This chapter deals with the article of our faith concerning the resurrection of the dead. But the cause of this was that the Corinthians had got among themselves some of the spirit of the saints, who destroyed their faith, and taught that the resurrection of the dead was nothing. And some, who wanted to be clever and subtle, pretended that it had happened long ago (as St. Paul reports elsewhere), and interpreted it to mean that we were resurrected from sins through baptism and had entered a new spiritual life. Finally, they came to believe (like the Sadducees in Christ's time) that a man lived no longer than this life, like a cow or other animal, and was created only to live blamelessly here on earth. And so, from this doctrine, many good rude fellows, who badly knew nothing of the resurrection
They believed in the life to come, and only made fun of it, and mocked the Christians, all the same, as if they were pagans; as he himself accuses them of saying, "When we all rise again, what bodies will we have? Where shall we all dwell, and have enough, when we shall dwell together, and eat and drink, and beget wives and children, and do other natural works of the body and of this life? etc. And so the others also began to puzzle about it afterwards, and wanted to work it out with reason and their own cleverness, how it would rhyme, if we should all at once, if ever we were born, rise again and come together alive, as we are now etc. And weakened the faith of the Christians in this article with such chatter and blather, and made a fool's game of it. As it also
1090 Erl. 51, 75-77. interpretations on the 1st epistle to the Corinthians. W. VIII, Iiso-IIS3. 1091
Now, unfortunately, it has already happened again among us that many of them, both among peasants and burghers, and especially Junker Hans of the nobility, talk clumsily, coarsely and heathenishly enough about it when they begin to be clever, and get their heads into the Scriptures, because they have now been taught by us in such a way that they are all our masters, and everyone wants to be able to do everything.
2) Against such disgraceful smart alecks, who also wanted to be praised for being delicious teachers, St. Paul had to be there and defend that such poison would not break in, and make a whole long chapter to prove this 1) article strong and firm, and to displace their harmful talk. 2) It has also served us in the future, so that we would be the more strongly guarded and equipped to preserve this article, because it is so powerfully, mightily and brightly founded here, especially because such things were prophesied beforehand by the apostles themselves, that in these last days many scoffers would arise in Christendom, who would make a mockery out of our faith and article of the last day, resurrection and life to come, and would ridicule us as the greatest fools, that we still hope for it, and suffer all danger and hardship because of it, as we can already see before our eyes.
3. Now it is truly sin and shame, yes, a miserable plague, that it should come to this in Christianity, not only now in the last basic soup of the world, but that still in the apostles' lives, and just in those, 3) where they themselves had been and taught shortly before, had planted and founded Christianity, such misery should arise so soon that some should stand up among them, as the disciples of the apostles, and preach publicly that the resurrection and the life 4) to come are nothing, and that those who wanted to be called Christians should deny such an article and consider it a mockery, since they had been baptized into it and had therefore become Christians, and all their hope and comfort should be based on it, and thus had lost everything over it, and had believed, done and suffered in vain. For where this article
1) Erlanger: den.
2) Erlanger: and.
3) Erlanger: "ja eben" instead of: und eben bei denen.
4) "that" is missing in the Erlanger.
is gone, there are also all others gone, and the main article, and the 5) whole Christ lost, or yes preached in vain etc.
4) For this is the end of our believing in Christ, being baptized, preaching and practicing the sacrament, that we may hope in another life to come to Christ and reign with him forever, delivered from sins, the devil, death and all evil. Whoever does not think of this, or even denies and scoffs at it, will certainly not be able to think much of Christ and all that he has done, given and created. For what would we have of him, if he would give us nothing better than this miserable life, and let us trust in him in vain, and suffer all that the devil and the world can put on us, and become a liar with his great promises to us; as St. Paul himself will say afterwards, v. 19: "If we hope in Christ alone in this life, we are 7) the most miserable, wretched people on earth." What greater shame could be said of Christians than that such things should be preached among them, and that they should think no more of their Christ than this? It still happened that the dear apostle had to experience such things in his disciples, and to see and hear them in his own church or diocese; that he was hurt in his heart, and could not defend himself, without 8) having strengthened and preserved the challenged faith of the small, right group by this epistle.
But it is written for our warning and admonition, that we watch and take care, because we have the good word pure, that we judge ourselves well, grasp it well, and hold fast to it, not becoming lazy, secure, and overthinking 9); lest there come among us also the riffraff and the clever, who destroy and take away from us such articles (in which is all our salvation and blessedness). For because the disciples of Corinth, St. Paul's own disciples, to whom he also preached the word purely and taught
5) "the" is missing in the Erlanger.
6) Wittenberger: yes.
7) Erlanger: yes.
8) Wittenberg and Jena: what.
9) Wittenberger and Jenaer: verdrossen. It is not expressed in Latin.
have fallen so shamefully, a strong example is set before us, that we remember the saying of St. Paul [1 Cor. 10:12]: "Let him that standeth take heed lest he fall," and not be too sure of his cause. And when we see or hear of one who has become such a sow and heathen 1) that we say with sorrow and prayer, Dear Lord, do not let me also fall like this. For it is very soon that we are safe and without worry.
(6) For the devil is truly attacking us, and he is attacking us and also great people, that they do not believe this article, or even that they make it uncertain. Popes, cardinals, and such 2) great people (especially in French-speaking countries), are also fine, wise, reasonable, learned people; but if there are 3) three of them who seriously believe this article, it is a lot. Therefore, we may well let it be a joke that the most noble and almost the first church among the Gentiles, where St. Paul had preached the longest, is cut as soon as he turns his back, and falls into such redness that it is terrible to hear. What shall we wait for, preaching now, because it happens to the high, holy apostle from his disciples, against whom we are nothing? and in addition, with his life, that he must defend and admonish with writings, and as he can.
It is much more unfortunate, praise God, where error remains only among the rabble, than now is the peasant in the village, the burgher in the city, and the nobleman in the countryside, who live so wickedly that they keep nothing of God and God's word. For they die as sows and cows, as they have lived. Just as that farmer said to his priest, who came to him when he was about to die, and asked if he wanted to be buried. No, dear sir (he said), a farmer will die without the oelung. But this is the evil devil, when such things come to the preaching chair, and the article is challenged by those who are preachers, and step on the stool after St. Paul, and rule Christianity in his place. If such
1) Wittenberger: "the such heathen, yes, a Saw".
2) dergleichen" is missing in the Erlanger.
3) Erlanger: the three of you.
4) Jenaer: they.
open their shameful mouths, and spread this among the people, they only do murderous harm, especially if they are learned and highly reasonable people. For if only the preachers remain right and the teaching is preserved, God will give grace that there will always be some among the multitude who accept it; for where the word is pure and true, it does not go forth without fruit.
For this reason I have so often exhorted, and still exhort, that with all diligence, whoever desires to be saved, please God give us (as Christ Himself commands to pray [Matth. 9, 38.]) faithful workers and such preachers who are serious and hold to the Word, so that, if God wills, there will be no need for it. For the preaching chair alone can and must preserve baptism, sacrament, doctrine, articles of faith, and all estates pure. But if we do not pray, and anger God with our certainty, ingratitude and ingratitude, He will send us in St. Paul's and all righteous preachers' place rough asses, who will snatch away both Sacrament and Word, so that one must lose everything, both in doctrine and ministry. As we can see now, it has already happened to many countries and cities that have not only lost the word through such, but have also been led into all misery. Just as the devil always leads to murder and destruction through his lies and seduction. But where true preachers would have remained, the pure doctrine would have remained, and other misery would have remained, although the mob swarmed hostilely. For I do not much mind that a rascal or a fool blasphemes, or an unworthy Scharrhans rumbles and shouts, or some other rascal mocks; for his sake, Christianity and the preaching chair will remain. But this will do harm, if those who teach become red spirits themselves, and the people should preserve themselves, and not only preserve themselves, but also beware and take care of their own preachers; this is very difficult to do. Without this, the poor people will soon be seduced and will not be able to govern or lead themselves.
(9) Therefore, I say, let us think that such things are prescribed for us as an abominable example, that we may take offense at them, and be warned against them; and if such spirits rose up among us, that we should not take heed of this article, let us not be afraid.
1094 Eri. 51, 7S-8S. Interpretations on the 1st epistle to the Corinthians. W. VIII, II55-IISS. 1095
nor allow them to be used. For I am, unfortunately, concerned that we will, with our grave ingratitude, deserve that some will also appear among us 1) and publicly deny this article. Therefore it is necessary for us to pray earnestly and sincerely without ceasing that only the preaching chair may remain pure, so that we may avoid or even endure such misery. For it can still withstand all kinds of error and bear the wickedness of the whole world. He that is to be converted, let him be converted; he that will not, let him go away, and yet some shall remain.
10) But when darkness comes over the whole world, that the Christians are few, and the preaching stands are filled with useless, harmful preachers, then thunder, lightning, and all the plagues of false doctrine will not remain outside for long, yes, 2) thunder, lightning, and all the plagues of false doctrine will break in unawares, before we are aware of it, which neither these nor other doctrines have any effect.
1) "among us" is missing in the Erlanger.
2) Erlanger: "and" instead of: yes.
And will have to suffer such preachers, who seduce us by such loose talk of reason, yes, of the coarse, beastly mind, which also the swine have, and those also have led, 3) as we shall hear. Therefore St. Paul takes the matter up with great seriousness, that he may keep his own constantly in the faith of this article, against such shameful mobs, and establishes the same most powerfully, so that 4) even the gates of hell cannot overthrow it, where one wants to keep to the word, and does not leave room for the blind, foolish reason to cope with it, which neither knows nor can understand anything about such high things. And so we begin:
3) In the Wittenberg and Latin is inserted here: "as happened to the Corinthians". Also in the foregoing, there are several changes in the Wittenberg, but they have no influence on the meaning. We have not considered it necessary to note them.
4) So the Wittenbergers. The Jenaer has "him" at the edge. Erlanger: "that too".
[Interpretation of the 15th chapter of the first epistle to the Corinthians.]
V. 1. But I remind you, brethren, of the gospel which I preached unto you.
(11) This is said immediately as a preface, so that he will soon draw them back at the beginning from their arguing and disputing about this article, to the word that he had preached to them, and admonish them to think and stay with what they have heard, and not to turn away from it, nor to let themselves be led otherwise. He gives them a secret sting, although with fine, neat words, that they have let themselves be led so far away from it and that it is necessary to remember it, which they should not have forgotten, and it is a disgrace to them that one has to reproach them with it again. But it happens, as I said before, where the false teachers get room and break in, that one first gets tired of the right teaching and does not pay attention to it, and thus gets further and further away from it, until one even forgets it.
That is why he starts with these words: "I remind you" etc. As if to say: I see that it is necessary,
5) Wittenberg and Jena: must.
That you always be reminded of what I preached to you in the first place, so that you do not let it be put out of your sight or taken out of your heart by other preaching and teaching. For where such things are not always practiced and remembered, and the heart is not treated with them, there is already door and window open, and room enough left for all kinds of seduction to enter in, and to blot out and take away the pure doctrine.
(13) But I remind you of the dear gospel which I, Paul, preached to you. For I see that others also want to be called by the name of preaching the gospel, and by this very name they want to diminish my teaching, that what Paul preaches should be nothing; but they want to be called the true apostles and masters of the gospel, and have only the fame and profession of being able to preach it rightly. Therefore I must remind you against this and awaken you, so that you may think back and see what you have from me. For you have received and learned it from no one else but from me, that you know what the gospel is, what Christ is, what faith is, and everything. If you think according to this, then you will certainly
stick to it, and don't let those boasts and chatter lead you to another so soon.
(14) For if ye will rightly look to the gospel, and abide in it, ye shall rightly look to that which was first preached unto you, and planted by me, and accepted and believed of you. For I was the first to bring you the preaching of Jesus Christ, and have no one to thank after God but myself that you have come to such knowledge and into Christianity. Therefore, you should not regard it so lightly, nor let yourselves be turned away from it by those who want to boast about the gospel against me, as if they wanted to teach it to you differently or better, when you would not know how to speak of any gospel if I had not been there: indeed, even they themselves, as much as they are, could not speak a letter of it if they had not heard and learned it from me, but now need it against me, and lead you away from it again under the same name.
(15) For St. Paul 1) has just passed through our groups, as we are now, after the gospel has been brought to light again through us, and they themselves have first learned from us that they enter into our work, and turn in, since the gospel has begun, and has been made room through us; thus spoiling what we have rightly planted and taught, so that 2) they want to be our masters, and make everything better, when without us they would never have learned a word of it 3). So he also had to suffer that among his disciples, as soon as he left, some arose who 4) thought themselves much wiser and more learned, wanted to reform and master everything, as if his gospel were nothing, and yet, under the name of the gospel, perverted and corrupted everything, and drove vain seduction into the people.
V. 1. 2. which also ye have received, in which also ye stand, by which also ye are saved.
1) Erlanger: "him" instead of: St. Paulo.
2) "that" is missing in the Erlanger.
3) So the Erlanger and the Latin. Wittenberg and Jena: "geleret".
4) Erlanger: "and" instead of: the.
16 Moreover, you know (he continues) that it was not only proclaimed to you through me, but also did not come to you without fruit, nor did it remain with you. For by the grace of God you have received it as the true gospel, and have recognized that it is the true truth, and through it have received the grace of God and the Spirit, and have believed in Christ with all your hearts. And even so, as many of you as are still Christians, you 5) stand alone by the same gospel which you received from me; and not only this, but also by the same you are saved. Therefore you should stick to it, and not let your mouths be opened to gape at another, by others, who make you despise my preaching, as if it were nothing, and as if they could do it much better. 6)
For if you have nothing else, look at the fruits that my gospel produces among you, and contrast what they teach you, if they can give you something better, you will have to grasp that you became Christians through my gospel, were baptized into it, and believed, 7) and still have to stand in the same faith and be saved. They have not accomplished this with their preaching, nor can they do it yet, for they cannot come up with any other better gospel that accomplishes more than mine did, and still does. And if you want to follow a preacher of the gospel, you should rather follow me.You should much rather follow me, who first preached it to you, and they themselves must have learned it from me; and you yourselves must bear me witness that I have preached it rightly, and have thereby received the Spirit and much fruit; so that if they boast at the same time, and despise me among you, yes, they cannot do better, if they only did it so well, which, unfortunately, they are not able to do, but pervert and extinguish everything, so that you lose both the gospel and its fruit again. Why then do you want to be fooled and deceived by their loose talk, and let yourselves be so shamefully seduced?
5) "their" is missing in the Erlanger.
6) The Wittenbergers and the Jenaers. "can". Erlanger: "as if they can preach much higher". Latin: hui lonAS sudlimiorn äoosrs sainut.
7) In Walch's old edition and in the Erlanger: hat.
1098 Erl. 51, 83-8". Interpretations on the 1st epistle to the Corinthians. W. VIII, IISI-IIW. 1099
18) But when Paul and other true preachers boast (as they must boast of their gospel) that they alone preach rightly, and the mobs hear this, they become mad and foolish, and therefore go on with such a pretense: "How proud and hopeful is he! And to such cries they can pretend a great appearance of special humility and great devotion, and nothing but the spirit. Then the crowd falls in, thinking that it must certainly be so.
19) So 1) without this, the mobs have two great advantages among the people; one is called arrogance, the other is called overconfidence. These are two great gates, where the devil drives through with hay wagons, yes, with the whole of hell, so that they say: Oh, can this one preach nothing more than baptism, ten commandments, the Lord's Prayer and faith, which even the children now know; what is it that he always drowns us with the same sermon? Who cannot do that? One must not always remain with one, but continue and come further etc. That is, we have grown tired and weary of the sermon. Junker Vorwitz suggests: "Oh, we must hear this one too, he is a fine, learned, pious man etc.
(20) Then they stir up, and tickle such arrogance, after which their ears itch, and say: Dear people, now you have always heard the same thing for so long, you must also come higher, and not only hear and test one, but also others. So he goes up, lets himself be scratched and tickled, opens his mouth and eyes, and listens to everything that is said to him. This means then, as Moses, 5th book, 29, 19, says: Absumit ebria2 ) sitientem, that the drunk leads the thirsty, and both are lost with each other. For the teacher is drunk and full of the wicked devil, so that he is drunk and passes over; so they are forward, let themselves be led and taught as each one wants, as those who are always learning and never come to the knowledge of the truth, as St. Paul says.
1) Erlanger: And.
2) So in the Vulgate, in the Wittenberg and in the Jena. In the Erlangen and Latin: [drius; accordingly, the Erlanger has in the immediately following translation: der Trunkene.
lus says. So it will also go after us, that such drunkards will spew out everywhere among the poor rabble: Do you think that these knew it all, or that you understood them right? You have to learn much more. With this, such a preacher can lead a whole bunch into the abyss.
(21) Therefore let him who desires to be sure of this, and to walk aright, receive this exhortation for a warning, that he also may continue, and hold fast to this word which St. Paul preached, and not consider what others may set up against it, though they make great pretense and boast of their thing. For here you hear what fruit this gospel of St. Paul has produced among them, and is still producing, namely, that all have become Christians and saved through it, and must still become so. Since we have these things through this gospel, what further shall we seek, or be led astray, and be directed and led to other things? For what instructs us otherwise must certainly not be so good, but false and pure deception, because it pretends to what we have before through this gospel, and thus denies or even despises everything.
(22) Therefore he speaks to them as if there were no need for further admonition, except that they remember and see what they have received and how they have become Christians. For if you look at this (he wants to say), then you will probably stick to it and be safe from all kinds of error. For you can easily make a distinction between what is mine and what is theirs, and judge according to what you have of both doctrines, whether they can come up with anything better than my gospel, by which you may be saved. And notice here that he speaks with clear words of the oral preaching of the gospel, done through Paul, and gives it such a title and prize that they alone can stand and be saved through it, against our blind spirits, who despise the outward word and sacrament, and pretend their own imaginary spirituality for it. But he adds a warning to this, as a precaution, since 3) he speaks:
V. 2 If you have kept what I preached to you, you would have believed in vain.
3) Erlanger: that. Latin: ndi.
23. These are hard and sharp words, yet kindly and sweetly spoken, so that you can see how faithfully and fatherly he means them and cares for them: You know what I have preached to you, if you will only remember and keep it, and not be moved by others; so you also hear what others preach, if you keep it against one another; unless you have not kept it, but have already let it be kept, and have believed in vain, as I hope not.
(24) For he speaks like a stern preacher, who should hope for both the best in them, and yet must worry beside them. At the same time he wants to comfort them so that they do not despair, and if they are challenged to fall away, to hold fast to it again, and yet also warn them that they are not without worry, but think of the danger and harm that lies ahead of them if they do not remain firm in what they have received from him. As if to say, "I tell you truly, if you do not hold to the gospel and listen to others, I have preached in vain and you have believed in vain, and everything you had before, baptism and Christ, is in vain and ruined, so that you have no hope of salvation, and everything you have ever done is lost and of no use. This is what you will get if you listen to those who boast and pretend about something different and more precious. Therefore I will have done my part and be excused, as I have faithfully warned you of your harm and destruction. For if it is in vain in you, and does not accomplish what it should, the guilt will not be mine, but yours. For there is no lack of preaching, because I have given you abundantly that which I have received (as he will subsequently say), but there must be lack in you, because you have not kept it. But if ye have kept it, ye know how and in what manner I preached it unto you. For I did not preach it in the way they pretend and speak of it, in a human way, according to reason and our understanding. For to preach such a worldly form, or to judge according to it, certainly corrupts and loses the gospel altogether. If then you have lost the form I preached, you have also lost faith, and with it everything that belongs to your salvation. That would be
terrible to say and hear both, and should be warning enough to hold fast with care and all diligence to the gospel preached by the apostle Paul.
(25) Behold, the apostle, as I have said, will lead us at first from all disputings and masters of reason, unto the word only, which he received of Christ, and preached unto them, and thereby shew us how we ought to proceed and do in all the articles of faith. I always say that faith should have nothing but the word for itself, and should not suffer any cleverness or thoughts, otherwise it is not possible for it to remain and be preserved. For human wisdom and reason cannot go any higher or further than judging and concluding as it sees and feels before the eyes or understands with the senses; but faith must conclude above and against such feeling and understanding, and adhere to that which is presented to it through the word; This it cannot do by reason and human ability, but is the work of the Holy Spirit in the heart; otherwise it should nowhere have faith nor the Holy Spirit, if it could sit down with reason, or should see and conclude according to what rhymes or does not rhyme with it.
26. as, in this article, that I should believe the resurrection of the flesh, that all men should come to life again in one day, and that our body and soul should come together as they are now with one another: this indeed is not man's art nor ability. For the. Reason is there, and does no more, for it looks badly into the work, as it is before its eyes, that the world has stood so long, 1) and always dies one after the other, and everything remains dead, decayed, and even pulverized in the grave, and no one has ever come back; In addition, man dies and perishes so miserably, more miserable and shameful than any cattle or carrion; item, burned to powder or pulverized, a leg in England, an arm in Germany, the skull in France, and so cut into many thousand pieces; as one is used to show the bones of the saints. If she now gets into this article and wants to think about it, it is certainly lost. For
1) "is" is missing in the Erlanger.
1102 Eri. 5i, 88-so. Interpretations on the 1st epistle to the Corinthians. W. vni, nss-ii68. 1103
so many strange, weird, inconsistent thoughts occur to her that she has to say that there is nothing to it, just as in all other cases when misfortune strikes, that 1) she is left to think and measure in 2) God's word according to her understanding. As if a man 3) feels his sin and conscience, and does not merely hold to the word of grace and forgiveness through Christ, but takes it into his eyes, and thinks about the law and works, and wants to beat and bite himself with it, he certainly comes from forgiveness, and has lost the grace that he should take by faith.
This is what has happened to all heretics in the high article of Christ. Just as it still happens to our brethren concerning baptism and the sacrament, because they do not merely believe the word, but speculate and reflect with their reason, which cannot say otherwise than that bread is bread, water is water; how can bread be Christ's body, or water a bath for souls? For she cannot and will not abide in the word, nor be caught up in it, but let her wisdom go with her, and herself understand and master etc. And because she sees that it is so contrary to her understanding and all her senses and feelings, and contrary to experience, she falls away and denies it; or, if she cannot get past it, she twists and fiddles God's word with glosses, so that it must rhyme with her understanding, and faith has no room, but must give way to reason and perish. 4c.
(28) But against all these things which reason brings in, or which all the senses feel and understand, we must learn to keep the word, and judge evil by it, whether we see before our eyes that man is laid under the earth, and that he should and must decay, and be given to worms to eat, and at last be turned into dust. Item, although I feel the sins so strongly press me, and the conscience so crushed that I cannot pass by; still faith must close the contradiction, and hold firmly to the word in these two pieces.
1) Erlanger: when.
2) Wittenberger: an.
3) Erlanger: ,,who" instead of: when a person.
4) fiddern --- stedern, to feather, to decorate.
29) For if you want to judge according to what you see and feel, and when God's word is held up to you, you want to hold your feeling against it, and speak: You say many things to me, but my heart says many things differently, and 5) if you felt what I feel, you would also say differently etc., then you do not have God's word in your heart, but it is muffled and extinguished by your own thoughts, reason and contemplation. In short, where you do not want to let the word apply any more than all your feelings, eyes, senses and heart, then you must be lost, and you can no longer be helped. For it is called an article of faith, not of thy reason, nor of wisdom, nor of men's strength and ability.
(30) Therefore, even here you must judge by the word alone, regardless of what you feel or see. I also feel my sin and law, and the devil upon my neck, that I lie under it as under a heavy burden; but what shall I do? If I were to conclude according to such feelings and my ability, I and all men would have to despair and perish. But if I want to be helped, then I must truly turn around and look at the word and speak according to it: I feel the wrath of God, the devil, death and hell; but the Word says otherwise, that I have a gracious God through Christ, who is my Lord over devils and all creatures. I feel and see that I and all men must rot in the grave, but the Word says otherwise, that I shall rise again with great glory and live forever.
31 This is called the art and wisdom of faith, which makes the wisdom of the world foolishness, which holds such things to be sound preaching, and therefore says, Yea, the gospel cannot say otherwise, but that we are to be lords over death, sin, and all things; and yet see only the contradiction in us and in all the world, that there is no life, but only death, sin, and the power of the devil. This is the basis and foundation of it, and says: Preach or not, and say what you will, but I see much differently.
32. therefore here must remain the two that
5) "and" is missing in the Wittenberger.
we are lords of the devil and death, and yet at the same time lie under his feet. One must be believed, the other felt. For the world, and what belongs to its nature, must have the devil as its master, who clings to us with all his might, and is far superior to us, for we are his guests, as in a strange inn. Therefore, as much as is in us of the world and this life, we must be subject to him in blood and flesh, that he may deal with us according to his will.
33 Thus you speak: What do you preach and believe? If you yourself confess that it cannot be felt or sensed, then your 1) preaching must be nothing and a mere dream. For, should it be something, then experience would also have to show something of it? Answer: That is what I say, that it is bad to have believed through experience that which is not humanly believable, and to have felt that which is not felt; so that just in that the devil, according to feeling, is my master, he must be my servant, and if I lie below, and all the world is superior to me, then I lie above. How so? If it is to be true, then experience must come to it and be felt? Yes, that's right; but it is said that feeling must follow, but faith must be there first, without and above feeling. So my conscience, in that it feels sin, and fears and is afraid of it, must become a master and victor over sin; not in feeling nor in thought, but in the faith of the word, and thereby comfort and sustain itself against and over sin, so long as sin must pass away, and is no longer felt.
34 So also death is among us, that it cannot devour us nor hold us; but nevertheless it clings to our necks with pestilence, sword, and all manner of plagues, and throws us under itself into the grave, so that we must rot there, and yet not remain in it at last, but will tear through it and burst forth brighter than heaven with sun and stars. It had to be the same in Christ; when he died and was buried, there was no feeling nor waiting for life, and it was so difficult for the disciples to believe that the Christ had died and was buried in the grave.
1) Erlanger: the.
stus under the grave and sealed stones should be a HErr over death and grave, as they themselves said Luc. 24, 21.: "We hoped he should redeem Israel."
35 Therefore everything is to be done, as St. Paul admonishes here. Paul exhorts us to hold fast to the word we have received and always remember it, and thus resist all questioning, arguing, and disputing, and not allow the devil to enter in, whether by heart through his mobs or inwardly in our own hearts; and so learn the power and might of God in the same word, that by it we may be saved, and by it alone stand against the devil's power and all error.
36. For I want to stand in the faith that I am a Christian, God's child and blessed, when I feel sin and evil conscience; and [that I] live eternally 2) with a beautiful, glorious body, when I lie under the earth: There belongs a divine, heavenly power and wisdom, which is not based on feeling or seeing, but can look beyond the same, certain that this is not a man's talk or dream, but God's word, which can do even more than we understand and comprehend [Eph. 3, 20.] because he has already raised our Lord Christ from the dead, although no one has been so shamefully and blasphemously executed, nor has fallen into such a desperate and (according to the law) cursed death etc., that his name has stunk more shamefully than any man on earth: nor has he proved that the Scriptures are more than all men's thoughts, feelings and experiences. For this no man could have conceived nor thought, that Christ should live the third day, and there was not a particle in all the wisdom of the world that knew any thing of it: neither is there the word that speaks of him alive, while he yet lieth in the grave. And as it says, so it must come to pass, though all the senses and understanding of the world, and all things, be against it.
37 So also with us. The dead have long since rotted under the earth, or have been eaten by maggots and all kinds of vermin, or have been destroyed and flown away.
2) This reading is found in the Wittenberg and is confirmed by the Latin. Jenaer: "eternal life"; Erlanger: "eternal life".
1106 Eri. SI, 9S-S4. Interpretations on the 1st epistle to the Corinthians. W. VIII, II70-II7". 1107
we believe and confess, they are certainly alive and risen. The world has it and cannot do it, but the Word has it and can do it, and so it must be done, for it is God's own power and might.
(38) We are to keep this in mind and take comfort in the fact that we do not believe it as strongly as we should and do not want to feel it in our hearts as much as we would like to, but that we only keep to it and always keep it in mind and do not let it leave our hearts. Just as we weakly believe that we are lords over the world and the devil through Christ, but rather feel the contradiction. But of this we comfort ourselves as much as we can, that we have the Word, which is above all power and wisdom. So also, though I feel my sin, and cannot have a sure and cheerful heart, as I would, yet shall I let the word prevail, that I may say, I am a lord of sin, and will know no sin. Yes, let your own conscience, which feels and experiences much differently, tell you that. That is truly true, if it were according to the feeling, then I would be lost; but the word is to apply above my and all the world's feeling and remain true, however small it seems, and in addition weakly believed by us; for we all see and experience the work, that sin condemns us badly, and condemns us to hell, death devours us and all the world, that no one can escape it. And you tell me of life and righteousness that I do not see a speck, and indeed must be a weak life? Yes, indeed, a weak life, because of our faith. But how weak it is, if only the word and the little spark of faith remains in the heart, then such a fire of life shall come out of it, which fills heaven and earth, and both consume death and all misfortune, like a drop of water, and the weak faith shall break through, so that one shall neither see nor feel sin or death anymore. But there is a strong fight to keep the word against our feeling and seeing.
(39) Therefore faith is not so small a thing as is thought, but an excellent thing.
1) "wahr" is missing in the Wittenberg and in the Jena. It is in the Erlanger and in the Latin.
Hero, that he should hold to the word, which seems so small and nothing that all the world would not give a penny for it, and yet does such a great thing, and is so powerful that it will tear apart heaven and earth, and open all graves in a moment. And if you only abide in it, you shall live forever, and become a ruler over all things, even though your faith is weak now, and your feeling strong; and live henceforth as weakly as you live, that you only live not according to your thoughts and reason, but according to the Scriptures. For the devil has so long been at war with the Scriptures and the Word, but has never been able to overcome or overthrow them. This he does, that he creeps around us on all sides [1 Petr. 5:8], that he may snatch us away; but the word he does not attack. And because thou hast the same in thine heart, he goeth not right under thine eyes: he may make thee wriggle, but he winneth not for thee.
40 Thus the Scripture says of the patriarch Jacob [Wis. 10:12]: Certamen forte dedit ei, he made him fight a strong, chivalrous battle, that he might learn by the battle and victory how mighty the word is. For otherwise one will never realize what power is under the letter until it comes to a meeting, when one learns that it can stand against all error, sin, death and the devil. The world does not believe this, and all who want to judge according to their own feelings and struggle with heavy thoughts of sin and death, 3) until they get rid of their thoughts and want to get others. 4) But nothing comes of it, there is no other consolation, but to hold to the word that says: Do you hear that Christ has risen for you, and has destroyed your sin and death 2c? Summa, we cannot remain from sin, death, nor hell, without this gospel, of which St. Paul here speaks, saying that by it we stand and are saved. If he had known anything else to comfort and sustain us, no doubt he would have given it to them.
41 Now he shows the easiest art to it, that [it] may neither cost nor trouble; costs
2) "now" is missing in the Erlanger.
3) Erlanger: "und so lang umbgehen".
4) Erlanger: "make" instead of: want to get.
No more than a word, with which we shall stand against death and all our enemies; though we feel differently and are weak, nothing is at stake if we only keep the word. 1) For the mother does not throw away her child because it is weak and grim. It is weak, and cannot help itself, but because it remains in its mother's bosom and arms, it has no redness; but if it comes out of its mother's care, it is lost. So do thou also, if thou wilt be saved; see, 2) That thou abide in the word only, whereby God will sustain thee, and keep thee, that thou be not lost.
V. 3-7 For I gave you first of all that which I also received, that Christ died for our sins according to the Scriptures, and that he was buried, and that he rose again the third day according to the Scriptures. And that he was seen of Cephas; and after that of the twelve; and after that he was seen of more than five hundred brethren at one time, many of whom are yet alive, and some of whom are fallen asleep. After this he was seen by Jacob, and then by all the apostles.
(42) With these words, he indicates and repeats what his gospel was, which he had preached to them, so that they would stand and be saved; and (3) therefore makes a whole sermon on the resurrection of Christ, which one might well read and act on Easter Day. For from this flows the reason and cause of this article, which he made about the resurrection of the dead. And the same proves his preaching truly strong and mighty, both by testimony of the Scriptures and of many living people etc. I will say this much: I have given you nothing else than that which I myself have received, nor do I know anything else to preach for the reason of our salvation, but of the Lord Christ, how he truly both died and rose again from the dead. This is the content and summa of my gospel, into which I and you have been baptized, and stand. So I have not stolen it, nor spun it out of my head, nor dreamed it, but I have
1) Erlanger: "you ... remain".
2) Erlanger: and see.
3) "and" is missing in the Wittenberger.
I have received it from Christ himself. Stings those false teachers with it; as if he should say: If they preach something else to you, it must not have been received from Christ, but be their own dreams and poems. For they have never received it from us, nor from other apostles (because4 ) we all agree and are unanimous in our preaching), much less from Christ; therefore it must be vain deceit and deception.
(43) Just as he also boasts against the false apostles in Gal. 1:11, 12, 17, that he did not receive his teaching from men, nor from the apostles themselves, nor preach from men's reason and art, but preaches such a sermon, which no man invented, nor he knew or obtained from himself, but had to receive by divine revelation, which they cannot boast of nor prove. Indeed, he did nothing by his own understanding, nor did he work to receive it, so that he first pursued it to the utmost and raged against it like a raging, foolish dog. So much is God's word above all reason, even above the apostles' own art and wisdom, that no one of his own strength or intellect can come to it, be silent, that he should do or devise something better, as those in the Corinthians say.
44 But he bears two testimonies (contrary to their false teachers) to his preaching, or gospel, which he preached of the resurrection of Christ. First, that he took it from the Scriptures and proved it with the same. Secondly, his own experience and that of many others who have seen Christ resurrected. For this belongs to a true man, that what he preaches or says he can also prove and testify; not only with words, but also with works and examples, both his and others. 5) As he tells here one after another the witnesses of the resurrection of Christ, by whom he was seen; first, by Kepha or Petro; then, by the twelve apostles, to all of whom he showed himself alive, that they had seen and heard him, and had dealt with them.
4) So the Latin and the Erlangen. Wittenberg and Jena: like.
5) In the editions: andern. Latin: nlioruiu.
1110 Erl. SI, 97-99. interpretations on the 1st epistle to the Corinthians. W. VIII, II78-II7S. 1111
is, according to outward, bodily nature. According to this, more than five hundred brothers were gathered together. Then also especially of Jacob, and finally of all the apostles. He calls all those who were sent by Christ to preach apostles (other than the twelve). For the twelve he specially chose (as something more than bad apostles or messengers) as his witnesses, not only of the resurrection, but of his whole life, words, and works, which they saw and heard, that through them the gospel might be spread according to Christ. These are all witnesses, especially beside me, of the things which we have seen and experienced, even as they were spoken of before in the Scriptures.
45 And behold, how he again praises and exalts the testimony of the Scriptures and the outward word, in that he so carries out and repeats this word "according to the Scriptures"; of course, not without cause. For the first reason, namely, that he may ward off the mad spirits who despise the Scriptures and external preaching, and instead seek other secret revelations, as there are now everywhere such spirits, destroyed by the devil, who thus regard the Scriptures as a dead letter, and boast of a vain spirit, and yet keep neither word nor spirit. But here you will hear how St. Paul takes the Scriptures as his strongest witness, and shows that there is no substance to preserve our doctrine and faith but the bodily or written word, put into letters, and preached orally by him or others, for it is clearly written here "Scripture", "Scripture".
46 But Scripture is not spirit alone, because of which they slander that the spirit alone must do it, that Scripture is a dead letter and cannot give life. But it is said that although the bodily word 1) does not in itself give life, it must be present and heard or received, and the Holy Spirit must work in the heart through it, and the heart must be preserved by the word and in the word in faith against the devil and all temptation; or, if it forsakes this, it must soon lose Christ and the Spirit altogether. Therefore, do not boast much about the Spirit unless you have the manifest, outward word;
1) Erlanger: the letter.
For it will certainly not be a good spirit, but the wicked devil from hell. For the Holy Spirit has put His wisdom and counsel and all mysteries into the Word and revealed them in the Scriptures, so that no one has to excuse himself, nor to seek anything else, nor to search, and there is nothing higher or better to learn or to attain, than what the Scriptures teach of Jesus Christ, the Son of God, our Savior, who died for us and rose from the dead.
47 Secondly, he does it so that he also fights on the other side, as I did above.
[I have said that in this and other articles one should not consult reason, nor listen to what the world, with its wisdom, wants to puzzle out and sharply speculate about. For if they are questioned about it and allowed to master it, faith will no longer have any room, but will be taken for a sound sermon, and will become a loud mockery, as happened with the Corinthians, as we shall hear further on. But we, who want to be Christians and of faith, should not look at or ask what human wisdom says here, or how it rhymes with reason; but what the Scriptures teach us, by which such things were proclaimed before, and are now also confirmed by public testimony and experience. Whoever does not want to believe this, we always let him go, because he will certainly have nothing of Christ or of the Gospel, nor will he believe.
48 For such a gospel will not come up for a long time, if he is so wise and learned that he could prove his thing so irrefutably, both from the Scriptures or God's Word, then also with people who have seen and experienced such things; and you may cheerfully defy them to appear, and bring forth their one.
49 For this is certainly the way of all the rotten ones, that they first come rolling with their own thoughts, turned from reason; and though they take Scripture before them, yet they have first drawn their own thoughts and carried and brewed them into it, so that it must rhyme with them, and be interpreted and stretched out according to them.
