John 20:19-31

[The following sermon is taken from volume II:354-363 of The Sermons of Martin Luther, published by Baker Book House (Grand Rapids, MI). It was originally published in 1906 in english by Lutherans in All Lands Press (Minneapolis, MN), as The Precious and Sacred Writings of Martin Luther, vol. 11. The pagination from the Baker edition has been maintained for referencing. This e-text was scanned and edited by Richard Bucher, it is in the public domain and it may be copied and distributed without restriction.]

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1. This Gospel praises the fruit of faith, and illustrates its nature and character. Among the fruits of faith are these two: peace and joy, as St. Paul writes to the Galatians, where he mentions in order all kinds of fruit saying: “But the fruit of the Spirit is love, joy, peace, longsuffering, kindness, goodness, faithfulness, meekness, self-control.” Gal 5, 22. Thus these two fruits are also mentioned in our text. In the first place, Christ stands there among the disciples, who sit in fear and terror, and whose hearts are greatly troubled every hour expecting death; to them he comes and comforts them, saying: “Peace be unto you.” This is one fruit. In the second place there follows from this sweet word the other fruit, that they were glad when they saw the Lord. Then he further bestows upon faith power and authority over all things in heaven and on earth, and truly extols it in that he says: “As the Father hath sent me, even so send I you.” And again: “Receive ye the Holy Spirit: whose soever sins ye forgive, they are forgiven unto them; whose soever sins ye retain, they are retained.” Let us now consider each thought in order.
2. Faith, as we have often said, is of the nature, that every one appropriates to himself the resurrection of the Lord Jesus Christ, of which we have already said enough; namely, that it is not sufficient simply to believe Christ rose from the dead, for this produces neither peace nor joy, neither power nor authority; but you must believe that he rose for your sake, for your benefit, and was not glorified for his own sake; but that he might help you and all who believe in him, and that through his resurrection sin, death and hell are vanquished and the victory given to you.
3. This is signified by Christ entering through closed doors, and standing in the midst of his disciples. For this standing denotes nothing else than that he is standing in our hearts; there he is in the midst of us, so that he is ours, as he stands there and they have him among them. And when he thus stands within our hearts, we at once
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hear his loving voice saying to the troubled consciences: Peace, there is no danger; your sins are forgiven and blotted out, and they shall harm you no more.
4. And this entrance the Lord made here through barred doors, going through wood and stone, and still leaving everything whole, breaking nothing, yet getting in among his disciples. This illustrates how the Lord comes into our hearts and stands in us, namely, through the office of the ministry. Therefore, since God has commanded men to preach his Word, one should in no wise despise a mortal man into whose mouth he has put his Word; lest we get the idea that every one must expect a special message from heaven, and that God should speak to him by the word of his mouth. For if he imparts faith to any one, he does it by means of the preaching of man and the external word of man.
This is going through closed doors, when he comes into the heart through the Word, not breaking nor displacing anything. For when the Word of God comes, it neither injures the conscience, nor deranges the understanding of the heart and the external senses; as the false teachers do who break all the doors and windows, breaking through like thieves, leaving nothing whole and undamaged, and perverting, falsifying and injuring all life, conscience, reason, and the senses. Christ does not do thus. Such now is the power of the Word of God. Thus we have two parts, preaching and believing. His coming to us is preaching; his standing in our hearts is faith. For it is not sufficient that he stands before our eyes and ears; he must stand in the midst of us in our hearts, and offer and impart to us peace.
5. For the fruit of faith is peace; not only that which one has outwardly, but that of which Paul speaks to the Philippians (4, 7) saying it is a peace that passeth all reason, sense and understanding. And where this peace is, one shall not and cannot judge according to reason. This we shall see still farther in our Gospel lesson.
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6. First, the disciples sit there behind barred doors in great fear of the Jews, afraid to venture outside, with death staring them in the face. Outwardly they indeed have peace, no one is doing them any harm; but inwardly their hearts are troubled, and they have neither peace nor rest. Amid their fear and anguish the Lord comes, quiets their hearts and makes them glad, so that their fear is removed, not by removing the danger, but in that their hearts were no more afraid. For thereby the malice of the Jews is not taken away, nor changed; they rave and rage as before, and outwardly everything remains the same. But they are changed inwardly, receiving such boldness and joy as to declare: “We have seen the Lord.” Thus he quiets their hearts, so that they become cheerful and fearless, not caring how the Jews rage.
7. This is the true peace that satisfies and quiets the heart; not in times when no adversity is at hand, but in the midst of adversity, when outwardly there is nothing but strife before the eyes. And this is the difference between worldly and spiritual peace. Worldly peace consists in removing the outward evil that disturbs the peace; as when the enemies besiege a city there is no peace; but when they depart peace returns. Such is the case with poverty and sickness. While they afflict you, you are not contented; but when they are removed and you are rid of the distress, there is peace and rest again from without. But he who experiences this is not changed, being just as fainthearted whether the evil be present or not; only he feels it and is frightened when it is present.
8. Christian or spiritual peace, however, just turns the thing about, so that outwardly the evil remains, as enemies, sickness, poverty, sin, death and the devil. These are there and never desist, encompassing us on every side; nevertheless, within there is peace, strength and comfort in the heart, so that the heart cares for no evil, yea, is really bolder and more joyful in its presence than in its absence. Therefore it is peace which passeth and transcendeth all
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understanding and all the senses. For reason can not grasp any peace except worldly or external peace, for it can not reconcile itself to it nor understand how that is peace if evil is present, and it knows not how to satisfy and comfort a person; hence it thinks if the evil depart, peace departs also. When however the Spirit comes, he lets outward adversity remain, but strengthens the person, making the timid fearless, the trembling bold, changing the troubled into a quiet, peaceful conscience, and such an one is bold, fearless and joyful in things by which all the world otherwise is terrified.
9. Whence does he receive this? From his faith in Christ. For if I truly believe in the Lord from the real depth of my heart, that my heart can truly say: My Lord Christ has by his resurrection conquered my need, my sin, death and all evil, and will be thus with and in me, so that body and soul shall want nothing, that I shall have all I need, and no evil shall harm me: if I believe this, it is impossible for me to be faint-hearted and timid no matter how much sin and death oppress me. For faith is ever present and says: Does sin burden you, does death terrify you, look to Christ who died for your sake and rose again, and conquered every evil; what can harm you? Why will you then fear? So also in case other misfortunes burden you, as sickness or poverty, turn your eyes from it, lock the door to reason and cast yourself upon Christ and cleave to him, so shall you be strengthened and comforted. If you look to Christ and believe on him, no evil that may befall you is so great that it can harm you and cause you to despair. Therefore it is impossible for this fruit to remain outside, where faith is, so that peace does not follow.
10. From peace the other fruit now follows, as is taught in this Gospel. When Christ came to the disciples and said: “Peace be unto you!” and showed them his hands and feet; then they were glad that they saw the Lord. Yes, to be sure they had to be glad, for that they
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saw Christ was the greatest joy the heart of man can experience. Hitherto we have been permitted to see our hands, that is, we have been taught to trust in our works; this brought no gladness. But to see Christ makes us glad. And this takes place by faith; for thus St. Paul in Rom 5,1-2 says: “Being therefore justified by faith, we have peace with God through our Lord Jesus Christ; through whom also we have had our access by faith into this grace wherein we stand; and we rejoice in hope of the glory of God.”
11. Thus we have the fruit whereby we know who are true Christians. For he who has no peace in that in which the world finds nothing but unrest, and is joyful in that which in the world is nothing but gloom and sorrow, is not yet a Christian, and does not yet believe. This truth is being also sung at this season everywhere in the hymn on the Lord’s resurrection; but hardly anybody understands it. He who composed it surely understood it aright. He does not stop at the Lord is risen, when he says: “Christ is risen from his Passion;” as though this were sufficient, but brings it home to us and adds: Let us all rejoice in this. But how can we rejoice in it, if we have nothing of it and it is not ours? Therefore, if I am to rejoice in it, it must be mine, that I may claim it as my own property, that it may profit me. And finally he closes: Christ will be our consolation, that we can and shall have no other consolation but Christ. He wants to be it himself and he alone, that we should cling to him in every time of need; for he has conquered all for our benefit, and by his resurrection he comforts all troubled consciences and sad hearts. This the Gospel teaches concerning faith and its fruits.
12. Now follows the office of the ministry. The power of faith now develops love. For it does not yet suffice that I have the Lord so that he is mine, and that I find in him all comfort, peace and joy; but I must henceforth also do as he has done: for it follows thus in the text:
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“As the Father hath sent me, even so send I you.”
13. The first and highest work of love a Christian ought to do when he has become a believer, is to bring others also to believe in the way he himself came to believe. And here you notice Christ begins and institutes the office of the ministry of the external Word in every Christian; for he himself came with this office and the external Word. Let us lay hold of this, for we must admit it was spoken to us. In this way the Lord desires to say: You have now received enough from me, peace and joy, and all you should have; for your person you need nothing more. Therefore labor now and follow my example, as I have done, so do ye. My Father sent me into the world only for your sake, that I might serve you, not for my own benefit. I have finished the work, have died for you, and given you all that I am and have; remember and do ye also likewise, that henceforth ye may only serve and help everybody, otherwise ye would have nothing to do on earth. For by faith ye have enough of everything. Hence I send you into the world as my Father hath sent me; namely, that every Christian should instruct and teach his neighbor, that he may also come to Christ. By this, no power is delegated exclusively to popes and bishops, but all Christians are commanded to profess their faith publicly and also to lead others to believe.
14. Secondly, if you have exercised yourself in this highest work and taught others the right way of truth, then make up your mind to keep on and serve everybody. Then the example of your life and good works follows; not that you can thereby merit and acquire anything, seeing you have beforehand everything that is necessary to salvation. Furthermore Christ now gives a command, he breathes upon the disciples and says:
“Receive ye the Holy Spirit: whose soever sins ye forgive, they are forgiven unto them; whose soever sins ye retain, they are retained.”
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15. This is a great and mighty power which no one can sufficiently extol, given to mortal men of flesh and blood over sin, death and hell, and over all things. The pope too boasts in the canon law that Christ has given to him power over all earthly things; which would indeed be correct if the people rightly understood it. For they apply it to the civil government; this is not Christ’s thought; but he gives spiritual power and rule, and wishes to say this much: When ye speak a word concerning a sinner, it shall be spoken in heaven, and shall avail so much as if God himself spake it in heaven; for he is in your mouth, therefore it has the same force as if he himself spoke it. Now it is always true, if Christ speaks a word, since he is Lord over sin and hell, and says to you: Thy sins are forgiven; then they must be forgiven and nothing can prevent it. Again, if he says: Thy sins shall not be forgiven thee; then they remain unforgiven, so that neither you, nor an angel, nor a saint, nor any creature, can forgive your sin, even if you martyred yourself to death.
16. This same power belongs to every Christian, since Christ has made us all partakers of his power and dominion; and here his is not a civil but a spiritual rule, and his Christians also rule spiritually. For he does not say: This city, this country, this bishopric or kingdom you shall rule, as the pope does; but he says: Ye shall have power to forgive and to retain sins. Hence this power pertains to the conscience, so that by virtue of God’s Word I can pass judgment as to what the conscience can cleave to, so that against and above that no creature can do anything, neither sin, nor the world nor Satan. This is true power. But thereby no power is given me to rule over temporal matters, over a country and people, externally after the manner of civil governments, but a much higher and nobler power, which can in no sense be compared with it.
17. Therefore we shall thank God, that we now know
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the great power and glory given us through Christ in his plain Word, as St. Paul also highly praises and extols it to the Ephesians, saying: “Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with every spiritual blessing in the heavenly places in Christ.” Eph 1, 3. And again: “God made us alive together with Christ, and raised us up with him, and made us sit with him in heavenly places, in Christ Jesus: that in the ages to come he might show the exceeding riches of his grace in kindness toward us in Christ Jesus: for by grace have ye been saved through faith; and that not of yourselves, it is the gift of God; not of works, that no man should glory. For we are his workmanship, created in Christ Jesus for good works, which God afore prepared that we should walk in them.” Eph 2,5-10.
18. Observe, what great transcendent comfort we have in that God awakens in us also the same power he exercises in Christ, and bestows upon us equal authority. As he made him sit in heavenly places, above all power and might, and everything that can be named; so has he invested us also with the same power, that those who believe have all power over heaven and earth. This we have in the words he left behind him; and they are so powerful, that when they are spoken by us, they avail as much as if he himself were on earth and spake them in the majesty and glory in which he now exists. And this is the power we have from his resurrection and ascension; there he gives us power to, kill and to make alive, to consign to the devil and to rescue from him.
19. But in this matter one must proceed carefully, and not do like the popes. For they have reached the point to have the power, that however and whatever they say, so it must be, because they say it. Nay, this power you have not, but the divine Majesty alone has it. They say thus: If the pope speaks a word and says: Thy sins are forgiven thee, they are blotted out, even though you neither repent nor believe. They mean by this, that they
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have the power to bestow and withhold heaven, to open or shut it, to locate one in heaven or cast into hell; far from it that it should be so. For from this it would then follow that our salvation depended on the works, authority and power of man. Therefore, since this is in conflict with all the Scriptures it can not be true that when you open or shut, it must be open or shut.
20. Therefore we must rightly understand Christ when he says: “Whose soever sins ye forgive, they are forgiven unto them; whose soever sins ye retain, they are retained;” that this does not establish the power of him who speaks but of those who believe. Now the power of him who speaks and of him who believes are as far apart as heaven and earth.
God has given us the Word and the authority to speak; but it does not therefore follow from this that it must so be done, as Christ also preached and taught the Word, and yet not all who heard it believed, and it was not everywhere done as he spake the Word, although it was God’s Word. Therefore Christ’s meaning is: Ye shall have the power to speak the Word, and to preach the Gospel, saying, Whosoever believeth, has the remission of his sins; but whosoever believeth not, has no remission of sin. But ye have not the power to create faith. For there is a great difference between planting and giving the growth; as Paul says to the Corinthians: “I planted, Apollos watered; but God gave the increase.” 1 Cor 3, 6. Hence we have no authority to rule as lords; but to be servants and ministers who shall preach the Word, by means of which we incite people to believe. Therefore, if you believe the Word, you gain this power; but if you believe not, then what I speak or preach will avail nothing even though it be God’s Word; and if you believe not these words you are not treating me but God himself with dishonor and contempt.
21. Therefore, unbelief is nothing but blasphemy, which makes God a liar. For if I say, your sins are forgiven
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you in God’s name, and you believe it not, it is the same as if you said: who knows whether it be true, and whether he be in earnest? By this you charge God and his Word with lying. Therefore you better be far from the Word, if you believe it not. For when a man preaches his Word, God would have it as highly esteemed as if he himself had preached it. This then is the power given by God, which every Christian has, and of which we have already spoken much and often; hence this is enough for the present.

