001 This gospel, though it be an uncommon sermon for the common man, and is thought hard, because therein are heard many other strange words than otherwise: yet, because it is so set forth of the time, it behooveth us also to learn it, and to be accustomed to the language and words which John leadeth. For the fact that they have been obscure to us makes us not to have practiced them, and instead to have gone about with other foolish things; also our teachers have made it hard for themselves, because they wanted to reason it out, and have become fools about it; for there is no word so small in the Scriptures that it can be understood with reason.
(2) The sum of all this is that the main article is based on the two natures of Christ and two kinds of birth: first, eternal, from God the Father, which brings with it all the nature, essence and glory that the Father Himself has; and second, temporal, from the virgins, so that He also brought with Him all that was flesh and blood. Such excellent things are here put into the poor word with all unspeakable treasure, that it is marvelous that a man's mouth should thus be able to speak of such things. But we have heard enough about the one piece so far, namely, how the infant lay in the manger in the greatest poverty and misery, so that it throws itself down among all men, yes, even unreasonable cattle, and needs all necessities. But what lies hidden underneath, this gospel shows us most abundantly; for as small as it is preached before, so high is it proclaimed here. There it is without all power and help, that all things must suffer; here it is set so high that all things must fall under its feet. Thus, John is both through and through, that no one has described so clearly and so powerfully how Christ is God and man; therefore, he is also a paragon above all evangelists.
3 Now a man shall not alone know and confess this article, but shall also know how to establish and attract from the
For we must be prepared to seek and find the child in the manger, that is, in the Scriptures, so that we cling to the word and hold on to it; otherwise they are flying thoughts, from hearsay, which does not remain constant. For reason does not grasp it; therefore it is soon torn away when it falls on it with its cleverness and the devil wants to sow mischief; as happened to the Arians, who said that Christ was not wholly and truly God; and again others arose who taught that He was not a true man, but only an image and a spook, as it shines before the eyes, and passed through the mother's womb, like the sun's brilliance through the glass, which takes the color with it, but is not glass.
(4) Then they disputed and concluded that there was only One God, therefore Christ could not be God like the Father; they took it upon themselves to paint God and to apply a color as they wished. For they confessed that he was God and man, but only in this way, that he bore God's name and likeness and was called the first Son of God, created by him before the beginning of the world and the highest creature among all; after that he became man in time. This was Arii's heresy, which broke in and spread so far that almost the whole world was hooked on it, and hardly three or four bishops remained standing, who were also expelled because of it. I am also worried that it will rise again, for the devil is already stirring strongly, and when God becomes angry, we will soon be fallen, so that there will be no defense against it. But we must take comfort in the fact that such error must finally come to shame, and the truth will again prevail over the lie; for faith remains that Christ is the only and true God with the Father, and a true natural man of virgins. Therefore, let every man consider this text carefully, so that he may be prepared if such mobs arise again; for without the Scriptures, faith is soon carried away, as we have already seen too much and see daily in our mobs. So now John begins:
In the beginning was the Word, and the Word was with God.
(5) Then he calls the child that is in the womb of the mother a word, which was God in the beginning of the creation, so that this child is so great that heaven and earth, with all that is in them and that can be called them, were made by nothing but the child, and are not only made by it, but are also sustained by it without interruption, yes, that even the mother who carries him, nurses him, and winds him is the child's creature, and there is not a drop of blood in her that he does not create and restore. What are the wonders and mysteries of our faith, which reason regards as nothing and laughs at as mere foolishness? And this same eternal Word, John concludes, became flesh and was created by Himself and brought into the world. This is the main part and the summa of this gospel.
(6) First of all, we must see why John calls him a "Word," which is ever a low name according to the high eternal majesty in our ears. The Scriptures call Christ after the Godhead once, the Son of God, once, the Word of God, item, the image and likeness of God: so that through the gospel we not only know of the nature of the angels, what they are and how they live; but also God Himself has poured out and so revealed Himself, yet in faith, that we may know how things are in the highest Majesty and most secret Being, which is much higher than that He reveals His works. Therefore, we have a mighty light and abundant knowledge; may God grant that we may know it and be grateful for it.