2) Erlanger: still.
(50) Just as we now see in ours concerning baptism and the sacrament; they have first seen from their own minds that baptism is water like other water, and because they have grasped this, and cannot look at it any other way, they run to the Scriptures, where they have found that no creature is to be trusted in; that outward things cannot help the soul. Hence they spin their doctrine: water is water, and one should not trust in it as in a creature; therefore baptism cannot be a bath for souls and wash away sin. Then such sayings of the Scriptures, that one should not believe in any creature, etc., must serve them for their deception, and give testimony to their dream and thought. Now this scripture is true and certain; but behold, how shamefully they draw and lead it 1) to baptism, that they would make of it a pure creature; which is not true; for God himself, with Christ his dear Son, and the Holy Ghost, is in it.
(51) They do the same with the holy sacrament, which must be only bread and wine to them; item, with the oral word and other divine ordinances, as well as with worldly authority; item, with the marriage state. Then they slander: "Married life is a worldly, sinful life, because it depends on creatures, wife and child, house and farm, but he who wants to serve God must be pure from all creatures. When the unintelligent hear this, they quickly fall to it, as if it were a delicious thing, despising conjugal life, authority and all ranks, ordered by God. For it is a beautiful thought, and the sayings of Scripture have drawn upon it, that one should love God above all things, house and home, and leave all things for His sake etc. And yet it is nothing, because first of all it was introduced from such a dream, that the conjugal life is a carnal thing, from which one must become pure, as reason regards it with its blind conceit, although Scripture praises and exalts it as God's order and creature etc., and yet it has a beautiful 2) appearance before the rabble, especially because they draw the sayings of Scripture to it, 3) so that he cannot resist it.
1) Erlanger: "on what?"
2) "beautiful" is missing in the Wittenberger.
3) Erlanger: stretch.
52. but we say thus: let man and woman be as they please, to be seen by the nose and by reason, yet they are adorned with the beautiful ornament called the word of God, which created them for married life, and joined them together and blessed them. This is the bond that binds them together, that they should not run away from each other, but remain with each other, out of God's command and commandment. And so the estate is constituted in the word of God, and thereby sanctified and pure, that it shall not be reproached carnally or sinfully. But to look at them only by the veil and the hat, as the mad saints do out of their reason, a sow could well do; for she would be so wise that she could say she saw nothing holy in them. But he who looks to God's word to establish and confirm his standing will not let such dreams and false interpretations of Scripture go astray. For the word will teach him finely that it cannot be a reprobate estate, but is pleasing and holy to God, as much as there is in it, where one needs his only right; and can therefore well conclude, because he has God's word and command, that one should not forsake him.
053 And sayest thou, Is it not written, that one shall leave all things? Yes, that is right; but how should one leave it? Certainly not in the way God gave husband and wife together; why else would he have given them together and put the commandment on them? but when it comes to leaving either Christ and God's word, or wife and child, etc. as Christ clearly says [Marc. 10, 29]: "For my sake and the sake of the gospel" etc.
(54) I say this as an example, so that you may see how they do not teach the Scriptures correctly, nor understand them themselves, as St. Paul boasts of his teaching, which is powerfully attested by the Scriptures; and also as a warning, that you beware, and do not much question what reason says about it, nor listen to the fanatics and the fools, but look only to the Scriptures. For if you do not hang on to the Scriptures, both the critics and your own reason will soon have seduced you. I myself am also a doctor and have read the Scriptures; it still happens to me every day, if I am not standing properly in my armor and am well armed with it, that
1114 Eri. si, im-ios. Interpretations on the 1st epistle to the Corinthians. W. vm, 1181-1183. 1115
I have had such thoughts that I should lose Christ and the gospel, and yet I must always hold to the Scriptures so that I remain.
(55) How then will a man do, who 1) drives without Scripture at all and according to pure reason? For what should I believe of this article, that another life should follow after this one, if I want to follow it, when it swarms me with its thoughts: Where does he go whom the ravens eat up, or remains in the water and is also eaten by fish, and is thus infinitely 2) consumed? Where do those remain who are burned to vain ashes and powder, scatter and fly over the whole world? yes, every man who is consumed to earth and by worms? Such thoughts I can also find in all other articles, if I go according to my mind, even the least seem. As, of the Virgin Mary, how she might have conceived without a man etc. But it is said: We preach such articles, which are not based on man's reason and understanding, but on the Scriptures; therefore they are not to be sought anywhere, nor spoken, 3) but in and from the Scriptures.
(56) Now this is one part, so that he refutes the false spirits, that they raise their own conceit without Scripture, and can show no reason for it. The other is that none of them can produce witnesses of their own who could prove it from their own experience; as he also finely paints Col. 2, 18, where he says of them, "that they walk according to their own choice, in humility and spirituality of angels, of which they have never seen any, and without matter, puffed up in their carnal mind" etc. As if to say, "This is certainly the manner of all the mobs, that all things which they bring forward no one has seen or experienced, but just as they lack the Scriptures and the testimony of the Word, so also they have no testimony of experience. "But we (saith Christ [John 3:11]) speak that we know, and testify that we have seen."
1) In the old editions: the.
2) "Infinite" here probably as much as: completely. Latin: üspasti sunt.
3) örtern - to interpret, to explain. In the Latin translation even widely: äiEoisuäos aut sxssquanüos sxanainailüosqus, yunM sto. - "and from" is missing in the Erlanger.
And St. John 1 Ep. 1, 1. 2: "That which we have heard, which we have seen with unseeing eyes, which we have beheld, and our hands have touched, of the word of life, this we preach unto you." So we preach here also in this article (says St. Paul), which I and all the apostles, together with five hundred brethren, have seen, and bear witness with me unanimously.
57. Now there are shameful spirits who are allowed to teach impudently, of which they themselves know nothing, and neither Scripture nor example can show, nor produce any testimony of doctrine or work, that it is only twofold lies, both for the sake of doctrine and work, and more than nothing at all, what they say: Yet they can shout and boast a great deal, and persuade the people with fine, great words; yes, they swear to it, so that one must think it is the truth; as ours have done of the Sacrament, and still do. The same is the case with the pope's crowd, monks and priests, with their doctrine of works. For this is all their preaching: If a pious monk lives according to his rule, he will be blessed, if God wills it. Item: If a man gives much alms and establishes worship, he gets a good confidence in God that he will give him heaven in return etc.
(58) So they all preach and teach on uncertain delusions, which no one has ever experienced, nor is able to find one who can testify to it and say, "Yes, I have experienced it. For I have also been such a devout monk for fifteen years; yet I have never once been able, with all my masses, prayers, fasting, vigils, chastity, to say: Now I am sure that God is gracious to me; or: Now I have tried and experienced that my order and strict life has helped me and is promoting me to heaven. Is it not a hostile doctrine and a vexatious nuisance that people are mocked and fooled with such talk, when they have no ground of Scripture nor certain testimony? 4) As the devil bodily dazzles and enchants people with a spectre before his eyes, which is nothing in itself.
4) Blaring - dazzling.
(59) Therefore we should accept such words of St. Paul as an admonition that we remain firm in the same doctrine and preaching, of which we both have certain Scripture and also experience. These are to be two testimonies, and like two touchstones of right doctrine. Whoever does not believe these two, and still seeks other things, or clings to others, since he finds none of these, will be deceived. It has not yet helped, nor does it help among the great multitude who want to be deceived and seduced, and only see where something new is brought, and can pretend it with a pretty appearance. But he who wants to be wise, and not to fail, let him see these two things: He who can show testimony to his doctrine from Scripture and certain experience; how we can prove our doctrine and preaching. For I too, praise God, can preach from experience that no works can help nor comfort me against sin and God's judgment, but Christ alone stills and comforts the heart and conscience, and have all Scripture to witness to this, and many pious people as examples who also say and have experienced it. On the other hand, all the rotten people can neither prove nor testify anything, neither from their own nor other people's experience.
60 Finally, it should be noted here how St. Paul describes and defines his gospel, namely, that it is such a sermon in which we learn that Christ died for our sins and rose from the dead, and that both of these things are testified to by the Scriptures. There you have put it in the shortest and purest way, so that you can judge all doctrine and life by it, that whoever casts something else out for the teaching of the gospel, or teaches something beside it, and adds to it what we have done and our own holiness, he certainly deceives the people. For here you hear no work preached at all, and nothing said about what I should do or refrain from doing to atone for sin or to take it away, and to become righteous before God, etc. but about what Christ did for it, namely, that he died and rose again. These are not my works, nor those of a saint or 1) man.
1) Erlanger: "and of all" instead of: or. Latin: ant ullius üorninis.
on earth. But how do I get it, that it may profit and help me? Not otherwise than by faith, as he said, that they received it by faith, and stand in it, and are saved; and soon after [v. 11] he will say again, "Thus we preached, and thus ye believed." Thus he everywhere sets forth the two parts, as the chief article and summa of the gospel, by which we become Christians and are saved, if we keep it otherwise, and hold fast to it, and do not let it be preached in vain; as I have often said of it, and much more.
V. 8, 9, 10. Last of all, he was also seen of me, as of untimely birth. For I am the least of the apostles, as I am not worthy to be called an apostle, because I have persecuted the church of God. But by the grace of God I am what I am, and His grace toward me has not been in vain, but I have labored much more than they all; not I, but the grace of God which is in me.
(61) I have not received it from others, who were apostles before me, and have seen and heard Christ, and eaten and drunk with him, but have seen him myself, as well as all the others, and have been made an apostle by him; that I may well boast of being an apostle, and ought also to boast. For this is a right apostolic conditio or quality, which every apostle can boast of, that he was sent without means by his Lord himself, and that he has command. So he boasts everywhere that his apostleship did not come from men, nor through men [Gal. 1, 1], but from Christ, and through Christ Himself, that He appeared to him especially after all the apostles, and gave special command to preach the gospel among the Gentiles, as he testifies in Acts Cap. 222 ) and 26. Item 1 Cor. 9 and 2 Cor. 12.
62. but he calls himself, in fancy words, "an untimely birth," that is, a child born too soon, before it is even complete and mature, and, as we say, unbaptized.
2) "22" is missing in the Erlanger.
remains. For just as such a child comes into the world before it is to come, and cannot remain alive, nor see the sun (as the 58th Psalm, v. 9.nor be glad of this life: So it happened to me (he means to say), and I came as a real immature or untimely rejected fruit from the mother, which was the synagogue, or Judaism, in which I was and lived, who was to give birth to me spiritually, and bring me to God's kingdom, that I should live and bear fruit to God, and also beget spiritual children for life, like the other apostles from the Jewish people; But an immature and dead child came out of it, which persecuted Christ, and his Christianity, that it went wrong with me, and not as it should go, because it did not give birth to me as the people should be born under the law, kept and closed under the law, as in the womb of the mother, that it, being prepared for Christ, should learn to recognize and accept him etc.
63) So with these words he 1) rejects all his own former holiness, as if he should say: I have been a devout Jew, and have walked blamelessly in the law (as he says Phil. 3, 6. and Gal. 1, 14.), as no one in my generation, etc. but I consider all this as an unripe, corrupt fruit, which is nowhere fit, and will never see the sun until I am born again by Christ. Just as such a child is rejected from its mother's womb, and from that moment on is buried from one darkness into another: so all my righteousness in the law is a purely rejected thing, which is good for nothing before God, and only condemns me to damnation, so that I must now be ashamed of it and condemn myself; which I nevertheless thought was delicious, and thought I would earn much with God. Thus, 2) the Jews and all Jewish saints are still untimely fruit, who do not see the sun, which is our Lord Christ, but remain in darkness, and go from one death to another. Therefore I cannot boast that through my holiness and merit I have brought Christ to reveal Himself to me, and to receive grace and apostleship, but I would be just such a dead, rejected fruit.
1) Erlanger: thus discards.
2) Erlanger: stay.
like the others who remained in their Judaism. But if I was to become good fruit and fit for life, I had to be born in Christ through baptism and brought, begotten, and grown up through the gospel etc.
But he makes a 3) long detour 4) and departure from his office, before he comes back to the article of the resurrection: I am the least of the apostles (he says), but by God's grace I am that etc. He wants his apostleship to remain unnoticed, even though he was the last, and unworthy of his person, and had persecuted the Christians before; because God had accomplished much more through him than through the other apostles, even the highest ones. For the spirits of the mob did to him as they always do, and also said, as for their rule and chief art, Is the Holy Spirit such a poor beggar that he can find no one but the one Paul? Just as they now say, "Are those at Wittenberg alone so wise? Shall no one else know nothing, and the Spirit not also be with us? What can they do more than we? And after them the grosser users also paw along: "If I am also a Christian, and have the spirit as well as my pastor or doctor, should I not be able to preach and judge as well as he? So they go along with a vain spirit in full swarm.
Now it is grievous to a true apostle and a called, faithful preacher to hear and see such things, that the dear ministry and word are thus despised, and evil thanked and overmastered. But what is one to do about it? Nothing else will come of it, and it cannot be resisted, because Christ himself could not be exalted and complain about it, as he says in Matt. 11:19: "Wisdom must be justified" and led to school "by her children. And Solomon also complains that there is no cessation of overmastering the right masters, and of making books upon books.
3) even. Latin: [ntis prolixnw.
4) In Walch's old edition and in the Erlangen edition: "Umscheif"; but in the latter a b has been added from the original: "Umbscheif". Cf. p. 22 of the introduction to the 20th volume of the St. Louis edition.
1120 Eri.sl,ios-,io. sermon on 1 Cor. 15, 8-10. w. vin, nsg-nsi. 1121
And it must always happen in such a way that, where God gives grace that someone starts something and does it right, a whole ulcer soon follows, since everyone also wants to be clever and do everything better, so that one does nothing, but only gives cause for the world to become full of clever masters, As it has happened among schoolteachers up to now, when the book Sententiarum appeared, and one or two had written about it, then everything swarmed with scribes, and no one thought himself a doctor, so he let his art be seen, and wrote a special book about it. It is the same in all other arts, indeed, in all crafts, that the right masters must suffer such bunglers and brewers, who always mix in, and even if they can do nothing, still want to imitate everything and do it better.
So Paul did not accomplish anything with his gospel, since he had preached with all faithfulness, because he opened the useless mouths, which could do nothing but despise and reproach him, and thus put on airs: Dear friends, we are not jumped from a stone, yes, both baptized and Christians, as St. Paul. What was he but a persecutor of Christianity, as he himself must say, not a handsome person, small and lean in body, as they also reproached him for his voice and his excuses. So, on the other hand, they were great criers, as the rabble like to hear, and could fill their ears; and so, all that they could find in him, they destroyed and made contemptible, that they adorned themselves with it, and made them a credit. Just as they do to us, and after us much, who should not now untie our shoe laces, shall reproach and diminish us to the highest degree, as if we were less than nothing.
67) For this reason, he must put on this himself, as if he were to say, "I know well that they mock me with such crudeness 1) and color me with such blackness, and boast that they are considered fine, skillful people and are of great reputation; they reproach and scold me as the least of them.
1) In the old editions written "Rhom", that is cream, Abhub, dirt, soot. In Latin: quu intsluius runoulu rus kMeiant.
and most unworthy of the apostles, indeed, not to be considered an apostle. But what shall I do about it? I must command 2) the one who is Christianity, baptism, the gospel, and everything; if he will not handle and preserve it himself, my doing so will not help. I can do no more than say what is the right gospel and God's word, and admonish and warn besides. He who will not hear me and follow me, let him go on his own adventure. As we must do for our own, and can do no more, than to warn with all diligence and faithfulness, that only the doctrine may remain pure. Whoever does not want to accept this, we must let him go and see what he gains. If he does not want the right doctrine and apostles, then he shall find plenty of rotten people, and the devil as well. However, God will see to it that his Christianity remains, and it will not help that they cry out in hostility that they are learned and disciples of the apostles, but I am a country runner and a disowned apostle.
68 For I myself may well say (says Paul) that I have been a persecutor and murderer of Christians, and have thereby perished, that I have cut off all Christendom, and am not worthy to be called an apostle etc. Just as I, and many pious people with me, confess of ourselves that we were desperate, damned people under the papacy, and spent our lives shamefully in monasticism, since we blasphemed and desecrated God and His dear Son daily with our masses and idolatrous services etc. Nevertheless, God has had mercy on us and has taken us into grace, and has called us by His Holy Spirit, so that Christ is revealed through us, and has given us many greater gifts than are given to others. And we can boast with Paul that God has brought the gospel to light again through us, and has spread it so far that they must nevertheless leave us the defiance that we, before they came and preached the gospel, might not know anything about it, if we had not brought it into the world before. In short, we have been whoever we want to be, 3) so they must accept this.
2) ,.es" is missing in the Wittenberg and in the Erlanger.
3> So the Erlangen and the Latin. Wittenbergers and Jenaers: we are, as.
They receive the gospel, absolution and sacrament from their pastors and appointed preachers, and do not despise such divine order, as dear as their blessedness is to them. For if God had wanted to do it differently, he would have preferred them to speak before others, so that we would have to be silent and listen to them.
69 God also chooses such poor sinners, as St. Paul and we were, to ward off such clever presumption and arrogance. For he does not want to have such sure, presumptuous spirits for this, but such people who have been through the scroll before, tempted and broken, and must know and confess that they have been bad boys, as St. Paul was. They must know and confess that they have been bad boys, as St. Paul was, and burdened with such sins, which are called great sins before God, as enemies of God and of the Lord Christ; so that they may remain in humility, and not presume or boast (as those untried spirits do) that they have been so pious, holy, and learned that God has chosen them, but that He may always keep the glory and defiance, so that He may say to them, even if they want to become proud: Dear, what do you have that you want to insist on? or against whom do you want to strut? Do you not know what kind of people you have been, and what you have both done against me and against Christianity, and have brought the blood of many people upon your necks? Or do you want to forget what I have shown you for grace and mercy? So he will have tied the dog's scruff to his neck, that every man may look behind him, and think in what stink and filth he is put; and he shall forget his pride and presumption.
70 Therefore, St. Paul says: "If you despise and belittle me, saying that I was a persecutor of Christians and a blasphemer, and nothing else but a premature birth, and the least of the apostles, how do you like this: Nevertheless, I am an apostle, and have been such a wicked man, having done so much work, so much good, far above all others, even though I am not righteous before God. But I can boast and say this against and in defiance of my shouters and abusers:
l) "yet" is missing in the Wittenberg and in the Jena.
Nevertheless, I have done more than you and others, even the great apostles, whether you want to be better and more learned.
Thus you speak: Yes, I also have the spirit, as well as you. Answer: No, that is not enough, and you shall not have it, that you may know it. For (as I have said) if God had so ordained that thou shouldest be an apostle or preacher, I should hear thee, and hold my peace: but now that he hath ordained me, thou shalt hear me, and take me for thine apostle or doctor. But if thou hast special gifts, spirit and understanding, and canst interpret the Scriptures, then do it properly (as St. Paul teaches 1 Cor. 14:16 ff.) in the time and place where thou art called, not with such defiance and boasting as thou now goest forth against thy rightly called apostle. For by this you show that your spirit is not the Holy Spirit, but the evil devil, and that you have never tasted or smelled anything of God's spirit. For a devout Christian does not do so, but, even if he hears something wrong preached, he proceeds with humility, and admonishes the preacher kindly and brotherly, does not defy and scold 2) so.
Therefore, it does not matter 3) whether they are of greater reputation and can shout more, but it matters who faithfully does his ministry and accomplishes much in it. Then see whether he is called, or 4) has begun the teaching, as I (says St. Paul), who am sent by God to be your preacher, and do not turn away from it how low I am; for you cannot reproach me so badly, nor make me so despised, because of my former life, I will confess it and say yes to it; but nevertheless the same Paul, who before was a blasphemer, is now an apostle, and wants to be taken for an apostle. For I am not to be regarded now according to the person as I was, but according to the office in which I am now. For the sake of my person, I can well suffer to be reviled and belittled, and it is true that I am the least of these,
2) pawing - to defy, to throb, to speak hopefully.
3) Wittenberger and Erlanger: "liegts nicht". Latin: paruin rsksrt.
4) Erlanger: "and" instead of: "be, or". In Latin: whether he started the apprenticeship as a called one.
1124 Erl. 51, 112-114. sermon on 1 Cor. 15, 8-10. w. VIII, NS4-IIM. 1125
and not worthy to be called an apostle, even a Christian, as he who persecuted Christianity and God's children, and innocently helped to murder them; but according to the ministry I was commanded to preach, baptize etc., I want to be destroyed by everyone and be unnoticed, and the devil shall not resist me, and have no thanks for it. For as evil as a man may ever be, his person is now forgiven, and by the grace of God I am, and will be, and boast that I am now converted for my person, and have become a Christian and an apostle from a blasphemer and persecutor, who has established and planted the faith of Christ among the Gentiles. For this I do not boast of, as of my own doing and dignity, as if I had it from myself; it is not natural, nor man's ability, but only the abundant grace of God, who, without any action or thought on my part, took me into grace, absolved me from murder and blood, endowed me with the knowledge of Christ and gifts of the Spirit, and placed me in the highest office; therefore I will not despise it. If it were my work or deed, I would gladly trample it underfoot, like my former nature and Jewish holiness; but because it is the work and grace of God, I will praise it and have it praised by everyone, in defiance of the devil and all the world, or whoever despises it will be condemned to the abyss of hell. In short, what is about our person we should and will suffer, but what is grace, especially this ministry, which has and gives vain grace, we will have honored by everyone, who else wants to be a Christian.
And here you see that St. Paul calls a good, right preacher a grace from God, that it is not a human doing or ability to be or to make a preacher; as also it is not a human thing to be a Christian, and to like to hear the word or the sermon, but a divine thing and vain heavenly gift and present, without and above, even contrary to nature, which God alone works in us, without all our thoughts and doing. Such a man (he says) am I, who brought you the gospel by God's grace (as I also received it by the same), and am given to you by God, as a noble, precious, and precious gift.
Jewel. For this you shall hold me and honor me, so that no one can boast against me or come up to me as if it were my own thing, or as if I had come from myself. For I am not, as those who make themselves preachers and invade, as the creepers among the mobs, nor as the self-grown scholars and preachers, but what I am and can do, what I have and bring, that is and shall be only the grace of God. So Christians should boast, if they want to boast, not like the presumptuous spirits, of their spirit, or great art and own wisdom, holiness, or what we ourselves are and can do.
But he makes such a boast with many words, saying, "And the grace of God toward me has not been in vain, but I have labored more than all of them. This means that he defies even more their contempt, that he is a poor, lowly person, and nothing compared to the others, and may not only make himself equal to the others, but boast even more that God has worked great things through him, and accomplished more than through none of the others, as he goes on to say elsewhere. And he uses these words, "God's grace to me has not been in vain," against his and all kinds of riffraff, who, although they have such an office of grace and sit in it, do not remain in the same grace, but fall away from it and become loose, useless talkers and ravishers, who shout and bluster a lot, but neither do nor accomplish anything as their office demands, and so the grace is in vain in them; but "in me (he says) it has not been in vain. For by the same I have brought the gospel through all the Gentiles, and have converted many people; as he says elsewhere [Rom. 15:19], that he has filled all things with the gospel from Asia even unto the Welsh country; and can well defy them that despise and diminish me for my person's sake, that they also may offer such things. For if it is to boast, as they would like to boast against me, I have done more than they all, and may boast it with God and honor. And whether they can boast much, not of grace, but of their own art, or great gifts, I will gladly let them, and give way. But for this
1126 ' Erl. si, ilt-ils. Interpretations on the 1st epistle to the Corinthians. W. vni, um-iiss. 1127
they shall not bring it that they have preached so much and produced so much fruit as I have done by the grace of God.
(75) Now that he says, "I have labored more than they all," might well be interpreted as referring to all the apostles; as it is also customary to interpret that he thereby exalts himself above other apostles. But I think, because he speaks in groups, and calls them all without distinction, that he does not mean the true apostles, but that he is defying the spirits of the scourge. As if he were to say, "If they have done as much as I have, and boast as much, they have not all done as much as I, who am considered a single man and the least of the apostles; so that it remains in materia subjecta of those of whom he speaks. For he does not mean to diminish the true apostles (among whom he includes himself), but speaks against the other false apostles who rebuked and destroyed him.
76 But if anyone wants to apply these words, "I have labored more than all of them," to all the apostles, he may interpret it in such a way that his labor went further than that of all the others. For they had to remain in Jerusalem and in the Jewish land, and were sent no further than to their people. But St. Paul was set apart with Barnaba by the Holy Spirit (Acts 13:2) as two special preachers to go into the Gentiles throughout the world. So he came with his preaching through the whole Roman Empire, which was twelve times as large and wide as Judaism. Therefore, he may well boast that he worked more than all of them, that is, traveled farther through his apostleship, or touched and preached to more countries and people. Therefore he often calls himself an apostle and teacher of the Gentiles, so that we consider him to be our father and apostle, and his preaching chair is inherited by us. But nevertheless, the apostle's main opinion remains, against his mobs, that he wants to say, "Let them have heartache with their boasting, throbbing and pawing; yet I can boast and say that I am not only an apostle, but also a useful apostle, and have the grace that I have produced more benefit and fruit in Christendom than they have all spent their lives on.
have done, or will do, a lot.
And lest anyone should think that he is a hopeful man with his boast, as one who would exalt himself above all, even true apostles, by saying that he alone has done the best, he quickly adds, "Not I, but the grace of God that is with me. And even points it from his person to the mere grace, so that it cannot be spoken out of hope, but is a true Christian humility. For he confesses that he is nothing, and yet he has a blessed hope with him, which does not press on himself or on men or miss them, but on God's work and grace, and does it all for the salvation and blessedness of the people, so that they may not be deceived by the cries and pressings of the mob, but that they may know what they have in him. For this is useful and necessary for the people, that they may be warned and deterred from the spirits of the mob, and be able to make such a distinction between the preachers: This is our preacher, whom God has given us, and has first preached God's word correctly, has done and accomplished much good, and has proven himself by God's grace; the other comes sneaking in, or has intruded himself without command, and despises him, and no one knows who he is, or what to trust him with; therefore let us listen to this one, whom God has given us, and stay with him.
Behold, the right doctrine may be kept in the hearts of men, that they may abide in that which God hath given them, and have known it. And so it is written for us as an example. For so we must also boast against the papacy and all the rot that God has given us his word and true preachers of it; and although they may despise us and condemn us as heretics, yet we are true preachers and Christ's servants, called and appointed to teach by the pope himself, and should not despise such glory and defiance; not that we are any better before God, but that our doctrine may remain all the more firm among the people, and not be left in doubt or wavering. For if we ourselves should waver and doubt whether we are true preachers, the whole multitude must waver afterwards, and become uncertain of the matter.
79. Every man must have such glory in his state and life, and be sure of it, that he pleases God. As for every father towards his child, even if he is an unchristian and does not believe in the gospel, he has the glory of being a father, and it is his duty to act as a father towards his son, and he should not let himself be despised, even if he is poor, infirm, or sick, as if he were not good enough to be a father to him, but should say to him: Let me be what thou wilt, yet I am thy father, and thou my son, and shalt not take away my fatherhood, nor draw thee out of my obedience etc. For I did not make myself a father to you out of my own initiative or will, but God created you and gave you to me. In the same way, every master of a house must boast to his servant, a ruler or sovereign to his subject, and say, "Even though I am clumsy and infirm, etc., I am still your master, and you are my servant or subject, and you must hold me in high esteem and honor me, no matter how proud you are, and have no thanks for it, not for my own sake, but for the sake of God, who wills it so. But if I am infirm, that I please thee not for my person, let that go its way; but for that thou shalt not say that I am not thy lord, for that is not my business, 1) but God's work and order.
80. Since such glory is also necessary in worldly affairs, it must be much more so in the spiritual office, which is indeed God's work and rule, and yet everyone wants to master and despise it as he pleases, so that one may confidently defy such insolent spirits on God's word and order, and say: Reproach and despise me, whoever will, on account of my person, but on account of my office you shall honor and exalt me, as dear as Christ and your salvation and blessedness are to you; for you are not my pastor nor preacher, but God has appointed me that you should receive the gospel from me, and through my office come to God's kingdom.
81 Behold, this is the detour which the apostle makes beforehand from his ministry, the people.
1) Business --- creature, order.
He also uses this to confirm his sermon that he was called by God to do this and that he has proven himself in this way, 2) that what he preached and did was pure grace. And thus he bears three kinds of testimony to his preaching. First, the Scriptures or God's Word. Second, the experience of many people. Third, his ministry and the fruit of it. Whoever does not want to accept or respect these things, let God give him the fullness of the spirits of the mob, who will pour out their spirit on him with vain runners. Therefore he decides:
V. 11. Let it be I or they, so we preach, and so you have believed.
82. As if he should say: You have now heard what I am, and what I have preached and done, what my office and teaching is, as a true apostle, that I have preached the very things preached by the other apostles who bear witness with me, and in addition have carried them further and brought them into the world; So you also have accepted it, believed it, and recognized that it is the doctrine and the gospel, from which this article comes and has its reason; therefore you should stick to it, and not let other preachers turn you away from it. Bring together, then, the work or ministry that he had, and the fruit of it, that his preaching at last was nothing else but of this article of the resurrection, according to the Scriptures and many people's certain experience. Now he attacks the article for himself, to substantiate and prove, and to displace tremendously that error, which these poisoners had planted among the Christians, that the resurrection was nothing, and says:
V. 12-15 But if Christ is preached that he rose from the dead, how do some of you say that the resurrection of the dead is nothing? But if the resurrection of the dead is nothing, then neither is Christ risen. If Christ is not risen, our preaching is in vain, and your faith is in vain. We are also found to be false witnesses of God, that we have sinned against God.
2) "have" is missing in the Erlanger.
1130 Eri. si, ns-isi. Interpretations on the 1st epistle to the Corinthians. W. vm, i-ou-isvs. 1131
that he had raised Christ, whom he had not raised, since the dead do not rise etc.
First of all, you see what pious little children they were, the tender spirits of the saints, who promised St. Paul, and were allowed to impose on him his little person and past life, as if they were full of the Spirit and the most excellent saints, and yet were allowed to say and preach that the resurrection is nothing, contrary to all the true apostles' preaching and testimony, both from Scripture and their own experience. Is this not a shameful abomination, of those who want to be called Christians, and boasted of a great spirit, as the first preachers after the apostles, even some consecrated and appointed by St. Paul? and preach this among his disciples, to whom he himself preached so long and drove this 1) article.
(84) But he sets all things on the ground whereof he began, that Christ is risen from the dead; which is the principal of Christian doctrine, which no man can deny, who otherwise would be a Christian, or a preacher of the gospel. I want to throw them off the scent with this, and conclude: Because they deny the resurrection of the dead, they would just as soon deny that Christ rose from the dead, for if the former were not true, the latter must also be a lie. But since every Christian must believe and confess that Christ is risen, he must soon come to the point that he must also let the resurrection of the dead be true, or else he must deny the whole gospel and all that is preached of Christ and of God in one heap. For everything hangs on one another like a chain, so that where one article remains, there they all remain. That is why he also draws everything together here, and always deduces one thing from another.
But it seems to be a weak dialectica or proof among the heathen and unbelievers, who deny not only the article which he undertakes to prove, but also all that he indicates for the same proof, and call it probare negatum per negatum, and petere principium. Just as if
1) Erlanger: den.
If someone sued someone in court and said, "You are a prankster," and if he were to prove it, repeated the same thing over and over again and said, "It is true, you are a prankster, and you remain a prankster of your father and mother. That would not be called proof, but a vain chatter. For if he wanted to prove it, he would have to go further, bring witnesses, and other certain documents on him. So it also seems here that he says: If the resurrection of the dead is nothing, then Christ also did not rise from the dead. For if a heathen is told this, he thinks as much of one as of the other, and believes as little that Christ is risen as that we are risen. Therefore such an argument does not bind him at all, and even if it were equally strong, it would no longer be valid, for a particulari ad universale, and would not be a correct consequence to conclude thus: Because the individual Christ was resurrected, that therefore everyone must be resurrected. Just as it would not follow if you were to say, This judge is a rogue; therefore they are all rogues. A priest is a spirit of the mob; therefore they are all heretics. That is not called masterly learned, if one wants to make a whole summer out of one day, or to call all the world villains for the sake of a prankster, in short, to make everything out of one. So it seems to be proved here quite weakly: Where the dead do not rise, Christ has not risen either. For even if one admits that the individual person, Christ, the Son of God, has been resurrected, it is not yet decided that we all must be resurrected.
But I have said that this is first of all a sermon for Christians who believe the article of Christ's resurrection, and know and understand his power, why he rose from the dead, namely, that by it death is overcome, and we are brought out of it to live eternally with him. For since he is our head, and we his body and members, he must also raise us up by his resurrection, and put us into a new eternal life, as he often shows elsewhere.
And yet, so that one may not blame his proof, he continues, and makes the argument strong, weaves and ties the proof.
2) "yet" is missing in the Wittenberg and in the Jena.
in each other, that it closes tremendously, and needs right the piece from the dialectica, which one calls: reducere per impossibile. So, he who wants to deny this article must deny much more, namely, first, that you believe right. Secondly, that the word which ye believe was true. Third, that we apostles preach rightly and are God's apostles. Fourth, that God is true; and in sum, that God is God. For all these must follow one another: Where my faith is false, the word must also be false. If the word is wrong, then the preacher is also wrong; therefore, God who sends the preachers must also be a false God. But if he is false, he is not God. If anyone wants to say that God is not God, let him always go away. For he who believes nothing everywhere and denies everything that is said about God and the Word of God, we have nothing to do with him. As is also taught in the schools: Contra negantem prima principia non est disputandum, whoever may deny what nature teaches everyone, and all men's reason and understanding must permit, one should not dispute with him, but point him to a physician who will sweep his brain. For this is just as much as if someone were to say that white is not white but black, and two is not two but one.
We speak to those who consider God to be a true God, who is truthful and does not lie, and the apostles to be his messengers and witnesses, who preach his word and are to be heard as he himself, as Christ says [Luc. 10:16]: "He who hears you hears me, and he who hears me hears my Father"; these are our principia, reasons and main points, on which the whole Christian doctrine stands. For all Scripture says of God alone, and of his Son and apostles, that their preaching is the true word of God, and that whoever believes it will be saved. If you now 1) deny all this, I have nothing to do with you. For he who denies God and his word, his baptism and gospel, he also easily denies the resurrection of the dead. May you say that
1) "mm" is missing in the Wittenberg and in the Jena.
If you believe that God is not God, and that the apostles and Christianity do not teach nor believe correctly, then you have done well, and no better, than to completely knock the bottom out of the barrel and say that there is no resurrection, no heaven nor hell, no devil nor death, nor sin etc. For what will you believe, if you do not believe that God is anything?
89. But if you want to be among the multitude who believe God and His apostles, His word and Christianity to be true, we want to persuade you to be forced to believe this article as well. For it is impossible that what Christianity believes and the apostles preach should be a lie. It is also impossible that the apostles are false witnesses of God, otherwise God would not be true and would not have to be God. Since these principia stand, the consequence is that you must believe in the resurrection of the dead, as surely as God is God. For He has revealed it through His Son in the Scriptures and preached it through the apostles, and it has been accepted and believed by Christianity; therefore it must be right and true.
90 Thus all things are bound together, the apostles and Christ's word, Christianity's faith and confession, and God's truth and majesty, so that one cannot be accused of lying without the other. And because this is certain and remains true, it must also be certain that those who die will rise again, because it is contained in God's word and the faith of Christians. And thus makes a chain, so that everything is connected to each other, and goes out of each other, so that one must say: As certain as this is true, that God lives, and Christ lives, and the faith and preaching of Christianity is right and certain, so certain is this article. But if there is still anyone 2) who may speak against it, let him go to the devil, as he shall have no fellowship with us who believe and have accepted the word, and in addition has seen by experience that he has confirmed his word and gathered his 3) Christianity together, and so far has preserved it, that there are many holy people confessed with their blood, and by
2) Wittenberger: nobody.
3) Erlanger: one.
We have been tried and proven in the faith through all kinds of opposition and temptation, and have died on this article. And because we stand on this ground and keep these pieces, this article will remain with us and not fall.
See, this text is a powerful argument and the right way to defend our doctrine, for we cannot prove our faith and all articles in any other way. For he who will not believe that God and Christianity, faith and word, are one thing, will not be persuaded or persuaded, and all that is said to him is in vain and lost, just as if you wanted to convict a Turk with our faith, for he confesses nothing to you and denies all your reasons. But against this we say to him: If you come to the point that you do not want to accept Christ and his apostles and the Scriptures, then the wretched devil will thank you for believing us. 1) For we do not preach ourselves, nor anything that is invented or produced by men, but the very word that is founded in the Scriptures from the beginning, and promised to our first father, Adam, by God himself, of Christ, the Son of God, and of his Christianity. Whoever does not want this, let him seek another.
(92) But we will hold fast that Adam began, and all the holy fathers and devout Christians believed, and have continued against all the power, wisdom, and might of the world, and the gates of hell, and shall continue as long as the world shall stand. And whoever accepts this will also believe and keep this article with us. For with such a one I can dispute finely and refer him: If you believe in Christ, that he rose from the dead, how can you deny that the dead do not rise? etc. For you must be mad and foolish if you believe in Christ, and will not believe his word and apostles. Summa, we know that Adam, our very first father, began to believe this article when he was told [Gen. 3:15], "The seed of the woman shall bruise the serpent's head," and thus of him
1) The last words are well rendered in Latin: non postrilnrnris sinpliu", ut nokis czuie<zris.in ersäss [so we no longer demand that you believe us^.
is brought upon us all, as he apprehended it, and passed through from one to another, and ever more clearly preached and urged, from Adam to Abraham, from Abraham to Moses, David etc., and so on to Christ and the apostles, and by them come upon us.
