19. "Letter" and "spirit" have been understood to mean, according to Origen and Jerome, the obvious sense of the written word. St. Augustine, it must be admitted, has gotten an inkling of the truth. Now, the position of the former teachers would perhaps not be quite incorrect did they correctly explain the words. By "literary sense" they signify the meaning of a Scripture narrative according to the ordinary interpretation of the words. By "spiritual sense" they signify the secondary, hidden, sense found in the words.

For instance: The Scripture narrative in Genesis third records how the serpent persuaded the woman to eat of the forbidden fruit and to give to her husband, who also ate. This narrative in its simplest meaning represents what they understand by "letter." "Spirit," however, they understand to mean the spiritual interpretation, which is thus: The serpent signifies the evil temptation which lures to sin. The woman represents the sensual state, or the sphere in which such enticements and temptations make themselves felt. Adam, the man, stands for reason, which is called man's highest endowment. Now, when reason does not yield to the allurements of external sense, all is well; but when it permits itself to waver and consent, the fall has taken place.

20. Origen was the first to trifle thus with the holy Scriptures, and many others followed, until now it is thought to be the sign of great cleverness for the Church to be filled with such quibblings. The aim is to imitate Paul, who (Gal 4, 22-24) figuratively interprets the story of Abraham's two sons, the one by the free woman, or the mistress of the house, and the other by the hand-maid. The two women, Paul says, represent the two covenants: one covenant makes only bond-servants, which is just what he in our text terms the ministration of the letter; the other leads to liberty, or, as he says here, the ministration of the spirit, which gives life. And the two sons are the two peoples, one of which does not go farther than the Law, while the other accepts in faith the Gospel.

True, this is an interpretation not directly suggested by the narrative and the text. Paul himself calls it an allegory; that is, a mystic narrative, or a story with a hidden meaning. But he does not say that the literal text is necessarily the letter that killeth, and the allegory, or hidden meaning, the spirit. But the false teachers assert of all Scripture that the text, or record itself, is but a dead "letter," its interpretation being "the spirit." Yet they have not pushed interpretation farther than the teaching of the Law; and it is precisely the Law which Paul means when he speaks of "the letter."[1]

[Footnote 1: What Luther means is that the popish theologians with their vaunted "spiritual" interpretation had never penetrated to the Gospel, which confers the life in the Spirit, but had satisfied themselves with so literal and superficial an interpretation of the Law as to seek salvation through work-righteousness.]

21. Paul employs the word "letter" in such contemptuous sense in reference to the Law—though the Law is, nevertheless, the Word of God—when he compares it with the ministry of the Gospel. The letter is to him the doctrine of the Ten Commandments, which teach how we should obey God, honor parents, love our neighbor, and so on—the very best doctrine to be found in all books, sermons and schools.

The word "letter" is to the apostle Paul everything which may take the form of doctrine, of literary arrangement, of record, so long as it remains something spoken or written. Also thoughts which may be pictured or expressed by word or writing, but it is not that which is written in the heart, to become its life. "Letter" is the whole Law of Moses, or the Ten Commandments, though the supreme authority of such teaching is not denied. It matters not whether you hear them, read them, or reproduce them mentally. For instance, when I sit down to meditate upon the first commandment: "Thou shalt have no other gods before me," or the second, or the third, and so forth, I have something which I can read, write, discuss, and aim to fulfil with all my might. The process is quite similar when the emperor or prince gives a command and says: "This you shall do, that you shall eschew." This is what the apostle calls "the letter," or, as we have called it on another occasion, the written sense.

22. Now, as opposed to "the letter," there is another doctrine or message, which he terms the "ministration of a New Covenant" and "of the Spirit." This doctrine does not teach what works are required of man, for that man has already heard; but it makes known to him what God would do for him and bestow upon him, indeed what he has already done: he has given his Son Christ for us; because, for our disobedience to the Law, which no man fulfils, we were under God's wrath and condemnation. Christ made satisfaction for our sins, effected a reconciliation with God and gave to us his own righteousness. Nothing is said in this ministration of man's deeds; it tells rather of the works of Christ, who is unique in that he was born of a virgin, died for sin and rose from the dead, something no other man has been able to do. This doctrine is revealed through none but the Holy Spirit, and none other confers the Holy Spirit. The Holy Spirit works in the hearts of them who hear and accept the doctrine. Therefore, this ministration is termed a ministration "of the Spirit."

23. The apostle employs the words "letter" and "spirit," to contrast the two doctrines; to emphasize his office and show its advantage over all others, however eminent the teachers whom they boast, and however great the spiritual unction which they vaunt. It is of design that he does not term the two dispensations "Law" and "Gospel," but names them according to the respective effects produced. He honors the Gospel with a superior term—"ministration of the spirit." Of the Law, on the contrary, he speaks almost contemptuously, as if he would not honor it with the title of God's commandment, which in reality it is, according to his own admission later on that its deliverance to Moses and its injunction upon the children of Israel was an occasion of surpassing glory.

24. Why does Paul choose this method? Is it right for one to despise or dishonor God's Law? Is not a chaste and honorable life a matter of beauty and godliness? Such facts, it may be contended, are implanted by God in reason itself, and all books teach them; they are the governing force in the world. I reply: Paul's chief concern is to defeat the vainglory and pretensions of false preachers, and to teach them the right conception and appreciation of the Gospel which he proclaimed. What Paul means is this: When the Jews vaunt their Law of Moses, which was received as Law from God and recorded upon two tables of stone; when they vaunt their learned and saintly preachers of the Law and its exponents, and hold their deeds and manner of life up to admiration, what is all that compared to the Gospel message? The claim may be well made: a fine sermon, a splendid exposition; but, after all, nothing more comes of it than precepts, expositions, written comments. The precept, "Thou shalt love the Lord thy God with all thy heart, and thy neighbor as thyself," remains a mere array of words. When much time and effort have been spent in conforming one's life to it, nothing has been accomplished. You have pods without peas, husks without kernels.

25. For it is impossible to keep the Law without Christ, though man may, for the sake of honor or property, or from fear of punishment, feign outward holiness. The heart which does not discern God's grace in Christ cannot turn to God nor trust in him; it cannot love his commandments and delight in them, but rather resists them. For nature rebels at compulsion. No man likes to be a captive in chains. One does not voluntarily bow to the rod of punishment or submit to the executioner's sword; rather, because of these things, his anger against the Law is but increased, and he ever thinks: "Would that I might unhindered steal, rob, hoard, gratify my lust, and so on!" And when restrained by force, he would there were no Law and no God. And this is the case where conduct shows some effects of discipline, in that the outer man has been subjected to the teaching of the Law.

26. But in a far more appalling degree does inward rebellion ensue when the heart feels the full force of the Law; when, standing before God's judgment, it feels the sentence of condemnation; as we shall presently hear, for the apostle says "the letter killeth." Then the truly hard knots appear. Human nature fumes and rages against the Law; offenses appear in the heart, the fruit of hate and enmity against the Law; and presently human nature flees before God and is incensed at God's judgment. It begins to question the equity of his dealings, to ask if he is a just God. Influenced by such thoughts, it falls ever deeper into doubt, it murmurs and chafes, until finally, unless the Gospel comes to the rescue, it utterly despairs, as did Judas, and Saul, and perhaps pass out of this life with God and creation. This is what Paul means when he says (Rom 7, 8-9) that the Law works sin in the heart of man, and sin works death, or kills.

27. You see, then, why the Law is called "the letter": though noble doctrine, it remains on the surface; it does not enter the heart as a vital force which begets obedience. Such is the baseness of human nature, it will not and cannot conform to the Law; and so corrupt is mankind, there is no individual who does not violate all God's commandments in spite of daily hearing the preached Word and having held up to view God's wrath and eternal condemnation. Indeed, the harder pressed man is, the more furiously he storms against the Law.

28. The substance of the matter is this: When all the commandments have been put together, when their message receives every particle of praise to which it is entitled, it is still a mere letter. That is, teaching not put into practice. By "letter" is signified all manner of law, doctrine and message, which goes no farther than the oral or written word, which consists only of the powerless letter. To illustrate: A law promulgated by a prince or the authorities of a city, if not enforced, remains merely an open letter, which makes a demand indeed, but ineffectually. Similarly, God's Law, although a teaching of supreme authority and the eternal will of God, must suffer itself to become a mere empty letter or husk. Without a quickening heart, and devoid of fruit, the Law is powerless to effect life and salvation. It may well be called a veritable table of omissions (Lass-tafel); that is, it is a written enumeration, not of duties performed but of duties cast aside. In the languages of the world, it is a royal edict which remains unobserved and unperformed. In this light St. Augustine understood the Law. He says, commenting on Psalm 17, "What is Law without grace but a letter without spirit?" Human nature, without the aid of Christ and his grace, cannot keep it.