(7) First, Christ is called an image or counter-image of the Father, which is indeed like Him; as Paul says to the Colossians Cap. 1, 15: He is a living image of the invisible God; item, to the Hebrews Cap. 1, 3: an image of the divine essence, that is, an image that is God and has the same essence, much more real than a seal pressed on the wax, so that not a hair is missing. Thus, that the prophets and evangelists with
In this likeness, God wants to express the divine essence, which he has in all measure after and with the Father. It is not the same when one makes a counterfeit image or presses a seal; for there the seal does not follow along, but remains only a likeness: but in this image, which is God's, all that he is follows. Now if it could be that the seal pressed itself, and the wax became the seal and one thing out of both, then it would be a perfect likeness. So also, if one could paint a man, that the image would have flesh and blood and that would still remain in its essence.
(8) This is what the Scripture wants to show, that this Son is completely like the Father in Godhead, omnipotence, wisdom, power and all being, nothing excluded, and indeed the same God; and not painted nor made or created, but born from eternity, that he brings the very nature with him and the divine being itself follows in this image. So far the Scripture teaches us to speak of it; let it remain there, we cannot grasp it better. Therefore we conclude: As the Father is God in all ways, so the Son is also God, and yet only One God. This could not be if he were a made image; but because he is born without ceasing, he remains in the same unified being.
(9) Thus it is to be understood that the epistle to the Hebrews, Cap. 1:3, calls him the brightness of his glory and the image of his being. The sun lets out a radiance from itself, which is something else than the sun. But if the radiance were to come from the sun, bringing its essence with it, and were as much the sun as the sun, it would be a perfect likeness; nor is the radiance a sign, in that it goes no further, higher, or lower than the sun, but is like the sun in its essence, and does not give it to the radiance; but here the Son comes like a radiance from the Father, and is also the same sun. Behold, these are two parables, so that it may be illustrated to us, according to our gross understanding, how it is in the divine nature.
(10) Now here St. John takes the third simile and calls it a "word"; which is much more delicious than all the others, without any
those who are coarse and harsh. The word that I speak is nothing else than a seal and image of my heart, so that whoever hears me speak sees what I have in my heart; as Christ says in Matthew 12:34: "When the heart is full, the mouth overflows"; for no one can finally keep himself from speaking of what his heart has written. Therefore, when one hears a man's words, one speaks: I see well what he has in mind; item: I hear well by the song what kind of bird you are; therefore also Christ says Matth. 12, 37: "From your words you will be spoken rightly, and from your words you will be condemned." So it is a sign that does not deceive and is certain, where one otherwise does not think to lie. Yes, if you listen to a liar right away and pay attention to it, it still snaps at last and breaks out. There is a great thing about the spirit of man; nor can I see it through the word that the heart utters and paints in another's heart. We see this also in the heavenly spirits. The angels sing (as heard today): "Glory and praise be to God in the highest, and on earth peace, and goodwill toward men", Luc. 2, 14. This is the right image of the angels. For through the word we can see into their hearts that they are such creatures that shine and burn with such vain thoughts and desires that God be praised, peace be on earth and all men have a good spirit and heart. So deeply can I draw and found from the Word that I recognize not only men, but also angels and God Himself.
11 Therefore God, the Father, has a word with Himself, which He speaks with Himself, the same is so completely one with Him that there is nothing in God that does not also fall into the word, so that when we look at this, we will see the perfect nature of the Father. But in the bodily word there is also still a lack of the likeness: My word remains with me, the heart does not follow out, but is only a sign similar to the thoughts. But if someone could speak in such a way that the heart would come out with the word and become like the heart, then both would have one essence. So the scripture preaches of divine nature
and nature, as it is in heaven with God Himself, where the Father portrays Himself through the Word, so that the same nature and nature comes from Him, which we will also see in that life.
But why did St. John use such a simile of the word and not another, as the shining of the suns or the likeness? First, because he directed us back to the Scriptures of the Old Testament, on which he also based himself, as we shall hear, to open and transfigure them. Secondly, that he thereby wrapped up and showed the glory and power of the oral preaching of the Gospel. For how small is the word preached in our eyes, but if we could be persuaded to let the word be higher and more valid than all other creatures, we would be right to do so: but reason cannot make itself heard, for it only sees that everyone has the word in his mouth, and that he is grasped in a voice that soon passes away. But those who have the Holy Spirit in their hearts see and know that where the oral word is heard and falls into the heart, such power follows that drowns and destroys death, sin, hell and all misfortune. Therefore God boasts that He Himself is in our mouth when we speak; as He said to Moses in Exodus 4:12: "I will be in your mouth"; item in Psalm 81:11: "Open wide your mouth, and I will fill it."