Thus St. Paul has established this article from the right and strongest principles, that whoever denies the resurrection of the dead must also deny that Christ has risen. But if he denies this, he has denied everything, and considers God and Christ in all his words and works to be a liar, yes, to be nothing at all, and is to be considered no different than a wicked, godless heathen, whom neither God nor the world can help or advise, and no one should have anything to do with him. I do not know how to preach or establish it more strongly and powerfully.
(94) Therefore, we must grasp this reason and hold it firmly, so that we may be certain of the matter and not rely on a loose delusion. For as surely as you believe other articles, so surely must you also believe this article. If you can believe that God is God, then you must not doubt that after this life you will rise again from the dead; for God would have to become a liar before that, and not be God, for you should remain under the earth. But if it is certain that God cannot lie nor forsake and deny His divinity, then this article must also become true and as certain before God as if the resurrection had already happened, although it seems much different now, because man lies under the earth, and stinks like a rotten carcass, and is consumed by maggots and worms.
For he that will believe must not regard what the five senses understand and show. For God sees and judges nothing by it, but how his word comes true, that he says: "Death, I will be your death", I will eat you, and whom you have eaten, I will make alive again, or will no longer be a God. And as he sees not at all in the being which we have before us, how that one lies ten fathoms in the earth, or under the earth, and the other is burned to ashes, and scattered to the four winds, or is eaten up with beasts, and with birds, and with worms, but is life itself before his eyes, because he wills a new eternal life.
To make life out of this temporal death and decay: so we must also take it into our eyes, and judge it against our feelings, according to what God says, as surely as if it had already happened, and only beware that we do not put such into any doubt.
For think for yourself what a sin it is to doubt this 1) article, because St. Paul says that it is just as much as to deny God and Christ altogether, to revoke your faith, baptism and gospel, and to tell lies, and to say: I believe that there is no God, no Christ, and that everything that is said about faith is false. With this you should graft a joyful heart and strong faith into your heart, if you imagined it and thought, "Oh, this would be a terrible, horrible thing, and the most serious blasphemy, that I should not believe the article, because with it (says St. Paul) I would also have denied that Christ has risen from the dead and that God is true; so God forbid that I should say such things and let such horrible blasphemy come into my heart. Therefore, I will have no doubt about this article, but I will consider it more certain than my own life, and I will boldly go away, so that when I lie in death and rot, I will come forth again, more beautiful and brighter than this sun.
97) So this text serves both to strengthen the faithful and to frighten the others, 2) so that they know how great blasphemy is committed by those who deny this article. As if he wanted to say: Dear Corinthians, you must not make a joke or a joke out of it; for if you deny this piece, you are not denying a small thing, nor a single article, but you are doing just as much as if you 3) punish God in the mouth, and say: God is not God, Christ is nothing etc. But if you think something of God and Christ (as you must do, where you want to be Christians and have them preach to you), you cannot deny it. For the consequence will be that you will have to say, "Truly, if Christ has preached it through his apostles, and has proved it by deed, there can be no doubt about it. Therefore, only be fresh and well--
1) Erlanger: dem.
2) Wittenberger: strengthen.
3) In the German editions: lügenstrafet.
and drove away on this article, that when we are now long dead and decayed, and the beautiful trumpet will sound, and say (like Christ to Lazaro): Petre, Paule, come forth; that we will drive away in a moment as a spark, more beautiful than the whole heaven, with the whole body and all limbs brought together again, God grant, we are now burned to powder, or consumed in water, torn apart by wolves, or eaten by ravens.
V. 16-19 For if the dead rise not, neither is Christ risen. But if Christ is not risen, your faith is vain, you are still in your sins. So also those who have fallen asleep in Christ are lost. If we hope in Christ alone in this life, we are the most miserable of all men.
He concludes the previous argument, and pushes it even further and stronger, and puts everything on one heap, which would have to follow from it, where one should not be certain of this article in Christianity, so that he ever keeps his Corinthians firm and certain, against their false teachers, so that one sees, how they were not serious, and St. Paul has been annoyed that they have handled the article so coldly, even doubting some of them so lightly, even heathenishly. Paul 5) that they have treated the article so coldly and laxly, doubting it, yes, some have spoken of it so lightly and even paganly, as if it were nothing at all. There are also many who believe nothing of it in their hearts and secretly think it is a laughing matter, especially those who want to be clever and highly intelligent, as if they measured and judged God's word according to their own understanding, just as the Sadducees and their disciples had sown such poison among God's people in Christ's time, and had already broken it wide open. As it must then follow and go (especially where there are red spirits who arouse such things and spit them into the people), that the great part remain in such shameful unbelief, live in the hustle and bustle, and ask neither for God nor that life, all the same as if there were neither hell nor heaven, whether they are called Christians and are baptized.
4) In the editions: "a spark". But otherwise "spark" occurs in Luther only as mMouIinum. Cf. Dietz, Wörterbuch zu Luthers deutschen Schriften.
5) Erlanger: "him" instead of: St. Pauium.
1) And though they are preached to much, they take it to the wind, and have their mocking out of it, as St. Paul will take their mocking out of it afterward.
So here he sets the pieces one after another, and moves them around per impossibile, as I have said. First, where the dead are not raised, it follows that Christ is not raised either. Cause: for Christ is also one of the dead, even the head of us all, and the firstfruits (as he says afterwards, v. 20), who should rise; and if the article is not true in him, it is true in no one.
Secondly, it would also have to follow that our preaching is in vain. For why should we take so much trouble to preach, and risk life and limb and all kinds of danger, when it would be nothing but a futile, loose, and useless effort? Just as much we kept silent and left the preaching chair with baptism, sacrament and scripture. For do you think that this is why it began, how to force the peasants, how to govern the land and the people, how to keep house and how to cultivate the land? which the pagans knew well before they heard about Christ, when reason taught it, and even necessity forced it, and you must not add to it any scripture or preaching chair, any gospel, or even any knowledge of God.
Therefore, if we knew no other life, we would keep quiet and let people live like cows and swine, who themselves know what is good for them; 3) we would leave it at that, and only preach 4) and leave everything, so that we would not do so much to create such a being in the world, where it would be lost, and would serve and help neither this nor that life. Therefore, if you do not desire or believe in any other life, stay away from preaching. If you do not want to have God, you must not hear us; we must not preach to you. For we are not so foolish, praise God, as to want for nothing.
1) "whether they... are" are missing in the Wittenberg and in the Jena.
2) "it" is missing in the Jena.
3) Latin: qui "i sx usu ipsorurn sit.
4) Erlanger: Predigtstuhl. Latin: oonolonibus.
We are not to do this doctrine, or only to govern this body and life, which we have already seen to be best ordered by the Gentiles and by reason, but this alone is to be done, how we (after we are baptized) come from this life to that; to this end we must preach and exhort daily. If then the resurrection were nothing, it would be a vain and lost thing.
Thirdly, he said, your faith would also be vain, and nothing but a loose, useless thought. For if the resurrection is nothing, and yet I believe in it, what is that but a mere dream, since nothing follows after it? and all Christianity, from the beginning of the world, would be vain false faith, and poor enchanted people, who let themselves be fooled and seduced by a loose dream and a ghost, yea, should suffer all persecution, plague, and torture because of it; and if they had long hoped and braved for it, and now should go to it and die, should be so shamefully deceived. That it is true, as some say, if this article were false, and nothing were to happen to that life, it would be the greatest deception that ever came on earth. Just as many consider it a vain fable and poem what is said about heaven and hell, thought up only to frighten the coarse rabble, which otherwise cannot be tamed nor kept, and must make the devil black and hell hot for them.
But nothing is done with this either. For if the people are not better informed than from such loose delusion, they will remain as they are, and both 5) live and die like swine, and believe just as much as that sheriff who said to his priest when he was about to die, and the priest had long argued with him about the resurrection, and would gladly have persuaded him to believe it: I want to believe it 6) (he said), but you will see that nothing will come of it. This is what most people in the world still think.
104 But he who is a Christian must not stand so loosely with his faith but
5) "both" is missing in the Erlanger.
6) In the editions: to wait" instead of: zewarten or zwarten, that is, indeed. Latin: in Zrutiuin qui6srn vostri crsNain.
1) If you do not believe, go and find out, and you will soon have finished with us; but there is one who can put up with your defiance; 2) and even if you do not believe, he will still find people who believe; but let us see who has deceived the other.
105. fourthly, (saith he) if we also be false witnesses, who say and teach that Christ is risen, 3) if the dead rise not. And just as faith would be false, so we also would be nothing, but the devil's jugglers and liars, who speak of themselves and make a noise of which they know nothing, but invent of themselves as loose lying men and evil-doers, 4) and defraud people of this life and all that they have. Now we are Christ's apostles and faithful witnesses, and can prove that we are called and sent by God, and preach the truth, that many people, powerfully convinced, fall to us by themselves, and suffer over it all that we encounter, 5) so that it is seen that we are serious, and do not play a joke or a jugglery, as if we were country bumpkins or lottery boys.
The fifth part, which follows: "If the resurrection were nothing (he says), you would all still be in your sins," both you and all who have fallen asleep in Christ, and if Christ were of no help to you anywhere. For what would you gain by preaching and believing that you have been redeemed from sins and justified by his resurrection, if such a resurrection were nothing, and if you should not also, having been redeemed from death, rise again and live? Would it all be in vain that you and all Christians from the beginning were baptized, heard the gospel, and thus lived as Christians who were saved by the resurrection?
1) Jenaer: other.
2) "to endure" here probably as much as: to expel. Latin: qui tsrooiurn tu um faoils eosreskit.
3) Wittenbergers: we testify to God, because we say and teach that he raised Christ, whom he did not raise, because the dead etc.
4) The words: "as loose ... . Bösewichte" are only in the Erlanger, but are missing in the other editions, also in the Latin.
5) The words: "what we encounter" are not expressed in Latin: nitrite HON putiuntur.
their Lord's forgiveness of sins, and yet have nothing more than the heathen and the unbelievers, and rush like cattle, which after death are nothing more. 6) The Lord's forgiveness of sins. That would be shameful to say that Christ is nothing and helps neither the living nor the dead.
The sixth and last is to conclude: "If we hope in Christ alone in this life, we are the most miserable of all men on earth. This is also said: If it were true that no life should follow after this one, I would have left baptism, the preaching chair and the whole of Christianity for a good year.
For look at a Christian, and hold him up against other people who do not believe, who live in drunkenness, have and do what they will, and when they have lived it up, says Job, they go down in a moment, and do not realize it, never knowing what is right suffering or grief, sorrow and heartache. We, who want to be Christians, have to suffer all kinds of plagues and misfortunes, because we are despised, reviled, scolded and blasphemed, and are so bitterly hostile that the world does not allow us to live on earth, and we have to wait daily for the worst that the devil and the world can do to us. Who would be so foolish as to become a Christian if the future life were nothing? Who could not say: Because those have such good days and live in joy, I also want to do like the others. 8) What am I ashamed of, that I allow myself to be so afflicted, and endure such suffering, treachery, hatred and envy from the world?
109) Without this, that a Christian must also have so much inner sorrow and heartache, and suffer eternal fear and terror of death, sin and God's wrath; these are only the right punishments. For that outward suffering is still child's work, and only the ABC of the misery and suffering of Christians, that the world persecutes them, drives them away, and proves all kinds of wickedness; but this penetrates, the fear and sorrow that they bear in their hearts before God's
6) "the" is missing in the Erlanger.
7) Erlanger: "and not" instead of: that the world does not.
8) to accuse oneself - to blame oneself. In Latin: <4ui6 SM tantuin 6s ins eonnnsrui - To what have I become so indebted?
9) Erlanger: "such" instead of: eternal. In Latin the latter is not expressed.
1142 Eri. si, E s. Interpretations on the I Epistle to the Corinthians. W. vm, 1222-1224. 1143
Wrath, and fear of eternal death, lest they become companions 1) of the devil in the abyss of hell, and lie day and night on their hearts, must fight with it, that they might sweat bloody sweat; that I would much rather lie in prison for a year, suffering hunger and thirst, than suffer one day of such hellish anguish from the devil, so that he might attack the Christians, who nevertheless believe and are certain of the future resurrection and eternal life, which is ready for them; and again of the judgment and eternal fierceness over the wicked. And for this very reason, because they know this, they have no rest until they are saved from this valley of tears.
For here they have the two ways before them, and in addition the devil and their own conscience against them, which tells them that they are not pious, and has the Scripture as a witness that we are all sinners and guilty of damnation. The devil can use this to his advantage, and so wear down the heart that a cold sweat breaks out over it, that he must struggle and fight to stand against it in faith, so that he does not sink in sorrow and fear, but remains confident that God is merciful to him and wants to take him to heaven. The other large group knows nothing of this, fearing neither God's wrath and judgment, nor the devil or death, thinking nothing else than that if they have died, a cow has died; but they are safe and cheerful, experiencing no such heartache anywhere.
For this reason, a Christian is a very miserable person, and above all that which can be called miserable, 4) that his heart must fry daily in the fire, and always be frightened and tremble, 5) as often as the thought of the death and severe judgment of God occurs to him, and 6) worry that he has angered God and deserves hell, even though he is pious and well-practiced in the faith;
1) Erlanger: that they must be journeymen. Latin: quoü sooii 688k ovAnntur.
2) "the heart" sehlt in the Erlanger.
3) In the German editions: trefflicher. Latin: innxiwe mi8siAdiIi8.
4) Walch and the Erlanger: "misery". Latin: rniserriinuG.
5) Erlanger: and must always have a frightened, stupid, trembling heart.
6) Erlanger: and must always.
Because the thoughts do not leave him, yes, feel much more and stronger than the good thoughts. Therefore, one sees some people who are so highly afflicted and shattered, in such anguish and sorrow of heart that they can tell no one, and have no pleasure nor joy, nor can they desire this life.
For this reason, says St. Paul, we would have to be foolish to put ourselves in such misery, fear, sorrow and heartache, and not be sure of death and hell for a moment, if we had nothing else but this life. What could we have on earth, if we wanted to gain the same good as all the world, that we should become Christians for it, and take such suffering upon ourselves? Who would bear it, that he should have spent his life in such a way with vain 7) sorrow and heartache, and get nothing else for it but this life?
The pagans wisely said: Qui mortem metuit, quod vivit, perdit id ipsum, he is a fool who is afraid of death, because he loses his own life. And it would be well said who could do it. For everyone feels this himself, that with such fear he accomplishes no more than to ruin this life himself, that it is of no use to him, and will never be happy. As can be seen in those who are in deep mourning, that they can have neither comfort nor joy, if one were to give them all the gold, fill them with the best food and drink, and bring forth all kinds of amusement and string playing; for they feel nothing of life, but go about with vain thoughts of death, and are already in death. Therefore they give the advice: it is no better, than bad all such fear thrown from them, and with force from the mind, and thought: What should we care for it? are we dead, then we are dead. Just as they said (as St. Paul indicates in v. 32): "Let us eat and drink, today or tomorrow we are dead" etc. This means that the matter is short-sighted, and God's wrath, hell and damnation are purely extinguished.
7) "eitel" sehlt in the Erlanger.
8) Güldenstück - gold jewelry, also gold embroidered garment.
But Christians cannot do this, and cannot be thrown away from the heart that would like to believe, but only feels stronger the more faith struggles and wants to strengthen itself, so that it is not sure of life for a moment, and always has God's judgment and the infernal pit before its eyes. Such must be comforted with this sermon, saying: "Dear man, though you feel such things, and it pains you to live like this without ceasing, and are ever a poor, miserable man; but suffer yourself, and know that it is to be so, because you are a Christian; otherwise you would not have the torture. But you must resist it, and hold fast to the faith that your Christ rose from the dead, who also was in such distress and anguish of hell, but by his resurrection overcame all. Therefore, even though I am a sinner, worthy of death and hell, let this be my comfort and victory, that my Lord Christ is alive and has risen from the dead to finally save me from sin, death and hell.
With such faith, Christians must soothe and calm their suffering, and control misfortune, otherwise it would be impossible to comfort a sorrowful, frightened heart, nor to turn away thoughts with any joy on earth. But it does, that the man Christ says he is the God and Savior of the miserable. Not those who live securely in the world without all fear, but those who fear the devil and hell, let them embrace baptism, preaching, and the gospel, and so conclude: Because I feel that I am afraid of hell and God's judgment, it is a sure sign that I am also a Christian, and have something of faith; for he who is afraid of it must certainly believe that there is hell and heaven. And again, he who is not afraid of it believes nothing. Therefore I shall comfort myself in such terror and fear of it, and cast myself about by faith, saying to the devil and to my heart, Thou dost terrify me with sin and hell; but Christ tells me of heaven, righteousness, life, and eternal blessedness; which shall be more to me than all my feelings and thoughts. And always thus fought and
1) Erlanger: yes.
The article must be firmly grasped and held, as it will be necessary, both in life and in death.
So you see that it is true that he says, "If we hope in Christ alone in this life, we are the most miserable people on earth," and the greatest fools, that we alone forgive ourselves all the goods and possessions, pleasures and joys of this life and all creatures, and surrender and put ourselves in vain and in vain into all the dangers of body and life, and also into the unspeakable heavy fear of hell, that we must live in all contempt and misery before the world, and in eternal fear before God. Is there no misfortune or plague, fire, rope and sword on earth to equal this plague, and should we willingly give ourselves into it, or remain in it? Just as much would we do, as the world, and now our rabble: What sayest thou much of the gospel and faith? If I had money enough to count etc. But go on, my dear brother, 3) with your troop, and have good courage as long as it lasts; because you are not a Christian, and believe nothing of God nor of the devil, you have a good life on the loose, and no one challenges you. But if you also want to be a Christian and earnestly strive for that life, you will certainly feel how the devil will attack you and Christianity with all the creatures he can use to frighten, deceive and strangle you, so that you may have neither day nor night's rest, and you yourself will have to say from your own experience that there is no more wretched being nor life on earth than being a Christian.
For the sake of Christ, all sorrow and heartache are lifted up. That is why the devil is hostile to him, his word and his rule, and to all Christianity, so that we must now repay him and not think that we will have joy and peace here on earth. But to the others he may well leave good days and peace, though in the end he will reward them as the executioner does his servant. However, we must always serve him as his enemies, and daily listen to his spears, so that it is true:
2) Erlanger: still.
3) Wittenberger: Gesell.
4) Erlanger: Baptism.
1146 E-l. s>, ISS-ISS. Interpretations on the 1st epistle to the Corinthians. W. VIII, >227-122". 1147
The more pious people, the sooner they die. For, if God wants to preserve a pious person, so that he lives a long time, a special power and might belongs to it, greater and stronger than both, man and the devil, otherwise he is probably so bitterly wicked that he slaughters them and strangles them all in one pile, like the poor slaughter sheep.
V. 20. But now Christ is risen, and has become the firstfruits of those who sleep.
(118) Then he sets the conclusion to the previous pieces, and concludes that it is not as one would think by reason that the faith and preaching of Christians is nothing, and that we are nothing but the most miserable people on earth, and herewith gives the only right consolation against such outward sight and feeling. For, as I have said, Christians must have a greater comfort than gold and silver, or singing and dancing, and all that the world has. A miser can be comforted with money, a sick man with medicine, a beggar or a hungry man with a piece of bread; but a Christian cannot be comforted with any of these. For because he believes and knows that God has both heaven and hell, he is soon frightened by God's wrath, and becomes a stupid, slain man. Therefore, when he hears this article that Christ has risen from the dead, he has no joy or consolation except in that life, that he may also raise him up and bring him out of death and all unhappiness to eternal joy.
119 It can be seen that St. Paul was serious and was particularly eager to preach this article, as he does not push anyone so high as one who is shrewd and learned by his own experience, that one must stick to this alone with faith, and use reason together with all five senses, not wanting to see or feel what one sees and feels: otherwise there is nothing among Christians but vain mourning, weeping and crying, and one misfortune over the other. Therefore we must have something else to strengthen and refresh our heart, so that it looks elsewhere, because
1) "den" in the Jena, missing in the other editions.
2) Erlanger: "dem Artikel" instead of: demselben.
in 3) the wretched, miserable being. Now this happens through this sermon alone. For to this we are baptized and called, and hear the gospel: not how to become rich, get and keep goods and honor, which the lawyers should teach and do; also not how to eat and drink, which our parents should create; not how to govern and protect land and people, which belongs to lords and princes, but that we set our hearts on another life and being, which is not yet present, and yet is surely to come.
120 Paul therefore saith, Let us be as miserable as there is no man on earth, and let us be as afraid and as grieved as those things which are able to terrify and afflict us, death, hell, and all calamities; and let us be as wicked as ever we can be. But now is Christ risen, not from sleep, but from death: for he died and was laid under the earth, as well as others: but he came forth alive out of the hole wherein he was buried, and hath choked and devoured both devil and death, which devoured him, and hath rent his belly and the pits of hell; and is gone up to heaven, where he sitteth in everlasting life and glory. Let this be our consolation and our defiance. For in the same name we are baptized, hearing and confessing his word. From him we are called Christians, and for his sake we suffer all misfortune and heartache from the devil; for it is not for us, but for himself and his kingdom, to which he is hostile, and seeks how he may destroy it, and so carry us along, and make us weary with chastisement, torment and strangle, that we should let him go.
(121) But let us also confidently sit down against him, and say, No, thou vile, wicked devil, thou shalt not make it so wicked, that for thy sake I will forsake baptism and my Lord's name. If you can defy and rage at your death, fire, water, pestilence and hell, we can defy this Lord Christ, who has overcome you, and can choke you again, and cast you eternally into hell (as he will do), and snatch us alive out of your jaws. Dar-
3) "in" is missing in the Erlanger.
to devour us if you can, or chase us into the jaws of death, but soon you shall see and feel what you have done, and want to make a rumbling in your belly again, and tear through the ribs, that you should rather have devoured a tower, yes, a whole forest. For you also ate one before and brought him under the earth, who was too strong for you, and had to give him back with all the shame, even though you defy and blaspheme: "He has helped others, now let him help himself. But now he defies with you again, and has become your death and hell, and will soon overthrow you completely through us on the last day.
(122) Yea, sayest thou, Christ hath well withstood the devil and death, because he sitteth on high, that no man can hurt him: but what have I in that? Or, how do I come to this, since I remain behind, and am now in the power of the devil and death? To this St. Paul finely answers in one word, saying, "Christ is risen, and is the firstfruits of them that sleep." For in the word "firstfruits" he gives to understand that it is not he alone, but that more shall follow after. For you must not regard this man as having been raised from the dead for his own sake alone; otherwise we would have a poor consolation if he did not continue, and it would be of no more use to us than if he had never been made man.
For he would not have needed anything for himself to die, because he was born without sin and the devil had no right over him, and he was the Lord of the devil and death, so that he should not have attacked him and defied him by bending a hair; just as he beat back the Jews in the garden with one word, saying, "Here I am" [John 18:6]. But so must he be regarded, that this dying and rising is to thee and to me: and as he died for our sakes, and was laid under the earth, even as thou and I die, and must be laid under the earth; so also he rose again for our sakes, and hath 1) made change for us, that, as he was put to death by us, so also he should die for us.
1) has" is missing in the Erlanger.
is, so that through him we come out of death to life again; for by his death he swallowed up our death, that we also all may rise and live, just as he rose and lives. Therefore he is called quite primitive, the firstfruits of the dead, because he goes ahead and leads the whole multitude after him. For where the first is called, there is more to it than one person, but must be understood to include those who follow after, the other, the third, and so on, all joined together, as many as are asleep; otherwise he could not be called the first, if he alone had risen, and no one should follow after him.
124 And notice that he does not call those who rise after Christ dead, but calls him "the firstfruits of those who sleep," when he says of Christ that he rose again, not from sleep, but from the dead. For that which before without Christ was a true, eternal death, is now, after Christ passed through death and rose again, no longer a death, but only a sleep, so that the Christians who lie in the earth are not called dead, but sleepers, as they will certainly also rise again. For they are called "sleepers" who lie there to awake and rise again, not those who lie so that there is no hope of their rising again, who are called not sleepers but dead corpses; so that in the very word "sleep" in Scripture the future resurrection is indicated.
(125) And what is more, in calling Christ the firstfruits of those who sleep, he wants to indicate that the resurrection is to be regarded and understood as if it had already begun in Christ, indeed, as if it had already happened more than halfway, that what is still present of death is to be regarded as nothing but a deep sleep, and that the future resurrection of our body is not to take place in any other way than as one suddenly awakens from such a sleep. For the most noble and best part of it has already taken place, namely that Christ, our head, has risen. But because the head sits above and lives, he has no more need, and we who cling to him must also go there as his body and members. For where the head goes and remains, the body must go with all its members.
1150 Erl. 51, 14O-14S. Interpretations on the 1st epistle to the Corinthians. W. VIII, 1232-1234. 1151
also go and remain with it. Just as in the birth of man and all animals the head naturally comes forth first; and when that is born, the whole body easily follows. Now that Christ has gone over, and reigns in heaven over sin, death, the devil, and all things, and has done this for our sake, that he should bring us to himself, we must no longer worry about the resurrection and our life, even though we may go and rot under the earth. For now it is called no more than a sleep, and is to be done before him only for one night, that he may awake us out of sleep.
If then I know and believe these things, my heart, or conscience and soul, is already with Christ in heaven through death and the grave, and lives and rejoices in it. And thus have the two best pieces, and much more than half of the resurrection gone. And because he makes the heart alive and new through faith, he will also drag the slothful wretch afterward, and put on the robe again, that we may see him before our eyes, and live with him. For this is his word and work, that we are baptized into it, and live and die. Therefore we shall surely not lack it, even as he lacked it not. God grant that when or how we die, whether in bed or otherwise in fire, water, rope or sword, the devil, as the master of death and the slayer, will see to it 1) that he strangles us and works out his handiwork so that we may not choose or paint a death for ourselves; but as he executes us, it shall not hurt us. He may give us a sour grape, as one gives to those who are put to sleep, so that they no longer feel anything; but we want to wake up again and come out on that day when the trumpet will sound. He shall not refuse, because we are already more than half dead in Christ, that he cannot keep the poor womb and maggot sack either.
(127) Behold, we must learn to look upon our treasure, and turn away from the temporal things that are before the eyes and senses, and not be so terrified of death and of the things that are before the eyes and senses.
1) "wohl" is missing in the Erlanger. Latin: enixe üadit opernm.
We are not to regard what the world has and is able to do, but to hold up against it what we are and have in Christ. For our date is based on the fact that he has risen from the dead, and that we already have life with him and are no longer in the power of death. Therefore, let the world be mad and foolish with its pawing and defiance of its money and goods, and let the devil rage with his poisonous arrows in our conscience, and put all kinds of plagues on us, so that some may be our glory and defiance, that he is our firstfruits, and has begun the resurrection, torn through the devil's kingdom, hell and death, and no longer dies or sleeps, but reigns and rules forever above, so that he may also help us out of this prison and death. With the firstfruits shall be our money, our goods, and all that we have to plead for, in such a place that neither the devil nor the world can't sniff it out.
Why then should we be frightened and despondent, when the devil is already standing before us, reaching out as if to take everything from us, strangling our wives and children, crushing our hearts with all kinds of sorrow and grief, and finally executing our bodies, thinking that he will have taken everything away with it; but he will not be able to do that for a long time yet. He may take our life and limb now, because we are lying here in his inn, where he does nothing but choke and kill daily, as an executioner or butcher in a stable full of sheep. And as far as we eat in such an inn, so we must also apply to him. 3) He gives no other food but pestilence and all disease, and gives no other wine or drink but poison; therefore we must wait for nothing else but that he fill us with it, and then slaughter us and skin us. But if he has already done all this, he has not yet taken anything from us.
129 For this is not our goods nor treasure, which we Christians have, as the world seeks and has in this life on earth, but have already kept it from him, that he might give it to us.
2) "neither" is missing in the Erlanger.
3) to give, to pay. Latin: numsranäuln.
in this firstborn of the dead, which sitteth above, and is come up out of the pit of murder, and hath taken away our life and all with him. Then we defy and mock the devil, saying, "Since you are so eager to eat us Christians and think you can get a nice bite, choke us and slaughter us, fry us and eat us, skin and hair; but lift up the back, and you will have mustard and salt first. But what do you have more, if you have already eaten us? You will not have atoned for your insatiable hunger by a long shot. For you will not find what you seek and desire, which is our best and greatest part, yes, our whole life and treasure, namely this article of the resurrection in Christ. With this we are already out of your teeth and set too high. For the treasure is not with us or in us (otherwise you would soon have snatched it away), but up in Christ, where you are to leave it untouched and standing, and have no thanks for it. What harm is it to us that you are now strangling us bodily? For you do nothing with this, unless you help this poor maggot out of his misery, so that he may go where he is supposed to go, where the head, heart and everything is, except all the misfortune that we daily wait for and desire. Then thou shalt see and feel what thou hast eaten, and none but thyself shall be most sore, that the very pestilence and poison which thou hast given us thou shalt thyself eat and drink again, and both thy throat and thy belly shall be torn, and thy raving shall cease. Behold, we must therefore defend ourselves and resist all the terrors of the grievous enemy, because he can do nothing else but put us to all our miseries and heartaches, that he may turn our eyes and hearts to this article only, and to the firstfruits, Christ, that we may not remember what we are, or what we have, or what we are called. So now St. Paul has proved that Christ's resurrection is the cause that we also have to resurrect. He now continues and explains this by a similitude, and says:
V. 21. Because through one man comes death, and through one man comes the resurrection of the dead.
(130) That is, just as Adam is the beginning and firstfruits, through whom we must all die as he died, so Christ is the firstfruits, through whom we must all rise to new life as he rose to the first. For these are the two persons and two images, which the Scriptures set one against the other, and which God has arranged in such a way that, just as through One death passed over all men, and still passes, so through One the resurrection from death should come. Therefore Adam is an image of Christ (as he says in Rom. 5, 14, where he further describes and emphasizes both of them), but in such a way that this image is much better and different, even the opposite of what its counterpart, Adam, did. For the latter has inherited nothing but death on all men, so that both he and we must remain in it, and no one can escape it. But if this were to be remedied, God would have to send another man to bring us out of death and back to life.
131 Thus St. Paul sets these 1) two images against each other. Paul sets these 1) two images against each other, and thus wants to say: That through one man, who is called Adam, so much is established that all men must die, both he and all of us together, who have neither done nor forfeited sin, but only because we are born of him, come into sin and death (although after the fall, and when we are born, it is no longer someone else's sin, but our own), that is a pitiful act and a terribly horrible judgment of God, and would be even more horrible if we were all to remain eternally in death. But now God has set another man against us, whose name is Christ, so that, just as we die for the sake of that without our fault, so also for the sake of Christ without our merit we should live; and as in Adam we all have to pay for the fact that we are his members or blood and flesh, so here in Christ we also enjoy the fact that he alone is our head; and it is a pure grace and gift that we have nothing to boast of our works and merit, as our monks and false saints teach. 2) We have nothing to boast of from our works and merit.
1) Wittenberg and Jena: the.
2) Wittenberger: That is why we have nothing etc.
For what would we, who were born in sins and belong to death, because we are of the flesh and blood of Adam, obtain by our caps or other works to work us both out of sins and death? that we should come forth from dust and ashes 1) alive, brighter and more beautiful than the sun and all creatures? This cannot be human power, nor the ability, nor 2) of all creatures, nor of the angels in heaven, but only of God Himself, and must be another man who deserves and accomplishes this, who is called Christ, the Son of God, and Lord over sin, death, the devil and all things, as St. Paul will say of Him afterwards. He is the one who obtained this article and began it in Himself, and gave it to us that we might also obtain it through Him, solely because we were incorporated into Him through baptism, and called and implanted into this article, that we might rise and live through the same power and merit as He rose and lives.
(133) Therefore, since these things are not in us at all, both that we should come to death and eternal life, we have all the more comfort and hope that we shall have life through Christ just as surely as we now have and feel sin and death from Adam. For if it were to stand with us, and be placed upon us, that we should work ourselves out of sin and death by our own doing, and attain life, we could have no rest all our days, and would have to toil and trouble ourselves with works without ceasing; and if we had toiled ourselves to death with them, and a man could accomplish all the holiness of the world, we could not be sure nor certain that we had done enough, and accomplished so much, that God would have to be satisfied with it. Therefore, God has given us grace and placed it in the hands of a man who has already acquired and accomplished everything without us and before us, so that 3) it is certain for us and cannot be lacking, so that we come to it innocently, and nothing that we do or are able to do helps us to attain grace and resurrection, even if we have not attained it.
1) "should" is missing in the Erlanger.
2) Erlanger: and.
3) Erlanger: da.
Do and ought to do good works, just as we, through no fault of our own, come to be sinners and must die. For we have done nothing to cause him to eat the apple and fall, though we ourselves sin after the same. And so everything that concerns sin and righteousness, death and life, remains in the two men alone, as he now goes on to say.
V.22. For as in Adam they all die, so in Christ they will all be made alive.
St. Paul speaks no more here than of those who are Christians, whom he wants to teach and comfort with this article. For even though 4) all unbelievers must also be resurrected, it will be neither comfort nor joy for them, since they will not be resurrected to life but to judgment. Therefore, even now it is not a comforting nor 5) joyful sermon to the world and godless people to hear about the article, as I felt in myself when I wanted to be a holy monk and was most pious, that I would much rather have heard about all the devils in hell than about the last day, and my hair stood on end when I thought about it. For if it were not for the fact that all the world is so minded that it does not like to forgive itself of this life and die, and is frightened when one speaks of death or that life, we are all stuck in the mire of our own holiness, and thought that with our lives and works we should satisfy God's judgment and earn heaven, and yet we have done nothing with it, except that we have only become worse and more hostile to that day. I will keep silent about the other great, crude multitude, who only seek their joy and comfort here, despise God's word, and do not give a penny for God and His kingdom.
135) Whether such people have this 7) plague that they do not like to hear about the blessed resurrection, that is not a miracle; but to us this sermon is vain comfort and joy, because we hear,
4) Wittenberger: like.
S) "nor" is missing in the Erlanger. Instead of "none" it says: "not one".
6) "have" is missing in the Erlanger.
7) Instead of: "such people these" has the Erlanger: ^e such.
that our best treasure, which we have to rejoice in, is already up in heaven, 1) and no more than the smallest piece remains behind, which he will also raise up and drag down as easily as a man wakes up from sleep, so that there will be no more sorrow or woe, and neither the world nor the devil will afflict and afflict us any more, but because they now persecute and torture us, then the game will be turned around, so that they will cry out woe and pain forever, but we will rejoice forever. For since Christ is to be a judge of both the pious and the wicked, they must also come forth on that day to receive their judgment and punishment for what they have done to Christ and to us, out of unrepentant, devilish wickedness.
But it is a ridiculous sermon that St. Paul preaches here, where both death and eternal life come from, and it can be considered a great, strong lie, given prudent reason and worldly wisdom, that the whole human race should die all at once for the sake of someone else's guilt. For it seems too unreasonable and incongruous that God should attack the game so expensively, and should take such a serious stand with his judgment, that because Adam bites into an apple, he should have caused so much that all men after him, until the end of the world, must be of death. But what shall we do about it? That death comes upon us, we all see before our eyes; but that it comes from a small sin, that is too strange, and is indeed unequal, if one should strike it out with words, and hold it against each other. For he has not yet committed murder or adultery, nor stolen or robbed, nor blasphemed God, or anything like that, as the world is now full of blasphemous, horrible sins, but nothing more than having bitten into an apple, persuaded and deceived by the devil, through the woman. Must one then (says reason) think so much of the one apple, that the whole world should reward it, 3) and along with so many fine ones,
1) Erlanger: "we have our best treasure ... in heaven"; and immediately following: "back there, that he".
2) i.e. strange, odd.
3) Instead of: "desselben entgelten" the Erlanger has: "sterben muß", against it is missing: "sterben müssen" at the end of the paragraph. The Latin agrees with the reading of the Erlanger.
wise people, yes, the Son of God Himself, along with all the prophets, fathers, and saints, must die?
137. Yes, if it were only death; as the world and wise men say, and comfort themselves against death, that it is an end of all misfortune; if something is afterwards that they should have it better (as they hoped), they also accept it (although they nevertheless could not conclude anything certain 4) about it 5) and knew nothing at all about the resurrection): But that we all, for the sake of this 6) strange sin, should have deserved eternal punishment and damnation, and suffer in hell, and all through this one guilt, 7) this is much less acceptable to a man's heart, for it seems to be judged too unreasonably and acted unmercifully by such high majesty, which is the highest wisdom and goodness.
Now we must all confess (as I said) how ridiculous it seems that we must die; but that it comes from Adam, that we must learn to believe here. For no man's heart nor wisdom hath devised, nor of himself invented, that death is a punishment of sins; but 8) all have so thought and held, as if it were a natural phenomenon, as a dog, or a sow, or some other beast dieth, or as the sun riseth and riseth, and the grass groweth and withereth, and 9) all things are by nature corruptible, and fall away as they came. But the Scripture teaches us that our death and dying does not come naturally, but is a fruit and punishment of the sin of our father Adam, who offended so highly against the high Majesty that he, and everything that comes from him and is born on earth, must be eternally in death, and no one on earth can escape the calamity, nor resist it.
