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Epistle Sermons, Vol. II - Epiphany, Easter and Pentecost
by Martin Luther
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7. This is, then, wise counsel and serious admonition, that faithful guard be maintained against the infusion or introduction into doctrine of what is false, whether it pertains to works or faith. The Word of God, faith and conscience are very delicate things. The old proverb says: "Non patitur jocum fama, fides, oculus;"—Good reputation, faith and the eye—these three will bear no jest.

Just as good wine or precious medicines are corrupted by a single drop of poison or other impurity, and the purer they are, the more readily defiled and poisoned; so, also, God's Word and his cause will bear absolutely no alloy. God's truth must be perfectly pure and clear, or else, it is corrupt and unprofitable. And the worst feature of the matter is, the sway and intrenchment of evil is so strong that it cannot be removed; just as leaven, however small the quantity, added to the lump of dough, soon penetrates and sours the whole lump, while it is impossible to arrest its influence or once more to sweeten the dough.

8. The proposal of certain wise minds to mediate, and effect a compromise, between us and our opponents of the Papacy, is wrong and useless. They would permit preaching of the Gospel but at the same time retain the Papistical abuses, advocating that these errors be not all censured and rejected, because of the weak; and that for the sake of peace and unity we should somehow moderate and restrict our demands, each party being ready to yield to the other and patiently bear with it. While in such case no perfect purity can be claimed to exist, the situation can be made endurable if discretion is used and trouble is taken to explain.

Nay, not so! For, as you hear, Paul would not mix even a small quantity of leaven with the pure lump, and God himself has urgently forbidden it. The slight alloy would thoroughly penetrate and corrupt the whole. Where human additions are made to the Gospel doctrine in but a single point, the injury is done; truth is obscured and souls are led astray. Therefore, such mixture, such patchwork, in doctrine is not to be tolerated. As Christ teaches (Mt 9, 16), we must not put new cloth upon an old garment.

9. Nor may we in our works and in our daily life tolerate the yielding to the wantonness of the flesh and at the same time boast the Gospel of Christ, as did the Corinthians, who stirred up among themselves divisions and disorder, even to the extent of one marrying his stepmother. In such matters as these, Paul says, a little leaven leavens and ruins the whole lump—the entire Christian life.

These two things are not consistent with each other: to hold to the Christian faith and to live after the wantonness of the flesh, in sins and vices condemned by the conscience. Paul elsewhere warns (1 Cor 6, 9-10): "Be not deceived; neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with men, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God." Again (Gal 5, 19-21): "The works of the flesh are manifest ... of which I forewarn you, even as I did forewarn you, that they who practice such things shall not inherit the kingdom of God."

10. Warrant is given here likewise for censuring and restraining the rash individuals who assert that men should not be terrified by the Law, nor surrendered to Satan. No! it is our duty to teach men to purge out the old leaven; we must tell them they are not Christians, but devoid of the faith, when they yield to the wantonness of the flesh and wilfully persevere in sin against the warning of conscience. We should teach that such sins are so much the more vicious and damnable when practiced under the name of the Gospel, under cover of Christian liberty; for that is despising and blaspheming the name of Christ and the Gospel: and therefore such conduct must be positively renounced and purged out, as irreconcilable with faith and a good conscience.

"Purge out the old leaven, that ye may be a new lump, even as ye are unleavened."

11. If we are to be a new, sweet lump, Paul says, we must purge out the old leaven. For, as stated, a nature renewed by faith and Christianity will not admit of our living as we did when devoid of faith and in sin, under the influence of an evil conscience. We cannot consistently be "a new lump" and partake of the Passover, and at the same time permit the old leaven to remain: for if the latter be not purged out, the whole lump will be leavened and corrupted; our previous sinful nature will again have supremacy and overthrow the faith, the holiness upon which we have entered and a good conscience.

12. Paul does not here speak of leaven in general; he commands to purge out the "old leaven," implying there may be good leaven. Doubtless he is influenced by respect for the words of the Lord Christ where (Mt 13, 33) he likens the kingdom of heaven also to leaven. In this latter case leaven cannot be bad in quality; rather, the object in mixing it with the lump is to produce good, new bread. Reference is to the Word of God, or the preaching of the Gospel, whereby we are incorporated into the kingdom of Christ, or the Christian Church. Though the Gospel appears to be mean, is despicable and objectionable to the world, yet such is its power that wherever introduced it spreads, finding disciples in whom it works; it transforms them, giving to them its own properties, even as leaven imparts its powers to the dough and causes it to rise.

But Paul refers here to old, inactive and worthless leaven. He means teachings, views, or manner of life resulting from the Old Adam, from flesh and blood, and destructive of the pure, new doctrine, or a nature renewed by Christianity. Later on he terms it the "leaven of malice and wickedness," and in the verse under consideration bids the Corinthians be a new, pure lump.

13. Note the apostle's peculiar words. He enjoins purging out the old leaven, assigning as reason the fact: Ye are a new and unleavened lump. By a new unleavened lump he means that faith which clings to Christ and believes in the forgiveness of sin through him; for he immediately speaks of our Passover: Christ, sacrificed for us. By this faith the Corinthians are now purified from the old leaven, the leaven of sin and an evil conscience, and have entered upon the new life; yet they are commanded to purge out the old leaven.

14. Now, how shall we explain the fact that he bids them purge out the old leaven that they may be a new lump, when at the same time he admits them to be unleavened and a new lump? How can these Corinthians be as true, unleavened wafers, or sweet dough, when they have yet to purge out the old leaven?

This is an instance of the Pauline and apostolic way of speaking concerning Christians and the kingdom of Christ; it shows us what the condition really is. It is a discipline wherein a new, Christian life is entered upon through faith in Christ the true Passover; hence, Easter is celebrated with sweet, unleavened bread. But at the same time something of the old life remains, which must be swept out, or purged away. However, this latter is not imputed, because faith and Christ are there, constantly toiling and striving to thoroughly purge out whatever uncleanness remains.

15. Through faith we have Christ and his purity perfectly conferred upon ourselves, and we are thus regarded pure; yet in our own personal nature we are not immediately made wholly pure, without sin or weakness. Much of the old leaven still remains, but it will be forgiven, not be imputed to us, if only we continue in faith and are occupied with purging out that remaining impurity.

This is Christ's thought when he says to his disciples (Jn 15, 3), "Already ye are clean because of the word which I have spoken unto you," and in the same connection he declares that the branches in him must be purged that they may bring forth more fruit. And to Peter—and to others—he says (Jn 13, 10), "He that is bathed needeth not save to wash his feet, but is clean every whit: and ye are clean, but not all." These passages, as is also stated elsewhere, teach that a Christian by faith lays hold upon the purity of Christ, for which reason he is also regarded pure and begins to make progress in purity; for faith brings the Holy Spirit, who works in man, enabling him to withstand and to subdue sin.

16. They are to be censured according to whose representations and views a Christian Church is to be advocated which should be in all respects without infirmity and defect, and who teach that, when perfection is not in evidence, there is no such thing as the Church of Christ nor as true Christians. Many erring spirits, especially strong pretenders to wisdom, and precocious, self-made saints, immediately become impatient at sight of any weakness in Christians who profess the Gospel faith; for their own dreams are of a Church without any imperfections, a thing impossible in this earthly life, even they themselves not being perfect.

17. Such, we must know, is the nature of Christ's office and dominion in his Church that though he really does instantaneously, through faith, confer upon us his purity, and by the Spirit transforms our hearts, yet the work of transformation and purification is not at once completed. Daily Christ works in us and purges us, to the end that we grow in purity daily. This work he carries on in us through the agency of the Word, admonishing, reproving, correcting and strengthening; as in the case of the Corinthians through the instrumentality of Paul. Christ also uses crosses and afflictions in effecting this end.

He did not come to toil, to suffer and to die because he expected to find pure and holy people. Purity and holiness for us he has acquired in his own person to perfection, inasmuch as he was without sin and perfectly pure from the moment he became man, and this purity and holiness he communicates to us in their flawless perfection in so far our faith clings to him. But to attain personal purity of such perfection requires a daily effort on the part of Christ, until the time shall have come that he has wrought in us a flawless perfection like his own.

So he has given us his Word and his Spirit to aid us in purging out the remaining old leaven, and in holding to our newly-begun purity instead of lapsing from it. We must retain the faith, the Spirit and Christ; and this, as before said, we cannot do if we give place to the old carnal disposition instead of resisting it.

18. Note, one thing the text teaches: Even the saints have weakness, uncleanness and sin yet to be purged out, but it is not imputed unto them because they are in Christ and occupied in purging out the old leaven.

19. Another thing, it teaches what constitutes the difference between the saints and the unholy, for both are sinful; it tells the nature of sins despite the presence of which saints and believers are holy, retaining grace and the Holy Spirit, and also what sins are inconsistent with faith and grace.