 

2nd sermon

A Sermon by Martin Luther; taken from his Church Postil in 1522; It was preached by Luther in 1522 at Borna.
[The following sermon is taken from volume II:364-377 of The Sermons of Martin Luther, published by Baker Book House (Grand Rapids, MI). It was originally published in 1906 in English by Lutherans in All Lands Press (Minneapolis, MN), as The Precious and Sacred Writings of Martin Luther, vol. 11. The pagination from the Baker edition has been maintained for referencing. This e-text was scanned and edited by Richard P. Bucher, it is in the public domain and it may be copied and distributed without restriction.]
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I. OF TRUE GODLINESS; OF THE LAW AND FAITH.
I. In today’s Gospel is presented to us, what the life of a Christian is to be and that it consists of two parts: first, that the Lord shows Thomas his hands and feet; secondly, that he is sent as Christ is sent. This is nothing else than
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faith and love, the two thoughts that are preached to us in all the Gospel texts.
2. Formerly you heard, and alas! it is preached in all the world, that if anyone desires to become righteous, he must begin with human laws. This was done under the reign of the pope, and nearly all the very best preachers preached nothing else than how one is to be outwardly pious, and about good works which glitter before the world. But this is still far from the true righteousness that avails before God.
3. There is another way to begin to become righteous, which commences by teaching us the laws of God, from which we learn to know ourselves, what we are, and how impossible it is for us to fulfil the divine commandments. The law speaks thus: Thou shalt have one God, worship him alone, trust in him alone, seek help and comfort from him alone. Ex 20. The heart hears this and yet it cannot do it. Why then does the law command such an impossible thing? In order, as I have said, to show us our inability, and that we may learn to know ourselves and to see ourselves as we are, even as one sees himself in a mirror. When now the conscience, thus smitten by God’s law, begins to quake and finds that it does not keep God’s commandment, then the law does its proper work; for the true mission of the law is only to terrify the conscience.
4. But there are two classes of men who fulfil the law, or who imagine they fulfil it. The first are those who, when they have heard it, begin with outward works; they desire to perform and fulfil it by works. How do they proceed? They say: God has commanded thou shalt have one God; I surely will worship no other God; I will serve him and no idol, and will have no heathen idolatrous image in my house or in my church; why should I do this? Such persons make a show with their glittering, fabricated service of God, like the clergy in our day, and they think they keep this law, when they bend their knees and are able to sing and prate much about God. By this show the poor laity
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also are deceived; they follow after and also desire to obey the law by their works. But the blind guides the blind and both fall into a pit, Lk 6,39. This is the first class, who take hold and imagine they will keep the law, and yet they do not.
5. The other class are those who know themselves by the law and study what it seeks and requires. For instance, when the law speaks: “Thou shalt have one God, and worship and honor him alone,” this same heart meditates: What does this mean? Shalt thou bend the knees? Or what is it to have one God? It surely is something else than a bodily, outward reverence; and finally it perceives that is a very different thing than is generally supposed; that it is nothing but having trust and hope in God, that he will help and assist in all anxiety and distress, in every temptation and adversity, that he will save him from sin, from death, from hell and from the devil, without whose help and salvation he alone can do nothing. And this is the meaning of having one God. A heart, so thoroughly humble, desires to have God, namely, a heart that has become quite terrified and shaken by this commandment, and in its anxiety and trouble flees to God alone.
6. This now the hypocrites and work-saints, who lead a fine life before the world, are not able to do; for their confidence is based alone upon their own righteousness and outward piety. Therefore, when God attacks them with the law and causes the poor people to see that they have not kept the law, aye, not the least of it, and when overwhelmed by anxiety and distress, and an evil conscience, and they perceive that external works will not suffice and that keeping the commandments of God is a very different thing from what they thought; then they rush ahead and seek ever more and more, and other and still other works, and fancy that they will thereby quiet their conscience; but they greatly miss the right way. Hence it comes to pass that one wishes to do it by rosaries, another by lasting; this one by prayer and that one by torturing
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his body; one runs to St. James, another to Rome, this man to Jerusalem, that to Aix; here one becomes a monk, another a nun, and they seek their end in so many ways that they can scarcely be enumerated.
7. Why do they do all this? Because they wish to save themselves, to rescue and help themselves. The consequence of this is great blasphemy of God, for they also boast mightily of these works, and vaunt and say: I have been in an order so long, I have prayed so many rosaries, have fasted so much, have done this and that; God will give me heaven as a reward. This then means to have an idol. This also is the meaning of Isaiah, when he says: “They worship the work of their own hands,” Is 2, 8. He is not speaking of stone and wood, but of the external works, which have a show of goodness and beauty before men. These hypocrites are ingenious enough to give the chaff to God and to keep the wheat for themselves. This then is true idolatry, as St. Paul writes to the Romans: “Thou that abhorrest idols, dost thou rob temples?” Rom 2, 22. This is spiritual robbery.
8. Therefore you will find that there is nothing good in any man of himself. But you have this distinction, that the upright, in whom the law has exercised its work, when they feel their sickness and weakness, say: God will help me; I trust in him; I build upon him; he is my rock and hope. But the others, as hypocrites and work-saints, when trial, distress and anxiety are at hand, lament and say: Oh, whither shall I go? They must at last despair of God, of themselves and of their works, even if they have ever so many of them.
9. Such in the first place are these false and unrighteous pupils of the law, who presume to fulfil it by their works. For they have an appearance and glitter outwardly, but in their hearts they have nothing but filth and uncleanness. Therefore they also merit nothing before God, who regards not external works that are done without any heart in them.
10. In the second place they are the true and real pupils,
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who keep the law, who know and are conscious that they do evil, and make naught of themselves, surrender themselves, count all their works unclean in the eyes of God, and despair of themselves and all their own works. They who do this, shall have no trouble, except that they must not deceive themselves with vain fruitless thoughts and defer this matter until death; for if anyone persistently postpones this until death, he will have a sad future.
11. But we must give heed that we do not despair, even if we still feel sinful inclinations and are not as pure as we would like to be. You will not entirely sweep out of your heart all this rubbish, because we are still flesh and blood. This much can surely be done: outward wicked deeds can be prevented and carnal, shameful words and works avoided, although it is attained with difficulty. But it will never come to pass here that you are free from lust and evil inclination. St. Jerome undertook to root such inclinations out of his heart by prayer, fasting, work and torture of the body; but he found out what he accomplished; it was of no avail, the concupiscence remained. Works and words can be restrained, but lust and inclinations no one can root out of himself.
12. In short, if you desire to attain the true righteousness that avails before God, you must despair altogether of yourself and trust in God alone; you must surrender yourself entirely to Christ and accept him, so that all that he has is yours, and all that is yours, becomes his. For in this way you begin to burn with divine love and become quite another man, completely born anew, and all that is in you is converted. Then you will have as much delight in chastity as before you had pleasure in unchastity, and so forth with all lusts and inclinations.
13. This now is the first work of God, that we know ourselves, how condemned, miserable, weak and sickly we are. It is then good and God’s will, that a man desponds and despairs of himself, when he hears: This shalt thou do and that shalt thou do. For everybody must feel and
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experience in himself, that he does not and cannot do it. The law is neither able nor is it designed to give You this power of obeying it; but it effects what St. Paul says: “The law worketh wrath,” Rom 4, 15, that is, nature rages against the law, and wishes the law did not exist.
14. Therefore they who presume to satisfy the law by outward deeds, become hypocrites; but in the others it works wrath only, and causes sins to increase, as St. Paul says in another place: “The power of sin is the law.” I Cor 15, 56. For the law does not take sin away, aye, it multiplies sin, and causes me to feel my sin. So he says again to the Corinthians: “The letter killeth,” 2 Cor 3,6, that is, the law works death in you; in other words, it reduces you to nothing; “but the Spirit giveth life.” For when he comes through the Gospel, the law is already fulfilled, as we shall hear.
15. Therefore the world errs, when it tries to make men righteous through laws; only pretenders and hypocrites result from such efforts. But reverse this and say as St. Paul says: The law produces sin. For the law does not help me the least, except that it teaches me to, know myself; there I find nothing but sin; how then should it take sin away? We will now see how this thought is set forth in this Gospel. The text says:
“When therefore it was evening, on that day, the first day of the week, and the doors were shut where disciples were for fear of the Jews.”
16. What do the disciples fear? They fear death; aye they were in the very midst of death. Whence came their fear of death? From sin, for if they had not sinned, they would not have feared. Nor could death have injured them; for the sting of death, by means of which it kills, is sin, 1 Cor 15, 56. But they, like us all, had not yet a true knowledge of God. For if they had esteemed God as God, they would have been without fear and in security; as David says: “Whither shall I go from thy Spirit? Or whither shall I flee from thy presence? If I ascend up
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into heaven, thou art there: if I make my bed in Sheol, behold, thou art there. if I take the wings of the morning, and dwell in the uttermost parts of the sea; even there shall thy hand lead me, and thy right hand shall hold me.” Ps 139, 7-10 And as he says in another place: “In peace will I both lay me down and sleep; for thou, Jehovah, alone makest me dwell in safety,” Ps 4, 8. It is easy to die, if I believe in God; for then I fear no death. But whoever does not believe in God, must fear death, and can never have a joyful and secure conscience.
17. Now God drives us to this by holding the law before us, in order that through the law we may come to a knowledge of ourselves. For where there is not this knowledge, one can never be saved. He that is well needs no physician; but if a man is sick and desires to become well, he must know that he is weak and sick, otherwise he cannot be helped. But if one is a fool and refuses to take the remedy that will restore him to health he must certainly die and perish. But our papists have closed our eyes, so that we were not compelled, and not able, to know ourselves, and they failed to preach the true power of the law. For where the law is not properly preached, there can be no self-knowledge.
18. David had such knowledge, when he said: “Have mercy upon me, 0 God, according to thy lovingkindness; according to the multitude of thy mercies blot out my transgressions. Wash me thoroughly from mine iniquity, and cleanse me from my sin. For I know my transgressions; and my sin is ever before me. Against thee, thee only, have I sinned, and done that which is evil in thy sight, that thou mayest be justified when thou speakest, and be clear when thou judgest. Behold, I was brought forth in iniquity; and in sin did my mother conceive me.” Ps 51,Iff. Just as if David wished to say: Behold, I am so formed of flesh and blood, which of itself is sin, that I cannot but sin. For although you restrain your hands and feet or tongue, that they sin not; the inclinations and lusts always remain, because flesh and blood are present, you may go whither you please, to Rome or to St. James.
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19. If now an upright heart that comes to the point of knowing itself is met by the law, it verily will not begin and seek to help itself by works; but it confesses its sin and helplessness, its infirmity and sickness, and says: Lord God, I am a sinner, a transgressor of thy divine commandments: help thou, for I am lost. Now when a man is in such fear and cries out thus to God, God cannot refrain from helping him; as, in this case Christ was not long absent from the disciples tormented by fear; but he is soon present, comforts them and says: “Peace be unto you!” Be of good courage; it is I; fear not. The same happens now. When we come to a knowledge of ourselves through the law and are now in deep fear, God arouses us and has the Gospel preached to us, by which he gives us a joyful and secure conscience.