29. Again, Paul in terming the Gospel a "ministration of the spirit" would call attention to its power to produce in the hearts of men an effect wholly different from that of the Law: it is accompanied by the Holy Spirit and it creates a new heart. Man, driven into fear and anxiety by the preaching of the Law, hears this Gospel message, which, instead of reminding him of God's demands, tells him what God has done for him. It points not to man's works, but to the works of Christ, and bids him confidently believe that for the sake of his Son God will forgive his sins and accept him as his child. And this message, when received in faith, immediately cheers and comforts the heart. The heart will no longer flee from God; rather it turns to him. Finding grace with God and experiencing his mercy, the heart feels drawn to him. It commences to call upon him and to treat and revere him as its beloved God. In proportion as such faith and solace grow, also love for the commandments will grow and obedience to them will be man's delight. Therefore, God would have his Gospel message urged unceasingly as the means of awakening man's heart to discern his state and recall the great grace and lovingkindness of God, with the result that the power of the Holy Spirit is increased constantly. Note, no influence of the Law, no work of man is present here. The force is a new and heavenly one—the power of the Holy Spirit. He impresses upon the heart Christ and his works, making of it a true book which does not consist in the tracery of mere letters and words, but in true life and action.

30. God promised of old, in Joel 2, 28 and other passages, to give the Spirit through the new message, the Gospel. And he has verified his promise by public manifestations in connection with the preaching of that Gospel, as on the day of Pentecost and again later. When the apostles, Peter and others, began to preach, the Holy Spirit descended visibly from heaven upon their hearts. Acts 8, 17; 10, 44. Up to that time, throughout the period the Law was preached, no one had heard or seen such manifestation. The fact could not but be grasped that this was a vastly different message from that of the Law when such mighty results followed in its train. And yet its substance was no more than what Paul declared (Acts 13, 38-39): "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."

31. In this teaching you see no more the empty letters, the valueless husks or shells, of the Law, which unceasingly enjoins, "This thou shalt do and observe," and ever in vain. You see instead the true kernel and power which confers Christ and the fullness of His Spirit. In consequence, men heartily believe the message of the Gospel and enjoy its riches. They are accounted as having fulfilled the Ten Commandments. John says (Jn 1, 16-17): "Of his fullness we all received, and grace for grace. For the Law was given through Moses; grace and truth came through Jesus Christ." John's thought is: The Law has indeed been given by Moses, but what avails that fact? To be sure, it is a noble doctrine and portrays a beautiful and instructive picture of man's duty to God and all mankind; it is really excellent as to the letter. Yet it remains empty; it does not enter into the heart. Therefore it is called "law," nor can it become aught else, so long as nothing more is given.

CHRIST SUPERSEDES MOSES.

Before there can be fulfilment, another than Moses must come, bringing another doctrine. Instead of a law enjoined, there must be grace and truth revealed. For to enjoin a command and to embody the truth[2] are two different things; just as teaching and doing differ. Moses, it is true, teaches the doctrine of the Law, so far as exposition is concerned, but he can neither fulfil it himself nor give others the ability to do so. That it might be fulfilled, God's Son had to come with his fullness; he has fulfilled the Law for himself and it is he who communicates to our empty heart the power to attain to the same fullness.

[Footnote 2: Es ist zweirlei, Gesetz geben, und, Wahrheit werden.]

This becomes possible when we receive grace for grace, that is, when we come to the enjoyment of Christ, and for the sake of him who enjoys with God fullness of grace, although our own obedience to the Law is still imperfect. Being possessed of solace and grace, we receive by his power the Holy Spirit also, so that, instead of harboring mere empty letters within us, we come to the truth and begin to fulfil God's Law, in such a way, however, that we draw from his fullness and drink from that as a fountain.

CHRIST THE SOURCE OF LIFE GREATER THAN ADAM THE SOURCE OF DEATH.

32. Paul gives us the same thought in Romans 5, 17-18, where he compares Adam and Christ. Adam, he says, by his disobedience in Paradise, became the source of sin and death in the world; by the sin of this one man, condemnation passed upon all men. But on the other hand, Christ, by his obedience and righteousness, has become for us the abundant source wherefrom all may obtain righteousness and the power of obedience. And with respect to the latter source, it is far richer and more abundant than the former. While by the single sin of one man, sin and death passed upon all men, to wax still more powerful with the advent of the Law, of such surpassing strength and greatness, on the other hand, is the grace and bounty which we have in Christ that it not only washes away the particular sin of the one man Adam, which, until Christ came, overwhelmed all men in death, but overwhelms and blots out all sin whatever. Thus they who receive his fullness of grace and bounty unto righteousness are, according to Paul, lords of life through Jesus Christ alone.

THE LAW INEFFECTUAL.

33. You see now how the two messages differ, and why Paul exalts the one, the preaching of the Gospel, and calls it a "ministration of the spirit," but terms the other, the Law, a mere empty "letter." His object is to humble the pride of the false apostles and preachers which they felt in their Judaism and the law of Moses, telling the people with bold pretensions: "Beloved, let Paul preach what he will, he cannot overthrow Moses, who on Mount Sinai received the Law, God's irrevocable command, obedience to which is ever the only way to salvation."

34. Similarly today, Papists, Anabaptists and other sects make outcry: "What mean you by preaching so much about faith and Christ? Are the people thereby made better? Surely works are essential." Arguments of this character have indeed a semblance of merit, but, when examined by the light of truth, are mere empty, worthless twaddle. For if deeds, or works, are to be considered, there are the Ten Commandments; we teach and practice these as well as they. The Commandments would answer the purpose indeed—if one could preach them so effectively as to compel their fulfilment.

But the question is, whether what is preached is also practiced. Is there something more than mere words—or letters, as Paul says? do the words result in life and spirit? This message we have in common; unquestionably, one must teach the Ten Commandments, and, what is more, live them. But we charge that they are not observed. Therefore something else is requisite in order to render obedience to them possible. When Moses and the Law are made to say: "You should do thus; God demands this of you," what does it profit? Ay, beloved Moses, I hear that plainly, and it is certainly a righteous command; but pray tell me whence shall I obtain ability to do what, alas, I never have done nor can do? It is not easy to spend money from an empty pocket, or to drink from an empty can. If I am to pay my debt, or to quench my thirst, tell me how first to fill pocket or can. But upon this point such prattlers are silent; they but continue to drive and plague with the Law, let the people stick to their sins, and make merry of them to their own hurt.

35. In this light Paul here portrays the false apostles and like pernicious schismatics, who make great boasts of having a clearer understanding and of knowing much better what to teach than is the case with true preachers of the Gospel. And when they do their very best, when they pretend great things, and do wonders with their preaching, there is naught but the mere empty "letter." Indeed, their message falls far short of Moses. Moses was a noble preacher, truly, and wrought greater things than any of them may do. Nevertheless, the doctrine of the Law could do no more than remain a letter, an Old Testament, and God had to ordain a different doctrine, a New Testament, which should impart the "spirit."

"It is the letter," says Paul, "which we preach. If any glorying is to be done, we can glory in better things and make the defiant plea that they are not the only teachers of what ought to be done, incapable as they are of carrying out their own precepts. We give direction and power as to performing and living those precepts. For this reason our message is not called the Old Testament, or the message of the dead letter, but that of the New Testament and of the living Spirit."

36. No seditious spirit, it is certain, ever carries out its own precepts, nor will he ever be capable of doing so, though he may loudly boast the Spirit alone as his guide. Of this fact you may rest assured. For such individuals know nothing more than the doctrine of works—nor can they rise higher and point you to anything else. They may indeed speak of Christ, but it is only to hold him up as an example of patience in suffering. In short, there can be no New Testament preached if the doctrine of faith in Christ be left out; the spirit cannot enter into the heart, but all teaching, endeavor, reflection, works and power remain mere "letters," devoid of grace, truth, and life. Without Christ the heart remains unchanged and unrenewed. It has no more power to fulfil the Law than the book in which the Ten Commandments are written, or the stones upon which engraved.