Now it is a strange speech and preaching that God is in man's mouth with the word, out of which nothing is heard but a poor transitory voice; nor must he be in it, if he is to strangle and destroy sin, death and hell in us. For to do this requires great strength, and divine power alone, which cannot come to us in any other way than in and through the Word. That is why St. Paul praised it so highly when he called it "the power of God that saves everyone who believes in it," Romans 1:16, so that we could speak such a word with our mouths, thereby snatching souls out of the devil's kingdom and placing them in eternal life.
14. but such power and virtue it can be
Nowhere can it prove itself more strongly than in the battle with death and other hardships, where eternal righteousness, truth and life must trample all sin and death underfoot; but if it is to be grasped and rush into the soul, it must first be preached orally through the word and enter with the ears. Behold now how great a thing it is to preach of faith and the gospel. For what heart of man can know what eternal life is with all its goods? It is not yet brought home to us in any other way than through faith in God's word.
(16) Therefore, we should hold oral preaching in all honor, and beware of the frivolous flying spirits, who take it to the wind and consider it nothing; as, our mobs, who have invented their own way of acting against God with their thoughts, dare to climb to heaven without bridge and climb to the Majesty, and hear secret voice and revelation, until they fall down their necks over it; as it should be with those who want to tempt God and master His wisdom.
(16) John used this term to call our Lord Christ a "Word" according to his divine majesty, as the highest thing he is and does, and gives him such a high price and title that by him all things were made; therefore all angels in heaven, devils, the world, hell, and all creatures must worship him and call him Lord. And as the world was made by the Word, so it was also redeemed by the Word (as John finally concludes), but in this way the Word became flesh or man in redemption. And this, I have said, the evangelist has taken from Moses. For this is how he begins the books of the Old Testament: "In the beginning God created the heavens and the earth, and the earth was desolate and empty. And God said, Let there be light; and there was light"; and so from then on, through all six days, he repeats with diligence such words: "God said; and it came to pass thus." With this he powerfully indicates that there was a word before all creatures. For God speaks before any thing is; indeed, it is by speaking that creatures must become. But because all things are created by
If God's speech and Word are made, then it cannot be a creature; for it does not rhyme that through the Word everything should become and the Word itself should be created. If it is not made, then it must be God, since apart from creatures there is nothing but God.
17 Further, the Word cannot be the Father who speaks it, therefore it must be another person; for no one speaks himself. And again, it cannot be more than a true natural God. Since both are true, the Word must proceed from the Father in such a way that it brings with it the same nature and whole divinity that the Father has, so that there are two Persons and yet One God. John summarizes this with the words when he speaks:
The Word was with God, and God was the Word.
(18) For that he first said, "In the beginning was the Word," is said as much as eternal, apart from time and creatures. Since there was nothing but God, it had to be in and with God; but since there is only one God, it did not have to be another, yet not a single God, but distinct in person. So the two go into each other, that there is only one natural true God and yet not one simple person.
19 So Moses began at the highest, and even as high as the evangelist John, and almost more powerful and clearer; so that we must finally study back and learn from the New Testament the Old. For now you see how all these words of John flow straight from Moses and give themselves finely, so that if we were to interpret Moses, no one could do it any better than with just such words. So the spirit can look Moses in his bright face and take away the cover. For that before no one would have perceived what Moses meant, or why he had spoken and spoken so often, when it seems useless and in vain: this John reveals here, that it shines and glows most brightly. Now John decides that one should not think that he is punishing himself, and brings back what he had said at the beginning.
The same was in the beginning with God.
20 As if to say, "I say again, do not make one person out of the two, but understand one God and two persons. Eternity, however, cannot be comprehended except in this way, that it was before the beginning and before time, before one counted the hour or the day. But reason cannot measure such things nor attain them by thought; it always wants to measure time before the beginning, when there can be no time apart from the beginning and cessation. What I now measure out of time I measure in eternity, so that time and unity are contrary to each other and nothing in between.
Thus this text, together with Moses, establishes the article of our faith, that Christ is the true God. John started the Gospel so high for the sake of the heretics; for the heresy gave Christianity the greatest blow before the Pope, when the most learned holy bishops, who were supposed to be the protection and nucleus of Christianity, fell for the heresy, which took away the best jewels; against which our bishops were not worthy to hand them the shoes, and there remained very few who were preserved and persevered: Nevertheless, God gave grace that the people remained a part and the faith did not die out altogether, yet was not so terrible as in our times, when not a bishop could be found who could have opposed error and heresy.
