Peter says in Acts 2:31, and in like passages; but even his body ere it had seen corruption and decay. must needs pass through death unscathed and by his resurrection and eternal life begin to rule in everlasting power and eternal glory, in order to bring his own out of sin and death, and the power of Satan unto everlasting righteousness and life. ³⁸ Note that this is but a simple passage, which Christ surely did not overlook but interpreted from his own wealth of knowledge, as being the first and chief passage, from which later on all the others flow. Here we see that these are words, or miracles, rather, which reason can never grasp or fathom. They can only be understood when the Holy Ghost accompanies them, and preaches and reveals them unto those who believe with singleness of heart and abide in them. Then they begin to taste the sweet savor, and receive spiritual nourishment, so that they must say: This will do it, this will enlighten the heart and set it aflame. ³⁹ Thus the prophets viewed the saying of Moses and drew therefrom their glorious prophecies concerning Christ, as Isaiah (7:14) bases his prophecy of Christ's birth upon this passage with the plain statement, “Behold, a virgin shall receive and bear a son” etc., also the whole 53 chapter concerning his suffering and resurrection, how that he would offer himself as a sacrifice for our sins etc. All these words Christ doubtless quoted in his sermon. ⁴⁰ The apostles likewise, being ignorant fishermen, learned to know the Scriptures, not in the schools of the great scribes, but through the revelation by which Christ led them into the Scriptures. Thus they were enabled to understand and to write on the basis of a single passage a book or a sermon the world cannot understand. And if I had the same Spirit Isaiah or Paul had, I could take this passage and develop from it a New Testament, if that were not already written. ⁴¹ How did St. Peter know, or where is written in Moses that which he says in 1 Pet 1:10-11: “Concerning which salvation the prophets sought and searched diligently, who prophesied of the grace that should come unto you, searching what time or what manner of time the Spirit of Christ which was in them did point unto?” Who told him that the Spirit of Christ existed and prophesied of Christ, before there were prophets and, above all, before Christ and the Holy Ghost were present? Are these the words of a fisherman, or of a learned, wise scribe? Nay, it is the revelation of the Holy Spirit who had also revealed it to the prophets before. Again, where is written in Moses what the Epistle to the Hebrews says in 1:3-4, that Christ sat down on the right hand of the Majesty on high, to be Lord over all, having become much better and higher than the angels? etc. He certainly took it from the Old Testament, but he found it not by his own reason, but by revelation, hence he argues: thus: If Christ is a Son of God and Lord of the angels, he must certainly be more and of a better nature than the angels. Now every angel is more powerful than all the world and combined human nature; yet if this true child of a virgin is to be Lord, not alone of the evil spirits, but also of the good and holy angels, he must be of one power and essence with God. This nobody will say or believe, except by revelation. Therefore I would agree to take Moses, the Psalms, Isaiah, together with the Spirit whom these men had, and make a New Testament every whit as good as that which the apostles wrote; but because we have not the same wealth and power of the Spirit, we must be taught by them and drink from the fountain which they gave us. ⁴² Let this be enough concerning a single portion or a single passage of the sermon Christ spoke to these disciples, and wherewith he well and fully earned, yea, paid for the entertainment they furnished him at the inn. But to set forth all the other words of Moses and the prophets which they spoke of Christ, and which he explained, would be by far too great a task for one sermon; for it would in itself amount to a book as large as the Bible. But without doubt they were the same passages the apostles quoted afterwards as they heard them from his own mouth on this occasion, and learned to understand them better on the following day of Pentecost. A goodly number of these passages were quoted by them in their sermons, in the Acts of the Apostles, and in the Epistles; and they are recommended for close study to every Christian, as he reads and ponders the Holy Scriptures. Then the Holy Ghost will be present with his power to give the right understanding, as we have heard, since he is the true interpreter, if only we treat them seriously and in the simplicity of the heart. The fruit thereof will be that we shall find Christ therein and learn to know him aright. This will quicken and kindle the heart, and fill it with comfort and joy.

[[Luther published two sermons for Luke 24:36-47. One can be found in the electronic version in verses 36-39; the other in verses 40-42 (Part 1) and 43-47 (Part 2).]]