"For the letter killeth, but the spirit giveth life."

37. Here is yet stronger condemnation of the glory of the doctrine of the Law; yet higher exaltation of the Gospel ministry. Is the apostle overbold in that he dares thus to assail the Law and say: "The Law is not only a lifeless letter, but qualified merely to kill"? Surely that is not calling the Law a good and profitable message, but one altogether harmful. Who, unless he would be a cursed heretic in the eyes of the world and invite execution as a blasphemer, would dare to speak thus, except Paul himself? Even Paul must praise the Law, which is God's command, declaring it good and not to be despised nor in any way modified, but to be confirmed and fulfilled so completely, as Christ says (Mt 5, 18), that not a tittle of it shall pass away. How, then, does Paul come to speak so disparagingly, even abusively, of the Law, actually presenting it as veritable death and poison? Well, his is a sublime doctrine, one that reason does not understand. The world, particularly they who would be called holy and godly, cannot tolerate it at all; for it amounts to nothing short of pronouncing all our works, however precious, mere death and poison.

38. Paul's purpose is to bring about the complete overthrow of the boast of the false teachers and hypocrites, and to reveal the weakness of their doctrine, showing how little it effects even at its best, since it offers only the Law, Christ remaining unproclaimed and unknown. They say in terms of vainglorious eloquence that if a man diligently keep the commandments and do many good works, he shall be saved. But theirs are only vain words, a pernicious doctrine. This fact is eventually learned by him who, having heard no other doctrine, trusts in their false one. He finds out that it holds neither comfort nor power of life, but only doubt and anxiety, followed by death and destruction.

TERRORS OF THE LAW.

39. When man, conscious of his failure to keep God's command, is constantly urged by the Law to make payment of his debt and confronted with nothing but the terrible wrath of God and eternal condemnation, he cannot but sink into despair over his sins. Such is the inevitable consequence where the Law alone is taught with a view to attaining heaven thereby. The vanity of such trust in works is illustrated in the case of the noted hermit mentioned in Vitae Patrum (Lives of the Fathers). For over seventy years this hermit had led a life of utmost austerity, and had many followers. When the hour of death came he began to tremble, and for three days was in a state of agony. His disciples came to comfort him, exhorting him to die in peace since he had led so holy a life. But he replied: "Alas, I truly have all my life served Christ and lived austerely; but God's judgment greatly differs from that of men."

40. Note, this worthy man, despite the holiness of his life, has no acquaintance with any article but that of the divine judgment according to the Law. He knows not the comfort of Christ's Gospel. After a long life spent in the attempt to keep God's commandments and secure salvation, the Law now slays him through his own works. He is compelled to exclaim: "Alas, who knows how God will look upon my efforts? Who may stand before him?" That means, to forfeit heaven through the verdict of his own conscience. The work he has wrought and his holiness of life avail nothing. They merely push him deeper into death, since he is without the solace of the Gospel, while others, such as the thief on the cross and the publican, grasp the comfort of the Gospel, the forgiveness of sins in Christ. Thus sin is conquered; they escape the sentence of the Law, and pass through death into life eternal.

EFFICACY OF THE GOSPEL.

41. Now the meaning of the contrasting clause, "the spirit giveth life," becomes clear. The reference is to naught else but the holy Gospel, a message of healing and salvation; a precious, comforting word. It comforts and refreshes the sad heart. It wrests it out of the jaws of death and hell, as it were, and transports it to the certain hope of eternal life, through faith in Christ. When the last hour comes to the believer, and death and God's judgment appear before his eyes, he does not base his comfort upon his works. Even though he may have lived the holiest life possible, he says with Paul (1 Cor 4, 4): "I know nothing against myself, yet am I not hereby justified."

42. These words imply being ill pleased with self, with the whole life; indeed, even the putting to death of self. Though the heart says, "By my works I am neither made righteous nor saved," which is practically admitting oneself to be worthy of death and condemnation, the Spirit extricates from despair, through the Gospel faith, which confesses, as did St. Bernard in the hour of death: "Dear Lord Jesus, I am aware that my life at its best has been but worthy of condemnation, but I trust in the fact that thou hast died for me and hast sprinkled me with blood from thy holy wounds. For I have been baptized in thy name and have given heed to thy Word whereby thou hast called me, awarded me grace and life, and bidden me believe. In this assurance will I pass out of life; not in uncertainty and anxiety, thinking, Who knows what sentence God in heaven will pass upon me?"

The Christian must not utter such a question. The sentence against his life and works has long since been passed by the Law. Therefore, he must confess himself guilty and condemned. But he lives by the gracious judgment of God declared from heaven, whereby the sentence of the Law is overruled and reversed. It is this: "He that believeth on the Son hath eternal life." Jn 3, 36.

43. When the consolation of the Gospel has once been received and it has wrested the heart from death and the terrors of hell, the Spirit's influence is felt. By its power God's Law begins to live in man's heart; he loves it, delights in it and enters upon its fulfilment. Thus eternal life begins here, being continued forever and perfected in the life to come.

44. Now you see how much more glorious, how much better, is the doctrine of the apostles—the New Testament—than the doctrine of those who preach merely great works and holiness without Christ. We should see in this fact an incentive to hear the Gospel with gladness. We ought joyfully to thank God for it when we learn how it has power to bring to men life and eternal salvation, and when it gives us assurance that the Holy Spirit accompanies it and is imparted to believers.

"But if the ministration of death, written, and engraven on stones, came with glory, so that the children of Israel could not look stedfastly upon the face of Moses for the glory of his face; which glory was passing away: how shall not rather the ministration of the Spirit be with glory? For if the ministration of condemnation hath glory, much rather doth the ministration of righteousness exceed in glory."

GLORY OF THE GOSPEL.

45. Paul is in an ecstasy of delight, and his heart overflows in words of praise for the Gospel. Again he handles the Law severely, calling it a ministration, or doctrine, of death and condemnation. What term significant of greater abomination could he apply to God's Law than to call it a doctrine of death and hell? And again (Gal 2, 17), he calls it a "minister (or preacher) of sin;" and (Gal 3, 10) the message which proclaims a curse, saying, "As many as are of the works of the law are under a curse." Absolute, then, is the conclusion that Law and works are powerless to justify before God; for how can a doctrine proclaiming only sin, death and condemnation justify and save?

46. Paul is compelled to speak thus, as we said above because of the infamous presumption of both teachers and pupils, in that they permit flesh and blood to coquet with the Law, and make their own works which they bring before God their boast. Yet, nothing is effected but self-deception and destruction. For, when the Law is viewed in its true light, when its "glory," as Paul has it, is revealed, it is found to do nothing more than to kill man and sink him into condemnation.

47. Therefore, the Christian will do well to learn this text of Paul and have an armor against the boasting of false teachers, and the torments and trials of the devil when he urges the Law and induces men to seek righteousness in their own works, tormenting their heart with the thought that salvation is dependent upon the achievements of the individual. The Christian will do well to learn this text, I say, so that in such conflicts he may take the devil's own sword, saying: "Why dost thou annoy me with talk of the Law and my works? What is the Law after all, however much you may preach it to me, but that which makes me feel the weight of sin, death and condemnation? Why should I seek therein righteousness before God?"

48. When Paul speaks of the "glory of the Law," of which the Jewish teachers of work-righteousness boast, he has reference to the things narrated in the twentieth and thirty-fourth chapters of Exodus—how, when the Law was given, God descended in majesty and glory from heaven, and there were thunderings and lightnings, and the mountain was encircled with fire; and how when Moses returned from the mountain, bringing the Law, his face shone with a glory so dazzling that the people could not look upon his face and he was obliged to veil it.

49. Turning their glory against them, Paul says: "Truly, we do not deny the glory; splendor and majesty were there; but what does such glory do but compel souls to flee before God, and drive into death and hell?" We believers, however, boast another glory,—that of our ministration. The Gospel record tells us (Mt 17, 2-4) that Christ clearly revealed such glory to his disciples when his face shone as the sun, and Moses and Elijah were present. Before the manifestation of such glory, the disciples did not flee; they beheld with amazed joy and said: "Lord, it is good for us to be here. We will make here tabernacles for thee and for Moses," etc.