139) But again, it seems to the world so inconsistent and false, even more unbelievable, that Paul says here, that in One
4) "nevertheless" is missing in the Erlanger, Wittenberger and Jenaer: gewissers.
5) So the Jena and the Latin. Erlanger: "can". Wittenberger: "köndten".
6) "this" is missing in the Erlanger.
7) and everything ... Guilt" is missing in the Jena.
8) "have" is missing in the Erlanger.
9) Erlanger: "that therefore" instead of: and.
All men shall rise from the dead, and all things, both death and life, shall be in one man, and all the world shall neither do nor be able to do anything, and no man's might nor power, no saint's life, virtue and work shall be cause enough for him to rise from death, and badly out of everyone's fortune and merit shall be placed on one man, who was unknown and despised by the world, and who died most shamefully and miserably; Let all the world do him honor, and hold him alone to be the one through whom we are all resurrected, and no holy monk, Carthusian, even prophet, apostle or martyr 1) do anything to it, nor deserve anything, with all their being. That is a clumsy thing, if one wants to think about it. And I myself have often looked at him strangely, and it is truly 2) a difficult article to bring to the heart, when I see a man dead and martyred, that I should go away with such a heart and thought, that we will rise again with each other. From where or by what? Not through me, or for any merit on earth, but through this one Christ; 3) and that so certainly and much more surely than that I should be buried there, or see another buried, which I know very certainly and have before my eyes. Therefore it is called a sermon for Christians, and an article of faith.
For what is worldly, it considers to be a loud deception, and concludes that it cannot be true that God should act and judge so thorougly that for the sake of one man he should condemn the whole world without distinction; or again, for the sake of one, make all, without their doing, 4) blessed. For according to their understanding, if one were to judge rightly, it would have to be that each one dies or lives for himself and for his own merit; just as one in the worldly regime 5) hangs or beheads an evildoer for his own sake.
1) "nor martyr" is missing in the Erlanger. In Latin, "apostle nor martyr" is not expressed.
2) "verily" is missing in the Erlanger.
3) Erlanger: "man". Latin: unius viri, usrnps OUristi.
4) Erlanger: merit. Latin: irnrnorentss.
5) "in the secular regiment" is missing in the Erlanger.
For the sake of iniquity, since 6) every man shall be saved or enjoyed for his wickedness or piety, and there is nothing to be said that any man should die or be given up for another's sake. So it would be 7) right and just in the sight of the world; as it is now the belief of the Turks, and indeed of the whole world (if it is best), that whoever has been pious shall rise and live at the last day; and again. But that one man shall count for all men, and we all die or live by other men's merits, so that all is but of one Father, 8) without any other cause, that is annoyingly and ridiculously taught and preached.
But it is also God's pleasure, who wants to deceive the world and make fools of wise people, and to do his work in such a way that no one will understand it. His work so that no one will understand it. For if he did as I and you understand, and pretended to him, what honor would he have? Or, what kind of God would he be, who should be taught by us, and should judge and work according to our wisdom? But now he does it in such a way that his wisdom remains higher than ours, and we have to give ourselves up to it, and leave our cleverness, and say: According to my wisdom it would not be fine; but because you say it, it is right and fine. Whoever does not want this, but puts his wisdom before and above God's wisdom, and judges him according to it, let him see what he does. But we should and will leave our wisdom down here, above cows and horses, trees, houses, fields etc. Thou mayest be wise, judge, and rule as thou wilt, and stay therein; but into his wisdom and rule we shall not take hold, as that is too high and too far from us, because we are under him, and he is above us, as our Creator and Lord. Therefore let us hear him and believe what he says, so that he may keep his glory pure, and his grace and mercy alone may prevail, without all the glory of our merit. 9)
142 This is the preaching that St. Paul likes to lead and do, but it serves (as I always say) only for the Christians, who are
6) Jenaer: and.
7) Erlanger: that would be.
8) "therefore... Father is" is not given in Latin again".
9) Erlanger: without all our glory and merit.
They are able to accept and believe in the article, as they feel their sin and death, and experience and confess this part, how they were thrown into sin through Adam, and under God's wrath and condemnation, and sentenced to death, and they go and bear with it without ceasing, and would like to be rid of it. And even though they have no desire to die according to the flesh, they have the consolation that they would like to be saved from it, and long for the resurrection, and suffer in the hope of such horrors of sin and death that Christ will help them from it, have nothing in their hearts but longing, inexpressible groaning and crying out with all their might; as St. Paul Rom. 7:24, 25 says: "Oh, who will deliver me from the body of this death? But I thank God through Christ our Lord" etc. As if he were to say, "I feel the death and sorrow that I have from Adam, and it grieves me so much that my heart wants to melt in my body; but on the other hand I cling to the man Christ, and take comfort in the fact that I have life through him.
But it is a secret comfort, and feels very weak, to comfort oneself in such deep sighing and longing, from which the heart beats, and feels nothing but weighed down and pressed by sin and the fear of death, that it must cry out, and yet 1) feels no more of it, nor can utter it, than that he would gladly be rid of it and be blessed, and must therefore abstain from sighing alone and take his ease. But it is for this purpose that a Christian may learn to seek the right consolation in such anguish; not in himself, nor in men, nor in some creatures, but in Christ, through whom alone so much has been earned and attained that sin and death, brought by Adam, shall not harm him, but through and from him shall come into life. 2)
The unbelievers and faithless saints cannot do this, even though they cry out and are in anguish when their hour comes. But they cannot rise so high with thoughts, nor bring so deep a sigh from the heart, that God should and would give them
1) Erlanger: yet selbs.
2) Erlanger: kommet.
3) They are saved through Christ without their merit, but despair of fear and trembling. For they do not know this doctrine, how one comes out of death, namely, that it happens only through the one Christ, and in the meantime they run to and fro with anxiety, now to this saint, soon to that saint, seeking here a work, there a work. But a Christian leaves all this to stand, as he has learned and experienced that there is no help on earth against death, which is innate to us, and must also bear and suffer it, like the others; and he is well afraid and in pain; but cries out to God alone with such faith that he will help him from it through Christ. By this he is refreshed daily until he comes out of this life.
Moreover, we have the advantage, of which I also said above [§ 125 ff.], that death is already nothing in Christ, and a part of the resurrection has taken place, which is the noblest and best, and we have also received a taste of it in our hearts through Christ, and, praise God, have come to the point that the enemy has almost lost his teeth and his sword. For if you want to reckon it, he has already almost worn out the world, and drunk the barrel to the lees, executed the largest part of the human race, the head, breast, belly and leg, and almost also the foot. For we are now nothing more than the last toes, as Daniel Cap. 2, 41, of the great image. For the four monarchies or emperors are already gone, along with all the prophets and fathers, and Christ himself with his apostles and saints. Summa, the largest part of the whole body of Christianity, and in addition the greatest, wisest princes and lords and kings, that no more than the last grain is still present, and to do a little leap; just as when one has almost completely harvested the wine, since no more than one grape or two remain; or when one shakes a tree, and two or three apples remain on it, which is still nothing, compared to the whole autumn and grape harvest. So also death has almost its
3) Erlanger: of which.
4) Autumn---harvest.
1162 Erl. si, sol-iss. Interpretations on the 1st epistle to the Corinthians. W. vm, 1247-124." 1163
He is not yet able to get full until he has eaten up the remaining little bit of pious people completely.
Again, in him and his saints, Christ has already brought about life, and has directed it almost to the last. For he sits above as our head and reigns over the whole human race, so mighty and great that all the world is nothing compared to him, and he already has the noblest part of his body, that is, Christianity, through faith in his resurrection, so that nothing more needs to be done than a leap, even a moment, for his own, who still lie in the earth after the body, to be fully resurrected. For all of them, except a small number, have been taken out of this misery, and more than half are alive in Christ, because they lived in faith and remained in it; as Christ says [Matth. 22, 32.Abraham and all the saints are alive in the sight of God (even if they have already died to this life), because we have one God, not of the dead, but of the living, so that death has already been stripped of its power, and has almost nothing left to strangle; for they have now almost all come here, and now it is near that he will present us all quite alive, and cast death and hell under our feet. Summa, we are already over the head, yes, over the back and belly, shoulders and legs from death, and has nothing left on us, which he can hold, without a little toe, which shall also soon come through. Therefore we, who have now reached the end of the world, have the defiance that there is still a little to do, and are now on the last jump, and before we look around, all will stand with Christ and live with him forever.
Therefore, if we believe God's word, we should not turn away from it, whether it is ridiculous that St. Paul said here, that as we all die in one man, so we should rise again in one man. For it has pleased God according to His divine wisdom and goodness, because we have come into sin through Adam without our fault, and none of us can help ourselves out of it, that we on the other hand, through
A man without all sin, restored to righteousness and eternal life. 1) For he did not intend that we should remain in sins and death, as would have happened if Christ had not come; so that it is all grace, and we no longer suffer any harm from dying in Adam, but would have more advantage and much better life than we had before, if we were not allowed to die; without that the outward man, that is our blood and flesh, is still rotten and unwilling to go. For he cannot do otherwise, and is also just a piece of the same, which is in him in the way, and has brought from Adam, that he is afraid and afraid of it.
(3) But he can take comfort in the fact that he certainly has life in Christ with all the saints who have gone before, who is already seated above, and lives for himself and for all of them. Therefore we have already brought it more than halfway, both in those who died before and in ourselves; and yet have received all this in vain and for nothing, that we do nothing to it, unless we are baptized, hear the gospel, and cleave to Christ; all which is not our doing, but His grace. Just as we do nothing to fall into Adam without being born of him through 4) father and mother, and clinging to him as his blood and flesh. For he has led us all after him, just as he who wants to go up a high mountain, and falls back down over it, and takes with him all those 5) who followed him. Therefore, as I came to death through him, so I come to life through Christ, and for my own sake I must receive nothing unless I accept or receive it by faith.
This is why grace, comfort and joy are so great here, and greater, than sorrow and grief there, and this benefit is much greater than that harm. If one person does me a little harm, and another makes ample restitution, what do I have to do?
1) Erlanger: come.
2) Wittenberger: according to.
3) In the issues: the.
4) Erlanger: from.
5) Erlanger: "begets.... to reason".
It is as if a thief had stolen ten guilders from me and a rich man had returned a hundred guilders. So if the devil executes my body with all kinds of plagues, Christ will restore it to me, much more glorious, beautiful and clear than the bright sun. Therefore, we must not consider how reluctant we are to die, but rather, we must put into our hearts the joy and pleasure that will follow in that life, which will be unspeakably greater and more glorious than this harm and sorrow that we now have from Adam.
V. 23: But each in his own order. The firstfruits of Christ, then those who belong to Christ when he comes.
150 St. Paul does not deal here with the question of whether some more have been raised from the dead and are with Christ in heaven, but speaks only of Christ as One Man. For he wants this article alone to be pure and clear according to its substance, that the one man, Christ, is to be an origin and beginner of life or resurrection. Therefore, whether some saints before Christ, as Enoch and Elijah, ascended into heaven, or were raised by him, or were raised with him, this is not the issue, since it is not a matter of private resurrection, as one or two were raised, but of the common resurrection, and of the head or cause of it, which is Christ. For whether some have been specifically resurrected is not my concern, but it is very important that we know that Christ has been resurrected, and how 1) through him we also are to come and remain where he is.
151) He adds these words to this opinion, and holds together Christ and all of us who are to rise from the dead, 2) that he is the head and the beginning. This is what he says: "Each in his own order," that is, one after the other: first Christ, then us. And with this he also meets his mobs, who give him the hair of the dog in this article, with all kinds of gossip, and some said that
1) The following reads in the Erlangen edition, agreeing with the Latin: "or if we are to come to it, namely, that we are to be led by him out of thy valley of tears, and come where he is."
2) "so" is missing in the Erlanger.
Resurrection would have happened long ago, and 3) not to wait until the future. And they said: We hear that thou sayest how Christ is risen, and wilt conclude that we also shall rise again; yea, when shall it be, or which shall rise before or after? For we do not yet see anyone who has been resurrected, not even Christ Himself. So they turned the article into a joke and a mockery, as if there were nothing to it, or if it had happened only spiritually. To such he will answer, saying, "Yes, my dear, let it be thus set before thee, that thou mayest look upon it as a cow looks upon a new gate. The apostles also did not see Christ rise from the dead when he hung on the cross and was laid in the grave, and yet they had to wait for the time: so we also must believe it now, and not see it, especially because we know that Christ is already risen, as the head and the firstfruits, and yet we wait until the time comes that we also should go to it.
For it was not to be so that Christ should take with him all those who had died before him, nor that he should raise up one by one the Christians who would die after him, but that he should be the forerunner and the head, and acquire all the Christians, both before and after him, so that in their time here on earth, according to the spiritual nature, they should live in him; and when the time comes, he should come forth again in one day and take with him all those who belong to him. For he rose from the dead when his hour was at hand; so when our hour shall come, we also shall rise from the dead, and follow him. For he will not raise us up before they all come together who belong to him 4). And because there are still many who are yet to be born, both we and those who have died before us must wait until they also come to us, and the death that now daily chokes us ceases altogether and is taken away; as he will say soon after.
153) This means here "each in his own order"; that is, that there is a difference between his resurrection and ours. For this is what the order demands, that he would be the first to
3) Erlanger: "or would be" instead of: and.
4) In the old editions: him.
He then gathered together all those who are his members and belong to the resurrection, so that they all come forth at the same time on one day, whom he has appointed for this purpose, and live with him eternally. However, he alone remains primitiae, the firstfruits, and we, who believe in him, live more than half in him, until he draws forth the little piece, our flesh and blood, completely. So he remains in his order, and we in ours, and have a certain hope, because he, as our head, is gone before us, that the whole body in its time shall follow one another, and remain where it is. For it shall not be done secretly, nor in a corner, that one shall rise here, and one there; but it shall be a public being in the sight of all the world, when both death, and sin, and all unhappiness shall be taken away, and there shall be life and joy in all things, and our bodies, with all creatures, shall have new glory, as he hath promised. Therefore it is not to be drawn here (as I have said) whether some have been specially resurrected, for with them it is not yet evident, nor finally 1) in such a nature as it shall then be.
V. 24. After this the end, when he will hand over the kingdom to God the Father, when he will abolish all rule and all authority and power.
When the hour shall come that we who belong to Christ shall rise from the dead and follow him, then all things shall be accomplished, and the end shall come, to which the Scripture points, that this worldly life shall cease with all its miseries and misfortunes, and the grievous devil with his rule, yea, and also both the worldly and the spiritual office. Summa, there shall be an end of all things on earth, and that which we with all the saints have desired and waited for from the foundation of the world, that God Himself and only He shall be Lord, and shall reign in us His children alone, and that there shall be no end thereof, as He Himself interprets and interprets what He means by the end, saying that He shall abolish all authority and power, and be all in all.
1) finally - finally, once and for all. In Latin, this phrase is not expressed.
For that life shall not be so ordered as the temporal, that there shall be husband and wife, and children, and house, and farm, and manservants, and maidservants, and all that pertaineth unto the married state, or cometh out of it, and rulers, and servants, and all the rest of the persons and offices that are upon the earth. Husband and wife shall remain, according to nature and person, but not so that they beget children, keep house, or handle stomach food, that they have food, drink, clothes, shoes, etc. All this remains in this life. All this remains in this life, for which God has ordained the marriage state, that man and woman must dwell together and bring up children, and after that rule cities, country and people. For where the married state is, all other things must also follow, as it brings with it everything that belongs to the governing of the world. But because it will be no more, all these things must also cease.
And then (says St. Paul) he, the Lord Christ, will hand over the kingdom to God the Father etc. What is this? Does not the Scripture everywhere say that he shall remain king forever, and that his kingdom shall have no end? How does it rhyme that he says here that he is to hand over the kingdom and make himself subject to the Father, and put his crown, scepter and everything into his lap? Answer: He speaks of the kingdom of Christ now on earth, which is a kingdom of faith, in which he reigns through the Word, not in a visible, public way, but is like seeing the sun through a cloud, where you see the light, but you do not see the sun itself; but when the clouds are gone, you see both light and sun at the same time, in one way. So Christ now reigns with the Father undivided, and is one kingdom; but the difference is that it is now dark and hidden, or veiled and covered, even in faith and in word, that one sees no more of it than baptism, sacrament, nor hears of it than the outward word; this is all his power and might, by which he reigns and executes all things.
157 We would also like him to rule like emperors or kings, with outward splendor and violence, and to strike with fists among the wicked, but he will not do it now, but will rule secretly and invisibly, in our hearts, by word alone, and through
1168 Erl. si, iso-iss. Sermon on 1 Cor. 15, 24. w. vin, ress-rM. 1169
To protect and preserve us in our weakness against the power and authority of the world. And so the kingdom here on earth is the kingdom that will be in heaven hereafter, without being covered up now and not before our eyes. Just as a florin in a bag or pocket is a real florin, and remains the same when I draw it out and have it in my hand, without it now no longer being hidden; so he wants to bring out the treasure that is now covered up for us, so that we no longer know anything about it, without us hearing and believing, and publicly present it before the eyes of all the world. Nevertheless, we have the same treasure for certain, just as a merchant, if he has seals and letters, is as certain of his money as if he had it in his pocket; So that here it is in faith alone, through Word and Sacrament, that I hold without doubt that we are God's children, and the Lord Christ's kingdom, and he our King, who rules and protects us against all enemies, and helps us out of all troubles, even though we do not see it, but feel the contradiction, that sin presses us, the devil terrifies and torments us, death strangles us, the world persecutes us, and everything overpowers and oppresses us. But we are told not to see it, but to believe it; Do not grasp it with your five senses, but keep them closed, listening only to what God's word says to you, until the hour comes when Christ will put an end to it and present himself publicly in his majesty and dominion, when you will see and feel, what you now believe, sin blotted out and drowned, death abolished and taken out of sight, the devil and the world at your feet, and will be a manifest being with God, and everything clear before your eyes, as an uncovered treasure, as we now desire and wait.
This is what St. Paul means when he says that Christ will deliver up the kingdom to God the Father, that is, he will set aside faith and the hidden nature, and present his own before God the Father, and thus set us manifestly in the kingdom which he has established and is now daily driving, so that we shall see him without cover and darkly, in the clearest way; and it will then be called, not a kingdom of faith, but of clarity and public nature. And although there is a
lei kingdom is both Christ's kingdom (who became man for the sake of Christ in order to establish faith in Him) and God's kingdom (for he who hears Christ hears God the Father Himself), but it is now actually called the Lord Christ's kingdom, because God is now hidden in His majesty and has given everything to Christ to bring us to Him through His word and baptism; in addition, He has hidden Himself in Christ, so that we should not seek and know God anywhere but in Him.
159. But there it will actually be called God's kingdom, after Christ has accomplished everything that he is to accomplish, and no longer reigns under our weakness and repulsiveness, but has put away death and sin, and everything that is against God, and has brought us to see him with the Father in the divine majesty, and will no longer need his gospel, baptism and forgiveness of sins, nor learn to recognize him, or be afraid of 1) some calamities, but will be with us in the present, visible being, the same God, eternal righteousness, blessedness and life, and will communicate all these things to us, so that we will be as he is.
160 Thus he himself interprets and explains it with the words that follow: "When he shall abolish all rule, and all authority, and all power," etc., that is, he shall put an end to everything, both to the spiritual regime that he now leads in the world, which is baptism, the chair of preaching, the sacrament, the key or absolution etc., and also the secular, with its statuses and offices, as father, mother, child, servant, maid, lord, prince, peasant, burgher etc., that one will not need any of these. For since the spiritual regiment of word and faith is to cease, the Emperor's and Master Hansen's with the sword must also be gone, and only the one thing will remain, which will be called God's: he will be himself, preacher, comforter, father, mother, lord and emperor; and everything that we now have to beg piecemeal, here from the father, there from the emperor and 2) princes, or spiritually from the pastor and 2) preacher, will be there all at once in one heap. Because now you have to beg some-
1) Erlanger: Wider.
2) Erlanger: or.
1170 Erl. S1, 16S-I64. Interpretations on the 1st epistle to the Corinthians. W. VIII, 1257-1260. 1171
The father gives life and food; the emperor or prince gives peace and protection; the schoolmaster gives art and teaching etc. There, however, nothing more will be needed, except that one has Him; then everything will be there, which we now have to seek from many, and with great effort and labor is obtained and maintained.
He nevertheless speaks of the two, the spiritual and the temporal kingdom, with a difference. For of the spiritual kingdom he does not say that he will abolish it, but that he will hand it over to God, so that it will remain; but of the temporal kingdom he says that he will abolish it and bring it to nothing. For the same is decreed, not for the sake of the pious, but for the sake of the wicked, that their wickedness and evil may be prevented and guarded, that the pious may abide before them and have peace. When they are executed, he will also have to throw away the same office and all that belongs to it, sword, gallows, death; but this will remain, so that we will be able to boast and say: I loved God and His word, and was baptized and became a Christian, and served my neighbor through love. On the other hand, those will have to say: Now our kingdom is over, and we have nothing of it everywhere. For it is ordered for the sake of temporal life alone, and nothing yet belongs to heaven; just as the spiritual government is directed solely so that we may attain to that life. Therefore this temporal life will be abolished altogether, and will be nothing more; but the spiritual will be changed into a better and perfect being, that we may have all things eternal and present, which we now wait for in faith.
162 But he uses three words when he says, "All rule, all authority, and all power; each may distinguish them as he wills. I distinguish them in this way, so that he expresses three things that belong to the government. For in every temporal authority one must have these three parts. The first and highest he calls principatum, dominion, which is the overlord, as the emperor in his empire, a prince in his country, a count in his county, or also a mayor in a city, as the head from whom all orders proceed. The other: potestates,
The first is the authority, i.e., those who take orders from the higher authorities and have the power to give further orders, as officials and judges. The third: virtutes, authority, who do it and execute it, as the lords and princes servants, master Hans and city servants in cities. For if both justice and punishment are to be carried out, people must be employed to do this and carry it out. But if it is to be carried out, then there must also be people who carry it out and call it ex officio. But those who are to do it must also have a higher command, and not do it out of their own head. Where this order exists, it is right that the overlord orders and commands, the commander is called and commands, and the servant orders and does.
So it must also be in a household regiment; there the husband must be lord, and command the son or daughter what the servants are to do, so that the command from the father of the household, as the head, goes through the wife or child and servants. These are the three things that St. Paul calls rule, authority and power; these are to be abolished in all estates and regiments as far as the world goes, the highest with the lowest and middle, so that we will all be equal, and no difference among emperors, kings, nobility, citizens, peasants, and God alone will be everything.
He shall do all these things (saith Paul), not we, nor the spiritual leaders, who pretend that all things are equal, and that no man is above another; who would abolish all authority, and take from Christ his office, who alone shall do it. Therefore it must remain until he comes; just as the spiritual offices, the preaching chair and baptism remain, yes, as the sun and moon in the sky must remain. Therefore, no one should oppose it, nor should he be obliged to change it. He will do it himself without means, and say to emperors and princes: "Be no more emperor, prince, father, lord, wife," and no man shall rule or reign any more, but all the world shall be subject to God alone.
V. 25 But he must reign until he puts all his enemies under his feet.
If anyone should say, "Why did he not do this soon after he was raised?
When he has already become Lord over all things, will he put all things under his feet? Answered St. Paul, "It is written, that he shall rule and reign, beside the world's authority and government, by his spiritual government: The Lord said unto my Lord, Sit thou on my right hand, until I put thine enemies under thy feet. Psalm 110:1 This is our consolation, and it is good for us that he did not strike so soon among the enemies a thousand years ago, but spared until we also came near; for they are not yet all born who belong to his kingdom. But he must rule, that he may gather the children of God together, as the Scripture elsewhere says. Therefore he must first make his kingdom complete, not before he destroys his enemies, but until he brings in all who belong to it. After that he will abolish it all at once, and strike it in three at once. Nevertheless, he lets his word be preached, and rules Christianity spiritually, with word, sacrament, faith and spirit, among his enemies, who press and afflict us, and keeps and protects us against them, with the certain comfort that he will put them under his feet on that day, even though he has already begun to do so and is doing it daily. For through the gospel and Christianity he spiritually beats the mobs and drives back the devil, pushes the tyrants from their seats, quells the raging and fury of the world, takes away the power and authority of sin and death etc. This is his work, which he does and deals with until the last day, without doing it now piecemeal and individually; but there he will suddenly push the bottom out of the barrel, and put an end to it all.
166 Thus we see how, from the beginning of Christianity, he has roiled in the world, throwing the country and the people under the gospel, overthrowing and reversing all who opposed it: here he raised up a king, there he drove out a tyrant; as he has also now, in our remembrance, often demonstrated mightily in such, and will do even more. For that is why he begins to afflict them here, so that he finally removes them there. For they also have the heartache: Because God has given them dominion and authority, to rule over body and goods, that
They are to compel and punish the wicked, disobedient and unruly, keep peace and protection for the pious, so they attack God Himself, misuse their commanded office to plague and persecute the pious Christians etc., do not want to hear the gospel nor suffer, blame it as if it brings turmoil and destruction of the country and people. And so it happens 1) but who is to blame? No one but themselves, because they do not want to carry out the ministry commanded and imposed by God to punish the wicked, and submit to punish God's children, and become disobedient and rebellious against Him.
167 And it serves them right, that they thus run and are overthrown in their own power. Just as God in Christ overthrew death and the devil, they also had the power to catch and ensnare sinners with their nets; but when they wanted to fall on Christ with their nets, they thought: I have devoured her so much, I will devour this one also, they ran and burned themselves. For he was not the game that belonged in their net, and they were forbidden to attack him; therefore he passed through, and rent the net, that it could no longer hold a Christian. "For it was impossible (saith St. Peter Acts 2:24) that He should be kept." So it is also impossible that He or His own should let themselves be held by the world, even though they cast the net over them, and have it in mind to strangle them. But he goes to them and snatches them by their power and force, and everything that wants to hold him, and makes a torn and pierced net out of it; for he wants to be uncaught and unrestrained by everyone. The world shall see and hold the peelers and knaves with its net; but where it goes further, and wants to hold him, he goes through it as through a spider's web, tears it away so that nothing remains of it. As he did to the Jews in the first place, that they kept neither land nor city, and were so utterly torn that they could not see a fox, nor even a hound. For they would not be satisfied with the power that God had given them over the land.
1) indeed - verily. In Latin: vsrs.
1174 Eri. si, is7-isg. Interpretations on the 1st epistle to the Corinthians. W. vm, isez-i'ss. 1175
the wicked, but attacked the pious, let go of Barabbam and wanted to see and kill the Son of God Himself [Matth. 27, 26. Marc. 15, 15. Luc. 23, 25.].
The same happened to the Romans and the Greeks, who did not want to remain in their commanded office, but captured and strangled the Christians, leaving all idolatry and mischievousness unpunished. That is why he broke them in such a way that it was destroyed 1) and ruined by the Goths, the Wends and the Turks. The same will happen to us, because our lords and princes, regardless of their office, rage against God's word and persecute, chase away and murder the Christians, as if they had nothing else to do, but to prove their authority and power against God; otherwise they can suffer and let go all evil and wickedness; so that he will also say to them: Thou shalt see villains and evil-doers, and there punish them speedily, and set up thy office; then thou goest to with thy mad head, and wilt see my word, which confirmeth thy office, and maketh the people pious, and shoutest hostilely, that it maketh strife and sedition, when thou thyself rageest against God, and livest most shamefully. And because thou wilt have it so, thou shalt also have enough sedition and discord, that thou shalt not keep a regiment nor a land that is not rent asunder.
And indeed, he has already begun it over the Gospel. How in a few short years the country of Hungary, and now Austria, has been torn apart and ruined, both by enemy and friend, which neither they nor no one could have foreseen! And how Germany stands now, that no one knows what will become of it! For they are also struggling for it, and are so overdoing it that they really deserve it, as those who knowingly rage against God's word and known truth, that God can no longer suffer, and, as I fear, will all too soon rumble among us, and tear the net with his dogs, so that neither stocking nor head will remain of it. For he has now so far turned back so much land and cities, which are also
1) In the old editions written: "zuloddert", i.e. torn, spoiled, ruined. Walch and the Erlangen edition: "zulodert".
2) Stocking - hull.
The four great empires of the world, of which Daniel chapter 7 says, were torn apart one after the other and finally destroyed, so that now there are no more than the yeasts that he can destroy the last and smallest piece soon. Without him having destroyed one thing after another, one by one and one by one, and still destroying and striking down our enemies, so that it is not thought that he is dead or even powerless, as if we had no Lord to help us. That is why he tears and throws it down piece by piece until it falls in a heap. Then it will be found that it was our fault that the worldly authorities and government have perished; not of the gospel, but of our great ingratitude and contempt for God's word and grace, that we do not suffer him to be our Lord; and because we will now hear neither warning nor cursing, he will hear neither lamentation nor crying.
V. 26. 27. The last enemy to be lifted up is death, for he has put all things under his feet etc.
This is a fine, sweet text, and a comforting gloss, that it calls death the last enemy of Christ. So I could not have crossed out this text, that this word "enemies" would have to be interpreted as far as he interprets it here to death. For otherwise the words, according to the first appearance, read of the Jews and Gentiles alone, who plague the Christians on earth; but St. Paul makes a lovely picture, as a right painter and picture carver, and paints death as one should paint it, and includes it in this saying of the Psalm [Ps. 110:1, which says, "Until I make Your enemies Your footstool," so that we may learn to look upon and know our Lord as an enemy of death, whose kingdom is set up to strike at death and throw it under Him until He finally executes it. So I like to hear him preach that he is not such a man who is angry and punishes and treats people with cruelty, but that he is a king and has taken his kingdom to fight with all his might.
3) "one" is missing in the Wittenberger.
against this last enemy, until he also puts him under his feet, that this saying should be written cheaply with letters of gold, and should always be a model for Christians.
Note that Christ is called an enemy of death, and again, death is called Christ's enemy; and as he executes other his lesser enemies on earth one by one, as I said above (165 ff.), so he will also execute this great enemy. For he has also proved such enmity by the act of trampling him underfoot in his own person, that he is no longer able to do anything against him. And as he hath trodden him under foot, and overcome him for his own person, so will he overcome him, and even destroy him for all his kingdom, that he shall be laid at the feet of all, rent and broken, that nothing shall be seen of him any more.
That is, the kingdom of Christ is rightly painted and gloriously extolled, and the Scriptures powerfully interpreted, that he sits at the right hand of the Father, and in office, contending with death, and casting it under foot for all Christendom, as he has already done for his own person; but not yet with us, but beginning now, and continuing daily until the last day, as I said above [§146], that a Christian is already more than half out of death. For his life on earth is nothing but death; as soon as he is baptized, he is thrust into death, as St. Paul Rom. 6, 4. And all who accept Christ are already sacrificed and condemned, as those who have already died, and are waiting to be resurrected, and are to learn their state and nature in comparison with the life of the world, which is nothing else than a walk to death; yes, like those who walk backwards to the grave, because they live in a rush, and pay no attention to death, until they suddenly fall into it.
But a Christian is put to death by the very fact that he has become a Christian, and bears himself with it every hour, wherever he goes and stands, must wait for his every moment, because he lives here, since the devil, the world and his own flesh give him no rest. But he has the advantage that he is already out of the grave with his right leg, and has a mighty helper who gives him his hand.
Namely, his Lord Christ, who has long since come out, and has taken him by the fist, and has pulled out more than half, so that no more than the left foot remains behind. For sin is already forgiven and wiped out, God's wrath and hell are extinguished, and he already lives in and with Christ according to the best part (which is the soul), partaking of eternal life. Therefore death can no longer hold him, nor can it work on him, without the remaining part, the old skin, flesh and blood, decaying, so that it also becomes new, and can follow the soul; otherwise we have already passed through into life, because Christ and my soul is no longer in death.
The world knows nothing of such consolation and defiance, though they boast and defy that they have much money and goods, great honor, friendship, power; but tell me one who with all this could resist death or work his way out. There has not yet been one who has taken with him a thread or a hair, nor a grain or a drop of water. There they must lie, cannot help themselves with a breath, and would probably lie there forever in unpleasant stink, if one did not bury them under the earth. And there is no worm so powerless that it is not mighty and eats away the body. No king has ever become so rich and powerful, who would have brought away a penny of all his crown and power, but must leave everything they have ever had 1) out, and thus leave themselves completely bare in the grave.
(175) But we, though some have not already come to life again with Christ out of death and the grave, have a man who took all things with him out of death, and lost nothing by his death, (2) and left not a hair in it; yea, in the same he drew all things to himself (as he himself says) and made them subject to him, so that we also must come out in and through him, and also draw to ourselves all things that we leave here. Of this we can boast and defy, contrary to all the world, even if it is of faith.
1) "have" is missing in the Erlanger.
2) The words "nothing - lost" are missing in the Wittenberg and in the Jena.
1178 Erl. SI. 17I-17S. Interpretations on the 1st epistle to the Corinthians. W. VIII, 1288-1'71. 1179
and Christianity, and rely on the fact that they now have enough money and goods, and live as they please in their avarice and all kinds of lusts. But it is said, "Scrounge, be stingy, and gather confidently; it is he who overpowers another that counts. If you have money and goods, power and everything you desire: Defy, that thou mayest take with thee one farthing. But I will show you a Lord who has left nothing everywhere behind him in death, but has torn out everything purely, and gives me his hand so that I can also tear myself out. Give me such a man also in all the world, who ever took a thread with him, or brought it out of death. What is the use of your pawing and throbbing over such a trifling thing, that you are not powerful for a moment when death comes, as if you wanted to have it forever, or to take everything with you?
176 Behold, thus he teacheth us to defy death by faith in Christ, as he is a mighty enemy of it, that 1) he will purely destroy it, and utterly destroy it. As he deserved, because he ran against him without cause and attacked him to devour him. But he ran against him so that his throat and belly were torn apart, and he must pay and restore all that he ate. Now this, as I have begun to say, serves as a consolation against daily temptation, so that one may learn to look at and picture Christ properly, and not be frightened by such images and thoughts, inspired by the devil, which want to make us sad and sorrowful, but can conclude that this is not Christ (as the stupid conscience fears and thinks), but Christ's enemies, the sorrowful death and devil. For here you see that Christ is a king for this very reason, that he in short wants to destroy death as his enemy; therefore it must certainly follow: What happens to me because of death happens to me because of the enemy of the Lord Christ, and it displeases him, 2) as much and more than myself, because he is not called primarily my enemy, but Christ's, my Lord's, enemy. But because I believe in Christ, he takes care of me against such his enemy, so that what he does to me, he must do to me.
1) Wittenberger: "and" instead of: that.
2) "yes" is missing in the Wittenberger.
I will avenge myself on him as on his enemy; and as he has overcome him for his own person, so that he may no longer smell or taste of him, so he will completely destroy him through me and all Christians, so that he may also be torn apart and destroyed in my body.
For this cause thou shalt not be anxious that Christ should terrify thee, or afflict thee, as he that hath a desire to strangle or to kill: but because he is so 3) hostile unto death, he will have neither terror nor fear, but is hostile unto all that would afflict and terrify us. This is the comfort that we Christians have in our dear Lord, which the world does not have, which relies on its own things, and yet can take nothing with it, but it, and all that it is able, is in the power of death, and must leave it to him. But he shall not take all things from us; and though he take much from us, he taketh that which we have on earth, and keepeth that body a while in his tabernacle; but the soul he must leave, and that which we have in Christ, and 4) the body at last also, with all that he hath taken from us, he must restore.
But why does he call death the last enemy? Or, what more enemies does he have? As we are wont to speak ill of them, so these are the three enemies of Christ and ours: the world, the flesh, and the devil, which we feel and understand. For "the flesh is an enmity against God," says St. Paul Rom. 8, 7. Therefore God will also put it to death (as he says 1 Cor. 6, 13) with its avarice and worry. So it is also certain that he will turn the world around and has already ordered a fire in which they shall burn and melt, 2 Petr. 3, 10. Likewise, he has already condemned and damned the devil to eternal fire in hell; for this is his worst and main enemy, who causes all misfortunes and plagues against his kingdom, with lies and murder; item, with terror, despair, unbelief. He has the three enemies, for they all do and fight against him; so he again contends with them, and sets his whole kingdom against them alone. He controls the flesh and its lusts with his word, sacrament and spirit; likewise he controls the flesh and its lusts with his word, sacrament and spirit.
3) "so" is missing in the Erlanger.
4) Wittenberger: on this.
In this way, he fends off the devil and his poisonous injections and all kinds of temptations, as well as the world with its raging.
But above these are other greater enemies, namely, the law, sin, and death, by which Christians are most severely afflicted, without which the other three would be useless. For if sin and death were not present, both the world and the flesh, and the devil, would have to leave me in peace. But these are the right ones, which are hardest for us, and by which the others press and urge us. For "the law is the power of sins" [1 Cor. 15:56], and "only provokes wrath," says St. Paul [Rom. 4:15], and is called a manuscript [Col. 2:14], which is always against us; and Moses he calls a minister and preacher of death [2 Cor. 3:9.], and his law a law of sins [Rom. 3, 20.], which does nothing else 1) but reveals how evil man, flesh, world and devil are, otherwise we would not know about it, as St. Paul says elsewhere [Rom. 4, 15.]: "Where there is no law, there is no transgression." But when sin is revealed, it makes it great and heavy; then, when sin is felt, it brings death as soon as it is felt.
