Epistle Sermons Volume II Part 1

Epistle Sermons.

Vol. II.

by Martin Luther.

_Foreword_

The Evangelization of the World is being accomplished more rapidly than we think. Three mighty movements are constantly at work--Reformation, Heathen Missions and Emigration or Colonization. By the Reformation Europe was evangelized; by Heathen Missions Asia and Africa are being evangelized and by Emigration or Colonization North and South America and Australia have been to a large extent evangelized. In "Lutherans In All Lands," published in 1893, and in the introduction to the volume on St. Peter's Epistles of the English Luther, we emphasized the relation of the Evangelical-Lutheran church and of Luther's writings to the evangelization of the world through these three movements. In view of the recent marvelous growth in interest in Heathen Missions and the false ideas about Luther's relation to this theme, the following may be in place here in this volume of Easter and Pentecost sermons:

The Christian religion being preeminently missionary the Reformation of the Christian Church would necessarily be missionary. Protestant missions began with Protestantism.

Herzog's Encyclopedia says: "Luther himself already seizes every opportunity offered by a text of the Divine Word in order to remind believers of the distress of the Heathen and Turks and earnestly urges them to pray in their behalf, and to send out missionaries to them. In accord with him all the prominent theologians and preachers of his day, and of the succeeding period inculcated the missionary duty of the Church. Many also of the Evangelical princes cherished the work with Christian love and zeal."

Luther's interest in the work of true evangelization is seen in the name he designedly chose for the church of his followers. He did not call it Protestant nor Lutheran, but conscientiously insisted upon it being called the Evangelical, or in plain Anglo-Saxon, the Gospel church, the Evangelizing church. Because of Luther's emphasis on the word evangelical there are properly speaking no Lutheran, but only Evangelical-Lutheran churches. He is the evangelist of Protestantism in the true sense.

Of the library of 110 volumes of which Luther is the author, 85 of them treat of the Bible and expound its pure evangelical teachings in commentaries, sermons and catechetical writings. He popularized the word evangelical. With his tongue and pen he labored incessantly for the evangelization of Europe. That Europe is evangelized is due more to his labors and writings than to those of any other. What those writings did for Europe they may do, and we believe, will do, for the world in a greater or less degree. The greatest evangelist of Europe has a G.o.d-given place in the evangelization of the world. His most evangelical cla.s.sics should be translated into all the dialects of earth as soon as the Bible is given to the people in their native tongue.

Dr. Warneck says: "By the Reformation the christianizing of a large part of Europe was first completed, and so far it may be said to have carried on a mission work at home on an extensive scale." Further he says: "The Reformation certainly did a great indirect service to the cause of missions to the heathen, as it not only restored the true substance of missionary preaching by its earnest proclamation of the Gospel, but also brought back the whole work of missions on Apostolic lines. Luther rightly combats, as Plitt insists, 'the secularizing of missionary work.'"

In explaining the 117th Psalm Luther says: "If all the heathen shall praise G.o.d, he must first be their G.o.d. Shall he be their G.o.d? Then they must know him and believe in him, and put away all idolatry, since G.o.d can not be praised with idolatrous lips or with unbelieving hearts. Shall they believe? Then they must first hear his Word and by it receive the Holy Spirit, who cleanses and enlightens their heart through faith. Are they to hear his Word? Then preachers must be sent who shall declare to them the Word of G.o.d." So in his familiar hymn, "Es wolle Gott uns gnaedig sein."

"And Jesus Christ, His saving strength To Gentiles to make known, That thee, O G.o.d, may thank and praise The Gentiles everywhere."

In commenting on the words of the Second Psalm, "Ask of me and I will give thee the heathen for thine inheritance," Luther says: "Christ, therefore, being upon earth and appointed king upon Mount Zion, receives the Gentiles who were then promised unto him. The words 'of me' are not spoken without a particular meaning. They are to show that this kingdom and this inheritance of the Gentiles are conferred on Christ, not by men, nor in any human way, but by G.o.d, that is, spiritually."

All who retain the good old custom of the fathers in reading Luther's Postil sermons on the Gospel and Epistle texts for each Sunday know what deep missionary thoughts are found in the sermons for Epiphany, Ascension Day and Pentecost.

In one sermon for Ascension Day on "Go ye into all the world and preach the Gospel to the whole creation," we read, "these words of the Sovereign Ruler commission these poor beggars to go forth and proclaim this new message, not in one city or country only, but in all the world."

For the history of the writing of these sermons the reader is referred to volumes 10, 11, 12 and 13 of the Gospel sermons of Luther's works in English.