Sermon for Easter Tuesday; Luke 24:36-47

The Manifestation of Christ After His Resurrection, and the Sermon He Preached to His Disciples

I. Christ's Manifestation after His Resurrection

¹ I think beloved, you have heard enough in these days on the resurrection of Christ, what it works, why it came to pass, and what fruit it bears. But since the Lord has commanded those who preach the Gospel to be steadfast and diligent in this proclamation, we must dwell upon it ever more and more. Our Gospel shows, first, who hear of the Lord's resurrection profitably and fruitfully, namely they are here assembled in fear and dread behind closed doors. To them it ought also to be preached most of all, although it must be preached to all nations, as the Lord says at the end of the Gospel of Matthew. Therefore, let us learn first of all what kind of persons hear the Gospel aright. ² The disciples are gathered there together in seclusion. They are afraid of the Jews are, indeed, in danger of their lives; they are fearful and fainthearted and afraid of sin and death. Had they been strong and courageous, they would not thus have crept into a corner; even as afterward they were made so courageous, when the Holy Spirit came and strengthened and comforted them, that they stepped forth and preached publicly without fear. This is written for us, that we might learn that the Gospel of Christ's resurrection comforts only the fainthearted. And who are these? They are the poor, conscience-stricken ones, whose sins lie heavily upon them, who feel their faint heart, are loth to die, and are well-nigh startled by the sound of a rustling leaf. To these contrite, poor, and needy souls, the Gospel offers comfort, to them it is a sweet savor. ³ This is also learned from the nature of the Gospel, for the Gospel is a message and a testimony, which declares how the Lord Jesus Christ rose from the dead, that he might remove sin, death and all evil from all who believe on him. If I recognize him as such a Savior, I have heard the Gospel aright, and he has in truth revealed himself to me. If now the Gospel teaches naught but that Christ has overcome sin and death by his resurrection, then we must indeed confess that it can be of service to none save those who feel sin and death. For they who do not feel their sin, and are not dismayed, nor see their infirmities, profit not a whit by it, nor do they delight in it. And though they hear the Gospel, it has no effect upon them, except that they learn the words, and speak of what they heard. They do not treasure them in their hearts, and receive neither comfort nor joy from them. ⁴ Hence it were well, if the Gospel could be preached only where such fainthearted and conscience-stricken ones are found. But this can not be, and for this reason it bears so little fruit. For this they reproach us and say that we wish to preach many new things, and yet no one is better because of our doctrine. The fault is not in the Gospel, but in the hearers. They hear it, indeed, but they do not feel their own affliction and misery, nor have they ever tried to feel it, they simply go on, secure and reprobate, like dumb brutes. Hence none need marvel if the Gospel does not everywhere bring forth fruit. For beside the good hearers, of whom we have spoken, there are many others that have no regard for it at all, have neither a conscience nor a heart for it, and think neither of death nor of the salvation of their souls. These must be driven by force, like asses and dumb brutes, and for this purpose the civil sword is established. Again there are some who do not despise the Gospel, but fully understand it, yet do not amend their lives, nor strive to walk in it. They carry away only the words and prate much about them, but neither deeds nor fruit follow. The third class, however, are they that taste it and use it aright so that it bears fruit in them. ⁵ This is then the conclusion of the matter, the Gospel is a testimony of the resurrection of Christ, which serves to comfort and refresh the poor, sorrowing, and terrified consciences. There is need that we have clearly apprehended this truth when we come to die, and also that we may provide for it in every other need. If you think: Behold, now death is approaching and staring me in the face; would that I had someone to comfort me, that I might not despair, then know that for this purpose the Gospel is good, here it belongs, here its use is blessed and salutary. As soon as a man knows and understands this, and believes the Gospel, his heart finds peace and says: If Christ, my Lord, has overcome my sin, and trodden it under foot by his resurrection, wherefore should I fear, and of what should I be afraid? Why should not my heart rejoice and be of good cheer? But such comfort, peace and joy of heart, are felt by none save the small company which was before greatly dismayed and full of sorrow, and felt its infirmities. Hence also the rude and impenitent understand neither this nor any other Gospel, for he that has not tasted the bitter cannot relish the sweet, and he that has not seen adversity does not understand happiness. For as in the world that man who neither cares nor attempts to do any thing, and endures nothing, is good