To the Honorable and Noble Lord, Sir Francis of Rewa, Counselor to His Sacred Imperial and Royal Majesty, Master of the Royal Gatekeepers, Count of Turoc County, &c. And to the Noble and Honorable Lord Gabriel of Rewa, his son, Most esteemed lords and patrons, Greetings and Good Wishes. The wisdom and piety of the Ancients, most honorable patrons and benefactors, is worthy of eternal memory and perpetual celebration, for they so excellently arranged the selections of Epistles and Gospels, both for Sundays and Feast Days throughout the year, that nothing more useful or beautiful could be conceived or discovered, whether one considers the circumstances of time, place, persons, or the matters to be conveyed. For regarding the times, most of the Epistles and Gospels for the individual Sundays and weekdays are most aptly and fittingly aligned with each other and with the very days or seasons to which they are assigned, as a comparison will clearly show to any pious and diligent reader. For example, consider the annual solemn festivals of the Conception and Nativity of Christ, Easter, Ascension, and Pentecost. The Gospels and Epistles for these feast days not only correspond to the events themselves, which occurred nearly at the same weeks and days, but also harmonize in such a way that the themes and matters in each are so concordant, it seems as if one is giving the other a helping hand and swearing an oath to support the same cause. This harmony wonderfully strengthens the souls of those who are troubled and doubtful about the certainty of the Christian religion. Christ the Lord and our only Savior was conceived in the womb of the Virgin Mary, according to the announcement of the Angel Gabriel, at the very spring equinox, in the year 3962 of the world, on the 25th of March (the day on which many pious and learned men believe that the first humans, Adam and Eve, were also created). This day then fell on the fourth day of the week, Wednesday, as the precise astronomical calculation of the timing of the Lord’s incarnation clearly shows. Hence, in its piety and wisdom, the ancient Church fittingly and usefully ordained that the Church should recall the memory of the Lord’s Incarnation, or the Annunciation to Mary, at the same time and on the same day when this most wondrous event of all took place. For even though the equinox has shifted to earlier days in the calendar month (a fact explained by scholars in astronomical calculations, based on the difference between the solar tropical year and the civil or Julian year), nevertheless, the name of the month and the number of days remain consistent with the calendar of the years of the Lord’s Advent or Incarnation. The readings are also in harmony with each other, presenting a remarkable concordance and agreement between the prophecies of the Old Testament and their fulfillment in the New Testament, as realized in the child of the Virgin Mary. For the Epistle, taken from Isaiah, chapter 7, bears witness that the ancient Church believed and professed that the mother of the Messiah would surely be a virgin, who would conceive contrary to the ordinary course of nature—Immanuel, or "God with us" (Isaiah 7:14). This, without a doubt, was exactly fulfilled in the mother of our Savior, the Virgin Mary, as the angel Gabriel, a trustworthy witness sent from the presence of the divine majesty, testified when he was sent to the virgin betrothed to a man from the house of David named Joseph (Luke 1:26-27). The same Lord and Redeemer of the human race was born in the middle of winter, at the winter solstice itself, in the middle of the night between December 24 and 25, which the reckoning of the calendar days for that year from the beginning of the world (3963) testifies to have been our sixth day of the week, or Friday. Hence, the piety and orthodoxy of the ancient Church decreed, in its annual distribution of readings, that the Nativity of the Lord should be commemorated each year on December 25. Though, due to the reason mentioned earlier, this now follows the winter solstice or the true and natural day of Christ’s Incarnation by about 13 days according to the old calendar, and nearly three days according to the new. The readings for these days (which vary) are arranged in such a way that some remind us of the prophecies of the prophets concerning the child born of the Virgin Mary, some present the foretold event with a beautiful visual image, some describe His divinity, others His humanity, and some portray both natures, as well as the offices and benefits of the Incarnate Christ. The same Christ, Lord of heaven and earth, suffered and was made a sacrifice for the sins of the world on the altar of the cross, in the year 3996 of the world, on April 3 (though some ecclesiastical writers believe that He was crucified and died on the same day of the spring equinox on which He had been conceived 34 years earlier). The reckoning of the days shows that this was our sixth day of the week. On the following day, April 5, He rose from the dead by His divine power. Hence it came to pass that the early Church decreed that, around the same time—corresponding to the end of March and the beginning of April, and on the same days of the week—the memory of the Lord's Passion and Resurrection should be celebrated throughout the Christian world, even if our computation of Easter, for certain urgent reasons, differs somewhat from the Jewish Passover. The readings for these days have also been arranged in such a way that they beneficially remind the Church of the history of Christ’s suffering and rising again, as well as His person, natures, offices, and benefits. On the fortieth day after the Resurrection, which was May 14, a Thursday, Christ, after bidding farewell to His disciples, ascended into heaven from the Mount of Olives. In order to commemorate this triumph of the ascending Lord annually, the ancient Church decreed that the Feast of the Ascension should be celebrated around the same time in mid-spring. The readings were arranged so as to instruct the people and the youth in the person and benefits of this wondrous divine work. On May 24, which was a Sunday, the fiftieth day after Easter, the Holy Spirit was poured out in a sensible and visible form of a mighty wind and tongues of fire upon the Apostles. In order to perpetually recall and commemorate this gift, religious antiquity decreed that around the same time, during the solemn feast of Pentecost in the New Testament, the history of the Gospel's public proclamation and the outpouring of the Holy Spirit upon the Apostles—with the astonishing gift of tongues and other miracles—should be presented and instilled in the Church. Although we, who live in the New Testament, have been liberated by Christ from not only human traditions but also divine ones handed down to the Old Testament Church, we are not bound by certain days or fixed times by the necessity of divine command or by the belief in worship, merit, or satisfaction for sins, according to Paul's statement: "Therefore do not let anyone condemn you in matters of food and drink or of observing festivals" (Colossians 2:16). Likewise, "You are observing special days, and months, and seasons, and years" (Galatians 4:10). However, the Apostle Paul commends to us—and even imposes on us through instruction—a definite order of feast days, readings, sermons, and sacred ceremonies without superstition or belief in idolatrous worship, according to Christian freedom and the authority of wise and pious overseers of the Church of God, when he says: "But all things should be done decently and in order" (1 Corinthians 14:40), and "I will give instructions about the other matters when I come" (1 Corinthians 11:34). Furthermore, the universal moral law of God commands, saying: "Remember the sabbath day, and keep it holy" (Exodus 20:8)—that is, whichever day is finally designated by the solemn judgment and authority of the