The German text will be readily found in the 12th volume of the Walch and of the St. Louis Walch editions, and in the 8th volume of the Erlangen edition of Luther's works.

Due acknowledgment is hereby made of aid received from the translation of Pastor Ambrose Henkel, and published in 1869, at New Market, Virginia. Also to Pastor C. B. Gohdes, for comparing the ma.n.u.script from the Third Sunday before Lent with the German text and making valuable improvements.

J. N. LENKER.

Home for Young Women, Minneapolis, Minn., March 22, 1909.

_First Sunday After Epiphany_

Text: Romans 12, 1-6.

1 I beseech you therefore, brethren, by the mercies of G.o.d, to present your bodies a living sacrifice, holy, acceptable to G.o.d, which is your spiritual service. 2 And be not fas.h.i.+oned according to this world: but be ye transformed by the renewing of your mind, that ye may prove what is the good and acceptable and perfect will of G.o.d. 3 For I say, through the grace that was given me, to every man that is among you, not to think of himself more highly than he ought to think; but so to think as to think soberly, according as G.o.d hath dealt to each man a measure of faith. 4 For even as we have many members in one body, and all the members have not the same office: 5 so we, who are many, are one body in Christ, and severally members one of another. 6 And having gifts differing according to the grace that was given to us.

THE FRUITS OF FAITH.

1. In the preceding sermons I have treated sufficiently of faith and love; and of crosses and afflictions, the promoters of hope. Faith, love and affliction bound the Christian's life. It is unnecessary that I should further discourse on these topics. As they--or anything pertaining to the life of the Christian--present themselves, reference may be had to those former postils. It is my purpose now briefly to make plain that the sum of all divine doctrine is simply Jesus Christ, as we have often heard.

2. This epistle lesson treats not of faith, but of the fruits of faith--love, unity, patience, self-denial, etc. Among these fruits, the apostle considers first the discipline of the body--the mortification of evil l.u.s.ts. He handles the subject here in a manner wholly unlike his method in other epistles. In Galatians he speaks of crucifying the flesh with its l.u.s.ts; in Hebrews and Colossians, of putting off the old man and mortifying the members on earth. Here he mentions presenting the body as a sacrifice; he dignifies it by the loftiest and most sacred terms. Why does he so?

First, by making the terms glorious, he would the more emphatically urge us to yield this fruit of faith. The whole world regards the priest's office--his service and his dignity--as representing the acme of n.o.bility and exaltation; and so it truly does. Now, if one would be a priest and exalted before G.o.d, let him set about this work of offering up his body to G.o.d; in other words, let him be humble, let him be nothing in the eyes of the world.

3. I will let every man decide for himself the difference between the outward priesthood of dazzling character and the internal, spiritual priesthood. The first is confined to a very few individuals; the second, Christians commonly share. One was ordained of men, independently of the Word of G.o.d; the other was established through the Word, irrespective of human devices. In that, the skin is besmeared with material oil; in this, the heart is internally anointed with the Holy Spirit. That applauds and extols its works; this proclaims and magnifies the grace of G.o.d, and his glory. That does not offer up the body with its l.u.s.ts, but rather fosters the evil desires of the flesh; this sacrifices the body and mortifies its l.u.s.ts. The former permits the offering up to itself of gold and property, of honor, of idleness and pleasure, and of all manner of l.u.s.t on earth; the latter foregoes these things and accepts only the reverse of homage. That again sacrifices Christ in its awful perversions; this, satisfied with the atonement once made by Christ, offers up itself with him and in him, by making similar sacrifices. In fact, the two priesthoods accord about as well as Christ and Barabbas, as light and darkness, as G.o.d and the world. As little as smearing and shaving were factors in Christ's priesthood, so little will they thus procure for anyone the Christian priesthood. Yet Christ, with all his Christians, is priest. "Thou art a priest for ever after the order of Melchizedek." Ps 110, 4. The Christian priesthood will not admit of appointment. The priest is not made. He must be born a priest; must inherit his office. I refer to the new birth--the birth of water and the Spirit. Thus all Christians become priests, children of G.o.d and co-heirs with Christ the Most High Priest.