50. Compare the two scenes and you will understand plainly the import of Paul's words here. As before said, this is the substance of his meaning: "The Law produces naught but terror and death when it dazzles the heart with its glory and stands revealed in its true nature. On the other hand, the Gospel yields comfort and joy." But to explain in detail the signification of the veiled face of Moses, and of his shining uncovered face, would take too long to enter upon here.

51. There is also especial comfort to be derived from Paul's assertion that the "ministration," or doctrine, of the Law "passeth away"; for otherwise there would be naught but eternal condemnation. The doctrine of the Law "passes away" when the preaching of the Gospel of Christ finds place. To Christ, Moses shall yield, that he alone may hold sway. Moses shall not terrify the conscience of the believer. When, perceiving the glory of Moses, the conscience trembles and despairs before God's wrath, then it is time for Christ's glory to shine with its gracious, comforting light into the heart. Then can the heart endure Moses and Elijah. For the glory of the Law, or the unveiled face of Moses, shall shine only until man is humbled and driven to desire the blessed countenance of Christ. If you come to Christ, you shall no longer hear Moses to your fright and terror; you shall hear him as one who remains servant to the Lord Christ, leaving the solace and the joy of his countenance unobscured. In conclusion:

"For verily that which hath been made glorious hath not been made glorious in this respect, by reason of the glory that surpasseth."

52. The meaning here is: When the glory and holiness of Christ, revealed through the preaching of the Gospel, is rightly perceived, then the glory of the Law—which is but a feeble and transitory glory—is seen to be not really glorious. It is mere dark clouds in contrast to the light of Christ shining to lead us out of sin, death and hell unto God and eternal life.



Thirteenth Sunday After Trinity

Text: Galatians 3, 15-22.

15 Brethren, I speak after the manner of men: Though it be but a man's covenant, yet when it hath been confirmed, no one maketh it void, or addeth thereto. 16 Now to Abraham were the promises spoken, and to his seed. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ. 17 Now this I say: A covenant confirmed beforehand by God, the law, which came four hundred and thirty years after, doth not disannul, so as to make the promise of none effect. 18 For if the inheritance is of the law, it is no more of promise: but God hath granted it to Abraham by promise. 19 What then is the law? It was added because of transgressions, till the seed should come to whom the promise hath been made; and it was ordained through angels by the hand of a mediator. 20 Now a mediator is not a mediator of one; but God is one. 21 Is the law then against the promises of God? God forbid: for if there had been a law given which could make alive, verily righteousness would have been of the law. 22 But the scripture shut up all things under sin, that the promise by faith in Jesus Christ might be given to them that believe.

GOD'S TESTAMENT AND PROMISE IN CHRIST.

1. This is a keen, severe epistle, one that is unintelligible to the ordinary man. Because the doctrine it contains has not hitherto been employed and enforced, it has not been understood. It is also too long and rich to be treated briefly. But it is fully explained in the complete commentary on this epistle to the Galatians, where those who will may read it. The substance of it is, that here, as in the whole epistle, Paul would earnestly constrain the Christian to distinguish between the righteousness of faith and the righteousness of works or of the Law. In order that we may note to some extent the main points Paul makes in this text, we remark that he emphasizes two things. He treats first of the doctrine that we are justified by faith alone, and he maintains this, after giving many reasons and proofs, by saying in effect:

2. In this connection you should note that no one, whether Jew or gentile, is justified by works or by the Law. For the Law was given four hundred and thirty years after the promise of a Savior had been made to Abraham (who was to be the father of all the people of God) and the assurance that all nations should be blessed in him. It was given after it had been testified of Abraham that his faith was imputed to him for righteousness. And as he was justified and received the blessing by reason of his faith, so also his children and descendants were justified and received the blessing through the same faith in that seed for whose sake the blessing had been promised to all the world. For in his dealings with the Jews and with the whole world, God always promised his grace and the forgiveness of sins (and that means to be blessed of God) even when there was as yet no Law by which they might pretend to become righteous, and before Moses was born.

3. Therefore the Law, being given to this people only after the lapse of so long a period, could not have been given to them for justification; otherwise it would have been given earlier. Or if it had been necessary for righteousness, then Abraham and his children up to that date could not have been justified at all. Indeed God designed that the Law should be given so long after Abraham. Undoubtedly he would have been able to give it to the fathers much earlier if he had seen fit to do so. Apparently he desired thereby to teach that the Law was not given to the end that God's grace and blessing should be acquired through it, but that these come from the pure mercy of God which was promised and bestowed so long before upon Abraham and those who believed.

4. Therefore Paul concludes: How could the Law produce righteousness for those who lived before Moses, since Moses was the first through whom the Law was given; and since even before his time there were holy people and people who were saved? Whence did they derive their righteousness? Certainly not from the fact that they had offered sacrifice at Jerusalem, but from the fact that they believed the Word in which God promised to bless them through the coming seed, Christ. Hence, those also who lived afterwards could not have been justified by the Law; for they did not receive the grace of God in a different way from that in which those who went before had received it. God did not annul or revoke by the Law the promise of blessing which he had made and freely bestowed without the Law.

5. Here some might desire to show their wisdom and say to Paul: Although the fathers did not have the Law of Moses, they had the same Word of God which teaches the ten commandments and which was implanted in the human heart from the beginning of the world, whence also it is called the law of nature or the natural law; and the same law was afterwards given publicly to the Jewish people and comprehended in the ten commandments. It might also be said that Moses borrowed the ten commandments from the fathers, to which Christ testifies in John 7, 22. For it is certain that the fathers from the beginning taught them and urged them upon their children and descendants. With what consistency, then, does Paul conclude that the fathers were not justified by the Law because it was not given until four hundred years after Abraham's time; as if the fathers before that time had no Law?

6. To answer this question we must observe the meaning and purpose of Paul's words; for he so speaks because of the boasting of the Jews, who placed their dependence on the Law and claimed that it was given to them that they might be God's people. They considered their attempts at keeping his Law, sufficient to procure justification. Why else did God give the Law, they said, and distinguish us from all heathen peoples, if we were not thereby to be preeminent before God and more pleasing to him than they who have it not? They made so much of this boasting that they paid no respect at all to the promise of blessing in the coming seed, given to the fathers, nor thought that faith therein was necessary to their justification. Thus they practically considered it as annulled and made void, excepting for a temporal interpretation which they put upon it—that the Messiah would come and, because of their Law and piety, give to them the dominion of the world and other great rewards.

THE JEWS GOD'S PEOPLE BY PROMISE.

7. To rout such vain delusions and boasts, and to show that the Jews were not justified through the Law and did not become God's children thereby, Paul cites the fact that the holy patriarchs, their fathers, were justified neither by the Law of which they boast, because it was not yet given, nor by their own deeds, whether of the natural law or the ten commandments. God had based no promise of blessing or salvation on their works. He had promised out of pure grace to give them the blessing freely (that is, to give them grace or righteousness and all eternal blessing), through the coming seed, which had been promised also to our first parents without their merit, when by their transgression they had fallen under God's wrath and condemnation. Therefore, although the fathers had a knowledge of the Law, or God's commandments, these did not help them to become righteous before God. They had to hear and apprehend by faith the promise of God, which was based not on works but only on the coming seed. For if they had been able by means of the Law or of good works to become righteous, it would have been wholly unnecessary to give the promise of blessing in Christ.

8. Now, if Abraham and the fathers could not be justified by works, and in fact were not justified by them, no more were their children and descendants justified by the Law or by works. They were justified in no other way than by faith in the promise given to Abraham and to his seed, a promise by which not only the Jews but all the heathen (through the same faith) were blessed.

9. This truth Paul now further enforces and establishes on the basis of these two particulars—God's promise, and his free grace or gift—in opposition to the boasting of the Law and our own merit. First, he makes a declaration concerning the value and weight which every testament or promise of the last will possesses. Likewise in the fourth commandment is implied an ordinance that the last will of parents should be honored by their children and heirs.

10. In regard to this subject he asserts that the rule is, if a man's testament be confirmed (and it is confirmed by his death) no man dare alter it nor add to it nor take away from it. So the jurists declare it to be a divine law that no one should break a man's last will. How much more then should God's testament be honored intact? Now, God has made a testament, which is to be his final last will; namely, that he will bless all nations through the seed which at first he promised to the fathers. This he determined upon, and assured to Abraham, and in him to all the world—to us all. And he has confirmed it by the death of this seed, his only Son, who had to become man and die (as was typified by the sacrifice of Isaac on the part of Abraham) in order that the inheritance of the blessing and eternal life might be bestowed upon us. This is God's last will. He does not desire to make any other. Therefore, no man can or dare change it or add anything to it. Now, it is adding to it, it is breaking or revoking it—since this testament has been opened and the blessing proclaimed to all the world—if anyone claims that we must first earn that blessing through the Law, proceeding as if, without the Law, this testament, by mere virtue of its promise and will, had no force at all.