20. The sins remaining in saints after conversion are various evil inclinations, lusts and desires natural to man and contrary to the Law of God. The saints, as well as others, are conscious of these sins, but with this difference: they do not permit themselves to be overcome thereby so as to obey the sins, allowing them free course; they do not yield to, but resist, such sins, and, as Paul expresses it here, incessantly purge themselves therefrom. The sins of the saints, according to him, are the very ones which they purge out. Those who obey their lusts, however, do not do this, but give rein to the flesh, and sin against the protest of their own consciences.

They who resist their sinful lusts retain faith and a good conscience, a thing impossible with those who fail to resist sin and thus violate their conscience and overthrow their faith. If you persist in that which is evil regardless of the voice of conscience, you cannot say, nor believe, that you have God's favor. So then, the Christian necessarily must not yield to sinful lusts.

21. The Holy Spirit is given for the very purpose of opposing sin and preventing its reign. Paul says (Gal 5, 17): "For the flesh lusteth against the Spirit, and the Spirit against the flesh ... that ye may not do the things that ye would." And again (Rom 8, 13): "If by the Spirit ye put to death the deeds of the body, ye shall live." Also (Rom 6, 12): "Let not sin therefore reign in your mortal body, that ye should obey the lusts thereof."

"For our passover also hath been sacrificed, even Christ."

["For even Christ our Passover is sacrificed for us."]

22. Here Paul assigns his reason for the statement just made—"Ye are unleavened." They are a new, unleavened or sweet lump, not because of any merit on their part, not because of their own holiness or worthiness, but because they have faith in Christ as the Passover sacrificed for them. This sacrifice makes them pure and holy before God. They are no more the old leaven they were when out of Christ. By this sacrifice they are reconciled with God and purified from sin.

23. Likewise for us God institutes a new ordinance, a new festival. The old has given place to something wholly new. A different and better Passover sacrifice succeeds that of the Jews. The Jews had annually to partake of their offered sacrifice, but they were not thereby made holy nor pure from sin. Theirs was a sign or earnest of the true Passover to come, the Passover promised by God, in the shed blood of which we are washed from sin and wholly healed—a Passover the partaking whereof we must enjoy by faith. We have now one perpetual and eternal Easter festival, wherein faith is nourished, satisfied and gladdened; in other words, we receive remission of sins and comfort and strength through this our Passover, Christ.

24. The meaning of the phrase "sacrificed for us" has been explained in the sermon on the Passion of Christ. Two thoughts are there presented: First, necessity of considering the greatness and terror of the wrath of God against sin in that it could be appeased and a ransom effected in no other way than through the one sacrifice of the Son of God. Only his death and the shedding of his blood could make satisfaction. And we must consider also that we by our sinfulness had incurred that wrath of God and therefore were responsible for the offering of the Son of God upon the cross and the shedding of his blood.

Well may we be terrified because of our sins, for God's wrath cannot be trivial when we are told no sacrifice save alone the Son of God can brave such wrath and avail for sin. Do you imagine yourself able to endure that wrath of God, or to withstand it if you will not consider this and accept it?

25. The second thought presented in the sermon mentioned is, the necessity of recognizing the inexpressible love and grace of God toward us. Only so can the terrified heart of man regain comfort. It must be made aware why God spared not his own Son but offered him a sacrifice upon the cross, delivered him to death; namely, that his wrath might be lifted from us once more. What greater love and blessing could be shown? The sacrifice of Christ is presented to us to give us sure comfort against the terrors of sin. For we may perceive and be confident that we shall not be lost because of our sins when God makes such a sacrifice the precious pledge to us of his favor and promised salvation.

Therefore, though your sins are great and deserve the awful wrath of God, yet the sacrifice represented by the death of the Son of God is infinitely greater. And in this sacrifice God grants you a sure token of his grace and the forgiveness of your sins. But that forgiveness must be apprehended by the faith which holds fast the declaration, "Christ our Passover is sacrificed for us." By this promise must faith be comforted and strengthened.

"Wherefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth."

26. Having, then, a Paschal Lamb and a true Easter, let us rightly value them. Let us observe the festival with the gladness it ought to inspire. Let us no longer eat the old leaven, but true wafers and paschal cakes. Where the Paschal Lamb is, there must be the unleavened bread. The former is Christ sacrificed for us. To this sacrifice we can add nothing; we can only receive and enjoy it by faith, recognizing it as a gift to us.

However, possessing the Paschal Lamb, it is incumbent upon us to partake also of the sweet festal bread; in other words, while embracing the faith of the Passover, we are to maintain the true doctrine of the Gospel, illustrating it by the godly example of our own lives. We should live an eternal Easter life, as it were, to carry out Paul's analogy, a life wherein we, as justified, sanctified and purified people, continue in peace and the joy of the Holy Spirit, so long as we remain on earth.

27. In this verse, as in the preceding one, Paul contrasts the leaven and the unleavened bread. He makes leaven a general term for everything which proceeds from flesh and blood and an unrenewed sinful nature, but classifies it under two heads—the leaven of malice and the leaven of wickedness. By "malice" we understand the various open vices and sins which represent manifest wrong to God and our neighbor. "Wickedness" stands for those numerous evil tricks, those nimble, subtle, venomous artifices practiced upon Christian doctrine and the Word of God with intent to corrupt and pervert them, to mislead hearts from the true meaning thereof. Paul warns (2 Cor 11, 3): "But I fear, lest by any means, as the serpent beguiled Eve in his craftiness, your minds should be corrupted from the simplicity and the purity that is toward Christ." Under "wickedness" comes also such evils as hypocrisy and other false, deceptive dealing practiced in the name of God by way of adorning and covering the sin; false teaching and deceptive action passed off as right, proper and Christian. Such wickedness Christ terms "the leaven of the Pharisees and the leaven of Herod." Mk 8, 15. This sort of leaven, particularly, we have in the world to an unspeakable extent in this last and worst of times.

28. To the leaven of malice and of wickedness, Paul opposes the leaven of sincerity and truth. To be sincere is to live and act in an upright Christian way, prompted by a faithful, godly heart, a heart kindly disposed to all and meditating wrong and injury to none; and to deal as you would be dealt with. To be true is to refrain from false and crafty dealing, from deceit and roguery, and to teach and live in probity and righteousness according to the pure Word of God. Truth and sincerity must prevail and be in evidence with Christians, who have entered upon a relation and life altogether new; they should celebrate the new Easter festival by bringing faith and doctrine and life into accord with it.



Easter Monday

Text: Acts 10, 34-43.

34 And Peter opened his mouth, and said: Of a truth I perceive that God is no respecter of persons: 35 but in every nation he that feareth him, and worketh righteousness, is acceptable to him. 36 The word which he sent unto the children of Israel, preaching good tidings of peace by Jesus Christ (he is Lord of all)—37 that saying ye yourselves know, which was published throughout all Judaea, beginning from Galilee, after the baptism which John preached; 38 even Jesus of Nazareth, how God anointed him with the Holy Spirit and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him. 39 And we are witnesses of all things which he did both in the country of the Jews, and in Jerusalem; whom also they slew, hanging him on a tree. 40 Him God raised up the third day, and gave him to be made manifest, 41 not to all the people, but unto witnesses that were chosen before of God, even to us, who ate and drank with him after he rose from the dead. 42 And he charged us to preach unto the people, and to testify that this is he who is ordained of God to be the Judge of the living and the dead. 43 To him bear all the prophets witness, that through his name every one that believeth on him shall receive remission of sins.

THE BLESSINGS OF CHRIST'S RESURRECTION.

1. This sermon Peter preached to Cornelius, the Cesarean centurion, a gentile but a believer, and to the centurion's assembled friends, Peter having been summoned by Cornelius and having responded to the call in obedience to a revelation and to the Holy Spirit's command, as related in the preceding verses of the chapter. It is an excellent sermon and bears strong testimony to Christ's resurrection. As should ever be the case with the sermons of apostles and preachers of the Gospel, it is not only a historical record of Christ's life, death and resurrection, but portrays the power and blessing thereof. The entire sermon being easily understood without explanation—for it is itself an exposition of the article on Christ's resurrection—we will go over it but briefly.

2. First, Peter begins with the inception of the preaching of the Gospel of Christ, suggesting how it was promised in the Scriptures, being declared by the prophets, that Christ should come with a new doctrine, confirming it by miracles; also that he must suffer and die and rise from the dead, establishing thus a new kingdom; and how the promise was fulfilled. For confirmation of his words Peter appeals to his hearers, reminding them of their own knowledge that such was the promise of the Scriptures, and that the message has gone forth, not being uttered secretly, in a corner, but being proclaimed throughout all Judea; and how John the Baptist had shortly before testified he was sent as Christ's herald to prepare his way by directing and leading the people to Christ, etc.

THE GOSPEL A DOCTRINE OF PEACE.

3. Then Peter explains this new Gospel message as the doctrine of peace, the peace proclamation commanded of God; in other words, salvation and every good thing. The apostle portrays it as a comforting message, a Gospel of joy and grace, a message not accusing, threatening and terrifying with a vision of God's wrath for our sin, as did Moses with his doctrine of the Law. Peter offers to the hitherto terrified, God's favor, remission of sins and eternal life.