These are the real enemies, which he names here and indicates from this text: "Until I set your enemies at your feet" etc. [But death is called the greatest and last enemy, because the others are all driven upon him; and though we are rid of them all, yet he remains and holds us captive. For if a man be buried, flesh and blood must cease from his lusts, and can no more tempt him. For no adulterer or covetous man is seen wandering about when he has died; so neither can the world dispute him, nor any false doctrine, nor any spirit of the wicked, nor even the devil himself. So the law together with sin must also leave him in peace. Summa, these enemies he takes away 2) all with or with this life, comforts and sustains us through his word, against the world and the devil.
1) In the German editions: "nicht anders"; Latin: niliil uliu6.
2) Wittenberger: "hebt Christus auf" instead of: nimmt er hinweg. The Latin stiinmt with our reading.
Item, through forgiveness of sin, against the law and God's wrath, until we have to accept that these enemies can no longer deal with us except here on earth, and must stop doing so; but death remains after all, and keeps us in its power, so that we must remain eternally imprisoned, and cannot come out. But this is our comfort, if we believe that we have a Lord who is able and willing to undo even this last enemy, to break his cords and bands, and to destroy and destroy him. And we should not doubt that because he now puts down and subdues the other enemies against us, so that the flesh, the devil and the world, sin and the law cannot overpower us, he will certainly also rid us of the last one and set us free, otherwise he would not have accomplished anything, and all the rest would have been lost.
Therefore learn to understand this saying and make it useful to you for the comfort and strength of your faith, so that you only know how to reject all six of these enemies and turn them toward Christ, as they are called and are primarily not our enemies, but Christ's enemies. For they 3) do not particularly contest our nature, because 4) we, for our own sake and apart from Christ, are already willingly subject and obedient to the flesh, the world, and the devil; we pay no attention to 5) sin, law, or death, and are even under their ensign. But they are all Christ's enemies, for he is also an enemy to them; whom they seek and mean, and set themselves against him with all their might. And for his sake they are also enemies to us who cling to him; and because they are not able to do anything about his person, they attack us, intending to weaken and destroy his kingdom.
Because we must now repay him, he must again take care of us, as his members, and avenge himself on his enemies, so that everything is to be drawn so that he fights with these enemies and stands in front. Now he has escaped from the flesh, has risen too high for the world and the devil, that they never saw him and 6) strangled him, nor 7)
3) "For they" is missing in the Erlanger.
4) Erlanger: because.
5) Erlanger: the.
6) Erlanger: still.
7) Erlanger: or.
1182 Erl. si, 175-177. interpretations on the 1st epistle to the Corinthians. W. vm, 1273-1?76. 1183
otherwise can harm. The law, together with sin and death, also frightened him, but now they must lie condemned and damned at his feet, and now he reigns in faith, smiting and slaying the same enemies in us without ceasing, until that day when we shall see how he will so 1) completely wear out death that it will no longer be felt, and will not think otherwise than that there was never any death. Just as we should now live in faith as if no sin, no law, no flesh and blood, no world, no devil could harm us, because we have Christ, but should have a very fine, happy conscience, certain that no one can overcome us, whether they attack us hostilely, frighten and press us, but that our Lord Christ has won in us and has kept the victory. And as he has already slain the other enemies for his own person, but has made them weak in us and beats them daily, so that they cannot win anything, so also here he begins to weaken death in us, so that he no longer wins anything in us, without taking away the broken pieces and only half of what is in us.
This is his work and his rule, which he always carries out, for which reason he is seated at the right hand of God, as the Psalm says [110:1]; and it is the highest art and wisdom of Christians to know what we have from him, and to learn to understand our glory, which God gives us in Christ, and to esteem the treasure great and precious, and to despise the glory and splendor of the world, of money and goods, honor, power, etc. We should despise it, so that it makes a noise before our eyes, as if it were a precious thing, so that we should leave our treasure out of sight and forget it. But on the other hand we should be wise and purify our eyes, so that we may recognize and magnify not only the treasure, but also the eyes and mind, "that we may know what has been given to us by God," as St. Paul says in 1 Cor. 2:12, namely, such gifts as are greater and more glorious than heaven and earth.
184 For what greater or more glorious thing can be thought and desired, than
"so" is missing in the Erlanger.
2) not over a city or country or kingdom, but over all our enemies, flesh and blood, world and devil? which no emperor or king on earth has or is able to do. For there is no one who can resist an evil thought, or help so much that the world with its enmity, violence and power cannot harm us. Yes, if we had the world with all its power with us and for us, what could it help us, so that it would resist the devil against some challenge, or resist and succumb? But a Christian alone is such a man, who is man enough even for the devil and all his angels, just by remaining in faith in Christ. This is a treasure that has no equal in heaven and earth, whereas all the world with its wealth is not worthy to be remembered.
185. Therefore, we should not let such gifts in Christ be so small to us, as the world and our flesh consider Christ, who looks upon him as a bad man, 3) who sits above and does nothing with us, and considers us Christians to be poor, weak, feeble, miserable people, but rather, as this text teaches us, that we are lords with him over all that the flesh, the world, sin, and the devil are able to do, and half over death, but, as this text teaches us, that with him we are lords over all that the flesh, the world, sin, and the devil are able to do, and half over death, and that we have such defiance and hope against all the world that we Christians are greater and more than all creatures; not in or of ourselves, but by the gift of God, in Christ, against whom the world is nothing, nor is it able, and in all its kingdom and principality has nothing but vain parts, 4) which it must leave behind, and perish with them.
Behold, St. Paul is able to preach, praise, and magnify the Lord Christ, that we may see what he is and does, what is his office and rule over us, that he may go about that we may be made partakers of his dominion, and be victorious over the great enemies. For he calls and considers them his enemies, not for his sake, but for ours, and accepts what happens to us as if it happened to him, as he says in the prophet Zachariah [Cap. 2, 8]: "He who touches you, touches you.
2) Jenaer: "gentlemen" instead of: a gentleman.
3) d. i. Popanz, scarecrow.
4) d. i. Begging pieces.
1184 Erl. si, 177-179. sermon on I Cor. 15, 26. 27. w. vm, 1276-1278. 1185
The apple of my eye," that is, "whoever is an enemy to you, I will also be an enemy to him. But if he is an enemy, he will save us and destroy our enemies, for he is powerful enough to do so, so that his kingdom is nothing else but to help us against our sin, law and conscience, flesh and blood, the world, the devil, and especially death. And is called one Lord, not whom we must serve, nor who will take from us anything, but that he alone may serve us, and fight for us, and defend us, that no enemy may harm us.
This is the text from which St. Paul also spins and draws an argument to confirm 1) the article of the resurrection of the dead. For since death is also called an enemy of Christ, and the last, he must take away death altogether, and make alive again those whom he has devoured. Cause is as he said here, and again repeated from the eighth Psalm, v. 7, saying, "For he hath put all things under his feet." But if all things are put under his feet, then surely death must also be at his feet, not only for his person, but for his whole Christianity, for whose sake he is set at the right hand of God, that it may be his kingdom. And all this (he says) was not done by himself, but is God the Father's work and business, presented to us for our comfort, so that we may see his Fatherly heart and gracious will, as he not only means and commands that everything should be subject to him, but also puts everything under his feet. 2)
For since he throws both sin and death, as his enemies, under his feet and makes them his footstool, it is certain that this pleases him, that sin and death should be abolished, and does not intend to strangle us or condemn us, even though we are sinners and deserve death, but is even-minded like Christ, that he will take away sin and death from us and destroy them, so that we may come to eternal righteousness and life; for for this reason he has placed Christ in the kingdom. So do not paint the Son, Christ, alone, as I have shown above [§186], but also the Father most lovingly.
1) Wittenberg and Jena: shows. Latin: ooMZit.
2) Wittenberger: thun.
The most gentle and kindest that a heart should desire, that we should no longer regard him as a severe and angry judge, such as the devil and our stupid consciences always model for Christians, but as a kindly Father who wants to help us from all these enemies and takes care of us as if they were his enemies, so that after his suffering and death he sets his Son at his right hand and puts everything under his feet. Therefore, if you believe in Christ, you must not flee from him or be afraid; for here you hear and see that he has no other heart or mind or thought than to save you from everything that troubles and oppresses you, and to set you over all things with Christ.
But he who does not have such faith in Christ can never grasp such thoughts, but must toil and torture himself to death with his own works, so that he thinks to reconcile God. For sin and death remain on his heart as a great millstone, so that he cannot rise above it, and must remain under it, so that he feels nothing but God's wrath, as long as he deals with works, and for the rest of his life he cannot think a happy thought, nor can anyone advise or help him, until he even despairs, and is pressed to death by such an unbearable burden.
(190) Thus are all those who want to serve God and deal with Him by works. Turks, Papists, Carthusians and other false saints cannot regard God in any other way than as an angry judge who does nothing more than demand of them and punish them without ceasing. For they know nothing of the Gospel, which holds Christ up to us and teaches us how the Father Himself presented Him to us and gave Him to be a mediator, and set Him at His right hand to take away all wrath, sin and death from us. Therefore, they must remain burdened with the millstone of an evil conscience all their lives, so that they can never lift up their hearts to think a good thought against God. And the more they torture themselves and fear to help themselves, the worse they make it, because they want to bring themselves to Christ.
3) "the Christians" is missing in the Wittenberg.
4) "for" is missing in the Erlanger.
and only anger God more because they come before Him without the Mediator. But he who has faith and knows Christ as the man who sits above and rules over sin and death can be freed from the heavy millstone of his heart. For he knows that God is no longer angry with him because of his sin, nor does He condemn him, but has set Christ beside him to blot it out and destroy it, as an enemy of God, and now sees no more than grace and life flowing out of the Father's heart without ceasing.
191 Therefore let this text be a command to you, that you may know well the kingdom of the Lord Christ, and that you may give all good things to God the Father, as He looks upon you kindly and with true favor, because He creates these things in Christ, and holds them up to everyone by the Word.
V. 27, 28. But when he says that all things are subject to him, it is evident that he is excepted who has all things subject to him. But when all things shall be subject unto him, then shall the Son himself also be subject unto him that hath all things subject unto him, that God may be all in all.
192) Then he comes back to it, and concludes that he said how Christ will hand over the kingdom to God the Father, when it will become a different thing: from faith a 2) clear face, from the word 3) the essence, from the dark mind a bright sun; when we will see all our enemies presently, both of them that we now have on earth, and death as well, completely executed and destroyed. And the word is always used that the Father has all things subject to Christ, and that he is excepted who has all things subject to him, and that the Son, when he has made all things subject to him, will himself also be subject to him. These seem to be vain words; but everything, as I have said, is said in such a way that he makes a distinction between the kingdom of God and the kingdom of Christ, although in him it is the same kingdom. But now it is called Christ's, that we live here in faith, and do not see him bodily nor hear him, as one sees a worldly kingdom.
1) "to" is missing in the Erlanger.
2) Erlanger: "ins" instead of: ein.
3) Erlanger: in.
We see the king sitting before our eyes in his kingdom, with the royal crown and great, glorious splendor. For it is not yet revealed what we have in him and are to obtain through the gospel, sacrament and faith.
After this it will be called the kingdom of God, when it will no longer be hidden, but will be revealed to all creatures, and faith will cease. Which is called handing over the kingdom to the Father, that is, making us and all His Christianity manifest before the Father in eternal clarity and glory, so that He Himself may reign without any cover. Nevertheless, Christ will remain in his dominion and majesty, for he is the same God and Lord, eternal and almighty with the Father. But because he now so reigns by his Word, Sacrament etc., that the world does not see it, so it is called Christ's kingdom, and everything must be subject to him, "but except him who makes everything subject to him," until the last day, when he will abolish everything, and then submit himself with his whole kingdom to the Father, and say to him: I have hitherto reigned with thee in faith; this I deliver unto thee, that they may now see me in thee, and thee in me, together with the Holy Ghost, in one divine majesty, and manifestly have and enjoy all things in thee, which they have hitherto believed and waited for.
Then (he says) "God will be all in all," 4) that is, each one will have in God himself all that he now has in all things, so that when he reveals himself, we will all have enough in soul and body, and will no longer be allowed to have so many things as we now have to have on earth; first, for the necessities and preservation of body and life, father and mother, food and drink, house and yard, clothing and shoes, in addition to princes and lords who protect us and make peace. Then, in the spiritual regiment, pastors and preachers, who teach and administer the sacraments, comfort in afflictions, and counsel in matters of conscience etc.; item. Sun and moon, air, fire and water for the whole world. And who can tell all that a man has here on earth, for the sole need of his body?
4) In all German editions: "allem", although the text placed above this section offers "allen".
must? But there it will all be over, and none of them will be valid anymore, but will have so much in God that no food, no drink or malt liquor will be so delicious, nor so good to eat or drink, as God Himself will do with a sight that you will always be strong and fresh, healthy and cheerful, and brighter and more beautiful than the sun and the moon, so that all the garments and jewels worn by a king or emperor will be mere dung compared to when we alone will be illuminated by a divine sight. In the same way, we shall have no patron, nor any authority, nor money, nor goods, nor house, nor court, nor any other bodily possessions, but shall have all things in him alone; so also we shall have all spiritual possessions, eternal righteousness, comfort, and joy of conscience, so that no one will frighten us any more, nor cause us to err or be troubled. In sum, whatever we now have to take from all creatures individually and piecemeal, even though it comes from him and is given to us, we will have him alone without any means, without any lack or cessation.
But this is not understood by the world and coarse people, who are stuck in their thoughts of this life, as they are accustomed, and think that the belly must truly eat and drink, and the body must have its need, if it is to live otherwise; they cannot understand that God can nourish better by His sight alone, than all the bread and food on earth, by which He Himself now also 1) gives and nourishes life, and transforms it into flesh and blood, marrow and bone etc. Can he now do this through bread and wine, which itself does not have life, should he not rather be able to do it through himself, as the Creator and Lord of all creatures? What would all food and nourishment do now, if he did not sustain us through his word, as Christ says [Matth. 4, 4.] from the 5th book of Moses Cap. 8, 3. For if 2) nothing more were added to 3) man's body but bread and wine, he would not last long nor remain alive. The body must first be alive, healthy and strong, have heat and strength to feed the food; otherwise it is of no use to feed it all the time.
1) itself" is missing in the Wittenberg. Latin: ixss. 2) Wittenberger: er.
3) "ins" - in des.
He filled him with bread for hours and poured all his drink into him. As you can see when a man is sick and cannot eat, yes, in all the people who die. Otherwise the rich and great lords would gather so much bread that they would live forever, and no one could get anything before them.
Since we see here before our eyes that bodily food and drink will not do if there is no God, what will happen there when God Himself reveals Himself? There we will neither look at bread nor wine, nor be allowed to desire any pharmacy or medicine, but will have enough just by looking at it; it will make the whole body so beautiful, fresh and healthy, yes, so light and nimble, that we will run like a spark, yes, like the sun running in the sky, that we will be 4) in a moment on earth or up in the sky. I do believe that everything will become much more beautiful, water, trees and grass, and even a new earth; as St. Peter [2. Epist. 3, 13.] says, that it will be a pleasure to look at; but to preserve soul and body, that God Himself will do, as He alone shall be everything in all, and His sight will give more life, joy and pleasure than all creatures are able, so that you will have to say: I would not give one moment in heaven for all the world's good and joy, though it last a thousand and a thousand years.
Therefore, as I have said, there shall be no more preaching or parish office, nor princes or temporal rule and government, and in sum, there shall be no more office nor estate. The persons, as man and woman, shall remain, and wholly human race, as it is created; but of necessity none belonging to this life, but each shall be a perfect man, and have all things for himself in God, that he shall not need father, mother, master, servant, food, raiment, house etc.
Now think for yourself in your heart what you would like to have or desire. Would you like to have money and goods, enough to eat and drink, long life, a healthy body, beautiful clothes, a beautiful home, eternal joy?
4) Wittenberger: "and" instead of: that we.
1190 Erl. oil, 184-I8S. Interpretations on the 1st epistle to the Corinthians. W. VIII, I28S-I28S. 1191
and desire, in addition to perfect wisdom and understanding of all things, dominion and honor have, then look only here, there you shall get everything enough. He will clothe thee more beautifully than any emperor may be clothed, yea, more beautifully than the sun and all the precious things If thou wilt be a lord, he will give thee more than thou canst desire. If thou wilt see and hear clearly, 1) through walls and partitions, and be so light that in a moment thou mayest be where thou wilt, here below on earth or above in the clouds: all this shall be yes; and what more thou canst conceive, what thou wilt have in body and soul, all this thou shalt have abundantly, if thou hast him.
For he may have for himself neither bread nor wine, manservant nor maidservant, house nor farm, garment nor gold nor silver, ruler nor preacher, but in himself he has all things eternally sufficient, for he lives in him and through himself. Why then should he not also do it in us, that we may have all things in and through himself alone, and may have as few of the creatures as he may have some others 2)? And as he, when he looks at the creature, has his delight, joy and pleasure in it, so also we will not need the creature more than that we have joy in it, as in a show meal, when we will look at the beautiful new heavens and earths, and praise and love God in them; but in him we will have all need and satisfaction.
But this is preached only to the Christians, who should believe it and wait for the better life to come. The rest of the crowd and the rabble believe nothing of it. For they are not worthy (because they despise God's word) to recognize it, and God punishes them for going away in foolishness and blindness, for not accepting it, and His wrath is already upon them. For this is the highest and most terrible wrath, when God does not give that one hears His word gladly nor respects it, that one may not desire a greater plague. Therefore, one must also let them go, where they cannot be corrected, and order God's judgments, because they already have the curse away, higher and heavier than all men.
1) Only in the Erlanger is added here: over a hundred miles, yes.
2) Wittenberg and Jena: some others.
would like to curse them. And because they do not want to hear God, they will not have Him either, but will be eternally in the hell of the devil's own, have all woes, plagues, heartaches and miseries, burn eternally, and not have a drop of water, so that they might refresh themselves for a moment; in addition, they will have no light, 3) not a handbreadth, not a thread, but will be deprived of both God and all His grace and gifts, which the blessed will have, and in addition, all that they have had on earth. Just as it is already the case here that they will not have to enjoy their good cheerfully and then leave it behind without giving thanks; much more will they lack everything that God is and gives. How can they be more grievously and greatly afflicted? And yet, alas, it is a common plague in all the world, among noble and base, high and low, that such God's word, and what is said of that life, is everywhere scorned and laughed at, and persecuted to the utmost. There one sees already the punishment begun, and the infernal fire lighted, and burning over their necks.
Therefore let such an example be a warning and a terror to us, and strengthen our faith to think of another life, because we have such great blessedness and unspeakable goods to wait for after this miserable life, since God Himself wants to give everything and be whatever we may desire. For this is His word and promise, so that He may so comfortingly admonish and stimulate us that we do not allow ourselves to dispute the temporal things that we have to gain or lose here, but rather learn to esteem the future, the promised things, as the world despises them; and in turn despise what it esteems great, be it money, goods, honor, authority and power, and say: Dear prince, peasant or nobleman, you have enough now, and defy riches and power, and live in a drunken stupor; but go, and have a good courage; for such sows belong such dreamers; yet before God you have nothing, and are despised and rejected. I have not now your money, nor your goods, nor your power, but I know and wait for another, of which you know nothing, as God has given me.
3) "no light" is missing in the Wittenberg and in the Jena. Latin: .VU Laeo nuüaM luosur visuri.
He has promised to bring me out of the earth and make me more beautiful than the sun; I will have everything beyond all measure. I will insist on the defiance, and let you burst forth to the highest, on your worldly goods, which you must leave here today or tomorrow, and go away completely bare and miserable.
Behold, we must strengthen and comfort ourselves against the unbelief and security of the world, that it may cause great distress to the weak, that we regard not the same, but what he says and promises: Believe only in Christ my Son, and I will save thee out of death, when the world must abide therein for ever; and I will give thee all that thy heart desireth, and adorn thee, that thou mayest shine above all the stars, when they shall abide in darkness for ever. Let this be better for you, because you see how the world is defiant about its perishable things, and despises God and his word much more than we can esteem our treasure great. For we are also still flesh and blood, therefore we cannot rely on and defy the eternal, imperishable treasure in God as much as they despise it and insist on their own thing; but we must do this and graft it into our hearts so that we always adhere to it and do not fall away from it or despise it as the world does.
Behold, this is the comfort that we have in that life, that God Himself shall be ours and all in us. For, if you take for granted all that you would like to have, you will find nothing better nor dearer to desire than to have God Himself, who is life and an inexhaustible abyss of all good and eternal joy. Now there is no nobler thing on earth than life; and all the world fears no thing more than death, and desires nothing higher than 1) life. The treasure we shall have in him above all measure and without ceasing; there shall heaven (if thou wilt) rain thee vain Joachimsthaler and gold, the Elbe shall flow full of vain pearls and precious stones, the earth shall bring forth all manner of delight, that if thou wouldst say to a tree, it should bear vain silver leaves, and golden apples and pears, and grass and flowers in the field, as
1) "that" is missing, in the Erlanger.
Emeralds and all kinds of beautiful precious stones shine. Summa, in which your heart will seek pleasure and joy, that shall be abundant. For it is said that God Himself shall be all in all. But where God is, there must be all the goods that one can ever desire.
V.29. 30. Otherwise, what do those who are baptized over the dead do, if the dead do not rise? Why are they baptized over the dead? And what do we stand all hours in the road?
So far he has established and proved this article; now he continues and scolds his Corinthians for a while, as a preacher should do, both teaching and punishing the unruly. To say then, Ye desperate red spirits and heathen men, have ye such a heart that ye believe not that we shall rise again, even as Christ rose again; what do ye then to be baptized above the dead? What use is baptism to you, if you hope for no other life? Just as he said above [v. 14]: If the dead do not rise, both our preaching and your faith are in vain; for if there were no other life, what would anyone preach or go to preaching? He would just as soon leave God's word alone, as others do who believe nothing everywhere. In the same way, if the resurrection were nothing, no one would be allowed to go to baptism. For no one may be baptized for the sake of having enough to eat and 2) drink, or to fill his coffers and floor. And it is true, whoever seeks such things alone, may of course have none, and may well live without God's word and baptism, as now both peasants, burghers and nobles think they can, and may well boast that they may have no preacher; and would much rather be rid of God's word altogether, not giving a farthing for all the preaching. That is why they have their own God, in whom they believe; that is their guilders and fat pennies, that is their life and kingdom of heaven. Therefore it is not possible that such should like to hear God's word, or ask for that life. For I also
2) "to" is only in the Jena.
3) "Citizen" is missing in the Erlanger and in the Latin.
Even if I believed (God forbid) that I should die like a cow, I would never come to baptism, the sacrament, or some preaching. Therefore they are not to be blamed, because they think nothing of that life, that they respect neither baptism nor preaching, nor honor pastors and preachers. For as they believe, so they live; they are and remain swine, believing like swine, and dying like swine.
205 Therefore he says, "You must be great fools yourselves to be baptized when you hold nothing of this article. For where this article is nothing, let only God with his baptism and Christianity remain where he wills, and let him keep whoever he wills. For he who so believes does not believe that he is God, who can help from death, and after this life has something more for a moment; nor may any word nor preacher, but no more, than Master Hansen, who is his preacher and God, and who forbids that one sow should eat another, and when he is dead, should lead him out, and should shut him up, like another sow on the shingle. After that they will find what they have despised and mocked, when we again look at each other with unequal eyes, and we have attained what we now believe and hope for; but they will have nothing else to do but howl and cry forever, which will not 1) help them. Just as the rich man Luc. 16, 19. ff. also did not want to believe, when Lazarus lay at his door, until faith came into his hand, when he lay in torment, and Lazarum saw in eternal rest and joy, and would have liked to have had only a drop of cold water for all his former riches, and could not.
So St. Paul wants to rebuke the rude teachers with these words, who despise the article out of their sour mind, and yet also wanted to be taken for Christians. For no Christian is so mad and foolish that he could not do the very thing that those scoffers consider a peculiar art, saying, "Do you think that what the priests preach is true, that we should all come to life again when we are buried and decayed? Or,
1) Erlanger: them. The "Constructiv" in the text we have given is common in Luther.
as our sows say: Do you think that there is still a guy in this one? For this, praise God, does not require a sharp mind, but is a true sinful art, which even the coarsest of them can do. It was a sin and a disgrace for these Corinthians to say such things, and yet to be baptized and called Christians, so that they would have been worthy of being scolded otherwise; without writing not to the evil spirits and wicked, with whom all admonition and punishment is lost, but to the small group of those who were not hardened and could still be converted.
For this reason he wants to rebuke them out of their own doing, because they let themselves be baptized, so that they do not have to deny the article of the resurrection. For the two do not rhyme with each other, that baptism should be something where one would not think anything of that future life, otherwise those who are baptized would have to be fools and would not know themselves what they were doing; yet there is no sow (Christians be silent) so coarse that cannot understand that baptism is nowhere to be used where the resurrection is nothing.
But this argument, though strong, is of no avail with a scoffer. For he will soon say: Why do they do it? They are fools. But among Christians and believers, since one should give another a good example of faith, and testify of the same faith by baptism and sacrament, hearing God's word and praying, this piece is considered a strong proof, because Christians are baptized, that this article must be certain. For it is not possible that so many finer, fomer Christians are fools and fools, who are so learned and can do so much as the coarse swine, not to say that they have much higher and more understanding. If you are moved by what a sow says, 2) why not rather by what a Christian says to you, as an angel of God?
Yes, that one is a lot. What is that to you? Even if there were many more of them, they are nothing but swine. Therefore rather see how pious, how faithful
2) to scratch - to defy, to throb, to speak hopefully. Latin: xinnnit.
teaches and understands them, you will find a great difference between a Christian and such sows who believe nothing. For a Christian knows how to speak so apparently and powerfully of God and his words and works that it is not possible that it is false and nothing; but those can understand nothing more nor higher than any sow can understand; nevertheless, they want to judge in high things according to their sow's head, to teach and reprove Christians who have more understanding in one finger than they all have in the whole body, and their sow's art, if it should be called art, could as well as they themselves. Therefore it is rightly concluded: All Christians are baptized; therefore another life must follow after this. For baptism and sacrament, as well as pastors and preachers, serve nothing everywhere for this life; therefore, if it were to remain with this life, one would leave just as much baptism and everything in place for Christians to handle. For you do not get a sack full of florins, nor a floor full of grain, but salvation from death, sin and all misfortune, and the gift of eternal life. This is the jewel, the pearl and the precious stone, of which Christ says, Matt. 13:45, that a merchant found and sold all, that he might have them.
210 But he adds a little to the word "baptize," that is, pro mortuis. This has almost been interpreted (as it is in Latin) as if they had been baptized for the dead, that is, for the unbelievers in the Gentiles, and thus had been baptized twice, one for themselves, the other for their own. But this is nothing. For so says Apost. 2:38, where Peter says, "Let every man be baptized in the name of our Lord Christ," etc., and it does not apply that one should be baptized for another, just as every man must repent, believe, and confess the faith for himself, etc. Therefore I remain with the understanding, as the ancient Greek teachers, and we have indicated by a scholion 1) next to this text, namely: because this article was recently planted in the time of St. Paul, as previously unknown and unheard of to the Gentiles, even among the most learned in Greek-
1) Scholion---Randglosse.
(Although they nevertheless came so far as to think that the soul lived after the death of the body, and yet could not conclude the same with certainty; but that man should rise again, and both body and soul come together again, of this they knew nothing at all), therefore it was difficult for them at first to believe the apostles' preaching, and those who believed it had to suffer much mockery because of it. So, to strengthen the faith of the people in this article, they were baptized in the tombs of the dead, as a sign that they certainly believed that the dead who were buried there, and over whom they were baptized, would rise again, and they considered this so certain that they pointed to it as with their fingers. Just as we also want to hold baptism publicly in a common churchyard or burial ground. Hence we read that the church at Aquileia taught and used to speak the article in faith thus: I believe the resurrection of this flesh; no doubt also to teach and confess this article clearly and properly against the seditionists.
The dear apostles and fathers kept this article in such a way, both with words and signs, because it was still new; as one has to teach the doctrine to the young rough people with ceremonies and outward manner, so that they may grasp it, and doubt it the less; otherwise it is easily forgotten, or soon taken out of the heart. So they baptized the people here at the graves of the dead, as if to say: "Here I am being baptized, as a testimony that I certainly believe that these very dead who lie here will all be resurrected; that one should not think that it would only be a ghost, or that other and new bodies would be resurrected, created anew by God, but the very Paul and Peter etc., who died and was buried, and, as our faith says, this very flesh, which now stands and walks, or is buried under the earth. Just as the Christ who was born of Mary and crucified was truly resurrected, and no other, as he showed his disciples the scars of his hands and in his side.
1198 Eri. 51, 19S-I94. Interpretations on the 1st epistle to the Corinthians. W. VIII, I29"-I2gg. 1199
So you see that everything must be done so that only this article is certain to be with us, for if it falters or is no longer valid, then all the others are of no use and are of no value, because everything has happened for the sake of the resurrection and the life to come, that Christ has come and established his kingdom in the world. Wherefore if this (which is the ground, cause, and end of all articles of faith) be overthrown or taken away, all the rest must fall and go with it, that it is well needful to press and strengthen this article diligently; as they did in this manner concerning baptism, and we also do with other like signs; than that 1) we honestly lay the dead to rest, and go after the corpse, singing or praying, as a confession and sign of faith, that these same dead, and we with them, shall rise at the last day, and shall be no other bodies, whether they be sent and transfigured otherwise.
For this reason St. Paul urges with all these words that we are sure of the resurrection to come, so that he immediately shouts out with great impatience, saying: "If it were not for this article, we would leave our preaching, baptism, and the whole Christian life in peace. What would we want to hang on to it, because the devil together with the world is so splendidly hostile to us, and work so vainly, and always remain in the murderous 2) driving, in which we must now stand? There is no man on earth so mad and foolish as to set himself on an unavoidable journey without any cause, and to take upon himself nothing but suffering and torment in vain. For there have been some among the heathen who have taken great trouble and journey, risking life and limb, but they have profited and been honored by it, and have been exalted and praised in the sight of the world, and have always had something before them that has moved them. Just as men of war and daredevils willingly put themselves to the test, so that they may gain honor or money and goods. In sum, whoever dares and suffers something great must certainly know and wait for something brave for the sake of which he does it.
Now the Christians alone are such people,
1) "that" is missing in the Wittenberg.
2) Jenaer: murderous.
who must have all the hardship and misfortune in the world, and yet have nothing on earth that should 3) move them to it. For they 4) have neither money nor goods, neither honor nor favor, but only the contradiction, poverty, misery, contempt, enmity, are condemned, cursed, chased away and murdered, and would have to be nonsensical, if they sought nothing else but harm and shame, as if they had a desire, that one would be hostile to them, and anthäte all plague. For even the heathen have said: Frustra niti, et nihil nisi odium quaerere, extremae dementiae est, that is the greatest folly on earth, that one labors in vain and gains nothing but enmity from it.
215. Since we have nothing else to expect here, but must willingly consider this life and everything that is in it, that our life and being before the world is actually called frustra niti, struggling in vain for misfortune, and in vain we lay ourselves against all the world, both princes, scholars and saints, We must know something else to hold on to, something that we consider higher and better than this world's goods, honor, favor and grace, and all that it has. Otherwise, we would not be so great and foolish, praise God, that we would not rather keep our mouths shut, and have the world's friendship, good days and chamber, and live as it lives. But because we can despise all this and let it go, we give enough to understand that our consolation is not here on earth, but has begun in another life, and ask nothing of the world's ridiculing us and taking us for fools, or condemning us and trampling us underfoot, but say to them again: We know well, if we want to be Christians, that we cannot be one with the world, for we were baptized for this very reason, and for this reason we preach that we enrage the devil and bring all the world upon ourselves; this we have sought, and have begun to do. If we had wanted to serve the world, we would have started differently; but it
3) Erlanger: us. 4) Erlanger: us.
All this is so that our Lord may be praised, and that at last it may come to pass that we and all the world may know what we have in him, when the world, with all its favor and grace, honor and good, shall be nothing any more, and we shall obtain such treasure as no lord nor king shall come to, and no man shall know of it, unless he hold it with us, and also have such courage that he may cheerfully despise the world with its nature, and dare all things in it.
Behold, this is it that he saith, "Why stand we all the hours in journeying?" Although he actually speaks this of the apostles (as he soon after declares of his own person), and it does not happen to all Christians that they endure and suffer so much suffering as St. Paul and other apostles or preachers. But yet it is true that all Christians are told that if we confess Christ and live rightly, the world will become hostile to us and set it against us, just as it does to the preachers, that we may wait for nothing better; this is the common outward journey of all devout Christians, one as well as another.
But St. Paul speaks here (as I have said) of the special journey that befell him and other apostles, over that 1) common journey, and is always in the preaching ministry, as he says elsewhere, 1 Cor. 4:9: "God has set us apostles apart for the very least, as delivered to death," or handed over to death. For they not only have to bear the outward burden of the world, as persecution, imprisonment; but rather that the devil clings to them, and hinders them everywhere, chasing them day and night, so that they always have to be in mortal danger and fear, and they cannot help but be afraid, as if they had to die in a moment. For it is they who must always stand at the forefront for all the others, and take up all the spears and arrows of the devil and beat them away.
218 Thus he says: "What would we seek by putting ourselves into such high, unavoidable, constant journeys, since we are never sure of life and have no joy? I do it not for the sake of honor and favor, or friendship, but do nothing with it, except that I do not want to be a friend.
1) Wittenberger: his.
both the world and the devil become bitterly hostile to me, and set upon me even unto death. Why then would I without cause place myself between the spears, halberds and guns of the devil, since they all aim at me, as they would like to catch me? As St. Paul undoubtedly often had to suffer many a buffet and blow, which he well felt that he had no other sense than those who have to run through spears, since one strikes and stabs on all sides. But who would do this, that he should so stand and preach, when he saw such loaded and lighted guns pointed at him? Do you think I would take a hundred thousand guilders and preach a sermon? Now it has been much harder and more horrible here, 2) since 3) the devil has pointed his whole infernal quiver and cannon at the apostle, and has had to suffer the same without ceasing, as he gives 2 Cor. 11:23 ff. to understand; yet he has remained firm and steady in his ministry, and has not considered any journey and 4) suffering so great that he would therefore refrain from this sermon of his.
But who would wait for all this without ceasing, if he were not as sure of this article as of his own life? Yes, I say for myself, if I knew that it was worth nothing more than honor and good, and could earn the good of the whole world three times over with it, if it should not be possible for me to do a sermon, and would crawl nine cubits deep into the earth before waiting for such a ride. But there is something else for us, which we may seek and obtain here, which may well delight us in suffering and sorrow, against which everything is to be regarded as nothing; as St. Paul, Rom. 8, 18, says. We may eat and drink here, and take what we get, although the world does not grant us the same; but for this reason we do not want to be Christians, nor believe, but wait for something higher and better, which is an unspeakable, eternal treasure.
V. 31. By the glory that I have in Christ Jesus our Lord, I die daily.
220 Then he expresses what he means by steady driving, and takes it upon himself, and confesses,
2) "been" is missing in the Erlanger.
3) Erlanger: "like" instead of: there.
4) Erlanger: still.
1202 Eri. si, 197-199. interpretations on the 1st epistle to the Corinthians. W. vm, isoi-isoi. 1203
how he is, writes in one word his true legend, of which the world neither knows nor understands anything everywhere, for it no longer knows either that it has heard how he and the other apostles raised the dead, and performed miraculous signs, and what other works it can see that seem great; but this piece no one has understood, except he who has felt it, and no one understands it yet, except he who feels and experiences it himself; therefore there is not much to be said about it here.
But he swears to it, "By our glory," and considers it a great and noble oath. As if he wanted to say, "As dear as the honor and glory that I have in Christ JEsu is to me, so high and dear do I swear. Now Christians know what this glory in Christ means and is; not that we shall become rich to the hundred thousand florins, nor that we shall win a kingdom or an empire; but that through Christ we are redeemed from sin, death and the devil, and are set in hope, yes, in part already led into the eternal kingdom, and boast that we have a gracious God and Father, because we have been baptized, and believe in the man who can give us eternal life, of which no Turk, no spirit, no papal bishop, nor prince, nor scholar and false saint, and summa, the whole world knows nothing. I have the glory on this article, and put it as a pledge, as I should not lack nor can, for that I would not take the world, that I should swear otherwise so high.
222. But how is it that he says, "I die daily"? I do not see (say the world) that you have ever been buried, but that you walk and stand, eat and drink, wander about and preach, and do your trade: Is this to die or to be dead? Well, he swears to it, and wants it to be certain; but that is what I have said, that not everyone knows nor understands what he means by it, or what such dying means, and how it happens, namely, that he always carries death by the neck, and is so tormented without ceasing that he feels death more than life. And yet he says that he has an honor or glory next to it, namely life, although it is weak and often probably 1) nothing.
1) "probably" is missing in the Erlanger.
and is therefore always in battle, wrestling with death and life, sin and piety, good and evil consciences, joy and sadness, hope and terror, faith and unbelief, in short, God and the devil, hell and heaven. He speaks here of such a struggle, which he alone has understood, as a high apostle, who has dealt with it without interruption and is well practiced; therefore he must also swear to be believed as the one who speaks the truth, even if other people do not feel or understand it that way.
