John 4:47-54.
There was a king whose son was sick in Capernaum. And when he heard that Jesus was come out of Judea of Galilee, he went unto him, and besought him that he would come down and heal his son: for he was sick unto death. And JESUS said unto him, Except ye see signs and wonders, ye will not believe. And the king said unto him, Lord, come down before my child dieth. Jesus saith unto him, Go thy way, thy son liveth. And the man believed the word that Jesus spake unto him, and went his way. And as he went down, his servants met him, and told him, saying: Thy child liveth. Then he inquired of them the hour in which it was better with him. And they said unto him, Yesterday about the seventh hour the fever left him. Then the father realized that it was about the hour when Jesus had said to him, "Your son is alive. And he believed with all his house. Now this is the other sign that Jesus did when he came out of Judea into Galilee.
(1) In today's Gospel, there are two pieces that are particularly comforting and easy to remember. The first is the miraculous work that our dear Lord Christ does on the sick boy, that he makes him well, and yet he does not come to him. He only says to the father, "Go, thy child liveth." Immediately from the word the boy, who was some miles away and knew nothing of such a word, is healed.
(2) This is a marvelous miracle, because we see how the word of our dear Lord Christ is an almighty power. What it promises will surely come to pass, that neither the devil nor the world shall hinder nor resist it. For we must look upon this disease as other works, that the evil enemy may afflict poor men. To drive out such works of the devil, we need nothing more than the word of our dear Lord Christ, and the matter is already helped. For the devil must desist against his will as soon as this man's word sounds, as we see here.
(3) Therefore, the first purpose of such miracles is that we may learn to recognize the Lord Christ, that he is not only a man, equal in all things to other men, but also an eternal and almighty God, since he is Lord over death and the devil, and thus a Lord who can help against them with a word. Therefore, in our troubles against the devil and his works, we should also learn to seek help from him, as this king does here.
(4) But especially we are to hold his word glorious and high, as an almighty power. For he who has it has and can do all things. Again, whoever does not have it, no power, wisdom or holiness can protect him against sin, death and the devil. For what our dear Lord Christ does here with the King's Son, that by his almighty word he saves him from death and keeps him alive, he will do by his word with us all, if we will but accept it, and deliver us not only from sickness and bodily distress, but also from sin and eternal death.
(5) Therefore, we should follow the example of this king: in all our concerns, seek counsel and help from Christ, who in
He can so easily help us in all kinds of distress and death that he only speaks a word, and we are healed; he has a willingness to help us. For because this royal man hurries and will not tarry long, the Lord hurries still more, and will not let the royal son lie so long in the road until he comes down with the father; but makes him absent soon, yea, at the moment he says to the father, "Go thy way, thy son liveth." In the same way, our dear Lord Christ will be willing to help us, of which we should have no doubt, and will help us soon, if we are serious about it and seek help from him in right trust. For this purpose he was sent by his heavenly Father and came to earth, so that he might free us from the tyranny of the devil and place us in God's eternal kingdom.
Therefore, whoever seeks and desires help against sin and death will certainly find it here. As we see here in this "royal" one, since it was only a matter of physical help; how much more is he inclined to help, since the journey is greater and we are in greater need of help, since it concerns eternal bliss?
(7) This is the first part, which is commonly spoken of when speaking of such miracles of Christ. For this is why they were done, and why they were prescribed for us, that we might know the power and will of our dear Lord Christ, and that we might turn to him in our trouble.
(8) The other thing, however, of which this history is used, is that here we have an exceedingly fine example, since we can actually and certainly learn from it what faith is. Our opponents, the papists, do not speak of faith in any other way than as a mere knowledge of what Christ is and what he has done. But they cannot get around this themselves; they must confess that the devil and the false Christians, who are condemned, know this as actually and well as the Christians. On the other hand, the Scriptures speak of faith in such a way that through it we come to forgiveness of sins, righteousness and eternal life. For thus says Paul, Rom. 3, 28: "We hold that a man is condemned by faith, and not by
942 L 3, 148-iso. On the twenty-first Sunday after Trinity. W. xm. 2132-2135. 943
of the works of the law." And the prophet Habakkuk speaks Cap. 2, 4: "The righteous shall live by faith." And Christ says to Mary, who was forgiven her sins, "Go, your faith has helped you." Therefore, neither devils nor false Christians, who know and have history, will have such faith, yes, as well as the true Christians. For the devil knows Christ very well, and knows what he has done and suffered on earth. But this, although a Christian must know, is not the true faith by which one comes to forgiveness of sins and eternal life.
