(1) Saint John begins to describe the Passion, or history of the suffering and death of our Lord Jesus Christ, in the eighteenth chapter of his Gospel, which we will take before us from piece to piece, speaking and acting on it as much as he gives us grace to do so. For you know that we have set down the long sermon (since in the papacy the Passion was preached for seven or eight hours on Holy Friday) and have thus transformed and changed it so that we preach it at the appropriate time 1) in the year, so that one may have the benefit and power of our dear Lord Christ's suffering and death.
Now we all know the passion or history of the suffering of Christ, because we hear it preached every year. But this is the main thing to look at and to pay attention to, what benefit it should create in us. The last work of our Lord Christ on earth is his prayer John 17, so that he gives the last to his disciples. After he has finished the prayer, he becomes a priest and offers the right sacrifice, namely himself, on the wood of the cross. This is the Passion, which St. John describes somewhat differently than the other evangelists, adds what the other evangelists have omitted, and also actually shows the place, person and hour, as he soon tells in the beginning of this chapter of the Lord's entrance into the garden; item, how Judas got there. He did this so that we might consider the Passion or history of the Passion of Christ all the more diligently and with greater seriousness.
When Jesus had spoken these things, he went out with his disciples across the brook Kidron.
The evangelist John makes, as it were, a preface to the passion or history of the suffering of our Lord Jesus Christ. It seems to be unnecessary that he calls the brook Kidron, that Christ passed over it.
1) "At a convenient time," by which the Passion period is to be understood. According to these words, together with Luther's statement in § 111 of this chapter, there is hardly any doubt that these sermons were preached during the Passion period of the year 1529.
into the garden, but he did this so that he could make us believe in the best and most subtle way that Christ wanted to take the right path to death and die. After that the evangelist also wanted to practice his own devotion with it, he thought of the brook Kidron in this way, as if he should say: I mean, the Lord has walked right over the brook Kidron. The pagans called it omina,2 ) evil indications, movements or outward signs of a future thing, when everything sends itself to the work. In this opinion, the evangelist indicates this brook as an omen and foreshadowing of the prison and death of Christ. As if he wanted to say: I mean, he came to the right brook Kidron. For John the Evangelist has many such things in his Gospel, so that he shows how often both place and name rhyme with the matter.
We call Kidron in German a black or dark brook; and if the brook Kidron lies near the city of Jerusalem, it is not large, but when it rains it pours out; it has the name Kidron because it lies so deep and dark, and is bushy and haggard, that one can hardly see the water in front of it, Ke- dar: pullatus, tenebricosus, denigratus, pale, dark and black. So the evangelist wants to say that Christ went over the right dark brook: I mean, he went over the black brook. He is silent about the Oelberg and the beautiful funny place, and remembers this dark brook, as it rhymes best with this matter of the song and death of Christ.
There was a garden where Jesus and his disciples went.
5. this is the garden, which the other evangelists call Gethsemane, vallis pinguis, fat valley [Matth. 26, 36. Marc. 14, 32.], will have been the valley, so between the
2) Erlanger: "orasn" and the translation also in the singular. In this writing, because it did not come from Luther's own pen, we will further indicate the variants only if they have an influence on the meaning.
850 Eri. so, 2M-27I. Interpretations on John the Evangelist. W. vm, sis-sis. 851
Oelberge and the city of Jerusalem is located. In the evening Christ went out of the city, toward the morning or the setting of the sun. It will have been a fertile, delicious meadow, a beautiful, cheerful garden and delicious plants in it, therefore the place is called: Gethsemane, in German: fettes Thal, Schmalzthal or Schmalzgrube; as one is used to say: This is a fat, fertile Schmalzgrube.
(6) Why does the evangelist write that the brook Kidron and the garden are so actually mentioned? First, he does it to show that Christ was so poor on earth, that he had no house or chamber of his own on earth, even though he was King and Lord, both of the Jewish people and of all the world. The greatest husks, knaves and worst enemies of God have houses and bedchambers in Jerusalem, locked and sealed; but the Son of God must have his lodging and bedchamber outside the gate, in the field, under a tree. As He Himself says in Matthew 8:20: "The foxes have holes, and the birds of the air have nests, but the Son of Man has not where to lay His head."
7 Secondly, it has always been the Lord's custom and way: when he stayed in Jerusalem until evening, he went out of the city in the evening, either to this garden or to Bethany, and did not stay in the city overnight. There were such pious children in Jerusalem that they could not accommodate the Lord for a single night, nor did he want to stay with them [Luc. 21, 37. Joh. 11, 54.]. He did this very often.
V. 2. Judas, who betrayed Him, also knew the place, for Jesus often gathered there with His disciples.
8 For this cause saith the evangelist, lest any man think or say, How knew Judas that Christ was without the city in the garden? or, Why fled he not? Answer: He did not want to flee the cross, otherwise he could have traveled a mile or two from the city; but he went straight after his death, yet did not seek the cross itself. He went in his ordinary way, after his ordinary manner.
This is a common teaching, that one should neither seek nor flee the cross. God has given us the body, with food, house etc., also wants to have it honored. He did not give the body to anyone to hurt or harm him, otherwise he would not have created a healthy body; but for this reason he created it healthy, that it should work, have its food and rest. God says of this in the third commandment, Exodus 20:10: "On the seventh day is the Sabbath of the Lord your God. Thou shalt do no work there, neither thy son, nor thy daughter, nor thy manservant, nor thy maidservant."
God did not create his creatures to destroy, but to enjoy. Just as the servant whom we are commanded to work must work, and yet have his food, clothing and rest, so that he may work; so also our body must have its work, food, clothing and rest. The body shall be chastened, lest it become too lecherous and wanton [1 Cor. 9:27], but it shall not be damaged or corrupted. So the teaching in this place is that one should not seek out misfortune and evil oneself; God has planted and formed such things in our hearts by nature, so that man may flee and avoid misfortune and harm. Again, if God sends you an evil or misfortune, you should suffer it and not flee from it. If God sends you a sick body without your advice, do not grumble against God, but suffer it; just as here Christ neither seeks nor flees his cross.
V. 3 When Judas had taken the multitude and the servants of the chief priests and Pharisees, he came with torches and lamps and weapons.
(11) The entrance of Christ into the garden was known, therefore Judas had the Lord Christ in that place. But Judas was very careful. When trouble comes, it is bound to come. He takes two armies with him: first, the Roman host, that is, the governor Pilate's horsemen and servants; and second, the servants of the chief priests and Pharisees. With such an army, the rogue takes great care that he is not called a rebel. That is why he does not take only the clergy,
The Jews did not want it any other way, because the blood or neck judgment was taken away from them by the Romans. The Jews did not want it any other way, because the blood or neck judgment was taken away from them by the Romans, as follows in the history.
012 Therefore the Pharisees and scribes are very prudent, adding their servants to Pilate's judges and servants; so bring them up. The chief priests, Pharisees and scribes would not have been so bold for themselves that they would have caught the Lord, because Pilate would have soon thrown the mob on their heads, as happened several times (when Theudas stood up together with his followers; item, Judas from Galilee, Apost. 5, 36. 37.). Therefore they keep themselves safe, both from the Romans and from the people. For if they had caught Christ without Pilate's soldiers, the mob that clung to him and went with him on the day of the palm tree [Matt. 21:8] would have been aroused; therefore remember: Because we have Pilate and his people with us, that is, the Roman soldiers and soldiers, the city will sit quietly. It has cost the chief priests enough money. So, if there is to be an uproar, it must be at the highest level.
Here Christ is abandoned by the angels, by all worldly and human power; his enemies, the chief priests and scribes, etc. are strengthened to the utmost, since the Romans fall to them, the people also fall to them, and finally all the disciples also abandoned him and fled. How it was reversed here. When Christ was preaching in Jerusalem, no one was allowed to attack him [Luc. 20, 19], but now the people fall away from him, as well as the authorities.
(14) So it shall be, if there be any vexation against Christ or his own, that they shall go away, and be forsaken of all, as the 8th Psalm, v. 6, saith, "Thou shalt let him be forsaken of God for a little season. If our sovereign were to be invaded and Wittenberg besieged, we would see which ones would be true Christians. Truly, those who now want to be the best evangelicals would fall into the ranks of the wicked and leave the sovereign, just as everything fell into the hands of the chief priests and Pharisees.
(15) If any man therefore will be a true Christian, let him seek such help and strength, that he may be so minded and equipped as to need no man, but be strong in himself, that in time of need he may not look about him, seeking the help of others. Truly Christ is to be our example, that we may learn and know that our strength is in us through his grace. David tried this; therefore he says Ps. 142:5: "Look to your right hand, and behold, no one will know me. I cannot escape; no one takes care of my soul." This is how it is with Christians at all times, that they are abandoned and left alone. Those who want to do it, to help and assist, are despondent and cannot do it; but those who should and could do it, fall away, become the worst enemies; therefore we must have our strength in ourselves, not in other people [Ps. 146:3]. The Lord has seen this before, therefore he says to his disciples Joh. 16, 31. 32: "Now you believe. Behold, the hour cometh, and is already come, that ye should be scattered every man into his own, and leave me alone. But I am not alone, for the Father is with me." St. Paul also experienced what help and support of men do when it comes to a meeting, as the words 2 Tim. 4:16, 17 testify: "In my first responsibility no one stood with me, but they all forsook me; it was not imputed to them. But the Lord stood by me and strengthened me."
16 You must not rely on the kindness of your sovereign, nor think: I am in a city, therefore there is no need; as Muenzer did at Mulhouse. And that I say of myself, what would I do if our sovereign were to fall away? Or what would I do if you did in deed as you think in heart? As long as the people were devoted to Christ. In spite of the chief priests and Pharisees, that they had harmed a hair of Christ's head; but when the people withdrew, and Christ was left alone, the trouble began. Yet he said, "I am not alone, but the Father is with me." So a Christian should also say, "I am as forsaken as my Lord Christ, whom both the people and the authorities and his own disciples forsook; yet I am not alone.
We are now also in the midst of the enemy, but we are not alone. One should learn such strength throughout life. If Johann Pommer preached differently than I did, I should still say: I remain with the one I know, who is Christ. For as the Father is with Christ, and hath not left him alone, so is Christ with every Christian. In death it must truly be that we have our strength in ourselves; for there no one helps us, neither ruler, nor wife, nor child. This is the first part of the Passion, that we learn to be left alone and abandoned by all men.
(18) The prophet Elisha knew this art very well. The king of Syria besieged the city of Dothan [2 Kings 6:8 ff], where the prophet was; and the prophet's son Gehazi saw this, and was afraid, and said, v. 15: "Arve, my lord, how shall we do now? we are in the hands of the enemy." But to the prophet such things were as nothing; he passed through the midst of the enemies as through a forest, and was not afraid, and said to the lad, v. 16: "There are more of them that are with us, than of them that are with them." Where were they from? There was a great army force around the city. Wowarsie? V. 17: "The prophet prayed that the Lord would open the boy's eyes, and the boy saw many thousands of angels in chariots and chariots of fire." Such things are to be learned well. If the Elector of Saxony, even you, should fall away from me, I would know for myself to hold fast to Christ. If he is with us, it is just as much if the Elector of Saxony or even the emperor falls away, as if a hair falls from my head; for Christ is with us with his whole host of holy angels.
19 We should learn and remember this example of the Lord Christ, because Christian suffering begins with loneliness [Matth. 4, 1]. It will and must happen that you are left alone; if it does not happen in this life, it will happen in death. Therefore every Christian should prepare himself and keep this strength, that he may have it with him, which is Christ, our only comfort and help, as he promised John 14:18: "I will not leave you orphans, I will come to you."
V. 4. 5. When Jesus therefore knew all that he should meet with, he went out, and said unto them: Whom seek ye? They answered him, JEsum of Nazareth. Jesus saith unto them: It is I.
20 This piece also belongs to the preface which the evangelist sets before the story of Christ's suffering. Shortly before, he touched a little on the suffering of Christ, namely, that Christ was forsaken by all and remained alone, which is called a truly Christian suffering. With this, Christ, our head, wanted to prepare us so that we, according to his example, should also send ourselves to loneliness and learn to have our strength with and in ourselves, and not rely on others or foreign help.
(21) Now that the Passion may be the better understood, the evangelist here sets forth more things which also rhyme with the preface, namely, that he tells what kind of person is suffering here. Which he indicates with these words, when Jesus asks the crowd and the servants, "Whom do you seek?" and they answer, "Jesus of Nazareth"; and he then says, "It is I." Let us be moved by this word: "It is I".
(22) The words and works of God are such that they are passed over, not moved nor considered; but the worldly men can present their things in such a way as to add a penny or two of words, not knowing sufficiently how to speak of little things in words. St. John and the other evangelists do not describe the Gospel and the Passion with glorious, splendid words, but poorly and simplistically. The words of Moses are also somewhat glorious, but the words of the Lord Jesus are the least, the worst and the most simple; for in the Old Testament Moses and the prophets spoke with glorious, glorious words, but in the New Testament Christ and the evangelists speak very badly and simply [Matth. 13, 34. 1 Cor. 2, 1]. The reason for this is that the evangelists saw that even though the gospel of Christ is preached, sung and written in the most glorious way, it does little good in the eyes of the blinded and hardened world.
The blessed move with all earnestness and diligence, even if the words are not glorious nor splendid, but bad and simple. But with the blinded, stubborn and careless, as he says, no words help, no matter how splendid and glorious they may be.
(23) Christians therefore, when they hear this word, "I am," ought to consider well, quis, qualis, et quantus Christus, who, what his will, or how he is minded, and how great Christ is, who was imprisoned by the Jews, crucified, and killed; and ad quid, why Christ suffered and died these things. This serves to make a distinction between Christ's sufferings and those of all other saints. For where this distinction is made, then the sufferings of the Lord of all the prophets, apostles, martyrs etc. are valid and superior. But if you ask who Christ is, you must know that it is the man who just before in the previous chapter, John 17:10, says: "Father, all that is mine is yours, and all that is yours is mine." For this person must be exalted and painted above all other saints.
(24) Therefore, diligently consider the person betrayed by Judah, condemned and judged by Pilate to death on the cross, that he is the man who was clear with the Father before the world was. We should take and consider this with the utmost diligence. For it moves godly people excellently and goes deeply to their hearts when they consider the majesty of this person. It moves and goes to the heart when a bad, lowly person is hanged; rather, it moves and goes to the heart when an innocent person is hanged as the worst thief. How should it move and go to the heart if a mayor's son is innocently hanged? Yes, what is more, if a prince's or emperor's son were hanged without cause? All the world would be displeased at this, would cry out about such great injustice and say: O, should one suffer this? But if all this is put together in one heap, and it is said: This one is born so high, is innocent etc., but what is it against the suffering of the Lord Christ? who is creator of heaven and earth, against whom everything on earth, be it the son of a king or emperor, is to be counted
as a drop of water against a great sea.
