Contents
1. Epistle Church Sermon, 1 Corinthians 13:1-13
2. Gospel Church Sermon – Luke 18:31-43
3. Gospel House Sermon – Luke 18:31-43
Kirchenpostille
Source: Martin Luther, “Sermon for the Last Sunday Before Lent,” John Nicholas Lenker, ed., Luther's Epistle Sermons. Epiphany, Easter and Pentecost. Volume 2. Three Volumes. Luther's Complete Works, Volume VIII. Translation by John Nicholas Lenker and Others. (Minneapolis, MN: The Luther Press, 1909), pp. 119-132.
Translation by John Nicholas Lenker and Others.
1 Cor. 13:1-13
Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal. And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing. And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing. Charity suffereth long, and is kind; charity envieth not; charity vaunteth not itself, is not puffed up, Doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil; Rejoiceth not in iniquity, but rejoiceth in the truth; Beareth all things, believeth all things, hopeth all things, endureth all things. Charity never faileth: but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away. For we know in part, and we prophesy in part. But when that which is perfect is come, then that which is in part shall be done away. When I was a child, I spake as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things. For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known. And now abideth faith, hope, charity, these three; but the greatest of these is charity.
Paul's purpose in this chapter is to silence and humble haughty Christians, particularly teachers and preachers. The Gospel gives much knowledge of God and of Christ, and conveys many wonderful gifts, as Paul recounts in Romans 12 and in First Corinthians 12. He tells us some have the gift of speaking, some of teaching, some of Scripture exposition; others of ruling; and so on. With Christians are great riches of spiritual knowledge, great treasures in the way of spiritual gifts. Manifest to all is the meaning of God, Christ, conscience, the present and the future life, and similar things. But there are to be found few indeed who make the right use of such gifts and knowledge; who humble themselves to serve others, according to the dictates of love. Each seeks his own honor and advantage, desiring to gain preferment and precedence over others.
2.. We see today how the Gospel has given to men knowledge beyond anything known in the world before, and has bestowed upon them new capabilities. Various gifts have been showered upon and distributed among them which have redounded to their honor. But they go on unheeding. No one takes thought how he may in Christian love serve his fellow-men to their profit. Each seeks for himself glory and honor, advantage and wealth. Could one bring about for himself the distinction of being the sole individual learned and powerful in the Gospel, all others to be insignificant and useless, he would willingly do it; he would be glad could he alone be regarded as Mister Smart. At the same time he affects deep humility, great self-abasement, and preaches of love and faith. But he would take it hard had he, in practice, to touch with his little finger what he preaches. This explains why the world is so filled with fanatics and schismatics, and why every man would master and outrank all others. Such as these are haughtier than those that taught them. Paul here attacks these vainglorious spirits, and judges them to be wholly insignificant, though their knowledge may be great and their gifts even greater, unless they should humble themselves and use their gifts in the service of others. To these coarse and mean people he addresses himself with a multitude of words and a lengthy discourse, a subject he elsewhere disposes of in a few words; for instance, where he says (Phil 2, 3-4), ”In lowliness of mind each counting others better than himself; not looking each of you to his own things, but each of you also to the things of others.” By way of illustration, he would pass sentence upon himself should he be thus blameworthy; this more forcibly to warn others who fall far short of his standing. He says,
4. That is, though I had ability to teach and to preach with power beyond that of any man or angel, with words of perfect charm, with truth and excellence informing my message – though I could do this, ”but have not love [charity],” and only seek my own honor and profit and not my neighbor's, ”I am become sounding brass, or a clanging cymbal.” In other words, ”I might, perhaps, thereby teach others something, might fill their ears with sound, but before God I would be nothing.” As a clock or a bell has not power to hear its own sound, and does not derive benefit from its stroke, so the preacher who lacks love cannot himself understand anything he says, nor does he thereby improve his standing before God. He has much knowledge, indeed, but because he fails to place it in the service of love, it is the quality of his knowledge that is at fault. I Cor 8, 1-12. Far better he were dumb or devoid of eloquence, if he but teach in love and meekness, than to speak as an angel while seeking but his own interests.
5. According to chapter 14, to prophesy is to be able, by the Holy Spirit's inspiration, correctly to understand and explain the prophets and the Scriptures. This is a most excellent gift. To ”know mysteries” it to be able to apprehend the spiritual meaning of the Scriptures, or its allegorical references, as Paul does where (Gal 4, 24-31) he makes Sarah and Hagar representative of the two covenants, and Isaac and Ishmael of the two peoples – the Jews and the Christians. Christ does the same (Jn 3, 14) when he makes the brazen serpent of Moses typical of himself on the cross; again, when Isaac, David, Solomon and other characters of sacred history appear as figures of Christ. Paul calls it ”mystery” – this hidden, secret meaning beneath the primary sense of the narrative. But ”knowledge” is the understanding of practical matters, such as Christian liberty, or the realization that the conscience is not bound. Paul would say, then: ”Though one may understand the Scriptures, both in their obvious and their hidden sense; though he may know all about Christian liberty and a proper conversation; yet if he have not love, if he does not with that knowledge serve his neighbor, it is all of no avail whatever; in God's sight he is nothing.”
6. Note bow forcibly yet kindly Paul restrains the disgraceful vice of vainglory. He disregards even those exalted gifts, those gifts of exceeding refinement, charm and excellence, which naturally produce pride and haughtiness though they command the admiration and esteem of men. Who would not suppose the Holy Spirit to dwell visibly where such wisdom, such discernment of the Scriptures, is present? Paul's two epistles to the Corinthians are almost wholly directed against this particular vice, for it creates much mischief where it has sway. In Titus 1, 7, he names first among the virtues of a bishop that he be ”non superbus,” not haughty. In other words that he does not exalt himself because of his office, his honor and his understanding, and despise others in comparison. But strangely Paul says, ”If I have all faith, so as to remove mountains, but have not love, I am nothing.”
7. We hold, and unquestionably it is true, that it is faith which justifies and cleanses. Rom 1, 17; 10, 10; Acts 15, 9. But if it justifies and purifies, love must be present. The Spirit cannot but impart love together with faith. In fact, where true faith is, the Holy Spirit dwells; and where the Holy Spirit is, there must be love and every excellence. How is it, then, Paul speaks as if faith without love were possible? We reply, this one text cannot be understood as subverting and militating against all those texts which ascribe justification to faith alone. Even the sophists have not attributed justification to love, nor is this possible, for love is an effect, or fruit, of the Spirit, who is received through faith.