20. But what is the Gospel? It is this, that God has sent his Son into the world to save sinners, Jn 3, 16, and to crush hell, overcome death, take away sin and satisfy the law. But what must you do? Nothing but accept this and look up to your Redeemer and firmly believe that he has done all this for your good and freely gives you all as your own, so that in the terrors of death, sin and hell you can confidently say and boldly depend upon it, and say: Although I do not fulfil the law, although sin is still present and I fear death and hell, nevertheless from the Gospel I know that Christ has bestowed upon me all his works. I am sure he will not lie, his promise he will surely fulfil. And as a sign of this I have received baptism. For he says to his apostles and disciples: “Go ye into all the world, and preach the Gospel to the whole creation. He that believeth and is baptized shall be saved; but he that disbelieveth shall be condemned,” Mk 16, 15-16. Upon this I anchor my confidence. For I know that my Lord Christ has overcome death, sin, hell and the devil all for my good. For he was innocent, as Peter says: “Who did no sin, neither was guile found in his mouth.” I Pet 2, 22. Therefore sin and death were not able to slay him, hell could not hold him,
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and he has become their Lord, and has granted this to all who accept and believe it. All this is effected not by my works or merits; but by pure grace, goodness and mercy.
21. Now whoever does not appropriate this faith to himself, must perish; and whoever possesses this faith, shall be saved. For where Christ is, the Father will come and also the Holy Spirit. There will then be pure grace, no law; pure mercy, no sin; pure life, no death; pure heaven, no hell. There I will comfort myself with the works of Christ, as if I myself had done them. There I will no longer concern myself about cowls or tonsures, St. James or Rome, rosaries or scapularies, praying or fasting, priests or monks.
22. Behold, how beautiful the confidence towards God that arises in us through Christ! You may be rich or poor, sick or well, yet you will always say: God is mine, I am willing to die; for this is acceptable to my Father, and death cannot harm me; it is swallowed up in victory, as St. Paul says in I Cor 15, 57, yet not through us, but “Thanks be to God,” says he, “who giveth us the victory through our Lord Jesus Christ.” Therefore although we must die, we have no fear of death, for its power and might are broken by Christ, our Saviour.
23. So then you understand that the Gospel is nothing but preaching and glad tidings, how Christ entered into the throes of death for us, took upon himself all our sins and abolished them; not that it was needful for him to do it, but it was pleasing to the Father; and that he has bestowed all this upon us, in order that we might boldly stand upon it against sin, death, Satan and hell. Hence arises great, unspeakable joy, such as the disciples here experience. The text says: “The disciples therefore were glad, when they saw the Lord”–not a Lord, who inspired them with terror or burdened them with labor and toil, but who provided for them and watched over them like a father is the lord of his estate and cares for his own. Aye, then first they rejoiced most on his account, when he spake to them: “Peace be unto you! It is I”, and when he had showed unto them his hands and feet, that is, his works, all which were to be theirs.
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24. In the same manner he still comes to us through the Gospel, offers us peace and bestows his works upon us: if we believe, we have them; if we believe not, we have them not. For the Lord’s hands and feet really signify nothing but his works, which he has done here upon earth for men. And the showing of his side is nothing but the showing of his heart, in order that we may see how kind, loving and fatherlike his mind is toward us. All this is set forth for us in the Gospel as certainly and clearly as it was revealed and shown to the disciples bodily in our text. And it is much better that it is done through the Gospel than if he now entered here by the door; for you would not know him, even if you saw him standing before you, even much less than the Jews recognized him.
25. This is the true way to become righteous, not by human commandments, but by keeping the commandments of God. Now nobody can do this except by faith in Christ alone. From this flows love that is the fulfilment of the law, as St. Paul says in Rom 13, 10. And this results not from the exercise of virtues and good works, as was taught hitherto, which produced only true martyrs of Satan and hypocrites; but faith makes righteous, holy, chaste, humble and so forth. For as Paul says to the Romans: “The Gospel is the power of God unto salvation to every one that believeth; to the Jew first and also to the Greek. For therein is revealed a righteousness of God from faith unto faith: as is written, But the righteous shall live by faith.” Rom 1, 16-17. As if St. Paul should say: Your works will not save you but the Gospel will, if you believe; your righteousness is nothing, but Christ’s righteousness avails before God; the Gospel speaks of this and no other writing does. Whoever now wishes to overcome death and blot out sins by his works, says that Christ has not died; as St. Paul says to the Galatians, “If righteousness is through the law, then Christ died for naught.” Gal. 2, 21. And they who preach otherwise are wolves and seducers.
26. This has been said of the first part of our Gospel, to
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show what is to be our attitude toward God, namely, we are to cling to him in faith; and it shows what true righteousness is that is availing before God and how it is attained, namely, by faith in Christ, who has redeemed us from the law, from death, sin, hell and the devil; and who has freely given us all this in order that we may rely upon it in defiance of the law, death, sin, hell and the devil. Now follows how we are to conduct ourselves toward our neighbor; this is also shown to us in the text, where the Lord speaks thus:
II. OF LOVE TO YOUR NEIGHBOR.
“As the Father hath sent me, even so send I you.”
27. Why did God the Father send Christ? For no other purpose than to do the Father’s will, namely, to redeem the world. He was not sent to merit heaven by good works or to become righteous thereby. He did many good works, aye, his whole life was nothing else than a continual doing good. But for whom did he do it? For the people who stood in need of it, as we read here and there in the Evangelists; for all he did, he did for the purpose of serving us. “As the Father hath sent me,” he says here, “even so send I you.” My Father hath sent me to fulfil the law, take the sin of the world upon myself, slay Death and overcome hell and the devil; not for my own sake, for I am not in need of it; but all for your sakes and in your behalf, in order that I may serve you. So shall you also do.
28. By faith you will accomplish all this. It will make you righteous before God and save you, and likewise also overcome death, sin, hell and the devil. But this faith you are to show in love, so that all your works may be directed to this end; not that you are to seek to merit anything by them; for all in heaven and earth is yours beforehand; but that you serve your neighbor thereby. For if you do not give forth such proofs of faith, it is certain that your faith is not right. Not that good works are commanded us by this Word; for where faith in the heart is right, there is no need
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of much commanding good works to be done; they follow of themselves. But the works of love are only an evidence of the existence of faith.
29. This, also is the intent of St. Peter, when he admonishes us in 2 Pet 1, 5, to give diligence to make our faith sure and to prove it by our good works. But good works are those we do to our neighbor in serving him, and the only one thing demanded of a Christian is to love. For by faith he is already righteous and saved; as St. Paul says in Rom 13, 8: “Owe no man anything, save to love one another: for he that loveth his neighbor hath fulfilled the law.” Therefore Christ says to his disciples in Jn 13, 34-35: “A new commandment I give unto, you, that ye love one another; even as I have loved you, that ye also love one another. By this shall all men know that ye are my disciples, if ye have love one to another.”
30. In this way we must give proof of ourselves before the world, that everyone may see that we keep God’s commandment; and yet not that we would be saved or become righteous thereby. So then I obey the civil government for I know that Christ was, obedient to the government, and yet he had no need to be; he did it only for our sakes. Therefore I will also do it for Christ’s sake and in behalf of my neighbor, and for the reason alone that I may prove my faith by my love; and so on through all commandments. In this manner the Apostles exhort us to good works in their writings; not that we become righteous and are saved by them, but only to prove our faith both to ourselves and others, and to make it sure. The Gospel continues:
“Receive ye the Holy Spirit: Whose soever sins ye forgive, they are forgiven unto them; whose soever sins ye retain, they are retained.”
31. This power is here given to all Christians, although some have appropriated it to themselves alone, like the pope, bishops, priests and monks have done: they declare publicly and arrogantly that this power was given to them alone and not to the laity. But Christ here speaks neither
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of priests nor of monks, but says: “Receive ye the Holy Spirit,” Whoever has the Holy Spirit, power is given to him, that is, to every one that is a Christian. But who is a Christian? He that believes. Whoever believes has the Holy Spirit. Therefore every Christian has the power, which the pope, bishops, priests and monks have in this case, to forgive sins or to retain them.
32. Do I hear then, that I can institute confession, baptize, preach and administer the Lord’s supper? No. St. Paul says in I Cor 14, 40: “Let all things be done decently and in order.” If everybody wished to hear confession, baptize and administer the Lord’s supper, what order would there be? Likewise, if everybody wished to preach, who would hear? If we all preached at the same time, what a confused babble it would be, like the noise of frogs! Therefore the following order is to be observed: the congregation shall elect one, who is qualified, and he shall administer the Lord’s supper, preach, hear confession and baptize. True we all have this power; but no one shall presume to exercise it publicly, except the one who has been elected by the congregation to do so. But in private I may freely exercise it. For instance, if my neighbor comes and says: Friend, I am burdened in my conscience; speak the absolution to me; then I am free to do, so, but I say it must be done privately. If I were to take my seat in the church, and another and all would hear confession, what order and harmony would there be? Take an illustration: If there are many heirs among the nobility, with the consent of all the others they elect one, who alone administers, the estate in behalf of the others; for if every one wished to rule the country and people, how would it be? Still they all alike have the power that he has who rules. So also is it with this power to forgive sins and to retain them.
33. But this word, to forgive sins or to retain sins, concerns those who confess and receive more than those who are to impart the absolution. And thereby we serve our neighbor. For in all services the greatest is to release
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from sin, to deliver from the devil and hell. But how is this done? Through the Gospel, when I preach it to a person and tell him to appropriate the words of Christ and to believe firmly that Christ’s righteousness is his own and his sins are Christ’s. This I say, is the greatest service I can render to my neighbor.
34. Accursed be the life, where one lives only for himself and not for his neighbor; and on the contrary, blessed be the life, in which one lives not for himself but for his neighbor and serves him by teaching, by rebuke, by help and by whatever manner and means. If my neighbor errs, I am to correct him; if he cannot immediately follow me, then I am to bear patiently with him; as Christ did with Judas, who had the purse with the money and went wrong and stole from it. Christ knew this very well; yet he had patience with him, admonished him diligently, although it did no good, until he disgraced himself.
35. So we are to give heed to do everything in behalf of our neighbor, and ever to be mindful, that Christ has done this and that for me; why should I not also for his sake freely do all for my neighbor? And see to it that all the works you do, are directed not to God, but to your neighbor. Whoever is a ruler, a prince, a mayor, a judge, let him not think that he is a ruler to gain heaven thereby or to seek his own advantage; but to serve the public. And so with other works, I assume to do for the good of my neighbor. For example if I take a wife, I make myself a captive; why do I do this? In order that I may not do harm to my neighbor’s wife and daughters, and thus may bring my body into subjection; and so forth with all other works.
36. Thus then you have finely portrayed in this Gospel, as in almost all the Gospel lessons these two thoughts, faith and love. Through faith we belong above to God: through love below to our neighbor. That we may thus lay hold of this truth may God give us his help! Amen.

