Text: Matth. 3, l3-l7.
At that time Jesus came from Galilee to the Jordan to John, to be baptized by him. But John rebuked him, saying: I have need that I should be baptized of thee, and thou comest to me? And Jesus answered and said unto him, Let it be so now; for so it behoveth us to fulfill all righteousness: and he suffered him to do it. And when Jesus was baptized, he came up straightway out of the water, and, behold, heaven was opened upon him. And John saw the Spirit of God descending like a dove and coming upon him. And behold, a voice from heaven said, This is my beloved Son, in whom I am well pleased.
1. yesterday we began to speak of Christ's baptism, that he had received it from John for the cause that he might take our place, yea, enter into our person, that is, become a sinner for us, and lie upon himself.
the sin which he had not done, washed away, and drowned it in his holy baptism, and that he had done this according to the will of God, the heavenly Father, who cast all our sin upon him, that he should bear it, and not only cleanse us from it by his baptism, and make atonement for it on the cross, but also clothe and adorn us with his holiness and innocence.
(2) Is not this a fine and glorious change, since Christ, who is all innocent and holy, not only takes upon himself strange, that is, my sin and guilt, but he also clothes and adorns me, who am all sin, with his innocence and purity? He dies an ignominious death on the cross for my sin, by which I have earned eternal death and damnation, and gives me his righteousness, so that I may live with him forever in glorious and unspeakable joy. By such blessed change (which the heart grasps by faith alone), that the dear Savior may live with
If the Lord's will be with us, and nothing else, we are freed from sins and death, and receive His righteousness and life for our own.
(3) When these things are preached and recognized, it is safe to judge and conclude that all those (be they and be called what they will) who teach or do anything else (than what has now been said) to get rid of sin and thereby acquire God's grace are mistaken, and with their devotion, good 2) opinion, strict life, hard and great works, if they did any more of them, they would be lost and damned. For they believe that through their own righteousness and merit they can atone for God's wrath and acquire grace and salvation. This sufficiently shows that they know nothing at all about this blessed change, but think: "Even though I am a sinner, there is no need, I can well advise on the matter, I will do this or that, to the praise of God, he will look upon it. etc. But it is said: What is our own thing, let it appear as good and holy as it can, it does not exist before God, it must come to nothing and be badly dead. For if we could atone for sin and banish death through human powers, it would have been unnecessary for Christ to become man, come to baptism, and die for our sins.
4 Therefore, if you do not want to perish or be lost, believe the Scriptures, which testify that all men are sinners, that no living person is righteous before God. But if they are to be justified, it must be through Christ, the blessed Seed, who was promised to Adam, Abraham, etc. that he should crush the serpent's head and deliver all the world from the curse. He did this, took the sin of all the world upon Himself, became a curse for us, and thus redeemed all those who believe in Him from the curse, Gal. 3:13, 14.
5. such knowledge and faith makes a
1) Wittenberger and Jenaer: "beut", that is, beutst, beuten - exchange. In the old edition of Walch and in the first edition of Erlanger: "heuet". Such printing errors irrefutably prove (along with many other errors taken from Walch) that the first Erlanger edition bat reprinted from Walch. Cf. § 5 of this sermon. The second edition does not contain this error.
2) Erlanger: good.
Happy heart that can say with certainty and certainty: I no longer know of any sin 3), because they are all on Christ's neck. Now they cannot be on him and on us at the same time. Therefore no one can say that his own righteousness or order is enough for sin. For the atonement and expiation of sin belongs to Christ alone. But Christ is neither my work, nor yours, nor the work of all men. Neither are they his body and blood, which he sacrificed for our sins, but he is true God and man, who bears the sins of all the world; but he goes to them, drowns them, and strangles them in baptism and on the cross, and preaches to you that he gave his body for you and shed his blood for the remission of your sins. If thou believest, thy sins are forgiven thee, thou art righteous and just, thou hast received the Holy Ghost, that thou mayest henceforth resist sin. And if in weakness you are overtaken by it, it shall not be imputed to you, if you continue otherwise in such faith.