8. Three answers may be given to the question. First, Paul has not reference here to the Christian faith, which is inevitably accompanied by love, but to a general faith in God and his power. Such faith is a gift; as, for instance, the gift of tongues, the gift of knowledge, of prophecy, and the like. There is reason to believe Judas performed miracles in spite of the absence of Christian faith, according to John 6, 70: ”One of you is a devil.” This general faith, powerless to justify or to cleanse, permits the old man with his vices to remain, just as do the gifts of intellect, health, eloquence, riches.
9. A second answer is: Though Paul alludes to the true Christian faith, he has those in mind who have indeed attained to faith and performed miracles with it, but fall from grace through pride, thus losing their faith. Many begin but do not continue. They are like the seed in stony ground. They soon fall from faith. The temptations of vainglory are mightier than those of adversity. One who has the true faith and is at the same time able to perform miracles is likely to seek and to accept honor with such eagerness as to fall from both love and faith.
10. A third answer is: Paul in his effort to present the necessity of love, supposes an impossible condition. For instance, I might express myself in this way: ”Though you were a god, if you lacked patience you would be nothing.” That is, patience is so essential to divinity that divinity itself could not exist without it, a proposition necessarily true. So Paul's meaning is, not that faith could exist without love, but on the contrary, so much is love an essential of faith that even mountain-moving faith would be nothing without love, could we separate the two even in theory. The third answer pleases me by far the best, though I do not reject the others, particularly the first. For Paul's very first premise is impossible – ”if I speak with the tongues of angels.” To speak with an angelic tongue is impossible for a human being, and he clearly emphasizes this impossibility by making a distinction between the tongues of men and those of angels. There is no angelic tongue; while angels may speak to us in a human tongue men can never speak in those of angels.
11. As we are to understand the first clause – 'If I speak with the tongues of angels” – as meaning, Were it as possible as it is impossible for me to speak with the tongues of angels; so are we to understand the second clause ”If I have all faith, so as to remove mountains” – to mean, Were it as possible as it is impossible to have such faith. Equally impossible is the proposition of understanding all mysteries, and we must take it to mean, Were it possible for one to understand all mysteries, which, however, it is not. John, in the last chapter of his Gospel, asserts that the world could not contain all the books which might be written concerning the things of the kingdom. For no man can ever fathom the depths of these mysteries. Paul's manner of expressing himself is but a very common one, such as: ”Even if I were a Christian, if I believed not in Christ I would be nothing”; or, ”Were you even a prince, if you neither ruled men nor possessed property you would be nothing.”
12. In other words, ”Were I to perform all the good works on earth and yet had not charity- having sought therein only my own honor and profit and not my neighbor's – I would nevertheless be lost.” In the performance of external works so great as the surrender of property and life, Paul includes all works possible of performance, for he who would at all do these, would do any work. Just so, when he has reference to tongues he includes all good words and doctrines; and in prophecy, understanding and faith he comprises all wisdom and knowledge. Some may risk body and property for the sake of temporal glory. So Romans and pagans have done; but as love was lacking and they sought only their own interests, they practically gave nothing. It being generally impossible for men to give away all their property, and their bodies to be burned, the meaning must ”Were it possible for me to give all my goods to the poor, and my body to be burned.”
13. The false reasoning of the sophists will not stand when they maliciously deduct from this text the theory that the Christian faith is not effectual to blot out sin and to justify. They say that before faith can justify it must be garnished with love; but justification and its distinctive qualities as well are beyond their ken. Justification of necessity precedes love. One does not love until he has become godly and righteous. Love does not make us godly, but when one has become godly love is the result. Faith, the Spirit and justification have love as effect and fruitage, and not as mere ornament and supplement. We maintain that faith alone justifies and saves. But that we may not deceive ourselves and put our trust in a false faith, God requires love from us as the evidence of our faith, so that we may be sure of our faith being real faith.
14. Now Paul begins to mention the nature of love, enabling us to perceive where real love and faith are to be found. A haughty teacher does not possess the virtues the apostle enumerates. Lacking these, however many gifts the haughty have received through the Gospel, they are devoid of love. First, love ”suffereth long.” That is, it is patient; not sudden and swift to anger, not hasty to exercise revenge, impatience or blind rage. Rather it bears in patience with wicked and the infirm until they yield. Haughty teachers can only judge, condemn and despise others, while justifying and exalting themselves.
15. Second, love is ”kind.” In other words, it is pleasant to deal with; is not of forbidding aspect; ignores no one; is kind to all men, in words, acts and attitude.
16. Third, love ”envieth not” – is not envious nor displeased at the greater prosperity of others; grudges no one property or honor. Haughty teachers, however, are envious and unkind. They begrudge everyone else both honor and possessions. Though with their lips they may pretend otherwise, these characteristics are plainly visible in their deeds.
17. Fourth, love ”vaunteth not itself.” It is averse to knavery, to crafty guile and double- dealing. Haughty and deceptive spirits cannot refrain from such conduct, but love deals honestly and uprightly and face to face.
18. Fifth, love is not ”puffed up,” as are false teachers, who swell themselves up like adders.
19. Sixth, love ”doth not behave itself unseemly” after the manner of the passionate, impatient and obstinate, those who presume to be always in the right, who are opposed to all men and yield to none, and who insist on submission from every individual, otherwise they set the world on fire, bluster and fume, shriek and complain, and thirst for revenge. That is what such inflating pride and haughtiness of which we have just spoken lead to.
20. Seventh, love ”seeketh not her own.” She seeks not financial advancement; not honor, profit, ease; not the preservation of body and life. Rather she risks all these in her is no such thing as the Church of Christ nor as true Christians. Many erring spirits, especially strong pretenders to [ed. the text abruptly ends here]
21. Eighth, love ”is not [easily] provoked” by wrong and ingratitude; it is meek. False teachers can tolerate nothing; they seek only their own advantage and honor, to the injury of others.
22. Ninth, love ”taketh not account of [thinketh no] evil.” It is not suspicious; it puts the best construction on everything and takes all in good faith. The haughty, however, are immeasurably suspicious; always solicitous not to be underrated, they put the worst construction on everything, as Joab construed Abner's deeds. 2 Sam 3, 25. This is a shameful vice, and they who are guilty of it are hard to handle.