(25) If these things are rightly moved and considered, they do not go without fruit, but create and cause a man to be ashamed in his heart of his suffering, yes, of all the sorrow and suffering that can befall the whole world. For what is all injustice, outrage, violence, which may befall a king or emperor, compared to the suffering of this person, who is the creator of heaven and earth? If you are already deprived of your dearest bodily treasure, wife and children, what is more to him? Look at Christ, who suffers and dies here. Summa, with the word quis? who? all our suffering is laid down, and patience, which grows out of it, if it would already be praised righteously and fully, that it would nevertheless have to be ashamed. For here the Creator and Lord of heaven and earth suffers and dies, against whom all men on earth, however high they may be, are a mere stick, even nothing, Isa. 40:15 ff. This should be considered in all aspects of Christ's suffering; when he is mocked, reviled, scourged, beaten, crowned, crucified, every pious heart should think: Compared to this suffering, the suffering of all men on earth is only a mere child's play, yes, a mere nothing. It is very moving to see such a great person suffer.
(26) Secondly, let it be seriously considered, qualis et quantus Christus, what kind and how great Christ is, that is, by what means he deserves such suffering; whether he is kind, pious or wicked, whether he has done evil or good. Now his works testify of him how kind, benevolent, and highly deserving he is. For just as he, according to his person, is a true, essential God, so his works, healing the sick, raising the dead, etc., are also divine; nevertheless, such a high, benevolent person, well deserved by everyone, is condemned by the world, yes, by his own people, to whom he was promised. But all this is still the least. Much greater works are that he enlightens the hearts of men, destroys the work of the devil, and redeems them from his power etc.
(27) Now consider what kind of person is suffering here. It is more pitiful when an un-
I will remain silent when he suffers because he has shown such great kindness to his friends. If a prince gave his subjects large sums of money and property, and they all became so rich from him that they themselves had to confess and say that there was no such kind, mild prince on earth, and yet afterwards they themselves hanged their own prince and lord on the gallows, how much do you think they would be scolded in all the world? It would also serve them right; for they would not only be worthy of reproach, but also of the most horrible punishment etc. But this is nothing against this person, that Christ, as true God, gives body and soul, eyes, ears and all limbs to all the world.
Over these temporal goods, which no creature can give, he also gives his blessed word and understanding of the holy Scriptures, so that God may be known; these heavenly goods surpass a thousand times all money and goods on earth. Summa, they are all unspeakable works and benefits in Christ. Nevertheless, this high, benevolent person must endure such suffering that he dies an ignominious death on the cross, the like of which befalls no man on earth etc. This obedience, suffering, and death of his should justly put down all our sufferings and work right patience in us; for what are all men on earth compared to this person? What are all our works and benefits compared to the works and benefits of Christ?
29 The third thing to consider is, why Christ suffers all these things, or what is the cause? There are two causes: one is that the Jews are so poisonous and angry with Christ, and cannot stand him, even though he does them the greatest good. This we have now touched upon in the other piece, that Christ is killed for the sake of his unspeakable works and benefits. The other reason why Christ suffers is in Christ Himself, that He bears such great love for us men, and suffers for our sins, that He may save us from death, hell, and the devil. St. Paul touched on this to Romans on the 5th, v. 6. 7. 8: "Christ, when we were yet weak after the time, died for us ungodly. Now hardly dies
someone for the sake of right, for the sake of something good, perhaps someone should die. Therefore praise God for His love toward us, that while we were yet sinners, Christ died for us." "For the sake of something good," says St. Paul, "someone might die"; for someone would love a thing so much that he would risk his life over it; how many risk their lives for the sake of money, for the sake of a kingdom, yes, even sometimes for the sake of a wicked whore; for the sake of justice few are found who desire to die. A murderer, even if he is guilty of dying by right, nevertheless dies unwillingly. But Christ does not die for the sake of something good. For that he dies for us, he does not do so that he may gain great benefit and piety for himself in us. Neither does he die for the sake of justice, for he is neither obliged nor obligated to die either for us or for himself; but he dies for our sins, that we may be saved; his great infinite love, which he has for us, moves him to die for us.
(30) There shall be water for the sufferings of all saints, prophets and martyrs. For no arch-father, prophet, apostle or saint, be he what he may, may say to me: I have suffered this for your sake, unless there is a great condition attached to it, as St. Paul stipulates when he says Eph. 3:13: "My tribulations, if I suffer for you, are a glory to you." But no one may say that he suffered for our sins. Nor may we say to any saint, Petre or Paule, I rely on your suffering.
So Christ dies, as St. Paul says, "not for anything good, not for what is right," but because I and you are sinners. Who can sufficiently obtain this unspeakable love, grace and good deed with words? The evangelists, as I said above [§ 22], run across it, indicating it only with bad, simple words. For it 1) wants to consider the suffering of Christ rightly, to have the heart completely, so think about it diligently. The evangelists also recognize and see this, therefore they think: If we already speak with high words,
1) In the old edition: "he". The meaning is: The right contemplation of the suffering of Christ wants etc.
If the words used to describe this suffering were splendid and glorious, they would not help those who do not think about it; but to those who do think about it, the words cannot be too bad or too little, they still have power, juice, strength and comfort from it in their hearts.
32 This, then, is the sum of it, that Christ, such a high and excellent person, innocent in addition, and full of good and excellent works, Son of God and Lord of all the earth, suffers and dies, to which nothing else moves him, but that I and you are drowned and lost in sinful, damnable blood and flesh, the devil's own and condemned to hell. If you consider this well and diligently, you will be quite ashamed; for here you must confess and say, O Lord, I have never done no good. For we men, like peacocks, are wont to reflect ourselves in our works, to make ourselves think we are beautiful and holy; but this person's suffering will give another sight into your heart, if you consider it with diligence and earnestness, so that you will say, "If I have given a poor man a skirt, Christ has laid down his life for me; and yet do not boast of these things to me, nor do you impress them upon me, as I boast of my good deeds to my neighbor, and impress them upon him. Here a godly man should truly be ashamed, if he thinks about it rightly.
In the papacy, the poor people who were led to the gallows were comforted in this way: Dear man, suffer this shameful death willingly and gladly, for this shameful and ignominious death of yours will wash away all your sin. But how would we come to this? Christ suffers the punishment of sins for the sake of our sins, and for this reason allows Himself to be crucified: if then the Lord has cast all our sins upon Him [Isa. 53:6], and He Himself has sacrificed them in His body etc. [How can we say that a thief condemned to the gallows can atone for his sin and wash it away by his shameful death?
34. let all the saints stand and see if they have a speck of such suffering that they suffer for our sin; they will all throw off their crowns and put on Christ [Revelation 4:10], as the one who alone suffered the most shameful death on the cross for the sin of the world.
suffers. In Revelation John 5:2 and following, it is written that a strong angel preaches with a loud voice, saying, "Who is worthy to open the book and to break its seals? And when no man in heaven, nor in earth, nor under the earth, was able to open the book, nor to look into it, and I was grieved therefore, and wept greatly, one of the elders saith unto me, Weep not. Behold, the lion that is of the seed of Judah, the root of David, hath overcome to open the book, and to break the seven seals thereof. And in the midst of the throne and of the four beasts, and in the midst of the elders stood a lamb like one slain, which came and took the book. "etc. "Then the four beasts, and the four and twenty elders, fell before the Lamb, having every one harps and golden vials of incense, which are the prayers of the saints, and sang a new song, saying: Thou art worthy to receive the book, and to seal the seals thereof: for thou wast slain, and hast bought us with thy blood out of all kindreds, and tongues, and people, and nations." All bishops and teachers unanimously confess that Christ, the Lamb of God, alone should have the glory of washing away sin. As if they should say to Christ, the Lamb: Be merciful to us, and let us enjoy your suffering. This preaching is to be done daily, as Christ commands us in His Supper, "Do this in remembrance of Me." But in the priesthood we have put on ourselves this crown, and called Christ to take the harps and the censers in his hand; but we have put ourselves in Christ's place, selling our merit to other people. This is contrary to the faith, confession and example of all the saints, as St. John's Revelation teaches.
35 If any man therefore will rightly read the passion of Christ, let him not be angry with Judah and the Jews, but let him look upon this person, who saith, I am he. If then all the arch-fathers, prophets, Peter, Paul, and all the saints stood up, they would not boast of their suffering. Thou shalt do likewise: all that thou doest thou shalt not rely upon, but thy trust shall be in Christ's sufferings alone. When it comes to pass, and thou hast long since boasted, Lord, I have suffered so much; another also boasts, I have suffered so much.
If you have given alms, you must still say and confess: Though I have done this and that, yet am I the son of Adam [Ps. 51:7], a child of wrath by nature [Eph. 2:3]. But Christ, on the other hand, says: I am the Son of God. God protect us from such rights, and let us see that we have this glory, that Christ suffered for us. The unbelievers have this preached and taught, but do not consider it; but the Christians consider it diligently, but cannot consider it sufficiently. Let this be of the preface, which concerns Christians, that they diligently move: Who, what and why.
V. 5, 6: And Judas also, which betrayed him, stood with them. When Jesus said to them: It is I, they drew back and fell to the ground.
(36) In the history of the suffering of Christ, we should pay the most attention, as stated [§25, 26], to the person whose suffering is described. For the suffering of the Lord Christ is not such a suffering as the suffering of other saints; for the person is far different from all other saints, however great they may be. This is what St. John showed diligently before other evangelists, and first of all he actually presented the person who suffers, so that no other evangelist has taken the trouble to present the person as St. John did. For which reason also this little word: "It is I", was taken by John alone with such seriousness, on which little word: "It is I", they recoiled and fell to the ground; which no other evangelist reported, except John alone. As if to say, It is almost upon the words that the Lord says, "I am." Now therefore let it be observed which is the person that saith, "It is I."
(37) But to prove who the same person is, the evangelist introduces this history, showing the same, and rightly illustrating it, saying, "Judas stood with them. When Jesus therefore said unto them: It is I, they drew back and fell to the ground." John did not want to conceal this, so that he would show with certainty by deed and work who this person was, so that no one would think that he was a bad person, but such a person, who with seven letters, "I am he," throws them all back to the ground, both the crowd and the people.
the servants of the high priests, and also Judam the betrayer.
(38) This, I say, was indicated by St. John alone, first of all, that he might give us cause and instruction to consider what kind of person he is who suffers for us, so that we might not be ungrateful, lazy, or lazy to consider such great and high things. For the holy evangelists have well seen that the suffering of the Lord Christ would be small, insignificant and contemptible in the world afterwards, as we have experienced with our great damage, that it was regarded in the least, and still today it is regarded as insignificant, just as if it were a history of the king from Hungary, slain by the Turk. The devil helps a lot that one does not consider the suffering of the Lord Christ worthy enough. That is why the sufferings of other saints have been considered more glorious than the sufferings of the Lord Christ, and we too have placed our works far above Christ's sufferings. We have insisted on St. Christopher's suffering far more than on Christ's suffering. Another has honored the sufferings of Sebastian, Catharine, and Margaret; and almost every one has fallen into a special suffering of the saints. About this we have preached our own sermons: If you are enrolled in our brotherhood, you will share in all our works, chastisements and sufferings; although, if one wants to look at the suffering, a lansquenet in the field suffers much more than a whole such brotherhood. Thus we have not only kept our suffering equal to the suffering of Christ, but have also raised it far above it.
39 For this reason I say that St. John should not be so overrun, but when he writes that Christ said, "It is I," and proves this "It is I" by the fact that the crowd retreats and falls to the ground, let all the saints be ashamed before this "I," and say, "We will gladly be silent about our suffering, and let this one who says, "It is I," have the preeminence alone with his suffering. For these are not so cold words as we have looked upon them.
40. in the pontificate, as [§ 33] said, when one has to judge a murderer, and a
The monks comforted the poor people when they led the thief to the gallows and said: "Dear man, accept the shameful, ignominious death with patience and willingly on your neck, and your sins will be forgiven. The suffering of a thief and a murderer was higher and greater than the innocent suffering and death of the Lord Christ. The reason for this was that they did not diligently consider what kind of text it is that is written here. In the same way, the monks put on the monk's caps of many kings and princes and said that they would go up to heaven in the cap.
(41) The evangelists saw that it would happen that the suffering of Christ would be despised, and that the suffering of others would be regarded as great and high. I have known many who thought more highly of Francis' wounds and Catharine's suffering than of Christ's wounds and suffering. Therefore St. John wants to indicate that the person of the Lord Christ is so great, high and glorious that all other persons are nothing compared to it, since Christ with one word pushes so great a multitude of the crowd and the servants to the ground. This should be a reminder to us, as a sure sign, put up by the evangelist, as if he should say to us: I do not preach to you about a bad man who suffers, but about such a great, high person, who pushes down all his enemies with one word, so that if he had not wanted to suffer willingly, they would not have been able to bend a hair on him.
Secondly, Christ wanted to open and reveal his heart with this deed and show that he does not suffer such things out of necessity or compulsion, but that he suffers willingly and gladly. For if with one word he can strike down the armored and armed men, the servants of Pilate and the Pharisees, what could he have done if he had wanted to use his fist? As if he were to say to them, "If I would not do it, nor suffer willingly and gladly, you should leave me unchained and unbound. Therefore his willing heart is to be seen, that he gives himself obediently to the Father and kindly to us. There his heart is not hidden, but goes out freely,
public love toward us, and in willing obedience to His heavenly Father [Phil. 2:8.]
(43) As it happens, we can also learn here what an abominable thing it is for a hardened man, that we may learn to keep ourselves in the fear of God. These are all armed and armored, spiritual and temporal authorities are together, and Christ overthrows them in their great presumption, so that if he had not addressed them again, they would have remained lying on the ground. Shouldn't one of them have left his armor, desisted from such presumption, and run away as if the devil were chasing him? They feel that they retreat with the body and fall to the ground; yet they do not depart in heart from their mind and evil intentions, are not moved, that they have ceased from their raving. These are hearts of vain steel and demant.
(44) And Judas the prankster, saith the evangelist, stood also by, and is so stubborn and hard, and draweth back with the rest, and falleth to the ground; yet is he not moved to think, Dear, cease from raging against him that with one word thrusteth us all back. He does not do this, but continues blindly and obstinately, although he has not only seen this great sign that they are struck to the ground, but has also often seen before that Christ has done many and great miracles. So it is with all the hardened that they do not cease until they are cast into the abyss of hell. Even if heaven and earth were created anew before such people and the greatest miracles were performed, it would still not help. It is no wonder that today our bishops and princes are so hard and obdurate, and persist in their raving, although these ten years, and therefore a hundred counsels which they have given against Christ and his gospel, have gone back, that they have often had to give way with their bodies; yet their hearts have remained firmer than no diamond. Therefore we should not be angry if Christ pushes them back and it does not help, but we should say: If it happened to Christ himself in the garden, why should it not happen to us?