6 This means forgiveness of sins, which is not without payment or satisfaction. But such payment is not yours, but it costs Christ his body, life and blood. Here it does not help if you, indeed, all the world sacrificed its body and blood, for no sacrifice is valid before God to pay for sin (says the Scripture), but the one sacrifice of Christ. That he now sacrifices himself for your sin and the sin of all the world, and gives you his innocence and righteousness, this comes to your rescue and drowns your sin and death. And if you are baptized in such faith, you put on Christ, who washes away your sins in baptism and gives you the Holy Spirit etc. So you see that such forgiveness does not come through our repentance, but that Christ bears all our sins, and strangles them in his body, and we take hold of this through faith, and are baptized according to his command.
7 This is also what St. John means when he says to the Lord, "I need to be baptized by you, and you come to me? As if to say, "I am a sinner; therefore
3) Here the first edition of the Erlanger reprinted from Walch's old edition: "not" instead of "more". This error is also corrected in the second edition.
I should receive baptism from you, O Lord, and thus be cleansed and absolved of sins through you. For he understood well that Christ had no sin, and yet was the one who bore all the sin of the world, and alone brought forgiveness and gave the Holy Spirit. Therefore he says, "I need to be baptized by you. But Christ says, "Let it be so now; for thus it behooves us to fulfill all righteousness." As if to say, "My baptism is for the washing away and drowning of all the sins of the world, that all righteousness and salvation may be accomplished thereby. Therefore also is baptism for the sake of Christ. Therefore, baptism for the sake of Christ is primarily ordained by God; then also for the sake of all men. First of all, he must sanctify baptism through his own body and thereby take away sin, so that those who believe in him may also have forgiveness of sins. Therefore, baptism is not a useless thing, as the critics blaspheme, but in it all righteousness is accomplished etc. Therefore repentance (as John preaches for the forgiveness of sins) stands most of all in that you do right by God and confess that His judgment is true, in that He says that we are all sinners and condemned. If you do this from your heart, repentance has begun.
What more can I do? Stoop down and be baptized. For I (says Christ) have ordained with my baptism, that whosoever believeth on me, and receiveth such baptism, should have remission of sins, and that my Father, with me and the Holy Ghost, should dwell with him. For here you see, as we also said yesterday, that after Christ is baptized, from that moment on (the like of which was never seen before at St. John's baptism) the heavens are opened (and afterwards the earth, graves, hell, and all things are open), and the Holy Spirit is seen in the form of the deaf, and the Father's voice is heard over this baptism, saying: He is heartily pleased with it. For this Son, who stands and is baptized by Johanne, is so pleasing to him that if he had a thousand sins of the world upon him, they would all be drowned and destroyed in his baptism. But because he is well pleased with him, he is also well pleased with
those who believe in him and are baptized according to his command.
(9) Thus in baptism not only is sin forgiven, but we are also made sure and certain that God is pleased to be present with Christ and the Holy Spirit when it is administered, and to be baptized Himself, even though such a glorious revelation of the divine majesty does not visibly take place as it did at the same time at the Jordan. For it is enough that it has happened once for a testimony and a sign. Therefore, we should be accustomed with all diligence to look at these things with the eyes of faith, and to interpret such a glorious revelation and divine clarity and splendor, which took place over the baptism of Christ, to ourselves. For all this was not done nor written for Christ's sake (for he himself was not baptized), but for our consolation and strengthening of our faith, for which he also received baptism.
(10) Therefore we must be sure, if anyone is baptized according to Christ's command, that God the Father, the Son, and the Holy Spirit are present, and that in heaven there is great pleasure, joy, and gladness, that sins are forgiven, that heaven is eternally opened, and that there is now no wrath, but only grace. Not that we may obtain this by our repentance or satisfaction, but for the sake of this Son we come to this grace, who bears all our sins on his neck, of whom the Father testifies, "This is my beloved Son, etc. therefore he is well pleased to be baptized, and to drown sin in water, and afterward to die on the cross. For his sake sin, death and condemnation must perish and cease, and righteousness, life and blessedness must spring up in their place. And that which was condemned in us before God is now in Christ all good, even that which is still defective and infirm, for his sake it must not hurt.
11) It is also to be noted that here above the baptism of Christ there has not been such a terrible sight as at the
1) In the editions: one such.