Third Sermon – John 20,19-31.   SUNDAY AFTER EASTER.

 

The following two sermons are found only in edition c. They were preached by Luther in 1540 in Dessau and were printed with the two sermons delivered at the baptism of the young prince Bernhard of Anhalt. They bore the title: “The third sermon for the Sunday after Easter on Absolution from the 20th chapter of St. John.” The pagination from the Baker edition has been maintained for referencing. This e-text was scanned and edited by Paul W. Meier. It is in the public domain and it may be copied and distributed without restriction.

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I. THE FRUIT OF CHRIST’S RESURRECTION.

1. The first part of this Gospel lesson is the same narrative we heard in the Gospel for Tuesday after Easter. The incident occurred on the evening of Easter, called by the Evangelists the first Sabbath, when Christ appeared for the first time to his frightened disciples, as they all with the exception of Thomas were assembled, and comforted and strengthened them in the faith of his resurrection. Thus we hear again what the power and benefit of Christ’s resurrection are, namely, that Christ, when he comes with such a sermon, brings peace and joy; and these are the true fruits of faith as they are mentioned among the other fruits of the Spirit by St. Paul in Gals, 22.

2. For when he comes he finds his disciples still sitting in fear and terror both from without because of the Jews and from within because of their consciences, and yet very weak and ‘slow of heart to believe, although they had heard from the women and some of the disciples that he had risen from the dead. But while this saddened their hearts and they were talking with one another about it, behold, Christ appears and hails them with the friendly greeting after the Hebrew custom, “Peace be unto you!” which means in our language, to wish one everything good. For we call that peace where all goes well, the heart is contented, and prosperity reigns. This is the joyful message Christ always brings with him, as he repeats it the second and third time in this narrative.

3. But this Peace of Christ is very secret and hidden from the eyes and the senses, for it is not of the nature that the world pictures and seeks, or as flesh and blood understand. For Christians can for the sake of Christ never expect any peace or any good from his enemies,

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the devil and the world. They must daily suffer misfortune and contention, for they are alarmed and afflicted and harassed by the devil with the terrors of sin and its punishment, by the world with its persecution and tyranny, and by the flesh with its own weakness, impatience, etc. Hence this is not a visible or tangible peace, consisting of bodily feeling, but an inner and spiritual peace, consisting in faith, which grasps and holds fast to nothing but what it hears in our text, namely, these gracious Words of Christ, which he speaks to all frightened and troubled souls: “Pax tibi; Peace be unto thee. Fear not” etc. And such a Christian, therefore, is contented and satisfied with having Christ as his friend and with having a gracious God who desires his constant welfare, even though, materially speaking, he has no peace in the world, but constant strife and contention. This is the peace of which St. Paul speaks in ‘Phil4, 7: “The peace of God, which passeth all understanding, shall guard your hearts and your thoughts in Christ Jesus,” and of which Christ says in John 16, 33: “These things have I spoken unto you, that in me ye may have peace. In the world ye have tribulation,” etc.

4. For the devil will not allow a Christian to have peace; therefore Christ must bestow it in a manner different from that in which the world has and gives, in that he quiets the heart and removes from within fear and terror, although without there remain contention and misfortune. And this we see in the example of these disciples of Christ, who are in great fear on account of the Jews; they are behind barred doors, not daring to go forth, and are in constant dread of death. Although they have peace without and are annoyed by no one, nevertheless their hearts are all aflutter, and they have neither rest nor peace. While they are thus in fear and terror, the Lord enters; he quiets their hearts and brings them peace, not by removing the danger, but by quieting their hearts. For the wickedness of the Jews is neither removed nor changed

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thereby, for they are as full of hatred and rage as before, and without there is no change whatever, but within the disciples are changed, they have become courageous and bold, and the hatred of the Jews is for them now of but little concern.

5. This is the true peace, which is able to calm the heart, not in time of good fortune, but in the midst of misfortune, when without there is nothing but contention. For here is the difference between worldly and spiritual peace. Worldly peace consists in removing the external evils which cause the contention, as for example, when enemies besiege a city, there is war, but when they are gone, peace returns. Thus also, when poverty and sickness are pressing thee, thou art not contented, but when they are removed, and thou art rid of the misfortune externally, thou art again at peace and rest. But he who endures this is not changed; he remains just as discouraged when these things exist as when they do not, the only difference being that he is feeling it and that it oppresses him when it is present.

6. But with the Christian or spiritual peace we find just the opposite conditions, namely, that the evils without remain, such as foes, sickness, poverty, sin, the devil, and death. They are ever present and are surrounding us; nevertheless there is internal peace, strength and comfort in the heart, so that the heart does not concern itself about misfortune, yea, is even more courageous and joyful in the presence than in the absence of misfortune. It can therefore indeed be called a peace, which passeth all understanding. For reason understands and seeks no other peace but that which comes from without through possessions which the world can give, but which knows not how to quiet and comfort the heart in times of need, when all else fails. But when Christ comes, he does not change the outward unpleasant conditions, but strengthens the person, and makes out of a timid, a fearless heart, out of a trembling, a bold heart; and out of a disquieted, a peace-

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ful, quiet conscience, so that the person is courageous, bold, and joyful in the midst of those things in which otherwise all the world is terrified; that is, in death, terror of sin, and all distress, in which the world with its comfort and possessions can render no help. This, then, is a true and constant peace, which remains forever and is invincible as long as the heart clings to Christ.

7. Hence, this peace is nothing else than that the heart is certain that it has a merciful God and ‘the forgiveness of sins, for without this it can neither stand in the time of need and danger, nor be satisfied by any earthly fortune.

8. But this takes place and is accomplished only when Christ shows us his hands and his side; that is, when he shows us through the Word how he was crucified for us and shed his blood and died, in order that he might pay the debt of our sins and reconcile and avert the wrath of God. This is the sure token that comforts the frightened conscience and heart and gives assurance of divine grace and forgiveness of sin. These he shows, so that they may never doubt, but be sure that it is he himself, who is not angry with them, but is their dear Saviour; for this peace is not so easily grasped by them nor by any troubled consciences, as long as they are terrified and in the conflict. Therefore he comes and strengthens them both with the Word and with visible signs.

9. This he still does constantly alter his resurrection, not visibly but through the voice of the ministry, which we are to believe, even though we do not see him, as he also says at the close of this Gospel, through which he also shows how he shed his blood for us; for it is indeed sufficient that he showed this once to his disciples, to strengthen their and our faith and to show that he is truly risen and is the same Christ who for our sakes was nailed to the cross and pierced.

10. Therefore, the second thing which follows the friendly greeting of Christ, or the offering of peace, and the showing of his hands and side, if it is received by

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faith, is called joy, as the text says: “The disciples therefore were glad, when they saw the Lord.” For it is indeed the greatest joy the heart of man can experience, again to see and recognize Christ, who had been dead to him before, and with whom all comfort and joy had fled; and when he can now again have the joyful comfort in him, and know that he has in him a dear Saviour, and through him has found grace and comfort with God against all the terror of sin and death, and against the power of the world and of hell. This is what St. Paul means in Romans 5, 1: “Being therefore justified by faith, we have peace with God through our Lord Jesus Christ; through whom also we have had our access by faith into this grace wherein we stand” etc.

11. Of this we sing also at this season in the old Easter hymn on the resurrection of the Lord: “Christ is risen from all his pangs,” for we are not only told of the story of his resurrection, but it is also brought close to us, and we are told to rejoice in it as our treasure and salvation, through which we have peace and every good gift from God. For how could we rejoice in him, if we had nothing of him nor appropriated as our own possession that which he has done for us. Therefore he also wishes to teach us that Christ is our comfort, and this comfort we should surely obtain and desire no other on which we can depend in every time of need. For through his resurrection he has conquered all and bestows upon us as our own all that he has done and suffered.