for nothing; so in a more eminent degree in spiritual things it is not possible that anyone should understand the Gospel except he who has such a dismayed and terrified heart. ⁶ From this you should learn that it is no marvel, that many who hear the Gospel do not receive it nor live according to it. Everywhere there are many who reject and persecute it, but we must let them go and grow accustomed to their work. Where the Gospel is preached, such people will surely be found; and it if were otherwise, it would not be right, for there must be many kinds of hearers. Again, many will be found, who do not persecute it and yet do not receive it, for they bear no fruit and continue to live as before. Be not worried because of this for even though a man preach and continue in the Gospel for many years, he must still lament and say: Aye, no one will come, and all continue in their former state. Therefore you must let that grieve nor terrify you. ⁷ For note what took place at Jerusalem, where the Gospel was first heard, and where there were so many people that it is said, there were in the city at the feast of the Passover eleven hundred thousand men. How many of these were converted? When St. Peter stood up and preached, they made a mockery of it and considered the apostles drunken fools. When they had urged the Gospel a long time, they gathered together three thousand men and women. But what were they among so many? Yea, no one could discern that the Gospel had accomplished anything, for all things continued in the same state as before. No change was seen, and scarcely anyone knew that there were Christians there. And so it will be at all times. ⁸ Hence the Gospel must not be measured by the multitude that hear, but by the small company that receive it. They, indeed, appear as nothing, they are despised and persecuted, and yet God secretly works in them. ⁹ Besides this there is another thing that hinders the free movement of the Gospel, namely the infirmities of the believers. This we see in many examples. Thus although Peter was filled with faith and the Holy Spirit, yet he fell and stumbled, he and all that were with him, when he walked not according to the Gospel nor according as he had taught, so that Paul had to reprove him openly, Gal. 2,14. There clung to him many great and holy men, and all stumbled with him. Again, we read that Mark journeyed with Paul, but afterward fell away and withdrew from him; and in Acts 15,37 we read again that Paul and Barnabas strove together, and there arose a sharp contention between them. And, before this, we read in the Gospels how often the apostles erred in weighty matters though they were the best of Christians. ¹⁰ These infirmities of Christians and believers darken the Gospel most of all, so that men who deem themselves wise and learned stumble and are offended in them. Few there are who can well reconcile these tings so as to take no offense and hence say: Yes, these desire to be good Christians, and are still so wayward, envious, filled with hate and wrath, that one thinks the Gospel has been preached in vain. This really signifies to be offended in the weak and sick Christ. ¹¹ It was also thus with the disciples. At first, when Christ wrought great and excellent works, and gained great honors, and began the work only to fulfill it, they remained steadfast, though many great and noble saints and learned men were offended, because he would not join them. The common man on the contrary was instructed, and the people clung to him, because they saw that with great power he wrought such excellent works; and also walked as that none could reproach him, but all must needs say: Truly this is a great and holy prophet! But when his suffering began, they all turned back and forsook him, and not one of his disciples continued with him. Why was this? Because they considered him not the strong, but the weak Christ. He now was in the hands of the Jews, did no more works and miracles just as if he had lost all his power and was forsaken of God. Then perished completely his power and his great name. Before, they counted him a prophet, the like of whom had never appeared; now he is rated as a murderer and a condemned man. Who could now see that this was Christ, the Son of God? Here all reason must fall, yea, all the great and holy saints; for they thought: If he were the Christ, there would needs appear the fruits whereby we might know that it is he, but now we see in him only weakness and sin and death. ¹² Therefore it is the highest wisdom on earth, though it is known by very few men, how to bear with the weak Christ. For if I see a pious, holy man leading a beautiful godly life, who will thank me for praising him and saying: There is Christ, and there is righteousness? For although bishops and great dunces be offended in such a one, the common people will be instructed. But if he be feeble and falter, straightway everyone will be offended and say: Alas! I had imagined him to be a good Christian, but I see that he falls short of it. However, if they look about them, they will find none without like infirmities, yea, they will perceive it in themselves. Still they think that the Gospel has come to naught. Thus might they think, if God were