23. Tenth, love ”rejoiceth not in unrighteousness [iniquity].” The words admit of two interpretations: First, as having reference to the delight of an individual in his own evil doings. Solomon (Prov 2, 14) speaks of those who ”rejoice to do evil.” Such must be either extremely profligate and shameless, characters like harlots and knaves; or else they must be hypocrites, who do not appreciate the wickedness of their conduct; characters like heretics and schismatics, who rejoice when their knavery succeeds under the name of God and of the truth. I do not accept this interpretation, but the other. Paul's meaning is that false teachers are malicious enough to prefer to hear, above all things, that some other does wrong, commits error and is brought to shame; and their motive is simply that they themselves may appear upright and godly. Such was the attitude of the pharisee toward the publican, in the Gospel. But love's compassion reaches far beyond its own sins, and prays for others.
24. Eleventh, love ”rejoiceth with [in] the truth.” Here is evidence that the preceding phrase is to be taken as having reference to malicious rejoicing at another's sin and fall. Rejoicing in the truth is simply exulting in the right-doing and integrity of another. Similarly, love is grieved at another's wrong-doing. But to the haughty it is an affliction to learn of uprightness in someone else; for they imagine such integrity detracts from their own profit and honor.
25. Twelfth, love ”beareth all things.” It excuses every failing in all men, however weak, unjust or foolish one may be apparently, and no one can be guilty of a wrong too great for it to overlook. But none can do right in the eyes of the haughty, who ever find something to belittle and censure as beyond toleration, even though they must hunt up an old fence to find the injury.
26. Thirteenth, love ”believeth all things.” Paul does not here allude to faith in God, but to faith in men. His meaning is: Love is of decidedly trustful disposition. The possessor of it believes and trusts all men, considering them just and upright like himself. He anticipates no wily and crooked dealing, but permits himself to be deceived, deluded, flouted, imposed upon, at every man's pleasure, and asks, ”Do you really believe men so wicked?” He measures all other hearts by his own, and makes mistakes with utmost cheerfulness. But such error works him no injury. He knows God cannot forsake, and the deceiver of love but deceives himself. The haughty, on the contrary, trust no one, will believe none, nor brook deception.
27. Fourteenth, love ”hopeth all things.” Love despairs of no man, however wicked he may be. It hopes for the best. As implied here, love says, ”We must, indeed, hope for better things.” It is plain from this that Paul is not alluding to hope in God. Love is a virtue particularly representing devotion to a neighbor; his welfare is its goal in thought and deed. Like its faith, the hope entertained by love is frequently misplaced, but it never gives up. Love rejects no man; it despairs of no cause. But the proud speedily despair of men generally, rejecting them as of no account.
28. Fifteenth, love ”endureth all things.” It endures whatever harm befalls, whatever injury it suffers; it endures when its faith and hope in men have been misplaced; endures when it sustains damage to body, property or honor. It knows that no harm has been done since it has a rich God. False teachers, however, bear with nothing, least of all with perfidy and the violation of plighted faith.
29. Sixteenth, love never faileth; that means, it abides forever, also in the life to come. It never gives up, never permits itself to be hindered or defeated by the wickedness or ingratitude of men, as do worldly individuals and false saints, who, immediately on perceiving contempt or ingratitude, draw back, unwilling to do further good to any, and, rendering themselves quite inhuman, become perfect misanthropes like Timon in his reputation among the Greeks. Love does not do so. It permits not itself to be made wicked by the wickedness of men, nor to be hindered in well-doing. It continues to do good everywhere, teaching and admonishing, aiding and serving, notwithstanding its services and benefits must be rewarded, not by good, but by evil. Love remains constant and immovable; it continues, it endures, in this earthly life and also in the life to come. The apostle adds, ”Whether there be prophecies, they shall be done away; whether there be tongues, they shall cease; whether there be knowledge, it shall be done away.” Love he commends above all other endowments, as a gift that can never pass, even in the life to come. Those other gifts, the boast of the false apostles, are bestowed only for this present life, to serve in the administering of the ministerial office. Prophecy, tongues, knowledge, all must cease; for in yonder life each individual will himself perceive perfectly and there will be no need for one to teach another. Likewise, all differences, all inequalities, shall be no more. No knowledge and no diversity of gifts is necessary; God himself will be all in every soul. I Cor 15, 28.
30. Here Paul gives utterance to the distinction between the life of faith here below and that heavenly life of divine vision. He would teach that we have in this life and the other the same possession, for it is the same God and the same treasures which we have here by faith and there by sight. In the objects themselves there is no difference; the difference consists in our knowledge. We have the same God in both lives, but in different manner of possession. The mode of possessing God in this life is faith. Faith is an imperfect, obscure vision, which makes necessary the Word, which, in turn, receives vogue through the ministry, tongues and prophecy. Without the Word, faith cannot live. But the mode of possessing God in the future life is not faith but sight. This is perfect knowledge, rendering unnecessary the Word, and likewise preaching, tongues and prophecy. These, then, must pass. Paul continues,
31. ”We know in part”; that is, in this life we know imperfectly, for it is of faith and not of sight. And we ”prophesy in part”; that is, imperfectly, for the substance of our prophecy is the Word and preaching. Both knowledge and prophecy, however, reveal nothing short of what the angels see – the one God. ”But when that which is perfect is come, that which is in part shall be done away.” He proves this by way of illustration and contrasts the child with the man. To children, who are yet weak, play is a necessity; it is a substitute for office and work. Similarly, we in the present life are far too frail to behold God. Until we are able, it is necessary that we should use the medium of Word and faith, which are adapted to our limitations.
32. Faith, Paul tells us, is like a mirror, like a riddle. The actual face is not in the glass; there is but the image of it. Likewise, faith gives us, not the radiant countenance of eternal Deity, but a mere image of him, an image derived through the Word. As a dark riddle points to something more than it expresses, so faith suggests something clearer than that which it perceives. But in the life to come, mirror and riddle, faith and its demonstration, shall all have ceased to be. God's face and our own shall be mutually and clearly revealed. Paul says, ”Now I know in part; but then shall I know fully even as also I was fully known [know even also as I am known].” That is, God now knows me perfectly, clearly and plainly; no dark veil is upon myself. But as to him, a dark veil hides him from me. With the same perfect clearness wherewith he now knows me, I shall then know him – without a veil. The veil shall be taken away, not from him, but from me; for upon him is no veil.
33. The sophists have transgressed in a masterly manner as regards this verse. They have made faith vastly inferior to love because of Paul's assertion that love is greater than faith and greater than hope. As usual, their mad reason blindly seizes upon the literal expression. They hack a piece out of it and the remainder they ignore. Thus they fail to understand Paul's meaning; they do not perceive that the sense of Paul concerning the greatness of love is expressed both in the text and the context. For surely it cannot be disputed that the apostle is here referring to the permanent or temporary character respectively of love and other gifts, and not to their rank or power. As to rank, faith only, but the Word, surpasses love; for the Word is the power of God unto salvation to all that believe. Rom 1,16. Yet the Word must pass. But though love is the fruit of the Word and its effect, it shall never be abolished. Faith possesses God himself. It possesses and can accomplish things; yet it must cease. Love gives and blesses the neighbor, as a result of faith, and it shall never be done away.