12. But from the fact that Christ comes to the disciples through the door that is closed, we are to learn that after his resurrection and in his kingdom here upon earth he is no longer bound by bodily, visible, tangible and worldly things, as time, place, space and the like, but that he is to be recognized and believed in as one who through his power can reign everywhere, who can be present with us at all places and at all times, when and wherever neces-

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sary, and who will help us without being taken captive and hindered by the world and its power.

13. In the second place, he also shows that wherever he comes with his government and rule, through the office of the Word, he does not come with a great noise, with storm and commotion, but very orderly; not changing nor breaking anything in the outward affairs of human life and government. He simply permits these things to remain in their condition and office as he finds them, and governs Christendom in a way that orderly  government is neither abolished nor weakened upon the earth. Thus he does not derange and displace anything in man, neither his senses nor his reason; but he illuminates and changes for the better his heart and reason.

14. The devil, on the contrary, disorganizes and ruins everything through his factious and disturbing spirits, his ratling and boisterous servants, in the external and worldly government and life as well as internally in the hearts of men, whom he really makes insane and blind by his evil spirits, as we now have experienced with his insurrectional prophets, fanatics, and Anabaptists.

15. This the first part of this Gospel treats of how Christ comforts and gladdens his dear disciples through his resurrection, and resurrects them, together with himself, from the heavy death and sorrow of their hearts, in that Christ was now lost and eternally dead to them. And as they now have this benefit and fruit, and in order that this power and comfort of the resurrection be made known to others, he continues and gives the command to spread the same in the world through their office, as we read:

II. THE GOVERNMENT AND OFFICE OF THE KEYS CHRIST INSTITUTED.

“Jesus therefore said to them again, Peace be unto you; as the Father hath sent me, even so send I you. And when he had said this, he breathed on them and saith unto them, Receive ye the Holy Spirit: whose soever sins ye forgive, they

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are forgiven unto them,” whose soever sins ye retain, they are retained.”

16. The Lord shows with these words what he accomplished through his resurrection, namely, that he established a government, which shall have nothing to do with money and gold, or anything that pertains to the temporal life, or how we are to acquire and keep them. For such a government already existed, being established from the beginning of the world, and being made subject to the reason of man through the Word of God, as he says in Genesis 1, 28: “Have dominion over the fish of the sea, and over the birds of the heavens, and over every living thing that moveth upon the earth.” This is the ancient government, in which the worldly power legislates and executes, for which the Holy Spirit is not needed, and concerning which little need be taught in Christianity. Jurists may counsel and help as to how that shall be carried on.

17. But in addition to this there is another government, which is above the conscience and is concerned with things that relate to God. This government is of two kinds: One was founded by Moses, and the other the Lord established here, when he said: “As the Father hath sent me, even so send I you,” etc. The government of Moses is to serve to the end that it may teach us what sin is and what sin is not, and it belongs to those who neither know nor feel sin, as at present the Antinomians who say the law need not be preached. It is fruitless to teach much of grace among these people, for if the law is not preached, we cannot know sin, as St. Paul says: “Without the law sin is dead,” which means where no law is, there is no transgression; for sin, no matter how great it may be, and the wrath of God, are known only through the law. Therefore, when the law is not preached, the people become perfect heathen, and think they do right, although they sin grossly against the commandment of God.

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18. Worldly authority indeed may punish and restrain open sin; but it does this too little, though it take to its aid all the books of the jurists, in order to illustrate or teach what sin is before God. Therefore the law is given that people may learn from it what is sin. Where sin continues unknown we cannot understand, much less desire, forgiveness and grace. Yea, even grace itself is then of no avail, for grace should fight and conquer in us against the law and sin, that we despair not. Just as a good physician must be experienced in his profession, first to know the nature of the disease, for otherwise, if he wishes to help the patient without knowing the cause of the sickness, he might give him dangerous poison instead of helpful medicine. Thus sin must first be known and experienced before we can preach grace. But the law is needed to gain such a knowledge, and it is necessary to instruct the people in the catechism, and diligently to teach them the ten commandments. For, as I have already said, human reason with all its wisdom and all the skill of the jurist, is unable to gain this knowledge. And although there is implanted into it a little of this knowledge, yet this is too insignificant; therefore God established the preaching of the law of Moses, which he had first received from the patriarchs.

19. Such preaching Christ himself instituted, when he commanded his disciples, as we have heard in the last Gospel lesson, first to preach repentance in his name; and John 16, 8 says: “The Holy Spirit will convict the world in respect of sin” etc., for although it really belongs to the government of Moses to expose sin, nevertheless, that Christ may come to his government and work the beginning must be made by preaching the law where there is no consciousness of sin; for where that is not done, sin cannot be forgiven.

20. The other government or kingdom is that founded on the resurrection of Christ, for thereby he desired to establish a new kingdom which has to do with sin that

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has been awakened by the law, and with death and hell. This does not teach us anything about marriage, the household, the rule of a city and country, how to preserve the worldly peace, how to build and plant etc., but its aim is to show us where we may abide when this temporal, perishable kingdom and existence have passed away, when we must leave behind possessions, honor, home, farm, world and all that is upon the earth, together with this life, as we expect every moment. Now to this end has been established the kingdom of Christ, who is enthroned therefore as an eternal King, that he is Lord over sin and righteousness, over death and life. His kingdom has to do with, and to rule over, these things. This is what the Lord means when he says: “Receive ye the Holy Spirit: whose soever sins ye forgive, they are forgiven unto them; and whose soever sins ye retain, they are retained.” Here you can see that his object is to deliver the people from sin, or to permit them to remain in sin, and show that they are condemned.

21. Certainly, we cannot say that he has thereby founded a worldly kingdom, as the pope boasts of his power of the keys, that he has the power to loosen and to bind even that which is not sin, yea, even that which Christ neither binds nor loosens, thereby making of it a worldly power. But Christ shows clearly enough here what his keys are, namely, they are not to make laws and abolish them again, as the pope is doing, but to remit or retain sin. He wishes to say: For this purpose shall my kingdom exist: First, that people may become conscious that they are sinners. This I have commanded Moses to teach, not for the purpose, however, of binding them, for they are indeed already bound; neither for the purpose of creating sin nor having anything to do with created sin, as the pope through his commandments and with his power of the keys is doing, creating sin where there is no sin: but for the purpose of dealing with those transgressions which naturally are sins against the com-

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mandments of God, as for example, despising God and unbelief, blaspheming his name, despising his Word, disobedience etc., which are indeed not sin by virtue of the commandments of the pope, but sins in truth, which are ingrained into the flesh and blood of man, which cannot be absolved nor removed through the loosing key of the pope as he uses it, but remain in man until he is in his grave.

22. It is the purpose of the kingdom of Christ that we may know now how we may be freed from sin. It is, therefore, called not a temporal or earthly kingdom, but the kingdom of heaven; for it shall just commence when this temporal kingdom ceases through death, in order that the people may know how they shall then reach heaven. This kingdom, he says, shall begin and continue thus: “As the Father hath sent me, even so send I you.”

23. With these words he takes away from his disciples first their carnal mind, which they still possessed after his resurrection, that he would, like a temporal King and Lord, rule and reign with external and carnal power. Therefore he says: You have now seen what kind of an office I have filled upon the earth, for which I was sent by my Father, that I should establish a spiritual kingdom against that of the devil, sin and death, and thereby to bring them that believe on me to eternal life. This I have now done, and finished it as far as my person is concerned, and have not taken upon myself anything of a worldly character and rule. Yea, I have also. been put to death by the world because of this my office and service, and am separated from it, but now through my resurrection I have entered into. that glory where I shall reign forever aver all creatures at the right hand of my Father. Therefore I send you also. forth in like manner to be my messengers, not to engage in temporal affairs, but to conduct the same office as I have hitherto filled, namely: to preach the Word you have heard and received from me, an office through which people

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are delivered from sin and death, who experience sin and death, and wish to be delivered from them.

24. By means of this office the apostles and their successors are exalted also as lords unto the end of the world, and there is given to them such great authority and power as Christ, the Son of God, himself possessed, in comparison with which the power and dominion of all the world is nothing (although before the world it neither resembles nor is called dominion). And yet this office shall not and cannot extend further than over that alone which before God is called sin; so that wherever sin begins and works their government or rule shall also begin and work, and everything that lives and is called human upon the earth, shall be in subjection to their rule, whether it be emperor or king, great or small, no one is excluded. Therefore he says: “Whose soever sins ye remit.” This “whose soever” means nothing else than that all are included, Jews, Gentiles, great and small, wise and ignorant, holy or unholy; that no one shall enter heaven and come to eternal life, except he receive it from you, that is, through the office which you have received.

25. For they all are also subject to and concluded under sin through these words, by which he shows that upon earth they shall find nothing but sin, and he pronounces the judgment, that all mankind to whom the apostles and their successors shall be sent are sinners and condemned before God in their person and life, and that one of two things must take place: either their sins are forgiven, if they confess and desire forgiveness, or they must remain eternally bound in sin unto death and condemnation.

26. Now in order to exercise and accomplish the end of this authority and government, special power is required that is not human but divine. Therefore he does not give them swords and weapons, neither does he equip them with armor and worldly power, but he breathes on them and says: “Receive ye the Holy Ghost,” namely, they are to know that such an office and work cannot

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be carried on in. their own strength, but in his power through the Holy Spirit, who operates through their office and word; and it shall thus be the office of the Holy Spirit, who is given for this purpose by Christ, that although the message seems but weak, and nothing more than a weak breath out of the mouth of man, yet such power shall be exercised through it, that sin, God’s wrath, death, and hell must yield to it.

27. For this we can also easily give an answer, if anyone should ask and critically question how can man forgive sins, since this belongs to God alone? For it is indeed true that it is not in the power nor ability of man, nor of his merit and worthiness, to forgive sins, even though he were as holy as all the apostles together and all the angels in heaven. Therefore we condemn the pope himself with his monks, who promise the people forgiveness of sins by virtue of their own merit, works and holiness, and give them absolution, and thus shamefully deceive the poor people, who long for true and sure comfort.

28. But here we must make a true difference, which the papists and their rabble neither know nor can give, namely, between that which man is able to do by his own power and worthiness, and that which is commanded to be done in the name of Christ, and which he accomplishes through his power. It avails nothing, to be sure, when a barefooted trickster comes along and undertakes to give absolution and forgiveness to a poor conscience by virtue of his own sorrow and repentance, and the merits of the saints and his order, as indeed their indulgences read (of which they can be convicted through the letters of their brotherhood which they have sold to the people): “The merits of the sufferings of Christ and of Mary, the blessed Virgin, and all the saints; the merits of this severe and grievous order, the humility of thy repentance and sorrow of heart, and all good works that thou hast done or shalt do, shall serve thee to the forgiveness of thy sins and eternal life,” etc. This is indeed nothing else than fear-

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ful blasphemy of Christ, and the perversion of the right absolution, for even though they remember his sufferings, yet they are not sincere in it, for they do not consider it efficacious enough for the forgiveness of sins, but must add the merits of Mary and of the saints, and especially of their own order and monkish doings and put them on an equality with Christ’s sufferings. This they do without any command from Christ; yea, against his Word and command, This is not from the Holy Spirit, but from their own spirit, the ‘devil, who is the father and founder of this false doctrine.