4. Men universally consider the t.i.tle of priest glorious and honorable; it is acceptable to everyone. But the duties and the sacrifice of the office are rarely accepted. Men seem to be averse to these latter. The Christian priesthood costs life, property, honor, friends and all worldly things. It cost Christ the same on the holy cross. No man readily chooses death instead of life, and accepts pain instead of pleasure, loss instead of gain, shame rather than honor, enemies rather than friends, according to the example Christ set for us on the cross. And further, all this is to be endured, not for profit to one's self, but for the benefit of his neighbor and for the honor and glory of G.o.d. For so Christ offered up his body. This priesthood is a glorious one.

5. As I have frequently stated, the suffering and work of Christ is to be viewed in two lights: First, as grace bestowed on us, as a blessing conferred, requiring the exercise of faith on our part and our acceptance of the salvation offered. Second, we are to regard it an example for us to follow; we are to offer up ourselves for our neighbors' benefit and for the honor of G.o.d. This offering is the exercise of our love--distributing our works for the benefit of our neighbors. He who so does is a Christian. He becomes one with Christ, and the offering of his body is identical with the offering of Christ's body. This is what Peter calls offering sacrifices acceptable to G.o.d by Christ. He describes priesthood and offering in these words: "Ye also, as living stones, are built up a spiritual house, to be a holy priesthood, to offer up spiritual sacrifices, acceptable to G.o.d through Jesus Christ." 1 Pet 2, 5.

6. Peter says "spiritual sacrifices," but Paul says our bodies are to be offered up. While it is true that the body is not spirit, the offering of it is called a spiritual sacrifice because it is freely sacrificed through the Spirit, the Christian being uninfluenced by the constraints of the Law or the fear of h.e.l.l. Such motives, however, sway the ecclesiasts, who have heaped tortures upon themselves by undergoing fasts, uncomfortable clothing, vigils, hard beds and other vain and difficult performances, and yet failed to attain to this spiritual sacrifice. Rather, they have wandered the farther from it because of their neglect to mortify their old Adam-like nature. They have but increased in presumption and wickedness, thinking by their works and merits to raise themselves in G.o.d's estimation. Their penances were not intended for the mortification of their bodies, but as works meriting for them superior seats in heaven. Properly, then, their efforts may be regarded a carnal sacrifice of their bodies, unacceptable to G.o.d and most acceptable to the devil.

7. But spiritual sacrifices, Peter tells us, are acceptable to G.o.d; and Paul teaches the same (Rom 8, 13): "If by the Spirit ye put to death the deeds of the body, ye shall live." Paul speaks of mortifying through the Spirit; Peter, of a spiritual sacrifice. The offering must first be slain. Paul's thought is: "If ye mortify the deeds of the body in your individual, chosen ways, unprompted by the Spirit or your own heart, simply through fear of punishment, that mortification--that sacrifice--will be carnal; and ye shall not live, but die a death the more awful." The Spirit must mortify your deeds--spiritually it must be done; that is, with real enjoyment, unmoved by fear of h.e.l.l, voluntarily, without expectation of meriting honor or reward, either temporal or eternal. This, mark you, is a spiritual sacrifice. However outward, gross, physical and visible a deed may be, it is altogether spiritual when wrought by the Spirit. Even eating and drinking are spiritual works if done through the Spirit. On the other hand, whatsoever is wrought through the flesh is carnal, no matter to what extent it may be a secret desire of the soul. Paul (Gal 5, 20) terms idolatry and heresies works of the flesh, notwithstanding they are invisible impulses of the soul.

8. In addition to this spiritual sacrifice--the mortifying of the deeds of the body--Peter mentions another, later on in the same chapter: "But ye are ... a royal priesthood ... that ye may show forth the excellencies of him who called you out of darkness into his marvelous light." Here Peter touches upon the preaching office, the real sacrificial office, concerning which it is said (Ps 50, 23), "Whoso offereth the sacrifice of thanksgiving glorifieth me."

Preaching extols the grace of G.o.d. It is the offering of praise and thanks. Paul boasts (Rom 15, 16) that he sanctifies and offers the Gospel. But it is not our purpose to consider here this sacrifice of praise; though praise in the congregation may be included in the spiritual sacrifice, as we shall see. For he who offers his body to G.o.d also offers his tongue and his lips as instruments to confess, preach and extol the grace of G.o.d. On this topic, however, we shall speak elsewhere. Let us now consider the words of the text.

OUR SPIRITUAL SERVICE.

"I beseech you therefore, brethren."

9. Paul does not say, "I command you." He is preaching to those already G.o.dly Christians through faith in the new man; to hearers who are not to be constrained by commandments, but to be admonished. For the object is to secure voluntary renunciation of their old, sinful, Adam-like nature. He who will not cheerfully respond to friendly admonition is no Christian. And he who attempts by the restraints of law to compel the unwilling to renunciation, is no Christian preacher or ruler; he is but a worldly jailer.