(45) By the grace of God, we have done so much with our gospel that they have not even fallen back alone with their raging and shouting; yet they still go on with their heads, not thinking that the cause of the gospel, against which they rage, is of God. These two groups, Jews and Gentiles, the servants of Pilate and the high priest, have thus thought: That we thus fall back will be magic. Therefore they despised such a great miracle and such an excellent warning, which Christ did before them. We should ask God to protect us from a hardened heart, because when it comes to that with a person, there is no more counsel.
V. 7, 8, 9 Then asked he them again, Whom seek ye? And they said: JEsum of Nazareth. Jesus answered: I told you that I was he. If then ye seek me, let these go. That the word might be fulfilled which he said, I have lost none of those whom thou gavest me.
They were prostrate and lying on the ground, and if Christ had not addressed them again, they would still be lying there to this day. The word "It is I" strikes them all to the ground. But Christ does not leave it at that; but does another sign, saying, "If ye then seek me, let these go." Christ can strike his enemies and defend his disciples with one word, and he did this when he was weak and wanted to suffer: what should and could he do now that he is exalted at the right hand of God? and what will he do at the last day? Let the disciples go, he says; for the word, says the evangelist, had to be fulfilled, which he had said before in prayer to his heavenly Father, John 17:12: "Those you have given me I have kept, and none of them is lost" etc. So Christ said to the multitude and to the servants, "Let the disciples go. With these words he thus gave his disciples liberty, that none of them should be taken, though Peter and John went into the high priest's house.
Here the evangelist indicates that Christ is speaking of temporal perdition in these words. But above, in chapter 17,
In v. 12, the text makes it clear that the Lord is speaking of eternal loss. But these things are not almost contrary to one another, though they seem to be contrary to one another; for if the disciples had been caught this time, they would also have been eternally lost in body and soul. Then Christ is their protector with the word, "It is I"; and that he says to the multitude, "Let these go." With these words he preserves them, so that they will not be lost either temporally or eternally; they will also remain eternally undestroyed in their souls, even though in his time they will have to endure after their bodies and praise God with their deaths. With this, the evangelist, as stated [§ 37], wanted to describe Christ, that he, in his greatest weakness, was nevertheless so strong and powerful to strike his enemies to the ground and to free his disciples.
48 But the words of the Lord Christ, "I have not lost the one you have given me," are very comforting. When people accept Christ and his word, they are given to Christ. Thus Christ Himself interprets it, as we heard above John 17:6, where He says, "They were thine, and thou gavest them unto me, and they have kept thy word." There it is: He that keepeth the word of God, believeth, and receiveth Christ therein, is given to Christ, and abideth not. So this is our comfort from this text, that we see that Christ is as weak as he wants to be, yet he has such wisdom, power and authority that he can strike his enemies to the ground, so that they can do nothing, unless he wants to. So he can also protect and defend his own, so that no harm may befall them on earth. The little word "I am" has the twofold power to strike down the enemies and to save those who belong to Christ. With this we should strengthen and comfort ourselves in our time.
49 But these things seem nothing to our eyes. For on the other side, which is against us, are so many bishops, princes, and the devil himself, that it cannot be seen otherwise than that the waters shall pass over the baskets; yet these words remain: "Let these go"; and, "I have lost none that thou hast given me. Job 14:5 is written, "Thou hast set a goal.
he will not pass over it." Just as God has set a goal and a shore for the sea that rages and rages, over which it will not pass, so God speaks to a tyrant: Do you hear, you great iron-eater, go here and no further.
50 This is how it is written here, that the enemies retreat, so that we may learn to be secure in Christ, and know that not only the tyrants cannot do what they want, but also that we may be finely satisfied and secure under Christ's protection [John 10:39]. Our soul is undestroyed if we are given to Christ, that is, if we hold fast to his word and believe it. Our body is also safe and preserved if our enemies attack us before the time appointed by God, even if it has to suffer according to God's will in its own time. Such happened to Petro and John, whether they followed in the house of the high priest. Christ only speaks the word: "Let these go". With this he says that the enemies have to deal with him and do him wrong, and the disciples forget about it.
51 In this text we have that Christ with one word, when he says: "I am", pushes all his enemies to the ground, the servants of Pilate and the high priests, as well as the traitor Judah. This is so that Christ and his followers will not suffer because they have to suffer, but because they want to suffer. Otherwise Christ and his would have enough strength and power against his adversaries; even if all hell and all power would work together, they would still not be able to harm Christ and his. But Christ and His own willingly and gladly want to suffer.
V.10. 11. Then Simon Peter had a sword, and drew it, and smote the servant of the high priest, and cut off his right ear; and the servant's name was Malchus. Then said Jesus unto Petro, Put up thy sword into the sheath. Shall I not drink the cup which my father hath given me?
52 The evangelists and the Holy Spirit have considered it best that this piece, that Peter uses the sword without command and order, does harm, and that the high priest is not to be blamed for it.
The fact that the priest's servant cut off his right ear was not concealed. St. Lucas [Cap. 22, 51] reports that Christ again cut off the servant's ear and healed it, and punished all the disciples. Matthew writes Cap. 26, 52 that the Lord preached a strong sermon on this, and St. John also summarizes such a sermon. But this is a necessary text, which stands there, and should stand there. Christ well saw that it would happen that his own, who bear the Christian name, would take up the sword. For men are easily moved to take up the sword, and to take up a good appearance before them, saying, "These people are wronged in the sight of God and the world, and therefore we must strike them down and save them. When such an appearance is present, everyone wants to draw the sword. No sermon can express how powerful the devil is in our hearts, who wants to rule the world in such a way that everyone draws the sword. Then he brings such necessary cause and great equity, that the sword may be wielded cheaply.
(53) Against such doctrine and appearance, let this example of Peter be set, and let it be said that there is a great difference between him to whom a thing is commanded and him to whom it is not commanded. To whom a thing is not commanded, let him not submit to the same thing. For what God wants, He has sufficiently commanded and ordered. God does not sleep [Pf. 121, 4.], neither is he a fool; he knows very well how to govern. Therefore, what you are not commanded to do, you go aside and leave the sword.
(54) But against this goes the great pretense of saying, They do violence and injustice, they do not govern rightly; we are obliged to help the cause. When the mob hears this, it falls on it from the start and concludes: Well, let us do it. For the old Adam is such a great fool that he falls to doing what is commanded and refrains from doing what is not commanded. What moved the coiner other than this, that he thought: one does not rule right, therefore we must do it so that it goes Christian? These are the bellows that blow out the heart and set it on fire. Therefore, when one hears this word,
870 Eri. so, 29S-S94. Interpretations on John the Evangelist. W. vni, Ai-sn. 871
Justice, injustice, no one remembers: "My dear, are you also commanded? You are not the man who should establish justice and punish injustice. If there is injustice in my house, and my nearest neighbor wants to fall into my house and do justice inside, what would I say?
55 Therefore it is not enough that there be right and wrong, but there must also be a man who is commanded to do right. What questionest thou how another man in his company shall breed his servants? Or, what does another ask about how you breed your servants in your house? One should plead and admonish when things go wrong, but to strike with one's fist without a command is devilish. Nevertheless the whole world holds it thus, that everyone says: It is right, therefore one may do it well. But see thou first, whether it be commanded thee also, that thou smite with thy fist, that thou smite not cream, as Peter did here. I did not want to take a hundred thousand world, that I wanted to grab a bishop without order into his office. But because I am a doctor of the Holy Scriptures, it is my duty to do so, for I have sworn to teach the truth, otherwise I would not touch a hair on a bishop's head.
(56) Therefore there is a great difference between one who does what he is commanded to do and one who does what he is not commanded to do. Cause, because it has such an excellent appearance, reason and cause that one should resist injustice. This is why the Passion had to come about, so that one might see not only what is right and what is wrong, but also what is commanded and what is not commanded. Peter is pious, and nothing drives him to such presumption except his great love and loyalty to his master. The intention and opinion is very good and delicious, that Peter thinks, my Lord is in danger, I am sworn to him, therefore I do not have to suffer this injustice. The whole world would not be able to punish the work, but Christ punishes it. For there is a proper authority from Jerusalem, who want to seize Christ; they have the sword in their hand, they are commanded to do it. Sayest thou, But such violence doeth wrong; Peter hath the right. To whom shall I fall here? Answer: To him who has the power, even though he does wrong. For
if you could raise the dead, yet you have no command to wield the sword without proper authority. For here stands the word, saying unto thee, Put up the sword into his place."
57. say you: Nevertheless, it is also true that one should defend an innocent man [Prov. 24:11]. Answer: Peter also had the best thoughts, wants to defend the innocent Christ against the guilty and raging Jews. But let the jurists argue about what is right or wrong; see if he who wields the sword and wants to defend others has a command to do so or not.
58. I will say one more thing: God's word is God's word, and there is nothing better on earth than God's word; yet God has commanded that no one should preach unless he is called to do so. God will not let His word go out except through him who is called to it. Accordingly, this is also true: If God did not receive the command over right and wrong, everything would come to nothing. For Peter, with his example, would give any man room and place to wield the sword. Who then would defend against such evil? What would become of it if everyone wanted to wield the sword without any command, even if he were already right, as Peter did here? Therefore, so that this may be prevented, Peter is defended here. And Christ will not suffer Peter to put up his sword before God's order is disrupted and destroyed.
59. God would rather suffer the authorities who do wrong than the rabble who do right. Reason is this: For when Mr. Omnes wields the sword and gets it, under the title and appearance that he does right, then it goes badly. For a prince should remain a prince; then he will not cut off the heads of all, even though he often does wrong and cuts off the heads of some. For he must have some around him; he must also have subjects under him if he is to be and remain a prince. It is not possible for him to have all his subjects as enemies. But if you want to be lord, and another also wants to be lord, then the heads all go away, and virgins and women are defiled. In order that this might happen, Christ says that Peter is wrong in his best appearance of righteousness; and again that
Pilate, and the godless Pharisees, are right in their evil, unrighteous presumption.
(60) It was a great appearance that the peasants had in the uproar. For they said, "Who wants to suffer this? But they could not come to that point that they would have thought: Are we also commanded to punish the princes for their wrongs? And yet every peasant has such things in his own house. For even though a peasant does wrong in his own house, he still cannot suffer a servant to come and defend the peasant's wife and child against him, no matter how wrong he may be. Anyone can see that the servant is not commanded to punish the wrong done to his master in the house. But when it concerns another, everyone thinks it is right and good to take up the sword, so that one may not suffer. We are fine fellows like that: If we do it to others, it shall be right; but if others play the same right with us, it must be wrong.
(61) Therefore the high and holy apostle is set before us here as an example, that we do nothing unless we are commanded. Therefore, if you see your neighbor doing wrong, admonish and punish him with words, as Christ taught, but keep your fist still and your sword in its sheath. For here it is not for thee to say: I mean well in my heart, my devotion is good, the matter is right; but it is, Is it commanded thee, or is it not? Good cause, good opinion and the like do not help, but you must come to know whether it is also commanded you. But in the world it happens that it is completely the other way around. Those who have good opinion do not have the right, and those who have the right lack good opinion.
62 The evangelist says: "Peter struck at the servant of the high priest. This seems to be a good work, but because there is no command, it is quite criminal and good for nothing. This is especially written for the pope, because he is not commanded to use the sword. But Christ clearly says, "Put up thy sword into the sheath," indicating that he is not speaking of the sword of violence, which violence is ordered by God, but of the sword that one can use without a command.
arrogates authority and command. Summa, it should be a proverb against everything that one dares to do without command. If a preacher presumes to preach when he has neither profession nor command, it is said, Put up thy sword into the sheath. If another wants to rule and establish justice, since he is not commanded, then it is also said: Put your sword in the scabbard. And so on. It is said against all those who want to start something without a profession or command; and it teaches that one should not be busy or forward in a foreign regiment.
And the servant's name was Malchus.
St. John used to put his allegories and interpretation. The work on him is forbidden (for Christ holds Peter back and puts down the sword he had drawn), but the interpretation is right. Malchus was the surname of the servant, and had been the servant of the high priest Caiphä, who is a figure and model of the people in the Old Testament. The people of the old priesthood, although it was appointed by God Himself, was nevertheless not a childlike, but a servant-like people, who did not serve God willingly nor from the heart, but out of compulsion and driving the law. The servant is a figure of all those who serve in the Old Testament; they have lost the right ear, and unless Christ looks at their right ear and heals it, it is done with them; they can do nothing but pursue the gospel. But Malchus means: a royal, therefore the nobility of the Turks today are called Mammelucken, that is, royals. So Malchus means: regius, a royal. For the people of the law deal in works, and all saints of works boast, are vain kings and princes, and must be called Malchus. Summa, the allegory and interpretation of this servant is of the people of the Law, and of the people of the Gospel, or of the Law and Gospel.
64) But the example of the apostle Peter, as 53) is said, teaches us that it is not enough for you to say, "Here is the right (even if it were God's word), therefore I will do so, but you must also see if you have a command to do so. Have you not
Command, sheathe your sword. If you do not, the sword shall strike you on the head. And this is a clear lesson for all of us, that no one should dare to do anything unless he has a certain command, and that he should not consider how great the right or the wrong is. For with this Christ wants to have warned his Christians that they do not punish injustice without a divine command; otherwise he would have justified Peter in his work and approved of his actions. Summa Summarum: Each one should do what he is commanded to do and refrain from doing what he is not commanded to do. And if each one has respect for his command, he will find his hands full of what he is commanded to do, so that he may not be troubled with what he is not commanded to do. And if there were no other commandment, yet the ten commandments concern all men, that if he will keep them as he ought, he shall find plenty to do.
(65) But the children of men are so minded, that every man leaves undone that which he is commanded to do, and does again that which he is not commanded to do. This was done especially by the pope, who thought it was his duty to depose kings and emperors and to use the sword as he pleased.
V. 12: And the multitude, and the chief captain, and the servants of the Jews, received Jesus, and bound him.
St. John sets two pieces that are left out by the other evangelists. The first, that Christ is led captive and bound to Annas at first. The other, that he actually expresses that Caiphas, Annas' brother-in-law, was the high priest of the year. Thus the evangelist says: The soldiers of the Romans and the servants of the Jews took Jesus and bound him. This is to be understood thus: After Christ had put Peter's sword into the scabbard and said that he was not commanded to judge such violence and injustice of the Jews, he surrendered into their hands from that time on, without any protest, and left the fellowship of his disciples.