Why then would I do this (he wants to say again), that I am not only plagued, imprisoned, tormented by the world, and suffer what can happen to me externally, which he tells after the length 2 Cor. 11, 25. ff., but also, over such danger, always have to stand in special battle with the devil, and day and night wrestle with death, and feel the fear of hell? What do I get out of it? Or what do they give me in return, that I should put myself into it without any hardship, if I could well be above it? Shouldn't I rather put an end to the matter and let myself be buried? or advise the matter, as the world does, that I let Christ and everything that is Christ have a good year, and live as the others live, that the world would leave me satisfied, and the devil would be my merciful master? Yes, I would certainly be able to do that if I wanted to forgive myself for that life. But because I do not want to do this and boast of another life, I must consider this and have to pay for the fact that the world thus goes along with me and the devil impales and tortures me so that I will never be happy with this life. But even if he chokes me daily and would still do me so much harm, I still do not want to let him take this glory from me, but finally put him down with it and receive the victory. But he adds a piece of his fame or his ride, though not the greatest, and says:
V. 32: "Have I fought with the wild beasts in Ephesus in the opinion of men? What good is it to me if the dead do not rise?
224. that is also a glory; but not, as the world boasts, in power and strength, or of great honor and good, but only of
Suffering and danger of death and of other victories than 1) the world is capable of, namely, that he was in the jaws of death and yet was saved. But he speaks of this in a special way, as it was customary in the country, especially in Rome. For they had a way, when they wanted to make special spectacles, so they took an evildoer or condemned man, made barriers in the middle of the market, and put him in there, bare and without any defense, and let lions and bears, or other cruel wild animals, come to him, so he had to fight with them, and either fight them off, or let himself be eaten; And they did this when the beasts were hungriest, and often let the beasts run and run about, so that they became the more ferocious. Thus they had their amusement in seeing (especially the Christians) how the poor people were torn apart by the animals. So they thought they could deter the Christians from such horrible torment, or clean it up. For it was not possible for a man to defend himself against the cruel beasts without God being present at times with miraculous signs, and so sending that the cruelest beasts (if they were rushing at the Christians) did them no harm, indeed, became so gentle against them that they fell at their feet, behaved as kindly as to young children, and dealt with them as with sheep, and thus some were saved, strengthening their faith; but not all; otherwise it would have been too mean and despised. But if this did not help, the executioner had to come at last and execute them with the sword.
225 St. Paul boasts that he was thrown to the wild beasts, so that they tore him apart, and yet he resisted them and was saved without all the thanks of the world, just like Daniel when he was thrown into a pit by lions [Dan. 6, 16], since the others who accused him were torn to pieces by the same lions from the beginning with their wives and children, and their bones were crushed. So he says elsewhere how he was often miraculously delivered from the dungeon, item, from water and other troubles he was in, 2 Cor. 11, 26,
1) Wittenberger: den.
So that the heathen did not always have to devour the Christians as they wished, but without their thanks they had to let them live, and not destroy them before it was pleasing to God; so that the Christians would see that God was with them, and would not be without comfort, but would see a piece of life in the midst of death, and the others would also be shocked by it, and would be converted or frightened 2) and would not have to do what they wanted. Just as he has often shown himself with us now; if he had not been with us, the pope and his angry tyrants would have devoured us ten times over long ago.
226 Now, why would I put myself in such a death struggle (he says), to wrestle with the wild beasts? Who would do it for the sake of temporal good and honor? For what else was there but certain death before the eyes, that a single man, without all help, should fight with ferocious lions, bears and leopards? And yet faith had to fight against such a gruesome sight. And even if I had done it for glory or for the love of the world, I would have earned no other thanks or honor, except that they would have despised it and said that I was a magician, or that I needed the devil's art to do it, just as they did to Christ himself, and would do to us now, even if we raised the dead before them. That is why I have not done it in a human way or opinion, to seek something from men with it. And because spiritually I must always bite and fight with the devil, and always hover between death and life, so that everything that the devil and the world can do evil clings to me, and there is nothing with me but death, I must miss a greater comfort than no man here on earth.
It is not strange that murderers and evildoers come to death, for they have deserved it and struggled for it, and cannot fight or struggle with it, but despair and perish. But we, because we willingly and in vain take upon ourselves such a journey and battle of death, must live and die another way.
2) Thus the Wittenbergers. Jena and Erlangen: "were" and immediately following: "had to".
Otherwise we could just as well speak and do as others what the world would like, or pretend to be princes and lords and strive to become great lords and have good days. Yes, if we did not seek more than the world can give! But now we seek and strive for something else than what we find here, which no emperor, king, lord can give, and no scholar or doctor knows or understands. Therefore, we speak and do differently than they speak or do.
V. 32. Let us eat and drink; tomorrow we will be dead.
228) He speaks this 1) in the person of the mockers, who mocked his sermon with such words, and takes this saying from the prophet Isaiah, Cap. 22, 13, to whom it also happened. When he preached very vehemently, and chastised his disciples at Jerusalem, as though they had been stingy, stingy wolves, despising the word of God, and believing as much of the resurrection of the dead as cattle, they went to him, opened their mouths, and mocked all that he preached, and lifted up their tongues against him, and mocked him as a fool, and said one to another, "Hear, beloved, what the prophet saith, that we shall die tomorrow. If this be true, O let us eat and drink first, and be of good cheer, because we are here! These are the peevish mouths that have been able to turn back his word and make a mockery of it, so that they should be afraid that God would be angry and punish them with all kinds of plagues, as he predicts: so they do the opposite, and use his prediction for their joke and for more impenitence, and speak of death in such a disgraceful way, as if death were nothing more than a hemp pot. 2) What devil from hell would preach to such people who turn it all around so poisonously? And as one frightens them of death, so they take it and defy their prophet.
Without a doubt, St. Paul also often had to hear this from his scoffers.
1) Erlanger: he as.
2) Hemp potzen - popanz made of hemp. Cf. "Strohpotzen". Alte Ausg. 3, 1377, § 33.
For this is the rhyme that the world, and still both, 3) peasant and burgher and squire Scharrhans lead, if one frightens them by God's word with death and hell: O the priests tell us much about death, and make the devil horrible, and hell hot; so let us first have a good drink with each other, as long as it lasts; if we die, we are dead. For this reason he also incites their words, as if to say: If it is true that one must not believe in the resurrection, then I know nothing better than that we also speak and mock like them, both God and his apostles. For whoever does not want to believe God's word, nor is afraid of His wrath, then it is lost what one says and preaches; can speak nothing else, but as they believe (as also now our Junkers): Do you think that it is true, as 4) the priests say, that there is one man in another? Dear, if we are dead, then we are dead; if the body dies, then one fellow dies with the other.
(230) Well, Christians must hear such mockery and let it go until the time comes when they will not despise death as they despise it now. For this I have experienced and seen many times, praise God, among others, that our prophecy and sermon have come true, and no peasant or nobleman has ever been so insolent and proud, when death has come before his eyes, he has nevertheless become frightened and angry, and his previous mocking and defiance has not helped him. For he knows the art of making the most proud and joyful despondent and cowardly, if he greets them only a little with a pestilence, so that their hearts and courage fall away when they think that they must leave their goods and splendor behind them. If then death can frighten those who do not believe, there will certainly be something more behind it, so that they will be frightened in hell; there it will not be said, as now: If we are dead, then we are dead, but will lie in eternal fires, and cry out wailing and woe over themselves that they were ever born, and will have to curse and condemn themselves, so that they will not be able to live.
3) So the Wittenbergers and the Jenaers. Erlanger and the Latin: "old" instead of: both.
4) Erlanger: this.
1208 Erl. SI, M-sos. Sermon on I Cor. 15, 32. 33. w. VIII. IS09-ISI2. 1209
God's word, and so blasphemously despised and mocked.
Therefore, we should beware of such frivolous speech, lest one mock God and His word. For he also likes to draw such people, before they are able to warn others, as one has seen many such examples (which are not to be told now), that 1) he nevertheless hurls atrocities at such scoffers, who think it is a good thing, if they can only speak of the Gospel in a scornful and mocking manner; these (examples) should not be so easily forgotten and thrown to the wind. For he does not always punish in this way, otherwise he would have to let few people remain on earth; but he sometimes shows others, as an example and a fright, what he likes to do, and what he will do when he sees the time, and once it will come; but then it will also be too long. Today you mock, eat and drink; tomorrow you are dead and will not return. And what happens to one, that can happen to all, as Christ Luc. 13, 5. says of the tower of Siloah, which had slain many people: "I tell you, if you do not amend, you will all perish."
Therefore, when he strikes and executes one, he means them all, and will certainly strike them before they know it, if they do not stop in time. How much misfortune one experiences daily from all kinds of terrible plagues, fire, water, murder and sudden 2) death! And if many are already going on like this, do you think that he cannot borrow a bill and come after them with the punishment when they have long forgotten the sin, and then consider themselves pious, complain and cry out as if they had never deserved it? For he does not let the punishment go so suddenly on the sin, but lets it go long enough, and keeps still, whether they want to mend; but at last he comes too horribly, when one least thinks of it. And after the body is great, after that also comes the punishment: He punishes an individual or a small group soon; but he waits a long time for a whole country or city, until it is well ripe; but at last none remains unpunished.
1) Erlanger: da.
2) In the old editions: gehlings.
Therefore St. Paul warns from the prophet Isaiah, using the same words. He wants to make an example of those mockers, as if to say: "At that time there were also wicked, evil men who could do nothing but mock the prophets; but when they had long mocked, and were now safe and of good cheer, and no longer remembered what the prophets had said, the hour came when God sent the king of Babylon to devastate everything that was there, to set fire to the city and temple, and to kill all they could, and to carry away the rest with them. Then they also complained of misery and distress, also thought they were innocent, but did not want to think behind themselves, and look at the old register, as their fathers deserved, and they had remained in the same sins, thought it was all forgotten, as they had forgotten it.
But he hath a long memory, and forgetteth not, though we forget; neither will he forget how all the world now wilfully and unhesitatingly sinneth against the gospel, as if they had liberty and power to do what they would, and mocked when it was told them, as if there were no God that saw or knew. But he will come after them, when they think it is long forgotten, both of them, with pestilence, thenrer time, war and murder, that one will hack and spear like frogs, both young and old, that they pay what they deserve now; so they will have to see what they have mocked, and remember that we have told them now. But God will also let them cry out in vain, as they let us admonish and warn in vain.
V. 33. Do not be deceived. Evil gossip corrupts good morals.
We cannot help it," he says, "that the rough crowd of scoffers comes, saying, If we are to die, let us eat and drink before we die; if we are dead, we are dead; and if they are told much of the last day, they wish they had money enough to count for so long. But let them go and mock, because they can; it will be found in the end who mocks the other, and then they shall have more to count than they would have if the register were kept before them.
1210 Eri. si, L05-S07. interpretations on the 1st epistle to the Corinthians. W. vm, 1312-1314. 1211
will have to hold their noses and give an account, so that they will sweat over it. But do not turn away from what such reckless people say, but beware and listen to what God's word preaches to you, for such talk will surely deceive and mislead you.
236 And this saying is taken from a famous Greek poet, Menandro, from worldly discipline. For where young people are to be brought up, it takes effort and work to see to it that they do not see many evil, annoying examples, and are thereby hurt and seduced. And there is also reason, that it is very important that the parents take care, so that their children are brought up in a disciplined way. If now father or mother has spent much effort and food on their child, before it has been brought up a little and brought to a fine 1) moral nature, so that it knows how to behave sensibly and demurely toward everyone, then some harmful animal should come, an evil mouth should speak something to the ears, or an evil example should be seen, which poisons such a young heart, and draws an evil blood, which 2) it can never get rid of. Thus, even if a young boy has been well educated for a long time in teaching and discipline, so that the parents see their pleasure in it, a wild, wicked and careless boy will soon come and poison it with a loose, impudent word or example, and thus spoil at once everything that has been spent on it for care, diligence, time and food.
The pagans have experienced this in their nature, and we still experience it daily and see it before our eyes, how easily and often fine young people, both boys and girls, are seduced in such a way that it is always a pity. So much harm can a wicked tongue do that in one hour it can poison and spoil a whole bunch with one word what one has brought up with great effort for ten or twenty years. That is why they want to instill such sayings in the youth, and thereby admonish everyone to beware of evil gossip or company, for it does murderous harm, and it is not a good thing.
1) Thus the Erlangen; Wittenberg and Jena; his. Latin: aä aliuva vitas vaoäuiQ puulo Uonestiorem p6rv6Ü6rit.
2) Jenaer: that.
which is well drawn, as a hailstorm or lightning destroys the crop in the field. And they are shameful, devilish people, who want to poison such innocent young people in this way.
Now, does a wicked gossip in worldly discipline and pagan wisdom and piety, as nature and reason teach us, what should it not do in the high, subtle matters of faith, which reason does not understand, and yet everyone wants to talk about it, to puzzle and judge, as is now happening everywhere, even among the rabble? As if there were some such mouth drooling in a bunch of peasants or citizens: What do you want to hear what the clergy preach? Do you think that there is still a guy in this one? etc. So also Junker Hans of the nobility and war-servants, when they drive along: If I should think that I must die, and another life be after this; who then would go to war? Let us have good courage and good days here (they say), as long as it lasts; who knows how it will go there. Yes, some who want to be very wise consider those to be fools who preach or say so: They must be very idle people who worry about it. For they have other things to do, which are more important, namely, how to buy many villages and castles. Such words a whole crowd must grasp after that, that they go, and no longer think nor consider how they live or die, but only that they scrape and fill their belly. So with one word the whole crowd is soon corrupted, so that no more preaching and punishment will help them.
But when it first gets to the scholars and highly knowledgeable people, then it does the right damage; they can first make it evil and 3) unsavory, and yet polish it and decorate it with beautiful paint so that it glistens, and paint it in the most mocking way. There have been good foolish people (they say), Christ and Paul, who 4) say that there shall still be a life after this. What lacks so many fine people on earth, emperors, kings, princes and lords, scholars and wise men (as special-
3) unsöt -- rude, harsh.
4) Wittenbergers: that one.
The first one was the one who was in Greece), who would have known as much about it as these poor beggars and unlearned people. A simple-minded person soon takes this to heart and thinks, "Who knows if what they preach is true? Shall I believe him whom so many learned and wise men do not believe? Who told him? We must suffer such things and be accustomed to them; though we preach much, we cannot prevent such useless 1) gossip and evil, poisonous mouths from running along, because 2) St. Paul himself could not prevent it.
(240) Now, there is gossip, and very wicked gossip; but you are hereby warned by God that you should not turn away from it, if you have to hear such things, but rather accept God's word more than the gossip of all the world, even though the most learned and highest scholars, emperors, and kings do so, as they do the more learned and wise they want to be. For if you do not turn away your ears and follow such gossip, you will certainly get such shocks and annoyances: who knows? there should be nothing to it. And when the devil brings you there, he has already caught you, as he did Adam and Eve. For this is his wickedness, that he so lures man out of the word, and steals it from the heart, that thou thinkest not of it, nor feelest it, and instead drives other thoughts into it; so he has won the game. Therefore, you must be prepared to take this remedy for and against such poison, and where you hear such talk with one ear, soon hold to the word with all your heart.
For I myself have experienced how it shocks the head and hurts the heart when one hears such people and wise-assed smarties talk about things so certainly and surely, and scl even scornfully mock as if nothing had ever been so certainly lied about, that one must nevertheless think: Who knows then? There are so many great, learned and brave people, the best core in the world and the biggest bunch, who talk differently.
1) "useless" is missing in the Erlanger and in the Latin.
2) ,/s" is missing in the Erlanger.
3) Theriak (tUsriueuW) ----- Arznei Wider Gift, especially against the snake bite.
and believe; if it should not be true, then no greater deception would have come on earth. Therefore, I have also experienced and seen many who have had heavy temptation about it, 5) whether there will be another life after this life? Behold, all this comes from such loose, evil talk, especially where hearts and consciences are still weak and untried. (For I am, praise God, so equipped for this that, if God wills, I shall not be harmed by what all the world gossips).
For this reason, one must diligently guard and always adhere to God's word, by which this article was founded and has stood and remained for fifteen hundred years, and has been contested by many talkers and spouters, but has never been overturned or suppressed, since they have all passed away with their talk and are dead, so that no one speaks of them anymore, nor remembers them. But this article remains and still stands, as it was preached by the dear apostles, and believed by Adam and all the fathers and saints, and shall be preached because the world stands, until the time comes when it will come into work and experience. We want to stay with it and not turn away from it, even if some of us talk about it so poisonously and mock, but comfort them that they are not worthy of it, and let them go (as Christ says of the Pharisees [Matth. 15, 14.]) as the blind and the blind leaders, and let them talk until they have to stop. They have their part, and cannot be punished more; for if they were worthy, they would also believe God's word with us. Therefore we say to them, as Saint Paul said to his Jews [Apost. 13, 46]: "Because you will not listen, and do not consider yourselves worthy of eternal life, we turn to the Gentiles." But you thank God that God has given you grace, and called you to understanding, and made you worthy to believe it, and let those go with their mocking, eating and drinking, and living like swine lying on the graves, and fattening themselves, so that they will soon be slaughtered. So you can defend yourself and protect yourself against all kinds of evil.
4) Erlanger: that.
5) "have" is missing in the Erlanger.
This is a poisonous thing, that thou shouldest say, I will hear the word of God, and abide in it; for the same is better than such talk, as a useful, wholesome word, and given of God, which abode in it from the beginning of the world, and shall abide in it unto the end; and will do as a pious daughter ought to do, when she heareth a lewd mouth, or is provoked to fornication by a wicked whore, that she should say: This is not what my dear mother taught me; I would rather follow her than another, for she will certainly not teach me anything evil. Or like a pious son, who shall not hear what any knave will tell him to do, but shall say against it, This is not right; for so my dear father or schoolmaster taught me etc. Just as such children keep their parents' word against such poison, so that it does not harm the heart, so a Christian should keep God's word, so that he rejects such pagan and ungodly talk against the faith, and remains with that in which he was baptized and called, and which is the faith and life of all Christendom.
V. 34. Wake up properly and do not sin, for some know nothing of God, I tell you to your shame.
He adds these words to admonish and warn them the more strongly against evil talk, and shows them how they should do it, so that they will not be deceived. Thus he says: Take care that such talkers do not find you slumbering or sleepy, or sullen and lazy. For this has already given place and opened the door to all talkers and seducers; as I have often said, and still say, that this is an excellent harmful vice, which is called idleness, or (as it has been called until now, but has not been properly understood or interpreted) slothfulness to worship, when one gets tired of the sermon, and says, "Oh, I know it well myself, and have often heard it, and can read it at home, if it lusts me; what shall I always hear of the same thing? And so they go, thinking that they have the treasure in abundance, so that they cannot lack it. But St. Paul says here the contradiction: "Take heed, and beware lest you be too sure, and think that you can do it too well, for it will surely deceive you. For it has
The first thing you have to do is to make sure that 1) you don't get any nasty gossip before you know it.
244 Therefore it is necessary that we always live bravely and carefully, and in worry, so that we are not hurried, or 2) miss ourselves, so that it does not happen to us as it does to those who suddenly and unawares go to the devil. Take an example of a mad man whom I saw, who spoke nothing else when he opened his mouth, but a thousand devils, even if he stumbled or bumped into something; and was often warned by his neighbor that he would give up the word, that he would make a dangerous fall at some time, that it would go badly, and that the fellow whom he called would soon be behind him; but he turned aside, and said: Oh, if it should come to that, I myself know well that I should forget the words. Not long after, however, he crossed a bridge, and as he did so, he stumbled and fell into the water, and quickly, according to his custom, he said, "Farewell in the name of a thousand devils! So it can happen to such secure spirits, who know themselves so learned and secure, as if they should not hear and read it, or think of it, that just in the same the devil creeps in secretly with evil talk or input, that they lose Christ and the word, and the devil becomes powerful according to his will.
For I have often experienced this myself, and have well tried how the devil can cunningly lead one away from the word. For when he sees that I am prepared and deal with God's word, he leaves me in peace; but if he only gets so much air that I do not think about it and deal with other things, he comes behind me and soon gives me a push that I feel heavy before I take the word again. What would happen, then, if I were also so sure, and let myself also be thought so learned, and let half or a quarter of a year stand by to "preach" the word, or to hear and read, because I am so learned?
1) Jenaer and Erlanger: gleichwohl. Latin: üiti xsntsr.
2) "us" is missing in the Erlanger.
What do I have to do that I can do with daily study and prayer?
Therefore, if you do not want to be deceived and lose what you have, you must be steadfast and not snore, so that you may keep the word well, so that you may be able to guard and defend yourselves from such evil gossip, so that it does not break in among you. For it is not for you to ward off evil talk, lest you hear it from the world, but it behooves you to watch that you give it no place, but ward it off wherever it stirs. For the devil will certainly not sleep nor snore, but will also attack you on every side wherever you go. Therefore, you must also guard against it, so that you are equipped with God's word wherever you go or stand, at home or outside, in church, in your chamber, over the table, and wherever you deal with people; just as God commanded His people that they should paint and write God's commandment before their eyes at all times, so that they could always look at it, and defend themselves with it against all kinds of irritation and trouble [Deut. 6:6 ff].
Such diligence and care for God's word is what he means by the word "watch" or to be watchful: and it does not mean to watch badly, but to wake up rightly, or to watch so that it is called rightly and blessedly watched, that is, according to God's word. For the world is also watchful to its thing, but not to God's word. But this is the right watch, to watch in God's word, so that one may beat back the devil and his poisonous arrows and be victorious. Therefore it is not called watching, as a watchman watches in the city, so that no one falls in or does harm; or as a master or wife watches in the house, so that the servants are up early in the morning, and direct what is to be done. This is part of the rule of the city or of the house, that every man watch his work, and that all things be done aright; but so it shall be called watching, lest any man sin. The world is to watch against poverty, strife, or enemies, that it may be well with both lands and people; but our watching is that sin may cease, and righteousness arise and be maintained, that faith and love may reign, and unbelief be destroyed.
248 This means that God's word should always and everywhere be acted upon and practiced with earnestness, and that we should greedily snatch at it, gladly hear, sing, say and read, against the shameful idleness and sloth of which I have spoken, so that we may have our castle and fortress well guarded, and all holes closed up, so that the devil cannot creep in. Otherwise, if I or others do not preach with diligence, and you do not hear, nor practice, make yourself think that you can do it too well, that is, neither watch nor resist, but slumber, and hang your head, yes, snore in the midst of the devil's guns and spears, so that he has good secure room to break in, and climbs the castle without any effort.
For so it was also with the Corinthians. Since St. Paul was no longer with them, and they became much more sure of themselves, thinking that they were learned enough and could do everything, the devil came among them with his weeds and evil gossip against this article, so that they were clever in it according to their thoughts without God's word, and pretended that the resurrection had already happened. For they did not want to be taken for denying the article outright against St. Paul's preaching (otherwise they would not have been easily believed), but made a fine pretense of it, took St. Paul's words, and interpreted them to mean that the resurrection had already happened. Paul's words and interpreted them as they saw fit, saying that it was not to be understood so crudely that the dead should all come forth bodily, but should be understood in this way that we were all spiritually resurrected in baptism, from being dead in sins and evil works, and now entered into a new, pious, honorable life. This was a sweet poison out of all measure, and it tore in with force, as it should still do, if one were to spread this with words, and blew into the people, who were not well guarded with a pure understanding of God's word, so that soon the whole crowd would burst after it: Oh, this is truly right, we did not understand it before, nor did we hear it interpreted; just as they do now about the sacrament and baptism. For since they cannot deny the clear words of Christ, that Christ's body and blood are there, they say that he is only there spiritually. For how can he be acted upon and eaten in the flesh, even by the ungodly? So they also have this article
1218 Eri. si, 214-216. interpretations on the 1, epistle to the Corinthians. W. vm, isee-132s. 1219
and painted its interpretation with a beautiful color, so that it pleased the people, especially because it was preached by those who had a great reputation, as the apostles' disciples and companions.
But after that others came, and they pretended it so: The resurrection was not to be understood according to the flesh, but only according to the soul, and then they quoted St. Paul's saying from this chapter, v. 50: "Flesh and blood cannot inherit the kingdom of God"; because we are flesh and blood, the body could not be resurrected; but they had to confess that Christ was not resurrected according to the soul alone, but both body and soul, just as he was born and died. Therefore also our article is clearly called: Resurrection of the flesh; that the body, which now dies, should come forth again and live, as Christ rose bodily from the grave. This is the right understanding of this article. Although it is true that sometimes the Scriptures speak of spiritual resurrection, when they say that we are to pass from sins into a new spiritual life, which takes place through faith and baptism, while we are still in this life. But in this article it is spoken and dealt with how we will be resurrected after this life, when we are dead.
For this reason, it is not valid for them to draw from St. Paul's saying that flesh and blood cannot inherit God's kingdom, contrary to the clear opinion of St. Paul, which he puts forth through and through in this chapter. For flesh and blood he calls (as we shall hear) nothing else than the addiction and evil that we have in our flesh and blood from Adam, namely, the sinful, mortal nature, evil desire and all kinds of infirmities in flesh and blood. For in that life it shall all be pure, without sin and infirmity. Therefore, everything that is evil in our flesh and blood must now perish, so that on that day we will be completely new and pure in body and soul. Now it does not follow that we should not be resurrected bodily with flesh and blood; otherwise we would also have to say that Christ did not have flesh and blood after his resurrection.
252 Behold, this is the evil gossip ge
He says that the people who were among them were not introduced by foreigners or common bad people, but by their own brothers, who wanted to be the most distinguished and learned, and who had the office among them, so that he had to admonish and warn them to be on their guard against their own brothers. Therefore he also concludes with harsh words, saying, "For some know nothing of God, I tell you to your shame." As if to say: "Is it not a sin and a shame that it has already come to this among you, all of you who have heard my preaching so abundantly, that such things are taught among you and by yourselves, and you have fallen into such blindness that you have almost nothing more of God's word? What could be said of you that is more shameful than that you, who 1) should be the most learned and best Christians, as my most distinguished disciples, have let such unchristian gossip sink in so far, until you regard God and his word as nothing at all. 2) Therefore, I must admonish you to see where such things have fallen, and to take offense, lest the same happen to you.
For this is what he means by "knowing nothing of God," that one neither knows nor respects God's word; for whoever wants to know God must come to know Him through the word. Such people do not do this, but leave it at that, and go with their reason and their own thoughts into the articles of faith, presuming to judge God and all things for themselves; there they never meet Him. For what is preached about Christ and the life to come has not grown in their minds. Thus, when they hear about the resurrection, they judge according to their own minds that it is nothing other than resurrection from sins and becoming godly; God's Word knows nothing about this when it speaks of this article. That is why it is only called going astray, and getting further and further from the Word and God's knowledge, as a blind man goes astray in broad daylight, and can never get back on the path. And because they themselves, who teach, lack God's word, they lead the poor bunch after it, and one blind man leads the others, until they have nothing more of God's word, and only with their own invented
1) Erlanger: her so.
2) In the issues: respects.
1220 Erl. si, sis-219. sermon on 1 Cor. 15, 34. 35. w. vm, e-m. 1221
They are not able to avoid dreams, so that they may deceive themselves and others. For they call this God's counsel and will, that not the flesh or body, but only the spirit or soul should be resurrected, which is neither his will nor opinion. Therefore they know nothing of him, and become such people (as St. Paul says elsewhere [1 Tim. 1, 7]), "who want to be masters of the Scriptures, and do not themselves know what they say or what they say. Therefore, beware of such, and do not look at how great they are considered to be Christian brethren or preachers; but see that you have God's word for certain, and hold to the same, and you will not err or fail, but will rightly know and test God's will and counsel.
V. 35. But would anyone say, How will the dead rise, and with what kind of body will they come?
254 So far we have seen how the apostle took the article with great seriousness, and let him work hard to make it certain, and warned his Corinthians to be careful, lest they be deceived and seduced by other evil talk. Now, he starts and makes a confutation to shut up their objection, spun out of reason's cleverness, with which this article does not rhyme at all, and many clumsy things must follow, if one should judge about it according to their understanding and conceit, that they must either consider this article to be lies, or cleverly manipulate it, and deceive that it might be pure with them.
And there were indeed sharp fellows, whom St. Paul introduces here with their words, who not only finely twist and turn this article, but could also most masterfully (as they thought) mock and ridicule when one teaches about the bodily resurrection. Dear, how will it be (they said) when they all rise from the dead? What kind of bodies will they have; or, what kind of being will it be? For, reckon thou, when we shall all come to life again, bringing every man his body with him, as he hath lived here, there shall be a great 1) and innumerable multitude together.
1) Erlanger: big world.
Where will they all get food and drink? Where can they get so much grain and corn, or so many oxen and swine and sheep, that they may all eat? how many men alone have died in the whole world in two or three hundred years? I will be silent in a thousand and a thousand, that they might eat all the flesh and bread that is on earth in one day: item, where do they take all the clothes, shoes, blankets, and everything that belongs to the body's food? We can hardly manage now to maintain ourselves on what we have. What will happen when the world becomes so full, and every man shall have his wife and child, house and farm, etc., and shall henceforth always multiply, that indeed the world will soon become too narrow, even for every man's body, let alone that the earth should bear all enough of all kinds of fruits and crops for men and cattle.
Yes, what will become of us when we come together again and live with each other as we do now? For when I rise, then my wife also rises, my children also, yes, my father and mother, and the same father and grandfather, and so on. Item, my lord or sovereign, and the same father and but-father: 2) where then will all emperors, kings, lords and princes remain? Shall they all, at the same time from their first tribe, have the same land and regiment? In one city as many lords, in one house as many landlords, servants and maids as they were before one after another? Item, if a man has had many wives, and is to take them all back to himself at the same time, how will they divide among themselves, if they are all to live with one another, and feed on the same inheritance and goods, from father and father, to child and child's child; who will give back to the other what is inherited from him? For such and innumerable more inconsistent things must certainly follow according to their understanding, if all men from the beginning of the world are to rise again bodily, as we are now. And with such questions they wanted to be very clever, and excellently pretend great art and wisdom, and this
2) But-father - grandfather. Latin: xatris patsr.
1222 Erl. 51, 2IS-22I. Interpretations on the 1st epistle to the Corinthians. W. VIII, IWI-Izzg. 1223
The first article must have been violently overturned, so that it must be nothing at all, or 1) Paul must not have meant it that way, and not have understood it correctly, but must have covered something else under it.
257. Paul displaces their lack of understanding with clear words, and rejects all such questions and arguments, what kind of bodies we shall have, and how it will rhyme, so that the body shall eat and drink, spit and cast out, grind and scratch, smell and make stink, be sick and infirm, as now, and each again be a man, a woman, a servant, a maid, a prince, as he was before, and what is more like that, and answers in the shortest possible way: No, not one of them anywhere, neither this nor that; but this is how it shall be: What is created a human being, that shall remain a human being, both male and female. For thus God created them (says the Scripture), male and female, and will not change his creature. Therefore the same body of every man must remain as it was created. But therefore he shall not eat, nor drink, nor any thing that followeth after, nor beget children, nor keep house, nor govern etc. For he hath distinguished the creature, or nature, and the offices, or stations, in the earth, ordered and instituted according to the creation; that the body might remain in its nature, but not the same use of the body. For this is not a created thing, that man is a servant, handmaid, father, mother, lord, prince, king, but an order over the creature. Therefore only that which is created in man in all kinds of limbs shall remain, and yet shall no longer have such use for his need, as he must now have, but shall become such that he shall have no need of them, neither eating, drinking, threshing, sweeping, nor dwelling with husband or wife, begetting children, building fields, ruling house or city, and summa, everything shall cease, 2) which is of the nature of these temporal goods, so belonging to the perishable life and works 3); as also Christ teaches [Matth. 22, 30], when he says: "They will neither be free, nor will they be able to live.
1) Erlanger: and.
2) "shall" is missing in the Erlanger.
3) "and works" is added in the Erlanger, also in Latin.
free themselves, but they are like the angels of God in heaven."
Those pagan and worldly-wise people 4) cannot understand this, for they see and think no further than according to their sour head, how it is with this life, and so they reason: If man is to become alive again, he must also eat, drink, and keep house again, etc. how else could he remain alive. Should we then come together and live with one another, it would become a strange, clumsy and disorderly being, that we should just as much wish to remain dead; therefore there must certainly be nothing to it. For as one looks at it, it does not want to rhyme. Yes, of course it does not rhyme, if one asks reason how it should be in life, of which it neither should nor can know anything. And it is true, if it should be no other way than it understands, then I would not desire any other life.
But it is not to be judged by our reason, but by God's Word, which teaches us that not this old, frail life, but a new, pure, eternal life shall be, that the belly shall have no need of food, and the body of nothing more for the preservation of life, and that there shall be no distinction of estate, 5) no prince, lord, preacher, nor subject (as also said above), but shall have all things in 6) God Himself, who shall be all in all. Therefore, it must become a different, beautiful and pure being, without all frailty and need. What else would God have done, if it should not be otherwise, than that man should always carry himself with his belly and his sackcloth, and eternally fill himself and throw himself away, snot, fester, rot and be sick? And what should we preach, believe and suffer for this, if we hoped for no better? But now all this must be finished with this life, and yet the creature must remain, each body, both male and female person, all in the same state and nature.
260) But this is also true, as we will hear further on, that nevertheless also in that life there will be a difference, after
4) "People" is missing from Erlanger.
5) "will" is missing in the Erlanger.
6) Jenaer: from.
they have worked and lived here. As that St. Paul was an apostle, Samuel or Isaiah a prophet, and the like; that one will have greater clarity than the other, than he who has done or suffered more in his office. So the pious Sarah or Rachel will be something special above other women, and yet will not be a different being or life. So every man shall have distinction and honor according to his office, and yet in all shall be One God and Lord, and one joy and blessedness. According to the person no one shall be more nor have more than the other, St. Peter not more than you and me. But nevertheless there must be a difference of works. For God did not do through St. Paul what He did through Jesus, and again. Therefore, each one will bring his works, by which he will shine and praise God, so that it will be said: St. Peter has done more than I or anyone else has done. This man or woman has lived and done so much. Summa, all shall be equal before God in faith and grace and heavenly being; but differing in works and their honor. Just as the same iron is made into an axe here and a nail there, a key here and a lock there, all of the same kind, but with different uses and works, just as dough or clay is made into different kinds of vessels.
261 This is the sum of the answer that St. Paul gives here to this question or objection, almost to the end of the chapter, both as to what kind of bodies we will have after the resurrection, and what kind of life it will be; namely, that the body will rise without all infirmities, transfigured and pure, and needing nothing that belongs to this perishable being, and yet will be distinguished from one another in clarity. But he begins to describe it with some parables. For since reason does not understand how things will be, nor does it believe the word, and yet wants to know, it must be muzzled with crude similes, taken from this life and being (which it must see and grasp), so that things do not happen as it dreams. First, he takes a picture of all kinds of seeds, how they grow out of the earth, and says:
You fool, that which you sow does not come to life unless it dies. And that which thou sowest is not the body that shall come to be, but a mere grain, that is, wheat, or the other one.
262. he is immediately angry at this, and scowls at the useless washers, so that they mock at him as out of great cleverness, and say, "You fool," as if to say, "From your own words one hears that you are a complete fool, and believe nothing at all, and yet you want to be clever about it according to your foolish head. For this is called "a fool" in Scripture, who judges in the things of God, not according to God's word, but as he reckons by reason and sense, as one sees and grasps, which even a cow or a sow may well do. So you also do in this article. Because you see and understand that here man and woman must come together, keep house, cultivate the land and cattle, and work, so that they have food and drink, you conclude that it must be the same in heaven; and you do not see the daily example of how it happens that the grain grows in the field every year. For if you were to reckon according to how you see the grain lying on the ground or in the sack, and were to gape at it to see if anything would grow, what would become of it? Certainly nothing everywhere, but would probably remain so forever. But if something should grow, go and sow it in the field, and dig it into the earth, you will soon see how it grows out again, even another being or body, so that you cannot say: There stands my grain, as it was in the sack. For it has rotted under the earth and become nothing; and yet in the rotting and decaying, when it is no longer any good, it first gets a root under it, and a stalk or stem above it, and a beautiful ear full of new grains; then the previous grain is so completely lost that nothing can be found of it again; and yet new grain has come out of it.
263. you see such a thing daily before your eyes, and it is so mean that it is probably shameful to give such a likeness, and you still want to ask a lot, and dispute, how it will happen in the resurrection? you do 1) not realize that there is a
1) Jenaer: "Merkestu".
mirror and image is placed before your nose, which you can grasp. For since he makes such a thing out of a small dead grain, should he not make us, to whom he created and gives heaven and earth, much better and more glorious beings? Therefore you must be a mad fool, because this is painted before your eyes and penetrates all five senses, how every grain loses its shape and whole body, and yet does not lose it, but shoots out again much more beautiful with leaves and stalks, and gets a beautiful, new body, so that you would have to be surprised to death, if you had not seen it before: and will not believe that God will do to us as he has promised, that he will raise us up and transfigure us, much brighter and more beautiful than any creature on earth is now; as he will say later.
