And after six days Jesus took Peter, and Jacob, and John his brother, and led them up into a high mountain. And was glorified before them; and his face shone as the sun, and his raiment became white as the light.
1) As far as history is concerned, it is certain that this thing took place in Galilee, when Jesus was still in Capernaum; and it is glorious that this mountain is Mount Thabor, as everyone says; on which he also appeared to the disciples after his resurrection, when he went before them in Galilee [Marc. 16, 7]. For it is an exceedingly beautiful mountain, and as St. Jerome speaks, it lies in the midst of a region of the Galilean country, exalted by its wonderful roundness, 1).
1) Compare Dr. von Schubert's "Reise rn das Morgenland," cited in "Jauß, Beschreibung des heiligen
and almost adjoining all the four tribes of Naphtali, Zebulun, Issachar, Asher, which tribes make up almost all of Galilee. It is also praised in the Scriptures for its loveliness, as, in the 89th Psalm, v. 13: "Thabor and Hermon rejoice in thy name", that is, Thabor and Libanus are created by thee as exceedingly beautiful mountains. He is also famous because of the victory of Deborah and Barak against Sissera, Judges. 4, 6.
2) That Lucas says that Jesus took those three apostles to himself after about eight days, 2c. but Matthew and Marcus that it happened after six days, is not contrary to each other. Because Matthew and Marcus count the six intervening days,
Land. The height of the mountain is (Ungewitter, Erdbeschreibung und Staatenkünde, Vol. II, p. 406) 1755 Paris feet above sea level.
But Lucas includes both the last day on which Christ preached before these six days and the first day after the six days on which the transfiguration took place.
The' order of the story seems to be this: First, he went up alone with the three apostles, leaving the others below on the plain. After uran had gone up, he prayed according to his custom. In the meantime, the three apostles were overcome by sleep, but from the conversation of Christ with Moses and Elijah, or from the exceedingly great clarity, they woke up again, and saw and heard all this. But because they were still full of sleep, and dismayed at the unusual thing, they said nothing. Afterwards, when Moses and Elijah had disappeared, Peter spoke, as Lucas, Cap. 9, 33, reports: "Lord, here is good, let us make three tents, one for you, one for Mosi and one for Elijah"; and he did not know what he was talking about because of his amazement, as Marcus, Cap. 9, 6, and Lucas, 9, 33, testify. And as he spake these things, there came a light cloud, and it shadowed them, and the voice of the Father sounded out of the cloud, saying, "This is my dear Son; him shall ye hear." Then the apostles, startled by the cloud and by the voice, fell on their faces. For Lucas writes that they were terrified by the cloud, but Matthew that they were terrified by the voice. After they had heard the voice, Christ touched them and called them to stand up. But when they arose, and lifted up their eyes, they saw nothing, but Jesus alone, who without doubt had now made full the brightness of his countenance.
4 This history contains many things. First of all, the resurrection of the dead is presented, and the future glory or clarity also in our bodies. For this was something worthy of admiration, that Christ was transfigured while still in the mortal body, which was subject to suffering, and that the clarity of immortality was shown while still in mortality itself. What will happen when mortality is swallowed up and there will be nothing but immortality and glory?
5 Secondly. To this in itself miraculous event is added the appearance of Moses and Elijah, who, although they are thought to be dead, nevertheless show by their appearance that they are not dead, but transferred into another life. Then they also prove that there is another life besides the mortal one, from which they were taken away, and yet they live. For neither Moses nor Elijah could have lasted in this mortal life until the hour in which they appeared, since they had already been so many hundred years out of the world or out of this life; and yet they are still alive and show themselves to be alive, and that they were never truly dead.
Thirdly, we have here two extremely faithful witnesses in Moses and Elijah that the dead are not dead, and that those who die only move from this miserable and wretched life to another better one. For if Moses and Elijah had been utterly annihilated and made nothing, they would not appear here.