Similarly, of old did the prophets prophesy of this Gospel, calling it the message of peace. Peter's language is borrowed from them. For instance, Zechariah prophesies (ch. 9, 10), "He shall speak peace unto the nations." And Isaiah (ch. 52, 7), "How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace!" Paul offers the same thought (Eph 2, 17), "And he came and preached peace to you that were far off, and peace to them that were nigh." A delightful message is this in which God recalls his wrath and, as Paul says (2 Cor 5, 18-20), reconciles us unto himself, having commanded the Gospel to be preached to the world for that very purpose, and the office of preaching to be called the ministry of reconciliation; and God admonishes us to be reconciled unto himself, to be his friends, that we may from him receive grace and every good thing.

4. Second: Peter declares what the Gospel message records concerning Christ: what he has wrought and the nature of his office—how he preached and worked miracles in the service, and for the relief, of all men; what thanks and reward his own people accorded him, in that they nailed him to the cross and put him to death; that nevertheless Christ was not destroyed by the power of the world nor overcome by death, but even retained his freedom, showing himself after death and letting his voice be heard; and that he is now exalted Lord and Judge over all.

THE ARTICLE OF FAITH ON THE RESURRECTION.

5. Here are comprised in a few words the entire history of the Gospel, and the articles of the Christian faith; but particularly does Peter deal with the article of the resurrection, the fact that Christ has, in his own person, completely overcome death and reigns eternal King and Lord of life. In proof of the truth of this article, the apostle adduces the fact of Christ's manifesting himself alive to his disciples, eating and drinking with them and appointing them special witnesses to these things as men to whom the doctrine had been proven, had been established by actual sight of the miracles.

6. Third: Peter states the item of chief importance in the article, the blessing resulting to us. He explains first why Christ suffered all these things, and how the Gospel was to be published and received; Christ's motive in it all was not his advantage but our good. Before we could know the truth and be blessed, it was necessary that the message be preached. God commanded the apostles, Peter says, to preach the Gospel in all the world that all men might know it; and thus the blessing is brought to men through the public office of the ministry.

7. Fourth: Our obligation concerning the message brought to us, and what it works in ourselves, is indicated in these concluding words of Peter's sermon:

"To him bear all the prophets witness, that through his name every one that believeth on him shall receive remission of sins."

8. This verse constitutes the principal theme of the sermon. It is one of the greatest in the writings of the apostles. It contains the vital element of the Gospel message, teaching how we may appropriate its blessing, how obtain what it offers, namely, by faith; faith lays hold of what is offered us in the Gospel. The message is preached that we may receive and retain it. Through the Word the blessing is pronounced our own—it is offered to, or given, us; but by faith we receive it, make it our own, permit it to work in us.

9. This power and work in us is called by Peter "remission of sins." This is the blessing, the possession, conferred through the preaching of the doctrine of Christ, or the articles of faith, particularly the articles of the resurrection. The meaning of the new message of comfort, the new declaration of peace, is that Christ, through his resurrection, has in himself conquered our sin and death, has turned away the wrath of God and procured grace and salvation; that he has commanded forgiveness to be preached unto us, desiring us to believe he gives it and confidently to receive it through faith.

10. Faith must be of such character as to apprehend and hold fast the truth Peter declares in this verse. It must say "in his name." That is, must ascribe to Christ alone the entire agency, merit and power responsible for remission of sins; must believe we have forgiveness, not through our own worthiness, but for Christ's sake alone; must believe that by virtue of Christ's resurrection we obtain remission of sins, every namable element not from Christ being completely excluded, and the honor given to him alone.

What does the work, the ability, of all mankind amount to when it comes to accomplishing or meriting a thing of such magnitude as remission of sins and redemption from death and eternal wrath? How will it compare with the death and shed blood of the Son of God, with the power of his resurrection? How will it divide honors with him in having merit to secure remission of sin and redemption from death? The efficacy of Christ's death and blood alone God would have preached in all the world and accepted by mankind. Therein he rejects the boasting of the Jews and of all aspirers to holiness through their own works, teaching them they cannot obtain his favor through the Law, or by their own efforts. In Christ's name alone is remission of sins received, and that through faith.

11. Salvation through Christ, according to Peter, was before that time proclaimed in the Scriptures, being declared by all the prophets. This is truly strong testimony adduced by the apostle; the Jewish people certainly ought to believe their own prophets unless they wilfully are hardened and lost. Much more should we gentiles have faith in Christ's atonement, being obliged to confess that not in any wise have we done aught that such grace should be offered and given to us. We certainly ought to be honest enough to honor Christ to the extent of believing the apostles, in fact the Scriptures entire. We ought to be ashamed to doubt or question the fact of forgiveness of sins and justification before God through Christ alone, to which all Scripture testifies. If we are honest with ourselves, we must confess it the truth, or secure forgiveness of sins or be justified before God by our own works.

12. Now we have heard what is the substance, the chief doctrine, of the Scriptures, the teaching to which all portions lead; namely, to teach and confirm the article of faith: we have remission of sins for Christ's sake, through faith. We have heard that such was the faith of the fathers, the prophets and all saints, from the beginning of the world, and later was the doctrine preached by Christ himself, and also the doctrine of the apostles, who were commanded to publish it to the world. To this day the same doctrine prevails, and it will until the end be unanimously accepted by the whole Christian Church, with the exception of our present opponents. The Christian Church has ever, as a unit, believed, confessed and contended for this article, the article maintaining that only in the name of the Lord Christ is remission of sin obtained; and in this faith its members have been justified before God and saved. Thus by such testimony is the foundation of our doctrine laid sufficiently firm; that article was with power contended for, defended and established long before our time.

13. He who inquires, who would know exactly, what the Christian Church ever holds and teaches, especially concerning the all-important article of justification before God, or the forgiveness of sins, over which there has always been contention, has it here plainly and exactly in this text. Here is the unwavering testimony of the entire Church from the beginning. It is not necessary, then, to dispute about the doctrine any more. No one can name any just reason, or have any excuse, for doubts on the subject; or reasonably wait for further determinations of investigating councils.

In this text we see that the reliability of the article of faith has long ago been proven, even in ancient time, by the Church of the primitive fathers, of the prophets and the apostles. A solid foundation is established, one all men are bound to believe and maintain at the risk of their eternal salvation, whatever councils may establish, or the world advance and determine, to the contrary. Indeed, the sentence has been declared to us; we are commanded to shun every other doctrine that may be believed, taught or ordained. Paul says (Gal 1, 8): "But though we, or an angel from heaven, should preach unto you any gospel other than that which we preached unto you, let him be anathema."

14. You see now against what the Papacy with all its adherents blusters and rages, and how they are to be regarded who refuse to hear and to tolerate the article Peter here advances and confirms by the testimony of all the prophets and of the Scriptures entire; who cease not to persecute godly and innocent ones for their acceptance of this article of faith, under the pretense of being themselves the Church and of magnifying its name to the utmost while opposing us, though at the same time their doctrine, faith and deeds openly testify against them, proclaiming their belief and teaching to be contrary to the testimony of all the prophets and of the entire Church.

By no means can they be the Church who so rashly contradict Peter and the Scriptures, who even trample under foot, in his Word, Christ himself, the Head. Rather, they must be wicked devils, a miserable rabble, the worst enemies of the Christian Church; more wicked and pernicious than heathen or Turks.

15. Lastly: Peter, by way of proving conclusively to the world that this one Lord, as he names him, Jesus of Nazareth, is the true Messiah promised of old in the Scriptures, says: "To him bear all the prophets witness." The prophets plainly speak of such a person, one to be born of David's flesh and blood, in the city of Bethlehem, who should suffer, die and rise again, accomplishing just what this Jesus has accomplished and even proven by miraculous signs. Therefore, truly the Jews and the non-Christians have no reason to doubt concerning Christ, no reason to await the coming of another.

16. Further, Peter, citing the testimony of the prophets, indicates the nature of Christ's kingdom as not external power; not temporal dominion like that of earthly lords, kings, and emperors; not dominion over countries or control of people, property and temporal concerns; but a spiritual, eternal kingdom, a kingdom in the hearts of men, an authority over, and power opposed to, sin, everlasting death and hell, a power able to redeem us from those things and bestow upon us salvation. Salvation is ours, Peter teaches, through the preaching of the Gospel, and is received by faith. Faith is the obedience every man must render unto the Lord. By faith he makes himself subject to Christ and partaker of his grace and blessings. Paul also (Rom 1, 5) uses the term "unto obedience of faith."



Easter Tuesday

Text: Acts 13, 26-39.