34. Now, Paul's statement that love is greater than faith and hope is intended as an expression of the permanence, or eternal duration, of love. Faith, being limited as to time comparison with love, ranks beneath it for the reason this temporary duration. With the same right I might say that the kingdom of Christ is greater upon earth than Christ. Thereby I do not mean that the Church in itself better and of higher rank than Christ, but merely that covers a greater part of the earth than he compassed; he was here but three years and those he spent in a limited sphere, whereas his kingdom has been from the beginning and is coextensive with the earth. In this sense, love is longer and broader than either faith or hope. Faith deals with God merely in the heart and in this life, whereas relations of love both to God and the whole world are eternal. Nevertheless, as Christ is immeasurably better and higher and more precious than the Christian Church, though we behold him moving in smaller limits and as a mere individual, so is faith better, higher and more precious than love, though its duration is limited and it has God alone for its object.
35. Paul's purpose in thus extolling love is to deal a blow to false teachers and to bring to naught their boasts about faith and other gifts when love is lacking. His thought is: ”If ye possess not love, which abides fore, all else whereof ye boast being perishable, ye will perish with it. While the Word of God, and spiritual gifts, are eternal, yet the external office and proclamation of Word, and likewise the employment of gifts in their variety shall have an end, and thus your glory and pride shall become as ashes.” So, then, faith justifies through the Word and produces love. But while both Word and faith shall pass, righteousness and love, which they effect, abide forever; just as a building erected by the aid of scaffolding remains after the scaffolding has been removed.
36. Observe how small the word ”love” and how easily uttered! Who would have thought to find so much precious virtue and power ascribed by Paul to this one excellence as counterpart of so much that is evil? This is, I imagine, magnifying love, painting love. It is a better discourse on virtue and vice than are the heathen writings. The model the apostle presents should justly shame the false teachers, who talk much of love but in whom not one of the virtues he mentions is found. Every quality of love named by him means false teachers buffeted and assaulted. Whenever he magnifies love and characterizes her powers, he invariably makes at the same time a thrust at those who are deficient in any of them. Well may we, then, as he describes the several features, add the comment ”But you do very differently.”
37. It is passing strange that teachers devoid of love should possess such gifts as Paul has mentioned here, viz., speaking with tongues, prophesying, understanding mysteries; that they should have faith, should bestow their goods and suffer themselves to be burned. For we have seen what abominations ensue where love is lacking; such individuals are proud, envious, puffed up, impatient, unstable, false, venomous, suspicious, malicious, disdainful, bitter, disinclined to service, distrustful, selfish, ambitious and haughty. How can it consistently be claimed that people of this stamp can, through faith, remove mountains, give their bodies to be burned, prophesy, and so on? It is precisely as I have stated. Paul presents an impossible proposition, implying that since they are devoid of love, they do not really possess those gifts, but merely assume the name and appearance. And in order to divest them of those he admits for the sake of argument that they are what in reality they are not.
Kirchenpostille
Source: Martin Luther, “Quinquagesima Sunday,” John Nicholas Lenker, ed., The Precious and Sacred Writings of Martin Luther, Volume XI. Fourteen Volumes. Luther's Church Postil – Gospels. Volume II. Five Volumes. Translation by John Nicholas Lenker and Others. (Minneapolis, MN: Lutherans In All Lands, Co., 1906), pp. 124-132.
Luke 18:31-43
Then he took unto him the twelve, and said unto them, Behold, we go up to Jerusalem, and all things that are written by the prophets concerning the Son of man shall be accomplished. For he shall be delivered unto the Gentiles, and shall be mocked, and spitefully entreated, and spitted on: And they shall scourge him, and put him to death: and the third day he shall rise again. And they understood none of these things: and this saying was hid from them, neither knew they the things which were spoken. And it came to pass, that as he was come nigh unto Jericho, a certain blind man sat by the way side begging: And hearing the multitude pass by, he asked what it meant. And they told him, that Jesus of Nazareth passeth by. And he cried, saying, Jesus, thou Son of David, have mercy on me. And they which went before rebuked him, that he should hold his peace: but he cried so much the more, Thou Son of David, have mercy on me. And Jesus stood, and commanded him to be brought unto him: and when he was come near, he asked him, Saying, What wilt thou that I shall do unto thee? And he said, Lord, that I may receive my sight. And Jesus said unto him, Receive thy sight: thy faith hath saved thee. And immediately he received his sight, and followed him, glorifying God: and all the people, when they saw it, gave praise unto God.
This Gospel presents to us again the two thoughts of faith and love, both in that Christ says he must go up to Jerusalem and suffer crucifixion; and in that Christ serves and helps the blind man. By the first thought, that of faith, it is proved that the Scriptures are not fulfilled except by Christ's sufferings; also that the Scriptures speak of no other theme than of Christ, and they treat only of Christ, who must fulfil the Scriptures by his death. But if his death must do this, then our death will add nothing to that end; for our death is a sinful and a cursed death. However, if our death be sin and cursed, which is the highest and severest suffering and misfortune, what can our suffering and death merit? And since our sufferings are nothing and are lost, what can our good works do, in view of the fact that suffering is always nobler and better than doing good works? Christ alone must be supreme here and faith must firmly lay hold of him.
2. But Christ spoke these words before be finished his passion, when on his way to go up to Jerusalem at the time of the Easter festivities, when the disciples least expected to witness his sufferings, and instead anticipated a joyful occasion at the Feast of the Passover. These words Christ spoke for the purpose that his disciples might later grow stronger in their faith, when they recalled that he had before told them, that he had voluntarily offered himself as a sacrifice, and that he was not crucified by the power or strategy of his enemies, the Jews. Long before Isaiah also had prophesied that Christ would voluntarily and cheerfully give himself as a sacrifice, Is 53, 3-7; and the angel also on Easter morning, Lk 24,6, admonishes the women to call to mind what he here utters, in order that they might be assured and the firmer believe how he suffered thus willingly in our behalf.