702 Erl.(r.) 20 ", 493-495. Two sermons on the 3rd chapter of Matthäi. W. vn, IMV-IO13. 703
Mount Sinai, when the people of Israel received the law, when there was a great, thick and dark weather, and cruel lightning and thunder, and the sound of the trumpets was terrible; item, the whole mountain smoked, and burned up to the middle of heaven, so that the people drew back, and could not hear God's voice speaking out of the fire, etc. but there everything is lovely, comforting and joyful. The Father lets himself be heard in the most friendly way, that he is well pleased with the Son; the Son stands there in humanity, and lets himself be baptized for our good; and the Holy Spirit descends like a dove. There was no terrible or majestic figure to be seen, nor was there any harsh, unpleasant sermon to be heard, in which God would have shown Himself and let Himself be heard; but everything was lovely and comforting to behold.
Let us also talk a little about our baptism. First, we are to learn from God's Word that every Christian knows what baptism is. For there have been, and there always will be, many heretics 4) and sedevacantists who have challenged holy baptism. This comes from the fact that baptism is seen in no other way than (as the eyes show us) as nothing but water. A man cannot judge otherwise after such a great face, nor can he know more about baptism than a cow. Therefore, a Christian must be told about it differently and better. Now God's word teaches us, as I have often said, that to the sacrament of baptism belong three parts.
(13) The first is quite natural water, which the rats alone look upon, and say that water cannot wash the soul. After that, they make a purely unadulterated sign out of it, just like the sheep draw etc. But this is far too little for holy baptism. For it is only one, and the smallest piece. We also say that it is water; but there is something more to it, which makes such water glorious, holy, and proper for baptism, namely,
14 Secondly, the word of God, beside and by the water. Which we have not invented nor dreamed, but the word of Christ saith, Go ye into all the world,
1) Erlanger: much of the Rotten.
and baptize them in the name of the Father, and of the Son, and of the Holy Spirit. Because these words come to the water, it is no longer bad, like other water, but holy, divine, blessed water. For where God's Word is, by which He created heaven and earth and all things, there is God Himself with His power and might. But what such a Word creates and does with the water, we will hear hereafter. And this is to be noted above all things, that the water is not to be regarded as bad water without a word; but to know that the word with and by the water power is the essence of baptism. As St. Paul clearly says in Eph. 5, 26, that Christ washed and cleansed His bride, Christianity, through the water bath in the Word etc. Which is a different bath and washing than by natural water or human washing and bathing is done in the tub. For here is (says St. Paul) the living word of God, which says, I baptize thee in the name of the Father, and of the Son, and of the Holy Ghost: which is, that not a man, but God himself baptizeth. For if it is done in His name, it is said to be done by the Holy Trinity Himself.
(15) Thirdly, there is another part to it, that it be a sacrament, namely, the institution, or such word as institutes and ordains baptism. For there must be two words for it to be a baptism. One, which is spoken at the water or baptism; the other, which so baptizes, that is, dips into the water and speaks such words, ordains and commands. Now when these things come together, namely the command and appointment to do this, and the word with the water, which is used according to such appointment, and practices and performs the same, then it is called and is a baptism. This is the most important thing to look at and ask about, namely, who is the founder who ordered and commanded such baptisms. For this makes a great difference between baptism and everything else that is devised by men and considered as if it should be valid and useful before God. As an example, the sorcerers and devil-whores, the weather-makers, also need a sign or creature, as, seasoning and
704 Erl. (2.) 20", 495-498. Two sermons on the 3rd chapter of Matthäi. W. VII. lois-ioiö. 705
Herbs, and speak over them the Lord's Prayer, or other holy words and names of God. They say that this is not an evil thing, but both God's creation and precious words and holy names; therefore it should have power and accomplish what is needed. Just as the pope with his Chresem, holy water and salt performs magic and conjures.
(16) But here look for the third part, and ask, Where and who is the founder who has named these things? Do you also have a word or command from God that says, "You shall do this, you shall consecrate salt or water, and speak such words about it? Where there is no such word, there is and is not anything that is needed for signs and words. That even baptism without this would not be a sacrament, even though both water and word were spoken over it. How the papacy deceives with such false false baptism, that they consecrate and baptize the dead bells, since both, water and word, are also used, as in the right baptism. What is lacking in this? Nothing else, except this, that there is no God's foundation and command, who has ordered and ordained such things, but men have done so at their own discretion. Just as the entire papacy is vain human doctrine and their own trumpery. Therefore, such baptism is not a sacrament, but a loud perversion, yes, a mockery and blasphemy of baptism.
