Luk 24:36-47.
While they were talking about this, Jesus himself stood among them and said to them: Peace be with you! And they were afraid, and thought that they saw a spirit. And he said unto them: Why are ye thus terrified? and why do such thoughts come into your hearts? Behold my hands, and my feet, it is I myself: feel me, and see; for a spirit hath not flesh and bones, as ye see that I have. And when he had said this, he showed them his hands and feet. And when they yet believed not for joy, and wondered, he saith unto them: Have you anything to eat here? And they set before him a piece of broiled fish, and honeycomb. And he took it, and did eat before them. And he said unto them: These are the words which I spake unto you, while I was yet with you: for all things must be fulfilled which are written of me in the law of Moses, in the prophets, and in the psalms. Then he opened their understanding, so that they understood the Scriptures. And he said unto them: Thus it is written, and thus Christ must suffer, and rise from the dead the third day, and preach repentance and remission of sins in his name among all nations, and begin at Jerusalem.
1 This history also happened on Easter Day, just then, when the two disciples came back from Emmaus to Jerusalem and announced to the Jews what they had encountered and how the Lord had been recognized by them in the breaking of bread. And this is the history that will be preached on the next Sunday from John, without the same being reported from Thomas in particular, and the history that follows about eight days later also being appended. Now one could make many pieces out of this gospel, because it is a rich materia; but since we have done the article of the resurrection, we will leave it at these two pieces, which are the most distinguished.
2. the first, that the disciples, when the Lord comes to them unexpectedly through closed doors, are frightened by him and think that it is a ghost. From these words we have that it is not new to see spirits. For he himself, the Lord, does not deny it, as if the spirits should not be seen; but confirms it with this, that he makes a distinction between the spirits and himself, and says to the disciples, "Why are ye afraid, and think so? "Behold my hands and my feet; I am myself; a spirit hath not flesh and legs, as ye see that I have."
*) Held in the house, 1533.
This is useful and necessary, so that we know that we are not alone, as if the devil were over a hundred miles away from us; he is everywhere around us and sometimes puts on a larva. As I myself have seen, he lets himself be seen as if he were a sow, a burning straw mop, and the like. This must be known, and it serves us so that no superstition is made of it and such spirits are taken for human souls, as has happened up to now and the papal mass has been greatly promoted and elevated by it. For everyone believed that if the devil could be seen and heard, they were human souls who desired to have mass said for them, so that they could be delivered from purgatory. All books are full of such stories. Unfortunately, we know only too much about the horrible errors and idolatry that followed from them.
(4) For with this one received purgatory; through purgatory one then received the merit of one's own and other good works, as if these were to benefit the deceased. But how by such false teaching the death and resurrection of Christ were diminished and honored as the work of men, is easy to suppose. Thirdly, the abominable abomination of the mass followed from this, by which the sacrifice of Christ was completely obscured and the Lord's Supper was turned into an abominable abuse, as if it had been
The devil was appointed to enjoy the dead and not the living. Such misery has arisen from this superstition, that where the devil has put on a larva, has let himself be seen now in one way, now in another place, everyone has believed that it is not the devil, but a human soul. Otherwise, if they had thought it was the devil, they would have believed him slowly, because they know that he is a murderer and a liar. For this reason Christ did not want to have his testimony even then, when he spoke the truth; as can be seen in Marci 1 and other places, when Christ forbids him to speak and does not want to have his testimony, even though he speaks the truth.
For this reason it is necessary that we know and believe that it is true that the devil sometimes lets himself be seen, now one way, now another. Just as the dear holy angels do. For we always walk and stand between angels and devils. The devils look on and seek how they may murder, drown, seduce and harm. But the good angels are around us, if we are pious and God-fearing, to protect and preserve us from harm. This should be known, so that we may learn to fear God and bless ourselves all the more diligently every day, and call upon God for protection against the evil spirits all the more earnestly, so that they may not harm us, poison us with pestilence or otherwise, or cause us other misery.