3. And this is the true foundation, thoroughly to know Christ's passion, when we not only understand and lay hold of Christ's sufferings, but also of his heart and will in those sufferings, for whoever views his sufferings in a way that they do not see his will and heart in them, must be more terrified before them than they are made to rejoice on account of them. But if one sees Christ's will and heart in his passion, they cause true comfort, assurance and pleasure in Christ. Therefore Ps 40, 7-8 also praises this will of God and of Christ: ”In the roll of the book it is written of me: I delight to do thy will, 0, my God.” The Epistle to the Hebrews says on this point: ”By which will we have been sanctified;” Heb 10, 10; it does not say: Through the suffering and blood of Christ, which is also true, but through the will of God and of Christ, that they both were of one will, to sanctify us through the blood of Christ. This will to suffer he shows here in this Gospel when be first announced that he would go up to Jerusalem and allow them to crucify him; as if he had said, look into my heart and see that I do all willingly, freely and cheerfully, in order that it may not terrify nor shock you when you shall now soon see it, and you think I do it reluctantly, I must do it, I am forsaken, and the power of the Jews force me to it.
4. ”But the disciples understood none of these things,” says Christ, ”And this saying was hid from them.” That is as much as to say: Reason, flesh and blood, cannot understand it nor grasp that the Scriptures should say how the Son of man must be crucified; much less does reason understand that this is Christ's will and he does it cheerfully; for it does not believe it is necessary for him to suffer for us, it will deal directly with God through its own good works. But God must reveal it in their hearts by his Spirit more than is proclaimed by words into their ears; yea, even those to whom the Spirit reveals it in their hearts believe it with difficulty and must struggle with it. Such a great and wonderful thing it is that the Son of man died the death of the cross willingly and cheerfully to fulfil the Scriptures, that is, for our welfare; it is a mystery and it remains a mystery.
5. From this it now follows how foolish they act who teach that people should patiently bear their sufferings and death in order to atone for their sins and obtain grace; and especially those who comfort such, who should be put out of the way by the civil law and the sentence of death, or who are to die in other ways; and pretend that if they suffer willingly all their sins will consequently be forgiven them. Such persons only mislead the people for they bury out of sight Christ and his death upon whom our comfort is founded, and bring the people to a false confidence in their own suffering and death. This is the worst of all things a man can experience at the end of his life, and by it he is led direct into perdition. But you learn and say: Whose death! Whose patience! My death is nothing; I will not have it nor hear of it for my consolation. Christ's suffering and death are my consolation, upon it I rely for the forgiveness of my sins; but my own death I will suffer, to the praise and honor of my God, freely and gratuitously, and for the advantage and profit of my neighbor, and in no way whatever depend upon it to avail anything in my own behalf before God.
6. It is indeed one thing to die boldly and fearlessly, or to suffer death patiently, or to bear other pain willingly; and another thing to atone for sin by such death and sufferings, and thus obtain grace from God. The first the heathen have done, and many reckless villains and rough people still do; but the other is a poisonous addition, devised by Satan, like all other lies, by which he founds our trust and consolation upon our own doings, and works, against which we are to guard. For as firmly as I should resist one, who teaches me to enter a monastery, when I wish to be saved; so firmly should I also oppose any who would in my last hour point me to my own death and suffering for consolation and hope, as if they would help to wash away my sins. For both deny God and his Christ, blaspheme his grace and pervert his Gospel. They, however, do much better who hold a crucifix before the dying and admonish them of Christ's death and sufferings.
7. I must relate an example and experience that is in point here and is not to be despised. There was once a good hermit, reared in this faith of human merit, who was called upon to comfort a man of prominence upon his death bed, and he approached the sick man dauntlessly and consoled him thus: My dear friend, only suffer death patiently and willingly and I will pledge you my soul you will be a child of eternal life. Well, he promised him he would do so, and he passed away by death with this comfort. But three days later the hermit himself became sick unto death, when the true teacher, Rev. Reuling, came and opened his eyes so that he saw what he had done and taught, and he lay until he died and lamented that he had given such counsel and consolation: O, woe is me, what have I advised! Frivolous people laughed at him that he failed to do as he had taught others to do; he offered another the pledge of his own soul that he might die in peace and he himself now sinks in despair not only before death, but also at the advice he so confidently had given and now so publicly rebuked and recalled. But God surely said to him that which is written in Lk 4, 23: ”Physician, heal thyself;” and another passage, Lk 12,:21; ”So is he that layeth up treasures for himself, and is not rich toward God.” For here surely the blind led the blind and both fell into the ditch, and both were condemned. Lk 6, 39. The first, because he died trusting in his own patient suffering and death, the other, because he despaired of God's grace and had not acknowledged it, and besides he also thought, had he not committed sin, he would have departed this life saved; and in both Christ remained unknown and was denied. On this point some books are misleading, in which the sayings also of St. Augustine and others are sounded forth, how death is only a door to life and a medicine against sin; for they do not see that these words are to be understood as referring to Christ's death and sufferings. But simple and plain as this example is, it teaches us in a masterly manner how no work, no human suffering, no death can help us or stand before God. For one cannot indeed deny here that the first did the highest work, namely, suffered death with patience, in which free will did its best; and yet he was lost as the other who confessed and clearly proved by his despair. And whoever will not believe these two examples must find it out by experience for himself.
8. The above is said concerning faith in the sufferings of Christ. As he now offered himself for us, we should also follow the same example of love, and offer ourselves for the welfare of our neighbor, with all we have. We have spoken sufficiently on other occasions that Christ is to be preached in these two ways; but it is talk that no one desires to understand; the Word is hid from them; for ”the natural man receiveth not the things of the Spirit of God.” 1 Cor 2, 14.
9. The second part of our Gospel treats of the blind man, in which we see beautifully and clearly illustrated both the love in Christ to the blind man and the faith of the blind man in Christ. At present we will briefly consider the faith of the blind man.
10. First, he hears that Christ was passing by, he had also heard of him before, that Jesus of Nazareth was a kind man, and that he helps every one who only calls upon him. His faith and confidence in Christ grew out of his hearing; so he did not doubt but that Christ would also help him. But such faith in his heart he would not have been able to possess had he not heard and known of Christ; for faith does not come except by hearing.
11. Secondly, he firmly believes and doubts not but that it was true what he heard of Christ, as the following proves. Although he does not yet see nor know Christ, and although he at once knew him, yet he is not able to see or know whether Christ had a heart and will to help him; but he immediately believed, when he heard of him; upon such a noise and report he founded his confidence, and therefore be did not make a mistake.
12. Thirdly, in harmony with his faith, he calls on Christ and prays, as St. Paul in Rom 10, 13- 14 wrote: ”How then shall they call on him in whom they have not believed.” Also, ”Whoever shall call upon the name of the Lord shall be saved.”