Church for sacred worship. The same is confirmed by the Apostolic tradition concerning the Lord's Day, chosen in place of the Sabbath by the Apostles themselves, as can clearly be inferred from certain passages of Scripture. Acts 20, 1. Corinthians 16, Revelation 1. Secondly, with respect to places and persons, the Gospels and readings are arranged throughout the whole year in such a way that they most fittingly correspond to all locations and all classes and ranks of people, instructing and teaching all of them most beneficially. For there are, broadly speaking, three supreme orders of human life, as if they were hierarchies: the Domestic (Oeconomicus), the Ecclesiastical (which includes both the Scholastic or Philosophical way of life), and the Political. The piety of the ancients employed such care in the selection of the pericopes for Sundays and Feast Days that some are meant to primarily instruct fathers and mothers of families, along with their children, maidservants, and servants of their households; some instruct magistrates; some remind bishops, pastors, and other teachers of the Word of their duties; and still others—indeed, most of them—are suited to the instruction and teaching of people of all ranks and ages. Thirdly, if one were to consider the subjects and matters themselves that are contained in the readings of the Gospels and Epistles, it could be demonstrated that there is no article of faith, no theological or moral issue of civil and domestic life for Christians, whose foundations, testimonies, and precepts are not found in these annual Gospels and Epistles, and indeed repeated and declared multiple times with clear and precise words. Moreover, there is no situation, no temptation, cross, or calamity that can befall men in this life for which there are not preparations, remedies, and consolations provided in these annual pericopes, which can be shown either through clear statements and examples or can be extracted in good consequence by learned and wise interpreters. Worthy of consideration is also the providence of the ancients, who, recognizing that the two principal parts of the whole Christian life are FAITH and GOOD WORKS, arranged these pericopes in such a way that the Gospel often deals with faith or certain articles of faith, while the Epistle addresses works or some Christian virtue, thus instructing and admonishing the Church. The Gospels themselves are arranged in such a way that in the first part of the year, that is, from the beginning of the year until the Feast of the Trinity, the principal articles of faith are presented, while in the remaining half of the year, from the First Sunday after Trinity until the Advent of Christ, the fruits of faith, that is, good works, are proposed and inculcated to the hearers. At the very end of the year, sermons or predictions concerning the end of the world are presented, in order to remind the hearers, so that just as they see the annual time drawing to its close: Thus, we must firmly hold that the duration of the world will not be, as Aristotle and some other philosophers believed, eternal, but that it will finally reach its end at the coming of Christ for judgment. Since all of this is true in reality, those are certainly to be considered as rendering a distinguished service who do not shy away from dedicating some study and labor to the interpretation of the annual Gospels and Epistles. And since among such individuals is also our most Reverend and Beloved Father (of blessed memory) Leonhard Stöckel, who, 35 years before his death, among his other writings (which, as we see, are not displeasing to learned men), left us this explanation of the annual Gospels and Epistles as a legacy to his heirs and posterity, we are led to hope that this work of our father will not be ungrateful to the pious learned nor unfruitful to the Church of God. For although there is no lack of Postils by other most excellent theologians of our time—Luther, Melanchthon, Brenz, Chemnitz, Egidius Hunnius, and others—which abundantly equip candidates for theology and ministers of the Word for teaching and consoling the Churches entrusted to their care, we nevertheless believe that the commentaries of our beloved father, who has long since rested in the Lord, will also have their own use and benefit. First of all, they will most clearly show and bear witness to all posterity (if any remains, given the delay of the last day) concerning the enduring faith and confession of our father in all the heads of Christian doctrine. It is evident to God, to the angels, and to the entire Church that he ended his life in true invocation of Christ. They will also vindicate him from the slander and defamation with which certain inconsiderate men did not hesitate to besmirch our father, as if, together with his faithful colleague and pastor, the Reverend Michael Radaschin (of blessed memory), he had not been sufficiently hostile and opposed to the sect of Zwinglians or Sacramentarians, but instead had somewhat inclined to their views and had not greatly condemned those who, following Zwingli, Oecolampadius, and Calvin, hold and defend their speculations about the bodily absence of Christ from the Church and His confinement to certain material locations in heaven. They will also refute the lie by which the same slanderers have maligned and defamed the modern ministers of our Church, as if in the doctrine concerning the person of Christ, His presence in the Church or here on earth according to both natures, and the prerogatives or properties truly and really communicated from His divinity to His humanity, that they introduced and taught something different to this Church. However, these commentaries, along with other writings of our beloved father, will testify that the present ministers of our Church, both those who have passed on in Christ and those still living, have not deviated one inch from the doctrine of our father, of blessed memory, whether in other articles or in the doctrine of the Lord's Supper and the majesty of Christ, true God and true man, seated at the right hand of God the Father, almighty and omnipresent. Indeed, this same doctrine, which our father received from the first Reformers—Luther, Melanchthon, and others—and handed down to this Church, these ministers also faithfully preserve and propagate, as shown by the comparison of their public doctrine with the confessions of our father, found in these Postils, among other writings. In support of this statement, let the confessions of our father found in this volume be compared against the impious doctrines of the Sacramentarians. Such as those concerning Christ's Ascension, the penetration of dimensions, His existence in heaven and on earth, and His omnipresence (see folios: 23, 151, 352, 374, 432, 483), as well as His bodily presence in the Lord's Supper (folios: 416, 424, 458, 469, 503), and the doctrine of predestination (folios: 371, 409). And lest anyone should object that our father showed favor to the persons or authors of these new doctrines, let us here cite his condemnation of the early leaders of the Sacramentarian sect from his treatise on the Antichrist. For in that work, amid many lengthy complaints, he describes them in these words: "I return," he says, "to this age’s chief minister of Satan, who, just as Cain left his father’s house, likewise left the embrace of the Wittenberg Church. In Luther’s absence, with no one to oppose him while he held the position of superior, he miserably ravaged the church, and afterward found among the Swiss a place most suitable for pushing forward the plan he had initiated. Just as ‘birds of a feather flock together,’ Satan's cunning adversary of Luther, Carlstadt, could not have found better allies for his work against the light of the renewed Gospel than the Swiss theologians, Zwingli and Oecolampadius, who were already fully imbued with the same spirit, producing new doctrines