(6) Whoever desires to be safe from such things, the best and most certain thing is to live in the fear of God, to pray diligently, to speak much and gladly of God's word. This is the right cross, so that we may bless ourselves and protect ourselves against the enemy. For he does not remain in the school, where God's word is diligently practiced, he must troll himself. In the church he does not remain now; for thus Christ says, "Where two or three are gathered together in my name, there will I be in the midst of them." But where Christ is, there the Teusel will not be able to pile up for long. Therefore, one should hear God's word gladly, remember it often and much, and speak of it gladly. But where one tells lies, after-talks, lives in sins and an evil conscience, the devil comes,
But Christ and his angels depart from it. Therefore no one can deny that the devil does not let himself be seen, that he does not frighten or deceive people or harm them secretly. But if he does so, make the cross before you, call upon God and pray. Then let him scrape and rumble as long as he likes; you shall remain safe from him. Only say to him confidently under your eyes, "You are the devil and will remain the devil; but I am a Christian and have a stronger Lord over me than you are; therefore let me be satisfied.
(7) It has often happened to me that he has caused a disturbance in my house and has wanted to frighten me. But I took my profession before me and said: I know that God has placed me in this house, that I should be master in it; if you now have a stronger profession than I and are master here, then stay there. But I know well that you are not master here. You belong in another place, namely, in the abyss of hell. So I fell asleep again and let him be angry, knowing well that he could do nothing to me. Now this is the first part that we cannot leave out, since the disciples and the Lord himself speak of spirits that are evil spirits and therefore appear to frighten people and make them fearful.
The other part is that Christ says he suffered and rose from the dead, and preached repentance and remission of sins in his name among all nations, beginning at Jerusalem. For this reason he died, he said, and rose from the dead, that a preaching might go forth in his name, not only at Jerusalem, but also among all nations.
(9) The preaching is to begin at Jerusalem, but it is not to remain at Jerusalem alone, but to go throughout the whole world. For he will fill the whole world with the preaching of his gospel. But what is to be preached? That he died and rose from the dead on the third day. This is the main article of Christian teaching. It says both what is to be preached and why Christ died and rose from the dead, namely that in his name
Repentance and forgiveness of sins is proclaimed. He speaks clearly: In his name. For there is no repentance and no remission of sins in any other name than in the name of Christ alone. There is neither penance nor indulgence in St. Peter's, or in St. Paul's, much less in my name, that I would become a monk, do this or that work, earn forgiveness of sins with it; but it is said: In his name indulgence is to be preached, that he has earned through his suffering and resurrection, that whoever wants to have forgiveness of sins should believe that Christ suffered for him and rose again from the dead. This should be the right sermon.
(10) But that it may be known that such a sermon cannot be grasped and learned as soon as it is heard, therefore the evangelist diligently adds these words, saying, "He, the Lord Christ, opened their understanding, that they might understand the Scriptures. This is part of it. Otherwise the people go in and out of the sermon like cows; there is no understanding, nor can there be any, unless Christ be there first and open the understanding.
(11) What then do repentance and remission of sins mean? Or what is the meaning of the Lord's summarizing repentance and remission of sins, and saying in plain words that they should be preached among all nations, and yet begin at Jerusalem? It is a vexatious sermon to begin preaching repentance in Jerusalem, where the great saints, the Levites, the chief priests and the people of God were. Surely everyone would think that there was no need for such preaching of repentance and forgiveness of sins.
012 What then is the cause of the Lord's preaching repentance in Jerusalem, where the most holy people were under the law, saying, Ye Levites and Jews, ye shall be the first, and repentance shall begin to be preached unto you? Answer: To preach repentance means nothing else than to rebuke people as sinners and tell them to mend their ways. In sum, to preach repentance is to reproach people for being in a damned state and nature, since it is impossible for them to be in a state of sin.
It is possible for them to be saved if they do not convert and change.
(13) Therefore, because Christ wants this preaching of repentance to go out to all nations, he does not want to excuse or exempt any man on earth, but wants them all to accuse themselves as sinners and give themselves up. Yes, because he wants such a sermon to be preached in Jerusalem, among the people of God and in the most holy place, he also reproaches as sinners those who think themselves holy, and wants the Pharisees also to be told that they should mend their ways; for they do worse than harlots and knaves, since they still consider themselves pious and holy, as if they did not need such a sermon of repentance.