13. Fourthly, he also freely confesses Christ and fears no one; his need constrains him to the point that he inquires for no one else. For it is the nature of true faith to confess Christ to be the only one who can and will help, while others are ashamed and afraid to do this before the world.
14. Fifthly, he struggles not only with his conscience, which doubtless moves him to think he is not worthy of such favor, but he also struggles with those who threatened him and urged him to keep quiet. They wished thereby to terrify his conscience and make him bashful, so that he should see his own unworthiness, and then despair. For wherever faith begins, there begin also war and conflict.
15. Sixthly, the blind man stands firm, presses through all obstacles and triumphs, he would not let the whole world sever him from his confidence, and not even his own conscience to do it. Therefore he obtained the answer of his prayer and received Christ, so that Christ stood and commanded him to be brought unto him, and he offered to do for him whatever he wished. So it goes with all who hold firmly only to the Word of God, close their eyes and ears against the devil, the world and themselves, and act just as if they and God were the only ones in heaven and on earth.
16. Seventhly he follows Christ, that is he enters upon the road of love and of the cross, where Christ is walking, does righteous works, and is of a good character and calling, refrains from going about with foolish works as work-righteous persons do.
17. Eighthly, he thanks and praises God, and offers a true sacrifice that is pleasing to God, Ps 50, 23: ”Whoso offereth the sacrifice of thanksgiving glorifieth me; and to him that ordereth his way aright will I show the salvation of God.”
18. Ninthly, he was the occasion that many others praised God, in that they saw what he did, for every Christian is helpful and a blessing to everybody, and besides be praises and honors God upon earth.
19. Finally, we see here how Christ encourages us both by his works and words. In the first place by his works, in that he sympathizes so strongly with the blind man and makes it clear, how pleasing faith is to him, so that Christ is at once absorbed with interest in the man, stops and does what the blind man desires in his faith. In the second place, that Christ praises his faith in words, and says: ”Thy faith hath made thee whole;” he casts the honor of the miracle from himself and attributes it to the faith of the blind man. The summary is: to faith is vouchsafed what it asks, and it is moreover our great honor before God.
20. This blind man represents the spiritually blind, the state of every man born of Adam, who neither sees nor knows the kingdom of God; but it is of grace that he feels and knows his blindness and would gladly be delivered from it. They are saintly sinners who feel their faults and sigh for grace. But he sits by the wayside and begs, that is, he sits among the teachers of the law and desires help; but it is begging, with works he must appear blue and help himself. The people pass him by and let him sit, that is the people of the law make a great noise and are heard among the teachers of good works, they go before Christ and Christ follows them. But when he heard Christ, that is, when a heart hears the Gospel of faith, it calls and cries, and has no rest until it comes to Christ. Those, however, who would silence and scold him are the teachers of works, who wish to quiet and suppress the doctrine and cry of faith; but they stir the heart the more. For the nature of the Gospel is, the more it is restrained the more progress it makes. Afterwards he received his sight, all his work and life are nothing but the praise and honor of God, and he follows Christ with joy, so that the whole world wonders and is thereby made better.
Hauspostille
Martin Luther, “Quinquagesima,” Matthias Loy, ed., Dr. Martin Luther's House-Postil, or, Sermons on the Gospels for the Sundays and Principal Festivals of the Church Year. Volume I. Two Volumes. Second Edition. Translation by Rev. E. Schmid. (Columbus, Ohio; J. A. Schulze, 1884), pp. 334-346.
Luke 18, 31-43.
Then He took unto Him the twelve, and said unto them, Behold, we go up to Jerusalem, and all things that are written by the prophets concerning the Son of man shall be accomplished. For He shall be delivered unto the Gentiles, and shall be mocked, and spitefully entreated, and spitted on: and they shall scourge Him, and put Him to death; and the third day He shall rise again. And they understood none of these things: and this saying was hid from them, neither knew they the things which were spoken. And it came to pass, that as He was come nigh unto Jericho, a certain blind man sat by the way side begging: and hearing the multitude pass by, he asked what it meant. And they told him, that Jesus of Nazareth passeth by. And he cried, saying, Jesus, Thou Son of David, have mercy on me. And they which went before rebuked him, that he should hold his peace: but he cried so much the more, Thou Son of David, have mercy on me. And Jesus stood, and commanded him to be brought unto Him: and when he was come near, He asked him, saying, What wilt thou that I shall do unto thee? And he said, Lord, that I may receive my sight. And Jesus said unto him, Receive thy sight: thy faith hath saved thee. And immediately he received his sight, and followed Him, glorifying God: and all the people, when they saw it, gave praise unto God.
The Gospel for this day comprises two parts. In the first we have the prediction which Christ makes to His apostles concerning His passion. To these words the angels refer, when they, on Easter morning, tell the women at the tomb, Luke 24: " Remember how He spake unto you when He was yet in Galilee, saying, the Son of man must be delivered into the hands of sinful men, and be crucified, and the third day rise again." For these words were spoken by Christ on His last journey from Galilee to Jerusalem, where He was crucified. The second part of our Gospel relates the wonderful cure of the blind man.
The Evangelist states three times that the disciples did not comprehend this prediction. They regarded His words as having some unusual and hidden meaning. They understood not a single word of these sayings, for they reasoned thus: This man performs so many miracles, He raises the dead, He gives the blind their sight, etc., from all of which it is evident that He will yet become a person of high position, for it is plain that God is with Him. Besides this, the Scriptures declare of Him that He shall have a glorious kingdom and exercise dominion over kings and princes on earth, while we, His servants, will also become princes and great lords. For who could in the least injure such a Person, who controls death and cures all infirmities with a single word? If He so desires, He can make the heathens His subjects and put beneath His feet all His enemies. Hence they came to the conclusion that God loves Him too much to suffer any harm to befall Him; His sayings in regard to His sufferings and death must surely have another meaning. Thus reasoned the apostles in their simplicity.
God's works are indeed incomprehensible, if they are considered before they are accomplished, but as soon as they are finished they are perfectly plain and intelligible. St. John states repeatedly that the disciples did oftentimes not understand the words of Christ, until the acts to which they referred had been accomplished. It is therefore necessary to have faith in the Word of God, for when He speaks He refers to matters far beyond the power of our comprehension; hence it behooves us to believe what He says, and then we shall fully experience and understand the true meaning of His words.