that, in their judgment, Luther—a man they deemed less learned—had not the wit to conceive. Carlstadt, who had lived with Luther for many years, so confirmed this opinion that they believed this man had been divinely sent to them, and had no doubt that they would conduct the cause much better than Luther, whom they considered less equipped for such a dangerous and difficult struggle with the supreme power of the world, to whose feet even the most powerful kings were forced to bow. As for the claim that Luther was not at all suited to bear such a heavy burden, neither I nor any sane person would rightly argue with Zwingli and Oecolampadius on that point. For he not only had other adversaries, but even Luther himself, who was never of this opinion, nor did he ever want anyone else to think in this way, considering that he, above all others, was most fit to manage such a difficult and arduous task. Neither would he have begrudged anyone else the undertaking of this cause if it had seemed good to God, in whose sole power it was to choose whom He willed for the administration of such a great office. But that Zwingli and Oecolampadius arrogated to themselves a greater ability to carry out the cause—this, indeed, is very far from the duty of pious men. Does it not occur to you, good sirs, that the matters of the Church are so great that even the powers of the angels would not have been sufficient to manage them? Nor did the Apostles, who were equipped with the most perfect knowledge of all languages and adorned with the greatest miracles, ever presume anything for themselves above other teachers. And what of Paul, who, taught in heaven by the Son of God, humbly says in 2 Corinthians 3:5, "Not that we are competent of ourselves to claim anything as coming from us; our competence is from God", alluding to the words of his Lord, "Apart from me you can do nothing" (John 15:5). But Zwingli and Oecolampadius saw things differently. For they believed that God had not sufficiently considered the magnitude of the cause when He chose Luther as a spokesman. But they thought themselves to be the heroes who could either hold up the very heavens to prevent them from falling, or, if they happened to collapse, could create a new and far better, more stable one. For they would have placed under it columns made of bronze, or rather of adamant, to support such an enormous weight. A little later, concerning their doctrines, he writes thus: "What is this new and wondrous wisdom that Zwingli and Oecolampadius have discovered? I will say briefly: that the ministers of the Church should no longer wear customary vestments in the temples, that candles should not be lit, that altars should be torn down, that feast days should be abolished along with the customary readings of the Gospels and Epistles, as they are called; that absolution should not be administered individually, that nothing should be sung in the Church assembly in Latin or in multiple voices, that there should be no place for musical instruments. And other such things, which I pass over for the sake of brevity since they are of the same kind. But the head of all Zwinglian wisdom is, that in the Sacrament of the Lord’s Supper, the body and blood of our Lord Jesus Christ are not given and received. But those who do not agree with Zwingli, this same theologian, with his very "spiritual" wisdom, deemed to be carnivorous, Capernaites, worshipers of a bread-baked god and roasted in the oven—carnal men who have no spiritual sense. And again, shortly after, he writes: "Among the heavenly wisdom of Zwingli was also the idea that the Papists should be removed by the sword. But that good man had not sharpened his sword diligently enough, and he realized that the Papist sword was much sharper. And although he was very wise, he had not yet learned that oracle: ‘All who take the sword will perish by the sword’ (Matthew 26:52). He only came to understand its force through his own peril." These words are taken from our father’s little book on the Antichrist. For more on the authors of the Sacramentarian sect and their many absurd doctrines, as well as on Calvin, Stenckfeld, Flacius, and other ministers of the Antichrist, see the same book. All these writings will provide clear testimony that our father was a public and fierce enemy of the Sacramentarians and that he never had anything in common with them or with the Flacians (at least in those matters that belong to them, not to God and the Church). Furthermore, since our father not only heard, some years ago, the first reformers of the Christian religion—Luther, Melanchthon, Pomeranus, and others—but also studied their works most diligently, and since he was closely connected to them with a singular familiarity, almost as if he were a member of Luther’s household (as confirmed by the autographs of Luther and Melanchthon, which are preserved in our Bartfeld court, sent here in the spring of the years 1538 and 1539, when our father, having been called from Wittenberg to return to his homeland to govern the school, came back and later served continuously for 21 full years as head of this school), these commentaries will testify to the genuine and authentic doctrine and confession of Luther and Melanchthon in all articles and theological topics. As our father received their living voice in public lectures and sermons, he diligently committed their teachings to writing, later carefully recording them in both his other writings and in these commentaries as a faithful steward of the precepts of those great heroes. He faithfully repeated, explained, and handed down their teachings to posterity. For this reason alone, we hope that this work, which contains doctrines and admonitions on all articles and heads of ecclesiastical doctrine, will not be displeasing to pious and learned men, not only of our father, but also, according to the Prophets and Apostles, of the first reformers of the Christian religion, Luther and Melanchthon. This will, without a doubt, be testified to and confirmed by all learned men who compare these commentaries of our father with the writings and confessions of Luther, Melanchthon, Pomeranus, Brenz, George of Anhalt, and other faithful defenders of the first Reformer of the Gospel, Luther. Moreover, since it is known that the common confession of these five free cities—Kassa (Košice), Levoča, Bardejov, Prešov, and Sibiu—was presented in 1549 to King Ferdinand (of most praiseworthy memory), and later in 1560 and 1573 to Verantius, Bishop of Eger and Archbishop of Esztergom, and was written by our Reverend Father at the command of these churches, these commentaries on the Gospels and Epistles will bear clear testimony to these churches, as to in what sense they understood that confession both at the time it was presented and thereafter, and in what sense they wished it to be understood by others. Namely, not in the Zwinglian and Calvinistic sense, which is the sense of the Swiss churches, Ameling, Pezel, and other apostates from the Wittenberg Academy, but rather in the sense of Luther and the Wittenberg Church. This has been faithfully repeated, clarified, and commended to these churches by our father, a disciple of Luther, both in these commentaries and elsewhere. And since this same father of ours (of blessed memory) was one of the first evangelical teachers in these upper regions of Hungary, through whom the Gospel was divinely restored and transmitted to these cities and neighboring areas, these same commentaries will be clear testimony that these churches were reformed according to the norm of doctrine and ceremonies, not of the Swiss but of the Saxons, specifically the Doctors of the Wittenberg Academy and Church. From these, our father received the doctrine and true worship of God, along with other disciples of Luther, and brought it into this kingdom of Hungary. Hence, the vanity and audacity of certain recent Calvinist prattlers is once again