29. But for the absolution to be right and efficacious, it must spring from the command of Christ, which is as follows: I declare thee free from all thy sins, not in my own name, nor in the name of any saint, nor for the sake of any human merit, but in the name of Christ and by the authority of his command, who has commissioned me to say to you that all your sins are forgiven, hence, not I but he himself by his own mouth forgives thee thy sins, and thou art under obligation to receive this and believe it firmly, not as the word of man, but as if thou hadst heard it from the lips of the Lord Christ himself.

30. Therefore, although this power to forgive sins belongs to God only, we should nevertheless know that he exercises and imparts this power through this external office, to which Christ has called his apostles, and commands them to proclaim in his name forgiveness of sins to all who desire it. Sins’ are forgiven, therefore, not by human will and power, but by the command of Christ, for this purpose he then also sends the Holy Spirit, namely, in order to forgive sins.

31. God also does this for our welfare, so that we need not look up to heaven in vain, when we receive it not, and be compelled to say as St. Paul does, when he quotes Moses: “Who shall ascend unto heaven?” etc. But he does this that we may have the assurance of it, he has placed the forgiveness of sins in the public office and the

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Word, in order that we may continually have it with us, upon our lips and in our hearts. There we shall find absolution and forgiveness, and we know that where we hear this message proclaimed to us by the command of Christ we are bound to believe it as if it were announced to us by Christ himself.

32. Behold, such is the authority given through this office of the apostles to the church which extends farther and higher than all the authority upon earth, that without it no one, and it matters not how great and mighty he may be, shall come nor can come to God, nor have the comfort of conscience, nor be free from God’s wrath and eternal death. For although all emperors and kings were to concentrate their might and power, their money and possessions, they could deliver neither themselves nor any human being from the least sin, for if the heart of man is intimidated, what matters it whether he be a mighty king or emperor? What did it help the great and mighty king Nebuchadnezzar of Babylon when he became insane, so that he was rejected by his people and had to lie with the irrational beasts of the field and eat grass, and nothing could help him except that the prophet Daniel had to absolve him from his sins’?

33. But who can express what an unspeakable, mighty and blessed comfort it is that a human being can with one word open heaven and lock hell to a fellow mortal? For in this kingdom of Grace Christ has founded through his resurrection, we do indeed nothing else than open our mouth and say, I forgive thee thy sins, not on my account, nor by my power, but in the place of, and in the name of, Jesus Christ, for he does not say: ye shall forgive sins on your own account, but: “I send you, as my Father hath sent me.” I myself do not do this of my own choice or counsel, but I am sent by the Father. This same commandment I give to you unto the end of the world, that both ye and all the world shall know that such forgiveness or retaining of sin is not done by human

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power or might, but by the command of him who is sending you.

34. This is not said alone to the ministers or the servants of the church, but also to every Christian. Here each may serve another in the hour of death, or wherever there is need, and give him absolution. If you now hear from me the words, “Thy sins are forgiven thee,” then you hear that God wants to be gracious to you, deliver you from sin and death, and make you righteous and blessed.

35. Yea, you say, thou hast indeed given me absolution, but who knows whether it is certain and true with God that my sins are forgiven? Answer: If I have done this and said this’ as a man, then thou mayest well say: I do not know whether thy absolution is effective and efficacious or not, but that thou mayest be sure concerning this, thou must be instructed in the Word of God, that thou canst say, I have been absolved neither by the minister nor by any other man; for thus the minister has not taught me to believe: but God has spoken and done it through him; of this I am sure, for my Lord Christ has commanded and said: As my Father hath sent me, so also send I you.  Here he indeed puts those to whom he gives the command on an equality with himself, because they are sent by him to accomplish that for which he is sent by God, namely, to remit and, retain sins. There it rests and that does it, otherwise, without such a command, absolution would amount to nothing.

36. If thou, therefore, art sad and worried on account of thy sins, and art afraid of death, with which God eternally punishes sin, and thou hearest of thy minister, or if thou canst not have access to him, of a Christian neighbor comforting thee with these or similar words: ear brother or sister, I see that thou art timid and in despair, and fearest the wrath and judgment of God on account of thy sins, of which thou art conscious, and on whose account thou art terrified-listen to me and let me

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announce to you, Be of good comfort and cheer, for Christ thy Lord and Saviour, who came into. the world for the sake of sinners in order to save them, has given the command through the public office to his called servants, and wherever necessary, to everyone in particular, that one is to comfort another for Christ’s sake, and in his name acquit him of his sins. I say, when thou therefore hearest this comfort, then receive it with joy and thanksgiving, as if thou didst hear it from Christ himself; then thy heart shall indeed be at peace, established and comforted, and thou canst then joyfully say: I have heard a man speak to me and comfort me; for the sake of himself I did not believe a single word, but I believe my Lord Christ, who has established this kingdom of Grace and forgiveness of sins, and has given this commandment and authority unto men to remit and retain sins in his name.

37. Therefore every Christian when the devil attacks him and suggests that he is a great sinner, and he must be lost and condemned etc., should not long contend with him or remain alone, but go or ‘call to him his minister, or any other good friend, lay his: difficulty before him, and seek counsel and comfort from him, and remain firm in that which Christ here declares: “Whose soever sins ye remit etc.,” and as he says in another place: “Where two or more are gathered together in my name, there am I in the midst of them,” and whatever this person says to him in the name of Christ from the Scriptures, let him believe it, for according to his faith it shall be done unto him. For two or more come together in the name of Christ when they converse with one another, not on temporal things, how money and riches may be acquired or gained; but on what would be of service for the salvation and happiness of their souls; as for instance, when thou art in the confessional or anywhere else art making known thy weaknesses and temptations, and he to whom thou art disclosing it sees that Moses through the law has thee in a dilemma; that thy sin is oppressing thee; that death

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is alarming and frightening thee, and thou groanest and complainest concerning thine own life, so that even words like these are apt to fall: Oh, that I had never been born, or, Oh, that God would prolong my life, I would amend my life, etc.

38. If then thy pastor or anyone else begins to comfort thee, not in a worldly way nor for the sake of money, but because he sees thou art in anxiety and fear of sin and death, and says to thee, Let everything go that is upon earth–money, goods, everything that pertains to man, and pay now attention to this; thy heart is indeed in great pangs and asks: Can I be freed from my suffering, misery, and evil conscience? How can I escape Moses with his fearful threats? I say, listen to him when he speaks to thee in this manner: I say to thee in the name of the Lord Christ, who died for thy sins, that thou art to permit thyself to be comforted, to believe and be sure that thy sins are forgiven, and that death cannot harm thee.

39. Yea, my dear brother, you say, how wilt thou prove that this is true? Answer: Christ our Lord said to his disciples and to entire Christendom: I command and bid you, that ye shall forgive and retain sin. Whatever ye do then in this, ye do not of yourselves; but because ye are doing it at my command and bidding, therefore I do it myself. Therefore thy minister or pastor as the one who cares for thy soul (Seelsorger), or any Christian in such a case is called for and sent to comfort thee. And because he is seeking only the salvation of thy soul, thou art, therefore, bound to believe him as though Christ were standing there himself and would lay his hand upon thee and speak the absolution.

40. Behold, this is the way we deal with sins, retaining or forgiving them. Besides this there is no counsel nor help for them; as the pope pretends to do with his false doctrine, points the people to their own works or sufficiency, tells them to go into cloisters, to Rome, to

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the saints, torture themselves, build churches, heavily endow cloisters, hold mass, etc. This is indeed not the right way. Thou canst indeed employ thy going, money, and works in a better manner. Here the matter is entirely different, as has already been said. For when Moses comes with his fearful threats, that is, when he through the law reveals to thee thy sins and shows how great and many they are, and brings thee into great fear and despair, when thou art no more in the great, wicked, and hardened multitude, but with the little flock, which realizes and feels its misery and despair, and would therefore indeed be frightened even at the rustling of a leaf, then this is the only help: I, I have founded, says Christ, the kingdom of Grace. It shall consume and destroy sin and death, and bring to light righteousness and life.

41. Therefore do not say: Where shall I find this? Shall I go to Rome or Jerusalem for it? Not in this way; yea, even if thou couldest ascend to heaven, and if possible an a golden ladder, thou couldst accomplish nothing; but it must come thus: give heed to his Word and command when he says: “I send you,” etc., as if he wanted to say: I must first came to you to announce to you the will of my Father through the Gospel; institute the holy sacraments: and absolution. You should not come to me in a different way. But since I cannot be bodily at all places in the whale world, and shall not be visibly present with you always, I will do as my Father hath done. He took a small corner of the earth, namely, the land of Judea, to which he sent me, that I should be a preacher there; I traveled through Galilee and Judea; so much I could accomplish personally; I preached the Gospel to the comfort of the poor sinners among the Jewish people, healed the sick and raised the dead etc. This, you will notice, was the work entrusted to him. For this purpose he was sent by the Father. There he was found, not in the courts of kings among the debauchers, not with Annas, Caiaphas, and other holy, rich, and learned people ; but among the

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blind, lame, lepers, the deaf, the dead, and the tempted, the poor and afflicted sheep. To this he brings help for soul and body. He brings to them the most costly treasure, which no one has, much less can give, unless he receives it from him, namely, righteousness and salvation. And thus, he says, ye shall also do at all places wherever ye go, and to this purpose I send you, that ye shall run as my messengers through the entire world. And besides you and after you I will ordain others who shall run and preach, as I sent you, even unto the end of the world, and I will continue to be with you that ye may know that it is not you who are accomplishing this, but I through you.

42. From this command we also have the power to comfort the sorrowful consciences and to absolve from sin, and we know that, wherever we exercise this office, not we but Christ himself is doing it. Therefore every Christian, in this case as well as when he hears the Word preached in the pulpit, should hear the same, not as the word of man, but as the Word of God himself; then he can indeed be sure and need not doubt a moment that he has the forgiveness of sins, for Christ has established through his resurrection that whenever a called servant of the Church, or someone else in the time of need, absolves his neighbor who is distressed and desires comfort, it shall count as much as if Christ had done it himself, because it was done at his command and in his name.

43. Therefore, when two deal thus with each other they are gathered together in the name of Christ, for, as we have said before, none is seeking the money or goods of the other, as the servants of the pope are doing, who speak to the sick and say: My dear man, the time is at hand when thou must die. Where shall thy possessions go? Think of thy poor soul and give a portion to us and we will pray to God for thee, and do much with it afterwards etc.; instead he ought to speak to the sick and say: This is no time to be occupied with your money and property, let others care for that. I see very well

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thy heart is despondent and terrified; thou art wrestling with doubts and canst not help thyself nor deliver thyself; but Christ has established upon the earth a comforting and blessed kingdom, when he says: “As my Father hath sent me, so send I you.” He has consecrated us all to be priests, in order that one may proclaim to the other forgiveness of sins. Therefore I come to thee in the name of this our blessed Lord Christ, and tell thee not to be so despondent and terrified as though there were no comfort, help, and counsel any more to be had. Dost thou not hear what Christ says, that he came for the sake of the sinners, not the righteous, to save them? Therefore be at peace, receive these glad tidings with joy and thank him for them most heartily, that he permits me to announce to thee without any trouble and expense on thy part; yea, he even gives command to the effect that thy sins are remitted. Therefore I absolve and make thee free from all thy sins, in the name of the Father, and of the Son, and of the Holy Ghost. To this thou shalt reply joyfully: I thank thee, merciful God, thou heavenly Father, that thou hast forgiven me my sins through thy dear Son Christ; and do not doubt that thou art surely absolved by God the Father himself.