(9) But here it is said what is right faith, that is, nothing else, but to believe what Christ speaks and promises, that it is true and without all falsity. For these two belong together: when God promises something, that we keep it with our hearts, and do not doubt that it is true, even though we do not yet have it or see it. Now where the promise is, and we accept it with our hearts, let it be certain that it is what it says: this is called true living faith. As we see here. The king comes to Christ and asks him to go with him and help his son. There was a trust in the Lord Christ that he could and would help his son; but such trust was still without the word, and was based only on the miracle that the Lord had previously performed in Galilee at the wedding. This royal man will undoubtedly have heard of it; therefore, he trusts in the Lord Christ because he will also help him. This may be called faith, but it is still a very weak faith. For the promise has not yet been made, and such faith or trust is still based on the uncertain delusion whether Christ will help or not. If he helps, the king considers him a great, holy man; if he does not help, he does not think so highly of him.
(10) For this reason Christ is somewhat harsh with him, saying, "Unless you see signs, you do not believe." As if to say, faith should not be based on signs and wonders alone, but on the Word:
For signs and wonders may be false and untruthful, but he who trusts in the word cannot be deceived, for God's promise is certain and cannot lie. For although the Lord performed signs and wonders, so that he could be seen and move people to faith, his final opinion was that people should look more to his word than to the signs, which had to serve as a testimony to the word. For he was not primarily concerned with helping this and other sick people in the body; his most important ministry was to point people to the word and to form it in their hearts so that they would be saved by it.
11 Because this royal has not yet a word or certain promise from Christ, he cannot believe with certainty. From the miraculous work at Cana, and perhaps from the common cry of Christ as a new prophet, he trusts that he will help his son and can help him. But such faith goes no further than that such help follows. Therefore, he hurries and worries that if the Lord would forgive him, his son would be cut short. That it is therefore still far from true, and not yet true faith. For he thinks that if Christ himself is not with the sick person, he will not be helped; and he worries that if the Lord forgives and his son dies in the meantime, it will be over and in vain. It was impossible for the king to believe otherwise at that time, because, as I said, he did not have a promise or a word, since he could certainly rely on it and hold on to it, but as soon as Christ opened his mouth and said: "Go thy way, thy Son liveth," there follows true, perfect faith, which is the proper way of keeping Christ's promise; as we see in the royal: he believes such a word of Christ, goes away with certain confidence in Christ's word, and does not doubt, when he comes home, that he will find his Son fresh and healthy.
(12) Learn therefore what it means to believe, that is, nothing else, except that we do not doubt the word of Christ and the promise, but, as the word promises, hold it to be certain and true, so that it will never be lacking.
944 L. 3, iso-iss. On the 'twenty-first Svnnday after Trinitatis. W. xm, 2135-2137. 945
even though we do not yet see or feel it. For this is the peculiar way of faith, that it deals with and believes that which is not yet present. For what is present is not to be believed: it is felt and known. A rich man, who has money and goods in abundance, whether he already believes that he does not want to die of hunger for the year, that is not faith. But he who has no provisions, but nevertheless keeps God's word that God, as a father, will provide his food, provided he also keeps in the fear of God and is a descendant of his profession, he has the right faith. And it is impossible that such faith should be lacking; for it stands on the word of God, which is almighty, and promises us that if we seek first the kingdom of God and then stop working, the rest will all fall to us.
(13) Thus we all know, one and all, that we are so poisoned by sin that we find no righteousness at all in ourselves. Since the word proclaims forgiveness of sins and righteousness to us through Christ, such a word cannot be understood in any other way than through faith alone. This is why a Christian has such a character: even though he is nothing but sin, he is without sin, pure and righteous, according to faith and the word. Faith brings him there; his works cannot bring him there, as the preachers preach. For as far as our works are concerned, even though they are the best, we are nothing but useless servants, as the Lord himself says, Luke 17:10.