Fourthly, this phenomenon teaches us that we must despise death and consider it to be a wandering from this house of service to the clarity of a better life, just as Moses and Elijah wandered rather than died, just as the Scriptures call death a sleep.
Summa Summarum: this appearance shows that this life is nothing at all compared to the life to come, which will also most certainly come to us, who have died to this world in Christ. And we owe it to God to thank Him with great praise that He has deigned in such great kindness to reveal this to us, and that He has willed to make us certain of the hope of the life to come by such a beautiful, manifest and powerful appearance. For behold, how the best of the heathen have taken much pains in their disputations concerning the immortality of the soul and the whole life to come, and yet have found nothing certain. To the Son of God alone was this so certain and clear manifestation reserved, so that through him alone the world might be promised this hope of the life to come, and through this clear manifestation of the life to come might be promised to the world.
would be shown. But this hope, that we shall overcome death through life, will also be shown hereafter.
Fifth, this story shows that sin has been overcome. For it follows by an irrefutable conclusion: Where death is overcome, sin is also overcome, because death is nothing but the wages of sins, Rom. 6, 23. For without sin death would not be 2c. But after sin and death are taken away through Christ, we are free from the power of the devil, and when this mortality is swallowed up, we can expect the glory of eternal clarity, 2c. which Christ showed at that time in his mortal body, still subject to suffering.
10 But he wanted to show this appearance especially to the three apostles, so that he would strengthen them against the future sorrow of his cross and death. But he did little with it. For in the hour of trial Peter had forgotten everything, denied him, and said that he did not know man; likewise they were all angry with him. But this appearance after the resurrection had its use, and served to strengthen the faith in Christ, that he was the Son of the living God, and that his kingdom must be understood in a spiritual way.
II Therefore Peter also confirms in his second epistle his confession that Jesus is the Christ, the Son of the living God, by citing this passage or transfiguration, and says: "We have not followed wise fables, when we made known unto you the power and the future of our Lord Jesus Christ. For the whole world is full of the doctrines of men concerning religion and worship; but they are all fables, which are yet wise, or (to use Paul's words) "have a semblance of wisdom" [Col. 2:23.] and are powerful to deceive men 2c. but [2 Pet. 1:16. f.] "we have seen his glory, when he received of GOD the Father glory and honor, by a voice that came unto him of great glory, saying: This is my beloved Son, in whom I am well pleased." With these words he teaches us that Christ was declared by God the Father Himself.
The King and Lord, the Son of God and heir over all. And this is the right and true doctrine and knowledge of godliness, namely, when one teaches and believes that Jesus, namely the very man who was born of the Virgin Mary, is the Son of God, the Anointed One, the Lord and King over all. Just as in the other Psalm, v. 7, he says that he only wants to preach about this one commandment of God: "That the Lord has said to me: Thou art my son." Whoever believes this will be saved, and apart from this one teaching there will be no other; but they are all fables, taught to deceive men, and have a good appearance.
Immediately after these words Peter scolds the false teachers who would still come and leave this confession, invent their own sects, and deny this Lord Himself, and says that these human doctrines do not come from the Holy Spirit, but are "their own interpretations of Scripture, brought forth by human will" [2 Pet. 1:20, 21]. And he condemns and curses such false teachers in a horrible way, as the whole second chapter shows.
(13) In fact, he clearly and recognizably depicts the Roman bishop in this very chapter. For this bishop not only assumes the interpretation of the Scriptures above all others, which he interprets according to his own will, but he also subjects himself to horrible blasphemy with his devils: he is above the Scriptures and the reputation of the Scriptures depends on his reputation, as one reads in the chapter Cuncta per mundum etc. O horrible frenzy!