14 Therefore the Lord Christ, with this command, condemns the whole world, and calls all men sinners, both Jews and Gentiles; and if we desire otherwise to be saved, he wills that every man fall on his knees, and lift up his hands, and say: Lord, I am a sinner; I am in need of correction. But I cannot. Therefore, Lord, have mercy on me and help me.
(15) He that doeth these things, and despiseth in all his life and doings, cometh to the other part, which is called, Forgiveness of sins. This is what the Lord wants us to preach, that the main thing is to recognize that we are sinners and then ask for mercy. For in this building, where one wants to make a Christian, this must always be the first stone, that one recognizes sin. For otherwise one will not be able to rejoice or be comforted in forgiveness. This is the sum of the gospel, that it shows both: that all the world is under sin, and is justified and saved through Christ alone.
Reason has its own special judgment. One man makes himself believe that he is pious when he fasts and prays much; another that he gives much alms, and so on. But the gospel makes all men sinners and points them to Christ. As Christ also preaches, Marci 1:15: "Repent and believe in the gospel." This is where the strife arises. The pope does not want to suffer this sermon, because he does not want to be a sinner; neither does a monk in a monastery, and we ourselves
We would also like to live in such a way that we could not be accused of anything. But there is no end to it. The scripture has decided everything under sin (Gal. 3, 22.).
(17) Now, what shall we do to him? Shall we despair because we are sinners and know that God is hostile to sin? No; but because forgiveness of sins is commanded to be preached beside repentance, that forgiveness of sins should be proclaimed in the name of Christ to all who hear and believe: accept this and be comforted; say, Lord, I am a sinner, but spare me; I will live by the mere grace offered me in thy name. So do thou right, and thou shalt be saved. That is, to preach forgiveness of sins in the name of Christ, that all who accept the gospel and believe in Christ may have all their sins forgiven. Apart from Christ there is no forgiveness, but in Christ there is all forgiveness.
(18) Even if the pope's indulgence is brought to you, which he sells in the name and merit of the dead saints, it is still a lie and a fraud. For there it is written: Forgiveness of sins, says Christ, is to be preached in my name, that is, on my account, that I died for you and rose from the dead, and I have obtained and give you forgiveness of all your sins by my suffering, death and resurrection.
(19) This preaching is called heresy, and we are blasphemed; we forbid good works. But how shall we do it? We have not invented these words ourselves, nor have we made them, that repentance should be preached among all nations in the name of Jesus, but Christ has so ordained. But what need is there to preach repentance if we have and can do good works? The righteous do not need repentance preached to them, but sinners. But now such a command goes out over the whole world, that repentance should be preached in all the world, and should begin in the holy city, Jerusalem. It follows that in the whole world there is nothing but sinners and sin, and no good works, otherwise what need is there of repentance and forgiveness of sins?
020 But blind men will not hear, and always blaspheme that good works are forbidden. Therefore it is necessary for Christ to open our minds, so that we may say: Lord, have mercy on me! I know myself to be a poor sinner, but I take comfort in your grace, that you have commanded forgiveness of sins to be preached in your name. Whoever thus recognizes himself praises God and gives Him praise for being true in His Word, which accuses us all as sinners and exhorts us to repentance. On the other hand, he also praises God by believing in the name of Christ for the forgiveness of sins. On the other hand, the impenitent and unbelievers blaspheme God and will finally receive their punishment because of it.
This is how our life should be before God. Then you should also preach it to others, do good to others and help them gladly, be obedient and wait for each one's profession, and you will become a righteous saint who is holy before God through faith, and then, for the sake of life, also blameless before men. Otherwise, if the person is not first pure and holy through faith, what good does it do to do good works? or how can it be called good works if the source is evil and impure, where the works come from? For the person is still in unbelief, the heart first of all does not believe that God is true, who is called to preach repentance in all the world. And because it does not want to consider itself a sinner, it follows that it can neither accept nor take comfort in the forgiveness of sins.
(22) But those who recognize themselves as sinners and hope that God will forgive their sins through Christ are true Christians, with whom there is repentance and forgiveness of sins. Over such teachings we are called heretics and condemned. But we should thank God that we have come to grace, recognize ourselves as sinners, and can comfort ourselves with the grace of God, and then do righteous good works in such faith, which come from repentance and faith. For where such teaching and preaching is, there Christ also wants to be, there no devil shall come, there one shall no longer fear the devil, nor be afraid of him. For there is forgiveness of sins, and a joyful life,
Peaceful heart that gladly does everything it is supposed to do.