not able, in his wisdom, to hide it, even as he put a covering over Christ when he drew over him death and weakness, and Christ was under it, though no man could see it. Hence he told his disciples in advance, Mt. 26,31: “All, all you, shall be offended in me, and shall no more think nor believe that I am the Christ.” Hence if we judge the Gospel, as I have said, according to the infirmity and weakness of Christians, as they stumble at times, a very great obstacle is presented at which offense is taken and the Gospel is thought to be without power. ¹³ Therefore he that would know Christ aright must not give heed to the covering. And though you see another stumble, do not despair, nor think all hope is lost; but rather think: God, perchance, will have this one bear the weak Christ, even as another bears the strong; for both must be and abide on earth, though the greater part appear weak and are such especially in our day. But if you pierce through such weakness, you will find that Christ lies hidden in that weak person, he will come forth and show himself. ¹⁴ That is what Paul means when he says to the Corinthians, in his Epistle 2,2: “I determined not to know anything among you, save Jesus Christ, and him crucified.” What kind of glory is this that impels him to write that he knows nothing, save Christ crucified? It is a thing, that neither reason nor human wisdom can understand nor yet they who have studied and learned the Gospel; for this wisdom is mighty, hidden and mysterious, and seems of no value, because he was crucified and emptied himself of all power and divine strength, and hung upon the cross like a wretched, forsaken man, and it seemed as if God would not help him. Of him alone I speak and preach, says St. Paul. For the Christ, that sits on high, does wonders, comes and breaks through with power, that all may see who he is, and may quickly come to know him. But to know the weak Christ, that is hanging upon the cross and lying in death, one needs great wisdom; for they who know him not, must needs stumble and be offended. ¹⁵ Yea, some are also found who really know the Gospel, but are offended at their own manner of life. They have a desire to walk in godliness, but they feel they make no progress. They begin to despair and think that with them all is lost because they do not feel the strength which they ought to have, also earnestly desire Christ to become strong in them and manifest himself in mighty deeds. But Jehovah, our God, hereby designs to humble us, that we may see what feeble creatures we are, what wretched, lost and condemned men, if Christ had not come and helped us. Behold, that is the great wisdom we have, and at which all the world is offended. ¹⁶ But thereby we have no furlough, to continue for all time in weakness, for we do not preach that any should be weak, but that we should know the weakness of Christians and bear with it. Christ did not hang upon the cross, that he might appear as a murderer and evildoer, but that we might learn thereby how deeply strength lies hidden under weakness, and might learn to know God's strength in weakness. Thus our weakness is not to be praised, as though we should abide in it, but rather must we learn not to think that those who are weak are not Christians, nor yet to despair when we feel our own weakness. Therefore it behooves us to know our own weaknesses and ever to seek to wax stronger, for Christ must not suffer always, nor remain in the grave, but must come forth again and live. ¹⁷ Hence, let none say that this is the true course and condition. It is only a beginning, in which we must grow day by day, giving heed only that we turn not away and despair when we are so weak, as though all were lost. Rather must we continue to exercise ourselves till we wax stronger and stronger, and endure and bear the weakness, until God helps and takes it away. Hence, even though you see your neighbor so weak that he stumbles, think not that he is beyond hope. God will not have one judge another and be pleased with himself, inasmuch as we are all sinners, but that one bear the infirmity of the other (Rom. 14 and Gal. 6). And if you will not do that, he will let you fall and cast you down, and raise the other up. He desires to have us help one another and bear each other's weaknesses. ¹⁸ I have thus spoken of our infirmity in order that you may have a good understanding of it, for such knowledge is very necessary, especially at this time. Oh, if our bishops, pastors, and prelates had had this wisdom, for they needed it the most, how much better would conditions be in Christendom! They would then be able to bear with the weak consciences, and would know how to minister to them. But now it has come to this, that they look only to the strong Christians, and can never bear with the weak; but deal only harshly with them and proceed with force. In times past, when conditions were yet good, the bishops were sorely wanting in this, for, though they were great and holy men, they yet constrained and oppressed the consciences too much. Such things do not take place among Christians, for it is Christ's will to be weak and sickly yet for a while, and to have both flesh and bones together, as he says here in the Gospel: V.39. “Handle me and see , for a spirit hath not flesh and bones, as ye behold me having.” He would have both, not bones only, nor flesh only. Thus we read in Gen. 2,23, that when God created Eve, Adam said: “ This is now bone of my bones, and flesh of my flesh.” He says not flesh only or bones only; speaks of having both himself, for he too must needs have both. So it is also with Christ and with us, and hence he says here: I have both flesh and bones, you will find in me not only bones, nor yet only flesh; you will find that I am both strong and sick. ¹⁹ Thus also my Christians must be so mingled together, that some are strong and some weak. They that are strong, walk uprightly, are hale and hearty, and must bear the others; they are the bones. The others are the weak that cleave unto the strong. they are also the greater number, as in a body there will always be found more flesh than bones. Hence Jesus was crucified and died, and likewise was quickened again and glorified, that he might not be a spirit, as the disciples here deem him to be and were filled with fear of him, thinking that because he is not only bone and the strong Christ, it is not he, but a ghost. ²⁰ This wisdom was diligently urged by the apostles and by Christ himself, and, beside this, I know of no book in which it is urged. Only this one book, the New Testament, urges it constantly, and everywhere strives to set before the people the weak and the strong Christ. Thus says St. Paul to the Romans 15,1-3: “Now we that are strong ought to bear the infirmities of the weak and not to please ourselves. Let each one of us please his neighbor for that which is good, unto edifying. For Christ also pleased not himself.” Hence we must do the same, and this is the wisdom we are to learn here. ²¹ To this school belong all that are pictured here in this Gospel, whom Christ finds terrified and frightened. The others, who do not belong here, are easily identified, for they reject and despise the Gospel. In like manner everyone can know himself, whether he truly takes pleasure in the Gospel. And if you see in another's behavior evidence of an earnest desire to be made holy, you should not despise him. ²² This Gospel therefore shows the following: First, that the Lord stands among the disciples and is now strong, having overcome sin, death, and the devil; but they do not stand as yet, but sit there, and he comes and stands in the midst of them. Where does he stand at the present time? In the midst of the weak and fainthearted company, that sit in fear and weakness, while he is strong and mighty, though it is not yet apparent to the world. But even though the world does not see it, God sees it. Second, he shows them his hands and his feet, and comforts them, saying: V.38, 39. “Why are ye troubled? and wherefore do questionings arise in your hearts? See my hands and my feet, that it is I myself: handle me and see; for a spirit has not flesh and bones,” etc. ²³ This is nothing but a sermon that teaches us not to be offended in the weak Christ. He does not rebuke the disciples harshly, does not say: Away with you; I do not want you. You should be strong and courageous, but here you sit and are dismayed and terrified! He does not do these things; but lovingly comforts them, that he might make them strong and fearless, and not only this, but also cheerful and of good courage. Therefore we ought not to cast away the weak, but so deal with them that, from day to day, we may bring them to a condition that they may become strong and of good cheer. This does not signify that it is well, if they are weak, and that they should continue weak; for Christ does not stand among them for that purpose, but that they might grow in faith and be made fearless. ²⁴ Here we may also speak, as the text gives occasion, of ghosts or walking spirits, for we see here that the Jews and the apostles themselves held that spirits roam about and are seen by night and at other times. Thus Mt. 14,25f, when the disciples sailed in a ship by night, and saw Jesus walking on the sea, they were frightened, as before a ghost, and cried out in fear. And here we learn that Jesus does not deny it but confirms it by his answer that spirits do appear, for he says: “A spirit has not flesh and bones,” etc. ²⁵ But the Scriptures do not say, nor give any example, that such are the souls of dead persons walking among the people and seeking help, as we, in our blindness and deluded by the devil, have heretofore believed. Hence the pope has, also, invented purgatory and established his shameful annual market of masses. We may well see in this false doctrine and abomination as a fruit, that the foundation on which it is built, namely the doctrine of the migration of souls, comes from the father of lies, the devil, who has deluded the people in the name of the dead. ²⁶ We have good reason not to believe such apparitions of roaming erring spirits that profess to be souls. First, because the Scriptures nowhere say that the souls of the deceased, that have not yet risen, should wander about among the people; whereas everything else we need to know, is clearly revealed in the Scriptures. Not one word concerning this is given for our instruction, nor is it possible