11. In short, this testament, Paul concludes, is a simple promise of blessing and sonship with God. Accordingly, there is no law which we must keep in order to merit it. Here nothing avails but the will which promises saying, I will not regard your deeds, but promise the blessing—that is, grace and eternal life—to you who are found in sin and death. This I will confirm by the death of my Son, who shall merit and obtain this inheritance for you.

Now, God made this testament in the first place without the Law, and has thus confirmed it; therefore, the Law, published and confirmed long afterwards, cannot take aught from it, much less annul or revoke it. And he who declares or teaches that we are to be justified by the Law—are to obtain God's blessing by it—does nothing else but interfere with God's testament and destroy and annul his last will. This is one argument of Paul, based on the word "promise," or "testament," and is readily understood; for no one is so stupid that he cannot distinguish between these two—law or commandment, and promise.

12. The second argument of Paul is based on the words, "God gave it to Abraham by promise." Here also it is easy for one who is possessed of common sense to perceive there is a marked difference between receiving something as a gift and earning it. What is earned is given because of obligation and debt, as wages, and he who receives it may boast of it, rather than he who gives it, and may insist upon his right. But when something is given for nothing and, as Paul here says, is bestowed freely—out of grace—then there can be no boasting of right or of merit on the part of the recipient. On the contrary, he must praise the goodness and kindness of his benefactor. So Paul concludes: God freely gave the blessing and the inheritance to Abraham by promise. Therefore, Abraham did not earn it by his works; nor was it given to him as a reward, much less to his children.

13. It is evident enough to even a child that what is earned by works as a reward is not identical with what is promised or bestowed gratis, out of grace and pure free will. There is a distinction between them. God has stopped the mouth of all the world and deprived it of all occasion for boasting that it has received God's grace by reason of the Law. For he promised and bestowed that as a gift, before the Law or merit through the Law had any existence. In his dealings with his own people, with Abraham and his descendants, God promised to bless the patriarch and all his race and said nothing of any law, works or reward; he based all solely on the coming seed.

14. In the faith of this promise they lived and died—Abraham himself and his children's children—till over four hundred and thirty years had elapsed. Then only did God give the Law, institute an outward form of worship, a priesthood, etc., and direct them how to live and govern themselves. They had now become a separate people, released from foreign domination, and brought into their own land, and they needed an external form of government. It was not intended that only now and by means of these gifts they should obtain forgiveness of sins and God's blessing.

15. This is the substance of the first part of this epistle. In teaching how we are to be justified before God, Paul would have us distinguish well these two points, promise and law; or again, gift and reward. If we teach that God, out of pure grace, and not because of any law or merit, bestows forgiveness of sins and eternal life, the question at once presents itself: Why is the Law given, or of what use is it? Shall we not perform any good works? Why do we teach the ten commandments at all? Paul takes up this matter and asks the question, "What then is the Law?" Then he proceeds to discuss at length what is the office and use of the Law, and shows the difference between it and the Gospel. Of this enough has been said elsewhere, in other postils.



Fourteenth Sunday After Trinity

Text: Galatians 5, 16-24.

16 But I say, Walk by the Spirit, and ye shall not fulfil the lust of the flesh. 17 For the flesh lusteth against the Spirit, and the Spirit against the flesh; for these are contrary the one to the other; that ye may not do the things that ye would. 18 But if ye are led by the Spirit, ye are not under the law. 19 Now the works of the flesh are manifest, which are these: fornication, uncleanness, lasciviousness, 20 idolatry, sorcery, enmities, strife, jealousies, wraths, factions, divisions, parties, 21 envyings, drunkenness, revellings, and such like; of which I forewarn you, even as I did forewarn you, that they who practise such things shall not inherit the kingdom of God. 22 But the fruit of the Spirit is love, joy, peace, longsuffering, kindness, goodness, faithfulness, 23 meekness, self-control; against such there is no law. 24 And they that are of Christ Jesus have crucified the flesh with the passions and the lusts thereof.

WORKS OF THE FLESH AND FRUITS OF THE SPIRIT.

This Epistle has been treated at length in the complete commentary (Luther's Commentary on Galatians). It exhorts to good works or fruits of faith in those who have the Holy Spirit through faith. And it does so in a way to show that it is not the design of this doctrine to forbid good works or to tolerate and refrain from censuring bad ones, or to prevent the preaching of the Law. On the contrary it shows clearly that God earnestly wills that Christians should flee and avoid the lusts of the flesh, if they would remain in the Spirit. To have and retain the Spirit and faith, and yet to fulfil the lusts of the flesh, are two things that cannot harmonize; for "these," Paul says, "are contrary the one to the other," and there is between them a vehement conflict. They cannot tolerate each other; one must be supreme and cast the other out. For this reason he clearly mentions some works of the flesh which plainly and evidently are not of the Spirit, and immediately concludes that those who commit and practice these are not in a condition to inherit God's kingdom. They have lost the Holy Spirit and faith. But he also shows whence the Christians obtain strength to enable them to resist the lusts of the flesh; namely, from the fact that they have received the Holy Spirit through faith, and from the knowledge that they have a gracious God. Thus their hearts become filled with love and a desire to obey God and to shun sin. Consequently they resist and refuse to obey the lusts of the flesh, lest they make God angry again. And although in this conflict they still feel their weakness, the Law nevertheless cannot condemn them, because through faith they are and remain in Christ.



Fifteenth Sunday After Trinity

Text: Galatians 5, 25-26 and 6, 1-10.

25 If we live by the Spirit, by the Spirit let us also walk. 26 Let us not become vainglorious, provoking one another, envying one another.

1 Brethren, even if a man be overtaken in any trespass, ye who are spiritual, restore such a one in a spirit of gentleness; looking to thyself, lest thou also be tempted. 2 Bear ye one another's burdens, and so fulfil the law of Christ. 3 For if a man thinketh himself to be something when he is nothing, he deceiveth himself. 4 But let each man prove his own work, and then shall he have his glorying in regard of himself alone, and not of his neighbor. 5 For each man shall bear his own burden. 6 But let him that is taught in the word communicate unto him that teacheth in all good things. 7 Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap. 8 For he that soweth unto his own flesh shall of the flesh reap corruption; but he that soweth unto the Spirit shall of the Spirit reap eternal life. 9 And let us not be weary in well-doing: for in due season we shall reap, if we faint not. 10 So then, as we have opportunity, let us work that which is good toward all men, and especially toward them that are of the household of the faith.

CHURCH OFFICERS WARNED OF VAIN-GLORY.

The chief aim of this epistle text is to instruct those in official authority in the Church. Since Christians are under obligation to honor their pastors and teachers, they are admonished by the apostle to guard against the sin of vain-glory, that those in authority may not become proud nor misuse their office against unity in doctrine and in love, and that they may not despise or pass by the wounded and helpless, as the priest and Levite did. Lk 10, 31-32. Finally, Paul exhorts all diligently to do the good and thus serve everyone, as Christ also teaches in the Gospel (Mt. 6, 34) that everyone should do the work of each day and not be anxious about the future. [See the explanation of these verses in Luther's Commentary on the Galatians.]



Sixteenth Sunday After Trinity

Text: Ephesians 3, 13-21.

13. Wherefore I ask that ye may not faint at my tribulations for you, which are your glory. 14 For this cause I bow my knees unto the Father, 15 from whom every family in heaven and on earth is named, 16 and that he would grant you, according to the riches of his glory, that ye may be strengthened with power through his Spirit in the inward man; 17 that Christ may dwell in your hearts through faith; to the end that ye, being rooted and grounded in love, 18 may be strong to apprehend with all the saints what is the breadth and length and height and depth, 19 and to know the love of Christ which passeth knowledge, that ye may be filled unto all the fulness of God. 20 Now unto him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us, 21 unto him be the glory in the church and in Christ Jesus unto all generations for ever and ever. Amen.

PAUL'S CARE AND PRAYER FOR THE CHURCH.[1]

[Footnote 1: This sermon appeared in three editions the first year it was printed in 1525, at Wittenberg.]