(23) But the rest, who believe not, do no good work. Even if the work itself is not evil, they do it without pleasure and joy. These are vexatious and unkind works, since God cannot have pleasure in them. Now the heart does not become joyful, because only through faith in Christ do we have forgiveness of sins by grace.
(24) Therefore a Christian is both a sinner and a saint. For in our own persons we are in sins, and in our own names we are sinners. But Christ brings us another name, which is called the forgiveness of sins, that for his sake our sins may be forgiven and given to us. So it is both true: sins are there, because the old Adam has not yet died; and yet they are not there, because God does not want to see them for Christ's sake. They are before my eyes, I see them and feel them well; but there is Christ, who tells me to repent, that is, to confess myself as a sinner, to amend myself and believe in forgiveness of sins in his name.
(25) For repentance, though it must be, is not sufficient for the remission of sins; but it must come to faith in the name of Christ for the remission of sins. But where such faith is, God no longer sees sin. For you stand before God not in your own name, but in Christ's name, which adorns you with grace and righteousness, even though you are a poor sinner in your own eyes and before yourself, full of weakness and unbelief. This shall not scare thee to death, but say, O Lord, I am a poor sinner; but thou sayest it shall not so be with me. For thou hast ever commanded to preach also forgiveness of sins in thy name etc.
(26) This is to be preached, for this is the right article that makes Christians. For even if you want to fast to death and make yourself a beggar by giving alms, this will not help you. You will not become a Christian by it, you will not go to heaven by it.
mel, you do not make yourself a gracious GOtt with it. For here it says: "In my name," says Christ, "repentance is to be preached," that people may be terrified, "and forgiveness of sins," that they may be comforted again. So that our Lord Christ alone may be the robe of grace which He Himself puts on us, so that God the Father may not regard us as sinners, but may accept us as righteous, holy, pious sinners and give us eternal life.
(27) This doctrine you know was not in the world before this time, before the gospel came. It was said that repentance and remission of sins should be preached in the name of Christ. But all life and teaching has gone against this; that whoever wanted to be saved should have accomplished this with good works, and pay for his sin himself or do enough. That is, to put away sin in his own name. But this is vain and wrong. For the name of Christ alone is to be used to preach forgiveness of sins; the name of a monk, the name of a nun, the name of the Virgin Mary shall not do.
28 Therefore we can see what poor people are still in the priesthood, and how miserably they are deceived. If they go to confession and let themselves think they are the most pious, and believe that they will be absolved of all their sins after confession, such release or absolution is not only in the name of Christ, as it should be, but in the name of the Mother of God, the holy apostles and all the saints. But what kind of absolution is this? It is an abomination to flee from the devil and to force and drive people to the highest service of God. But whoever wants to obey the command of Christ, he hears here, forgiveness of sin is to be preached in the name of Christ JEsu alone. Cause: because he alone died for us. None of the other saints died for your sin. Why do you need their name for the forgiveness of sins?
(29) This seems to be an easy art, how to come to the forgiveness of sins. For one must not therefore carry stones, build churches, say mass; but only one should
To hear the word of God, to give glory to God when He preaches repentance, that He is true and that we are poor sinners, and then to learn to build on God's grace and to look to the name of Jesus, in which forgiveness of sins is preached. Whoever believes this, sin cannot harm him. For forgiveness of sins is greater than all sin, it passes over all sin, and is mightier and stronger than all sin. Therefore sin cannot hurt him who is in Christ and has forgiveness of sins in the name of Christ. But what is forgiveness?
This is not earned, but given by grace. Therefore we are righteous, not as if we had no sin, but that we are held righteous before God by grace because of Christ. As we pray and confess in our faith, "I believe forgiveness of sins." For such grace we are to thank God that we have come to the kingdom of Christ, which is a kingdom of grace, wherein through the name of JEsu all sin is to be forgiven in the whole world. May God grant us His grace, that we may learn these things well and use them blessedly, amen.