(67) Let each one be given into his own heart, and commanded to consider how they have dealt with Jesus, especially because
It was such people with whom there was no mercy. There is no doubt that it will have been unkind and cruel enough. For everyone, as is to be remembered, wanted to be the best in this game, and to court and serve the high priests and the centurion. 1) The evangelists are silent about this, and badly and simplistically indicate that Jesus was captured and bound. But whoever wants to interpret Christ's suffering from piece to piece, and according to all circumstances, cannot avoid this, but must also indicate that they dealt with him uncleanly soon in the beginning of his imprisonment.
This suffering makes the majesty and greatness of the person all the greater and higher. When we look at the person of the Lord Christ, it is the highest, greatest, and most excellent example, which should justly provoke and awaken us to compassion. For he who is imprisoned and bound here is God's only Son, who throughout his life has done no harm to anyone, but has shown all good to the whole world.
(69) But our shameful heart is so cold and ungrateful that we do not consider it nor think about it. If we considered it rightly and worthily, this example would truly set us on fire, that such an innocent sheep comes under such cruel and ravenous wolves, which tear and devour the sheep without any mercy [Ps. 22, 17]. If Christ were only a pure and honest man, we should still love him and be surprised that he allowed himself to be captured and bound for our sake, so righteously, piously and without all sin, and again gladly do everything for his sake that we owe him to do. How many a merchant and tradesman suffers heat and frost, thunderstorms, and all kinds of unpleasantness of ripening, and puts himself in danger of life and limb for the sake of perishable goods. Yes, many a man suffers and risks life and limb for the sake of a shameful, cursed whore. But for the sake of Christ, no one wants to suffer or dare anything, nor to love such a pious, innocent Christ, who has served everyone in the highest love and kindness. If he alone, I say, were a pure man, one should love him for the sake of his innocence and good deeds,
1) to love - to flatter.
that he is so pious, just, and indeed innocent, and has shown us such great goodness and benevolence: But what will it become that Christ is not only man, not only innocent, not only beneficent, but also the Savior of us all, who came down from heaven for our salvation, to lead us out of sin and the prison of death; yes, above all this, that he is the God and Lord of us all. Should we not love such a Savior and God, and for his sake do everything that he demands of us?
(70) Such things belong to pious and Christian hearts, that they may consider them, that, when they hear the name of Jesus, that he was bound without all mercy, and that he acted so abominably, they may consider who he is that was thus bound and acted. A man is often moved to pity when he sees a thief being hanged on the gallows, whether his just due is done to him. But what is this, if you hold it against this innocent, kind JEsum? who is the Son of God and the Lord and Savior of us all, and yet is so shamefully caught and bound by the wicked. Therefore the greatness of the person makes this suffering great and glorious. When this suffering of Jesus comes, the suffering of all men is nothing; for no one is so pious, no one suffers so innocently, as this Jesus; no one is also so great and high, as this Jesus.
V.13. They led him first to Annas, who was Caiphas' brother-in-law.
First we have to deal with the history. Annas was the old priest, Caiphas the young priest; and John says that he was high priest that year. With this he wants to give to understand that Caiphas had not been high priest all the time. Josephus writes [Antiq. lib. 19. cap. 61 ), § 2] that the two, Alexander and Simon, divided the high priesthood between them, and therefore they were divided so that one was high priest for the other. As there are three mayors in a city, ruling one year after another, so they have divided the priesthood among themselves, contrary to God's order.
1) In the marginal gloss erroneously: oap. 5.
For also St. Lucas gives to understand that Annas and Caiphas led the high priesthood one after the other, Luc. 3, 1. 2: "When Tiberius was emperor, and Pontius Pilate governor in Judea, and Herod a tetrarch in Galilee" etc. "When Annas and Caiphas were high priests, the command came to John the son of Zachariah in the wilderness" etc. Therefore John does not say in vain: "Caiaphas was the high priest of the year"; because in God's people it was so ordered that Aaron should be high priest for and for, and when Aaron died, his son Eleazar should be high priest; and so from then on, each one as long as he lived [Ex. 29, 9. 29. f.]. But they made a mischief and a fraud of it, that one was high priest for another, and they alternated the priesthood one for another. And the Romans took money, and suffered Annas to be high priest this year, and Caiphas another year.
(72) Although they practiced such evil in the priesthood, the priesthood was of God, instituted and ordered by God, and not evil nor to be rejected, although evil men presided over it; without any doubt they were also of the priestly stock, as can be seen from Luke. Just as the emperorship is not unjust nor to be rejected, even though the emperor's governor is a rogue and the emperor a pagan. Thus the priesthood was also holy and ordained by God, even though the priests played around with it. Christ remains Christ and the Son of God, and therefore does not become a prankster, even if his crucifiers played around him. The common rule is thus: Abusus non perdit substantiam rei, abuse, and divine rank or office, are two different things; and even if one abuses one's rank, the rank itself still remains right. Gold is good and precious, even if a whore wears it around her neck. Thus the priesthood was right, even though Annas and Caiphas were knaves, and abused the right high priesthood, and crucified Christ.
73 Annas had a daughter, whom he gave in marriage to Caiphas, and she, the daughter of Annas and the wife of Caiphas, is the chief woman of Jerusalem. Caiphas was the great Hans, and at the time of the high...
priest. It has been a noble, high thing about the office of the high priest. I would rather be Caiaphas or Annas at Jerusalem than Pope at Rome, for the sake of securing the position; for the office of the high priest at Jerusalem has been gloriously confirmed. The whole third book of Moses comes out of it; and not only the third book, but also the whole Moses throughout all his books. Verily he that sat on Caipha's throne was able to do more with one finger than Caesar. For whoever revolted against the high priest was put to death, Ex 22:28, Acts 23:5. 23, 5: that the high priest's throne was well established.
But I will come to the theology and doctrine. We are to learn from this that no one should trust people, whether they are already in such a state that God has ordained. If we are not to believe or trust Hanna and Caiphä, how are we to believe or trust the devil, the Pope of Rome, the monks in monasteries, or the godless bishops? God does not want us to trust any man, nor should we trust those who are in the highest, best and most secure position. For there is no estate from earth so gloriously confirmed as the estate of Annas and Caiphas. That Annas and Caiphas become peelers in their order and rank, which is the highest from earth, you shall learn thereby, that you regard no man because of his rank or chair. The pope's lawyers have exalted their pope and said: Non est praesumendum, quod tantae altitudinis apex possit errare: It is not to be assumed that the pope could err in such high rank. Against this I put this: Annas and Caiphas sit in a better height and on a greater throne than the pope and emperor, yet they not only err, but are also scoundrels and knaves, and the worst scoundrels and knaves that have come from earth, who crucify the Son of God. Now we have these things from their evil works [Matth. 7, 2O], which they have practiced against Christ, that we hold them in contempt when we call them. But we are to know that they were the highest people according to the order of God, and their status the holiest and highest that ever was. Therefore, I shall always pull down the robe...
and say: I do not have to rely on it, if already the pope or a cardinal, or the emperor says something; because also the highest people can err and miss.
(75) Sayest thou now, Whom then shall one trust and believe? Read the first commandment: "I, the Lord your God, am a zealous God" [Exodus 20:5], where it says whom you should trust, namely God the Lord alone. If the Pope says something, I am not obliged to keep it, because he certainly brings God's word. For God says that we should only fear Him and trust Him, even if He speaks to us through a donkey. Therefore, you should say, "Dear Father, you are high, holy and learned, but I do not believe that you should err because of this. Yes, they say, do you think that the Concilia can err? Speak thou against it: Have you not read of two men, Hannah and Caipha, who were peelers? Now if such excellent people, in such a high, holy state, ordered and established by God, have fallen to crucifying God's Son, it follows that other people can also fall and err. Annas and Caiphas were much more learned and wise, and their obedience was much greater than that of the Pabst. This can be seen in the fact that even though all the other Jewish people heard Christ's sermon and saw his miracles, no one was allowed to confess it publicly, nor to follow him publicly [John 12:42], and when Christ was captured, no one was allowed to be noticed, because the high priest's reputation and obedience was so great among all the people.
(76) Therefore, you must remember this word that John says, "Caiphas was the high priest of the year," and yet the same high priest can be such a rascal and a knave that he crucifies the Son of God. The office of high priest was the highest office and the most glorious name, yet the worst scoundrels hold this office and this name. Because the high priests have done this, no man shall henceforth be believed to bring the bright and clear word of God. St. Paul 1 Cor. 4, 2. says: "Nothing more is looked for in stewards, except that they be found faithful." This is what one should look for to see if one is faithful. For in a preacher or bishop
The Christian church may suffer from all kinds of shortcomings, but it cannot and should not suffer from unfaithfulness. Our bishops today cry out without ceasing that the Christian church cannot err; against this you say: It is true, the Christian church cannot err; but do you hear, dear friend, let us pay attention to which is the right Christian church. They say that the pope is the head of the church, and yet they cannot deny, but must confess without thanksgiving, that the pope is grievously mistaken. If then the head errs, the body easily follows. All that the popes dream must be with them the holy Christian church. But against this, take this text, and say, He that believeth in Christ cannot err; he that believeth not in Christ must err, even if he were more than a pope. Should not the pope err because these two, Annas and Caiphas, who are more gloriously appointed by God than any pope, have not only erred, but have also shamefully fallen to condemning God's Son to death?
The high priests had the glory that the people were commanded to accept everything the high priest said. The pope has no such glory. If you want to conclude here that the judgment of the chief priests is to be accepted; Annas and Caiphas are high priests among the people, and judge and conclude that Christ is to be killed; therefore you should accept such a judgment of the chief priests, then you are already deceived. Therefore the Holy Spirit has taught this against it, that Annas and Caiphas were high priests at that time, and yet Christ is condemned to death by their judgment, so that no man may be trusted, however high and holy he may be.
Bishops, cardinals and the whole clergy of the pope stand from it: The Christian church cannot err; therefore the pope cannot err either, because he is the head of the church. Against this be thou armed, and say: Pope to, Pope to; if Caiphas can err, so can the Pope. And this he proves by deed. For the pope denies Christ and kills him, just as those high priests denied Christ and delivered him up to death. It should not be so
that the chief priests Annas and Caiphas crucified Christ, but it should read: Barrabas crucified Christ. But the evangelist says: Christ was led bound, first to Annas, then to Caiphas, who was the high priest of that year, so that he might show this strange and wonderful thing, that the highest and holiest on earth are often God's worst enemies. Therefore, no man should be trusted, even if he is already in high office and great glory.
V.14. It was Caiphas who advised the Jews that it was good for a man to be put to death for the people.
St. John cannot forget the advice of Caiphas; no evangelist has indicated this, except John alone. Caiphas gave this advice for the very first time. For when the chief priests and Pharisees went together and held a council, saying, "What do we do? This man does many signs. Let us therefore leave him, and they shall all believe on him. So the Romans will come and take our land and our people. Then Caiaphas stepped forward and, seeing that his place had been made with such words, said, "You know nothing and think nothing; you always say that a riot will happen and that there will be great danger, and yet your concern is nothing. "It is better that one man should die for the people, than that the whole nation should perish" [John 11:47 ff]. Is this not one of his counsels? He could not have made it more evil and poisonous. If a riot should come out of it, he says, or if something evil should happen to us, it is better that a man die etc. A clever, cunning plot it is.
80] And this attack so annoyed St. John that he could not forget it, but again incited him, and made the advice so useful to him that he also gave it a spiritual interpretation, and said: the Holy Spirit had spoken through Caiphas, as God had spoken before through Balaam's ass [Deut. 22. 28.]. Caiphas did not mean it, but St. John takes it from his mouth and interprets it from his way. Just as if someone said, "This one is pretending,
that the bread and wine of the Lord's supper are evil, hath spoken of the spirit: for the fakers boast of the spirit, and say that it is of the spirit, when they say that the Lord's supper is evil bread and wine: and I affirm this, saying, Verily it is spoken of the spirit, but not of a good spirit, but of the evil spirit. Such would be fine and rightly spoken. But it all depends on a right interpreter and interpreter. Caipha's advice is a poisonous, evil advice, but St. John gives it a good interpretation and interpretation, and says: The advice came from God from heaven. And with this counsel he puts all the blame 1) on Caiphas; as if he should say: If Caiphas had not given this counsel, Christ would not have been killed yet. With this word, that Caiphas says: It would be good for a man to be put to death etc., he has begun to crucify Christ and to become his slayer.
The pope is doing the same now. Shall we suffer the danger, they say, that our chair will be weakened and our sanctity will fall? That need not be; it is better that the gospel should lie in the mire, than that our majesty and honor should fall to the ground. The chief priests had also devised such a counsel, that they might keep their land. But they failed in their prudent plot, and the contradiction happened to them. For when a wicked man makes a plot for his own good, he must succeed to his own evil [Proverbs 10:11, 11:5]. The chief priests of the Jews could not have done more harm, nor could they have lost their land and their people, but by this very counsel. This is what happens to all the wicked: by trying to get through, they get in. So it will also happen to our bishops and princes; so that the pope now sprays and strangles the people, that is how he will perish.
82] This is a common doctrine: The counsel of the wicked shall fall upon his head, his own devices shall slay him; as also the 37th Psalm, vv. 14, 15, says: "The wicked draw out the sword, and draw their bow, that they may cut down the wretched and the poor,
1) Erlanger: Sin.
and slay the pious. But their sword shall go into their heart, and their bow shall break." Now they draw out the sword and want to kill the Christians, but their sword and attacks will go out over their heads. When the Jews had killed Christ and thought they were safe from the Romans because of him, just after thirty years the Romans came and took away their kingdom, priesthood, land and people, and everything they had. What a piece of advice that was, that all the world laughs and mocks at the Jews today. This is the reward of human and worldly wisdom, which strives against God's counsel. If one does not want to believe it, then one tries and experiences it. Our nobles want to try it badly and not believe, therefore it will also happen to them that they will all perish, and the gospel will remain.
The most important thing in this place is that you learn not to look at emperor or pope, but the first commandment, and trust in God alone. For all that is in the world may be lacking; only God and His word are not lacking. If Annas and Caiphas can be missing, much more can a pope be missing.
V. 15-18. Simon Peter followed Jesus, and another disciple. The same disciple was known to the high priest, and went with JEsu into the high priest's palace. Peter stood outside the door. Then the other disciple, who was known to the high priest, went out and spoke to the doorkeeper, and led Peter in. Then said the maid, the doorkeeper, unto Peter, Art not thou also this man's disciple? He said: I am not. And the servants and the attendants stood, having made a fire of cabbage, because it was cold; and they warmed themselves. And Peter stood with them, warming himself.