(22) Therefore be prepared to put down reason and heresy, which seek to measure and count things before the beginning. What is temporal can be counted from hour to hour, but what you can count is not eternal, for here you cannot find a point or a means. Therefore it is nothing that the Arians said that the Son was before the beginning, but not eternally, but after eternity; and also made or created, but before the creatures, heaven and earth. Thus reason does from its own poem, ever wanting to find a means where there is none. And this certain heresy should have made us sufficiently aware that reason is of no use in the affairs of God. So it also rejects this, so John adds further:
Old things are made by the same, and without the same nothing is made that is made.
(23) Since it is irrefutably said that everything that has ever been made was made by the word, it must not have been made. What else would it be said, that he just now and clearly hangs on it: "Without the same nothing is made that is made"? Likewise we have now also other bright sayings, which serve also to this article; as. St. Paul to the Colossians Cap. 1, 15-17: "Who is the image of the invisible God, the firstborn before all creatures. For by him were all things created, that are in heaven, and that are in earth, visible and invisible. All things were created through him and for him, and he is before all, and all things consist in him. etc.
(24) So we should get used to and learn to grasp the Scriptures in order to establish and prove the articles of faith, otherwise we know no more than from hearsay; in addition, the youth should be instructed and trained so that they could summarize sayings from the Scriptures about this and other articles, so that everyone would know how to answer when one asks what the basis of our faith is; in this way, learned Christians could be made in a short time, as was the case in former times, when the young maidens, such as St. Agatha and St. Agnes, could lead the Scriptures and shut everyone's mouth. Agatha and Hagnes (Agnes), could lead the Scriptures and shut everyone up. Such locos communes, or common main points of the faith, should be presented to the children and well drilled into their heads, so that when they had grasped it in this way, they could then read the Scriptures themselves and further strengthen and spice them up, so that they would become mighty in the faith and the Scriptures; in this way it would be good for Christianity, so that the pure doctrine would not be falsified as soon as possible, and so that they could defend themselves against the mobs and heretics. What good is it that we have and hear the Scriptures so abundantly, and learn nothing from them nor make use of them; like a maid sitting in the midst of flowers, and none would break off to make a wreath.
25 So now we have the text, how the child, which the mother suckles and gives him a porridge, the poor flesh and blood, is so high majesty. The flesh and blood alone and bare would not be useful to us: but this is the treasure,
that this child is the Son of God; there stands our comfort and salvation. Therefore, it is all delicious and full of God where this child is. When I grasp that this child is the Son of God, and therefore come that he may take his life and limb, yes, his divinity, for my sin, death and devil, then I am helped, I can comfort myself, defy and speak: There stands my Savior and my God for me, let me see who wants to do me harm.
Behold, such knowledge and faith make the child useful to us, and bring home to us the unspeakable treasure given by God; otherwise, even if we know that Christ is God and the Son of this mother, the virgins, nothing would help us, he must become our own, so that we carry the child in our womb and arms, as well as the mother, through faith. For this reason he also became man, so that he wanted to draw us to himself, even to put himself into our womb. So we have to put both together, that he is the mother's and also God's son, and according to the high majesty decided in the poor flesh, given to us.
27 Therefore it is seen that the dear apostles, Paul, John, Peter, and Christ Himself do not mention the mother, the virgin, with a single word. For the greatest power does not lie in the fact that she is a virgin; but that is where everything lies, therefore everything else has happened, so that we know how the child is there for our sake, stands and stands for us, is our Lord and God, who wants to preserve and protect us. This is what we should shout out and do above all things; otherwise, if we praise the mother alone and remain silent, we only cause idolatry. She is not there for her own sake, but for my sake, that she may serve me and give me the child; she is worthy of all honor, but let that be copper against this gold.