And behold, how St. Paul here becomes a delicious painter, painting and carving the resurrection into everything that grows on earth, putting everything into the word: "What you sow," namely, all kinds of grain and plants; he takes all of this as an example or painting, in which he wants to picture this article and present it to everyone. And although he has so far proved it mightily from Scripture and God's Word, that would be enough; for he who will not believe, nor let himself be moved by God's Word, and the example or experience of the resurrection begun in Christ, to him one also preaches in vain by similitude and images. Now it should be enough for a Christian, when he hears God's word, that he should come forth again from the earth alive, with body and soul and all his senses, and consider this to be true and certain, because God has spoken it, and not ask further how it should happen, but let him be commanded to do the same. For He who is able to raise all the dead from the earth with a single word, will also know how to give it a form and nature that serves it and belongs to heavenly eternal life. But for the sake of abundance and confirmation of the matter, he also enters into this disputation, how it will happen; he also knows it, and forms it in these temporal creatures, namely in everything that grows in the field, yes also (as we will hear in the following) in heavenly creatures.
For he who believes the word of God, that Christ is risen, and that we also shall be risen through him, such images also serve him well, as a silken cloth or harness, 1) in which he grasps this article and carries it with him. For for this purpose one is accustomed to use parables and images, so that one may grasp the doctrine all the more clearly and always carry it in one's heart, as they are daily before one's eyes and must remind us of it. Just as the Scriptures paint Christ and his Christianity as a bridegroom with his bride, so they take such daily examples and likenesses, and put our main article into them, so that it is pleasant and fine to remember for those who believe it. For whosoever believeth not first that Christ is our Saviour, by whom we are justified, and made clean, and holy, and become one body with him; to him also such a likeness of doctrine doth nothing everywhere.
266 So St. Paul makes a fine picture and likeness of the mere word and sermon (which he has done so far about the resurrection), in which even a simple person can easily grasp and retain this article, because it is so common that everyone has it before his eyes every day.
Therefore, when you see a farmer or husbandman walking in the field, reaching into his sack and throwing and scattering, you have a beautiful picture and painting of how God will raise the dead. But you must first believe this sermon, so that you can imagine and think that God is such a husbandman, and that you are his grain, which he casts into the earth, so that it may come forth again much more beautiful and glorious. He is a much better and greater husbandman than a farmer in the field, and has a sack on his neck full of seed, which we human beings are, as much as we come on earth, from Adam until the last day; these he scatters around him in the earth, as he takes them, woman, man, great, small, young and old etc. For one is to him as another, and the whole world nothing else, but as the cloth that he wears on his neck. Therefore, when he lets the people die, especially with
1) Scharnützlein --- a container for keeping valuable things. Latin: seriniolum, a small shrine.
1228 Erl. SI, M6-SS8. Sermon on 1 Cor. 15, 36. 37. W. VIII, iszg-igti. 1229
Heap by pestilence, war, or otherwise, that is, he 1) reached into the sack, and strewed a handful around him.
Now, what does a pious farmer or husbandman do and think when he scatters his grain in such a way that it seems as if it were all lost labor and damage, and he must be a foolish man to lose his grain wantonly? But ask him yourself, and he will soon say: "My dear, I do not throw it away because I want to lose it and let it perish, but because I want it to grow again in the most beautiful way, and to bear and give much more for this handful. Now it seems as if it is scattered in vain in the wind for the birds and little worms; but let it come out, so that it becomes summer, 2) then you shall see how it will grow, so that from one handful ten, from one bushel six others will grow. These are his thoughts; they do not look at how the grain falls into the earth and must perish, so that it should remain there, but he looks and waits for the future summer, which should bring it back to him completely and abundantly, and is so sure and certain of the same grain, which should grow, as if he saw it already standing there; yes, much more certain, than that he has there; otherwise he would not be so mad that he wanted to throw it away in vain and in vain.
Behold, we should also learn and become accustomed to thinking that it is just so before God when he hurls one heap here and another heap there into the churchyard, or seizes me today and another tomorrow, and thus always throws one before and the other after into the earth as his grains or seeds. This does not look different to us, as if it was now completely over and should perish eternally. But he sees and thinks much differently, and does it only for the reason that such his grains shall come forth again in the most beautiful way in the beautiful future summer, after this wretched being, and is just as certain with him as if it had already happened and been arranged. But it is written for us, and so sweetly pictured, that we should also have the same thoughts when we are lying there on our deathbed, and we
1) Erlanger: "he into sack".
2) Wittenberger: in summer.
Do not turn away from it, whether we see nothing or feel nothing, except that we should be scratched into the earth and hear nothing but weeping and wailing, as if it were all over with us, but tear such human thoughts out of the heart and graft these heavenly, divine thoughts into it, so that it is not called buried or corrupted, but sown or planted by God Himself as a grain or seed.
270 For it is not according to our seeing and feeling that we are to judge, but according to the word of God. Just as we do not think of the bodily grain that is sown as we see it thrown into the earth and decaying, but according to what we know is to become of it in the future, although nothing of it is yet to be felt. For such thoughts are not our own poems, but, just as in the temporal being we draw our thoughts and grasp them from God's work, which we see before our eyes every year, so we also speak here of the future being from and according to God's word, which is also true and certain, and must lack just as little when the time comes, just as little as its present creature and work on earth lacks.
For this reason, St. Paul is a master craftsman, that he can portray this article so finely and sweetly. For no man could ever have made such a painting, that out of him whom all the world considers dead, he made an image of life, and thus 3) portrayed it in such common and small things, namely, in all kinds of seeds or grains in the field, that when a man dies, it must be regarded no differently than the grain that is thrown into the ground; which, if it could see and feel for itself what would happen to it, it would also have to think that it would be eternally spoiled by it. But the husbandman would tell it much differently, and imagine or paint it as if it were already there, and therefore grew with a beautiful stalk and ears in the very finest way.
272 So we also have to let ourselves be painted here and formed in the heart, when we are buried under the earth, that it must not be called dead and corrupted, but saved.
3) "So" is missing in the Wittenberg and the Jena.
1230 Eri. 51, 2-s-sso. Interpretations on the 1st epistle to the Corinthians. W. VIII, 1341-1344. 1231
We must henceforth learn a new speech and language to speak of death and the grave when we die, that it is not called dead, but sown for the summer to come, and the churchyard or burial ground is not a heap of dead people, but a field full of grains, which are called God's grains, which shall now sprout and grow again, more beautiful than any man can understand. This is not a human, earthly language, but a divine, heavenly language. For such things are not found in any books of all scholars and sages on earth. Read all history, philosophers, and lawyers' books and writings, and you will not hear a word or letter of the painting or such speech that out of death shall come another, new, eternal life, and when people die that it shall be called sown; but all at once they call it eternally corrupted and ruined, that nothing more is to be hoped for nor waited for. According to the same, the other rough crowd, called Master Epicurus, both among priests, nobles, burghers and peasants, says: "Do you think that there is one man in another? etc. And it is even a foreign, un-German language to them when one speaks of the resurrection or eternal life.
But among Christians, this is to be a familiar, common and common language. For since they are different people, who no longer live or speak earthly, but heavenly, as God's children and the angels' companions, they must also speak a different language. Therefore, they also have another Master, the Holy Spirit, who teaches them through God's Word to understand and speak this language that is spoken in heaven. Now when I see my father, mother, brother, sister, child or friend buried and lying under the earth, I as a Christian do not have to say: There lies a stinking, rotten carcass or dead man's leg; but, there lies my dear father, mother, child, friend, prince and lord etc., and I today or tomorrow also with them. What are they? Vain grains, which shall soon grow immortal and incorruptible, much more beautiful than the green seed in the field when summer comes. That is spoken of it in quite heavenly German.
how God and His angels speak. Therefore, even though the world does not know or understand such language, we must learn to scrape our tongues and purify our eyes so that we can look at and speak according to God's word.
Behold, this is the painting or picture that St. Paul sets before the eyes of us Christians who believe God's word of this article beforehand, and he takes almost the whole creature with him, overwhelms and drowns us in it, so that wherever we look, we find examples and parables enough, and every farmer, even if he cannot read, nevertheless has this article daily before his eyes and in his hands, so that he can grasp it. And summa, so many living testimonies of the resurrection do we have, so many seeds and grains one sees sowing or rising in the field or in the garden, that one has to say: Life comes out of death everywhere.
For, go now this hour into a garden, and see how it stands in it, how all kinds of herbs and trees grow, you see that it is all purely dead; 1) but if you come into the summer, it is quite another thing, green and blooming, and is pure joy and life against this harsh, dead winter. But don't you think that it would be such a great work and miracle, if we had never seen it before, to make such a beautiful apple tree or cherry tree from a small grain, which bears a thousand apples or cherries for one seed.
But the 2) one must not see nor pay attention, but pass by, and only eat and drink from everything that grows there, as otherwise a sow runs over the field, or burrows in the garden, and eats what it finds. But he who is a sow, let him be so. For such an image is not painted nor written for sows, but for those who are Christians, that they may delight and rejoice when they see such beautiful blossoms and fruit.
1) This passage shows that this sermon was held in the winter time. Therefore, the assumption of Köstlin, Martin Luther (3rd ed.), vol. II, p. 292, that Luther gave these sermons in June 1533, while the Elector was present in Wittenberg, is at least not to be extended to all sermons on I Cor. 15. Cruciger also says in his dedication that Luther "did several of them at the castle before S. C. F. G.".
2) Wittenberger: da.
say: "Oh, how lovely it is that it is greening, blossoming and growing so beautifully; how shameful and miserable it was half a year ago, when 1) everything was frozen and dead in the earth. Surely this must be a fine God, who can make such a beautiful living thing out of the dead winter? Dear, what does he mean by this, or what does it mean? For of course it was made for our sake, so that we can get to know Him by it, and it presents His work to us as a prelude to what He wants to do with us, for the sake of which He created all this. For since he makes such beautiful new growth from a dead kernel and seed every year, he will certainly do much more with us in this way, even if we are buried under the earth, and now the time is coming that an eternal summer will begin, when we will emerge much more beautiful and glorious.
Thus Christians speak to trees and everything that grows from the earth, and they to them again. For they do not see in it how they want to eat, as swine, but God's work in it, which He wants to do for us, and so they take this article as a precious jewel wrapped in a cloth, to strengthen and confirm our faith, which we have previously established in the Scriptures. For those who do not have the Word, even though they 2) see such a work of God in the creatures, how everything grows out of death (as the philosophers among the Gentiles have well seen and described it), yet they cannot see such a thing in it, nor draw the conclusion that this article is painted in it. Therefore we are to let such paintings of St. Paul be commanded to us, that we may well imagine the resurrection, and well learn this new heavenly language.
This is the first thing that St. Paul has begun to answer to the foolish question and useless theiding, what will be the nature of the dead when they all rise from the dead, and what kind of bodies will they have? And punishes their lack of understanding from their coarse, carnal and pagan thoughts, so that they do not look at it differently, nor
1) Wittenberger: that.
2) "equal" is missing in the Erlanger.
think about it, because how it happens here in this life, and want to find out how it is possible that the body comes back, when no one can say how the grain that the farmer sows in the field comes back; and yet must confess that none of them can grow, nor gain a new body, unless it is first thrown into the earth and decays. Therefore, do not ask much about how God will make it, or what form the body will take, but be content with hearing what he will make; then let him command you what will become of it. For (as I said before) if he can make the being, he will also know how to give it a form. But he will show you a picture, so that you can see it, when you see a farmer walking in the field and throwing the seed into the ground, he does not do it so that it should remain in the ground, otherwise he would rather keep it out of the ground at home, but that is his main thought, for the sake of which he does it all, that he certainly hopes to get it again in the summer; and nevertheless he scatters it in the ground, so that it should and must rot and decay. For he knows that nothing else can come of it; as Christ also says John 12:24: "Except a corn of wheat fall into the ground and die, it abideth alone; but if it die, it bringeth forth much fruit." For after it has died and lost its form, it only begins again as if it wanted to live, and sprouts under itself and above itself, until it becomes new grain.
God does the same with us. For he does not throw us into the earth so that we should remain in it forever and perish, and yet he must attack it as if it were lost and nothing should ever come of it. 3) For if the body does not decompose in the earth, no new body will ever come of it. For if the body did not decay in the earth, no new body would ever come out of it; but if it is to take on a new form, we must decay and perish just like the grain under the earth. Therefore you must be a great fool (he says) if you think that man must therefore remain in the earth and cannot come again, because
3) "it" is missing in the Erlanger.
1234 Erl. 51, SSS-S34. Interpretations on the 1st epistle to the Corinthians. W. VIII, I346-IS4S. 1235
It must rot and decay there, or if it is resurrected in a moment, it must retain its present imperfect form and become just such a thing as it is now. When you sow your grain in the ground, you do not do it yourself so that it will remain as it is and not take on a different form; instead, you throw it there so that it will lose its present form. And if this did not happen, nothing would come of it, and your sowing and all the grain would be lost. Shouldn't God also think much more with us to make another being (whether he lets us be entombed in the earth now), and bring forth his grain again with a more beautiful and better form than now, so that it loses this mortal being and gets an immortal being in its place, as St. Paul will conclude later. For this dead, corruptible grain (that is, the body as it now lives) does not belong to heaven, for it 1) has previously lost its form and put on a new one, since it should no longer eat, drink, smell, fester and stink, deal with wife, child, house and yard, nor have any other necessities, but sweep all this out and perish or decompose in the grave, so that it may be completely pure and transfigured. And you fool, with your carnal thoughts, want to make such a heaven for God, when the body should cover and fill itself daily, and sweep it out again, as it is doing now. Reach into your own bosom, and see your own work, what you yourself do with the grain that you sow, that will show you that it should not nor can happen this way. Since you must now grasp this in the grain, so that its decay serves to give it a different, more beautiful form (for if it remained as it is now, it would never get a root, and would much less become a stem or stalk or ear), should God not create much more with His grain, who is a different cultivator than you, who creates all things, and us humans as well. And because he made us once before from nothing, he can also make us alive again from the grave, and give the body a new form. For it is a greater art to make something out of nothing, because,
1) Wittenberger: he.
that is something before, make it new again and more beautiful etc.
See, so he wants to beat away the gross carnal mind, which they carry in the article, to weaken it with it. And this is the opinion and resolution, that the body of man must be changed, and not retain the form it now has, without what belongs to its essence, so that nothing remains that is of this perishable life; and yet the same body and soul be and remain, as each one has had, with all the limbs. But he must leave everything here that he had in this world, husband, wife, child, house, farm, master, servant, maid, food, drink, clothing, etc., until we have all come to the end, one after the other, that this life may cease and pass away, and another, more beautiful life may begin, which shall remain forever. Therefore it is not a question of whether in the resurrection they will all have the same nature or status as they have now, and where they will all eat, drink, and wear clothes, etc., because he wants to make such a new life for this very purpose, so that this perishable life will all be gone and nothing more. For this purpose death must serve, so that it comes and says: Stop eating, drinking, and drinking etc., and lie down and decompose, so that you get a new, more beautiful form, like the grain from the earth grows again.
Not all flesh is the same flesh, but there is one flesh of men, another of cattle, another of fish, another of birds. And there are heavenly bodies, and earthly bodies. But another glory have the heavenly, and another the earthly. Another clarity has the sun, another clarity has the moon, another clarity has the stars. For one star surpasses the other in clarity. So also the resurrection of the dead.
281 St. Paul sets three equivalences over this article. The first, as we have heard, is of the grain or seed. The second is of all the bodies of all living creatures, birds and fish. The third is of all the heavenly bodies, the sun, moon and stars, so that all of them serve us in painting and imagining this article. Now he has shown sufficiently by the first similitude that the human body
In the resurrection, a different form shall arise, much more beautiful and glorious than now, just as the grain, after it decays, grows again much more beautiful. And it shall become such a new being that it shall be stripped of all this temporal need, and shall have all fullness and sufficiency in God alone. But in this other and third likeness he will interpret the other piece, of which I have also said above 260s, as that also in that life there shall be various differences, that every one in his body shall have his clarity, item, also every member its special honor.
This is now recently the opinion of St. Paul. See how God has made and given various kinds of flesh to living creatures, such as men, cattle, birds, and fish, etc., all of which are of one kind and nature, in that they are and are called flesh. Although we Germans, and the pope in his own language, do not call fish flesh; but with the Romans and Greeks, and all the true natural masters who have spoken or 2) written of it, everything that is a living body is called flesh. Just as there are many kinds of flesh, and yet they are not of the same form: the cattle and other animals of the earth are different from the birds of the air; the birds are different from the fish of the water; and in each of these there are many differences, so that the flesh of one animal is known before the flesh of another: so also there will be many kinds of men, and yet they will have many differences, each according to what he has lived 3) and done. This is the other likeness.
Thirdly, after he has spoken of all kinds of living bodies, he also speaks in general of other bodies, and goes recently through all bodily or moral creatures, gold, silver, fire, water, stone, wood, iron, and what may be called more, which are earthly things. After that also everything that is in the sky, sun, moon, planets and other stars, which he calls "heavenly bodies". There are now so many earthly or heavenly creatures, and yet each one is different in its kind from the others, and always one
1) "all" is missing in the Jena.
2) Jenaer: and.
3) Wittenberg: believes. Latin: vixit.
more glorious and noble than the other: Gold better than lead; silver better than straw; precious stone better than wood; and among the heavenly creatures the sun more glorious and beautiful than the moon, and one star more beautiful and brighter than another; yet all the stars have one nature or body, and on earth also all are at the same time God's creatures, the least as well as the greatest and most precious. In the same way, in that life there will also be various differences of clarity or glory, and yet all in one heavenly being, as one body and members of Christ. Just as in a natural body there are many and various members, each of which has its own name and custom or office, and yet all have the same essence and nature of the one body.
Thus, according to St. Paul, many more of these similes could be made and spread out, as far as nature goes, as God makes one body out of many bodies, so that each has its own body, with a difference, so that it can be known before others, even in one kind or essence. As, among the precious stones there are many names, colors and powers; in one body many members: so that one sees everywhere that the carnal thoughts are nothing, as if it had to happen in that life just as in this one. For if one should not eat, drink, and drink in this way (says reason), then one would not be able to do anything with the members of the body. But if one should have and need all the members of the body, as now, it would become an unrighteous being and a shameful kingdom of heaven, as above.
[§257 ff.] enough has been said.
Now St. Paul rhymes this simile with his article, and says: "So also the resurrection of the dead. This means: We will all rise with body and soul, but in a new being or form of the body and its members. Therefore, let no one be mistaken by any pagan talk or thought as to how it will rhyme and come about. For if the body is to be transfigured, then also the members with their custom will be in a new essence, and it will be found for what purpose they will serve or be useful, whether one will not need them in the same way as now, according to the perishable custom; and nevertheless they should not be used.
so that we shall have various distinctions or clarities among ourselves; as, Peter and Paul of an apostle; the one of a martyr, the other of a pious bishop or preacher will have clarity; each according to his work which he has done. Just as in a body each member has its own glory, the eyes have a different glory than the hands or feet, etc., item, in the sky the sun has a different clarity than the stars, and one star is brighter and brighter than the other, so that all will be different, and yet according to the person the same and one nature, and all will have the same joy and blessedness in God. Just as the stars all shine in the sky and are bright, although one gives more, the other less clarity or light. This is briefly said of the images or parables that he uses to impress the simple, so that they do not let the coarse, sour thoughts, drawn from this life, err. Now he concludes, and transfigures such similes with dry, clear words:
V. 42-44. It is sown corruptible, and will rise incorruptible. It is sown in dishonor, and will rise in glory. It is sown in weakness, and will rise in power. It is sown a natural body, and will rise a spiritual body.
There he touches again the first simile of sowing, and lays it out himself, and herewith throws out of sight another piece of a great aversion, which also moves the Gentiles very much. For these are their arguments or objections, as mentioned above (255 ff.): first, that Christians themselves must confess that even the bodies of the greatest saints, as patriarchs, prophets, apostles, have long since decayed to such an extent that not a stalk of them can be felt. When a man dies and lies in a coffin for more than a day, he smells and stinks, and if it lasts longer, maggots and worms grow in it, and it becomes such a disgraceful being that no one can see it or suffer it. Therefore, it must be quickly buried under the earth or consumed in fire or water, so that one can
1) "a" is missing in the Erlanger.
For in short, he is not to be suffered on earth. Now, such a sight causes great distress, that one must think: How should something become of such a body, which stinks and rots so badly? and, as those say who have experienced it, the most wicked worms, vipers, toads, snakes become of it? item, on the gallows by ravens, in the water by fish, toads and also snakes, or pulverized in the fire, and the ashes scattered everywhere? How does this rhyme with this article, resurrection of the dead?
Yes, I know this too (says St. Paul) and have seen it myself many times; but only stay with the word "seed", or sowing, as I have painted and interpreted it, namely, that it means sown and God's grain. Therefore you must not look at it, nor let yourself be deceived, that the body becomes so stinking and rotten, and finally nothing remains of it. Otherwise, you must also say to the sower, "Well, what will become of the grain? It lies there in the earth and is completely rotten. Then he would say to you again, "You are a fool and don't understand; that's just how I want it, and I would be sorry if it were otherwise. Because it is so decayed, that is a good sign that something will come of it, as I had hoped. For therefore he hath cast it down, that it should lose its form, and new corn should grow out of it: and he rejoiceth that it faileth and corrupteth.
Therefore, it is not necessary to say of a man or a dead man's leg, "Nothing can ever come of it; it has no eyes, ears, flesh, lungs or liver, etc. and everything has been destroyed. But so the Christians say: You fool, so it should and must be, that the whole body loses its form, and decays with skin and hair, and everything that it has in itself, so that one must say that it is nothing anymore. This is called sown here, and sown corruptible; but afterwards it shall be called risen incorruptible, when we shall have a new body with all the members, so that it shall 3) no more decay, nor die, nor decrease, but remain eternally healthy and fresh, beautiful and fragrant, and
2) "it" is missing in the Erlanger.
3j Wittenberger: es.
have everything as he would wish. That is the first.
On the other hand, St. Paul says: "It is sown in dishonor, and will rise in glory," that is, it is all worthless and even rejected, as one can see before one's eyes that no animal's body after death is kept so shamefully as man's. Sows and other cattle are slaughtered and strangled for the benefit of the people; or when they die of themselves, they are led before the gate to the slaughterer, so that the skin and the lard can still be used; But the dishonor of a man's body is that everyone scares and flies before it, and holds his nose, and hurries to the grave with it, as much as he can, be it emperor, king or prince, and robs him of all his honor and jewelry, so that he lies naked and bare, while the dead raven is left his feathers, the sow her bristles; But he is not left with a gold chain, not even a thread, but everything is stripped clean, and nothing but a linen cloth is wrapped around him, so that he is not seen lying so shamefully, and only quickly covered up, so that he does not remain on earth. Man becomes such a shameful thing as soon as he is dead. Even if a mother would like to keep her son, or a king his heir, and adorn him splendidly, he still cannot stand it, and must be glad to bring him to earth the sooner the better, and would even have to be a bold man who could remain alone with a dead corpse.
But a Christian does not have to let himself be deceived by all this. For even now you do not have to let yourself be challenged, nor do you have to be mistaken, that you yourself have a nose under your eyes, which is disgraceful enough with snotting and snorting, 2) without what the belly does and the whole body, with sweating, barking and all kinds of filth; nor are you hostile to him because of this, and 3) you do not despise him because of this, but, regardless of the fact that he is such a disgraceful sack of stink, you adorn him most diligently with velvet, gold and pearls etc. So learn here also to think that therefore this article does not have to be
1) Jenaer: one; Wittenberger: one; Erlanger: dem.
2) schnodeln --- to throw out schnöde Aussonderung (schnöde!, snot).
3) "and" is missing in the Erlanger.
But as dishonest and worthless as it is now, it will return so honestly and deliciously that the future honor and glory will surpass this shame and dishonor a thousand times over, so that all creatures will marvel at it, all angels will praise it and laugh at it, and God Himself will see His pleasure in it. For to this end it is called sown, like the grain, which also must so shamefully throw itself down, be humbled, and have its feet run over it, where it shall grow again afterwards. This is how it must be, because it is actually God's work, which He Himself wants to make anew, so that it will no longer, as now, become frail and unruly, but most pure and delicious.
291 Thirdly, it is said, "Sown in weakness, and shall rise in strength." For it is so weak now, that it must suffer all kinds of things, where only a plague, yes, a gland or fever comes; and when it lies there, it cannot fight off (with leave) a louse or a flea, must let itself be eaten by worms and all kinds of vermin, and is not so much strength there, that one would like to say: He can do that, but only: He must suffer that. How then (says reason) should the body rise again from the grave, when it has been consumed and turned to powder, which even now, because it lives, is so powerless and weak that a small pestilence or ulcer throws it down.
292 If thou wilt not believe, go thy way, and remain a sow. But we know that as weak as he is now, without all strength and ability, when he lies in the grave, so strong will he become hereafter, when the time comes, that he will be able to carry this church with one finger, to move a tower with one toe, and to play with a great mountain as children play with a ball, 4) and to leap to the clouds in a moment, or to travel over a hundred miles. For then it shall be called vain strength (as now it is called vain weakness and lack of strength), that no thing shall be impossible for him, if he only takes it into his mind, that he alone may beat the whole world, and become so light and nimble that in a moment he can both here and there.
4) In the old editions: Pallen.
1242 Erl. SI, 24l-2ts. Interpretations on the 1st epistle to the Corinthians. W. VIII, ISS7-IW9. 1243
The world will never be the same on earth and above in heaven.
293 We now wait for this in faith until that day; but in the meantime we lie there under the earth, and cannot move a hair's breadth from our place, but must remain as we are laid, and suffer all men's feet to run over us, and all the evil worms to gnaw and devour us away. Nor must we allow such things to go astray, but think like the farmer who sows the grain in the ground and buries it deep, and leaves it lying there until it decays. There it has become so utterly impotent and ruined that it is of no use anywhere. But nevertheless, when the time comes for it to become summer, it breaks forth again and shoots up with a beautiful stalk and full ears, which bear twenty or thirty new grains for one spoiled grain, so that it stands there against wind, rain, storms and all kinds of vermin; without God imposing a particular plague. Behold, such a small grain or seed, which has no power at all, and before could not move when it was sown, nor come across the earth with the width of a straw, but now sprouts so strongly that I have often wondered how it is possible that such a small thing, as a mustard or poppy seed, can pierce through the earth in such a way that a strong farmer should have enough trouble to pierce it with a stake, and yet he has no help for it, but it pierces through in such a way that it cannot be resisted, even if it hits sand and pebbles, and the earth is hard and dry. 1) Should God not be able to do this with us, according to his word, when he raises us up, so that we come forth with a new strength? so that we tear through the earth, even though great heaps lie over us, and bring such strength and power with us over all creatures that everything will have to give way and lie under our feet.
294. At the last he concludes: "A natural body is sown, and a spiritual body is raised. This is an unusual speech for us, which we do not want to include in this article.
1) A germinating pea is said to be able to overcome a resistance of sixty pounds.
But it is not particularly true for us Germans, but we must also become accustomed to the language of the Holy Scriptures. For, luiuialo oorpus, a natural body, it means such a body as is born on earth, which needs its natural abstinence or nourishment, that is, food and drink, clothing, fire, water, air, wood, iron, as also Ecclesiasticus, chapter 39, tells (Sir. 39, 31. ff.). For the word animale corpus, which we have interpreted: a natural body, comes from the Hebrew nephesh, anima, which is common everywhere in Scripture, and means not only a part of man, as we Germans call the soul, but means the whole man, as he lives in the five senses, and must maintain himself with food, drink, house and yard, wife and child. Summa, natural body is nothing else than such a bodily life, as any livestock lives, that one might well call it, in plain German/ a livestock body. For in the part of the bodily life we are nothing or even little different from the cattle, which have just such bodies, and do the same natural works that our body does, and live according to their five senses, except that they have no understanding of it.
295 Such a natural or animal body, which nourishes itself in this way, feeds on its food, and sweeps out the rest, and in addition is corruptible, miserable and weak, the same is now sown (says St. Paul) when it dies and is buried, so that a new, spiritual body may be formed from it, which does not want to live this natural life, and needs neither food nor child, neither wife nor child. Paul), when it dies and is buried, so that a new spiritual body may be formed from it, which will not live this natural life, nor need food or covering, nor have a wife or child, nor need other bodily necessities, and yet will be the same true body. For he is not called a spiritual body because he should not have bodily life, nor flesh and blood; otherwise he could not be called a true body. But now it is called a spiritual body, so that it will have its life, and yet it will no longer be a body that eats, sleeps, or sleeps, but will be spiritually fed and sustained by God, and will have life in it.
296. But after that, when he thus lives spiritually in God, he will also go out into heaven and earth, play with the sun and moon and all other creatures, and also have his joy and pleasure in it, and be so full and blissful from it that he will never think of eating or drinking, and thus be a spiritual being or life and be called the whole man, according to body and soul, 1) which springs from the spirit, and will go from or through God without means, so that we will not only be enlightened by Him according to the soul and recognize Him, but will also go through the whole body, so that it will be as clear and light as the air, so sharp to see and hear, as far as the world is, that we will not be in need of another, so that we will preserve ourselves and live, and still have a true body. Just as the stars in the sky are now made in such a way that they do not need any necessity for their being, and yet they are also bodily creatures, even though they do not have such an earthly body, but a heavenly one.
Behold, St. Paul has herewith taken away all pagan thoughts, and the evil form which gives rise to such thoughts, when the contemptible, feeble nature of man is set before our eyes, and a Christian is regarded no differently than by such outward appearance, that he dies like a cow or a sow, that no one has yet been so wise and learned as to make a distinction in the same between a man and any cattle. And it is true (he says), I myself see and know such art also well, which you can pretend from your heathen mind; yes, there is no cow, which does not see it; and if one therefore becomes wise and learned, that one scoffs at this article, then I am 2) a doctor, or will ever soon become one.
But a Christian must know another art, than such sowing art, that he may judge and believe, not as it is before his eyes and any cow understands, but what God's Word teaches about it from that which he does not now see.
1) The words "after body and soul" are missing in the Wittenberg and the Jena. They are in the Erlangen and Latin versions.
2) Erlanger: already.
still feels. There it is no longer said 3) that man passes away and dies, that he must perish, and is nothing but a frail, corruptible, shameful being, but 4) according to right, divine understanding and in heavenly language it is said: The corruptible, dishonorable and powerless is sown, so that it shall rise incorruptible, and in clarity and power, and from the animal body from earth become a spiritual, heavenly body.
299. Therefore, we should learn to be sure of our faith and not doubt that we have been called by God to Christ through baptism and the gospel, and that we have the promise of eternal life, because we believe in the Savior, that he rose from the dead, and that he will also raise us up on the last day and present us again as beautiful and glorious as he himself is, so that we can comfort, nourish and strengthen our hearts, and play with such thoughts, and have our joy in the beautiful, glorious being that we are to receive there. For this will serve to warm us up, so that we forget our temporal being and do not cling to this life as if we wanted to remain here forever (as the world does), but rather set our defiance and hope somewhat higher than on this life and transient good, which is nevertheless uncertain without it every hour, but rather accustom us to comfort ourselves and to make us joyful over the high unspeakable treasure that we are to receive.
V. 44, 45: If one has a natural body, he also has a spiritual body. As it is written: The first man Adam was made into the natural life, and the last Adam into the spiritual life.
Then he brings a saying from the Scriptures to confirm what he has just said about the natural and spiritual body. For thus it is written in Genesis 2:7 of the creation of man: "The Lord made man out of the earth, and breathed into his nostrils the breath of life. Thus was
3) Erlanger: "alone" instead of: more.
4) Erlanger: but.
5) Wittenberger: and.
1246 Eri. 51, S45-S17. Interpretations on the 1st epistle to the Corinthians. W. VIII, 1362-1385. 1247
man is a living soul. The same word, "living soul," as it reads in Hebrew, is here interpreted by St. Paul himself with the Greek word psychicos, natural body. But, as I have said 294), "soul" does not sound like that at all to us Germans; yet we must do honor to the Hebrew language that we sometimes use its way, because we cannot give it better. So it is a thing that Moses says "a living soul", and here St. Paul calls "a natural life", or a natural man, as I have shown enough above, that in Hebrew the little word "soul" actually means, which we call body life, or a living body, that is, a man or animal that snorts and has breath.
301 Thus it is written very often in Moses, "every soul," that is, every animal that has a living body. Item, of Jacob he says [Gen. 46, 25-27] that he went into Egypt with all the souls that were in his house; that is nothing else than as many living bodies were with him. Accordingly one reads also in the New Testament, as Revelation 18, 11-13, where he prophesies about Babylon, that one will no longer buy nor sell corpses, nor souls of men, that is, living men, or captive people. Moses does not want to say anything else than that God has infused his five senses into man and made him eat, drink, smell and what is necessary for the body. All this is called by St. Paul from the Hebrew psychicos, animalis homo.
302 St. Paul now proceeds from the text, and draws from it an antithesis or comparative: because Moses says that man was first made to have a natural body, or to live a natural life, he understands this to mean another body or life, which is not natural, but spiritual. He sets these against each other, and thus concludes per antithesis: If one has a natural body, then one must also have a spiritual body; and 1) thus distinguishes two kinds of life: one for which Adam was first created, that is, natural; the other spiritual, which is to come afterward. For Adam
1) "and" is missing in the Wittenberger.
is first made in the natural life. But because this life ends, and another is to follow, so that he will live anew, it must not be natural again, but a spiritual life.
In the same way Christ separates John 3:6 when he says: "That which is born of the flesh is flesh, and that which is born of the Spirit 2) is spirit" etc. For he is called flesh, the whole man born of flesh, as he lives with body and soul, reason and senses. The same, where he remains alone, he does not belong to heaven. If he is to go to heaven, then he must be born of the spirit and become completely spiritual, also with body and soul, so that there is another life than this natural one; and yet the same body or man remains. Therefore he now sets two kinds of Adam or two kinds of man, and makes the first Adam an example or image of the other. The first Adam is made (he says) into the natural life; this we have from him, more cannot father and mother give, or God through them, but the other Adam shall have and give another life. Since you now carry the first Adam, as he feels and grasps, through which you live the natural life, know that you will also have the other spiritual one, when the first one has ceased.
304. So learn here the words, both "natural" and "spiritual", rightly and differently understood according to the Scriptural way: not that the body is to be distinguished from the soul (as we do in our own way when we hear the word spirit or spiritual), but that the body must also become spirit, or live spiritually, as we have already begun to do through baptism, so that we live spiritually after the soul, and God also considers and counts the body as spiritual, without it even having to take its leave of this temporal life, so that it becomes completely new and spiritual, and lives solely from and through the Spirit. Thus our Lord Christ, the other Adam, was made into spiritual life through the resurrection, so that he no longer lives in bodily need as he did when he walked on earth, and yet has a true body, with flesh and blood, as he showed himself to his disciples, and has
2) Erlanger: God.
3) Erlanger: gar.
He has set up for himself the heavenly spiritual life, so that he may also begin it in us and even bring it to pass on that day, as St. Paul will further show.
V. 46. 47. But the spiritual body is not the first, but the natural, then the spiritual. The first man is of the earth and earthly, the other man is the Lord from heaven.
305. There you see how he always puts the two words together: "natural" and "spiritual body", that he does not want to understand it, as some heretics have pretended from the following text: "Flesh and blood cannot inherit God's kingdom," that on the last day only the spirit or the soul shall come forth and be saved, but the body shall remain in the earth, as they already began at that time, making only a spiritual resurrection out of it, that if man were baptized, he would already be resurrected, and would not concern the body. No, not so, he will say, for I speak plainly, that it shall be a spiritual body, and the very same that before was and led a natural or animal being.
Otherwise, if it were true that the soul alone should be saved, a fine being would come to pass, that we could blame baptism for our being sinners, and the body would remain condemned, that it would have to bear its repentance, saying that it is not the soul but the body alone that sins, and yet the spirit could not be saved, because the body is still there. But this is nothing. For we are not baptized according to the soul only, but the body is also baptized: so also the gospel is preached to us, and we are blessed thereby, not according to the soul only, but for the sake of the whole man, according to the body also. Item, not only the soul, but also the body receives the sacrament of the body and blood of Christ, so that it goes through baptism and sacrament with the soul, and is to remain where the soul remains on the last day.
307 Therefore we stick to the clear words of St. Paul, that it should become a spiritual body, but before that it should have been a natural body. For we would gladly (as he says elsewhere, 2 Cor. 5:4), when we have been baptized, heard the gospel, and received the food of the Lord, be baptized.
But this cannot be done before that day when there shall be a new being, not only in us men, but with all creatures. However, we must bear the body of the beast, and not become so spiritual that we can feel and grasp it, but must grasp it in faith alone. For God, who has promised us these things, is sure enough for us, and will not let us believe and hope in vain.
308] "The first man (he says) is of the earth and earthy; but the other man is the Lord from heaven"; that is, after the first man, Adam, was born, we are nothing else but flesh and blood, and earthly in all things, for he was made from an earthen lump, as the Scripture says [Gen. 2:7], which he here includes. 1) If you have read this in the Scriptures, and can believe such a miracle that God made that Adam from earth, you can also believe that He will make a heavenly body out of the other, heavenly Adam. For, if you put a piece of earth and a living man against each other, how does the earth dumpling rhyme with the beautiful living image that Adam is? Now he is nothing else than the same earthen lump, which has become blood, flesh, veins, 2) legs, eyes, ears, head etc. Now, can God make a living man out of such a thing, which is only earth, with all its members and powers: should he not also be able to make a spiritual, heavenly body out of the present natural body, since he has the nature or essence of the body beforehand?