(84) The history of this text we will leave to the scholars, whether Peter did his three denials in the house of the high priest Annas, or whether he did them in the house of the high priest Caiphä. For here the text says that Jesus was first led to Annas, and then it follows that Peter denied the Lord for the first time.
in the text that Annas sent Jesus bound to Caiphas the high priest. From this it seems that Peter denied Christ once in the house of Hannah; then that he denied Him twice in the house of Caiphas. The other evangelists all agree that all three denials happened in Caipha's house. But John alone makes a confusion here, that he says: Jesus was first led to Annas; soon after Peter denied the Lord once; after that Annas sent JEsum bound to Caiphas. A useless spirit should scold the evangelists about this. But one does not go to heaven or to hell because of this, although it is considered that all three denials happened in Caiphas' house. Nothing else happened in the house of Hanna, except that Jesus was led there, as to the oldest high priest, to worship him with this prisoner.
85 It is noticeable in John that he names no high priest except the one who was the high priest of the year, namely Caipham, as he himself indicates that he calls no one high priest in his gospel except Caipham alone. Marcus, it seems, calls them both high priests, Hannam and Caipham, Marc. 14, 53: "And they led Jesus to the high priest, where all the high priests had come together" etc. To the high priest, understand Hanna, as John clearly testifies. And soon after this Marcus speaks, v. 54: "Peter followed him afar off, even into the palace of the high priest", understand Caiphä. It also seems from Mark that there were four high priests at that time, but that the office was bypassed, and that one came to the other. John, however, calls only the high priest who was the high priest of the year.
86 And if one pays attention to this, it is clear from this text that Peter denied the Lord in Caipha's house. For when John the Evangelist says, "Simon Peter followed Jesus, and another disciple; the same disciple was known to the high priest," you must understand Caipham the high priest. Likewise, when he says, "The disciple went with JEsu into the palace of the high priest," you must understand also that
Peter and the disciple did not go into Hanna's palace, but into the high priest Caipha's palace with Jesus. That therefore John by the word "high priest" understands no other than Caipham, who was in office that year. But that it follows in the text that Jesus was sent bound to the high priest Caipha, is to be understood that John repeats what he omitted before. For when he begins to describe the denial of Peter, he soon breaks off the same piece, and interposes how Jesus is asked in Caipha's house, as before the court, about his teaching and disciples. But when he comes again to the case of Peter, he repeats it on the one he should have put before, and says: "Annas sent JEsum bound to Caiphas the high priest. We do not want to look sharply for such clever questions and subtle opiniones and delusions; one should have most respect in this place for the great, exuberant consolation of sinners. That is why all the evangelists have most diligently described the fall of Peter, and clearly indicated all his three denials. Truly, I believe that in the whole Passion no thing is so diligently described and depicted as the denial of Peter, which also rhymes best with the Passion. For no article of faith is more difficult to believe than the article that says: I believe forgiveness of sins. The reason is that the other articles are all outside of us, and do not come into experience with us, nor do they affect us. As that we believe that God, Creator of heaven and earth, is our Father; item, that Jesus Christ, Son of God, suffered and died; and so on, as the symbolum or child faith holds: all this goes to meet another. For each one remembers, that applies to St. Petro and St. Paulo; who knows if it applies to me? But forgiveness of sins applies to me and to you.
(88) What do I gain from the fact that God created heaven and earth, if I do not believe in the forgiveness of sins? Yes, that is more, what do I gain from the fact that Christ died and the Holy Spirit came, if I do not believe in the forgiveness of sins? Therefore I say, the other articles meet another, do not come into the experience with us. Shall
but they come into experience with us and meet us, so in this article they must come into experience with us and meet us, that we all, I for myself, you for yourself, and each for himself, believe forgiveness of sin. But the article: I believe forgiveness of sin, meets us and comes into experience with us, and makes the other articles also meet us and come into experience with us. Therefore, it is the most difficult article to believe.
The other articles are more difficult to speak and understand. As that we should believe that the bread in the Lord's Supper is Christ's body, and the cup or wine is Christ's blood; item, that the Holy Spirit is given in holy baptism, this is difficult to understand and comprehend. But in this article: I believe forgiveness of sins, is the most difficult, that one should not only speak of it and understand such an article, but also that each one should be sure of it for himself. Since this article is more difficult to understand, and man is so terrified of hell, of God's wrath and judgment, this article, Forgiveness of Sins, must be presented in Petro, so that everyone may take comfort in it.
The highest and finest apostle, Peter, falls more shamefully than the other apostles, and yet comes again. If I could copy or paint Peter, I would write on every little hair on his head: Forgiveness of sins; because he is an example of this article of forgiveness of sins. And so the evangelists paint it; for no part of the whole Passion is described in so many words as the fall of Peter. Everything that happened to Christ is described in short words by the evangelists, and so is the case; but Peter is so disgracefully cut up that they cannot speak enough of his fall, and especially John the evangelist, as if to say, "The fruit and benefit of Christ's suffering is this, that in it you may have forgiveness of sins.
91 Therefore these two come together, the holy man Peter and the murderer and the avenger. Peter falls down into the abyss of the
Hell. Again, the thief is in the belly of the devil and comes into the bosom of Christ. Therefore the fruit and power of Christ's suffering is that it may be remembered as the forgiveness of sins, so that everyone may know that Christ's kingdom is nothing else but the forgiveness of sins. And this consolation is set against the greatest sin of all, which is called despair. If Peter did not stand with his example and say, "I also have sinned," we would all have to despair and despair in our sins.
(92) It was necessary for us that such a thing should be prescribed for us, for we are the thief, and are in hell; and this example is prescribed for us, that we may not despair, but know that in Christ's kingdom there is forgiveness of sins. So this story serves us, and is prescribed for our teaching and comfort.
After this, it was also necessary for Peter to be humbled for his own sake. For Peter was to come to be full of the gifts of the Holy Spirit. It would have been impossible for him not to become hopeful and presumptuous and finally descend with the devil into the abyss of hell. Therefore God lets him fall, so that he remains humble and must take off his little hat, not only before the Virgin Mary, but also before me and you. For as great a sinner as he may be, if he looks at Peter, he will not find such a sin, except hardenedness and presumption, which is a sin unto death [1 John 5:16]. So this example is useful, both to me and to Peter himself, who otherwise would have been too hopeful.
94 We are told that Peter denied Christ and conspired that he would not be saved if he knew this man. For God has also acted in this way with us; He has let us go in our blindness and crucify Christ through the Pabst's mass. If God were to count such our sin, we would have to despair. Such sin, that we crucified Christ in the priesthood with our masses, was good and necessary for us preachers, so that we would be humbled. For it is not a small thing to preach the gospel [2 Cor. 5:20]. Therefore, the example of Peter should be well remembered, that it is both, the sinners
and the saints, is profitable and good; to sinners, that they despair not; to saints, that they be not presumptuous nor proud.
V. 19-24 But the high priest asked Jesus about his disciples and his teaching. Jesus answered him: I have spoken freely before the world. I have always taught in the synagogue and in the temple, where all the Jews come together, and have spoken nothing in secret. What do you ask me about it? Ask those who have heard what I have said to them. Behold, they know what I have said. And as he spake these things, the servant gave JEsu a blow on the cheek to one of them that stood by, saying, Answerest thou the high priest thus? Jesus answered, If I have spoken evil, prove it to be evil: but if I have spoken right, why smiteest thou me? And Annas sent him bound unto Caiphas the high priest.
95. 86s I have indicated above that I believe that this question, when the high priest asks Christ about his disciples and teaching, happened in the house of Caipheh. For John calls him the high priest of the same year.
96 St. John therefore leaves out what the other evangelists say, how they blinded and blinded Christ's face, and spit upon him, and smote him with their fists, saying, Tell us, O Christ, who is he that smote thee? John leaves all this out, and adds one thing that the other evangelists have not written, namely, that he was asked by the high priest. This was the question: what disciples did he have, and what teaching did he give?
This text has been sufficiently dealt with by many, and also by us elsewhere; but because it comes again, and the time and order demand that we must speak of it, let us look at it further. This text has two nodes. First, Christ confesses before the high priest that he did not speak anything secretly or in a corner, but taught freely in public, in the synagogue of the Jews and also in the temple, and thus directs the high priest to the audience. There the question arises: How
Christ did not teach anything secretly, because he himself says Matth. 10, 27: "What I tell you in darkness, speak in light, and what you hear in the ear, preach on the housetops"? And Marc. 10, 10. says that Christ told his disciples many things at home, which they then preached to the people; but here the opposite seems to be the case.
This knot is thus resolved, that in this place Christ answers the question of the high priest. The high priest does not ask what Christ taught secretly, but asks about his teaching, which in truth was a public sermon. But the fact that Christ sometimes taught the disciples something secretly does not concern the teaching office and public preaching; the teaching office is public, because he preached and taught publicly in the ship, in the country, on the mountains, in the schools and in the temple. In addition, he also taught his disciples secretly and specially. So both are true, that Christ taught both publicly and secretly, but in such a way that the secret teaching also became public, and nothing remained in the corner, nor in secret. But because the high priest asks about the teaching in general, and does not ask in particular whether the teaching was done secretly or publicly, Christ also answers about the teaching in general, and says: "There is nothing in my teaching of which I am ashamed, neither before you nor before the whole world: for your majesty's sake I am not ashamed of my teaching, but I appeal to the hearers [Rom. 1:16].
99 The other knot is that Christ answers the servant, "If I have spoken evil, prove it. For Christ's pointing the high priest to the audience is a little proud, and upsets the priest and the priest's servant; therefore the servant gives Christ a blow in the cheek, but Christ refutes it, saying, "If I have spoken evil, prove it; but if I have spoken right, why dost thou smite me?" This text has been used as a basis for making counsels out of the commandments of God. Christ speaks thus, Matth. 5, 39. ff.: "If someone gives you a blow on the right cheek, offer him the other also; and if someone wants to be right with you and take your skirt, let him have the coat also; and if someone wants to take your skirt, let him have the coat also.
If anyone requires you to go one mile, go with him two. These are vain commandments. The gospel also commands us to resist no evil, not to take revenge, not to repay evil with evil [Rom. 12:17], to do good even to the adversary, to depart from our right, and to let all things go.
(100) But the holy pokers, 1) the monks in the monasteries, and the learned doctors in the universities and high schools, have interpreted it thus, saying: it is not a commandment, but a counsel and good opinion; he who has a desire for it may keep it, he who has no desire for it may leave it; it is a good, faithful counsel, and not a necessary commandment. Through such glosses and false interpretation, worldly rule has become vain in Christendom, and the gospel has perished. But in order to confirm their gloss and interpretation, they misused this text and said: Christ himself did not give the other cheek, but punished the servant who hit him; therefore it is not a commandment that Christ says Matth. 5, 39, otherwise he would have given the other cheek as well and done himself what he taught. So they make do with this text, and get off lightly, and thereby take away the whole of Christianity and divine life.
(101) But this is not well interpreted, but is inordinately misinterpreted. How could Christ give counsel and contradict it with his own works? Christ must be left in a high and perfect state. He counseled virginity [Matth. 19, 12], and he truly kept it. So he let go of his robe and cloak, and proved it himself by deed. But this is the way to honor my Lord Christ, that one should reproach him in his Christianity, as if he had spoken something and not done it himself. Verily this shall not be done; but thus shall it be said, If he hath counseled and commanded, he must not have done contrary. Therefore, everything that the monks in the monasteries and the scholars in their high schools have taught about this matter is false and wrong.
1) Schllrlinge - shorn, plate carriers.
But ye hear that we teach that there are two kingdoms, the temporal kingdom and the spiritual kingdom. The temporal kingdom is over the scoundrels and the wicked: the spiritual kingdom is over the Christians and the children of God. The emperor is a rascal, for he has in his kingdom and house vain wretches and knaves. Again, Christ is a king of the pious, who has in his kingdom all Christians [Acts 13:39]. For though wicked men are included in the outward fellowship of Christians, yet the wicked and hypocrites have nothing of Christ's kingdom but the mere name, and are not true, living members of Christ's kingdom, but belong under Caesar. For Christ will have none in his kingdom, except he be godly of his own free will. Ps. 110:3: For he hath nothing but the word to govern men, neither wheel nor sword; but the temporal authorities have vain peelers among them, for they do no good, but are compelled with blows. And if it were not for this, no one could be safe in his own house; the children would be called custos virgam. And it belongs to this temporal power not to suffer evil but to punish it, for it has under it the wicked and the disobedient. If anyone does evil worthy of the sword, the executioner shall be there to cut off his head.
(103) Therefore, when Christ says Matt. 5:39.If anyone strikes you on your right cheek, offer him the other also," he means to say: My teaching does not concern Caesar, but those who want to be godly and called children of God, to them I give this teaching: "If anyone strikes you from the right cheek, offer him the other also; and if anyone takes your skirt, let him have your coat also; and if anyone urges you a mile, go with him two." This means in German, to overcome evil with good. And this is not advice, but a necessary commandment; and Christians must do this if they want to be Christians otherwise. Those who are true Christians suffer this gladly, and say: "If it cannot be otherwise, you beat me, take away my skirt; always take away, I will not avenge myself, but command God to take revenge.
104 Therefore, this is a commandment, and not
a good counsel. It may be good counsel for Caesar and for the world, but in the government called Christ's kingdom it is a pure commandment. And the Lord is not blamed here, as if he himself had not done what he had advised; for he has kept such a commandment well. Yes, they say, where has he done it? He does not hand over the other cheek, but says, "Why do you strike me?" Answer: You must read the text more carefully. Christ does not say, "I will not offer the other cheek. For since he holds out the whole body, it is easy to think that he does not refuse to hold out the cheek. Not only has he been struck on the cheek, but his whole body has been smashed. Therefore you should say, "Christ turned the other cheek when he was beaten all night, and was finally crucified.
105) But when he saith unto the servant, If I have spoken evil, prove it: so understand thou that there is a great difference between these two things, to turn the other cheek, and to punish with words him that smiteth us. Christ is to suffer, but nevertheless the word is put in his mouth to speak and to punish what is wrong. If anyone gives me a blow in court, I must confess the truth. And even if I receive ten blows, I should not depart from the truth. So that I give an example: If a murderer stripped me in the woods and took my skirt, saying to me, "I am doing you justice because the skirt is mine," I should not say "yes" to that, nor approve of such wrong, or I would take his guilt upon myself and become a murderer above my own right.
(106) Therefore I shall separate the mouth and the hand. I shall not give the mouth to condone injustice, but the hand shall be silent and not avenge itself. This is what this text wants. If the world condemns our doctrine and takes our life over it, what shall we do in such matters? We should do what Christ does here. We should not only let ourselves be beaten on the cheeks, but also let ourselves be burned for the sake of the truth. That I
but at that time he should say to the judge: Dear judge, you do right and well to burn me; that would be to betray Christ, and to deny all that for which I die. But I am to say, Judge, you do me wrong. So does Christ also against the high priest's servant. The wicked man seeks to please his master, and he strikes Christ, seeking thereby that Christ may speak: I have done wrong in answering the high priest thus; you high priests are in the right; you are right, I am wrong. No, not so; but Christ says, "Why do you strike me?" and confidently drives the wrong away from himself onto the servant, and is therefore ready to wait for the other stroke also.