14 But Peter here punishes his fictitious imputed successor by the dumb mouth of his ass as a foolish Balaam, since he speaks [2 Petr. 1I, 20. 21.]: "This you shall know for the first, that no prophecy in Scripture is done by its own interpretation. For no prophecy has ever been produced by human will." Therefore, we are reminded here sufficiently that one must resist the abominations of the pope and stand before him as before the
Satan must flee and say to him, "Get thee, Satan, away from me; thou art vexatious to me" 2c. [Matth. 16, 23.]
(15) Therefore, this appearance of Christ wants to show the same thing in fact and truth, which Peter confessed above in chapter 16, v. 16: Jesus, the man born of the Virgin Mary, is Christ, the Son of the living God (Christ means a king and priest, that is, a Lord over all things; likewise also a mediator between God and men). And because he was to be preached as such throughout the whole world, he is shown here as such to the three apostles, who were to testify to what they had seen and heard. Just as John the Baptist had an almost identical appearance at the Jordan [Matth. 3, 16.], but the person of Christ was not transfigured there, nor were Moses and Elijah transfigured at the same time. For it was fitting after the time of John that the apostles were shown a clearer appearance; therefore, what Peter alone confessed above [Matth. 16, 16.], what John the Baptist alone had seen and heard before, is shown to the three most distinguished apostles through this exceedingly glorious appearance. Not only Peter (who was soon called Satan) says it here, but the Father himself testifies from heaven that this man, Jesus, is the Son of God, that is, the heir over all.
There is a cloud that overshadows them. Then there are also two witnesses, Mpses and Elijah, who not only testify to this, but also talk to him about the end, which he should fulfill in Jerusalem, as Lucas tells [Cap. 9, 31]. This refers to the fact that JEsu the man is to be taught and believed in the whole world that he is truly God and man, truly the Son of God and man, truly the Anointed One and King, Priest and Lord, who was promised by God the Father through the Holy Spirit, through the ministry of the Law (that is, Moses) and the Prophets (that is, Elijah), in whom alone should be salvation and life, in whose hand all things should be, because he was the Son and Heir. So that each one
Simon Bar Jonah blessed is he who believes this revelation of the Father and confesses him freely and publicly. For there is none other name under heaven given among men, whereby they may be saved 2c. [Acts 4:12.]
(17) For here we are not speaking of the law, much less of the ordinances of men, but of the highest article of human salvation, without law, without ordinances of men, without our works, that is, of Christ, the revealed Son of the living God, whom we should hear, recognize, believe in, confess, and also persevere in confession and die. For he is the salvation, the life, and the resurrection 2c.
18 Therefore, the whole Holy Trinity appears here to fortify all believers. Christ appears in transfigured form; the Father in the voice that declares the Son to be the Heir and Lord; the Holy Spirit in a light cloud that overshadows them, or instills faith.
19 Furthermore, there are two witnesses here, the law and the prophets. Just as Paul also touches this passage, Rom. 3, 21. 22. by saying: the righteousness of faith, which is now revealed in Christ, is that which was witnessed by the law and the prophets.
20 But the opinion of this transfiguration he discusses more extensively in 2 Cor. 3, 7, where he gives a discussion about the uncovered face of Christ and the clarity of Moses compared to the clarity of Christ. But the matter does not belong in this place and cannot be explained in short remarks, since it requires an extensive and complete discussion 2c.
V. 10-13. And his disciples asked him, saying: What do the scribes say to him, that Elias must come before? JEsus answered and said unto them: Elias shall come before, and set all things right. But I say unto you, Elias is come already, and they have not known him, but have done unto him as they would. So also the Son of Man will have to suffer from them. Then the disciples understood that he had spoken to them of John the Baptist.
21. the old opinion that Elijah and Enoch were to come after the Antichrist, who came from
The idea taken from this passage, where Christ says, "Elijah shall come first, and set all things right," has filled all the books and spread through the whole church; therefore the question could be dealt with in this place, if we were able to come up with something that would have a better reputation than what the ancients teach.