26 Brethren, children of the stock of Abraham, and those among you that fear God, to us is the word of this salvation sent forth. 27 For they that dwell in Jerusalem, and their rulers, because they knew him not, nor the voices of the prophets which are read every sabbath, fulfilled them by condemning him. 28 And though they found no cause of death in him, yet asked they of Pilate that he should be slain. 29 And when they had fulfilled all things that were written of him, they took him down from the tree, and laid him in a tomb. 30 But God raised him from the dead: 31 and he was seen for many days of them that came up with him from Galilee to Jerusalem, who are now his witnesses unto the people. 32 And we bring you good tidings of the promise made unto the fathers, 33 that God hath fulfilled the same unto our children, in that he raised up Jesus; as also it is written in the second psalm, Thou art my Son, this day have I begotten thee. 34 And as concerning that he raised him up from the dead, now no more to return to corruption, he hath spoken on this wise, I will give you the holy and sure blessings of David. 35 Because he saith also in another psalm, Thou wilt not give thy Holy One to see corruption. 36 For David, after he had in his own generation served the counsel of God, fell asleep, and was laid unto his fathers, and saw corruption: 37 but he whom God raised up saw no corruption. 38 Be it known unto you therefore, brethren, that through this man is proclaimed unto you remission of sins: 39 and by him every one that believeth is justified from all things, from which ye could not be justified by the law of Moses.

1. This sermon Paul preached in the synagogue at Antioch in Pisidia, to the assembled Jews and gentiles. Note, he says, "whosoever among you feareth God." It is a counterpart of the sermon in the preceding epistle lesson delivered by Peter at Cesarea. Here also the first part of the sermon is simply a narration of the historical facts of Christ's resurrection, and designed to prove Christ the true Messiah promised in the Scriptures. This is sufficiently demonstrated by the facts in the case that by his own divine power and strength Christ rescued himself from death and the grave, and rose from the dead and showed himself alive and talked with men, something no man but Christ alone had ever done or ever can do. Paul elsewhere (Rom 1, 3-4) says that this Jesus our Lord was born of the seed of David according to the flesh, and was declared to be the Son of God with power by the resurrection from the dead.

2. Not content with a mere narration of the history of the resurrection, Paul cites Scripture testimony incontestably proving that Christ necessarily must rise from the dead and set up his spiritual and eternal kingdom through the Word he commanded the apostles to publish world-wide. He also discloses the true meaning of Scripture from revelation itself, showing how to seek and find Christ therein. The preceding Gospel lesson also spoke of this.

3. Third, as was true of Peter, Paul does not fail to mention what is of surpassing importance, the use of the historical parts of Scripture and the blessing and benefit accruing to us from that which Scripture proclaims and witnesses; also the method of appropriating its power and blessing. And he concludes with a beautiful utterance of apostolic power, showing how we are to obtain remission of sins and be saved. He says: "Through this man is proclaimed unto you remission of sins: and by him every one that believeth is justified from all things, from which ye could not be justified by the law of Moses." This certainly is a powerful passage and so plain it needs no comment, no further explanation. It is a point most firmly established and emphasized everywhere in Paul's epistles. We should note well and remember such clear passages, that we may gain strength and assurance as to the ground of Christian doctrine. Seeing how perfectly, as faithful, truthful and harmonious witnesses, these two apostles agree in their preaching, we are justified in confidently drawing the conclusion that any doctrine at variance with theirs, any teaching concerning the remission of sins and our salvation contrary to theirs, is not of the church, but of the devil's accursed teachers, a doctrine of Satan's own. Gal 1.



Easter Tuesday

Second Sermon. Same Text. Acts 13, 26-39.

THE WORD AND THE RESURRECTION.[1]

[Footnote 1: This sermon appeared first in the Church Postil, the Explanation of the Epistle and Gospel Texts from Easter to Advent. Printed by Hans Lufft, Wittenberg, 1559.]

1. This sermon was preached by Paul in the synagogue at Antioch of Pisidia, where were gathered with the Jews some Greek converts. Wherever in a city Jews were to be found, there also were their synagogues in which they taught and preached; and many gentiles, coming to hear, were converted to God through the preaching of his Word. Undoubtedly it was by God's wonderful direction that the Jews were dispersed throughout the world among the gentiles, after the first destruction of Jerusalem by the Assyrians. Inasmuch as this dispersion resulted in the spread of the Word, they were instrumental in securing salvation for the gentiles and in preparing the way for the world-wide preaching of the Gospel by the apostles. For wherever the apostles went they found Jewish synagogues and the opportunity to preach to a regular congregation, through whom their Gospel might be widely disseminated because of the many gentiles also in attendance. Had not these gentiles been already accustomed to the Jewish synagogues, they would not have listened to the apostles, nor even permitted them publicly to preach, strangers that they were.

2. Thus it is Paul comes into the synagogue on the Sabbath, a time when the congregation was wont to assemble and read the Scriptures. He and Barnabas being guests from the country of the Jews, Paul is besought to give an exhortation, or sermon, to the people, whereupon he rises and delivers a fine, lengthy discourse concerning Christ: how in the Scriptures he had been promised unto the fathers and to David the king, had been born of the seed of David and had received the public testimony of John the Baptist; how Christ was sacrificed by the Jews (Peter gives the same account in the preceding epistle lesson); how he rose from the dead and for some time showed himself alive; how he then commanded his apostles to publish to the world the new doctrine that God's promise to the Jews had been fulfilled; and how, by his resurrection, he brought to them the promised blessing, namely, the remission of sins unattainable through the Law of Moses and all their ordinances, but dispensed and imparted alone to faith in the Christ proclaimed.

3. As stated later in the text, there were, beside the Jews, many gentiles present at the preaching of this sermon, and at its conclusion they besought Paul to speak to them again between sabbaths. Accordingly, when he came to the synagogue the next sabbath, he found almost the whole city assembled.

But to return to the first sermon: Paul says, "Brethren, children of the stock of Abraham"—or, native Jews—"and those among you that fear God"—who are gentiles. Now, though this could not but be a discourse objectionable and highly offensive to the Jews, Paul opens with tender and nicely chosen words meant to conciliate and to secure their respectful attention. He highly honors them by addressing them as the people chosen by God in preference to all the gentiles; as children of the holy fathers who had a special claim to the promise of God. But, again, he vitiates his pleasing impression when he proclaims to the Jews naught else but the crucified and risen Christ, and concludes with the statement that with nothing but Moses' Law and ordinances they ranked no higher in the sight of God than the gentiles.

THE WORD OF SALVATION.

4. Paul's discourse is in perfect harmony with Peter's sermon. Peter speaks of God having sent unto the Jews heralds proclaiming peace; and Paul here says, "To you [us] is the word of this salvation sent." Notwithstanding the joy and comfort wherewith these words are fraught, they could not please the Jews. The Jews disdained the idea—in fact, it was intolerable to them to hear it expressed—that after their long expectation of a Messiah to be lord and king of the world, they should receive a mere message, and at that a message rendering of no significance at all that Law and government for which they had expected, through that Messiah, exaltation and world-wide acceptance. Indeed, such an issue could only mean to them having entertained a vain hope.

5. Paul makes his teaching yet more offensive by not referring to the Gospel simply as the word of peace, as Peter does, but by giving it the greater and grander title, "the word of salvation"; in other words, a doctrine calculated to heal and save. No grander name could be found for the Gospel; for a message of salvation is an expression of God's grace, forgiveness of sins, abiding peace and life eternal. Moreover, these blessings were not to be bestowed upon the Jews alone; they were to be equally shared with the gentiles, who had no knowledge of God, of the Law, or of divine worship. The gentiles were thus to be made the equals of the Jews, leaving the latter without preference or special merit before God, and without advantage and lordship over the former in the world.

6. Thus early in his discourse Paul grows blunt and severe, kneading Jews and gentiles into one lump. Indeed, he plainly tells the Jews that the Law of Moses did not secure to them the favor of God in the past and would be equally profitless in the future; that through the Gospel message, and only so, they, and all gentiles as well, were to be delivered from sin, death and the power of the devil, and to become God's people, with power over all. Yet he presents no other tangible token of the great boon he calls salvation and blessedness than his preaching alone.

Now, one may say: "The word I hear, and Paul I see, a poor human being; but this salvation—grace, life and peace—I behold not. On the contrary, I daily see and experience sin, terror, adversity, suffering and death, until it seems as if in all humanity none are so utterly forsaken by God as the Christians, who hear this message."

7. But this is precisely the precious doctrine to be learned if we are to be God's children and sensible of his kingdom within us, a doctrine beyond the knowledge and experience of the Jews with their Law and of the gentiles with their wisdom drawn from reason—this it is: our salvation stands in the word Paul here declares of Christ, a word which, in name and reality, is a word of salvation and peace; for salvation and peace are the blessings which it offers and imparts.

8. God has sent this word, Paul says. Its origin and conception is not with man. It is not the edict of the Roman emperor, nor the command of the high-priest at Jerusalem. It is the Word of the God of heaven. In it he speaks. He will have the message preached by poor human beings as a power unto happiness and salvation, both in name and reality. Such the Law never was. Paul says (Rom 1, 16): "I am not ashamed of the Gospel: for it is the power of God unto salvation to every one that believeth." And God himself has bound up with it our salvation when he manifests himself in the voice heard from heaven at Jordan, saying of Christ, "This is my beloved Son"—who is to be heard.