I will show this by an example. The Word of God tells us of the resurrection of the dead; our reason cannot conceive of it. Hence we see that those skilled in the wisdom of this world, the learned who adore reason and by it wish to interpret the Word of God, laugh at us and deem us fools, because we believe that there is another life after the present is ended. Again, reason will never comprehend how it is that God became man and was born of a virgin. The fact must be accepted in faith until we come into that other life, where we shall see it all and say: Now I understand and see that it is really true what I have believed. Reason also makes light of the fact that through Baptism with water the mercy and grace of God is conferred upon us without our merits, and that we have the forgiveness of our sins in holy absolution. She cannot understand how this is possible, and regards those who believe it as fools and simpletons. She argues thus: If God is to be appeased, something more is needed than this; good works and penances must do it. [Some others think] so too; [they] always urges people to depend on their good works.
Reason obstinately refuses to believe that through Baptism and faith in Christ we obtain salvation; she regards the Word as an inferior matter and him who proclaims it as a poor, infirm sinner. She considers it folly for man to entrust his body and soul to such a faith. No matter how often and plainly the Word of God is proclaimed to men, reason cannot and will not accept it: she has no faith. The world will therefore ever regard the holy Gospel as a heresy and devilish doctrine, which allures people away from the truth and prevents them from doing good works. This is the judgment of reason.
Let us therefore learn to have faith in all simplicity, so that we can say from our heart: What God says is true, whether my senses corroborate it or not. He is omnipotent and can fulfill His Word, and though I do not fully comprehend it while on earth, I shall know it all in the life to come.
The Scriptures exhibit the same truth in other examples. Before David enters upon the combat with Goliath, he has the faith that he shall conquer and slay his enemy, as he says to Saul: "The Lord that delivered me out of the paw of the lion, and out of the paw of the bear, He will deliver me out of the hand of this Philistine." 1 Sam. 17. He says: This uncircumcised Philistine shall fare like the lion and the bear, for he has blasphemed the Lord's anointed. To the Philistine he says: "This day will the Lord deliver thee into mine hand; and I will smite thee, and take thine head from thee." David spoke these words publicly, so that all could hear them, and they who heard them laughed at them and regarded them as idle boasting. Nor would they have been anything else if they had been merely the words of David; but they were the declarations of God, and David believed them before they were fulfilled. The result justified his faith, and it mattered not whether others laughed at his confidence or not, whether they believed or doubted his assertions; what he said came to pass and was true nevertheless. Reason thought it absurd that little David should undertake the contest with Goliath, that he with no weapon but a sling and pebble should think of conquering the giant. David however believed, and went and accomplished it. Then it was evident to all that he had spoken the truth.
As long as David had simply said: "This day will the Lord deliver thee into mine hand," the matter seemed incredible and impossible. Reason went to work and calculated with Saul, 1 Sam. 17. David is but a lad, a rustic shepherd, who has never been in battle, and goes into the conflict with staff and sling as if to drive away a dog, so that Goliath mockingly asks him: "Am I a dog, that thou comest to me with staves?" The giant comes up with his heavy armor and ponderous spear. Is this not an unequal equipment, and is it not foolhardy for the little slinger David to undertake what the boldest warrior in the camp did not venture to attempt? David could not understand how it would be done, but he believed firmly that God would be his help, and would punish the blasphemy of the Philistine. His faith was not put to shame.
Thus it will ever be. God's word and will are not believed before they are accomplished. Yet, what He wills is carried out quickly and easily. Our duty is to believe His Word implicitly, even before it is fulfilled. Reason can never understand how Baptism is a laver of regeneration, nor how the bodies of the dead will arise on the day of resurrection. The bodies of many pious persons even are eaten by birds of prey, by dogs and wolves; some are burned to ashes and these cast into rivers, as it happened to John Huss at the Council of Constance. Reason asks: How can God gather these particles again into a body? It seems indeed incredible and impossible, but God declares that it shall be done. He is almighty and can bring forth something out of nothing; therefore we believe that He can do this also, and it will surely be done.
What were we a hundred years ago? Just what the child is which shall be born twenty, thirty or forty years after we have ceased to live. Since God knoweth how to create all things out of nothing, He will surely be able to make something again out of that which once was. Therefore we need not inquire whether a thing be possible, but whether God has said that it shall be done; if He has made such declaration, it will be done, though it may seem otherwise entirely impossible. My inability to comprehend how something is done, does not make its execution impossible for the Lord, who is omnipotent and can make something of nothing.
Hence those people who would measure God and His works by the standard of their reason are, beyond all endurance, provoking idiots. Because I cannot restore to life the dead, shall it therefore be impossible for God to do it? Take care then, and do not judge God's word and power by your own imagination and ability. If your reason were capable of understanding everything, God might have kept His revelation to Himself. But His declarations are a proof that our human reason is imperfect and knows but little. God's Word is far above the limits of our reason, as our experience teaches us.
I proclaim to you the forgiveness of your sins, and absolve you according to the command of Christ. You hear the word of absolution, and when you have heard it and are absolved from sin, you may still not feel that God and His angels smile on you benignly. You know nothing of that joy of which the Lord speaks when He says: The angels in heaven shall rejoice over a sinner that repenteth.
If you are baptized, you will have after Baptism the same skin and flesh which you had before. Shall therefore Absolution and Baptism be of no effect? Never! Learn rather to say: God has baptized me, God has absolved me by His Word; I firmly believe that He is gracious unto me, and has received me as His child, that Christ is my Lord and Brother, and that the holy angels rejoice on my account. This I believe, though I have no especial feelings about it. I care not whether [others] believe this also or not; I will believe it, for God is true and His Word does not lie.
The disciples did not know this art, nor did they exercise this faith, else they would not have disputed about the words of Christ, nor would they have been perplexed at them, but they would have simply believed them. They should have known that what He says is true and will be accomplished. The blind man mentioned in our Gospel understood this art of believing much better. His eyes are totally blind, yet as soon as he heard the word: "Receive thy sight," he believed it, and obtained what he wished and believed. The simple word in his case referred also to something not yet accomplished, for the eyes of the blind were yet shut; but he believed the word, and the deed of restoration to sight immediately followed according to his faith. Thus ought the disciples also to have believed. Though they could not comprehend how the sayings of Christ could be accomplished, they should have believed them at His Word. The Word simply requires faith.
To trust implicitly the Word of God and to waver not at all in regard to its statements, is taught us in the first part of our Gospel to-day. [Some] knows nothing of such faith, nor [do they] teach it. But you have learned it; keep it well fixed in your mind that a Christian heart is one which hears the Word of God concerning the forgiveness of sins and believes it without doubting, though it neither sees nor feels it. This will afterwards follow of itself. First true faith, then the experience and effects of faith with all its blessings. The others, ... all unbelievers, will then cry out until they are hoarse, but all in vain: Would that we had believed; who could have thought that this was true! They would now believe, but it is too late; they have postponed their faith too long.