First of all, we do not contradict those who want to follow this old opinion. They may wait for Elijah and Enoch, at the same time also for John (of whom they also say that he will come with Elijah), if they only leave it free for us to consider this opinion as a mere opinion. And even if one wanted to believe according to this passage that Elijah would come, or even because this was prophesied by Malachi [Cap. 4, 5.] and Sirach [Cap. 48, 10.], there is nothing in the Scriptures about Enoch and John. Therefore it is obvious that it is only a human idea of Enoch and John. And therefore also the matter of Elijah is suspicious, to whom they add these two, or one of the two. If these will not come, their comrade, Elijah, will not come either. .
Secondly, since Christ, John, Peter, Paul, predicted everything about the end of the world, how it would be a terrible time, they do not predict anything about the future of Elijah, but they refer to the last day and the hour after the last tribulation. And Paul teaches that "the Lord will kill the Antichrist with the spirit of his mouth, and will put an end to him by the appearing of his future" [2 Thess. 2:8]. It is therefore not believable that Christ or the apostles would have kept silent about Elijah, who was to come and set everything right at the end of the world, if the Holy Spirit had prophesied about him so clearly through Malachi.
24) Therefore one must remain with these words of Christ, when he says: "I tell you, Elijah has already come"; and with the words of the angel Gabriel, Luc. 1, 16. ff., who applies the words of the prophet Malachi from Elijah to John, just as he also applies the words of the prophet Isaiah, Cap. 7, 14. 9, 7. to Jesus Christ, the
Son to be born of the virgin Mary [Luc. 1:31].
25 Therefore, just as there is no other son to be born of a virgin according to the prophecy of Isaiah 7:14, than the one already born of the virgin Mary according to the interpretation of the angel Gabriel, so there is no other Elijah to be expected according to the prophecy of Malachi than the one born of Zechariah and Elizabeth, and according to the interpretation of this same Gabriel has already come and done what Malachi proclaimed before.
(26) And surely we must not doubt that Gabriel, especially in such an important mission from God, understood and presented Isaiah and Malachi correctly and properly. For we must not consider him to have used false or ambiguous speeches, since he presents such great things to the Virgin Mary, in such certain words, which she is to believe. Now if the mind of Gabriel in these words is true, simple and sincere (as it necessarily is), then no other Elijah is to be expected according to Malachi's prophecy than John. Just as no other son is to be expected from a true Alma or virgin, according to the 7th chapter of Isaiah, than Jesus Christ. Otherwise, the simplicity and truth of the literal mind will perish, and the whole reputation of the holy Scriptures will be in danger; and there will be as many Elijahs and Christs as there are new prophets rising. For every one would be at liberty to say in an allegorical sense: Behold, here is Elias! Behold, there is Elias! and so there will never be another Elias, who could certainly be, if it were thought that it was not John.
(27) It remains for us to understand the words of Christ, when he says, "Elias shall come first, and set all things right," which seems to be prophesying of another than John. But to this we can, or rather must, reply that Christ Himself immediately, in direct connection with these words, improves His speech, or rather the opinion of those who had heard His words from Elijah.
to the Thisbite, saying, "But I say unto you, Elias is already come. Why then do we not consider both this word, "I say unto you, Elias is already come," and that, when he says, "Elias shall come before"? Especially since the evangelists testify that the apostles understood from this that he was speaking of John, that is, that John was the Elijah about whom they had asked him, as they had been taught by the Pharisees from Malachi. Therefore, if Christ himself says that Elijah, about whom the apostles asked him from Malachi, had already come and had performed his ministry and had suffered, why should we wait for another Elijah?
28 Now this too is certain, that Malachi does not predict the coming of the former Elijah, whom the Scriptures call by the surname of the Thisbite; but here it is prophesied of Elijah, not the Thisbite, but of Elijah, a prophet par excellence. Therefore, nothing certain can be said of Elijah the Thisbite from Malachi to fortify this ancient opinion. Dear, who are we who add "the Thisbite", since the Scripture does not add it? Therefore we deceive ourselves by this addition. Therefore we must believe Christ and Gabriel that Malachi prophesied of John. This is well-founded and certain; but opinion is opinion.