44. From this you can see that this paragraph concerning the office of the keys ‘does not at all confirm the tyranny of the pope, but it is there for the purpose, not that thou makest me, or I thee, rich, nor that I be thy Lord and thou my subject, as the pope, the arch rogue and denier of God, indeed is making out of it worldly pomp and power; but that I can come to thee, when thy conscience is worried, to help and counsel thee in thy last hour, or at other times, and say: Power, money, honor and goods, everything must be set aside; we have now only to speak of the kingdom of Christ-only through this and through nothing else must thou be helped from sin and death.

45. This signifies indeed not an external and worldly

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dominion or power but a service, for I am seeking nothing from thee, I want to serve thee and bring thee a great and precious treasure, but not gold and silver; because thy heart desires to be comforted and to have a merciful God in heaven I come to thee and bring thee this joyful message, not of my own will or choice, but at the command and commission of Christ, who says: “Come unto me, all ye that are weary and heavy laden, and I will give you rest.” Also, “Whatsoever ye shall loose on earth, shall be loosed in heaven,” or as he says in this connection, “Whose soever sins ye remit, they are remitted unto them.”

46. Cannot this be called a service and the gratuitous bringing of an unspeakable, heavenly, eternal treasure, which neither thou nor the world can purchase with all its possessions and riches? For what are all the treasures of the world and all the crowns of kings, gold, silver, precious stones, and whatever the world counts great in comparison to this treasure called the forgiveness of sins, through which thou art made free from the power of the devil, of death and of hen, and art assured that God in heaven will now be gracious unto thee, and gracious in a way that thou shalt be his child and heir, and the brother and joint-heir of Christ, for the sake of Christ? Therefore it is impossible to sell such a precious treasure for money, or to purchase it with money, as our Judas Iscariot, the pope, has done. This treasure must be given and received gratuitously or thou art not helped by it, for the gift of God cannot be purchased with money, Acts 18,20.

47. But this I say not to the end that people shall give nothing to the servants of the Church, who teach God’s Word in its truth and purity, as, alas, they are eager to do, and many are ready to begrudge their minister every bite, and, if they could they would rob the possessions of the Church and ministers, and prove by their actions that they would gladly starve out their minsters and get rid of them. But what a wild state and calamity would follow,

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would be soon experienced, if the government did not intervene. Nay, this is by no means my meaning. Your pastors should be properly supported, for if they have nothing to eat, drink and wear, and for their other needs, they cannot very long fill their office, for they would have to think on how to support themselves in other ways. Thus the Gospel would not continue long, and it is this that the devil is seeking through these people.

48. But that we are under obligations properly to support our pastors is also stated by Christ himself, when he says in Luke 10, 7: “The laborer is worthy of his hire.” As St. Paul says in Gal 6, 6: “But let him that is taught in the Word, communicate unto him that teacheth, in all good things,” adding in verse 7 a sharp word, “Be not  deceived; God is not mocked,” and in Tim 5, 17: “Let elders, or priests’, that rule well be counted worthy of double honor, especially those who labor in the Word and in teaching.” We support others, who are engaged in worldly offices, in which they serve the public, in order that they may be able to perform their service. How much more do we owe it to them that serve in the Word of God, as St. Paul says, they are “worthy of double honor.”

49. And in order that the doctrine of the Gospel may remain pure in our pulpits in the future, and that our posterity may retain and hear these doctrines, we are not only bound properly to support those who serve the Church, but we must also with all diligence see to it that our schools are supplied with competent teachers, who should also be properly supported, so that the people may be trained to become not only common ministers, who are simply prepared to instruct the Christian congregation in the Word, but learned men, who will be capable of contending against the rabble and factious spirits. To this end it is the duty of everyone to contribute willingly and cheerfully, not alone the princes and lords, but also the citizens and peasants.

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50. From what has been said each one can see for himself what a great and precious treasure it is to hear the Gospel or the absolution in its true meaning from the preacher or pastor. If he comes to thee in the time of sickness and comforts thee, then thou canst be assured that Christ the Lord himself visits and comforts thee. For no one could possibly come to thee in this capacity without divine commandment, and he would know neither how to help nor to counsel; but since thou hearest that he himself has commanded it, thou canst be fully assured and say joyfully: Here Christ himself comes to me ill my confessor, for he does not speak his own word, but the Word of God, to do which he is sent, and the command to do it he has.

51. Here thou hast then sure support against the terror and despair of conscience. Thou dost not need to float and bob in uncertainty, as the doctrine of the pope would teach us, which never absolves anyone from sin unless   he has been sorry enough and confessed enough until he is clean. There was not the least thought about faith and the power of the keys as instituted by Christ, for such doctrines and knowledge was so completely unknown that I myself, a Doctor of Divinity, who should indeed have known better, did not hold and teach differently than that my sins were forgiven, if my penitence and confession were sufficient. But if our sins are not forgiven, before we outweigh them with our sorrow, penitence and good works, we can never hope to receive forgiveness. For I can never come to the conclusion that my sorrow and repentance have been sufficient; hence, no man, be he called pope or anything else, is able for that reason to absolve or acquit me.

52. In this manner the conscience has been lamentably misled from the Word of Faith and the commandment of God to their uncertain sorrow and repentance, through the falsehoods of the pope. This has brought a large income, and from it have been built many churches, cloisters,

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chapels, altars, that are richly endowed. Yes, there are still extant bulls and letters of the pope that refer to this, and confirm these things, through which he has deceived the world woefully, so that it is impossible to estimate much less to describe the damage and the sorrow that have arisen therefrom. For this reason we are faithfully and constantly admonishing, and let him who can help so that we may maintain schools, ministers and pulpits that such or worse error may not increase among us, as the devil indeed desires.

53. This is the true doctrine concerning the kingdom of Christ and the office of the Keys, and if we act accordingly, then we will remain Christians, and are prepared for everything in our relation to God and man. We will also heartily thank God that he has delivered us from the constraint and tyranny of the pope, who made out of the power of the Keys a mere show and worldly dominion, although they were established and ordained by Christ to help the whole world obtain a treasure that cannot be bought with money.

54. Let us therefore be truly grateful to our dear Lord and Saviour, who through his resurrection founded this Kingdom of Grace, which is established for the purpose that we should constantly find therein for all our needs and anxiety sure help and comfort. And we need not go very far for this precious treasure, nor do we need to secure it at any great expense, for he has given command and full power to his apostles and their successors, and in case of need to every Christian, even unto the end of the world, that they should comfort and strengthen the weak and discouraged souls, and should remit unto them their sins in his name etc.