(107) And if you look at the text of Matthew, you will find that Christ does not say that you should call or warn the one who strikes you on the cheek to strike you on the other cheek as well. They would have liked to interpret it that way, but Christ does not speak that way. For why should I do wrong to a peeler and a knave? Why should I say to the thief, "Come and steal my skirt"? This is not what Christ means, but Christ says, "If anyone gives you a blow on your right cheek, offer him the other also." This is what is said: If someone wants to hit you, do not fight back, do not avenge yourself, do not pay evil with evil. Neither saith Christ, If any man trouble thee one mile, trouble him to trouble thee two miles: but saith Christ, If any man trouble thee one mile, go with him two miles.
Furthermore, they have also perverted St. Augustine's beautiful gloss and interpretation and said: One should offer the other cheeks, and let the coat go after the skirt, only secundum praeparationem animi, that is, one should be ready for it in the heart, but it is not necessary to yield such outwardly with the deed; have said to this, one may resist the evil with all honor, and strike back, it hits whoever it wants, even if it hits the emperor himself. This is also wrong. For Christ commands that one should also offer the other cheek, that is, that one should be ready and willing for the other blow, that one should be ready and willing for the other blow, that one should be ready and willing for the other blow, that one should be ready and willing for the other blow.
not avenge, nor pay evil with evil, but suffer; as Christ does. He suffers as he taught and commanded, does not avenge himself, does not repay evil with evil etc. But above all this, though you suffer evil, and do not avenge yourself, and pray for your enemy, you are also guilty of confessing what is right, and of punishing what is wrong. For thou shalt not approve the sin of thine adversary, but shalt warn and punish him. This is a great mercy done in the midst of evil, namely, to denounce the enemy's sin. Thus thou shalt save thy conscience: and yet there is no revenge, but a pure good deed.
So this text in John is not against the sayings of Matth. 5, 39, but rather this example of Christ confirms the previous teaching, as he puts Matth. 5, 39. But Christ's chastisement of the servant blinded the pope with his own. Now Christ does not punish with the fist, but with the mouth and the word, and drives the servant's conscience. So I should also do: If I am wronged, I should not approve of the wrong, but say to my offender: You are wronged. If I do this, it is good, and I have done wrong. No one believes what harm this text has done in Christianity because of the false glosses. For if this text had not done so, monks and priests would not have sat so securely. But by this they have delivered themselves, that they have sat more securely than all the kings of the earth, in that they have said: Christ himself did not keep what he had counseled. Then they have made of the commandment an arbitrary counsel. Summa, the devil and death came out of this saying because of the wrong interpretation. Therefore it will be reversed in time to come, and the contradiction will be dealt with them according to their own law and according to their own doctrine.
110 Let us conclude this text with this, and pay attention to the teaching and examples that Christ gives us in it. I have said that the words which Christ gives to the high priest in answer are even, as hopeful and proud; and yet it is impossible that Christ should be accused of some hopefulness. For St. Peter
1 Ep. 2, 22. says: "Christ has not committed any sin, nor is any deceit found in his mouth. He says, "I have spoken nothing in the corner, why askest thou me therefore? Ask those about it who have heard what I have said to them." Does this not sound as if he were saying, "I am not looking at you to give you an answer? Then he says to the servant, "If I have spoken evil, prove that it is wrong; but if I have spoken right, why do you strike me?" This also reads almost proudly and haughtily. But, as I have said, this person cannot and should not be accused of pride nor of some sin; therefore there is neither pride nor haughtiness in these words, but a fine and constant earnestness, prescribed for us as an example and comfort, that we may be constant and serious in the same case.
The proud priest, Squire Caiphas, is puffed up and does not know how to stand before great arrogance against Christ. He knows very well what Christ has taught; yet he asks as if he knew nothing about it, and as if he had heard nothing of Christ's teaching and preaching all his life, for the sole reason that he is waiting for the Lord, whether he might catch him in his answer. For just as our adversaries lie in wait for us, seeking to get some secret letter from us written to a good friend, 1) and then hold it against us to frighten us, so the chief priests lay in wait for the Lord. And the latter will cool his temper with him, and affright him, saying, What hast thou taught? What disciples have you? And he thinks that the Lord Christ will melt with fear because of these words, humble himself, and give good, sweet words, and thus say: "If I have not done well with my teachings, I will correct them; if I have punished too harshly (as he shortly before cried woe over the chief priests, scribes and Pharisees [Matth. 23, 13. ff.]), I will revoke them. Since Christ now realizes that the
1) Compare Luther's writing "von heimlichen und gestohlenen Briefen", Walch, St. Louis Edition, Vol. XIX, 518, which came out New Year's Day 1529. This passage proves that this sermon belongs to the year 1529, so perhaps our entire interpretation is to be placed in the year 1529.
High priest holds up his doctrine to him so pointedly, and mocks him with his disciples, he answers with earnestness and constancy; as if to say, Not yet melted, nor feared to death, dear Caipha! thou makest it almost pointed and terrible; but I cannot so soon be frightened nor melted at thy pointed words, but my doctrine hath me no secret.
(112) So we should also answer with defiant courage, and be glad, not only against our chief priests and Caiphas, but also against the devil himself, saying: "Dear devil, we see your defiance, but we are not yet afraid of your defiance; my teaching has no secret for me. So Christ says to Caipha, "Ask them therefore that have heard what I have said unto them." In German it is said as much as if one spoke with a steady, cheerful earnestness, "My doctrine has no secret nor shyness in me; what I have spoken, that I testify. So one defiance goes against another. Satan defies through the high priest Caiphas; Christ also defies, and says: "As for my person, I will gladly suffer, I am bound; but as for my doctrine, I am undaunted and glad to testify to it before all the world. So this is an example, that we should be bold, and confidently hold to the doctrine, that a Christian says: Let the executioner be my master, as he will, nevertheless my doctrine is right; as St. Paul says 2 Tim. 2, 9: "Above my gospel I suffer myself to the bonds, as an evildoer; but God's word is not bound."
(113) Therefore, as Christ answered the high priest steadily and joyfully, so he also answered the servant with a right steadfast earnestness, "If I have spoken evil, prove it." This is what a man should say when he stands before a tyrant. And this grieves the devil, and stings him greatly. For all his striving is to weaken the teaching. It is not enough for him to make our fingers bleed, but he also tries to make us despondent, and to make one of us speak more stupidly, and to consider how he should speak, so that he does not anger the nobles. But the more pointed the devil is against the doctrine, the firmer we should stand, and the firmer we should be.
to hold more steadfastly over the doctrine. And this answer of Christ the Lord hurt the chief priests as if he had won them half a hell. Therefore the servant of the high priest also strikes him, as such an answer also hurts him. The devil would have liked Christ to answer: "If only I had not punished you, the chief priests and scribes, so severely! What have I done? I want to change it. He would have liked to hear that. But Christ cannot and will not humble himself before the devil [2 Cor. 6:15].
Truly Christ is weak here, and an unequal Christ to the Christ who a short time before raised the dead, healed the sick, and taught powerfully before all the people. But behold, what a defiant answer he gives in such his weakness, since he holds to the teaching with all seriousness and excellent consistency. So shall we also do. For if the doctrine is confessed by us with earnestness and constancy, we cannot hurt our adversaries. For that is what they like to hear from us: Oh, I have done too much to him. But not so, yes, not by a hair's breadth slackened npch stepped back, thou feiest even as weakly as thou always wouldest. For Christ here gives us all an example, when in his weakness before the high priest he answered his teaching with all earnestness and cheerful constancy, that we should hold fast to the word which we have once received and taught, however weak and infirm we may be. But such fine, comforting teaching has lain under the pew in the Pabstry, and this text and beautiful examples of our dear Lord JEsu Christ, with great noticeable harm to all Christendom, must serve as if a Christian man were not guilty of suffering violence and injustice.
V. 25, 26, 27: And Simon Peter stood and warmed himself. Then said they unto him, Art not thou one of his disciples? He denied and said: I am not. One of the servants of the high priest, a friend of the one whose ear Peter had cut off, said, Did I not see you in the garden with him? Then Peter denied again, and straightway the cock crowed.
Of these three denials of Peter we have heard above 84 ff.] heard. The others
Evangelists thus describe it as having happened in the house of Caiphas; but John describes it as if the first denial had happened in the house of Annas, as his words read: "Annas sent JEsum bound to Caiphas the high priest." This text reads the same as if the first denial had happened in the house of Annas. To unite such things I command the perceptive, as I have also said above [§ 84]. It may well be that John did not keep the order of speech so precisely and evenly; but no more of this now.
V. 28. Then they brought JEsum before the judgment house. And it was early, and they went not into the judgment house, lest they should be defiled, but should eat at Easter.
(116) In this text there are two parts, the first concerning the Jews, the other the Gentiles, and this is the sum of them: The wicked, who persecute the word of the gospel, must make it so gross, that both they themselves feel it, and also the other wicked understand that it is unjust. For Christ did not want to die so secretly, but so that all creatures would have to say that he was wronged; so that the persecutors of his gospel would not be able to keep up a pretense, nor would they be able to stand, but that they would all have to say that they had done wrong. And this is right.
117 John says about the first part concerning the Jews: "The Jews have made themselves so holy that they did not want to go into Pilate's house, so that they would not become unclean, but would eat the good Easter food. For if they had gone into the house of a Gentile, and especially into the judgment house, they would have become unclean. There they make them narrow consciences, and consider it great unholiness; but that they crucify the Son of God, that is no sin with them, but pure holiness. The Jews have been portrayed in a very fine way.
(118) So does 1) a false hypocrite, who shall pretend a little bit of holiness, and after that tear through all the commandments of God, and ask for none. So does the Pharisee [Luc. 18, 12] and says: "I fast.
1) Erlanger: shall do.
twenty a week, and give tithes of all that I have; I am not like other people." He was a very pious servant, was pure, and yet in such purity he committed the great sin that no sinner ever commits, namely, that he misses himself and despises other people. Of such hypocrites Christ himself says Matth. 23, 23: "Woe to you scribes and Pharisees, you hypocrites, who pay scorn to the mint, dill and caraway, and leave behind the heaviest things in the law, namely judgment, mercy and faith." These were also such excellent, holy people, who were able to tithe, made them narrow consciences in small pieces; but the great pieces in the law they passed over without all conscience. Of them the Lord gives this likeness, saying, v. 24: "You blinded leaders, who are gnats and swallow camels. There are fine, pure seers, who have a narrow sieve in their church, where they sieve themselves so pure that no little sticks pass through; but that a whole camel is swallowed, they do not respect. Moses writes of a beast called the ostrich [Deut. 11, 16. Deut. 14, 15.] that when it gets under a branch, it barely covers its head and knows no other way than to cover its whole body. So are these hypocrites, the desperate betrayers and evil-doers.
(119) Our bishops, princes, and the whole clergy of the pope are well able to do this art out of measure; they practice the greatest folly and mischievousness, and then they present themselves and adorn themselves like ostriches, tithe the money, and are then praiseworthy princes and bishops. It is true that all men are guilty of adorning themselves with a small piece, and yet they are great husks within, but the hypocrites can do this art before others. Then it must not be said to the dear nobles that they are full of all the evil that can be sought and conceived; they are much too pure for this that it must not be said to them, they are much too high seated with their holiness.
120 Now this is what St. John says: "The Jews did not go into the judgment house, lest they should become unclean." So it should be that false jacks are in both regiments,
both spiritual and secular. In the secular regiment it is thus that the greatest boys are the most distinguished people; and again, the most distinguished people are the greatest boys and peelers. In the spiritual regime, too, the worst preachers are the best; and again, those who are supposed to be the best are the worst. And yet they are all pure and holy. But if you look at it in the light, it is nothing else but such holiness, not wanting to go into the judgment house, as these Jews do; they are in murder and manslaughter, and shed innocent blood, and yet do not want to become unclean, not wanting to go into the judgment house. Let me and you take care that we do not become like such saints.
121 It is not without reason nor forgiveness that Christ says of such saints in the Gospel Matt. 21:31, 32: "Truly I say to you, the tax collectors and harlots will enter the kingdom of heaven before you. John came to you and turned you to the right way, and you did not believe him, but the publicans and harlots believed him. And though ye saw it, yet repented ye not, that afterward ye believed him also." For such holy people are great scoundrels, from whom the devil cannot beware. This is said to us for comfort, that when we have to have such fretful saints beside and around us, we do not become impatient, but are of good cheer, and know that neither John the Baptist, nor Christ Himself, have been overtaken by such perverse saints.
This then is the opinion of it: False saints shall have the appearance that they are holy before the world, and yet are knaves in skin. Beware of those who pretend to be pious and holy, and yet are the greatest scoundrels. These desperate wretches want to cover and adorn their wickedness; but the Holy Spirit exposes them here and makes them manifest to us. The wicked come here before the judgment house, and bring JEphum there also, and yet have no cause of death against him, as Pilate reproaches them three times; yet they will be holy, and not go into the judgment house, lest they be defiled.
123. this is written to the shame of our
High priests and elders, bishops and princes, who make a nose at the world as if they were holy and faithful, and yet drive the devout and God-fearing Christians and preachers out of their country. Who, in the name of the devil, has given them power to judge the doctrine of the gospel? They do not ask anything about the Gospel, but only look for causes to catch and rob people, and still want to be great saints. Woe to them!
Up to now, I have interpreted this piece by those who make it crude, so that people notice and grasp it, as Pilate understands and notices this holiness of the Jews. Now we want to come to a more subtle piece; when the devil begins to practice this piece with us, it is a swift, poisonous challenge. If he finds a poor conscience that would like to be pious, he challenges it with this piece. As, among us evangelicals, there is no one who does not have great, strong sins and infirmities, as, doubting and faltering in faith, and other great knots. But such great sins and great knots the devil shall let stand, and with a small piece put upon us, that one hath spoken any word, or laughed at any thing, and make a great thing of it, and plague and bruise the conscience.
(125) This is the purpose of this text, not only to frighten our adversaries and enemies, but also to comfort us when we are stupid and distressed, saying, "If our Lord God can be patient with me, because I do not firmly believe in him, but often falter and doubt, why do you afflict me, you devil, with other minor sins and trespasses? I know your art and wickedness well; you do this because of it, the great sins and gross knots you cover up, so that I do not respect them, make no conscience of them, nor desire forgiveness for them, and in the meantime worry myself with other small and easy things, coward gnats, and devour camellias.