29 Therefore Christ's word is to be understood thus: Elias shall indeed come, that is, you have heard the truth, the Pharisees have spoken the truth, that Elias shall come; for the Scripture must be fulfilled. So Elijah must come, and set all things right. For "verily, until heaven and earth pass away, not the least letter shall pass away, nor one jot of the law, until all be done." [Matt. 5:18.] But I say unto you: That which thus had to be done and fulfilled has already been done and fulfilled. So we have to understand that Christ does not prophesy here about another Elijah, who should come in the future, but he repeats and confirms the words of the Pharisees about Elijah, who should come, which the apostles heard from them.
From the moon addict.
V.14-21. And when they came to the people, a man stood by him, and fell at his feet, and said, Lord, have mercy on my son, for he is moonstruck, and has a grievous affliction, and often falls into the fire, and often into the water. And I brought him to thy disciples, and they could not help him. And JEsus answered and said, O faithless and perverse kind, how long shall I be with you? How lukewarm shall I tolerate you? Bring him hither unto me. And JEsus afflicted him, and the devil departed from him, and the lad was healed that same hour. Then his disciples came to him in particular, saying: Why could we not cast him out? And Jesus answered and said unto them: Because of your unbelief. Verily I say unto you, If ye have faith as a grain of mustard seed, ye shall say unto this mountain, Remove thyself hence, and it shall be removed; and nothing shall be impossible unto you. But this kind goeth not forth, but by praying and fasting.
30 This moonstruck man was possessed by a very evil spirit, according to the account of Marci in the 9th chapter, v. 17 ff, because he was deaf and dumb, and where he caught him, he tore him, and foamed, and gnashed his teeth. For there are different kinds of spirits, just as there are different kinds of men, because they have one kingdom and one government (politiam) among them until the day of judgment, when Christ will abolish all rule and all authority and power, 1 Cor. 15:24. And who knows whether many spirits did not possess this man at the same time? just as he is called one in the 8th chapter of Luke, v. 30, and yet he speaks that he is called Legion. So also here for one man a great multitude can be designated by the plural 1).
31. and it is frightening to hear that the devils, with God's permission, subject themselves to so much and are able to make one wretched man so many powerful, very wicked and
1) Latin: per numerum pluralem. This refers to the multiple designation of the evil spirit, Marc. 9, 25, as unclean spirit, speechless and deaf spirit.
The goodness of the Lord is that he will take and afflict the evil spirits, as if many lions or wolves, or other hostile animals, were chasing a single hind or goat; as it is said in the proverb, "A horse is killed by a hornet or a horsefly. This is what the infinite goodness does and puts before our eyes, so that we learn to fear it and take refuge in its help. For without such hardship and misery we would become sure despisers of God and all His goodness. Therefore, just as hunger makes bread all the more delicious, and thirst makes water all the more delicious, so also this wrath of God and the raging of Satan make the mercy of God all the more pleasant to us. That is why God is compelled to be so terribly angry, so that He may make room for His mercy.
For this reason, this man is depicted in Marcus with such great diligence, and in a frightening way he is shown in how many ways the devils tormented him; and the desperate circumstance (desperatio) is added that even the disciples were not able to deliver him from it, so that it might be revealed that the wrath is exceedingly angry, or (as Paul [Rom. 7, 13.) sin appears to be exceedingly sinful, and Christ is glorified in his power, who alone could cast out such a spirit.