(14) As I have spoken of righteousness, so it is with life. We are so drowned in death by sin that we are not for a moment sure of our life; that we must say with truth (as the heathen do) that man has nothing more certain before him when he is born than death. As we always learn and experience, not only from other people's examples, but also from ourselves, that it happens so soon that a person falls into illness or other misfortune. Nevertheless, in such sorrow and misery, the word shines before us, comforting us not only for this temporal life, but also for eternal life.
Life. We who believe do not have it in our hands, we do not feel it or grasp it; but it is promised in the Word, and we believe it. And it is certain that we shall not lack such faith, for it is based on the Word of God, which is eternal and almighty.
15 In sum, this kind of faith is just like the word, it looks forward to the future, eternal, heavenly goods, which we do not yet have: thus faith grasps future goods as if they were already there, and doubts nothing about them. Cause, he sees that God's word is almighty, and God is true, and not a liar. That is why faith has a sharp eye on the word. If he sees that the word is there, he goes up freshly, and neither the devil nor the world is frightened; for he knows what it is finally based on and how it should go out, and even the devil should be sorry.
16 Again, when he sees that there is no word of God, he does not let any appearance, threat, or power of the world move him to believe it to be true, and rather suffers what is due to him. If we had followed this kind of faith in the papacy, we would never have been led into idolatry and error in such a horrible way. But we have left God's word out of sight, and have fallen with faith on this and that work, as if it should help to forgive sins; have thus not only lost the good, but also the soul through false worship and idolatry.
(17) Therefore, it is a very necessary and useful doctrine to know what it means to believe rightly, namely, to have God's word and promise, and to cling to it firmly so that it will certainly come to pass as the word tells us. For to believe something without God's word is not faith, but a false delusion, since nothing will ever come of it. Just as if you wanted to believe that you would still become Roman emperor; even if you were to foresee this with the utmost certainty, nothing would come of it. But since David, who was of low estate, had God's word through the prophet Samuel that he should become king in Israel, he had to do what Saul wanted.
18 It is the same here. Although the king had the thought that Christ would help his son, such a thought could not be based on certainty. The reason was that he lacked the word. But when the word came, which he heard from Christ, "Go, thy son liveth," there was no more need; for he would have proved the Lord Christ false; for the word could not lie to him.
(19) So we also have God's word and promise, since our dear Lord Christ comforts all the world in general, and says, John 8:51: "Whoever keeps my word will not see death forever. Item, John says of him, "This is the Lamb of God, which bareth the sin of the world." These are common sayings, from which no man should conclude. For he saith not, If he believe on me, or if any man believe on me; but he saith in general, He that keepeth my word shall not see death for ever." Item, John does not say that Christ was sent by God for a sacrifice to be offered for this or that one; but for the whole world's sin. Therefore, since you also are a sinner and in the world, accept it, and do not doubt that it is for your sake. This is the reason why our faith, as far as forgiveness of sins and eternal life are concerned, should be based on it. And we will certainly not lack it any more than the royal one does here.
020 For we are not to think that the king had any advantage over us, that he could have believed all the more easily, because the Lord put his person so properly in the word, and said to him, "Go thy way, thy son liveth"; but it is more difficult for us to believe, because our person is not so properly put in the word, but the word alone is spoken in general. This is not the opinion. For our dear Lord Christ did not leave it at such preaching in general; but just as he says here to the king, "Go, your son lives"; so he says to each of us in particular, to me and to you, "My son, your sins are forgiven you; you shall have eternal life.
21 For tell me, with whom does God speak, and with whom does He deal, when you are being
baptize? Is it not true that baptism is for you alone, and for no one else? You enjoy your baptism, others do not enjoy it; but if they want to enjoy baptism, they must also be baptized for themselves. But what does God say to you and to anyone who is baptized in baptism? His promise is this: "Whoever believes and is baptized will be saved. Item, you are baptized into the death of Christ, that he died for you and with his death made you free from sins and death. But how could God speak more kindly to you and include your person in the Word in a more certain and real way than in baptism, which is for no one but you alone and is called and is your own baptism?