126] And this is also the devil's way and right color, that one should know him sEph. 6, 11...] He is such a villain that he can make great sin small, so that it should not be seen, and again, make small sin great, so that one bites himself with it, breaks-
torture and kill himself. Therefore a Christian should learn not to let an evil conscience be easily made for him; but if he believes in Christ, and would gladly be pious, contends against sin as much as he can, yet he sometimes stumbles and stumbles: Let not such stumbling spoil his good conscience, but say, Let this error and stumbling pass away with other my infirmities and sins, which I must bring into the article of faith, I believe forgiveness of sins, and the fifth petition of the Lord's Prayer, Forgive us our trespasses.
This is how this text should serve us: First, against the traitors and evil-doers who adorn themselves with false holiness, to frighten them. Secondly, to comfort the weak consciences, so that we may learn to take the middle road and say, "I am a poor sinner, I know of no holiness nor comfort; my holiness and comfort is Christ alone. But the ungodly and false saints shall walk in such holiness as is not worth a damn; under it they shall shine, and yet be full of great and abominable sins, which they neither see nor know. Just as the pope's holy servants consider great holiness, that they wear chasubles and choir robes; but besides this they condemn God's word, and kill the martyrs. Mark me these fellows, they are called by their name, "They went not into the judgment house, lest they should be defiled." Such saints were also the high priests and Jews, the desperate traitors and evil-doers, who wanted to do a little justice, so that their great sin should not be seen or noticed.
V.29. Then Pilate approached them and said, "Why are you complaining about this man?
In order that the Jews and persecutors of Christ may not only be convinced in their conscience, but also that other people may understand such wickedness, Pilate the Gentile must also convince them. The judgment must not pass sooner upon a Christian, unless the culprits who persecute Christians know beforehand in themselves that they do wrong to Christians; yea, that even the rude and unintelligent may understand such wickedness.
They understand this and say, "You are unjustly condemned. Pilate is a pagan, and had the neck judgment, stands there as a worldly judge, who has the sword of God; around him it stinks and clicks, 1) to reckon against the spiritual ruler, as there were high priests and Pharisees, because he is a pagan, in addition he deals with blood and neck judgments; but this pagan, as a wise judge, must excuse Christ here. Is it not a sin and a disgrace that such a heathen, who knows nothing of God, and who stinks of worldly matters and blood judgments, should surpass the Jews who sit in spiritual government? The Jews have God's word and the prophets, that they may conclude rightly without the knowledge of the Gentiles; yet they lack rightness, and wilfully do not understand as much as Pilate. And not only that, but also the Gentile, who is far inferior to the Jews, must condemn them, the Jews.
This is what is happening today to the enemies and persecutors of the gospel. The pope with his godless bishops and prelates see well that he is doing wrong; nevertheless they go through with their heads. Well, if they do not want to do right in God's name, they will one day have to suffer evil for it in the name of all the devils; they also defy as much as they want, but it will still not help them. Our comfort is this: Christ and the gospel will be revealed to the world in such a way that all will have to grasp that we are being wronged. I did not want to take the defiance for ten Turkish emperors. How could the Holy Spirit make us more confident and bold, but to be comforted by our adversaries acting against their own conscience? Therefore our doctrine remains that their own conscience bears witness to us, just as Pilate bears witness here, and must justify Christ, to the shame of all Jews and false saints, who, if they had a drop of blood in their bodies, should bow down their heads and be ashamed, even if they hear the name Pilate mentioned. Such Pilates are many in our time, who publicly confess and say that there is no lack of our doctrine, without the bishops and princes not wanting such doctrine. But
1) click - to blot, smear, be unclean.
Bishops or no bishops; truly, one must respect God more than all bishops, emperors and princes. Apost. 5, 29.
(130) Now we see from this text, first of all, how the false saints become ashamed, who respect small things and let great things go; as happened in the papacy. If a priest did not keep his seven times 1) right, that was a great sin that could hardly be forgiven; but if he took away a husband's wife, that was a small and quite futile sin. This is a false, perverse holiness. It is vexatious, but it is written to comfort us and to terrify them. Secondly, that even Pilate, the pagan and judge of blood, bears witness to Christ, excusing him and confessing that he was wronged.
V. 30 They answered and said unto him, If this man were not an evildoer, we would not have delivered him unto thee.
(131) This long conversation and lengthy deal, which took place before Pilate the governor, is described by the evangelists so that the Lord's innocence and confession, which he made before Pilate the judge, might be made known, and the guilt of the Jews, who act against their own conscience and so rudely that stone and wood might cry out against them, might be made known to us as an example, so that we might also judge our affairs in such a way that our innocence, and the guilt and injustice of our adversaries, might be revealed.
When the Jews heard that Pilate asked them what accusation they were making against Jesus, their consciences were troubled, for they did not like to make their accusation public, because they were not allowed to do so in the square. So do our adversaries who oppose the truth and write and cry out against us. If they were to answer us rightly, and the matter were to be heard rightly and in a Christian way, our innocence would come to light, and on the other hand their great wickedness, how unfairly they deal with us. They defend us with all diligence, so that no free Christian concilium will take place, and the cause of the gospel will not be heard.
133 So here. The Jews probably feel that
1) d. i. the nors8 osiioiiioss.
they cannot stand with their complaint, so they request and demand that Jesus be secretly sentenced to death before he is interrogated. But Pilate does not want it. They say, "If this man were not an evildoer, we would not have delivered him to you. As if to say, "Look at us and see what kind of people we are. Do you think that we holy fathers, chief priests, scribes want to accuse or condemn one unjustly? But Pilate is not at all satisfied with such words, but speaks, as follows:
V. 31. So receive him and judge him according to your law.
(134) This is spoken in Roman, as if to say, If ye will be judges, be ye also executioners over him; receive him, because ye know the complaint and the cause of death, and have your law to teach you how ye ought to proceed in such matters; but I, because I should not know the complaint and the cause of death, cannot judge any man without interrogation.
Then the Jews said to him, "We must not kill anyone.
(135) This is well known, as if they should say, If we could kill any man, we would not tarry so long, neither would we trouble thee about it. The Romans now had the neck court in their possession; if the Romans had not taken the neck court away from the Jews, they would soon have killed Jesus, as they themselves confess here. So these murderers are convinced, both inwardly in their own conscience, and outwardly before all reason, that they are evildoers and murderers. This is how honestly this people acts: they cannot do anything with the truth, but only rebel against it; nevertheless they are poisonous and evil, and cannot stop until they have put the innocent to death.
V.32. That the word of Jesus might be fulfilled, which he spoke when he foretold the death he would die.
John puts another reason why the Jews and Pilate confer with each other, namely, "that the word of Jesus might be fulfilled, which he said to signify what death he would die. This word, of which the Evan-
The message of Jesus to His disciples is Luc. 18, 32. 33.: "The Son of Man will be delivered to the Gentiles, and He will be mocked and reviled and spit upon, and they will scourge Him and put Him to death"; and Matth. 20, 18."Behold, we go up to Jerusalem, and the Son of man shall be delivered unto the chief priests and unto the scribes, and they shall condemn him to death, and shall deliver him up to the Gentiles to be mocked, and to be scourged, and to be crucified: and the third day he shall rise again."
137 The Lord Himself indicates that He will die this death, that the Jews will condemn Him to death, but the Gentiles will execute and carry out the sentence and judgment of condemnation. The Jews make the first attack, seize Jesus, and deliver him to death: the Gentiles mock him, revile him, spit upon him, scourge him, and kill him. For the Gentiles were to be the servants of the Jews, that the Gentiles should not boast against the Jews, that the Jews had killed their Messiah, but that both Jews and Gentiles were guilty of the death of the Lord Jesus, according to the common saying, If one is good, they are all good. Therefore the Jews also had to lose the judgment of blood and come under the authority of the Romans, and the Gentiles had to crucify the Son of God, so that no one could boast or speak: This glory, that we are God's children and are saved, comes from our own merit or work, but that both Jews and Gentiles praise God's grace and mercy.
V. 33. Then Pilate went again into the judgment house, etc. called JEsu, and said unto him, Art thou the King of the Jews?
This is the accusation. St. John does not indicate how the Jews accused Jesus before Pilate, without it being possible to understand from Pilate's words what the accusation was. But St. Lucas shows it in Cap. 23, 1. ff. and says: "The whole multitude arose, and brought him before Pilate, and began to accuse him, saying: This is the one we find turning away the people, and bequeathing the bosom to Caesar, saying:
Let him be Christ, a king." Then Pilate asks Jesus: "Are you the king of the Jews? But the accusation is that Jesus is a rebel against Caesar; he must bear the title and the guilt. Therefore Pilate accepts no other accusation than this. Even though they accuse him of stirring up the people by teaching throughout the whole Jewish land, beginning in Galilee, Luc. 23:5, Pilate does not accept this. But that they accused him of being the king of the Jews was a serious accusation, according to the words.
(139) The arch-peelers and desperate wretches could not have brought up a more grievous complaint against Christ than to accuse him, saying that he is the king of the Jews. Just as in our day our adversaries cannot more grievously complain and revile our gospel than to say it is seditious. Now the peelers knew well that it was not true that Christ should be a king; for "when they would have taken him, and made him king, he departed into the mountain by himself," John 6:15; and when he was asked, whether interest should be given to Caesar, or not, he said, "Give unto Caesar the things that are Caesar's, and unto God the things that are God's." [Matthew 22:21]. They knew all this very well, but because they know that this complaint has a standing before Pilate, they insist on this complaint most vehemently.
140 This is written for our comfort, that Christ, our Head, had to suffer these things and be called a rebel for the word's sake. So do our adversaries. When they can go no further, they say we are rebels, and with that title we are burned. The other complaints and other guilt they lay on Jesus will not stick; but this complaint sticks, because sedition is a very evil thing. The Gentiles called it crimen laesae Majestatis, such a vice as offending against majesty. Therefore the Jews could not have laid a more poisonous charge against Christ than to say that he was the king of the Jews. The king of the Jews was the emperor, who had set his governors at Jerusalem; therefore the Jews think: If Pilate accepts this accusation against him, then we have won.
V. 34. Jesus answered, "Do you say this about yourself, or did others say it to you about me?
This is the answer of the Lord to the accusation of the Jews. But he answered for two things; or, that I may say it more clearly, he acts two things in his responsibility. One is that he excuses himself because of the accusation. The other is that he makes his confession before the governor Pilato. Both of these, the apology and the confession, concern us as an example.
First, he apologizes: "Are you saying this about yourself, or did others say it to you about me? Now this seems to be a proud answer; but it is not a proud answer, but a very necessary excuse. For if a person is accused of something wrong, he should not let it remain on him, nor say, "I will gladly suffer this for God's sake and let it remain on me," but should freely declare his innocence. Therefore the Lord casts away the guilt and false accusation that the Jews lay on him and says: "You, Pilate, ask me if I am the king of the Jews, which is as much as if I am a rebel against Caesar. Again, I call your own conscience to witness, whether or not you blame it on yourself. Truly, you will not say such things about me from yourself. Let your conscience answer you, yes, let your own eyes answer you. Thou seest me standing before thee, captive and bound; I am not taken up in any tumult, neither is there a multitude of people about me to take up arms, but I bear the appearance of a captive and bound man. Therefore I cannot be accused of any rebellion against the emperor. So the Lord offers his innocence to the false accusation of the Jews, and takes both conscience and eyes of the judge as witness.
V. 35 Pilate answered, "Am I a Jew? Your people and the chief priests have handed you over to me; what have you done?
143) Pilatum is a little annoyed that the Lord gives him such an arrogant answer, although, as has been said, it is not an arrogant but a necessary excuse. For so shall every man answer before Caesar (when he is accused of being a rebel) and say:
Does your imperial majesty say that about herself? Your Majesty's eyes see what appearance and form of a king is on me etc. But even if the answer is necessary, Pilatum still dislikes it and says: "Am I a Jew? As if he were to say, "I know nothing of your Jewish laws and dealings, whether you want to be a king or not; nor do I say this of myself, but you are thus accused before me; therefore say how it happened that you wanted to be a king against Caesar.
Jesus answered, "My kingdom is not of this world; if my kingdom were of this world, my servants would fight to keep me from being delivered to the Jews. But now my kingdom is not from hence.
Then the Lord answers and apologizes again in the clearest and finest way. My kingdom, he says, does no harm to you, Pilate, or to the emperor; I am not a rebel against the emperor, for you see nothing in me with your eyes that resembles rebellion, so the Jews cannot prove such against me. With this he shows his innocence and convinces that he is falsely accused by the Jews.
This is presented to us as an example. For a Christian shall suffer all manner of things, even that which is lied against him; but he shall not be silent thereunto. If you are accused of being a heretic, you are obliged to answer, and before the judge who accuses you, to bear witness, so that it may be understood that you say no to it, so that you may not be guilty of other people's sins, nor let the evil of which you are innocent lie upon you. For as the temporal authorities should punish with the sword, so a Christian should punish lies with his tongue. Therefore it is to be noted that the Lord does not remain silent when he is accused as if he were a rebel against Caesar, but rejects the accusation of which he is not guilty. Thus I prove," he says, "that I have no kingdom against Caesar, for if I were a rebel and wanted to set up a kingdom against Caesar, I would have servants around me who would help me and prevent me from being handed over to the Jews.
910 Eri. so, [sg-s "i. Interpretations on John the Evangelist. W. vm, [ss-sou 911
146 And this is the other part of his responsibility, namely the confession he makes before the governor Pilato. There he also leaves his life and limb above the word that he preached. St. Paul praises such a confession of the Lord in 1 Tim. 6, 13. 14: "I command you before God, who gives life to all things, and before Christ Jesus, who testified under Pontius Pilate, that you keep the commandment without spot and blameless until the appearing of our Lord Jesus Christ. But it is an equally dangerous confession that he says he is not the king of the Jews, and yet he confesses that he has a kingdom; that is, he confesses that he wants to stir up a great rebellion in the world, and yet he is not a rebel against Caesar. But it is spoken according to the gospel, and according to the manner of the kingdom of Christ. For the gospel does not depart without a riot, as it is written Luc. 12:49 ff: "I am come to kindle a fire upon the earth: what would I rather, for it burneth already? But I must first be baptized with baptism; and how anxious am I until it is accomplished? Do you think that I have come to bring peace on earth? I say no, but discord. For from now on there will be five in one house divided, three against two, and two against three. The father shall be against the son, and the son against the father; the mother against the daughter, and the daughter against the mother; the inlaws against the cords, and the cords against the inlaws.
147 We see this going on in our time, and we are also such rebels, and yet we preach that everyone should be subject and obedient to his authorities and his lord. We are peaceable people, live and keep peace, teach peace and ask for peace [Matt. 5:9], but our gospel does not go without rebellion. One must distinguish between the two. There are two kingdoms, God's kingdom and the emperor's kingdom. So there are also two kinds of rebellion; a physical rebellion, which goes against proper authority; and a spiritual rebellion, which does no harm to the temporal government. We help the emperor to his kingdom, but we rumble into it, because it is higher than the emperor's kingdom, so that a
Let another mind be in the hearts of men. Hands, body, goods we let go in their obedience under the proper authority, as is fitting, but the hearts of men we lead to God, that they may go in obedience to God.