that we should grasp and understand the state of the spirits that have departed from the body, before the resurrection and the day of judgment; for they are sundered and separated altogether from the world and from this generation. Moreover, it is clearly forbidden in the Scriptures to consult the dead or to believe them who do. Deut. 18:11; Is. 28,19. And Lk. 16,31 proves that God will neither let one rise from the dead nor preach, because we have Moses and the Scriptures. ²⁷ Know therefore that all ghosts and visions, which cause themselves to be seen and heard, especially with din and noise, are not men's souls, but evidently devils that amuse themselves thus either to deceive the people with false claims and lies, or unnecessarily frighten and trouble them. Hence with a specter that makes a pretense in the name of a soul a Christian should not deal otherwise than as with the very devil himself. He should be well girded with God's Word and faith, that he may not be deceived nor frightened, but abide in the doctrine that he has learned and confessed from the Gospel of Christ, and cheerfully despise the devil with his noise. Nor does he tarry long where he feels a soul trusts in Christ and despises him. This I say that we may be wise and not suffer ourselves to be misled by such deception and lies, as in the past he deceived and mocked even excellent men, like St. Gregory, under the name of being a soul. ²⁸ Now what does it signify that he shows the disciples his hands and his feet? He would thereby say: Come, and learn to know me. Now I am strong, but you are weak, as I also was. Therefore see to it now that you become strong also.

II. The Sermon Christ Preached to His Disciples

²⁹ The above is one chief part of this Gospel; the other follows at the end of the Gospel, where the Lord concludes by saying: V.46, 47. “Thus it is written, that the Christ should suffer, and rise again from the dead the third day; and that repentance and remission of sins should be preached in his name unto all the nations.” ³⁰ Here you see that the Gospel is the preaching of repentance and remission of sins. And it should not be preached in a corner, but before all men, whether it be received, or not, for it is to spread even farther that it may be heard and bear fruit. Hence we are not to be offended though but few receive it, nor say it has been given in vain. We should, rather, be content with it, that Christ has given command to preach it in all the world, that he who will may receive it. But we must note here in particular, that he says: ³¹ First, let us consider two thoughts. By repentance he means a change for the better; not as we have called it repentance, when one scourges and castigates himself and does penance to atone for his sin, or when the priest imposes this or that upon any one for penance. Scripture does not speak of it in this sense. Repentance rather- signifies here a change and reformation of the whole life; so that when one knows that he is a sinner, and feels the iniquity of his life, he, desists from it and enters upon a better course of life, in word and deed, and that he does it from his heart ³² What then is repentance in his name? Hereby he singles out the repentance that is not made in his name, and hence the text compels us to consider two kinds of repentance. First, a repentance not in his name is, when I come with my own works and undertake to blot out sin with them; as we all have hitherto been taught and have tried to do. This is not repentance in God's name, but in the devil's name. For this is striving to propitiate God by our own works and by our own strength, a thing God cannot allow. ³³ But on the other hand, to repent in his name is done thus: in those who believe in Christ God through the same faith works a change for the better, not for a moment, nor for an hour, but for their whole life. For a Christian is not instantaneously or suddenly cleansed perfectly, but the reformation and change continue as long as he live. Though we use the utmost diligence, we will always find something to sweep or clean. For even though all wickedness be overcome, we have not yet overcome the fear of death, for few have come so far as to desire death with a spirit of rejoicing; hence, we must grow better day by day. this is what Paul means, when he says in 2 Cor. 4,16: “Though our outward man is decaying, yet our inward man is renewed day by day.” For we hear the Gospel every day, and Christ shows us his hands and his feet every day that our minds may be still more enlightened, and we be made more and more godly. ³⁴ For this reason Christ would say, let no one strive to amend his life by his own works and in his own name; for of themselves no one is an enemy of sin, no one will come to repentance and think of amending his life. Nothing will be accomplished except in my name. That name alone has power to do it, and brings with it willing-ness and desire to be changed. But if the works and doctrines of men be taught, I will go and say to myself: O, that I might not need to pray, nor make confession, nor go to the Lord's Supper! What will your repentance profit you, if you fail to do it gladly or willingly, but are constrained by the commandment or by