"By the mercies of G.o.d."

10. A teacher of the Law enforces his restraints through threats and punishments. A preacher of grace persuades and incites by calling attention to the goodness and mercy of G.o.d. The latter does not desire works prompted by an unwilling spirit, or service that is not the expression of a cheerful heart. He desires that a joyous, willing spirit shall incite to the service of G.o.d. He who cannot, by the gracious and lovely message of G.o.d's mercy so lavishly bestowed upon us in Christ, be persuaded in a spirit of love and delight to contribute to the honor of G.o.d and the benefit of his neighbor, is worthless to Christianity, and all effort is lost on him. How can one whom the fire of heavenly love and grace cannot melt, be rendered cheerfully obedient by laws and threats? Not human mercy is offered us, but divine mercy, and Paul would have us perceive it and be moved thereby.

"To present your bodies."

11. Many and various were the sacrifices of the Old Testament. But all were typical of this one sacrifice of the body, offered by Christ and his Christians. And there is not, nor can be, any other sacrifice in the New Testament. What more would one, or could one, offer than himself, all he is and all he has? When the body is yielded a sacrifice, all belonging to the body is yielded also. Therefore, the Old Testament sacrifices, with the priests and all the splendor, have terminated. How does the offering of a penny compare with that of the body? Indeed, such fragmentary patchwork scarcely deserves recognition as a sacrifice when the bodies of Christ and of his followers are offered.

Consequently, Isaiah may truly say that in the New Testament such beggarly works are loathsome compared to real and great sacrifices: "He that killeth an ox is as he that slayeth a man; he that sacrificeth a lamb, as he that breaketh a dog's neck; he that offereth an oblation, as he that offereth swine's blood; he that burneth frankincense, as he that blesseth an idol." Is 66, 3. Similarly, also: "What unto me is the mult.i.tude of your sacrifices? saith Jehovah: I have had enough of the burnt-offerings of rams, and the fat of fed beasts; and I delight not in the blood of bullocks, or of lambs, or of he-goats." Is 1, 11. Thus, in plain words, Isaiah rejects all other sacrifices in view of this true one.

12. Our blind leaders, therefore, have most wretchedly deceived the world by their ma.s.s-offerings, for they have forgotten this one real sacrifice. The ma.s.s may be celebrated and at the same time the soul be not benefited, but rather injured. But the body cannot be offered without benefiting the soul. Under the New Testament dispensation, then, the ma.s.s cannot be a sacrifice, even were it ever one. For all the works, all the sacrifices of the New Testament, must be true and soul-benefiting. Otherwise they are not New Testament sacrifices. It is said (Ps 25, 10), "All the paths of Jehovah are lovingkindness and truth."

"A living sacrifice, holy, acceptable to G.o.d."

13. Paul here makes use of the three words "living," "holy" and "acceptable," doubtless to teach that the sacrifices of the Old Testament are repealed and the entire priesthood abolished. The Old Testament sacrifices consisted of bullocks, sheep and goats. To these life was not spared. For the sacrifice they were slain, burned, consumed by the priests. But the New Testament sacrifice is a wonderful offering. Though slain, it still lives. Indeed, in proportion as it is slain and sacrificed, does it live in vigor. "If by the Spirit ye put to death the deeds of the body, ye shall live."

Rom 8, 13. "For ye died, and your life is hid with Christ in G.o.d." Col 3, 3. "And they that are of Christ Jesus have crucified the flesh with the pa.s.sions and the l.u.s.ts thereof." Gal 5, 24.

14. The word "living," then, is to be spiritually understood--as having reference to the life before G.o.d and not to the temporal life.

He who keeps his body under and mortifies its l.u.s.ts does not live to the world; he does not lead the life of the world. The world lives in its l.u.s.ts, and according to the flesh; it is powerless to live otherwise. True, the Christian is bodily in the world, yet he does not live after the flesh. As Paul says (2 Cor 10, 3), "Though we walk in the flesh, we do not war according to the flesh"; and again (Rom 8, 1), "Who walk not after the flesh." Such a life is, before G.o.d, eternal, and a true, living sacrifice. Such mortification of the body and of its l.u.s.ts, whether effected by voluntary discipline or by persecution, is simply an exercise in and for the life eternal.

15. None of the Old Testament sacrifices were holy--except in an external and temporal sense--until they were consumed. For the life of the animal was but temporal and external previous to the sacrifice.