1. Up to this time Paul has been extolling the office of the ministry, which proclaims the Gospel of the New Testament. In lofty and impressive terms he introduces its purpose, power and wisdom—in a word, the great benefits the office effects, since God thereby bestows upon us abundantly all manner of wisdom, strength and blessings, all which things, in heaven or earth, are of his dispensing. The Gospel proclaims to us life from death, righteousness from sin, redemption from hell and all evil, and brings us out of the kingdom of darkness into the kingdom of God. So sublime is the whole subject, Paul does not venture to compass it with words but in the loftiest of language suggests much.

2. In the first part of the text he shows the depth of his concern that the Ephesians should retain the Gospel preaching received from him, not allowing themselves to be torn away from it. To this end he employs two expedients: first, he consoles and admonishes; second, he prays and desires.

"Wherefore I ask that ye may not faint at my tribulations for you, which are your glory."

PAUL CONSOLES HIS CONVERTS.

3. Having been imprisoned at Rome by order of the emperor, Paul thus consoles his beloved converts at Ephesus, admonishing them to cleave to the doctrine learned from him; not to be frightened from it by beholding his fate, nor permit themselves to be alienated by such comment as this: "This man Paul in his preaching to you made great pretentions to being commissioned of Christ himself, and to outdoing all the other apostles. And you made your boast in him and relied upon him as if he were the only and all-deserving one. Where is he now? What assistance can he render you? There he lies in Rome, by the Jews condemned to death; more than that, he is in the hands of that cruel tyrant, Emperor Nero. Did we not long ago tell you he would meet such fate? Presumably this puts an end to his boastings over every other man."

4. To prevent the offense that threatened, Paul writes from his prison, and his message is, in effect, this: "Dear friends, you see I am imprisoned; the devil and the world have me in their hands. This may perhaps alarm you, and rouse in you the evil suspicion, 'If his doctrine were all right and if he were the great apostle of Christ he claims to be, God would not permit him to suffer such fate.'" For some of the false apostles thus taunted Paul's disciples. "But I entreat and exhort you," Paul would say, "not to be offended, or alarmed, not to grow faint, though I am in prison. Whether we be tempted and suffer tribulation, whether we be honored or dishonored, no matter what comes, only cleave to the doctrine I have preached to you—the Gospel, God's sure Word, as you know." He reminds them, as before he has done, of that whereunto God has called them, and of what they have received through his preaching.

5. Such admonition is still, and will ever be, necessary in the Christian community. The weak must endure severe conflicts in the tribulations the Gospel inevitably entails. The trial is especially hard when they must lose their leaders and teachers, and in addition hear the shameful, bitter taunts of the calumniators. We in this day have to expect that some will be offended when teachers are assailed. We should therefore be prepared, and when any of our number fall away from our faith to flatter tyrants and the Pope, and to become liars and knaves, we must individually lay hold of the Gospel in a way to enable us to stand and say: "Not because a certain one has so taught, do I believe. It matters not what becomes of him or what he may be, the doctrine itself is right. This I know, whatever God may permit to befall myself or others because of it."

THE CHRISTIAN'S CONFIDENCE MUST BE IN GOD.

6. So have I personally had to do, and must still do. Otherwise I would have been terrified and enervated when I saw the Pope, and bishops, emperors, kings and all the world, opposed to the doctrine they ought to sustain. I would have been overwhelmed, thinking, "They, too, are men and cannot all be followers of the devil." How could I comfort myself and stand firm unless I were able to say: "Though ten other worlds and everything great, lofty, wise and prudent, and all my dear friends and brethren as well, should turn from me, the doctrine still remains true. It stands: it will not, like men, totter and fall. I will adhere to the Word of God, stand or fall what may."

7. The Christian must be discerning enough to strip the individual of his mask—of his great pomp and majesty—and distinguish it from the Word. He who cannot so do, cannot stand under temptation; let one fall, and he will soon follow suit.

8. Such is the nature of the Church in its earthly government that human wisdom must stumble thereat; various sects of the offended must rise in opposition to the faith. But God delights to rule, not with the sword or with visible power, but through weakness and in opposition to the devil and the world. Seemingly, he would permit his Church to be utterly overthrown. Guard against and resist offenses as well as we may—and the practice is not without its efficacy—still we must ultimately be driven to say defiantly: "He who established the Church and has to this time preserved it, will continue to protect it. Man would not rule it wisely, but the living Christ is seated upon the throne whereon God placed him, and we shall see who can pull him down and destroy his Church."

PAUL'S SUFFERINGS FOR THE CHURCH'S GOOD.

9. When the trying hour arrives, we are able to accomplish about as little against the enemy as Paul when he lay in chains powerless to succor a soul. He was obliged to commit his cause to the Lord. At the same time, as a faithful apostle, he ceased not, though removed from his followers, to admonish and warn to the full extent of his power. Well he knew that many false apostles were ready, so sure as he said a word, to pervert it and to fill the ears of the people with their own empty words and poisonous teaching. He elsewhere complains (2 Tim 1, 15) that by the influence of this class all Asia was turned away from him. He had reference to the nearest neighbors of the Ephesians in Asia.

10. For the sake of affording his converts comfort and strength, Paul proceeds to make his sufferings and tribulations pleasing to them by speaking of these afflictions in unusual and beautiful terms. He presents a view quite opposed to the opinion of the world and the judgment of calumniators. "My sufferings and tribulations," says Paul, "which to you and the world, viewed in a fleshy way, are most disastrous, really work you no injury nor disadvantage, notwithstanding what the pernicious babblers claim about such trials. Rather, they are beneficial to you and me. Though your enemies seek thus to injure you to the fullest extent, benefits they never foresee will accrue to us.

"My sufferings are not for my own sake, but yours. They work your benefit; it is better for you as it is, than for me to be present and preach to you. And how so? Because I suffer only for the sake of the ministry, for that Gospel I delivered you. I risk my life and all I have that you may hold it fast; such is my earnest desire. I contend for and cleave to, at the risk of my life, that which Christ gave me and enjoined upon me. Thus by my chains and bands I honor and establish the Gospel, that you may be strengthened and may cleave more firmly to it.

11. "So we shall joyfully transform the tribulation imposed by the world in an attempt to inflict great evils: God will have to pronounce the sentence: 'Hear, O world, devil, emperor, tyrant! Thou hast imprisoned my apostle Paul for the sake of my godly Christians. What injury have they done thee? what fault committed? With no wrong on their part, thou persecutest them. It is simply because I gave them my Word; therefore thou art opposing and defying me. What shall I say but that thou hast imprisoned and bound, not Paul, but me? Is it not insupportable that a perishable worm, be he emperor or prince, should presume to apprehend God in heaven? But thinkest thou I will remain silent and unprotesting? Thinkest thou I will not break chains, stocks and bands, and give command: Hold thou, devil and tyrant, and submit! Let me rule, substituting for one Paul, ten; and for one Church at Ephesus establishing thirty, yes, a hundred.'"

12. And as in Paul's time, so today: when our enemies get hold of an evangelical preacher, either he must secretly be drowned or murdered, or he must publicly be hanged or burned. Why is it? Because of the Christians to whom he has taught his doctrine. For a while God looks on serenely. He says: "Beloved lords, be not enraged. Know you whom you have apprehended and murdered? It is I, the Divine Majesty. It was not their own word and command but mine which these preachers taught and my Christians believed. You cannot deny the fact. I must, then, consider how to secure myself against your wrath. How shall I do it? Indeed, by way of returning your favors and kindnesses, I must so arrange that where one town had a minister and the Gospel, ten, yes twenty, towns must have their pastor and preachers. I will, O Pope and bishops, invade your own dioceses and you must tolerate and accept the Gospel, whether to your joy or your grief. If you begin to rave, I will give you cause for alarm, for you shall be overthrown, bishops, hats and all."

13. Note, when Paul says he suffers for the Ephesians, he means that his suffering is for their profit, to teach them they have nothing to fear in suffering. They, not he, are the subjects of concern in this matter. His pains are not merely those of Paul—upon whom not so much depends—but of an apostle or preacher of the Church of Christ. When the latter name is associated with the suffering, when it is not John or Peter who is cast into prison—that God might tolerate—but a minister of the Church, then the deed is a too gross jesting with the majesty of God; it is tempting him too far, yes apprehending him.