And yet Christ ascribes the guilt to both of them, accusing the father of the moonstruck man and the whole family, then also the disciples, of unbelief. And, what is even more astonishing, that he adds: this kind of devil does not come out, except by praying and fasting, since he at the same time says to the father of this man: "All things are possible to him who believes" [Marc. 9, 23.], and even more clearly to the apostles: "Nothing will be impossible for you" [Matth. 17, 20.]. Therefore, it is not asked here without reason: how do these two things rhyme together? For there are veritable contradictions, since he says The devil is not cast out except by prayer and fasting; and yet he can be cast out by faith, and, for the sake of unbelief, he cannot be cast out. These seem to be strongly opposed to each other. For these are contrary to one
other contending things, without fasting, are cast out by faith; and, not by faith, but only by fasting and praying. Nor does the text say that Jesus Himself cast out this devil by fasting and praying, but rather by His command and rebuke.
34 What then shall we say? If we are not justified by works, how can we do miracles by them? In addition, the devil does not ask about works, but only about the word and faith, as Peter says: "Resist the devil, who walks around like a roaring lion, seeking whom he may devour, firmly in faith" 2c. [1 Pet 5:8, 9]. Answer: If we know nothing to say about this, let us give glory to God, and say that we do not know this; especially since Christ makes a definite declaration about this kind of devil, saying: "This kind does not go out except by praying and fasting." This is as if to say that other kinds of devils can be cast out without fasting and prayer, but this kind cannot be cast out without praying and fasting, clearly asserting, as it were, that there are different kinds of devils.
35 Furthermore, these are my thoughts, that by these words Christ wanted to give an understanding of the government (politiam) among the devils, namely, that some are ordained to this sin, others to others: so that some are pride devils, others are envy devils, others are avarice devils, others are whore devils. And so each kind has among them its chiefs, who are set over the individual vices, as it were over certain provinces entrusted to them. Therefore, just as the spirit of Italy is a spirit of arrogance, the spirit of Germany a spirit of gluttony and drunkenness, the spirit of Greece a spirit of lies and recklessness, the spirit of France a spirit of fornication and disloyalty, so also among individual men the individual vices have their certain spirits, and especially that spirit with whose vice this man is afflicted.
(36) Therefore, when it is said, "This kind does not go out except by praying and fasting," I do not understand the words otherwise than that there-
to show over what kind of vices this kind of devil is set, namely, the spirit of crapulae and laziness or indifference. 1) Therefore, those who believe must beware of the vices of these devils, as he says elsewhere, "Beware lest your hearts be burdened with eating and drinking" [Luc. 21:34]. For he speaks this to the faithful, lest they should snore securely, trusting in the faith they have begun, and devour and drink, as if these vices were without danger. In sum, since he says that the apostles could have cast out this devil if they had had faith, and claims that their unbelief was the cause [that they could not have cast him out]: it is certain that he meant to imply something else by the prayer and fasting than what an unskilful listener understands from these words, namely, what I said, that he meant to show the vice of the devils, or to warn the faithful to beware of eating and drinking and indifference, and certainly to know that such works are not good but devilish. So that it is the same opinion as above: "Beware lest your hearts be burdened with eating and drinking" 2c.
(37) If this is not enough, let him have his opinion, and believe that this kind is not cast out except by prayer and fasting, and confess that this is something special with these devils. But these shall answer afterwards, how the devil can be cast out by the works of prayer and fasting, without faith? For when he says that he will not be cast out except by prayer and fasting, then certainly, by virtue of these words, everything that is not prayer and fasting is excluded; consequently both faith and charity, with all other virtues and works, are excluded. But that faith should be excluded with love is ungodly, to say nothing of the fact that it is inconsistent. Therefore, if one must admit that the devils are cast out with prayer and fasting through faith and in faith, then one must again
. 1) Latin: nciäiae, i.e. axyörax.
admit that they are cast out by faith, without works. For the clear words follow, that he who has faith as a grain of mustard seed may say to this mountain: "Lift thyself up fully unto it, and it shall be lifted up." And still more plainly he speaks, "And nothing shall be impossible to you." It follows: If nothing is impossible to a faith like a grain of mustard seed, neither will the casting out of this kind of devils be impossible to such a faith. Therefore, by these words "for by praying and fasting" must necessarily be understood something else than they read, otherwise Christ taught contradictory things. Therefore, it is probable that Christ intended to teach sobriety at the same time, as I said above, 36.