4th  sermon

[The following sermon is taken from volume II:403-412 of The Sermons of Martin Luther, published by Baker Book House (Grand Rapids, MI). It was originally published in 1906 in English by Lutherans in All Lands Press (Minneapolis, MN), as The Precious and Sacred Writings of Martin Luther, vol. 11. The pagination from the Baker edition has been maintained for referencing. This e-text was scanned and edited by Richard P. Bucher, it is in the public domain and it may be copied and distributed without restriction.]
Thomas Delivered from His Unbelief
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1. John the Evangelist further writes that Thomas was not present when the Lord appeared the first time to his assembled disciples on Easter evening. Now that the Lord comes just at the time St. Thomas is the first time absent does not take place without a reason; for Christ could have easily chosen an hour when Thomas could have been found in company with the other apostles. But it took place for
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our instruction and consolation that the Lord’s resurrection might receive more and stronger evidence and documentary testimony. Now, on Easter he appeared to the assembled eleven; one week later, that is today, he appeared to them again and at the same time also to Thomas for whose sake alone this appearance or revelation took place which is more beautiful and glorious than that of eight days before.
I. THE UNBELIEF OF THOMAS.
2. Here we see what a poor thing the human heart is when it begins to grow faint, that we cannot strengthen and comfort it again. Both the other disciples and Thomas did not only hear during the time they were with the Lord that he taught the people with great authority, and later also saw how he confirmed his doctrine by the great miracles performed on the blind, the lame, the lepers, the dumb etc., whom he cured; but also that he raised three persons from the dead, especially Lazarus who had been four days in his grave. And, as it appears, St. Thomas was the most fearless and courageous of all the disciples, in that he said when Christ wished to go again into Judea to Lazarus who was dead: “Let us also go, that we may die with him,” Jn 11, 16. Such fine characters were the disciples of Christ and especially St. Thomas, who it appears had a more manly heart than the others, and besides had recently witnessed how Christ raised Lazarus who had been in the grave four days, and ate and drank with him; yet he could not believe that the Lord himself arose from the dead and was alive.
3. Moreover, we see in the apostles that we are truly nothing when Christ withdraws his hand and we are left to ourselves. The women, Mary Magdalene and the others, announced it, and now the disciples themselves proclaim that they had seen the risen Lord. Yet St. Thomas is stubborn and will not believe it; yea, and he will not be satisfied even if he see him, unless it be that he sees the
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print of the nails in his hands and puts his fingers into the print of the nails and his hand into his side. And the beloved disciple will thus himself also be lost and condemned, in that he will not believe. For there can be neither forgiveness of sins nor salvation if one believes not, since therein lies all the virtue and power of faith and eternal life, as St. Paul says: “And if Christ hath not been raised, then is our preaching vain, your faith is also vain; ye are yet in your sins. Then they also that are fallen asleep in Christ have perished,” etc. I Cor 15, 14-18. To perdition will St. Thomas also go, he will not be saved but wills to be lost, because he will not believe that Christ is risen. And he would have perished and been condemned in his unbelief had not Christ rescued him from it by this revelation.
4. So the Holy Spirit illustrates and teaches now in this example that without faith we are simply blind and completely hardened, as we see everywhere in the holy Scriptures that the human heart is the hardest thing in the world, harder than steel and adamant. And on the other hand, if it be bashful, despondent and soft, there is no water nor oil so soft as the human heart.
5. You find many examples and narratives illustrating this in the Scripture. Pharaoh, before whom Moses performed so many terrible signs and wonders that he could not reply to them, yea, he had to admit that it was God’s finger and therefore also confessed he had sinned against God and his people etc.: yet his heart became harder and more obdurate continually until the Lord drowned him with all his army in the sea. Likewise also the Jews; the more powerfully Christ proved both by word and deed that he was the one who was promised by their fathers that he should be a blessing to them and to the whole world, the more vehemently and bitterly they raged against him and their hatred, blasphemy and persecution knew no measure nor end until they condemned their Lord and God to the most ignominious death and crucified him
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between two malefactors, nothing could prevent it although Pilate the judge himself declared against them that he was innocent, creation acted differently than usual and thereby testified that its Lord and Creator hung there on the cross etc.; likewise the thief freely confessed publicly, although Christ truly hung there and died, yet he was a king who had an eternal heavenly kingdom; and the heathen centurion publicly cried: “Truly this was the Son of God”‘ etc. Mt .27,54. This all, I say, helped nothing to bring about this conversion.
6. This is the way the godless, condemned world does: the more grace and kindness God shows it, the more unthankful and wicked it becomes. Now it is meet and right for us all to thank God from our hearts that he has revealed his holy Word so pure and clear before the day of judgment, from which we learn what inexpressible treasures he has given us in Christ, namely, that we are saved by him from sin and death, and shall now be righteous and blessed, etc. What is the attitude of the world to this? As its custom is, it does not know how to abuse, blaspheme and condemn this Word of grace and life enough, and wherever possible to persecute and destroy those who confess it, and although the world hears that God will severely punish such sin with hell-fire and eternal condemnation, it thinks little about it, goes ahead securely and obdurately, as if it were nothing, and enjoys its sport as we clearly see now in the pope and his following. And yet it is such horrible and dreadful wrath that all creatures are terrified by it. Therefore it is certainly true that no stone, steel, adamant, yea, nothing on earth is as hard as the impenitent heart of man.
7. On the other hand, if the heart loses courage and is terrified it is softer than water and oil, so that, as Scripture says, it is frightened at a rustling leaf. And when such a person is alone in a room and hears a little cracking of a rafter or a beam, he thinks thunder and lightning are striking him and he is in such anxiety and fear (as I have often
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seen), that no one can comfort or strengthen him, and all the preachers and all consoling proverbs are too few to calm him. So there is no moderation with the human heart; it is either entirely too hard like wood and stone, that it inquires about neither God nor Satan, or, on the other hand, is entirely too timid, fickle and despondent.
8. Thus the apostles are here too scared and terrorstricken by the scandal they saw in tbeir Lord being so ignominiously mocked, spit upon, scourged, pierced and finally crucified, so that they no longer bad a heart in their bodies, who before while they had Christ among them were so bold and courageous, that James and John ventured to bid fire to come down from heaven and consume the Samaritans who would not receive Christ, Lk 9, 54. They also knew how gloriously to boast that the devils were in the name of Jesus subject unto them; and Thomas admonished the others and said: “Let us go that we may die with him;” and Peter, more impetuous than the others, smites with the sword among the crowd when they wished to seize and take Christ captive. But now they lie prostrate in great fear and terror, locked up, and will let no one come to them. For this reason they were also terrified at the Lord when he comes and greets them, and they still think (which is indeed a sign that they are completely overcome by fear and despair) they see a spirit or a ghost. So soon they had forgotten all the miracles, signs and words they had seen and heard from him, that the Lord had enough to do during the forty days after his resurrection before he separated from them, in his appearances and revelations in various ways, now to the women, then to the disciples, both individually and collectively, besides eating and drinking with them; all, for the purpose that they might be assured that he is risen. Yet it is so hard for this truth to enter their hearts.
9. Likewise, when after forty days he spoke with them out of the Scriptures about the kingdom of God, which should now commence and be a kingdom in which should
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be proclaimed in his name repentance and the forgiveness of sins among all nations, they raise the cry and ask him when he was about to ascend from them in a cloud, and say: “Lord, dost thou at this time restore the kingdom to Israel?” they have entirely different thoughts of the kingdom of Christ than those he had been teaching them. Here you see how exceedingly difficult it is for bashful and despondent hearts to be comforted and strengthened, even after being rightly instructed, so that they know what kind of a king Christ is and what he has accomplished by his death and resurrection.
10. Thus both the obduracy and the bashfulness of the human heart are indescribable. When out of danger it is hard and obdurate beyond measure, so that it cares nothing for the wrath or the threatening of God. Although it hears for a long time that God will punish sin with eternal death and condemnation, yet it goes ahead and is drowned in pride, avarice, etc. On the other hand, when the heart begins to fear it becomes so despondent that it cannot be again reclaimed. It is indeed a great pity that we are such wicked people. If we are not in want we continue to live on in sin without the least fear or shame, yea, to grow stiff like a dead corpse; what is spoken to us is as if spoken to a rock. On the contrary, if there is a change in us that we feel our sins, we are terrified by death, God’s wrath and judgment; we on the other hand grow stiff at the great anxiety and sorrow, so that no one can strengthen us; yea, we are even terrified before that which should comfort us, like the disciples were before Christ, who came to them for the very purpose that they might be comforted and made happy. Although he does not at once set them right he has to doctor them during the forty days, as I said. He takes and uses all kinds of comfort and medicine and still he can hardly strengthen them again, until he gives them the right strong drink, namely, the Holy Spirit, of which they drank and were comforted in the right way so that they are no more as before, bashful and terrified.
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II. THOMAS SAVED FROM HIS UNBELIEF.
11. Finally, we have in St. Thomas an illustration of the power of Christ’s resurrection. We just heard how firm and even stiff-necked he was in unbelief, that although the other disciples unitedly testified that they had seen the risen Lord, yet he simply will not believe it. He appears to have been a fine and brave character who had thoroughly concluded that he would not so soon believe the others. For he had seen that the Lord only three days before was put to death on the cross and the nails driven through his hands and feet and the spear pierced his side. This picture was so indelibly and deeply impressed upon him that he simply could not in the least believe what the others told him, that Christ was risen. Therefore he promptly and defiantly says: “Except I shall see in his hands the print of the nails, and put my finger into the print of the nails, and put my hand into his side, I will not believe.” He thus utters a hyperbole, an exaggerated statement, that he will not believe his eyes alone, but will feel and grope about Christ’s body with his hands. As if he would say: No one shall persuade me to believe, but I will stand so firmly upon no, that I will not believe even if I see him, as you say you saw him. But should I believe it, then he must come so near to me, that, if it were possible, I may touch his soul and put my hands into his eyes.
12. That is to be steeped very firmly and deeply in unbelief. And it is wonderful what he means by it that he at once proposes a thing absurd, to put his hand and finger into the openings of his wounds. For he had always been so smart as to think: Since Christ was again alive, had conquered death and was rid of all the bruises from the scourging and the crown of thorns, he would surely have healed and removed also the five wounds.
13. Now, this has happened for our example and consolation, that the great apostle also had to fail and stumble, in which we see how Christ shows and conducts him-
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self toward his weak disciples, that he can tolerate also such who are still as hard and stubborn as St. Thomas is here, and that he will not on that account condemn and disown them, if only in other respects they sincerely wish to continue to be his disciples, and not maliciously blaspheme him and become his enemies; and by this he teaches us that we should become neither offended nor despondent because of that; but in harmony with this his example gently go on with them, serve their weakness, with our strength until they become established and grow strong.
14. But it serves more to the end, as I began to say, that the resurrection of the Lord is not only clearly shown and proved by this unbelieving and stubborn Thomas, who persevered for eight days in his unbelief, and he lay there grown almost stiff; but also that the power of the resurrection becomes known, and is of benefit to us; as appears in Thomas who thereby was brought from unbelief to faith, from doubt to certain knowledge and to a beautiful and glorious confession.
15. Now it happens, says the Evangelist, first on the eighth day after his resurrection, when Thomas had established himself in his unbelief in the face of the testimony of all the others, and by this time he is dead and no one hopes he will show himself in a special manner to Thomas. Just then Christ comes and shows him the same scars and wounds, as fresh as he had shown them to the other disciples eight days before, and tells him to reach hither his finger and hand and place them into the prints of the nails and into his side. Christ yields to Thomas so much that he not only sees as others did, but be also seizes him and feels, as he had said: “Except I shall see in his hands,” etc., and he says in addition: “Be not faithless, but believing.”
16. Here you see Christ is not satisfied to stop with the narrative; but he is concerned only that Thomas becomes believing and is resurrected from his stubborn unbelief
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and sin. This follows in a powerful way in that St. Thomas soon begins and says to Christ: “My Lord and my God!” There is at once a different man, not the old Thomas Didymus (which means in English a twin, not a doubter, as has been wrongly interpreted from this text), as just before, when he was so cold and stiff and dead in his unbelief, that he would not believe unless he puts his finger into his wounds; but he commenced suddenly to deliver a glorious confession and sermon about Christ, the equal of which no apostle to that time had yet preached, namely, that the person, the risen one, is true God and man. For they are admirable words he utters: “My Lord and my God!” He is not drunken, he is not jesting nor mocking; he does not mean a false God; therefore he certainly does not tell a lie. Besides he is not here chastised by Christ, but his faith is confirmed, and it must be the truth and sincere.
17. It is now the power of the resurrection of Christ that St. Thomas, who was so deep and obdurate in unbelief, even more than any other disciple, was so suddenly changed, becomes an entirely different man, who publicly and freely confesses that he not only believes that Christ is risen but is also enlightened by the power of Christ’s resurrection so that he firmly believes and confesses that he, his Lord, is true God and man, through whom, as he is now resurrected from unbelief, the fountain of all sin; so he will also arise from the dead at the judgment day and live forever with him in indescribable glory and blessedness. And not only he, but all who believe thus, as Christ himself further says to him: “Thomas, because thou hast seen me, thou hast believed: blessed are they that have not seen, and yet have believed.”
18. Finally, that Thomas puts his finger into the wounds. I will not argue whether Christ always after his resurrection retained the wounds and prints of the nails; yet I argue they did not appear hideous, as otherwise they might, but fresh and comforting. And whether they were
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still fresh, open and red as artists paint them, I will leave for others to decide. Otherwise it is a fine idea to picture them before the ordinary person so that he has a memorial and a picture that will remind and admonish him of the sufferings and wounds of Christ. It is possible that he retained the same signs or marks which will likely enlighten much more beautifully and gloriously at the day of judgment his whole body and he will show them before the whole world, as the Scriptures say: “They shall look unto me whom they have pierced,” Zech 12, 10. This I would commend to every devotional exercise for consideration.
19. The leading thought, however, for us to learn and retain from this Gospel is, that we believe that Christ’s resurrection is sure and that it works in us so that we be resurrected both from sin and death; as St. Paul richly and consolingly speaks of it, and Christ himself here, when he says: “Blessed are they that have not seen, and yet have believed,” and St. John concluding this Gospel teaches and admonishes about the use and benefit of the resurrection: “These are written, that ye may believe that Jesus is the Christ, the Son of God; and believing ye may have life in his name.”
20. This is indeed a powerful and clear passage, which highly praises faith and gives the testimony that we certainly have eternal life through the same; and that this faith is not an empty, dead thought on the history about Christ, but that which concludes and is sure that he is the Christ, that is, the promised King and Saviour, God’s Son, through whom we all are delivered from sin and eternal death; for which purpose he also died and rose again; and that we alone for his sake acquire eternal life, in a way that is called in his name, not in Moses’ nor in our nor any other man’s name, that is, not because of the law, nor of our worthiness and doings, but alone on account of Christ’s merits, as Peter says in Acts 4, 12: “There is none other name among men, wherein we must be saved,” etc.

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