14. It was necessary that Paul give his converts this admonition: "Dear children, fear not. Do not be alarmed at my arrest and intended execution. Let our enemies put forth their utmost effort. You shall see how I will rend the cords and burst the prison, humiliating them until they lie in ashes; the place of one resister of the Gospel will be filled by ten who preach it."

CHRIST PERSECUTED IN CHRISTIANS.

Since Paul's enemies refuse instruction and will not cease their raging, since they refuse to learn against whom they rage, he must make known to them who is the object of their persecution. It is neither Paul nor an apostle, but he to whom it was said (Ps 110, 1), "Sit thou at my right hand." It is a perilous thing to take liberties with him. He is now seated where he will brook no suffering. The enemies of the Christians must behold such things as did the Jews who delivered Paul into the Emperor's hands, and as the Romans witnessed. Soon after Paul's execution, Jerusalem lay in ashes, and not a great while after, the city of Rome was destroyed. For when Christ was oppressed, when in the person of his apostles and martyrs he was seized and put to death, he had no alternative but to destroy a whole city. And Germany may expect a similar fate.

NO MAN CAN MERIT ETERNAL LIFE FOR ANOTHER.

15. It is unnecessary here to reply to those wicked and illiterate dolts, the Papists and Anabaptist factions, who explain Paul's words, "my tribulations for you," and similar passages, as teaching that one Christian can by his sufferings merit or aid in the salvation of others. Paul does not say, "My tribulations for you are designed to secure for you forgiveness of sins and salvation." He clearly declares, as the Scriptures everywhere do, that only Christ's sufferings are thus effective and for all men. Paul's thought may well be expressed—and every minister may say the same—in these words: "My preaching and my suffering are for your sake." Just as a parent may say to a child, "I must do or endure this for you."

True, works wrought and sufferings endured for another's sake are productive of the good and comfort of that one or of many, but the worker or sufferer does not thereby merit, either for himself or another, God's grace and eternal life. No, these things demand the offices of a being of another order—Christ. He through his sufferings exterminates your sins, and through his death gives you life. Then again, Paul is addressing those already Christians and having forgiveness of sins and all the requirements of a Christian; yet he suffers for them; that is, for their good—that in proportion as his enemies seek to oppose the Gospel, its influence may be widened and the faith of his followers strengthened.

16. In the effort to comfort and strengthen the Ephesians, Paul yet further glorifies and extols his tribulations in the words "which are your glory." What unheardof talk is this? Is it not much rather, as reason dictates and as all the world affirms, a disgrace to his followers that he lies there in prison? What greater dishonor can Christians suffer than to have their ministers and pastors—their instructors and consolers—shamefully arrested? So it seems to the world, it is true; but I tell you, in God's sight and in reality, this trial is a great honor to you, one of which you may proudly boast. This very disgrace and provocation you may turn squarely to your good, saying: "From the very fact of our disgrace, I know the doctrine is true and divine. For it is the lot of the Word of God and of salutary doctrine, together with the supporters of the same, to be defamed and persecuted by the world and the devil." Such persecution is but glory and honor to Christians. Paul says in Romans 5, 3, "We rejoice in our tribulations." In other words, we regard them as glorious, beneficial, precious, blessed.

CHRISTIANS TO REJOICE IN PERSECUTIONS.

17. Christians should not, and cannot, have their glory in the things the world esteems and honors; for the world will not, nor can it, honor even God and his Word. Christ's followers, then, should not be terrified at such treatment as Paul received nor feel disgraced. Let them rather rejoice, deriving comfort and glory therefrom, as did the apostles. We read (Acts 4, 13) of their boldness, and (Acts 5, 41) that they rejoiced in being "counted worthy to suffer dishonor for the Name." So it fared with Christ himself, and Christians ought to be grieved if it be otherwise with them and if the world regard them in a kindly way. In proportion as the world persecutes them and heaps upon them its malice, should they rejoice. Let them accept persecution as a good indication, regarding themselves blessed, as Christ teaches in Matthew 5, 11. So much for the first part of our text; now follows the second:

"For this cause I bow my knees unto the Father [of our Lord Jesus Christ], from whom every family in heaven and on earth is named."

PREACHING MUST BE FOLLOWED BY PRACTICE.

18. Having comforted his followers concerning his tribulations, Paul tells them it is his earnest petition, his longing, that God would grant them power to cleave in firm faith to the Gospel, not forsaking it or growing weary when they have to endure affronts and tribulations, but firmly resisting these. It is not enough merely to accept the Gospel, or even to preach it. Acceptance must be followed by that spiritual power which renders faith firm and manifests steadfastness in conflicts and temptations; for "the kingdom of God is not in word, but in power," as Paul says, 1 Cor 4, 20. There must be a motive force consisting of the inner belief of the heart and the outward proofs of faith: not mere speaking, but doing: not mere talking, but living. Conditions must be such that the Word does not simply remain on the tongue and in the ears, but becomes operative and accomplishes something. In the Old Testament dispensation, Moses preached much indeed, and the people practiced little; but here Paul desires that much be done and little said. He would not have the Gospel preached in vain, but desires that it accomplish the object of its revelation.

19. Note how Paul devotes himself to the welfare of the Christian community. He sets an example, to us ministers in particular, of how to effect the good of the people. But we do not rightly heed his example. We imagine it sufficient to hear the Gospel and be able to discourse about it; we stop at the mere knowledge of it; we never avail ourselves of the Gospel's power in the struggles of life. Unquestionably, the trouble is, we do not earnestly pray. We ought constantly to come to God with great longing, entreating him day and night to give the Word power to move men's hearts. David says (Ps 68, 33), "Lo, he uttereth his voice, a mighty voice."

20. Not only preachers, but all Christians, should constantly entreat the God who grants knowledge to grant also efficacy; should beseech him that the Word may not pass with the utterance, but may manifest itself in power. The prevailing complaint at present is that much preaching obtains, but no practice; that the people are shamefully rude, cold and indolent, and less active than ever, while at the same time they enjoy the strong, clear light of revelation concerning all right and wrong in the world. Well may we pray, then, as Paul does here. He says, in effect: "You are well supplied: the Word is richly proclaimed to you—abundantly poured out upon you. But I bend my knees to God, praying that he may add his blessing to the Word and grant you to behold his honor and praise and to be firmly established, that the Word may grow in you and yield fruit."

21. Feelingly does Paul speak of praying for his followers. He seems to say: "I must lie here imprisoned, not privileged to be with you or to aid you in any way but by bending my knees—that is, entreating and imploring God earnestly and in deep humility—to the end that God may grant you, may effect in you, what neither myself nor any other human being can accomplish—what I could not do even were I free and ever present with you."

TRUE PRAYER CONSISTS NOT IN OUTWARD THINGS.

22. Observe, the apostle alludes to his prayer by naming its outward expression—bending the knees. But the external posture, if accompanied by nothing else, is sheer hypocrisy. When prayer is genuine, possessing the fire by which it is kindled, prompted by a sincere heart which recognizes its need and likewise the blessings that are ours as proclaimed in the Word, and when faith in God's Word—in his promise—revives, then the individual will be possessed with a fervor prompting him to fall upon his knees and pray for strength and for the power of the Spirit. When the Spirit of prayer is enkindled and burns within the heart, the body will responsively assume the proper attitude; involuntarily, eyes and hands will be upraised and knees bended. Witness the examples of Moses, David and even Christ himself.

When we pray with glowing hearts, external gestures will take care of themselves. They are prompted by the Spirit, and therefore are not to be denounced. If assumed, unbidden of the Spirit, they are hypocritical; as, for instance, when one presumes outwardly to serve God and perform good works while his heart is far away. The prophet says (Is 29, 13), "This people draw nigh unto me, and with their mouth and with their lips do honor me, but have removed their heart far from me."

23. By the declaration, "I bow my knees unto the Father of our Lord Jesus Christ," Paul establishes the doctrine that no one should presume to speak to God, to entreat him for any favor, unless approaching, as Paul does here, in the name of "the Father of our Lord Jesus Christ." For Christ is our sole Mediator, and no one need expect to be heard unless he approach the Father in the name of that Mediator and confess him Lord given of God as intercessor for us and ruler of our bodies and souls. Prayer according to these conditions is approved. Strong faith, however, is necessary to lay hold of the comforting Word, picturing God in our hearts as the Father of our Lord Jesus Christ.