(17) Behold, this is the most necessary thing to learn and know about baptism: that it is the Creator from heaven who gives and gives both the command to baptize and also the form and manner. For first of all, God Himself must command it. After that, he himself must name the creature or element, and also set or prescribe the words that are to be used for it. That it all goes by his command, not by human choice or devotion, which the Holy Spirit condemns in Scripture everywhere, and calls idolatry and sorcery, and speaks of it in the prophet Jeremiah in the 7th chapter, v. 31: Quod non praecepi, neque ascendit in cor meum etc., that is: "I have never commanded such things, nor taken them into mind." Therefore he does not want us to accept anything other than what he himself has commanded.
and orders. Which is also the best and most useful thing for us, that we must not be in doubt and hover, but can say with certainty: I know that the baptism I have received is not man's, but God's work and baptism (even if it is administered by man), because it is His own foundation and order.
(18) Where there is such an understanding of baptism, one can beware and defend oneself, both against the mobs who consider baptism bad water and a human thing, and against all sorcery and abominations of the priest, who misuses both creatures and God's word without God's command. For where God creates and establishes something, it does not have to be a bad human sign, whereby one can recognize and distinguish one from the other; but a wholesome, holy, divine thing, which is powerful and serves for salvation. Wherever there is water with the Word of God and from the command of God, hearts can be sure that this is a true, divine baptism, even though there is no outwardly great splendor before the eyes. For such a thing, though it be most glorious, yet it does nothing for baptism.
(19) For here a man is stripped and brought naked, and nothing more happens than that he is immersed in water by God's command, or the water is poured over him, and the word is spoken, "I baptize you. When this happens, do not doubt that it is a true, perfect baptism, nor ask whether the one who receives the baptism is pious and believing or not. Let him be godless and unbelieving (for what he is for his person is none of the baptism's business, and shall not harm you!), if he only holds the institution of Christ, and does not take wine, beer, lye, or any other thing, but water with it! According to God's words, it is called and is one holy baptism. For here is everything that belongs to the essence of baptism, namely, water with the word, of course, from God's gift and command. Therefore it must also work and accomplish that for which it is ordained, namely, as St. Paul teaches Titus 3:5, "the regeneration and renewal of the Holy Spirit." For as we were born of Adam and Eve to this life, so the same old man, born before.
in sins and to death, to be born again and anew unto righteousness and eternal life, by the power of the Holy Spirit. And yet nothing more is added outwardly, nor is felt of it, but "water and word," which alone is seen with the eyes and heard with the ears. And yet has such power that man, so conceived and born in sins, is now born anew before God, and who before was condemned to death, now truly becomes a child of God. Who could attain such glory and power of holy baptism with human senses or understanding?
20 Therefore, do not look at the servant's hand and mouth, who takes water poorly and speaks few words (which is a small work that only fills the eyes and ears, and does nothing else, as blind reason would have it), but at God's word and work, from which command baptism was instituted, indeed, he himself is the baptizer. Therefore it has such power, as the Holy Spirit testifies through St. Paul. Paulum testifies that [it] is a bath of rebirth and renewal of the Holy Spirit, which has purified our impure and damned birth from Adam (in which we are all born in sins, and therefore so full of filth and leprosy that our heart and all the highest powers of reason strive against God's command and His will, from which we cannot cleanse ourselves) shall be made different, and such hereditary disease shall be cleansed and taken away, and we shall be set in innocence, that we shall rise without sin and death at the last day, more beautiful and pure than the sun, righteous in body and soul, and alive for ever.
21, Therefore, baptism is not to be held in low esteem, as the devil's fools do, who make a bad, empty sign out of it, but to be highly honored and praised as our highest and most precious treasure. Although we see nothing of it but water, nor hear but the words spoken by the Baptist, of whom we cannot know whether he himself believes or not. Which, as I said, does not take away from baptism nor harm you. For I should not and will not dare or put my trust in what the minister is or believes, but that I may be sure of my baptism, I will look to the founder, and hear what his word and command are. The servant must indeed be there, but his hand and
I shall not be directed to the visible Baptist, but to the invisible Baptist, who instituted and ordained baptism. To him I shall look, God grant, the servant be what he will. So I also hear that these words, which are spoken, are not thus: I baptize you in my name, or St. Peter's, or Paul's, or any man's name, but in the name of the Father, Son, and Holy Spirit. Moreover, I see that the person to be baptized is immersed in water or watered with it. Therefore I know that this is a true baptism. For the Scripture clearly testifies that "where these three things are added, it is a true baptism, which makes a new man; and where he abides, he is holy in body and soul.