evident. For in recent years, with all boldness, shamelessness, and disregard for divine judgment, they did not hesitate to insinuate themselves into these churches under the pretense that they were the true interpreters and witnesses of the confession of these churches, and not those who, referring to the writings of Luther—both "divine" (as Philip Melanchthon, with great approval and praise, calls them) and "human"—these new petty teachers, or as Paul calls them neophytes, who oppose and resist. Since all these things concerning our beloved father and his posthumous works—among which is this present one—are most true and certain, not by our judgment (which is nothing), but by the assessment and approval of other right-thinking and orthodox men, it is easy for all pious and learned individuals to conclude what is to be thought about the most holy will, zeal, and expenses of your most honorable and magnificent Lordships, which you have devoted to the publication of these posthumous commentaries of our father. Without a doubt, they will pronounce that it was not by chance or merely human devotion, but by the divine prompting of the Holy Spirit, that your most honorable and magnificent Lordships were moved to make these commentaries—previously hidden and belonging to only a few—public through printing, for the glory of God and the common salvation of this most afflicted kingdom of Hungary. For both the glory of God and the common salvation of all places and people are found in the propagation of the true and orthodox doctrine of the Gospel and divine worship. This is evident, both from the most sorrowful ruin of the flourishing commonwealths of the Christian world (which remain safe as long as they open their gates to Christ and provide refuge for the Gospel and His Church, but as soon as they reject Christ along with His Word and stubbornly persist in this contempt, even when warned, they are horribly overthrown), and from the clear sayings and parables of Scripture, which are found everywhere in the writings of the Prophets and Apostles. Beyond your most honorable and magnificent Lordships, great praise is also due to other religious patrons who generously contributed to the publication of this work, each according to the measure of his means. These include the Honorable and Magnificent Lord Stephan Homanay, Count of the Counties of Semlin and Ung, Captain of His Imperial and Royal Majesty’s faithful troops. Then, there are several noble and honorable men, namely, Nicholas (of blessed memory) and Andreas Ostrozyth, Stephan Petrózy, Simon Lesensky, Christophorus Kubini, as well as the Reverend Pastors of the Counties of Turóc and Liptov, and also of the Baymoc district. Gratitude is also owed to the Reverend and learned men, Martin Wagner (of blessed memory) and Severinus Scultetus, pastors of this church and seniors of neighboring churches, and to Thomas Faber (now resting in Christ) and Master Nicholas Erhard Dalheimius, Directors of Palatine Schools, who, with their faithful work and labor, clarified and explained these commentaries by adding paragraph divisions, marginal notes and other annotations, helpfully advising the reader on various commonplaces, whether theological and moral, historical, astronomical, or cosmographical. Since most of the notes in the margins of the pericopes pertain to the geography of Palestine or Judea, for the sake of greater understanding and clarity, it should be known that Judea itself is situated in the center of the world, which is typically divided by cosmographers, following Ptolemy, into three principal parts: namely, Europe, Asia, and Africa. Europe (where we also dwell) is situated to the west of Judea or Jerusalem, leaning toward the north. Asia (especially Greater Asia) lies to the east of Judea, and indeed Judea itself is located in Greater Asia. Lesser Asia, however, is to the northwest and west of Judea. Africa, on the other hand, is situated to the south of Judea, though part of it extends toward the west. The entire world is divided into these three parts by the Mediterranean or Great Sea, which originates from the Western Ocean near Spain and stretches straight toward the east for about 700 miles, reaching Syria and Palestine or Judea. All the lands to the left of this Great Sea, extending to the Northern Ocean and then eastward to the river Don, the Sea of Azov, the Cimmerian Bosphorus, the Black Sea, the Thracian Bosphorus, the Sea of Marmara, the Hellespont, and the Aegean Sea, are included under the name of Europe. These regions include: Spain, Gaul, Italy, Germany, Bohemia, Austria, Hungary, Croatia, Poland, Sarmatia, European Scythia, Russia, Transylvania, Thrace, Macedonia, Greece, and others related to these. Secondly, all the regions to the right of the Mediterranean Sea, extending to the Southern or Ethiopian Ocean, and from the Red Sea in the east to the Western Ocean, are considered under the name of Africa. These include: Egypt, Libya, Cyrenaica, Mauretania, Numidia, Ethiopia, and others. Thirdly, all the lands in the east, from the Mediterranean Sea to the Indian or Eastern Ocean, are called Asia, and this part alone is as large as both Europe and Africa combined. The principal regions of Asia include: the three Arabias (Petraea, Felix, and Deserta), Palestine or Judea, Syria, Mesopotamia, Assyria, Greater Armenia, Chaldea, Persia, Parthia, Media, farthest India toward the east and the largest of all regions, and others. Lesser Asia, which some today call Turkey, lies between the Great Sea, and the Black Sea, lying not to the east with respect to Jerusalem, but rather toward the north and west, and divided into many regions, such as Cilicia, Lesser Armenia, Cappadocia, Lycaonia, Pisidia, Pamphylia, Galatia, Paphlagonia, Ionia, Bithynia, Mysia, Phrygia, Lycia, and Caria. For more details on all of these, one should consult cosmographical maps. As for why we have chosen to dedicate these posthumous works of our Reverend Father to your Most Honorable and Magnificent Lordships, we were moved by, among other reasons, the following: First, because your Lordships, some years ago, heard the living voice of our father, when, in your youth, you were a student of this school and church. Thus, you can not only be a patron of this work but also a reliable and truthful witness that the doctrine expressed in these commentaries is the same doctrine that our father delivered with his living voice, and in whose confession he ended his life, commending his soul to Christ, the Son of God, on June 7, 1560, 49 days after the death of his teacher, Philip Melanchthon. When the news of Melanchthon’s death reached Bardejov, our father is said to have spoken sadly and tearfully, declaring that he would soon follow his dearest teacher. And so it came to pass, as we have said: Just as Philip Melanchthon died on the Friday after Easter, so our father died on the Friday after Pentecost. Moreover, since, by the gift and grace of the Holy Spirit, your Most Honorable and Magnificent Lordships are deeply devoted to the same confession as our father—the Augsburg Confession—and to the doctrine of Luther, abhorring the impious doctrines of the Arians, Sacramentarians, and other fanatics, whom our father refuted in his teaching of true doctrine, it is fitting and proper that such orthodox writings should have as patrons those who are most devoted and loving toward the true doctrine of God and the Gospel. Furthermore, we recall that almost 17 years ago, the outline for delivering sacred sermons by our father, written in his name, was presented to your Most Honorable and Magnificent Lordships, as well as to your brother in Christ, the honorable and blessed Lord Michael of Rewa, of sacred memory. Therefore, we deemed it just and proper that this gift should remain in your illustrious family and that the full commentaries on the Epistles and Gospels should also be dedicated to those to whom the summaries