24. The statement that Christ is our Lord is very comforting, though we have made it terrifying by regarding Christ as a stern and angry judge. But the fact is, he is Lord for the sole purpose of securing us against harsh lords, tyrants, the devil, the world, death, sin and every sort of misfortune. We are his inheritance, and therefore he will espouse our cause, deliver us from violence and oppression of all kinds and better our condition.

The name "Lord," then, is altogether lovable and comforting to us who believe, and gives us confidence of heart. But still more comforting is it to know that our God, our Lord, is the Father of our Lord Jesus Christ. The name "Lord" stands for the complete Godhead, who gives himself to us. Therefore, all we ask in this name must be abundantly bestowed. Naught is here for me but real help and pure grace. For God designs to have me his child in Christ, placed above all things temporal and eternal.

GOD OUR FATHER.

25. Paul further declares that God is not merely a father, but the true Father, "from whom every family in heaven and on earth is named." Earthly fathers are so called because in a flesh and blood way they have begotten us, or on account of their age and their claim to honor. It is the universal custom to apply the term "father" to an old master. In Second Kings 5, 13, for instance, the servants of Naaman called their lord "father." Paul's thought is: "All fatherhood on earth is but a semblance, a shadow, a painted image, in comparison with the divine Fatherhood of God."

26. But reason can never see it so. And only by the Spirit's work can the heart recognize the fact. Reason may go so far as to regard God an angry and terrible judge, one who makes the world, even hell itself, too narrow for it and leaves it without a foothold. But it is impossible for natural reason to call God a father in sincerity; much less to regard him the divine Father, preeminent over all who bear the name of "father" in heaven or on earth, of whom all other fathers are as mirror reflections.

27. Think of the attitude of an earthly father toward his child, and of the child toward his father. Even where actual parenthood is lacking, the name engenders a confidence affectionate and pleasing enough to kindle the brightest anticipations of great good to be received. Now, if the sincere, loyal designs of earthly fathers for their children are mere pretense compared to the blessed purposes of our heavenly Father, what must we look for from this heavenly Father, this Father above all others? Paul would teach us to look at the proportions, and from the confidence we repose in our natural fathers estimate the character of God as a Father and what we may expect from him.

28. He who can put his trust in God, who can confidently rely upon him and sincerely cry, "Thou art my beloved Father!" need not fear to ask anything of God, or that God will at all deny him. His own heart will tell him that his petitions will be granted. Because of the strength of his confidence, he cannot fail to secure his heart's desires. Thus God himself teaches us to break open heaven and lay him bare before our eyes that we may see who this Father is.

[Thus Paul is confident what he asks is pleasing to God and will be granted. If we did the same we would, doubtless, have a like experience. There are still people who pray. It would be a blessing if there were many more. Then the Gospel would make greater progress and impart to us greater power. It is evident, God be praised, that all who rage against the Gospel must be put to shame. The more they rage, the more the Gospel spreads, and all without our help or counsel, only because God awakens hearts to pray that it may prosper, even without our help. The more fervently we pray, the greater is God's pleasure to hear.]

29. What is the nature of the prayer Paul here presents? It is the same as the Lord's Prayer, being particularly identical with the first, second and third petitions. In words of different sound but implying the very same thing, Paul briefly embraces these petitions—the hallowing of God's name and Word in our midst, and the destruction of the devil's kingdom and all evil—whatever is opposed to the Word and will of God. He says:

"That he would grant you, according to the riches of his glory, that ye may be strengthened with power."

GOD LAVISH IN HIS BLESSINGS.

30. Sublime words are these, wrung from a fervent heart. Evidently, in the effort to express himself fully, clearly and in language worthy of his subject, the apostle finds words too weak and rare. The fervor of his heart can be but poorly portrayed. By the phrase, "according to the riches of his glory," Paul means to say: "Such is the greatness of God's glory, it deserves the title of riches. For it is conducive to God's honor and praise that he gives abundantly." These words reveal the nature of God, proclaiming him the source whence we may expect all good, and all aid in time of need. He is God of all the world. The reason the world has made many gods, has invoked many saints, is because it looks to them for aid and benefit. The Scriptures term "gods" certain individuals who do good and lend assistance to their fellows. God says to Moses (Ex 7, 1), "I have made thee as God [a god] to Pharaoh."

31. But God, because of the abundance and lavishness of his gifts, is entitled to greater honor and glory. He is the true God, to whom alone belongs all glory; yea, the riches of glory. He pours out his blessings abundantly and above measure; he is the source of all blessings in heaven and on earth. Even his most inferior creatures—water, air, the earth and its products—are so generously bestowed that we can appropriate only an infinitesimal part of them. Yet in our blindness and stupidity we do not see, yea, we utterly ignore the fact that God is the giver of these. Now, how much more generous is God in spiritual blessings! He has freely given himself—poured out himself—for us, and also gifts and blessings of the highest order. He has illumined us with a light bright enough to reveal to us the real character of the world, the devil and the angels. Yes, to show to us God's purposes, present, past and future. Thus we have all wisdom and all power over sin, the devil and death, being lords of all creatures. In a word, our riches are inexpressibly great.

32. Paul employs forcible words to record his prayer here. He has firm confidence in God that the petition must be efficacious, must penetrate the clouds and open heaven. He does not say that God looks upon our merit and worthiness and for the sake of these grants our requests; but for the sake of the riches of his glory. We are not worthy his favors, but his glory is worthy of our recognition, and we are to honor him because he gratuitously lavishes his blessings upon us, that his name alone may be hallowed. Only with a recognition of these facts may prayer be offered if it is to avail before God. If God were to consider our merit, very small would be the portion due us. But if we are to be richly blessed, it must come about through our recognition of pure grace as the source of our gifts, and our praise of God's exceeding glory.

33. But what are the blessings for which Paul's prayer entreats? Something more than continuance of the Word with his followers, though it is a great and good gift even to have the Word thoroughly taught: he prays that the heart may taste the Word and that it may be effectual in the life. Thus the apostle contrasts a knowledge of the Word with the power of the Word. Many have the knowledge, but few the impelling and productive power that the results may be as we teach. Hence they are criticised and not without reason. But our enemies cannot censure and reproach us to greater extent than to say that we preach and accept much good doctrine to no purpose; that no one practices it and profits thereby; that in fact we are morally worse than before we heard the doctrines, and consequently it would have been better had things remained as they were.

WE SHOULD PRAY FOR THE POWER OF THE WORD.

34. What answer shall we make? This: In the first place, considering our unsatisfactory condition and the lack of power with the Word, we have great reason to pray with the earnestness Paul's example teaches. And secondly, though our enemies see little improvement and few fruits of the Gospel, it is not theirs to judge. They think we ought to do nothing but work miracles—raising the dead and bordering the Christian's walk with roses, until naught but holiness obtains everywhere. This being the case, where would be the need to pray? We cannot, nor dare we, pray for what we already have, but must thank God for it. But, since Paul and other Scripture authorities command us to pray, a defect somewhere in our strength is indicated. Otherwise why say they so much about it?

Thus Paul himself acknowledges the Ephesians were weak. He complains of the same weakness in other Epistles and especially in those to the Corinthians. Everywhere he urges them to do and live as they had been taught. The only reason Paul advocates this is that he saw, as we now see, that everywhere they fail, and things are not as they should be.

In spite of the fact that not everyone's conduct is satisfactory, some do mend their ways; and the happy condition obtains that many consciences are assured and many former evils are now avoided. If the two sides of the question were carefully compared, we would see much advantage with us not now noticed. Again, even though we are somewhat weak, is that any reason for saying all is lost? Further, there is naught else but filth and corruption in the ranks of our enemies, which they would gladly adorn with our weakness even. But they must look upon their way as excellent and ours as odious.

35. Let them go on with their judging. We admit we are not all strong, but it is also true that were there no weakness in our ranks, we would have no need of prayer, perseverance, exhortation and daily preaching. In condemning the Gospel because of our admitted weakness, something we ourselves confess, our enemies are themselves judged before God by their judging us. It is possible for me to be truly in the kingdom of grace and at the same time outwardly weak enough to be regarded of men as a knave. My faith is not apparent to men, but God sees it and I am myself sensible of it. You meantime erroneously judge me by my outward conduct, thus bringing judgment upon yourself. We are aware of, and also lament, our weakness and imperfection. Hence we cry and groan, and pray to God to grant us strength and power.