28 Therefore St. Paul also speaks to the Galatians in this way: "When the time was fulfilled, God sent His Son, born of a woman" etc. As if he should speak: Is it not strange that God's Son should lower Himself so low and be born of a poor woman, so that she should bear the natural Son of God. Behold, this is this piece, set for our consolation and salvation, that this child alone, for the sake of our
comes down from heaven, from God the Father. If you believe it, you must not let anything frighten or worry you; you are safe and free from all harm and misfortune, in spite of sin, death, hell and the devil snatching the child away; the flesh he has put on is in his throat, but he pulls it out again and makes it so hard for him that he has to strangle on it. John continues:
In him was life, and life was a light of men, and the light shone into the darkness, and the darkness did not comprehend.
29 This is briefly said: There is no life apart from the word; nothing lives unless it comes from it, yes, unless it is in it. With the one word, all men's doings and abilities have already been brought to an end. Why do you praise free will and your own merit? Do what thou canst, the work of all saints and angels, and all is dead; for here it is written plainly, What is not in him is death. Life is not in keeping virginity, praying much, and keeping strict orders; but "in him" he says, and nowhere else. For he speaks both of temporal earthly and heavenly eternal life. As if he should say: What only lives and weaves in this or that life, is all in him; as also Moses indicates in the 1st book Cap. 1, 20. 24. 26. where he says: "And God said: Let the waters be filled with weaving and living animals"; and: "Let the earth bring forth living animals" etc. "And it came to pass"; item: "And God said, Let us make man in our image, like unto us" etc.
(30) You see that everything that has essence is and exists in the Word; therefore, if we are left to ourselves and do not have Christ in us, we are dead. But the faith that grasps Christ purely, and knows that he is truly God in the flesh, has life. For this reason he put on the flesh, that he might reveal and bring life to us. Therefore, though thou hast the law of Moses, and walkest therein, yet hast thou not life: for whatsoever the word is not, there is no life. If then
If the word is life, I must have that and no other if I am to live otherwise; but let no one take hold of the word, as was said before, except through faith. Now if we believed, we would not take hold of any other thing, neither this life nor death, neither sin nor godliness. What will you subject yourself to, rule and master by reason and your own ability? Here you hear the first glory, that we are dead and nothing. It is not in us, but in the word alone, that we must obtain and keep life through and in him.
On the other hand, he says: "Life was a light of men. Where there is life, there is light alone, and nowhere else. For indeed all things shine from this light, but here he actually says "a light of men"; for no other creature can comprehend the word. Thus it is decided that no one sees anything, no reason understands anything, where the Word does not shine, which is the living light that shines in all places of the world, within and without, temporally and eternally. The Sophists say that reason has a light, but if this were the right light, then this light should not have come into the world. The light of reason makes you see, count, and reckon that one thing is greater and more than another; but against this, which is Christ, who enlightens our heart and conscience, all that is in us is blind and darkness; if you do not grasp the word, you will remain dead and blind forever.
32. thirdly, he adds: "And the light shines into the darkness", that is, into the blind reason, but no darkness can comprehend it. That this child is the Son of God, the life and light, no eye could ever see, no sense nor understanding recognize; therefore it must be revealed from heaven, which was done through the gospel. But although it appears and is revealed everywhere, it still remains unknown to this reason. Behold, there lieth both reason and free will, with all violence beaten to the ground; for here he calleth it ever barren and free out a fin-
*) (c)
and such darkness as the light cannot comprehend. No one will ever be allowed to say that human reason does not need light, for John stands firm and concludes: "The light shines into darkness"; what else is this but this: "Where the light does not shine, there is darkness"? Wherever it shines, it does not comprehend the darkness, but remains darkness. What then do we make and boast of that which men have invented, decreed, and established for the service of God, or what do we cast upon our imaginary works, orders, and estates, by which we suppose to acquire grace and eternal life? How can we see the light, and know what to do, if we are nothing but vain darkness? Or how can we reach for the light and do good, if we neither see it nor know it? How could John speak more clearly and powerfully than he does here in the beginning, which we have hitherto considered so dark and futile?
33 All this has been said about Christ in general and attributed to him as his title and attribute, as if St. John wanted to say: I want to write about one Jesus Christ, who is a true natural God and the only life and light, as well as a natural true man. With the preface he sets us up as a contradiction, and gives us the glory that we are all dead and dark, which we undertake with reason, will and works; there it remains that no one comes to life and light, because he has this Christ through faith, not from us, but by God's grace and gift.
There was a man sent by God, whose name was John, who came to testify of the light, so that they might all believe through him.
34 Now the true gospel begins, just as the other evangelists began. For until John, the law and the prophets have prevailed, says Christ Matth. 11, 13. But since the true light itself was to come, this messenger had to go ahead and read the New Testament and the Bible.
