Held on the 2nd Sunday of Advent 1516.*)
The gospel is preached to the poor.
(Matth. 11, 5.)
The Greek expression for this (which literally reads: the poor are preached evangelically) had to be translated like this; because the Lord says here passively what he said Isa. 61, 1. actively: "He sent me to preach the gospel to the poor". Thus the poor are preached evangelically, that is, the gospel is preached to the poor, that is, all good, peace, grace, and mercy are preached to them. But on this occasion a false or at least incomprehensible sense of this saying is also given, because one does not pay attention to what the gospel is, because many call gospel those commandments to live in the new law; it becomes impossible for them to understand the apostle Paul, who, like Christ, takes the word gospel in its proper sense.
2) Therefore the gospel has a twofold ministry. The first is to explain the old law, as the Lord, Matth. 5, 21. ff., explains the commandments: Thou shalt not swear falsely; Thou shalt not kill; Thou shalt not commit adultery; and thus to transfer the law from the literal to the spiritual mind; for: "Thou shalt not steal", understood only from outward works, is the letter, but this mind kills. But the spiritual mind is this: Thou shalt not kill in heart or spirit, that is, thou shalt not be angry, thou shalt not hate: for "he that hateth his brother is a murderer" (1 John 3:15.); and again the Lord says, "He that is angry with his brother is guilty of judgment." This is the punishment that the law threatens the
Works and deeds, since it says: "But he who kills shall be guilty of judgment" (Deut. 24, 17.). But this mind of the law kills far more spiritually; for it makes the law impossible to fulfill, and thereby makes man despair of his ability and humble; for none is without wrath, none without evil desire; we are all so by birth. But what shall man do, where shall he turn, pressed down by such an impossible law?
(3) Now here comes the second, real and true ministry of the gospel, which proclaims help and healing to the despairing conscience; the words of this ministry are thus: "Come unto me, all ye that labor and are heavy laden, and I will refresh you" (Matth. 11, 28.); and again: "Be of good cheer, my son, thy sins be forgiven thee. This, therefore, is gospel, that is, a joyful and sweet message, to the soul that was already lost and cast down by the law explained, namely, to hear that the law has been fulfilled, namely, by Christ, that it is no longer necessary to fulfill it, but only to adhere in faith to Him who has fulfilled it, and to be conformed, for Christ is our righteousness, sanctification, and redemption. Therefore, the more the gospel afflicts by interpretation of the law, the more and better it delights by the preaching of grace; so it humbles by interpretation to exalt by preaching of grace; smites to heal; kills to make alive; leads down to hell to lead out again. Therefore it is said, Is. 52, 7: "How beautiful are the feet of the messengers, who proclaim peace, preach good, salvation."
4 Therefore, those who did not look up here would make the gospel a much greater burden to us than the law was, because
It is much more difficult not to be angry than not to kill; and it is much more difficult not to have an evil desire than not to commit adultery; indeed, it is utterly impossible. Thus man is humbled by the law in order to be exalted by grace. This is also what John (1, 6.) says: "A man was sent by God to bear witness to the light", Christ. That is why the gospel is called the proclamation of peace, forgiveness of sin, grace and salvation in Christ. But no one resists this grace more stubbornly than those who are righteous in the letter of the law. For such do not accept the interpretation of the law, let alone recognize themselves as sinners, because they believe that they fulfill the law, which is impossible to fulfill through the flesh, Rom. 8:3. Therefore, among other miraculous works, Christ also mentions that grace and peace are proclaimed to the poor, because it cannot be proclaimed to the rich and already righteous, because they do not accept the explanation of the law, that is, the proclamation of repentance and John's baptism, which is why wrath is proclaimed to them instead of peace. They do not want to be called fools, sinners, weak; because they do not understand the law in its spiritual sense.
5 It is also to be noted that the spiritual mind is taken by many, I do not know how, namely for a figurative, supersensible one. This is true, but it is more correct to say that the spiritual mind is a figurative one.
Law or understanding is that which denotes spirit or grace; as, for example, he who has spirit and grace, such a one has what the law commands. E.G.: Not to be angry is a spiritual law, the letter of which is, Thou shalt not kill; but without anger thou canst not be, except thou be meek even in adversities; but no letter has this meekness, but grace alone gives it. Therefore the law is called spiritual, because it has the spirit beforehand, but the letter requires it. This is also a figurative speech; if you do not look at the outward works, which are always letter, but at the heart and the spirit; it is also a figurative speech, if you look at the church, how it is in the spirit, that is, voluntarily, in the law of God.
Then John sends disciples to Christ, that is, the gospel, which interprets the law, compels to go to grace. But Christ answers John not by words, but by works; for where the Spirit and grace have come, the knowledge of the law has already become action. For so the anointing teaches that a man may learn more from his life what he ought to do; for the law has now passed into the thing signified, and it does what it commands. Therefore the words cease where the works have come, that is, it is now no longer law where there is fulfillment of the law. Thus John must decrease, but Christ must increase; for the law, when one is involved, always binds the hands.
Several interpretations of the Gospel can be found in:
V. Theil, Ausleg. des Prediger Salomo, 1. Cap., § 37 ff, von der Lehre des Evangeliums.
Part VI, Exposition of the Prophet Hosea, Cap. 6, § 21-50, on the Ministry of the Gospel and Christian Doctrine.
Part VIII, Explanation of Galatians, Chapters 2, 3 and 4, of Paul's salvation of his ministry and gospel.
IX. Theil, Kürzere Ausleg. des Galaterbriefs, 1. Cap., § 48 ff. and 2. Cap.
XI. Theil, 1. Pred. am 13. Sonnt, nach Trin., § 20 ff., von der Predigt des Evangeliums.
- 2. sermon on the 13th Sunday after Trinity, how Christ praises the time of the revealed gospel.
XI. Theil, Pred. am 24. Sonnt, n. Trin., von dem Evangelium und Christo.
XII. Theil, Kirchenpost; Pred. am 18. Sonnt. n. Trin., von der Predigt des Evangeliums als dem besten Schatz der Christen.
- XXXI. Various. Sermons; sermon on the day of St. Thomas, about the gospel and its ministry and works.
- XXXIV Some more sermons; sermon on Palm Sunday, what the Gospel is.
XIIIb. Theil, 1. Pred. am 13. Sonnt, n. Trin., von Christi Urtheil vom Evangelium.
- 3. sermon on the 20th Sunday after Trinity, from the Gospel, under the similitude of a wedding.
10. of the divine calling to men through the ministry of preaching.
XI. Theil, Pred. am Pfingstmittwoch, von dem Kommen zu Christo.
XIIIa. Theil, Festtheil; Pred. am St. Andreastag, § 9 ff, von dem Predigtamt.
- 1. sermon on sunday. Trin., from the preaching office and from the preachers and listeners.
XIIIb. Theil, 2. Pred. am Sonnt. n. Ostern, von dem Predigtamt.
XIIIb. Theil, 2. Pred. an Christi Himmelfahrt, von Christi Befehl, das Evangelium zu verziehren.
Of the qualities of righteous teachers, the first request can be seen here; but the first commandment of the Word of God and its power, which is expressed through the ministry of preaching to the hearts of men.