309. Item, where is our first mother, Eve, origin, since he made her from a leg of Adam? What is such a beautiful image, as she was before the fall, against the mere leg or rib? Yes, if one should reckon, as all people come from father and mother, who would believe it, that such a person should come from there, if us not the
1) Erlanger: hiemit zeiget.
2) In the Wittenberg: "obern". In the Jenaer: "or your". The Erlanger bietei correctly: "veins" after its original: "oddern". In Latin this word is not expressed.
1250 Erl. 5i, 250-W. Interpretations on the 1st epistle to the Corinthians. W. vm, iZ "7-is7v. 1251
How can he convince us of his work through experience? Should he not just as well be able to bring the same body out of the grave again, and make it more beautiful than before, because he has applied his word, spirit and work to it? Therefore I may now say to man, as he himself said to Adam: "You are earth, and will become earth"; and all men are of earth, and must again go under the earth. But it shall not remain earth; but, because he has made a beautiful man out of it before with body and soul, he will make him much more glorious and beautiful the next time. For this reason he now lets him decompose in the earth, so that the earthly being perishes, as it is perishable and corruptible by nature, weak and corruptible, and becomes a new man from heaven, who is no longer called earthly, but completely heavenly.
So he teaches again from God's word and work, against the sneers of the wise men, who say, How shall anything come of the dead, feeble, and corrupt body? For I will tell thee more (saith he) than thou. What was Adam at first, without an earthly body? Much further from a man than we shall be when we lie in the grave and rise again. Item: How far is a rib or a leg, and a beautiful living woman from each other? And how far is a drop of blood from a living man, who will be a great glorious king on earth, or a great holy apostle, prophet, and martyr in heaven; and yet is called in Scripture no other than Abraham's seed and David's seed, as also Christ himself, without being begotten of a man.
I could also make much less and 1) even masterfully mock, if it were art, in addition with unreasonableness, like some coarse philosophers: Dear, let them preach what they want; do not believe that a drop of flesh and blood comes to heaven; see for yourself where you come from etc. Still I must confess here that this is much further from each other, which I must not believe, but see and feel God's work before my eyes, which He does in man when He brings him to this life.
1) The words: "wohl - und" are missing in the Wittenberg and in the Jena, but are in the Erlanger and in the Latin.
Otherwise, the sun would have to shine for a long time. Otherwise, the sun would have to shine for a long time, and all the forests would have to be gathered together and set on fire, and all creatures would have to melt with heat, before one made a human being out of an earthly body. Therefore, this article should not be so difficult, because it is much less and lesser to make a heavenly body out of what was previously an earthly body.
V. 48, 49: As the earthly is, so are the earthly. And as the heavenly is, so are the heavenly. And as we have borne the image of the earthly, so shall we bear the image of the heavenly.
312 See how the apostle so richly and with so many words emphasizes this article, that he precedes the shameful preachers who already began at that time. He holds the two men, Adam and Christ, against each other, as he has done elsewhere and above [v. 45]. For he calls Adam the first earthly man, but Christ the first heavenly man: sets them both as examples for us, and concludes from this that we must all become like the heavenly man, Christ, just as we are now like the first earthly man etc.
313 But these words, "Which is earthly," and "which is heavenly," are not to be understood of the sin of the first man, Adam, which we inherited from him (as some have interpreted), nor of the righteousness which Christ has, and we receive through him, but we remain in the sense of which Paul began to speak. For he is not speaking here of the way we are against God in sins or godliness, but only of the natural and spiritual life of the body. Therefore, the recent opinion is: As Adam lived the natural life in the five senses and all kinds of natural works of the body, so all his children live from the beginning to the end of the world, one as the other. For this is called "the image of the earthly man," that is, that we all walk along in the same form and nature, and live and do all things as Adam and Eve lived and did. For they have exactly the same nature
Thus they ate, drank, stewed, cast out, froze, wore clothes, etc. that there was no difference at all between them and us. 1) But hereafter we shall put off such an image and nature, and take on another, namely the heavenly one, Christ, and also touch the same form and nature, which he now has after his resurrection, so that we are no longer allowed to eat, drink, sleep, walk, stand etc., but live without all need of creatures, and the whole body will become as pure and bright as the sun, and as light as the air, and finally, so healthy, blessed and full of heavenly, eternal joy in God, that he will never hunger, thirst, nor grow weary or decrease.
314 This will now be a different and exceedingly glorious image compared to this image, and a different carrying, because we now have to carry. For there will be no unpleasantness, no weariness, no burden, as in this lazy, lame image, where we have to be carried and dragged, lifted and led with this heavy, lazy belly, but will 2) travel as nimbly and lightly as lightning through the whole heavens, and float above the clouds among the dear angels. And such thoughts St. Paul would like us to imagine, that we are already accustomed to lift ourselves up by faith into that life, and remember what we have to hope or desire and ask for when we speak the article: I believe the resurrection, not of the spirit alone (as the heretics said), but of the very flesh or body which we bear on our necks, that it may also become a heavenly, spiritual body. For what St. Paul says here in many words in the whole chapter is only an explanation of this article, and teaches nothing else than these two words: having and giving the resurrection of the flesh.
V. 50. But of this I say, brethren, that flesh and blood cannot inherit the kingdom of God; neither shall that which is corruptible inherit that which is incorruptible.
1) to look at - according to outward appearance. Latin: sxtbruis opsribus.
2) "will" is missing in the Erlanger.
St. Paul has now almost finished his sermon and has said enough about this article. But he still adds a little bit to it, as an encore, and wants to tell them something secret, how it will be on the last day, when we are to rise from the dead. But he prefaces it with a short warning, as if to say: "You have heard how the wise men and the riffraff preach and mock against this article, how it will be, what kind of bodies we will have. Therefore I counsel and warn you faithfully, beware of flesh and blood and what is human wisdom and thoughts, and only do not think that you will gain this article or keep it. For it is not known otherwise than from heaven through faith, which must be given by the Holy Spirit. And summa, judge and direct yourselves, that ye think and live not as flesh and blood do, which believeth not any thing, and liveth as though we should abide here for ever, but seek ye how ye may attain unto the resurrection. For such carnal, worldly being and thoughts do not belong to heaven, but must all cease and perish.
For (as I have said above [§ 305 ff.] and many other times) "flesh and blood" in Scripture means man with all his being, as he comes from Adam and grows according to reason, where he is not changed by Christ and faith. Such a man, who thus lives and remains in the old Adam, knows and understands nothing of God, but dreams and paints God according to his thoughts and lacks his own (just as the monks paint their God, who sits above and looks at their caps and orders), therefore he cannot grasp this article either; and the wiser he is according to reason, the less he thinks of it. Therefore beware of such, for they are nothing but flesh and blood, where they are the cleverest, which does not belong to heaven, nor can come to God's kingdom, but must perish and decay until a new man is made of it.
317. this is recently the right opinion of this text, and does not apply that someone wanted to say, because he speaks: "flesh and blood cannot inherit the kingdom of god", that not
3) Erlanger: and.
1254 Erl. 51, 254-256. interpretations on the 1st epistle to the Corinthians. W. VIII, I373-I37S. 1255
the body, but only the soul or spirit should be resurrected, as some heretics have concluded from this, straight against St. Paul's teaching throughout this chapter. For he does not say, "The body will not rise again," but, "Flesh and blood cannot inherit God's kingdom. And behold, what muzzlers and careless fools these are who make such interpretations of it. The text stands clearly thus: "It cannot inherit God's kingdom." They flutter about and see only the word "flesh and blood" and nothing else; then they add from their thoughts that flesh and blood will not be resurrected; which St. Paul never wanted to say, nor could he, because in the next text he said beforehand so clearly and scantily that a true spiritual body should be resurrected; but so he says: "that flesh and blood do not belong to God's kingdom," as Christ Himself also says John 3:5 ff.
318. Now there is a very different thing, to rise bodily or with blood and flesh, and another thing, to enter God's kingdom or heaven. For Judas, Caiphas and all the damned will also be resurrected bodily, but they will not enter God's kingdom. And what could be more clearly spoken than that he says that flesh and blood, which is now sinful, cannot go to heaven? Just as Christ also speaks [Joh. 3, 5.]:. "Except a man be born again, he cannot see the kingdom of God. For that which is born of flesh (saith he) is flesh." But the flesh and blood that is baptized into Christ is never called flesh and blood (for it is born again of the Spirit), even though it was flesh and blood. Of course it is flesh and blood, but spiritually not, because it has been cleansed by Christ in baptism and taken to God's kingdom. Therefore it must no longer be called flesh and blood, without being outwardly like your body. For flesh and blood actually means: the old man according to his reason, as he comes from flesh and blood, and neither knows nor understands anything anymore, without faith and God's word and without Christ, as he says to Peter Matth. 16, 17: "Flesh and blood has not revealed these things to you" etc.; therefore it does not belong to God's kingdom. But it still does not follow that blood and flesh do not belong to the kingdom of God.
should rise again on the last day, but rather the contradiction follows. For this very reason, because flesh and blood cannot come to God's kingdom, it must cease to die and decay, and be resurrected in a new, spiritual being, so that it may go to heaven. Therefore he admonishes them as Christians to be new men, so that they will not be found as flesh and blood on that day.
I say this so that one may see how such spirits (who want to be masters of the Scriptures everywhere) get so fine, and sail with half a wind, and when they see a word, quickly open their mouths and eyes to it, so that they can no longer see or hear anything before it. Just as now the Anabaptist mob sees with mouth, eyes and ears nothing in baptism but water, and swarm after it: Water is water, what good is water to the soul? They can see water (as a part of baptism), which the cow also sees; 1) they think it is great wisdom that they can say: water is water; but the other and most important part, namely the word: "Whoever believes and is baptized will be saved" [Marc. 16, 16.], they cannot see with open eyes. They have so filled their mouths and eyes with water that they cannot see both the word and the water. And it serves them right that they disgrace themselves and are struck over the head with their own sword.
V.51. 52. Behold, I tell you a mystery. We shall not all fall asleep; but we shall all be changed, and that suddenly in a moment, at the time of the last trumpet. For the trumpet shall sound, and the dead shall rise, and we shall be changed.
This is the last bit in which he wants to tell them something secret. For he is a pious apostle, and means it faithfully, as he would like them to grasp the article well and keep it, and not be misled by any other gossip. Therefore says
1) Erlanger: "can see" instead of: "well sees".
2) Wittenberg and Jena: "still word".
1256 Eru si, sös-259. sermon on 1 Cor. 15, 51. 52. w. vm, is7s-is78. 1257
He told them a special thing in one ear, which is not written anywhere else, how it will happen on the last day. For because he said that no one would go to heaven with this corruptible body of animals, but that out of this natural body a new spiritual body must be formed, someone might be troubled and ask, "How will it be with those who are still found alive when Judgment Day comes?
321 To this he gives this secret answer, namely: "Thus it shall come to pass (he says): "We shall not all sleep, but we shall all be changed" etc. That is, as if we should not all die, as some have also speculated about it; but St. Paul's opinion is this, that the last day will come as suddenly as a snare (as he says elsewhere), before anyone knows it, when the world will be completely safe, and in a moment all will be changed. By this he does not mean to deny that we must not all die, but in this way he says: that we shall not all fall asleep; that is, those who are taken at the same last hour will not pass away in this way, as otherwise a man on his deathbed, nor be taken to the grave or under the earth. For these are called in the Scriptures "fallen asleep", so they go into the coffin and into the grave. But these will come out of this life into that, so that they will not go under the earth, but will be badly changed or transformed.
For the Greek word, which is written here, means primarily to change, that one moves from one place to another, as, from the water to the dry land, from the earth into the air. So we shall also be found there in a moment elsewhere and in a different way, who the same hour before will be here on earth in the house or 1) in the field, and suddenly be moved away from the table or bed, or from the work, as we walk, stand, sit or lie, so that in a moment we are dead and again alive, and
1) "or" is missing in the Erlanger.
will be changed, however, and hover above in the clouds. He means such changes here. Although he also includes the other qualitative changes of form, of which he has already said [v. 42 ff.] that the body will put on another garment, that is, it will be transfigured and made bright, much more glorious and beautiful than the sun; but not in such a way that this will happen while he is still in this inn and in this garment, but everything will be stripped naked and burned to powder beforehand, and in that same moment he will be drawn away. He himself explains this in 1 Thess. 4, 15. 16. 17. when he says: "We who are alive and will remain in the future of the Lord will not appear to those who sleep. For the Lord Himself will come down from heaven with a shout and the voice of the archangel, and with the trumpet of God. And the dead in Christ will rise first. Then we who are alive and remain shall be caught up together with them in the clouds to meet your Lord in the air" etc.
With this he shows that everything is to happen at once, that the dead are to be brought forth from the graves, and we are to be carried away with them, as and where we are found, and torn away from mortal life and being, to be transfigured at the same time as one another. This is what it says here: "We shall not all fall asleep." For it cannot and must not happen so slowly that always one buries the other, until we all die 2) one after the other, but must once all be gathered together in heaps, and thus be moved through with one another, but so that [it] shall not happen without death. But God will show His almighty power and majesty, so that everything on earth will be consumed in a moment, and the whole world will lie in one heap and become different, and we will be eternally beside and with Christ; but the others, who have not believed, will be cast into eternal torment. And this he will do (he says) by the last trumpet. For he will first descend with a great shout (1 Thess. 4:16), and will send the archangel to blow the trumpet of God, which will sound through heaven and earth.
2) Erlanger: all, all.
1258 Erl. Sl, SSS-S6I. Interpretations On the 1st Epistle to the Corinthians. W. VIII, 1378-1381. 1259
that everything will fall into one heap and all the dead will have to be raised.
This is the secretly concealed little piece, which he alone tells his Christians. For the wise of the world cannot and should not understand it, but rather make fun of it and mock it. But the Christians alone shall know and understand it. For of course he will not do it at the last day, so that you may understand it now, because otherwise there is no article of faith that can be grasped or understood by reason. If we cannot comprehend our own nature in body and soul, when we see and feel before our eyes, how it is that we see, hear, speak, think, grow, etc., what then should we understand of such high things, which we neither see nor feel, but must grasp with faith alone? Further he speaks:
For this corruptible must put on the incorruptible, and this mortal must put on immortality.
He always spins this in, 1) that he comes to the beautiful text, so that he will conclude. We will not only (he wants to say) be raptured and carried away to heaven, and leave everything here that we must have for the necessities of this life, house, yard, clothes, shoes, etc., and let everything that is on earth perish and burn, but also strip off everything that is innate to us of our perishable nature, eat, drink, sleep, so that we no longer need work or effort. All these things must be taken away in a moment, and completely changed to eternal clarity and glory, and must be changed, not only in the place, but also in our bodies, so that they remain unchangeable and imperishable.
When this corruptible shall put on incorruption, and this mortal shall put on immortality, then shall be fulfilled the word that is written: Death is swallowed up in victory. Death, where is your sting? Hell, where is your victory.
1) i.e. he talks about it continuously (Dietz). Wittenberger: "hinein" instead of: einhin.
When the heart is full, the mouth overflows. That is why St. Paul can speak so abundantly of this article, for he is full of it and so sure of it that he considers everything against it to be nothing; otherwise such words would not come to him if he were not full of such thoughts in his heart. That is why in other ears, which do not deal with such thoughts, they sound very unclear and strange, as incomprehensible words. But he who is concerned about these things and thinks about another life will grasp and understand them, for he speaks of them as if they were already there before his eyes.
327 And it must come to this, because the Lord Christ is risen, and his resurrection gives us opposition to our sin, death, and hell, that we also learn to say, "Death, where is thy sting?" etc., and yet now see only the contradiction, that we wear a vile corruptible thing on our necks, and even a miserable, vile being, 2) subject to all kinds of distress and peril, and finally vain death. But the faith that holds on to Christ can draw many other thoughts, and see a new being, and grasp such an image and view that such a corruptible, wretched form is gone altogether, and a pure, heavenly being is there. For since he is certain of this article, that Christ's resurrection is ours, it must follow that this same resurrection must be just as powerful in us as it is in him (without him being another person, namely, true God) and bring about this, that this frail and mortal being in our body is stripped and taken away, and another, immortal being is put on with such a body, which no more harm, sickness, accident, sorrow nor death can hit, but is completely pure, healthy, strong and beautiful, so that not a needle point can hurt him in his body. This is to be the power and effect, or, as St. Paul says here, the victory acquired through Christ, who will purify and sweep away our sin and death, with all kinds of infirmities, driving and suffering of the body.
328 And behold how St. Paul speaks of this life and being; behold it thus, that
2) Erlanger: and.
3) "he" is missing in the Wittenberger.
it is not man himself, but a garment which he must now wear, but afterwards must take off, and put on another. Make death and the grave nothing else than that it is called an old torn garment taken off and thrown away; and the resurrection is called putting on a beautiful, new garment (which is called immortalitas, incorruptibility or immortality), spun and wrought by the victory of Christ. For to this end the victory was through Christ, who in Himself overcame all things, that He might clothe thee therewith, and cleanse thee from thy sin and death, that nothing might remain in thy corruptible body, and from all that the devil hath blown into it, or that cometh from him, all manner of unhappiness and infirmity, error and ignorance, without which is nature and true body, as it was created by God. For God did not make man to sin and die, but to live. But the devil has put shameful filth and stains on nature, so that he must bear so much pestilence, stench and misfortune on his neck 1) because he has sinned. Now that sin has been taken away through Christ, we must also get rid of it, so that everything is pure, and nothing evil or annoying is felt on earth any more, but not in any other way than that we first have this old, evil garment taken off through death, until it 2) becomes powder.
329 When this happens (he says), it will be fulfilled and called: Factum est, which is now called: Scriptum est. It will happen once and be aligned, which one preaches now always and says. What is now the same? It is that which is written, "Death is swallowed up in victory." Where St. Paul got this word, which he says is written in the Scriptures, I cannot really know. It seems well that it is from the prophet Hosea on the 13th, v. 14th, where he speaks, "I will deliver them out of hell, yea, from death will I deliver them. Death, I will be a poison unto thee; hell, I will be a plague (or pestilence) unto thee," that is, I will kill and cleanse thee myself. For poison
1) "so much - neck" is missing in the Erlanger and in the Latin.
2) Jenaer: he.
and plague is called in the Scriptures a deadly evil, which soon consumes you and takes you away, as one is stung by the most poisonous vipers, or gets a hot, damp fever 3) or pestilence; just as the stinging of snakes naturally brings fever. This is what St. Paul may have meant, and in short words, he may have committed the crime.
330 But I think that St. Paul has looked further, and besides the saying of Hosea, he wants to include all such things in Scripture, especially the main saying, from which many others are spun, Genesis 3:15, where God says to the serpent, "I will put enmity between you and the woman, and between your seed and her seed; he shall bruise your head, and you shall bruise his heel. There are in the Hebrew words of the same kind, to tread or to sting, and actually means to sting, as the serpent stings and the poison shoots, and wants to say that the serpent will sting him in the heel, but Christ will sting him again in the head, and be a deadly poison and pestilence to her (as Hosea interprets from this text). Now this saying brings with it this sermon of St. Paul: "Death is swallowed up in victory." For this is what our Lord Christ has accomplished, that the poison and stings of the devil have been killed and even devoured by Him, when He has crushed his head, that is, taken away all power and strength. So you can draw all such sayings from time to time in the prophets in this saying, as they all flow out and in, that out of all One text is made fei. For he does this according to his rich spirit, that he melts many sayings into one heap, and pours such a text out of it, which the whole Scripture gives, and is the opinion of the whole Scripture. Thus he will say 4) When Christ, by his resurrection, shall have accomplished that for which it was done, then shall all things be fulfilled which are written of the victory, that thereby both death and hell shall be swallowed up, and be no more; that it shall be said, "Death,
3) "schwind fever" - an acute fever. Latin: acnita st kervens lsNris. Walch and the Erlanger: schwind fever. ,
4) Erlanger: well.
1262 Erl. oil, SS--S6S. Interpretations on the 1st epistle to the Corinthians. W. VIII, 1383-1386. 1263
where is your spike now? Hell, where is your spear?" 1) This will then no longer be preached nor heard nor believed, but will be felt and experienced by oneself, and will no longer be called: Fiat, but: Factum est, and stand there before the eyes, which is now presented in the Word. However, we must hold to this saying, and know that what it says must certainly come to pass.
Behold now the words, how mightily he speaketh of death out of the scriptures, and maketh it to seem as if it were utterly devoured and purely drunken, that nothing should remain of it, who hath devoured and is devouring all men upon the earth; item, that he himself will be a poison to death, and a pestilence to hell, which shall consume all his poison, wherewith he hath choked and destroyed men. For this poison is nothing else but the curse that has gone over all the world, blown and smitten into us by the devil, so that we must all die of it. This is the poison which he gave to Adam, and which we all drank when we were born, and which has passed through the body and all the members, and also shows itself by heart with all kinds of plagues and calamities. On the other hand, the Scriptures show us a healing remedy and a delicious medicine, given by God in the Word, by which He certainly promises that He will kill death again, and also give the devil a little drink, so that he may drink himself to death forever, and devour his poison, curse, sin, hell and death, which he has attached to nature, himself, but we shall be eternally delivered from it by believing and clinging to the Seed.
I will do that myself (he says), I will be your death and pestilence myself. Calls himself with such ugly words a death and pestilence; and yet are out of measure comforting. For behold what and whom he means. He is not hostile to nature, but shows that he wants to help her to curb her enemy, death and the devil, and laments him of our accident, because he sees that we are now drowned by the devil's poison and death, and are stuck in it, that we cannot get out. He wants to take revenge on him, as on his own.
1) In the German editions: "Spieß", but in Latin: victoria.
enemy who has poisoned and corrupted his work. Therefore, this is a truly divine 2) theriac; not from the apothecaries, but prepared and given from heaven by the resurrection of Christ, which is to be harmless to us, but only to kill and destroy the one who gave us the poison and caused it.
If we now begin to believe the article of Christ, the drink is already mixed and drunk, which takes away the poison that he has put into my heart and conscience, and into the body, so that we are helped out of the curse, and the same poison that we have in us is poured into the devil, so that he must devour death upon us. So we have drunk a healing medicine in baptism and sacrament, which expels and takes away our poison, and does not kill me, but the very enemy who wanted to strangle me with it. Behold, this is why he speaks in such fancy words, that God calls himself a poison: not for us poor people, who have death and pestilence on our necks before, but against the poison of death and shells, so that we may comfort ourselves when we feel such poison and plague, and know that God takes care of us so highly that he will take them out of our bodies and souls through Christ, and drink them all into the devil and death, so that his stomach will be torn apart by it.
Now the pestilence and poison is such a death, which does not choke suddenly and suddenly, but it does so all the same, lifts up and gradually blows 3) through the whole body, until it comes to the heart. God does the same with us, not wanting to give the victory over death and the devil suddenly, but lets it be preached for a while for the sake of the elect who are yet to be born, and thus begins to mix and prepare the potion, so that it is a purgation or remedy that will heal and strengthen us, but a poison and death to the devil. Just as a physician gives a potion that is a poison to the sick for the health of the body, but a poison to the fever; so that he may also call his medicine or theriac a poison or pestilence, and is also called here a poison.
2) Thus the Erlangen and the Latin. Jenaer swohi a misprint: "töttlich"; Wittenberger: deadly.
3) In the old editions: meilich.
one pestilence kills another. This is how it is in Christianity, when the word, baptism and sacrament are distributed, and nothing else is preached, except that Jesus Christ died and rose again. This is the only remedy or purgation against our sin and death, which we must daily use and let go, so that the poison may be driven out of our hearts, and we may be brought from death and hell to eternal life. He promised this, and commands us to preach and believe it, thereby working in us daily that it may pass through as leaven (as Christ says Matth. 13, 33.), that the heart may always increase in faith, and learn to despise and overcome this life and all its plagues.
335 This is the victory by which death is to be swallowed up, so that one should no longer fear death, nor remain in it. For the heart has already been infused with the gospel, which is to be a poison and plague to death, weakening death from day to day and taking away its power, until it perishes altogether and becomes nothing. For even though it has not yet been finally swallowed up in us, the victory has been won through Christ, and has become ours through the gospel, baptism and faith, so that we will finally destroy it on the last day, when we have taken off the old, earthly, corruptible robe and have put on a new, heavenly one 1) so that we will remain in life forever, that we remain eternally in life, and life in us, so visibly and sensitively, as we now see and feel the contradiction, that death is in us, and we are in it, that it seems as if the victory is his alone, and he as a lord of the world always devours and eats away one after the other, until [the] last day. Nevertheless, we know from the Scriptures that the victory is taken away from him through Christ, who began to devour him in himself, and through him we also now have spiritual victory, and afterward also bodily death will be buried and cleansed, so that no more will be seen or known of him, and instead we will have vain life and blessedness.
336 Then the joyful boasting and defiance will begin, so that we will say
1) Wittenberger: Rock.
and sing, "Death, where is your sting now? Hell, where is your victory?" That is, death and hell hit a cliff, and spoken: Dear death, do not bite me, be now evil and strangle me: Despite devil and hell, bend 2) me a hair! Where are you now, you evil people eaters? So that then it will not be called anything else, but a loud mockery from death, hell and devil driven. And as they now boast and mock against all the world: "Defiance, that you have escaped from me;" so it will then turn around, that we will cool our troubles on them again, and forever defy and say: "Let me see, what can you strangle now? Yes, it is forbidden to you, and now you must lie there yourself with all the disgrace and have the mockery of it.
337 And this has already begun through Christ in his own body, who sings such a song of defiance to death and hell without ceasing: Dear death, you also crucified and buried me once, and walked over me with your feet, thinking that you had now won and eaten me; but where are you now? Defy, and cling to me more. For he is already drunken and swallowed up in his body, so that there is not a speck of death left in him, so that we who believe in him may also have this when the hour comes for us to see and feel how death and hell will be swallowed up and destroyed, but now we are waiting for it and know that it will certainly happen, and can already defy sin, death and hell by believing in Christ.
V. 56. 57. But the sting of death is sin, and the power of sin is the law. But thanks be to God, who has given us the victory through our Lord, Jesus Christ.
He uses these words as a conclusion, as an accidental way to explain what he means by a sting, and what the victory is, by which death is devoured. And concludes this chapter, as he began it, with a short sermon on the power of Christ's resurrection, painting death as if it had a spike to execute people; he calls this same spike or spit sin, and
2) Jenaer: krümme.
1266 Erl. Sl, 297-299. interpretations on I Epistle to the Corinthians. W. VIII, IWS-IW,. 1267
The sharpness or power of this is called the law. These are dark and strange words to us, but they are also for those who seek and hope for a different life. For the rest of the multitude, as they neither feel nor regard anything that is sin or death, go on and have good courage until they suddenly go to hell before they think of it; so they also do not understand this language. But Christians must learn it from themselves, as they daily feel what sin and death are and have power.
So St. Paul calls the sin of death a spear or weapon. As if to say, If it were not for sin, death should not strangle us, but sin has strangled us. Therefore something more is necessary for him who is to strangle death, namely, that he first strangles that which works death, which is sin. So it follows that sin is the weapon and spear, or sword, of death. For because a man goes and neither feels nor respects sin, he neither feels nor fears death; but when the hour comes for him to wriggle and die, the sin is soon before his eyes, saying: O woe! what have you done, how have you angered God? When this hits the heart, the person cannot stay and must despair, and if it lasts long, die in despair. For it is not possible to bear an evil conscience when it rightly seizes a man that he begins to feel God's wrath, as one sees some people suddenly fall away, or kill themselves out of such fear and trembling. 1) For it is a sting or spike that goes through the heart, that the soul and the body must separate over it.
This is what St. Paul means when he speaks of sin, namely, the right sin is not only the work that is done or spent, but the one that is alive, stirs in the heart and conscience. For because it lies there asleep, and neither bites nor presses, it is not a real sin; but if it stirs and stirs the heart, it 2)cuts and
1) Erlanger: Verzagen. Latin: trspiäntions st ässpsrations.
2) Miltenberger: scheinet. Latin: soinäit. Jenaer: schneit.
It is clear that no man can endure the sting (even if it is from a minor transgression) unless he is comforted and healed by the gospel. If then you ask where death comes from, or how it so easily frightens and executes people, you will hear here that nothing else does it, but sin; which is nothing, but a spear and stones, yes, thunder and lightning of death, through which death does its work.
Where does sin come from, or how is it that it is so powerful to strangle and kill? I will tell thee (saith he): "The power of sin is the law." Who has ever heard God's commandment and law spoken of in this way, which is holy and well given and ordered by God? Nor can he say that sin is weak and dead, and could not do anything if the law did not work; it must make sin strong and vigorous and drive it to cut and sting. Otherwise, sin would remain dormant and asleep forever, if it stood with us; but God can awaken it finely through the law; where the hour is to come when sin is to cut and thrust, it becomes so strong in an instant that no one can bear it. For the law resounds in the heart and holds the register before your nose: Do you hear? You have done this and that against God's commandment, and spent your whole life in sin, and your own conscience must bear witness and say yes to it. So sin already has its power, makes you so afraid that the world becomes too narrow for you, drives you and beats you until you have to despair. And here is no evasion nor defense. For the law is 4) too strong, and has your own heart to help, which denies yourself and condemns you to hell. Therefore, sin cannot do anything else but God's law; where this comes into the heart, it is already alive, and can kill a man if it wants to; if, on the other hand, he does not seize this victory, which is Christ, our Lord.
342. If the law does such evil things, why did God give it? Wouldn't it be much better if there were no law?
3) Erlanger: that.
4) Wittenberger: is him.
1268 Erl. 51, S6S-S7S. Sermon on 1 Cor. 15, 56. 57. W. VIII, I3SI-I3S3. 1269
Yes, of course, it would be better for us, but we cannot do without it. For it is not possible that God should be pleased with him and always let us go along in such a way that we do what we want; although he bears with us all for a long time before he shows his wrath, and always lets many people go along in this way who never feel the law and sin, nor even think of God's wrath, but despise it and mock at it, as they are threatened with death and hell; but in the end he must show them what both law and sin are capable of, so that they do not make a joke of it. For he can see through the fingers for a while, but when the hour comes when the law knocks, and seeks you at home, and demands an account, it will not let itself be taken in the wind, but will vainly begin such lamentations and cries: O woe, what have I done? Where shall I stay now? There you can see what it means: "The law is the power of sins. Therefore he calls it elsewhere a law of death, and an office of death, which preaches death, and is the cause of death; and if there were no other preaching nor government, by this alone could all the world be preached to death.
343 For thus it goes one after another: When the law shines into the heart, and shows sin, then immediately sin becomes alive and strong; but sin brings death with it. Therefore it is rightly said, "Sin is the sting of death," that it 2) alone kills, and no one else. But sin comes from nowhere except through the law; not that the law first brings and makes sin, for it is there before the law comes, and remains forever, because it is born with us and we are conceived in it, but that it is not rightly recognized nor felt unless this light is kindled in the heart; nor can it come to its power, for it is awakened by the law. But when it comes, it shows us that we are drowned in sins, and lie in God's wrath, that we must say (as St. Bernard says of himself): I thought I was sitting in the rose garden, and do not know that I am sitting in the midst of murderers.
1) "recht" is missing in the Wittenberg. Latin: rsots -ezuutit.
2) Erlanger: as the.
344 But when the heart feels such things, it cannot bear them; for it sees and feels nothing, but the spears of the world pointed at it, and shot at it, that it must die. Then it is very clear that nothing can be done by works to atone for sin or to satisfy the law. For man has been tricked into not being able to get rid of it; he can neither defend himself nor do enough; he runs and does what he wants; and the more he tortures himself with works, the worse it gets. But that is what St. Paul says:
Thanks be to God, who gives us victory through Jesus Christ our Lord.
This is a different sermon from that of Moses, for it shows the comfort of Christians against the sting of death and the power of sin. For this is true, and must be so: the law is right in that it reveals sin to thee, and accuses thee; so also sin is right against thee to kill thee, and death to devour thee; against this there is neither dispute nor defense. For both your own testimony and God's word stand against you. But this must help us, that the man, Jesus Christ, has come, and has taken upon himself and borne our sin and death, which we have justly deserved, and now stands up for us against the law, sin and death, and says, "I am of blood and flesh, and these are my brothers and sisters; what they have done, that have I done, and paid for it. Law, if thou wilt condemn them, condemn me. Sin, if thou wilt stab and kill, stab me. Death, if thou wilt devour and devour, devour me. As it happened when he stood before the judge Pilato. There he was accused as a sinner and condemned to death; as he also calls himself a sinner in the Scriptures, Ps. 41:5: "Be merciful to me and keep me, for I am a sinner before you"; item Ps. 69:10: "The reproach of those who reproached you has fallen on me," that is, what they did against you, for which they deserved death, that is what I did. Therefore also the law clings to him, and condemns him, and sin smites him to the cross, and stabs him to death 3), and
3) Erlanger: too todt.
Death brings him under the earth, and they do everything 1) they can to him. For God has not spared His only Son (says St. Paul [Rom. 8:32]), but has even given Him for us, so that they have tried all their power on Him.
But by this they have not yet accomplished what they wanted. For just when they think they have destroyed him and now won, he comes out again and says to the law, sin and death: "Do you not know that I was your Lord and God? What right have you to me, that you should accuse and strangle your Lord? Therefore henceforth ye shall do it no more: but I will accuse and condemn you, and will cleanse you, that ye shall have no more right in any that believe on me. For what I have done, I have done for their sakes. Otherwise he would not have needed it for his own person, for they would have had to leave him unchallenged. But now he has taken our place, and for our sake has let the law, sin and death fall on him, and has not only taken them from us, but has also completely overcome them and put them at his feet, so that they may overcome us and have no more right or power over us, and so have complete victory in Christ, now spiritually through faith, but afterwards also bodily and visibly.
347 A Christian should learn to grasp and use this when the law comes to attack him, and wants to accuse him, strangle him with sin, and push him into the jaws of hell, and his own conscience says to him: This and that you have done, you are a sinner, and guilty of death 2) 2c, that he may confidently answer, "Yes, alas, it is true, I am a sinner, and have well deserved death, so far as you are right; but that you will condemn and kill me for it, you shall not yet do that; another shall defend you against it, who is called my Lord Christ, whom you have innocently accused and murdered. But knowest thou also how thou hast run against him, and hast burned thyself, and thus all thy right against me, and against all the Christians?
1) Erlanger: everything, everything.
2) Erlanger: worthy.
3) "and thus" is missing in the Erlanger.
lost? For it was not to him, but to me, that he bore and overcame sin and death, both of them. Therefore I confess to thee neither complaint nor right against me, but will rather have right against thee, that thou mayest attack me without guilt, when thou wast before condemned and overcome by him, that thou mayest leave me unchallenged and unaccused. And though thou mayest now attack and devour me according to the flesh, yet thou shalt neither gain nor profit thereby, but shalt eat up thine own sting, and be slain thereby. For I am no longer the man you seek as a child of man, but the child of God; for I am in his blood, baptized in his victory, and clothed with all his goods.
348 Behold, Christians must therefore arm themselves with this victory of Christ, and so strike back at the devil, that he may be confessed to no disputation, and say, How art thou that thou wilt accuse and afflict a Christian? Knowest thou not who my Lord is, and what he is able? And no better (who can do it) than defiantly and gladly despise, saying, If thou wilt be wicked, get thee off the wall, and leave me unsworn, and have no thanks. If thou canst stab and cut much, go up to him that sitteth above, and bite thee with the same, and accuse me, if thou hast /anything to 4) me, before thy judge and mine, and see what thou canst do. But he will not go there; for he knows well that he has lost there, and is already judged and strangled by him; therefore he flinches, as before the cross. So he does not go to the insolent, wild and crude people, who do not ask anything about sin and death, for he has them beforehand, but only wants to attack us, who seek Christ and would like to be free of sin and death; that he may tear Christ out of our hearts, and frighten and press us with sin and death, so that we may despair under it and surrender to him altogether. Therefore we must turn him away from us to the victory we have in Christ, and so close ourselves in Christ and keep ourselves, so that he cannot come to us; for he knows well that he cannot come to us.
4) Erlanger: an.
he can create nothing if we only stand firm with faith and hold fast to it.
This is the beautiful sermon for Christians, how to get rid of the sting of sin that kills us, and the power of the law that drives such a sting into us, 1) through the victory of Christ, until it is completely destroyed in us. To this now belongs the end of the song that St. Paul sings: To God be praise and thanksgiving, who has given us such victory.
350 We may also sing this, and thus always keep Easter, that we praise and glorify God for such a victory, which is called, not won by us, nor conquered in battle (for it is too high and great), but given and bestowed by grace from God, who had mercy on our affliction, from which no one could help us, and sent His Son.
1) Get rid of in the issues.
and let us go into battle; he has put down these enemies, sin, death and hell, and has kept the victory, and given it to us, so that we can say it is our victory, and just as much as if it had happened through ourselves. Only that we accept it with earnestness, and do not give the lie to God, like those who presume to overcome their sin and death by themselves; nor are we found ungrateful for it, like the crude, false Christians, but keep it in our hearts with firm faith, and strengthen ourselves in it, and always preach such thanksgiving, and sing of this 2) victory in Christ, and thereupon go on happily until we also see it in our own bodies. May God help us to do this through the same dear Son, to whom be glory and praise forever and ever, amen.
2) Erlanger: solchem.