Start public preaching of the gospel. His office was to bear witness to the light alone. For God wanted to make the world blessed through the light and life that He Himself is; but because it was so hidden and came in a strange form that it was impossible to recognize it in such a poor, despised being and gesture, there had to be someone who preached about it and pointed to it. But he had to be sent by God, otherwise he could not have done it; for he would not have been so clever himself that he would have thought of it; yes, he would not have believed it himself, if God had not enlightened him, so no one would have believed it, if God had not revealed it through oral preaching.
35 What then was his testimony? Nothing else, but that all our being, doing, and fortune is death and darkness, however glorious, wise, and holy it may seem; but in Christ alone is life and light; and that, therefore, we must depart from ourselves and believe in him. For this is why he came, stepped into our poor being, and let it be proclaimed of him that he gives himself to us for his own. This then, I say, is John's office, that he should point to Christ from himself, and know nothing but to preach of the light, or is not John; therefore he saith:
He was not the light, but that he bore witness to the light.
(36) Although there is no greater man born of women than John, he is not a light nor a master, nor did he consider himself to be, nor did he accept the honor, even when it was offered to him by both the Pharisees and his disciples. So also all other preachers are not masters, but only witnesses of the one light. Therefore, no one should be followed because he says or teaches as our foolish bishops and preachers do, who want to pledge their souls that what they pretend is right; but you should say, "This is what God said; if you are not sure that it is God's word and command, then only leave it alone; if someone else preaches to you but from the light, then he is never God's witness.
This was a true light that enlightens all people through its future in this world.
(37) What follows is clear and easy from the foregoing, for he only goes on to explain what he creates and brings with him through the gospel, and how to oppose it. "He enlightens," he says, "all men," that is, what is to be enlightened must be enlightened through him alone and without means. John does the preaching and directs you to the light, but Christ himself must break into the heart and shine.
It was in the world, and the world is made by it, and the world did not know it.
(38) He walked in the world, that is, among men like all other men, so that no reason could believe that he should be so great; moreover, the gospel was, as yet, a poor despised sermon, that no one cared for it; the blindness was so deep and strong in our hearts, therefore we could not see the light.
He came into his own, and his own did not receive him.
(39) Here is also the defiance and pride of the Jews, who gloriously boasted that they knew and honored the right God, had God's word and law, and were the right chosen people. What could they do to embellish themselves or to stand before God, because, if they wanted to be next to God and know all His counsel and will, they did not recognize nor accept the Christ, previously promised by God, but now sent to them, and revealed and shown with fingers through John the Forerunner? They must ever put down their feathers and confess that they have been worse than the Gentiles, who had neither knowledge nor revelation of God. Thus, God cannot suffer boasting and presumption.
But as many as received him, to them he gave power to become children of God, who believed in his name.
(40) Both our shame and our honor are there, so that he has pardoned us. The shame is great that we have been the children of the devil until now.
but the glory is much greater that we are now children of God. For how can we have greater glory and honor in heaven and earth than that we are called children of the Most High Majesty, and have all that He is and has? and as St. Peter gloriously boasts, that through Christ we have become fellow members of the divine nature? 2 Petr. 1, 4. For though we are not naturally so as Christ, yet we are partakers of the same glory. But how do we get it? By faith, he says, in his name. There all our ways and ways are abolished, all works and merit are excluded; for as long as we are not children of God, we are completely stuck in the devil's kingdom, in death and darkness, as said above. What should the devil's child and hellfire do or deserve in order to become God's child? He must offer and give out of gratuitous goodness and grace: so we must only believe and receive. So it is all in faith that we have spiritual goods, that God snatches us out of the jaws of sin and the devil and makes His dear children out of children of wrath. If we are children of God, we have no sin, hell or death, and are free from all misfortune. But since this happens through faith, it follows that where there is no faith, there is no child of God, but only sin, unhappiness and death, even if you have the merit of all the saints and torture yourself to death with works. Therefore it cannot be our doing to atone for sin and do enough to overcome death and escape hell.
Behold, thou hast the right core of the gospel and all our consolation, bright and clear as no sun in the middle of the day; nor have we been so utterly blind until now that no one has looked at such words and sayings, perceived them, or considered what they are. How could one speak more clearly and more gloriously of faith, than that it makes us children of God, and does away with death and the devil? Nor does he transfigure himself further, so that it may be seen how he gives glory to faith alone, excluding all works, lest anyone say that he takes works also into account: as our preachers of lies make a mixture.