(22) Thus, I say, we should both speak and think gloriously of holy baptism, so that it may be far distinguished from other washing and bathing. For God Himself is the Father, Son and Holy Spirit who baptizes and bathes; therefore, the work must be so powerful that it makes a person completely new. Therefore, St. John the Evangelist likes to speak of baptism as being water mixed with the blood of Christ. When, John 19:34, Christ was crucified and died, and one of the soldiers opened his side with a spear, "immediately blood and water came out." And confirming this with great words, v. 35. says: "And he that hath seen these things bears witness, and his testimony is true, and he knoweth that he saith true, that ye also may believe." Likewise in his first epistle in the last chapter, v. 6, he speaks of Christ: "This is he that cometh with water and blood, Jesus Christ; not with water only, but with water and blood." Thus he always wants to mix the blood into the baptism, so that the rose-colored, innocent blood of Christ may shine and be seen in it. To human eyes there seems nothing but white water, that is true; but St. John wants to open to us the inner and spiritual eyes of faith, so that we may see not only water, but also the blood of our Lord Jesus Christ. Why is this? Because this holy baptism was obtained for us through the same blood, which he shed for us.
and paid for sin. The blood, and the merit and power thereof, he put in baptism to be obtained therein. For he that receiveth baptism in faith, it is as though he were washed in the blood of Christ, and cleansed from sins. For we do not obtain forgiveness of sins by our works, but by the death and shedding of blood of the Son of God. He puts and puts such forgiveness into baptism.
(23) This is what St. John saw when he mixed water and blood together. For in it is that which is obtained by the blood. And so St. John estimates the man who is baptized, bathed in the blood of Christ. This blood is not the blood of a sinful man, or of a dead goat or ox, but it is innocent, righteous and holy, and the blood of life. That is why it has such sharp salt and soap, that where it comes upon sin and uncleanness, it bites and washes it all away, eats and wipes out both sin and death in a moment. Thus St. John models to us the dear baptism, that we should not regard nor look at the white water alone. For "Christ (saith he) cometh not with water only (as the Anabaptists blaspheme, that it is nothing more than water), but with water and blood." By such words he wants to admonish us to look with spiritual eyes in baptism at the beautiful, rose-colored blood of Christ, which flowed and was shed from his holy side. And so those who are baptized are called nothing else but bathed and cleansed in the same rose-colored blood of Christ.
24 Therefore also St. Peter says, 1 Petr. 1, 2, that those who are baptized are sprinkled with the innocent blood of Christ. How are they sprinkled? Who has ever seen anyone so sprinkled? In the Old Testament there was a lot of sprinkling, as commanded in the 4th book of Moses 19, 2. st., from the water of sprinkling, from the ashes of the burnt red heifer, so that those who were unclean had to be cleansed. But the sprinkling, of which St. Peter says (and is signified by that), is nothing else than preaching. Consecrating or sprinkling water is the holy scripture. The preacher's or Christian's tongue is the sprinkling water.
wedel. He dips it into the rose-colored blood of the Lord Christ and sprinkles it on the people, that is, he preaches the gospel to them, which reads: Christ has purchased forgiveness of sins through his holy blood, which he shed on the cross for all the sins of the world. Whoever believes it is sprinkled with it etc.
(25) Therefore to preach and baptize in this way is just as much as if the blood of Christ Himself were sprinkled upon us. Only that it is done spiritually (for bodily sprinkling would not do), that we believe and say, "I am washed from sins and death by the blood of my Lord Christ. From where? From the preaching of the Gospel. Then I hear that Christ died and shed his blood for this reason, so that everyone who believes in him may have forgiveness of sins and be justified and saved. etc. Just as we believe that through absolution the sins of those who have fallen are forgiven. Not because of the laying on of hands, for my laying on of hands alone does nothing, but because Christ commanded it and said, "What you shall loose on earth, that shall be loosed in heaven"; item: To whom you forgive the sins, they shall be forgiven. On such words I accept absolution, as which God Himself instituted and commanded etc., and know that in such I am also sprinkled with the innocent blood of Christ, so that He has dyed the absolution, baptism and sacrament.