were once commended and sent. Additionally, it is significant that this work is being brought to light primarily through the pious care, expenses, and promotion of your Most Honorable and Magnificent Lordships. Therefore (in our humble opinion), we could not have chosen better or more trustworthy patrons for this book than your Most Honorable and Magnificent Lordships, who have generously provided the funds for the publication of this work, along with others who have generously provided the funds for the publication of this work, along with others. We were further motivated to do this by considering the distinguished status of the churches committed by divine providence to the patronage and care of your Most Honorable and Magnificent Lordships. Since it is certain that all the pastors and ministers of the Word in these churches are orthodox, and, as public reports from many trustworthy sources have informed us, are also great admirers of our father’s writings, we judged that this work should be especially commended and transmitted to the patrons of such pious and orthodox men, as a gift that would be pleasing and acceptable to them above all others. Finally, this work is published under the auspices of the names of your Most Honorable and Magnificent Lordships, so that there may be a public testimony of our love and respect for your Most Honorable and Magnificent Lordships, for the great piety with which you honor our father, even in death, and especially the doctrine he left behind. We pray to God, the Father of our Lord Jesus Christ, that He may, out of His immense goodness and grace, increase and preserve the light of the Gospel doctrine, which was kindled long ago in the domains of your Most Honorable and Magnificent Lordships, until the glorious advent of His only begotten Son, the Judge of the living and the dead. To Him we also devoutly commend your Most Honorable and Magnificent Lordships. As for ourselves, we commend ourselves to God and to your favor and patronage. Farewell for all eternity. Given at Bardejov, May 30, in the Year of Christ 1596. Your Most Honorable and Magnificent Lordships’ Most respectful and devoted servants, Leonhard Stockelius Junior and the other heirs of the author of this work.

ON THE EPISTLE FOR THE FIRST SUNDAY OF ADVENT, A READING FROM PAUL, ROMANS 13. "And this, knowing the time, that it is now the hour for us to rise from sleep. For now our salvation is nearer than when we first believed. The night is far gone; the day is at hand. Let us, therefore, cast off the works of darkness and put on the armor of light. Let us walk honorably, as in the day: not in reveling and drunkenness, not in debauchery and licentiousness, not in quarreling and jealousy. But put on the Lord Jesus Christ, and make no provision for the flesh, to gratify its desires" (Romans 13:11-14). What is the context? PAUL, UP TO THIS POINT, with many weighty arguments, has exhorted the Roman Church—not as it is now, a college of pontiffs, monks, and priests, a cesspool of all iniquity, for which the end of the world has arrived, but rather the Church which believed the word of Paul and the other Apostles. This Church believed that people are justified before God by the one and only righteous man, Jesus Christ, even apart from the divine law, and much more so apart from philosophical and civil law, and especially apart from the law of the Pope, which is at odds with both divine and human law. Such a Church, which listens to the voice of Christ and rejects all foreign voices, Paul has thus far admonished with various reasons that, having accepted faith and the Holy Spirit, it should now obey God in both tablets of the law. In this, Paul is not contradicting himself, as the carnal listeners of the Gospel might interpret, but rather clarifying his previous statement on justification so that we may understand to what extent he has said that we are justified without the law and free from the law. Namely, this is to ensure that the complete and perfect glory belongs to the mediator, Christ, and that we do not encroach upon His office, lest the reconciliation become uncertain. Likewise, we are only freed from the curse of the law because of Christ's fulfillment, which has been granted to us. Therefore, the command remains binding, obliging us to the necessary obedience to the moral law. For this obedience, we are called by the Gospel and the covenants of the sacraments. We are commanded to repent, and thus in baptism, we are reborn, becoming new people, dying to the old nature prone to sin—not that we become righteous before God in this way, but that, having been justified by grace, we may live righteously. After presenting other arguments, Paul now adds another reason based on the occasion, which has great persuasive power. We know that the occasion is often brief, and if it is neglected, the opportunity itself is lost. Therefore, this argument relates to the concept of ability, showing that the advice being given can be easily carried out without much difficulty, provided that the will is present. Thus, no excuse remains, as though the matter is either difficult or impossible; rather, the entire blame falls on human laziness if they do not do what they can. What then is Paul’s argument? "Consider," he says, "and indeed you already know this, even without me saying it, that now is the perfect opportunity to finally wake from sleep. Therefore, it must not be neglected." He proves that it is the right opportunity by stating that "salvation is now nearer than when we first believed." If in other matters you are so careful to seize opportunities, not allowing sleep or other causes of laziness to make you lose any of your advantages, how much more should you show this same diligence in matters that pertain to your eternal salvation? You can see how those who are focused on profit are constantly watching for opportunities, letting neither sleep, food, drink, nor any other concerns hinder them. If in these things, which, if we consider them rightly, are truly nothing and more fleeting than any shadow, people are so diligent, why do we not show similar diligence in securing our salvation? How eagerly people build houses and cities, not just for necessity, but even for pleasure, sparing no expense or labor for such things. Yet here, they indulge in sleep and neglect, so much so that the divine voice must continually urge them, "Rise, rise, now is the time!" If you neglect it, no amount of vigilance and effort afterward will ever be able to recover it. Therefore, Paul indicates two things in this command: First, how great negligence is found even among the saints. For if care for salvation is compared to other cares, such as for food, comforts, and pleasures of this life, it is truly like sleep in comparison to wakefulness—that is, in seeking the Kingdom of God and obedience to God, they seem to sleep, while in other matters, they remain awake. Thus, Christ also rebukes the children of light, those illuminated by the word of the Gospel, for being less shrewd than the children of darkness in their own affairs. And in the parable, all the virgins, both wise and foolish, fall asleep. Furthermore, he warns us to stay vigilant, and not let our hearts be weighed down by dissipation and drunkenness. Why would such warnings be needed unless we were indeed asleep? Most of all, these warnings refer to these last times, in which we seem to be in the deepest sleep. Therefore, let us listen somewhat to both Christ and Paul, who stand by us while we sleep, and with many knockings and frequent cries, seek to wake us, so that if they stop knocking and crying out, we may not later in vain lament our drowsiness. Sleep, therefore, is living without care or zeal for spiritual matters, to which the Gospel calls us, so that nothing should be dearer to us than the word of God, from which true knowledge of God is sought, along with His wondrous benefits, unknown