This is how it goes: we preach the gospel, which divides the hearts of one another, since the emperor does not have to rule. Then there is a rebellion, because the father has a different faith from the son, and the son a different faith from the father; and yet the father and the son remain in their houses, and each in his office and station according to the body, as the Lord also says, "I am come to kindle a fire on the earth," not that the houses should fall, but that they should remain. In one house there will be dissension, he says, five will be divided in one house, and yet the house will remain standing. This will happen, not that the children will disobey their parents, nor the subjects their authorities, but that one will believe differently from the other.
This does not happen in the worldly turmoil, but one house devastates another. That is why the Lord keeps saying that he is a king, but not a worldly king. The gospel is his regiment, which stirs up sedition; not worldly sedition, but spiritual sedition, so that hearts believe otherwise. We, who believe differently, do not kill anyone, but teach that everyone should be obedient in his position; and yet hearts are divided concerning the faith. I would that there were such commotion in every house, for thus the gospel increases and becomes strong.
V. 37 Pilate said to him, "Are you still a king? Jesus answered, "You say it, yes, I am a king. I was born and came into the world to be a witness of the truth.
150 Thou sayest it; that is, thou hast plainly guessed it. It is a peculiar way for the Lord to say, "You say it," that is, you have hit it. Further he says to Pilato: "My kingdom is to preach the truth"; for "to bear witness" means
preach, as St. John needs it several times, and the Lord shows with it recently what kind of kingdom he has. My royal office, he says, is not to ride great and glorious cabals 1) and horses, and to wield the sword, but to preach the oral word; with this I lead my kingdom. A long sermon would have to be preached on this; indeed, the single word "truth" might well be a sermon of its own, to show what truth comprehends in itself. But I will now take no more before me than that Christ confesses the truth before Pilate, and over it leaves life and limb.
151 But "truth" understands the virtue and power of his word, and against it the iniquity and sin of the Jews, and wants to say to Christ: This persecution, that I stand imprisoned and bound before the court, comes nowhere else, but that I have punished and condemned the lies, and against it have publicly preached and testified the truth. If I had let the Jews remain in their idolatry and in their false, lying nature, I would not have come to this place of judgment; but because I testify to the truth, and punish and expose the lies, I must die over it. But before I will leave it, I will die before.
At this time we are also like this: If we keep silent about the truth and do not punish lies, then we would remain well; but because we open our mouths, confess the truth and condemn lies, everyone wants us. We preach nothing else but Christ, that no one may be saved by himself; if we could have been saved by ourselves, it would not have been necessary for God to send His Son; but since God had to send His Son, it certainly follows that we are not able to be saved by ourselves; this is our preaching and the truth to which we bear witness. Again, that which the pope and the bishops preach about the merit of the saints and the worthiness of human works is a vain lie; this I condemn in them. This is now our fault, why they are hostile to us and why they want us dead. They say we forbid good works, we are disobedient to the emperor; but in essence
1) "Lballns a poetic word for horse.
there is nothing else, but that we testify to the truth.
But Christ does not call the oral word and the preaching of the gospel truth in vain or in vain, for the gospel of Christ makes a righteous man before God through Christ. The word of the priest is not truth, for it makes false men and hypocrites, as is said above [§ 117 ff.] of such false saints, that the Jews will not go into the judgment house, that they may eat the pascha; make their consciences therein narrow, and yet shed innocent blood without timidity and conscience.
This is the testimony of the Lord Christ before Pilate, that he says: O Pilate, all that I have preached is the truth, for to this I was born. It shall be my royal office to preach the truth. From this you see what kind of lords preachers and teachers are, namely, that they have a royal office and preach the truth [1 Pet 2:9]. But because they have to lead such a royal office, it is the same for them as it is for Christ. It is the same for us now. Because we testify to the truth, we are reproached as if we forbid good works; item, as if we are rebels. So we say: The righteousness that you obeyed Caesar dies with you; therefore you must have another righteousness after this life, which is, as St. Paul says in 1 Cor. 1:30: "God made Christ for wisdom, for righteousness, for sanctification, and for redemption." This is our confession, and so we must and shall do before kings and princes, saying: Dear lords, make of us what you will, our preaching is the truth; he who wants to be saved by himself is condemned; but they do not want such preaching, and say that they are interfering with the pope, that is not to be suffered.
He who is of the truth hears my voice.
Christ confessed his ministry before Pilate, that he was a king, and that his royal ministry was to preach the gospel. Who then are his disciples? This is what he says now: My disciples are those who hear my voice. My disciples," he says, "are not Pharisees, Benedictines, barefooted men, women, priests, or men of the cloth.
914 Eri. so, S4S-S4S. Interpretations on the evangelist John. W. vni,<m-8os. 915
etc. who fast and pray, but who are of the truth, and hear my voice, are my disciples, and subjects of my kingdom, and obedient. Again, they that are not of the truth, nor hear my voice, are not my disciples.
156 There is also much to be said about his saying clearly, "He who is of the truth hears my voice. Christ's voice is that he preaches how we are to be saved; Moses' voice is that he teaches how to do good works. But Christ teaches something higher, how and by what we shall be saved. With the word he excludes a great multitude of Carthusians and others who are troubled with Christ's voice, for he takes his kingdom before him, that is his care, that he may go about day and night. My voice, he says, that is, my word of the gospel, must be grasped with heart and faith, and whoever grasps such is of the truth, and my disciple.
157 But notice that Christ testifies to the truth before Pilate, and over such testimony he is crucified. So it is with us, and this is the devil's work, that he does not celebrate that he has come to this. He may well suffer thee to be pious, but if thou wilt be a Christian, and confess the truth, thou must be called a rebel, and let down thy neck. This is his way of killing you and putting you to death; the devil cannot stand the word of truth, nor the world, nor the flesh.
Christ is judged in this way, that he has no other guilt than that he confessed the truth before Pilate; this is the reason why God's Son should die and be crucified; there should be no sin in him, but the highest virtue, that he was born to testify to the truth, and because he wants to testify to it, he should die, and die an ignominious death; there should be no other guilt in him. This is called a Christian death, that he dies not for robbery or theft, but for the truth, so that neither devil nor man can suffer his word and work [1 Pet. 4:15]. This then is the summa of Christ's saying to Pilate, "I have excused myself that I am not the king of this world, but of my kingdom I take.
me to testify to the truth; do what you will to me about it. I preach the truth; he who hears the truth is my disciple.
V. 38. Pilate said to him, "What is truth?
159 I do not know whether Pilate means it seriously or mockingly, but I understand it to be a loud mockery and derisive speech, because Pilate was a wise, prudent pagan, so I do not know whether he meant it seriously or mockingly.
He despises Christ and says, "If you want to deal with truth, you are lost. Willfulness makes friends, truth makes enemies. If you are the man who deals with truth, it is no wonder that you are led here captive and bound. If you want to live on earth, you must speak the truth. So I understand it to be a pagan farce, spoken from an impudent conscience.
160 Nevertheless, it is indicated that the world is run, that one can not stand the truth. If you want to live in the world, keep silent about the truth, and cheat, lie and deceive. But if thou wilt bear witness to the truth, judge thyself to have against thee the devil with his angels, the world with its wisdom and supreme deceit; yea, to have against thee thy parents, thy father, thy mother, and thy best friends; there shall nothing be otherwise. If therefore they all hate thee, and persecute thee for the truth's sake, say, This have I sought, this have I desired; praise God, it goeth right as it ought. If I were to keep silent about the truth, all these would be my dear friends and gracious servants; but because I cannot keep silent about the truth, they are ungracious and repugnant to me. But our gospel is the truth, God grant, be angry with whoever will. And beware lest they mock it, as Pilate does, and say scornfully, "What is truth?"
161 Therefore we are to learn from this text that no one should lay a false charge upon himself, but should lay it upon his adversary. Then that we confess the truth continually, no matter how we may feel about it. And lastly, that the truth is nothing else, but the gospel of Christ Jesus.
V. 38-40. And when he had said this, he went out again unto the Jews, and saith unto them: I find no fault in him. But ye have a custom, that I should release one unto you at Easter: will ye then that I release unto you the king of the Jews? Then they cried out again all together: Not this one, but Barrabam. But Barrabas was a murderer.
If anyone has not learned enough from the Lord's confession what the world is, and what the devil's kingdom is and does, let him learn it from the following. The world is, if it does not want to suffer Christ, may kill Christ, the Son of God, for the sake of truth in the most shameful way, and reveal itself in such a way that reason takes hold of it. As Pilate, who has nothing but human reason, confesses here that the Jews condemn Christ to death for the sake of truth. And not only this, but the evangelist indicates that the world is so enraged and poisoned that before it would let the truth go unpunished, it would embrace all the vices and depravities that may be called on earth.
Therefore, we should learn from the history of Christ's suffering what the world is, so that we do not wonder why the world is so evil and wicked. It is no wonder that adultery, fornication, theft, murder and death, and other vices abound in the world. What is the wonder, because the world is so poisoned and demonized that it may condemn the truth? and before it would admit the truth, before it would admit all vice and vice. This is such great and overpowering wickedness that one should not be surprised that adultery and deaths occur; nor should one be surprised that God sends pestilence, war and other horrible punishments upon the world. Not only do they not want to admit the truth, but they also condemn it; and before they let themselves turn away from such presumption and turn away, before they accept the devil himself.
Barrabas was a rebel and a murderer, was seized in the riot, and had committed a murder in the riot; and this was not only just, but also Barrabas was seized in the act, and put in prison by Pilatum, as by ordinary force. But Jesus was just and innocent, so that his accusers, the Jews,
could not bring anything against him. Pilate then concludes from reason: "Because this Jesus has done nothing wrong, the Jews will have to ask that I release him. But again, because Barrabas is a rebel and a murderer, the Jews will have to ask that I do him justice. Thus Pilate concludes as a reasonable Gentile. But the devil turns around and says: "Not so, but release the rebel and murderer Barrabas; but crucify the righteous and innocent Jesus.
Thus it shall go, thus it has gone, and thus it still goes. And this is the custom and course of the world; the nobler the treasure and the good that God gives, the finer is the world and the devil to such treasure and good. Gold is the least good, yet the devil cannot suffer that one needs gold. Orderly violence and physical peace is a fine, beautiful treasure, but the devil cannot stand such things, but always causes murder and bloodshed in the world, so that there is nothing else in the world but always murder. He cannot stand it that man has a natural, beautiful body, therefore the world is a house of robbers and thieves. But if you come upon -the high gifts of God, as there are holy scripture, gospel, divine truth, Christ etc., if this treasure comes into the world, so there brings eternal righteousness and life, then it shall go, as here the text says: Barrabas shall be loosed; Christ shall be crucified. Before the truth should remain undamned, before all devils would have to be admitted.
166 And this is done by the dearest disciples, God's own people, the Jews, and those who want to be the best among the Jews, the chief priests, scribes and elders. Pilate confesses and says: he would gladly let Christ go, as a preacher of truth; and again, to kill Barrabam, as a rebel and murderer; but the holy people cry out: let us let Barrabam go, away with JEsu, crucify him. So it is also in our time. Greater sin is not with the wicked than our preaching, they have no other cause to us. For they know well that we are not robbers nor adulterers, but that we stand against them, beating the truth.
and punish their lies and idolatry. Our sin is that we tell people the truth, that they should trust in nothing, neither in heaven nor on earth, but in the mere merit and death of our Lord Jesus Christ. This teaching is our sin.
The life of whores and knaves, which was great in the papacy in former times, and is still great, made neither monks nor priests enemies of anyone, but that we now preach Christ, no more wicked people have come on earth than we. And if they were otherwise vain Barrabas and murderers, their sin would be nothing compared to our sin, that we preach and teach the truth of the Gospel. Yes, that is more, they put such Barrabas in their councils, make great bishops, canons and provosts out of them, if they can only blaspheme against our doctrine. Is this not the wretched devil? If I wanted to be a prankster, if I wanted to do nothing else but act against the gospel, I would still get there and would have honor and property from it. One should put out one with dogs, who would not lie nor blaspheme at this time, because it is so done. If you only blaspheme against the gospel, you will be the greatest and most honored lord on earth.
But what does our Lord God say and do about this? He says and does as Solomon says Proverbs 11:8: "The righteous is delivered out of trouble, and the wicked is taken in his place. Here the contradiction happens. The Jews condemn whom they should not condemn, but they release whom they should not release. But our Lord God will not suffer such things in the long run, but will save the righteous whom they condemn from the misery, and again, put the wicked whom they release in his place. For the righteous must go up, and the wicked and evil-doer must come down.
But this shows how the gospel is in the world, and all those who live evangelically. If thou wilt be in the world, learn the saying, Barrabas shall be loosed, Christ the Savior be damned. What is it that thy neighbor doeth thee violence and wrong, against whom Christ the Savior is condemned? If therefore violence and injustice be done unto thee, say, This is the government of the world: if thou wilt live in the world,
You must wait for this; if you want to make it happen differently than it happened to Christ, you will not get it [2 Tim. 3:12, 1 Pet. 2:21]. If you want to be with both wolves, you must howl with them. We serve here in a house, where the devil is master, and the world is housewife, and all kinds of evil lusts are the household; and all these, master, housewife and household, are enemies and adversaries of the gospel.
If your money is stolen, if your honor is dishonored, remember that this is how it is in this house. It will not come to pass that all that is ours shall be in peace and safety, but all that we have shall stand in the way. And this is our consolation and defiance: because Christ is not guilty of anything, because he preached the truth, and yet is counted as the worst of men and the most mischievous, we are to be confident if the same happens to us; for we shall not fare any differently in the world than Christ himself fared; as he himself says John 15:20: "Remember my word which I said unto you: The servant is not greater than his lord. If they have persecuted me, they will also persecute you. If they have kept my word, they will keep yours also."
But it is terrible and horrible that the world prefers murder, rebellion, adultery, vice, cunning, lies and deceit to the truth, which saves from sin and death; these are especially pious children; before they accept the truth, they would rather have the whole world swollen in blood. This is what our nobles, the bishops and ecclesiastical prelates, and their crowd are doing in our time. This is written for our comfort, so that we know that this is how things are in the world. If it were not written, we would think: Who would like to stay with the teaching of the Gospel? Why does God stand so foolishly by His word? If it were right, and God's word, God would probably do otherwise, would not suffer that everyone opposed it. Therefore notice that Jesus is condemned, but Barrabas is set free. For the prankster shall be taken for a pious man, and the pious shall be taken for a prankster. So shall it be in the world: and when it is so, remember that it is written in the Passion.