(38) The fact that he goes on to say, "Faith as a grain of mustard seed," has made a mockery of many (especially coiner). In chapter 13, v. 31, he compared the kingdom of heaven to a mustard seed; here he compares faith to it. But since faith and the kingdom of heaven are at the same time with each other, and both do and suffer the same things, the same can easily be understood of both;
(39) But we put this aside now, and take the words in the simple grammatical sense, that faith, though it be small and in its beginning (if it be but a true and certain faith), can do miracles in all, and especially in the first church, or in the time of the apostles, when the foundation of the church was to be laid, and miracles must of necessity be wrought. Therefore, many saints, even lesser ones, performed miracles in the beginning of the church, which were the same and equal to the miracles of the apostles, who were greater saints. But after the faith and the Church were established in the whole world, the signs ceased. And finally the last times followed, in which the Antichrist performed miracles, even though they were false and faked miracles for the seduction of the unbelievers, as Paul says in 2 Thess. 2, 9. ff.
40 But if someone still wants to philosophize, he can take the mustard seed according to its nature and
The mustard has a round shape. For he can say that the mustard has a round figure; so also the faith should be round, that is, he should believe all articles (even if it would be a still so small faith). For he that believeth not one article aright, believeth not aright in all, as Jacobus saith [Cap. 2, 10.], "He that sinneth in one, is.guilty of all." And so also: he who doubts one article of faith, or does not believe it (at least when it is done stiff-neckedly), dissolves the roundness of the grain, and in such a way can do no good. Thus, mustard is of a sharp taste, that is, faith should feel the cross and be driven by temptations so that it is compelled to cry out and call upon God. Thus, the round faith is a gift of the spirit of grace; and the faith that has a sharp taste awakens the spirit of prayer. This faith now does good; in times past it also did wonders when it was needed, as it is written, "I will give them the spirit of grace and of prayer," Zech. 12:10.
From the authorities.
V. 24-27. And when they were come to Capernaum, they went to Petro, which took the groschen of interest, and said, Doth not your master use to give the groschen of interest? And he said, Yea. And when he was come home, JEsus came before him, and said, What thinkest thou, Simon? From whom do the kings of the earth take the toll or the interest? From their children, or from strangers? Then Peter said unto him, Of strangers. Jesus said unto him, So are the children free. But lest we offend them, go to the sea, and cast a line, and take the first fish that comes up; and when thou hast opened his mouth, thou shalt find a stater; and take the same, and give it for me and for thee.
Here follows a beautiful history of how Christ behaved against the worldly authorities. First, he allows Peter to be asked by the tax collectors for the annual interest, so that an opportunity might arise to speak of the twofold kingdom, namely the heavenly and the earthly. Before
Peter is still telling the story, but Jesus precedes him and says: "What do you think, Simon, from whom do the kings of the earth take customs or interest? His opinion goes like this: "My dear Peter, I know that we are kings and children of kings. I am the king of all kings, so that mall have no right to demand the interest full of us, but they should rather pay it to us. How is it then, my dear Peter, that they demand the interest from you, since you are the son of a king? What do you think? Are they right in demanding interest from you? But because Christ puts this question in a general way, Peter also answers in a general way according to his simplicity, saying: "Not the children, but others are used to pay the interest; and he did not know that Christ in his words had called him a king's son himself.