9. God desires Christ's Word to be heard. Otherwise expressed, his command is: "Here ye have the Word of peace and salvation. Not elsewhere may you seek and find these blessings. Cling to this Word if you desire peace, happiness and salvation. Let befall what may, crosses, afflictions, discord, death—whether you be beheaded, or fall victim to pest or stroke, or in whatever manner God may call you home—in it all, look only upon me, whose Word promises that you shall not die, what seems death being but a sweet sleep, ay, the entrance into life eternal." Christ says (Jn 8, 51): "Verily, verily, I say unto you. If a man keep my Word, he shall never see death."

Note, it is the keeping of the Word on which Christ lays stress. "Keeping" is holding fast to the promise, feeling and all senses to the contrary, doubting not the truth of the message heard. For he who promises is not man; it is the Lord of heaven and earth and all that in them is, who has to this moment controlled and preserved the same. One hundred years ago, what were you and I and all men now living but absolutely nothing? How and from what was creation effected when there was nothing to start with? "He spake and it was done"—that was created which before had not existence—declares Psalm 33, 9, quoting from Genesis 1; "he commanded, and it stood fast."

10. Being the Word of God, the Gospel is an entirely different thing from man's word, no matter though it be spoken by a mere man or even a donkey. Therefore, let there be, now or henceforth, discord, terror of sin; the menace of death and hell, of the grave and corruption: come upon you what may—only press to your heart this Word that Christ has sent you a message of salvation—of redemption, of triumph over all things; and that he commands you to believe it. Then you will perceive that he, as your God and Creator, will not deceive you. What are death, the devil and all creatures as a match for Christ?

11. The glory of Christ's message, then, here called by Paul "the word of salvation," is much greater and higher than would have been the promise of all the kingdoms, all the riches and splendors of the world, yes, of both heaven and earth. For what could they benefit if one possessed not the Word of salvation and eternal life? With all these, when assailed by sins, or by the distress and danger of death, one must still say, "Away with all the blessings and joys of the world, so that I may hear and have altogether the message of salvation sent by Christ." You must hold fast to it and know that it alone gives eternal peace and joy; that it must receive your faith in spite of all apparent contradiction; that you must not be governed by your reason or your feelings, but must regard that as divine, unchangeable and eternal truth which God has spoken and commands to be proclaimed. Such is Paul's exhortation addressed primarily to the Jews to accept this message as sent by God and as being the bearer of wondrous blessings.

12. Next, he proceeds to remove their chief stumbling-block, the thing of greatest offense to them. He warns them against the course adopted by them of Jerusalem, who had the Word of salvation from Christ himself, who read it in the prophets every day, who should have had no trouble perceiving that the prophets testified to Christ and that there was complete harmony between their teaching and that of Christ and the apostles, yet would not understand. Because Christ came not in the manner they desired, they condemned the very One whom they read of in the Scriptures as appearing with this Word of salvation, the time of whose coming had been pointed out, leaving them to know it had long since arrived and they had no reason to wait for another. They understood not the Scriptures because their minds were completely hardened and dominated by the fixed idea that Christ should reign as a temporal king. So thoroughly was the whole Jewish nation impressed with this belief that the very apostles had no other conception of Christ's kingdom, even after his resurrection. As John says (ch. 12, 16), they did not understand the Scriptures until Christ ascended to heaven and the Holy Spirit came.

So long as there hangs before one's eyes this curtain—the carnal fancy of a temporal kingdom for Christ, an earthly government for his Church—the Scriptures cannot be understood. As Paul says of the Jews (2 Cor 3, 14), the veil remaineth in the reading of the Scriptures. But this lack of understanding is inexcusable. That is gross and wilful blindness which will not receive the instruction and direction imparted by the apostles. The Jews continue to rave against the Gospel; they will hear nothing of the Christ, though even after crucifying him they receive the offer of repentance and remission of sins at the hands of the apostles.

13. That Paul should make bold to tell the most prominent men and rulers of the whole Jewish nation—the heads of God's people, pillars of the Church, as we would say—that not only the common rabble, but likewise they themselves did not know and understand the Scriptures committed to them; ay, that, not content with such ignorance and error, they had themselves become the individuals of whom they read, the murderers and crucifiers of the Son of God, their Saviour—this was a matter of grave offense indeed!

Offensive indeed was it to have this accusation brought against them, a people among whom God had ordained his worship, his temple and priesthood, and for whom he had instituted a peculiar government, giving the high-priest power to say, Do so or you will be put to death. Deut 17, 12. And of them were the glorious and great council of the seventy-two elders originally ordained through Moses (Ex 18, 25-26), the council called the Sanhedrim. They ruled the entire people and certainly knew right and wrong according to their law.

Was there not reason here to tear Paul to pieces with red-hot pinchers as a seditious character, a public blasphemer, speaking not only against the Jewish government but against the honor of God himself; daring to accuse all the princes of the nation of being in error, of knowing nothing of the Scriptures, even of being murderers of the Son of God? The Pope and his crowd lack the credentials of such glory and endorsement by God. They have merely reared a system of self-devised doctrine and idolatry, which they still defend. Hence, whatever censure and condemnation we heap upon the Pope and his crowd is small in comparison to the thrust Paul dealt the Jewish leaders.

14. Note, Paul does not stand back for anything. He teaches men utterly to disregard the hue and cry of the offended Jews that they were the high-priests, teachers, rulers in a government ordained by God and commanding the obedience of the people; that teaching disobedience to them was equivalent to teaching disobedience to parents and to civil government, yes, to God himself—something in the nature of the case not to be tolerated. Yet Paul fearlessly does so teach, as an apostle of God and in fulfilment of God's command. How much more would Paul oppose our popish deceivers who, without the authority of God's Word, boast themselves heads of the Church and of the people of God, at the same time neither teaching nor understanding the Scriptures, but offering their own drivel as God's commands!

15. But what cause has Paul at heart that he dares so boldly condemn the judgment of these exalted officials? It is this, according to his own statement: There is One called Jesus Christ, of whom the prophets, in fact the entire Scriptures, speak. Him the Jews refuse to know. He is higher and greater than the high-priests and the rulers, greater than the temple or the whole city of Jerusalem. And the Jews know his coming means their passing, and their obedience to him as Lord and Supreme Ruler. Therefore, they are inexcusable in their rejection of Christ. Of no avail is their evasion, "God has given us the dominion and the supreme power, and has commanded obedience to us in equal degree with obedience to parents."

16. The fact that an individual is a lord or a prince, a father or a mother, a child or a subject, administers authority or obeys it, will not excuse him from being baptized and believing in Christ. For Christ is sole and supreme Lord over all kings, princes and governors. True, we should be obedient to parents and to civil authority, but not to the extent of disobeying the Lord, him who has created and subjected to himself emperors and magistrates equally with the lowliest of men.

But the gentlemen and lords at Jerusalem, like those of our day, were unwilling to permit obedience to any but themselves. From such conditions arises the present dispute about ecclesiastical authority. To go counter to it in obeying God's command—this the ecclesiasts unjustly call disobedience and sedition. But such must be our course if we are to be loyal to our Lord and theirs, whom they deny.

17. In the matter of salvation, Caiaphas or Pope, Caesar or king, avails naught; none avails but Jesus Christ. "Him," says Paul, "the rulers of Jerusalem, the Holy City, have killed. Though ye were ordained by God and given authority, God no longer regards you, because ye reject Christ. Ye have become great blockheads, blind leaders, understanding not at all the Scriptures. Yet ye should and would teach others, just as Moses and the prophets have pointed to this Christ promised to you and to all the world for salvation and solace. Persisting in your blindness, ye have brought him to the cross, though finding in him no cause for condemnation. Surely, he did you no injury; he deprived you of naught, neither money, goods, honor nor power, but has brought you all good—even salvation—if ye will but receive him. But ye made yourselves the very ones who fulfilled the Scriptures ye daily read—those who put Christ to death and brought to pass the fact that he rose from the dead (though without thanks to you or to Satan) and became a Lord commanding the obedience of all creatures.

"We shall no longer regard what ye, or all the world, have to say of our preaching Christ; it is all the same to us whether you rage or smile. For we boast the Lord, the Son of God, made Lord over all the fathers through his resurrection. It is his will that we preach of him, and that all men believe. Since ye refuse him, your God-given privilege ceases, which, however, was granted only until the advent of the Messiah. We must withdraw from you, renouncing your authority and priesthood, and Jerusalem itself. We tell you plainly that we cannot and will not obey you in opposition to the will of the Lord."

18. Mark you, in order to make the Jews Christians, Paul had to preach that Christ was already come; that he was no longer to be looked for. He was obliged to bring home to them what they had done to Christ, they the rulers and chief of those bearing the name of God's people and entrusted with the Law and the order of divine worship—he was forced to do so that they might perceive their sin and quit their boast of having the true Law and worship, having nothing whatever wherein to glory before God. For, though possessing the Law of Moses and having heard often enough the Word of God, they would not recognize and receive the Messiah sent by God in accordance with his promise, but condemned him and became his murderers.