fear of shame, otherwise you would rather not do it? But what is the reason? Because it is a repentance in the devil's name, in your own name or in the pope's name. Hence you go on and do worse things, and wish there were no confession and sacrament, so that you might not be constrained to attend them. This is repentance in our own name and proceeds from our own strength. ³⁵ But when I begin to believe in Christ, lay hold of the Gospel, and doubt not that he has taken away my sin and blotted it out, and comforts me with his resurrection; my heart is filled with such gladness that I myself take hold willingly, not through persuasion, nor of necessity, I gladly do what I ought and say: Because my Lord has done this for me, I will also do his will in this, that I may amend my ways and repent out of love to him and to his glory. In this way a true reformation begins that proceeds from the innermost heart, and that is brought forth by the joy that flows from faith, when I apprehend the greatness of the love Christ has bestowed upon me. ³⁶ Secondly, we should preach also forgiveness of sins in his name. This signifies nothing else than that the Gospel should be preached, which declares unto all the world that in Christ the sins of all the world are swallowed up, and that he suffered death to put away sin from us, and arose to devour it, and blot it out. All this he did, that whoever believeth, should have the comfort and assurance that it is reckoned unto, him even as if he himself had done it; that his work is mine and thine and all men's; yea that he gives himself to us with all his gifts to be our own personal property. Hence, as he is without sin and never dies by virtue of his resurrection even so I also am if I believe in him; and I will therefore strive to become more and more godly, till there be no more sin in me. This continues as long as we live, until the day of judgment. As he is, without sin, he sets before us an example, that we might be fashioned like unto him, though while we live here, we shall be fully like the image. ³⁷ St. Paul speaks of this in writing to the Corinthians: “We all, with unveiled face beholding as in a mirror the glory of the Lord are transformed into the same image from glory to glory.” 2 Cor. 3, I8. Christ, even as he is risen, is the image, and is set before us that we might know that he rose from the dead to overcome our sin. This image stands before us and is set before our eyes by the Gospel, and is so mirrored in our hearts that we grasp it by faith, if we hold it to be true and daily exercise ourselves in it. Thus the glory is imparted by him to us, and it comes to pass that we become ever more glorious, and grow into the same image that he is. Hence he also says that we are not at once made perfect and strong, but must grow from day to day till we become like him. Many similar passages are here and there in the Scriptures. ³⁸ This then is preaching the forgiveness of sins in his name, that we do not point only to confession, or to a certain hour; for we must act in view of the fact that it deals not with our works but with the whole person. Even when we begin to believe, our sin and infirmity are always present so that there is nothing pure in us and we are indeed worthy of condemnation. But now forgiveness is so great and powerful, that God not only forgives the former sins you have committed; but looks through his fingers and forgives the sins you will yet commit, He will not condemn us for our daily infirmities, but forgives all, in view of our faith in him, if we only strive to press onward and get rid of sin. ³⁹ Here you may see what a difference there is between this and that which has heretofore been preached, of buying letters of indulgence, and of confessions, by which it was thought sin could be blotted out. So far as this was pressed and such confidence was there put in it, that men were persuaded if any one should die upon it, he would straightway mount to heaven. They did not know that we have still more sin and will not be rid of it, as long as we live. They supposed that all is well if only we have been to confession. Hence this is a forgiveness in the name of the devil. But see that you understand it correctly: By absolution you are absolved and declared free from sin, that is, you are put into that state, where there is forgiveness of sin at never ends. And not only is there forgiveness of past sins, but of those also you now have, if you believe that God overlooks and forgives your sins; and although you stumble still, yet he will neither reject nor condemn you, if you continue in faith. This teaching is heard indeed in all the world, but few there be that understand it. ⁴⁰ Thus you have heard what the Gospel is, and what repentance and forgiveness of sins are, whereby we enter into another, a new state, out of the old. But take heed, lest you trust in this and become sluggish, thinking that when you sin there is no danger, and thus boldly persist in sin. This would be sinning in spite of God's mercy and would tempt God. But if desire to be delivered from sin, it is well with you, and all is forgiven. So much then on the second part of this Gospel, and with it we shall for the present content ourselves.