From this it can be inferred how sweet Christ's intercourse with his disciples must have been. For here he is, as it were, playfully joking with Peter, as with a child who is simple without falseness, and Christ takes pleasure in his childlike simplicity. And yet one sees nothing of levity here, but only seriousness and majesty in Christ, who takes pleasure in Peter's simplicity. It must have been a fine, friendly, lovely company between Christ and his disciples, as this passage shows, just as if someone plays with a little child or with his dearest companion, only that this joke of Christ is as serious as it is at the same time extremely lovely. And when you consider how great the person is who jokes with Peter in this way, you must necessarily be moved by the greatest love for God, who sets aside His majesty and holds these unlearned people in such esteem that He jokes, plays, and, as it were, engages in antics with them in such a way that it could almost arouse the suspicion of frivolity. Neither Caiphas, nor the Pharisees, nor the rest of the hypocrites would have done so; but if they had heard and seen such things, they would immediately have frowned and said: Behold, what a good and great fool (phantasta) is this, who with these peasants so
plays 2c. But to us this is a comfort and encouragement of faith, that we should love Christ, who is most intimate and loving with His own, who does not despise the foolish or the simple. -
But lest we vex them 2c.
This is the reason given by the Lord Himself why one should obey the unholy worldly (prophano) authorities. Therefore, it must be considered and taken into account as a pronouncement made by the Supreme Majesty, namely, that one should honor the authorities so that they will not be annoyed, that is, so that they cannot accuse the Christians of sedition, as if they did not want to be subject to authority, but wanted to establish a new civil kingdom.
44 With this he also indicates that his kingdom will not be a civil or secular kingdom. As if he wanted to say: Go, my dear Peter, and know that we are kings and royal children in another kingdom; let them have their kingdom, in which we are only guests. Therefore, let us pay the host what we owe him, so that they may not say that we are unfaithful in their kingdom, that we consume their goods and do not pay. For it was necessary that he often reminded his disciples that they should not hope as if the Messiah would be a worldly king, but that they should learn that his kingdom was a completely different kingdom. And this is what Christ is mainly dealing with here,' that he might distinguish these two kingdoms. He says: We are children of the kingdom, but not of this worldly kingdom.
45 Thus, although he confirms the authorities here, he does not make them righteous or blessed before God; indeed, he separates them from His kingdom. Therefore, as much prestige and glory as kings have in the world from this passage, so much fear and despair do they have in view of the fact that they do not belong to the kingdom of God, lest they be puffed up because their status is approved by God, just as the status of marriage is approved by God, but is not made righteous or blessed because of it.
This must be said, because now even the godless princes, yes, even our great ones, are overly puffed up after they hear that their state is approved by God, as if they would be blessed because of it, and do not consider that in this state they are nothing better than the Turks and all the pagans. For even under the Turk, Christians are forced to obey the authorities, just as here Christ approves of the Roman authorities, and yet these same authorities were condemned by God. And it is the same with our authorities, where they are without faith.
47. but this would still be tolerable and good, if the authorities would only take a stater, even from the pious; but now, trusting that GOD approves of them, they also persecute GOD Himself, who approves of them, just as Christ was killed by the Roman authorities. For GOD would bless the kingdoms so that they would have their interest for eternity; but because they are not satisfied with this blessing, they persecute the one who blesses them, and force him so that he must curse them and push the mighty ones from the throne.
(48) But he freely submits to the authorities, saying, "That we may not offend them. As if to say: Since we are strangers in this kingdom and are forced to live according to their law, lest we be considered rebels in their house, we will obey them and give what we owe. But that it may be shown them that I am the Lord of all, even of this kingdom, go and be a coiner in the mouth of the fish, and take out of the mouth of the fish a stater. O, what a wonderful coiner is this, who has no gold, no silver, and begs out of poverty, and yet shows that he could make golden mountains even in the mouth of any fish, if he wanted to. Therefore, this submission of his to the authorities is voluntary, as if the greatest king in the world were to come of his own free will to the house of the lepers and give a penny for the lodging, because it would be right, and the innkeeper would not know, however, what a great king, and that in his own kingdom, he had with him.