to all others. Those are awake who, having understood the voice of the Gospel, dedicate themselves entirely to it, doing everything according to its direction—repenting, believing in Christ the Mediator, and obeying the will of God in all things. How do we have a greater opportunity for doing good than those who came before us? Because salvation is now nearer to us, it can therefore be more easily grasped by us. The meaning of these words is simple if we consider them alongside other notable passages. In the parable of the banquet and the wedding, there is mention of many servants who invited guests, and some of them said that everything was already prepared. Just as at banquets, the opportunity is greater when everything is ready, rather than when it is still being prepared, so now, in the New Testament, everything is more opportune than it was in the Old Testament. Back then, things were only promised and shown from afar, but now they are presented and fulfilled in reality—all that was once believed to be future has now been realized. Likewise, it is acceptable for those who know the banquet is still being prepared to delay, but not for those who hear that everything is already prepared, and that no further delay is left for the guests unless they wish to neglect the banquet. In the same way, those who neglect the calling of the New Testament and the word of the Gospel will not hear another calling, but only the harsh sentence: “Whoever is ashamed of me, I will also be ashamed of them” (Luke 9:26). From this, we understand Paul's words: "Salvation is now nearer." What has been fulfilled is closer than what was promised. Paul refers to the previous time as a time of faith—not because faith is no longer required now (for that would certainly be false)—but because it was harder to believe when what was promised was still future and beyond comprehension. Now, however, with all promises fulfilled and completed, as Christ declared on the cross, faith is more easily attained. The Lord uses this comparison when, looking at His disciples, He says: "Blessed are the eyes that see what you see" (Luke 10:23). For I tell you that many kings and prophets longed for this but did not attain it. Let pious listeners compare both Testaments, and they will undoubtedly agree with Paul when he says that salvation is now nearer to us than it was for our ancestors. And if anything is still lacking, it is now at the door—namely, deliverance from this world and the possession of eternal life. Paul repeats the same idea in other words by way of a comparison. What does Paul mean by this? "The night is far gone, the day is at hand," as if to say: The previous time was truly night compared to the present. For previously, everything was shrouded in promises and obscured, as is the nature of predictions, which only become clear when they are fulfilled in reality. Now, however, the word about Christ and His offered benefits is heard most clearly. The Apostles themselves and those with them saw with their eyes and touched with their hands the promised Deliverer. They witnessed that marvelous work of redemption, seeing the Redeemer suffer, die, and rise again. And they proclaim the same to us as the most certain witnesses. Thus, the meaning is the same as before, comparing the New Testament with the Old and the light of this time with the former darkness. Or, if anyone prefers, these words can be understood as referring to two periods of time: the previous one being a time of ignorance and blindness, such as exists before the knowledge of the word of the Gospel; the following one being a time of knowledge and understanding, which is brought about by the preaching of the doctrine of Christ, which illuminates the world, according to the testimony of John 1. Then people begin to recognize their darkness, to know themselves with their errors, and to truly understand God and His will as revealed in His Son. Thus, the meaning of Paul's words is: Before, you neither knew God nor His will for you, nor how He wished to be worshiped by you. But now, through the Gospel, you have truly come to know God, and you understand what should be thought about God, how He feels toward us, and what pleases or displeases Him. Having rejected the errors of the darkness in which you once lived—believing that God could not be reconciled through the death of His Son, but only by your works, whether done according to the law or chosen by your own judgment with the intent to serve God—you must certainly now follow this knowledge and walk in this light, and no longer remain in the former darkness. Understand what pleases God and actually do those things which are acceptable to Him. Both interpretations of Paul's words are appropriate to this passage and his exhortation, and both are based on the argument from the circumstance of time. The first interpretation seems to fit with the previous words, while the second aligns with the words that follow, in which Paul adds his conclusion.. What does Paul mean by this? "Let us therefore cast off the works of darkness, and put on the armor of light, and let us walk honorably, as in the day." The works of darkness are those performed by those who are in the kingdom of darkness. The kingdom of darkness is being devoid of the true knowledge of God, which arises only from the preaching of the Gospel and the recognition of Christ, and instead being ruled solely by human strength, either by lower forces, such as the passions of anger, hatred, envy, lust, wantonness, pride, deceit, contempt for God, and other similar manifest sins; or by higher faculties, such as the judgments of reason, by which we form false and impious conclusions about God, no matter how outwardly appealing they may be, such as: God is merciful only to the worthy, or the worship of God consists in whatever people undertake with the intent to honor Him. In this latter way, people commit nearly endless errors. All those who have not yet heard the Gospel, or who hear it but do not accept it, are held captive in this blind kingdom by the prince of darkness, leading them to eternal death. If anything adverse happens, they add error upon error, seeking unlawful and impious help. In short, they live without God, and therefore find no firm and certain consolation. We all remember the example of darkness from when we saw the Papacy, where the things that were considered the highest form of worship to God were, in reality, horrible insults to God. Those who appeared to be the holiest of people were, in fact, the worst of all. Because we lived in darkness, blinded in our eyes and to all light, we believed ourselves to be Christians when we were actually crucifiers of Christ. This was one form of darkness, the most pernicious. The other was that we did not even recognize those things which reason identifies as sins for what they truly were. We were taught, and believed, that these very crimes could be atoned for by fasting, muttering certain prayers, living in a monastery, or other rituals. Thus, no one saw the enormity of even the most obvious sins. When Paul commands us to "cast off the works of darkness," he wants us to rid ourselves of all these things—not only to abstain from manifest crimes, which reason condemns and punishes, but also to reject all former opinions, even those which reason deems excellent, if they were regarded as worship of God. For if the goal is civil and political, the Gospel does not command that we reject what is in accord with right reason. Further, it is not enough to cast off the works of darkness; it is also necessary to put on the armor of light, as the Psalm says: "Turn away from evil and do good" (Psalm 34:14). What does it mean to put on the armor of light? Light is the Word of God about Christ, who alone is the light of the world, and for this reason, the Apostles are also called lights, not absolutely, but because they announce Christ, who enlightens every