22 So, if you desire to be absolved of your sins, and come to the church minister or to another Christian, thinking that you will find God's word and comfort in him, is it not true, as you generally hear in the sermon that Christ died for all sinners, so you also hear there in particular that such a death and dying is meant for you and that you should accept it? For the words go like this: "Dear brother, dear sister, we are all sinners and sinners' wives, and therefore all must be condemned; but the Son of God became man for our sake, died for our sins, and rose again for our righteousness. Therefore do not despair: Christ has paid for you, you shall go forth free; only take comfort in his suffering and accept it.
(23) So also in the Lord's supper Christ's body is given to you especially in the bread, and His blood in the wine, and it is said to you especially, His body is given for you, and His blood is poured out for you; that you may not doubt, but accept such a sacrifice as your own: for the body and blood of Christ are put into your mouth, and are given to you as your own, that you may eat and drink them for yourself alone. God has nothing to do with anyone else; he speaks to no one else but you, who come to this supper and eat and drink as he has commanded.
24 Seeing now what this means for Christians
948 L. 3.15S-IS7. On the twenty-first^ Sunday after Trinity. W. HII,-2140-2143. 949
find, who go for such a long time, do not even desire absolution, nor go to this gracious Lord's Supper. Those who have no desire for it, nor do they believe that God has anything special to do with them, talks to them, comforts them, and promises them forgiveness of sins and eternal life: they are worth nothing better than that the wretched devil deals with them and talks to them. So there is no lack of this, as if God did not speak to us in particular; what is lacking is that we do not follow this royal example, and do not accept what Christ promises us in particular, nor do we consider it true and certain.
(25) The king also had reason not to believe if he had followed his reason and allowed himself to be led away from the word. For who would believe that this single word could be so powerful over so many miles and accomplish such a great work? He could have said: "I know how I have left my son, that he is in danger; if he is to be helped, dear Lord, this will not do, which you are talking to me now: you must go closer to him, touch him, talk to him, and there will be hope. But then the royal man puts aside all thoughts and remains bad at the word, and believes it as surely as if he saw his son already there before him, fresh and healthy. For if his heart were not so set, he would not have allowed himself to be rejected with this mere word. But he lets himself be rejected, as John very finely says: "The man believed the word that Jesus said to him, and went."
26 There you see what faith really is, if you want to define and paint it correctly. Nothing else, but to hold as certain and true what Christ promises you. Get used to it, and first learn what God promises you in baptism, Christ in his Gospel and in the Lord's Supper. Adhere to such promises with all your heart, and do not let other thoughts, which do not remain outside, mislead you in such faith. We feel sin and death in us, which can be seen and felt without interruption. If then you do not want to keep the word, but let it go, and let ur
If you do not divide yourself as you find yourself, sin will lead you into fear and despair, and death will wear you out with power.
27 But what does a Christian do? He confesses sin, and knows that he has death before him. But then he throws himself around, keeps the word as best he can, and says, "Christ died for me; therefore I am free from sin, and cannot die; neither devil nor death is in me, for Christ has paid for me what I owed. This then is called rightly believed; and it is impossible that he who thus keeps the word should lack it or lie.
(28) Yea, thou sayest, I see none of them, much less have I what to believe; I hear it only: who knoweth whether it be true? Answer: What the word tells you, believe; then you will certainly not be deceived, it will actually turn out that way in the end. Do as the king did here; he also had to keep his word. He did not see that it had become better with his son. But because he believed the word, the next day his servants came and got the message that his son was fresh and healthy. When he came home, he saw him before his eyes. He can no longer believe; it is written in the work and before his eyes as he believed.
So it will be the same with us. We do not have and do not feel forgiveness of sins, eternal life. If you have heard the sermon today, sought absolution, and gone to the Lord's Table, you are still the same as you were yesterday: you feel nothing different; you have the same flesh and blood as before. Do not be offended by this, but hold fast to the word that promises you forgiveness of sins and eternal life, and go with this kingdom without any doubt: the hour will surely come. As you believe forgiveness of sins and eternal life through Christ, so you will find it in his time, in that life. Here we have it only in word and faith, but there in deed and experience. May God, our dear Father in heaven, grant us this for the sake of His Son Christ Jesus, through His Holy Spirit, amen.
950 L. 3, 157^-iss. On the twenty-second Sunday after Trinity. W. xm. 2132-2iss. 951