Let us therefore never be offended at the Word of God, even if it seems strange, improbable or impossible; if God has spoken it, it must be fulfilled. Let us never look to the possibility of its execution, but only to the fact that God has so spoken. He is potent enough to bring His declarations to a fulfillment under all circumstances. Whoever doubts this, blasphemes God most wickedly. We must earnestly endeavor to avoid this sin of incredulity when God's Word speaks to us, even though we do not comprehend its meaning; for it will surely happen even as the Word declares. Thus we have the Word of God in Baptism, in the Lord's Supper, in the absolution and in the preaching; here God Himself speaks to us and pronounces us free from sin. This we must believe as an eternal truth, and never doubt it in the least.
In the second part of our Gospel, concerning the blind man by the wayside, the Evangelist teaches us the necessary art of begging in the presence of God; how we ought never to be afraid or ashamed to ask Him unceasingly for everything that we need. He who is bashful is a poor beggar. We must here lay aside false timidity, remembering that God loves to be importuned by us in prayer. He delights to bestow upon us blessings, and is pleased if we trust in Him and ask much at His hands. And we are surely much in need of His gifts; therefore we should ask of Him as readily as He is willing to give. If we would wait with our petitions until we are worthy of the blessings of God, we would never have an opportunity to ask anything of Him. Hence all shamefacedness should be laid aside, and we should open our mouth boldly in prayer, and say: Lord, here I am in great trouble of body and of soul; I need Thy assistance and comfort; refuse it not, but let me enjoy it according to Thy gracious promises.
The beggars by the wayside and in the alleys are well acquainted with the art of asking; necessity was their teacher. Yet people do not like to be importuned in this manner, and frequently turn away such supplicants with angry words. God however loves such incessant suitors and importunate beggars, as we see one in our text. The blind man heard the noise of the company passing by and inquired what it meant. When he learnt that Jesus was there he immediately began to cry out: "Jesus, Thou Son of David, have mercy on me!" Those who went before endeavored to silence him, but in vain; he persisted in his cry. Yea, the more they rebuke him the louder he calls.
He was a regular beggar, importunate and persevering, just such an one as God is pleased with. We ought therefore to imitate this example and come to Christ with our prayer, earnestly and perseveringly, saying: O Lord, we are poor, miserable sinners; forgive us our trespasses and bring us into Thy kingdom. Help us here and help us there, yea, help us everywhere! He who thus asks and unceasingly persists in his prayer does well; God is delighted with it, for he is not so easily annoyed as we men are. We are soon wearied by urgent prayers and become angry at him who persists in them; but He loves to be importuned and to be regarded as willing to give. Therefore we ought to pray to Him repeatedly and say: Lord, I come as a beggar before Thee to spread Thy honor abroad. Thou hast commanded us to call upon Thee, and hast promised to hear us and to grant us our prayer, for thus Thou art honored. Therefore, O Lord, take not into account my unworthiness, but the fact that I am in want of Thy help, and that Thou art the Helper of all sinners. I call upon Thee for Thy honor's sake, and Thou wilt not turn Thine ear away from me, &c.
Such a prayer, persevering and bold, is pleasing to God. As soon as the blind man begins with his prayer, the Lord calls him to His side, and all others had to make way. The blind man, on the other hand, is in no wise timid or ashamed, nor is he reluctant to pray on account of his unworthiness. The Lord asked him: "What wilt thou that I shall do unto thee?" that He might manifest His readiness to help. He meant to say by this question: Ask what thou wilt and it shall be done unto thee. The blind man is not slow with his petition; he answers: "Lord, that I may receive my eight." Christ replied: "Receive thy sight." Short but earnest and effective was the prayer, and graciously was it answered. We must learn from this man how to pray, namely, boldly and faithfully, presenting all our troubles to Christ in the same faith that He will hear us and grant us our request.
[We must always think that can always have confidence in our own prayer.] As soon as afflictions come, hasten to the closet and fall upon thy knees and say: Lord, here I come in my distress; I must have Thy succor, though I am unworthy of it. Thou hast said: Call upon me in the time of trouble, therefore I pray; look down upon my suffering and misery and rescue me for Thy honor's sake. Thus we ought to importune God with our prayer, and doubt not in the least that He will hear us for Christ's sake, and give us what we need and is good for us. The promise in this is plain and sure: "Whatever ye shall ask in My name that shall be given unto you." Only we must not desist from our asking, but continue in it. The more we pray, the more will God be pleased with us; our begging does not weary Him. Yea, if our prayer is sufficiently earnest and confident He will give us in the self-same hour what we ask, though He might have otherwise postponed the fulfillment of our request; He heeds our anxious prayer. Thus I hope that the day of judgment is near at hand, and that it will not tarry long, because of the anxious prayers of the Christians who long for it with many sighs. The Lord Himself gives an instance of the effect of importunate prayer, Luke 18, where the widow urges her request so vehemently that the judge, who feared neither God nor man, could not withstand her any more, but said: I will help her that she may cease from troubling me. "And shall not God," continues Christ, "avenge His own elect, which cry day and night unto Him, though He bear long with them? I tell you that He will avenge them speedily." That is: Prayer causes God to hasten what otherwise would be delayed.
The prayers of the Christians, if persisted in, have the effect to bring to pass what otherwise would be deferred, or would even not take place at all. This example must therefore teach us to become impudent beggars, who persist in their request and urgently press their cause, saying: Lord, it cannot be denied, I am a poor degraded sinner; I know full well that I have deserved, by my great and glaring disobedience, much greater penalty and suffering, but because I am full of sin and misery I come unto Thee, and according to Thy command and promises I pray that Thou wouldst be merciful unto me, and forgive me my sins and rescue me from my distress. Guide me by Thy Holy Spirit, and bestow upon me what I need to continue in the truth. Be also the defense of Thy Church and continue unto us Thy Word. I cannot argue here that I am pious; the fact that I am needy suffices; Thou art kind and ready to give what is beneficial to me for soul and body.
If we pray thus, and continue in our supplication, God will surely answer us as Christ did the blind man in our Gospel: "What wilt thou that I shall do unto thee? Receive thy sight; thy faith hath saved thee." To pray and not to have faith in prayer, would be mocking God. Faith, however, rests entirely upon this one truth that God, for Christ's sake, is merciful unto us, that He will hear, and protect and save us. May Christ Jesus, our Lord and Savior, thus assist us! Amen.