In view of this fact, what does their boast about being Abraham's children, God's people, possessors of the prophets and the Law and the priesthood, amount to? These privileges only magnify their sins, only make their guilt the more grievous, before God. Not as blind, ignorant heathen, but as a people who have, and should know, the Word of God, they wilfully put to death God's Son. Thus we have the first part of Paul's sermon.

THE RESURRECTION AND FAITH.

19. The second part deals with the resurrection of Christ and its power through faith. This is the goal Paul has in view when he tells them that they have slain the Christ, thus effecting their condemnation by God and forfeiting whatever glory they possessed as Jews, gaining shame and wrath before God in its stead. To be still delivered from such condemnation, and to obtain justification and salvation, as he expresses himself toward the end, it is necessary to hear and believe the word concerning the selfsame Christ. Moreover, inasmuch as they with their leaders have refused to receive and recognize this Messiah when he preached and wrought miracles in person; now, that he is invisible and absent in the body, they are called upon to receive him whom they themselves have crucified unto death, and to believe that he is risen from the dead as Lord over all, according to the testimony of the apostles.

The dreams of the past they are now utterly to forsake, and their expectations of a Messiah still to come and elevate them with their Law and manner of worship to fame, riches and position, and to spread abroad their Moses and their priesthood in all the earth. They must now thank God for being placed on the same footing with the gentiles, in that they may come with them to the Word of salvation for the purpose of obtaining God's favor, remission of sins and life eternal.

OLD TESTAMENT TESTIMONY.

20. Paul supports his discourse on the resurrection of Christ with many strong Scripture texts. There is no doubt that he dwelt on these at length and preached quite a sermon, which, however, has not been recorded here in full, but only in part. The apostle's purpose was to point us to the Old Testament Scriptures, that we might there make diligent study for ourselves of how forcibly the prophets have spoken concerning Christ, his works and his kingdom.

21. The first text Paul cites is from the Second Psalm, which treats throughout of the Messiah and his reign, as even the Jews at the time when wisdom still prevailed had to admit. Christ's own words are: "I will tell of the decree: Jehovah said unto me, Thou art my Son; this day have I begotten thee." Paul says he is here quoting from the First Psalm, though in all editions, old and new, this psalm comes second in order.[2] But the apostle does not have reference to the technical arrangement of the psalms in a book, but to the order of his quotations. The thought is: "First, I will prove it from the psalm," or, "First, as written in the psalm." Just as the preacher of today says, "I observe, first," or, "It is written, first, in the psalm," whether the psalm be the first, second, twentieth or thirtieth, he not having reference to the order of the psalm but to the order in which he cites it.

[Footnote 2: Since Luther's time this discrepancy has been removed by allowing the change, "second psalm."]

22. But how does Paul make this text prove the resurrection of Christ? It is truly a strong statement, and no doubt the apostle fully explained it, amplifying it beautifully and well. The psalm refers to that Messiah, or King, who shall reign in the Jewish nation, among the people; for the writer says plainly, "I have set my king upon my holy hill of Zion," or Jerusalem. The King, then, must be true man like other men. Indeed, the psalmist adds that the kings and rulers of earth shall rage and persecute him, which could not be unless he reigned upon earth.

23. But this verse also makes the King true God, for here God calls him his own Son, begotten of himself in his divine, eternal essence and majesty. He is, then, not an adopted Son, but the true Son of God by birth. Being man, however, just like others, he must, in accord with his human nature, die; indeed, he must suffer crucifixion and death at the hands of the lords of the world. But, again, if he be also the begotten Son of God and therefore true God, he cannot, even according to his human nature, remain in death; he must come forth from it, must triumph over it, becoming Lord of life and death forever. Here is an indivisible Being, at the same time a Son of the virgin of the house of David and of God. Such cannot remain in death. If he enter death, it must be to overcome and conquer it, yes, to slay it, to destroy it; and to bring to pass that in him as Lord shall reign naught but life, life for all who receive him. This subject is elsewhere more fully expounded.

24. But the succeeding text cited on the resurrection—from Isaiah 55, 3—reads yet more strangely: "I will give you the holy and sure blessings of David," which in the Hebrew is: "I will make an everlasting covenant with you, even the sure mercies of David." The prophet has reference to the promise made to David in Second Samuel 7, concerning Christ. In the preceding verses of the chapter, Isaiah most tenderly entreats and invites the whole world to receive the promises of salvation, for thereby shall the poor, the wretched and the afflicted obtain the great treasures of joy and salvation. And immediately following the verse quoted, he speaks of the Messiah, the promised seed of David, as given to the Levites for a "witness"—in other words, a preacher sent by God—and for "a leader and commander to the peoples." The thought is of a King and Ruler differing from Moses and his priests and exponents of the Law; a ruler differing from every other lord, ruler and king, from David and all worldly rulers whatever, subjecting everything to himself. Not that this Leader should set up a new temporal government, or extend Jewish authority among the gentiles, but that both Jews and gentiles should receive him and believe in him, obtaining the fulfilment of that promise he here terms a covenant of the sure mercies of David. This covenant, God says, he enters into and keeps, a divine, sure covenant: through Christ shall be given whatever blessings God's mercy shall bestow, with remission or blotting out of sins, redemption from death and life eternal.

25. Now, if the Christ of this covenant is true man and, as the promise to David is, of David's flesh and blood; and if he is to bring eternal mercy, he must likewise be God, such gift being in the province and power of God alone. This being true, he cannot remain in death, although he may suffer death by reason of his human nature; he must of his own power rise from the dead. Only so can he raise others and give them everlasting life; only so can he truly be called eternal King of grace, righteousness and life, according to the sure promise of God.

26. Therefore, wherever the Scriptures speak of Christ's eternal kingdom, and of everlasting grace, they point out this article of the resurrection of Christ. No doubt, the apostle in explanation of the text from the Second Psalm quoted other Old Testament passages; for instance. Psalm 110, 1: "Jehovah saith unto my lord, Sit thou at my right hand, until I make thine enemies thy footstool"; also verse 4: "Jehovah hath sworn, and will not repent: Thou art a priest for ever." In these passages God has promised to give us Christ, him who was to sit at his right hand—that is, have the omnipotent, divine power possible only to an eternal Lord and King—and at the same time to have his kingdom on earth, at Zion—or Jerusalem; and who was, moreover, to be a priest forever, being taken from among men and like unto them, even in his ability to die, yet at the same time continuing a priest forever, thereby forestalling the necessity of remaining in death and grave.

27. The third passage cited by Paul is taken from the Sixteenth Psalm, which is in reality one of the Messianic psalms. This is the psalm Peter in his first sermon on the day of Pentecost more fully explains, drawing from it the irresistible conclusion, so apparent in his own words, that Christ indeed has died; not, however, to become victim to decay in the tomb, but, proof against mortal destruction and hurt, to arise on the third day.



Easter Wednesday ALSO SUITED TO EASTER TUESDAY.

Text: Colossians 3, 1-7.

1 If then ye were raised together with Christ, seek the things that are above, where Christ is, seated on the right hand of God. 2 Set your mind on the things that are above, not on the things that are upon the earth. 3 For ye died, and your life is hid with Christ in God. 4 When Christ, who is our life, shall be manifested, then shall ye also with him be manifested in glory. 5 Put to death therefore your members which are upon the earth; fornication, uncleanness, passion, evil desire, and covetousness, which is idolatry; 6 for which things' sake cometh the wrath of God upon the sons of disobedience: 7 wherein ye also once walked, when ye lived in these things.

EXHORTATION TO TRULY GOOD WORKS.

1. We have been hearing of the glorious message of Christ's resurrection, how that resurrection took place and how we must believe, for our own blessing, comfort and salvation. Now, that we may be sincerely thankful to God for this inestimable blessing, and that our attitude toward the doctrine of the resurrection may be one to truly honor and glorify it, we must hear also, and practice, the apostles' teaching of its essential fruits, and must manifest them in our lives. Therefore, we will select Paul's admonition to the Colossians (ch. 3), which has to do with this topic particularly.

Observe here, Paul exhorts Christians to be incited by the resurrection of Christ unto works truly good and becoming; the text declares unto us the supreme blessing and happiness the resurrection brings within our reach—remission of sins and salvation from eternal death. Lest, however, our wanton, indolent nature deceive itself by imagining the work is instantaneously wrought in ourselves, and that simply to receive the message is to exhaust the blessing, Paul always adds the injunction to examine our hearts to ascertain whether we rightly apprehend the resurrection truth.

HOW WE ARE RISEN WITH CHRIST.

2. By no means are we simply to assent to the words of the doctrine. Christ does not design that we be able merely to accept and speak intelligently of it, but that its influence be manifest in our lives. How is a dead man profited, however much life may be preached to him, if that preaching does not make him live? Or of what use is it to preach righteousness to a sinner if he remain in sin? or to an erring, factious individual if he forsake not his error and his darkness? Even so, it is not only useless but detrimental, even pernicious in effect, to listen to the glorious, comforting and saving doctrine of the resurrection if the heart has no experience of its truth; if it means naught but a sound in the ears, a transitory word upon the tongue, with no more effect upon the hearer than as if he had never heard.