person and reveals the will of the Father. The armor of light refers to the works that the Son teaches as being pleasing to the Father. Some may wonder why Paul does not say “the works of light” in the same way he speaks of the “works of darkness.” The reason is not obscure. Paul wanted to indicate the great benefit of the works that the children of light perform in the light. These works arm and strengthen the pious, so they may stand firm until they are saved. The primary work of light is faith, through which a new light is kindled in our souls, raising us up against the darkness and the terrors that bring despair, for we do not rely on our own works, but on God’s grace alone through Christ the Mediator. So whether the devil magnifies our sins or belittles our virtues and reduces them to nothing, in both struggles, faith clings to Christ, in whom forgiveness of sins and righteousness are offered. Thus, faith is not merely a work but arms us to resist the devil, who tries to entangle us with his traps, accusing us through the law. In the same way, the fear of God is a work of light, but it becomes our armor when, truly recognizing our weakness and Christ’s grace, we struggle against carnal security or natural pride, which arises from considering our virtues and strengths. Similarly, the love of God is a work of light, but it becomes our armor when we oppose it to the love of our flesh or other lovable things, such as the love of parents, children, spouse, fortunes, relatives, life, and tranquility—things that would otherwise distract us from the love of God. The same can be said for all other works of new obedience and light. These are not merely works, but works by which we wrestle with great effort against the evil works that the flesh, the world, and the devil draw us toward. Therefore, great emphasis is placed on Paul’s word "armor." He does not call the effects of light "works" as he does the effects of darkness, for works of darkness are done without struggle or conflict. Instead, Paul calls them "armor" and commands that this armor should not be hung on a wall or stored in a chest, but put on, so that we are always girded with it and never appear naked before God—that is, without faith, fear, love, prayer, thanksgiving, and so on. In short, we should be ready to put off everything else along with this mortal body before we ever put off this armor of light. Moreover, this armor is not only for battle, but also for beauty, just as physical armor serves not only for defense but also for adornment. Therefore, Paul adds, "Let us walk honorably and decently, as in the day." He continues with the metaphor: just as those who walk in the light of day are mindful of their appearance, not venturing into public unkempt, unwashed, or dirty, and are more careful in their steps to avoid stumbling or doing anything that would bring ridicule—precautions that people do not take during the night when they are less visible—so we, who are no longer in darkness but in the light, ought not only to walk courageously but also decently and beautifully in this light of ours, doing things that adorn both us and the Gospel, not things that defile either. This entire adornment is found in the true effects and works that follow faith in Christ, as described in Psalm 45. It is not judged by the carnal person but by the spiritual person, for it is clothed in the forms of the cross, which, in the eyes of the world, appear neither attractive nor beautiful but rather shameful and deformed. What follows in the text? The amplification of the conclusion through an enumeration of examples. Paul lists certain examples of both sides: what are the works of darkness and what are the armor of light. Examples of the former include gluttony, drunkenness, lust, and all forms of wantonness and immorality. By this, Paul means a life that deliberately rejects every way of living honorably as unpleasant. He also adds the habits of quarreling and envy, and from these, we are to understand and avoid all other such behaviors, as these cannot exist in the person he describes—a person who must be sober, temperate, self-controlled, chaste, modest, a lover of virtue and kindness, eager for knowledge, an enemy of vice, devoted to charity and concord, and finally, generous, liberal, and gracious to all, even enemies. Whoever indulges in any or all of these vices, Paul condemns here as a child of darkness, and he declares that such a person is not living in the light or as a child of the kingdom of light. Therefore, if anyone realizes they are following these vices, now is the time to rise from sleep, cast off the works of night and darkness, and walk honorably as in the day. As for the examples of the latter, Paul sums them all up in one phrase: "Put on the Lord Jesus Christ." By this, he intends, as is his custom, to draw us away from relying on our own virtues and to instruct us to cling solely to the Lord Jesus Christ and depend entirely on Him. This is a unique teaching of Paul and John—that even when instructing about works, they do not deviate from the goal of justification, carefully avoiding any occasion for the idea of merit to creep in, as nothing is easier than this if one even slightly moves away from Christ the Mediator. Therefore, when Paul commands us to cast off the works of darkness and put on the Lord Jesus Christ, he wants us first and foremost to look to Christ as our Mediator and High Priest, in whom we have a merciful God who forgives sins, justifies, gives life, and sanctifies with immortal righteousness, life, and holiness. Then, we are to strive to live according to the merits and dignity of this Lord, as He instructs us by both word and example, though it would take too long to explore this in detail here. It is also worth noting why Paul adds at the end: "make no provision for the flesh, to gratify its desires." He had listeners much like our own, who, when they hear gluttony, drunkenness, and other pleasures of the same kind being condemned, say, "What, then? Does the Gospel forbid us from eating and drinking at all? Must we deny every pleasure?" This criticism is quite common, as impure men often try to defend their shameful behavior. Paul responds briefly, saying he does not forbid the care of the flesh for necessity, but for its desires, which increase lust and licentiousness. Let us also use this distinction against our own impudent detractors, who do not hesitate to grumble against the Gospel and defend their impure lives. The care of the flesh is not prohibited in general but is prohibited when it involves lustful desires, where the focus is not on necessity but on pleasure, which is unworthy of a human being, and especially a Christian. Let us, therefore, flee from this indulgence and pursue sobriety and chastity, without which no one will see the Lord. Amen.