Who are not born of blood, nor of the will of the flesh, nor of the will of man, but of God.
This means that everything that men are and are able to do has been thrown away in a heap, so that the whole birth is not suitable, that is, what we bring from men, what is only born into the world, be it born how and from whom it wants: if it is flesh and blood, it is lost. Now of flesh and blood are reason, will, wisdom, outward piety, and all ability in us: all that we devise and raise by our wit, do and accomplish by our powers, free will, and good opinion, counts for nothing before God.
43 And first, he says, they are not God's children born of the blood, as the Jews, who were Abraham's children, boasted of the promised seed alone, by which all the world should be blessed; which was ever a high price and great privilege, that St. Paul also confirms such glory when he says Rom 9:4, 5: "Who is the child, and the glory, and the testament, and the law, and the worship, and the forgiveness? Paul confirms such glory when he says Rom. 9, 4. 5.: "Who is the adoption, and the glory, and the testament, and the law, and the service, and the promise; of whom also are the fathers, from whom Christ came according to the flesh." Since all these things are not valid nor do they create anything, which is given and confirmed by God, what then should our boasting and defiance be based on concilia, holy fathers, long custom and such foolish works?
44. secondly: What is born of the flesh cannot make God's children. Now this applies to the birth itself, like the previous one to the tribe and arrival. For "flesh" means people as they are born of flesh and blood or man and woman. And this is to say: Even if you want to do something about it yourself, and attack the Most High with all your strength, namely, to keep God's law, and practice it without ceasing, you will still get nowhere, because you will still remain flesh, just as you were born flesh. You cannot make yourself God's child, even though you have the light and know what you should do and the will to do it. So also is rejected
the holiness of the works of God's commandment, which no reason can reprove, so that everything is purely peeled away and cut off, which is not faith.
45 Thirdly: Nor of the will of a man, that is, according to the common manner of the Hebrew language, of any man, who or how he may be; and so much is said: If anyone chooses and intends to do something better than the previous one, even if it is his own special way, or if he accepts the example of the saints, he does not do it. In short, no holy life, no work, no choice, no law, no dignity nor honor is valid before others; it must be entirely a new birth. What you do out of your own will, devotion and good opinion, what you do according to the law, in addition to what is innate to you, all counts for nothing: nothing remains but to be born of God, otherwise all else is lost. How could there be a more powerful sentence in Scripture against free will and all our teachings and beings, which have been driven until now.
And the Word was made flesh, and dwelt among us, and we beheld his glory, a glory as of the only begotten of the Father, full of grace and truth.
(46) Now he concludes everything, how it is to be done for our sake. Because we were to become children of God through faith in the Word, the Word had to reveal Himself to us and become flesh, that is, a natural man, and dwell among us, that is, walk with us, take on all human need and frailty, even expressing the divine majesty, as Paul says Phil. 2:7, 8. But yet we have seen in the flesh that in no one is there more
as great glory as that of the Father himself. For so he proved by words and works, and also openly by the Holy Spirit, and the Father's voice and testimony rang out against him. Matth. 3, 17. 17, 5. which is also above all the miracles that he has done; therefore St. Peter also attracts and glorifies it, 2 Petr. 1, 16. 17. 18.: "We have been spectators," he says, "of his majesty, when he received glory and honor from God the Father, through a voice that came to him of the great glory, like this: This is my beloved Son, in whom I am well pleased. And this voice we have heard brought down from heaven, when we were with him in the holy mountain." By such glory and honor, resounding through the world, the word has been made known that it is full of grace and truth, that is, all that is in him is pleasing and righteous, as all that is in us is in disgrace and wrath of God, and is also false and deceitful, so that he alone must make us righteous and good, pleasing and also dear children, as I said, through faith.
47 Thus you see in this Gospel how powerfully and brightly St. John has set forth the main points of right Christian doctrine and established the highest articles of our faith. First, how Christ is a natural and true God with the Father, and also a true natural man; then also what we are and what we are able to do, since he speaks thunderbolts against all our human doctrines of free will, trust in works, and all fictitious spiritual states; third, what we have from Christ, and what faith brings us, through which we enjoy all that is in Christ.