According to Paul in the text, this nobly-wrought and precious resurrection of Christ essentially must be, not an idle tale of fancy, futile as a dead hewn-stone or painted-paper image, but a powerful energy working in us a resurrection through faith—an experience he calls being risen with Christ; in other words, it is dying unto sin, being snatched from the power of death and hell and having life and happiness in Christ. In the second chapter (verse 12), the apostle puts it plainly, "buried with him in baptism, wherein ye were also raised with him through faith in the working of God, who raised him from the dead."

3. If, Paul says, ye have apprehended by faith the resurrection of Christ and have received its power and consolation, and so are risen with him, that resurrection will surely be manifest in you; you will feel its power, will be conscious of its working within. The doctrine will be something more than words; it will be truth and life. For them who do not thus apprehend the resurrection, Christ is not yet risen, although his rising is none the less a fact; for there is not within them the power represented by the words "being risen with Christ," the power which renders them truly dead and truly risen men.

So Paul's intent is to make us aware that before we can become Christians, this power must operate within us; otherwise, though we may boast and fancy ourselves believing Christians, it will not be true. The test is, are we risen in Christ—is his resurrection effective in us? Is it merely a doctrine of words, or one of life and operating power?

4. Now, what is the process of the life and death mentioned? How can we be dead and at the same time risen? If we are Christians we must have suffered death; yet the very fact that we are Christians implies that we live. How is this paradox to be explained? Indeed, certain false teachers of the apostles' time understood and explained the words in a narrow sense making them mean that the resurrection of the dead is a thing of the past according to Paul's words in Second Timothy 1, 10, and that there is no future resurrection from temporal death. The believer in Christ, they said, is already risen to life; in all Christians the resurrection is accomplished in this earthly life. They sought to prove their position by Paul's own words, thus assailing the article of the resurrection.

5. But we will ignore these teachers as being condemned by Paul, and interpret the words as he meant them, his remarks both preceding and following making it clear and unquestionable that he refers to the spiritual resurrection. This fact is certain: If we are, at the last day, to rise bodily, in our flesh and blood, to eternal life, we must have had a previous spiritual resurrection here on earth. Paul's words in Romans 8, 11 are: "But if the Spirit of him that raised up Jesus from the dead dwelleth in you, he that raised up Christ Jesus from the dead shall give life also to your mortal bodies through his Spirit that dwelleth in you." In other words: God having quickened, justified and saved you spiritually, he will not forget the body, the building or tabernacle of the living spirit; the spirit being in this life risen from sin and death, the tabernacle, or the corruptible flesh-and-blood garment, must also be raised; it must emerge from the dust of earth, since it is the dwelling-place of the saved and risen spirit, that the two may be reunited unto life eternal.

6. The apostle, then, is not in this text referring to the future resurrection of the body, but to the spiritual rising which entails the former. He regards as one fact the resurrection of the Lord Christ, who brought his body again from the grave and entered into life eternal, and the resurrection of ourselves, who, by virtue of his rising, shall likewise be raised: first, the soul, from a trivial and guilty life shall rise into a true, divine and happy existence; and second, from this sinful and mortal body shall rise out of the grave an immortal, glorious one.

So Paul terms believing Christians both "dead" and "alive." They are spiritually dead in this life and also spiritually alive. Nevertheless, this sinful temporal life must yet come to an end in physical death, for the destruction of the sin and death inherent therein, that body and spirit may live forever. Therefore he says:

"If then ye were raised together with Christ, seek the things that are above, where Christ is, seated on the right hand of God."

7. In other words: Seek and strive after what is above—the things divine, heavenly and eternal; not the terrestrial, perishable, worldly. Make manifest the fact that you are now spiritually raised and by the same power will later be raised bodily.

8. But does this mean that we, as Christians, are no more to eat and drink, to till the ground, to attend to domestic or public duties, or to engage in any kind of labor? Are we to live utterly idle, practically dead? Is that what you mean, Paul, when you say we are not to seek the things of earth, though all these are essentially incident to life? What can you say to the fact that Christ the Lord is, himself, with us on earth? for he said before his ascension to heaven (Mt 28, 20): "Lo, I am with you always, even unto the end of the world"; and also the baptism which he commands, the sacrament and the office of Gospel ministry whereby he governs his Church here—these are things of earth.

9. Paul, however, explains in the succeeding verse what he means by "things that are upon the earth" and "things that are above." He is not telling us to despise earthly objects. He does not refer to God's created things, all which are good, as God himself considered them; nor has he reference to the Christian who, in his earthly life, must deal with the things of creation. He has in mind the individual without knowledge of God; who knows no more, and aims no further, than reason teaches, that reason received from parents at physical birth; who is an unbeliever, ignorant of God and the future life and caring not for them; who follows only natural understanding and human desire and seeks merely personal benefit, honor, pride and pleasure. The apostle calls that a worldly life where the Word of God is lacking, or at least is disregarded, and where the devil has rule, impelling to all vices.

Paul would say: Ye must be dead to a worldly life of this sort, a life striven after by the heathen, who disregard God's Word and suffer the devil to have his way with them. Ye must prove the resurrection of Christ in you to be something more than vain words. Ye must show there is a living power manifest in you because ye are risen, a power which makes you lead a different life, one in obedience to the Word and will of God, and called the divine, heavenly life. Where this change does not take place, it is a sign ye are not yet Christians but are deceiving yourselves with vain fancies.

10. Under the phrase "things that are upon the earth"—worldly things—Paul includes not only gross, outward vices, sins censurable in the eyes of the world, but also greater immoralities; everything, in fact, not in accordance with the pure Word of God, faith and true Christian character.

SPIRITUAL AND CARNAL WORLDLINESS.

11. In order to a better understanding of the text, we shall adopt Paul's customary classification of life as spiritual and carnal. Life on earth is characterized as of the spirit, or spiritual; and of the flesh, or carnal. But the spiritual life may be worldly. The worldly spiritual life is represented by the vices of false and self-devised doctrine wherein the soul lives without the Word of God, in unbelief and in contempt of God; or, still worse, abuses the Word of God and the name of Christ in false doctrine, making them a cover and ornament for wicked fraud, using them falsely under a show of truth, under pretense of Christian love.

This is worldly conduct of the spiritual kind. It is always the worst, ever the most injurious, since it is not only personal sin, but deceives others into like transgression. Paul refers, in the epistle lesson for Easter, to this evil as the "old leaven" and the "leaven of wickedness." And in Second Corinthians 7, 1, he makes the same classification of spiritual and carnal sin, saying, "Let us cleanse ourselves from all defilement of flesh and spirit." By defilement of the spirit he means those secret, subtle vices wherewith man pollutes and corrupts his inner life in the sight of God; his sins not being manifest to the world, but deceiving human reason and wisdom.

12. If we would be Christians we must, first of all, be dead to conduct of this sort. We must not receive nor tolerate the worldly doctrine and corrupt inventions originating with ourselves, whether in the nature of reason, philosophy or law, theories ignoring the Word of God or else falsely passing under its name. For such are wholly of the world; under their influence man has no regard to God's will and seeks not his kingdom and eternal life. They are meant merely to further the individual's own honor, pride, renown, wisdom, holiness or something else. Though boast is made of the Gospel and of faith in Christ, yet it is not serious, and the individual continues without power and without fruit.

13. If we are risen with Christ through faith, we must set our affections upon things not earthly, corruptible, perishable, but upon things above—the heavenly, divine, eternal; in other words, upon doctrine right, pure and true, and whatever is pleasing to God, that his honor and Christ's kingdom may be preserved. Thus shall we guard ourselves against abuse of God's name, against false worship and false trust and that presumption of self-holiness which pollutes and defrauds the spirit.

14. Under carnal worldliness Paul includes the gross vices, enumerating in particular here, fornication, uncleanness, covetousness, and so on, things which reason knows to be wicked and condemns as such. The spiritual sins take reason captive and deceive it, leaving it powerless to guard against them. They are termed spiritual sins not simply because of their spirit-polluting character, for all vices pollute the spirit, the carnal vices among them; but because they are too subtle for flesh and blood to discern. The sins of the flesh, however, are called carnal, or body-polluting, because committed by the body, in its members.

Now, as we are to be dead unto spiritual sins, so are we to be dead unto carnal sins, or at least to make continual progress toward that end, striving ever to turn away from all such earthly things and to look toward the heavenly and divine. He who continues to seek carnal things and to be occupied with them, has not as yet with Christ died unto the world. Not having died, he is not risen; the resurrection of Christ effects nothing in him. Christ is dead unto him and he unto Christ.