(26) By this sign, that Christ came with water and blood, St. John meant to show that baptism is such a glorious and powerful thing that it washes away sin, drowns and strangles death, and heals and purifies all infirmities. We do not see these things with our eyes, but Christians are such people who neither see nor want to see, but keep the word and believe. Nevertheless, God is so careful for us: so that we do not go astray, nor grope in vain after Him, He has given us outward, visible signs, on which we should hang our eyes and ears. Otherwise, we might claim that we do not know how or where to find him, or that our thoughts might stray and flutter now and then. As has happened so far in the papacy, since one here at St. Ja-
kob, the other has gone to Rome etc. Therefore he gives us such signs, that one may not look for him here or there, and says: Look at the word, baptism, sacrament, key. These are all outward things, but they are necessary and useful to you, so that you may have a sure image by which you can take hold of me. For in mere majesty you will not attain me. Therefore, I must present myself to you in such an outward image that you can grasp me.
(27) By such an image and sign, given to us by Himself, we shall remain. Otherwise, we will be like all the monks who forgot their baptism, went to the monastery, put on a cap, and made such signs for themselves, in which they wanted to find and meet God, and pretended that this was the right way to serve God and attain heaven. After that, they put off the laity to their other merits, and gave as much and as great power to the invented, consecrated salt and water as to holy baptism. This is all God's fault, yes, God is tempted, and idolatry is prepared for the right worship of God. For there is a lack of the word that should establish and be called such.
Therefore let us esteem our dear holy baptism great and valuable; first, because it is a true and certain image and sign, set up by God Himself, in which we can surely find and meet Him with His grace. Secondly, that we learn to avoid all other images and signs that have been devised and erected by men, glittering as beautifully and holy as they can, and know for certain that we will never meet or find God in them, but that they will only lead us further away from Him.
(29) Yea, saith thou, I see not such great and glorious things in baptism as thou sayest of them. I said the other day, Christians are people who believe, not see. Also, although God visibly manifested how the Holy Spirit and the whole Trinity works in baptism, as said above [22], and all the angels are present, you could not be there for a moment and suffer such majesty. Therefore he must cover and veil himself in such a way that you may suffer it, and thus say, "I see nothing in the baptism but water, in which the Baptist dips the infant, or waters it;" and
Nor do I hear anything but the words he speaks about it: "I baptize you in the name" etc. Both eyes and ears testify to this, but the Word and faith tell me that God Himself is there and does such a work. Therefore, it is also such a powerful bath of discipleship that it gives birth to man anew, washes away all sin in him and drowns him.
Thou shalt therefore take it for a special grace that he makes it so friendly that no one could make it more friendly. For he badly represents a man, to whom he does not give a sword, guns, or some other 1) weapons in his hand; but commands him to take a little water with his bare unclothed hand, and to speak these words: "I baptize you in the name" etc. So he also does not lay anything heavy or infallible on us, nor does he burden us with any unpleasant food like the Jews, who had to be circumcised, slaughtered much, sacrificed etc., but, as said, commands us to take a little water, which is common to everyone else, and so necessary that we cannot do without it for an hour, and to say the words: "I baptize you" etc. So also, in the Lord's Supper he commands us to eat and drink, and to do so in remembrance of him etc.
Whoever has such an understanding (as indicated) of the holy baptism, knows what it is, creates and benefits, and whoever is the founder and true baptizer, will also experience the power of the same in his heart and be improved by it. He will thank and praise God for His great grace that He has delivered him from the realm of lies of the end-Christ, since such teachings of baptism are completely silent and unknown, and he will know how to judge from all kinds of teachings whether they are right or wrong. He will also not usurp anything from his neighbor, or otherwise be burdensome to him, but show all friendship, advise and help him with what he can, and gladly suffer and bear the holy cross. Such fruits will surely follow. If not, it is a sure sign that he has no understanding of either faith or baptism, even if he can wash much of it. Let us therefore leave it at that, and earnestly beseech Christ our Lord to keep us in the pure understanding of the Word and the holy sacraments, and to guard us from all error. Then grant his grace, amen.
1) In the old editions: one and the same.