15. Paul's admonition is particularly necessary at the present time. We see a large and constantly-increasing number who, despite their boast of the Gospel and their certain knowledge of the polluting and condemning power of spiritual and carnal sins, continue in their evil course, forgetful of God's wrath, or endeavoring to trust in false security. Indeed, it is a very common thing for men to do just as they please and yet pretend innocence and seek to avoid censure. Some would represent themselves guileless as lambs and blameless; no act of theirs may be regarded evil or even wrong. They pretend great virtue and Christian love. Yet they carry on their insidious, malicious frauds, imposing falsehoods upon men. They ingeniously contrive to make their conduct appear good, imagining that to pass as faultless before men and to escape public censure means to deceive God also. But they will learn how God looks upon the matter. Paul tells us (Gal 6, 7) God will not, like men, be mocked. To conceal and palliate will not avail. Nothing will answer but dying to vice and then striving after what is virtuous, divine and becoming the Christian character.

16. Paul enumerates some gross and unpardonable vices—fornication, or unchastity, and covetousness. He speaks also of these in Ephesians 5, 3-5 and in First Thessalonians 4, 3-7, as we have heard in the epistle lessons for the second and third Sundays in Lent. He enjoins Christians to guard against these sins, to be utterly dead to them. For they are sensual, acknowledged such even among the gentiles; while we strive after the perfect purity becoming souls who belong to Christ and in heaven. It is incumbent upon the Christian to preserve his body modest, and holy or chaste; to refrain from polluting himself by fornication and other unchastity, after the manner of the world.

17. Similarly does the apostle forbid covetousness, to which he gives the infamous name of idolatry in the effort to make it more hideous in the Christian's eyes, to induce him to shun it as an abominable vice intensely hated of God. It is a vice calculated to turn a man wholly from faith and from divine worship, until he regards not, nor seeks after, God and his Word and heavenly treasures, but follows only after the treasures of earth and seeks a god that will give him enough of earthly good.

18. Much might be said on this topic were we to consider it relative to all orders and trades in succession. For plainly the world, particularly in our day, is completely submerged in the vice of covetousness. It is impossible to enumerate the subtle arts it can invent, and the good and beautiful things it knows how to pass off whereunder it masks itself as a thing not to be considered sinful, but rather extremely virtuous and indicative of uprightness. And so idolatry ever does. While before God it is the worst abomination, before the world its appearance and reputation are superior. So far from being recognized as sin, it is considered supreme holiness and divine worship.

The very worship of Mammon wears an imposing mask. It must not be called covetousness or dishonest striving after property, but must be known as upright, legitimate endeavor to obtain a livelihood, a seeking to acquire property honestly. It ingeniously clothes itself with the Word of God, saying God commands man to seek his bread by labor, by his own exertions, and that every man is bound to provide for his own household. No civil government, no, nor a preacher even, can censure covetousness under that guise unless it be betrayed in gross robbing and stealing.

19. Let every man know that his covetousness will be laid to the charge of his own conscience, that he will have to answer for it, for God will not be deceived. It is evident the vice is gaining ground. With its false appearance and ostentation, and its world-wide prevalence, it is commonly accepted as legal. Without censure or restraint, men are engrossed in coveting and accumulating to the utmost. Those having position and power think they have the right to acquire by violence as much as they can, daily making assessments and imposts, and new oppressions and impositions upon the poor. And the common rabble seek gain by raising prices, by extortion, fraud, and so on. Yet all desire not to be charged with wrong-doing; they would not they should be called unchristian on account of their conduct. Indeed, such excess of covetousness obtains that the public robbing and stealing, and the faithlessness and fraud, of the meanest hirelings, servants and maids everywhere can no longer be restrained.

20. But who would care to recount the full extent of this vice in all dealings and interests of the world between man and man? Enough has been said to induce every one who aims to be a Christian to examine his own heart and, if he find himself guilty of such vice, to refrain; if not, to know how to guard against it. Every individual can readily perceive for himself what is consistent with Christian character in this respect, what can be allowed with a good conscience; for he has Christ's rule of dealing as we would be dealt with, which insures equality and justice. Where unfairness exists, covetousness must obtain to some extent.

21. If you will not desist from the vice of covetousness, then know you are not a Christian, not a believer, but, as Paul calls you, a base, detestable idolater, having no part in God's kingdom; for you are living wholly to the world and without intent to rise with Christ. You will receive no blessing from the joy-inspiring and gracious revelation that Christ died and rose for sinners. You cannot say, "Therefore he died for me, I trust." Truly, Christ died for you, but if you continue in your wickedness, using this revelation as a cloak for your mean covetousness, do not—such is the declaration of the text—by any means apply that comforting promise to yourself. Although Christ indeed died and rose for all, yet unto you he is not risen; you have not apprehended his resurrection by faith. You have seen the smoke but have not felt the fire; you have heard the words but have received nothing of their power.

THE NEW LIFE IN CHRIST.

22. If you would be able honestly to boast of this revelation as unto you, if you would have the comfort of knowing that Christ, through his death and resurrection, has blessed you, you must not continue in your old sinful life, but put on a new character. For Christ died and rose for the very purpose of effecting your eventual death with him and your participation in his resurrection: in other words, he died that you might be made a new man, beginning even now, a man like unto himself in heaven, a man having no covetous desire or ambition for advantage over a neighbor, a man satisfied with what God grants him as the result of his labor, and kind and beneficent to the needy.

23. In his desire to arouse Christians to the necessity of guarding against such vices as he mentions, Paul strengthens his admonition, in conclusion, by grave threats and visions of divine wrath, saying, "for which things' sake cometh the wrath of God upon the sons of disobedience"; that is, upon the unbelieving world, which regards not the Word of God, does not fear or believe in it nor strive to obey it, and yet is unwilling to be charged with idolatry and other unchristian principles, desiring rather to be considered righteous and God's own people.

In the last quoted clause Paul also implies that worldly conduct, the life of worldly lusts such as covetousness and other vices, is inconsistent and impossible with faith, and that the power of Christ's resurrection cannot reach it. For this reason he terms them "sons of disobedience," who have not faith and who, by their unchristian conduct, bring God's wrath upon themselves and are cast out from the kingdom of God. God seriously passes sentence against such conduct, declaring he will reveal his wrath against it in bodily punishment in this world and eternal punishment in the world hereafter. Elsewhere Paul says practically the same thing (Eph 5, 6): "For because of these things cometh the wrath of God upon the sons of disobedience." See also Rom 1, 18.

24. Such is the admonition of Paul unto all who would be called Christians. He reminds them whereunto the Gospel of Christ calls them and what his resurrection should work in them—death to all life and doctrine not in harmony with God's Word and God's will—and that if they believe in the risen and living Christ, they, as risen with him, should seek after the same heavenly life where he sits at the right hand of God, a life where is no sin nor worldly error, but eternal life and imperishable treasures to be possessed and enjoyed with Christ forever.

25. But the revelation of Christ's resurrection can be apprehended by nothing but faith. The things Paul here tells us of life and glory for Christians in the risen Christ are not apparent to the world; in fact, Christians themselves do not perceive them by external sense. Notice, he says, "Ye died, and your life is hid with Christ in God." The world does not understand the Christian life and has no word of praise for it; it is hostile to the faith and cannot tolerate the fact that you believe in Christ and refuse to join hands with it in love for worldly lusts. A hidden life indeed is the Christian's; not only hidden to the world, but, so far as external perception goes, to the Christian himself. Nevertheless, it is a life sure and in safe keeping, and in the hereafter its glory shall be manifest to all the world. For Paul says:

"When Christ, who is our life, shall be manifested, then shall ye also with him be manifested in glory."

26. Here is comfort for Christians in this earthly life where, though they receive the doctrine of Christ and apprehend him by faith, their resurrection seems to the world and to their own perceptions untrue; where they must contend with sin and infirmities and moreover are subject to much affliction and adversity; and where consequently they are extremely sensible of death and terror when they would experience joy and life. In this verse Paul comforts them, showing them where to seek and surely apprehend their life.

27. Be of good cheer, he would say, for ye are dead to the worldly life. This life ye must renounce, but in so doing ye make a precious exchange. Dying unto the world is a blessed experience, for which ye will obtain a life far more glorious. Ye are now, through Christ's death, redeemed from sin and from death eternal and are made imperishable. Upon you is conferred everlasting glory. But this risen life ye cannot yet perceive in yourselves; ye have it in Christ, through faith.

Christ is spoken of as "our life." Though the life is still unrevealed to you, it is certain, insured to you beyond the power of any to deprive you of it. By faith in Christ's life, then, are ye to be preserved and to obtain victory over the terrors and torments of sin, death and the devil, until that life shall be revealed in you and made manifest to men.

In Christ ye surely possess eternal life. Nothing is lacking to a perfect realization except that the veil whereby it is hidden so long as we are in mortal flesh and blood, is yet to be removed. Then will eternal life be revealed. Then all worldly, terrestrial things, all sin and death, will be abolished. In every Christian shall be manifest only glory. Christians, then, believing in Christ, and knowing him risen, should comfort themselves with the expectation of living with him in eternal glory; the inevitable condition is that they have first, in the world, died with him.

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