For the First Sunday of Advent. The Gospel according to Matthew 21. “When they drew near to Jerusalem and came to Bethphage, to the Mount of Olives, Jesus then sent two disciples, saying to them: “Go into the village ahead of you, and immediately you will find a donkey tied, and a colt with her. Untie them and bring them to me. And if anyone says anything to you, say, ‘The Lord needs them,’ and he will send them immediately.” This took place to fulfill what had been spoken through the prophet, saying: “Tell the daughter of Zion: Look, your king is coming to you, humble, and mounted on a donkey, and on a colt, the foal of a donkey.” The disciples went and did as Jesus had instructed them. They brought the donkey and the colt, and put their cloaks on them, and he sat on them. A very large crowd spread their cloaks on the road, and others cut branches from the trees and spread them on the road. The crowds that went ahead of him and those that followed were shouting, “Hosanna to the Son of David! Blessed is the one who comes in the name of the Lord! Hosanna in the highest heaven!” (Matthew 21:1-9) What is the contest of this Gospel? With this procession, Christ wanted to show that He was the King promised to the people, about whom the Law and the Prophets had testified for many centuries. Both the timing, foretold by the Patriarch Jacob and the Prophet Daniel, and the place, where the Messiah would begin His kingdom and then spread it throughout the world, were fitting. Regarding His identity, no doubt was left, as everything perfectly matched the description given by Zechariah, who, as if pointing with his finger, ordered the citizens of Jerusalem to be attentive to observe this King coming to them in utmost humility, riding on a donkey. Moreover, the procession itself was a significant testimony: some went ahead, others followed; some spread their clothes on the ground, others laid branches, and they called Him the Son of David, praying for the salvation of His kingdom. Finally, they sang a verse from the Psalms, which could be applied to no one but the Messiah. From this, it can easily be observed that the entire story serves no other purpose than to confirm that Jesus of Nazareth is the Christ, who was promised from the beginning to Adam and his descendants, and later specifically to Abraham and his offspring. He could have easily been recognized by the people, had they not preferred to defend their mistaken conception of a civil kingdom of Christ rather than believe the Scriptures. The central theme and purpose of this Gospel is that Jesus, the Son of Mary, is the King to whom all the Prophets before Him bore witness, and there is no other person to whom not only the sayings but even every syllable and letter of all the Prophets so perfectly apply. This has such power to confirm our hearts in Christ that we need nothing more. This is evident from the disciples themselves, who, even though they saw and heard many testimonies of the resurrection both before and after the Passion, did not fully rest in their hearts until they were convinced by the oracles of the Law and the Prophets, which perfectly corresponded. It has been stated, in general terms, that Jesus of Nazareth is the King of the Jews, as Pilate wrote in the title on the cross, and as Christ Himself confessed before him. Now, the question is: what kind of King is He, and what kind of kingdom does He have? What, then, is the difference between this King and others? There is a vast difference, whether we consider the extent of His kingdom, its duration, the greatness of His deeds, or His manner of administration. The extent of His kingdom encompasses both heaven and earth and all things, as He testifies, saying: "All authority in heaven and on earth has been given to me" (Matthew 28:18). This is supported by countless other passages, such as Psalm 2: "Ask of me, and I will make the nations your heritage, and the ends of the earth your possession" (Psalm 2:8). In Psalm 110: "The Lord said to my Lord, 'Sit at my right hand.'" And in Philippians 2: "He has been given the name that is above every name, so that at the name of Jesus every knee should bend, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father" (Philippians 2:9-11). Therefore, everything must be subject to this King and obey Him. Those who willingly submit to Him are the happiest of all; those who stubbornly resist will be the most miserable. Thus, the Psalm exhorts all kings and princes to acknowledge Him as their Lord, lest they perish and be shattered like a potter's vessel. It proclaims blessed all who trust in Him. Hence, the saying of the poet truly applies to this King: "To spare the submissive and to crush the proud." Secondly, no other kingdoms are as unstable. They do not endure long, and their kings are frequently replaced, often to their great detriment. But the kingdom of our King knows no end. It is eternal and immortal, just as He Himself is eternal and immortal. The unquestionable witness is the angel Gabriel, who said to Mary: "The Lord God will give to him the throne of his father David, and he will reign over the house of David forever, and of his kingdom there will be no end," just as God had promised David through the prophet Nathan (1 Chronicles 17). But all Scripture is full of such testimonies. Thirdly, if we consider the deeds of the greatest kings and emperors, not even the smallest part of them can compare with the works of Christ. For what is it that some are said, by hyperbole, to have conquered the world, when they could not even resist a single woman or a few wicked citizens? They were soon forced, before they could enjoy any fruit of their labors, to leave the nations they had conquered, not to their own, but to foreign control. But our King here accomplishes the greatest things, which are worthy of the eternal admiration of all creatures. There is no language that can adequately describe the greatness of His deeds. First, He takes upon Himself all our sins, as John says: "Behold the Lamb of God, who takes away the sin of the world" (John 1:29). Second, He endures for us the unbearable wrath of God and the horrific, infinite punishments of sin, the chief of which are death and the tyranny of the devil. He exhausts all these evils on our behalf. Third, He restores us, having been delivered from death and the devil, to our former liberty, making us, who were once enemies of God, into children of God. Fourth, He clothes and adorns us with heavenly and new righteousness, namely His own, and gives us His Spirit and the Spirit of the Father, through which He sanctifies us by His Word. Finally, He will make us kings and co-rulers with Him in glory and eternal life. Fifth, He grants all these benefits freely to all who sincerely acknowledge Him as the sole author of human salvation, so that neither human virtue nor dignity may promote anyone, nor unworthiness and sin prevent anyone from receiving these benefits, as it must be. For He would confer all things in vain unless He gave them freely, given the great weakness and impurity of humanity. Sixth, in common afflictions, which we are compelled to struggle with in this life, He is with us, strengthening and confirming us against despair, and making His yoke most sweet for us, as He promised to be with His own until the end of the world (Matthew 28:20). Finally, He accomplishes and communicates these greatest things to us in the most wondrous manner. Other kings do all things with great pomp and splendor, but nothing is more humble or despised than this King, who lacks all human means of support and has no place in the world to rest His head—so much so that even foxes and similar wild animals are more fortunate. After living in the most humble condition throughout His life after assuming human nature, He ultimately dies suspended from the cross under the bitterest hatred of the chief priests, with the utmost shame. This is how He accomplishes those things of which we spoke earlier, while the deeds of other kings require life, and perish with death. Likewise, when He wishes to distribute and communicate His benefits to the human race, He sends men of no authority at all, who distribute them solely through the Word, entirely free from any ostentation or appearance. And their condition, and the condition of all who believe their message, is the most miserable. They are oppressed by poverty, dishonor, and every kind of suffering. Who would think that such great things are hidden in such weakness, as are conferred upon the world through Christ? But for this very reason, so that we may not be offended by the weakness of this King, He wanted to admonish us through so many warnings from the Prophets, who are symbolized by the crowd that preceded in today’s procession. Among these, the prophecy of Zechariah is especially significant. What does Zechariah teach us? First, he calls the Jews to attention, announcing to them great joy and delight. He then gives the reason for this joy: "Behold, your King comes to you, righteous and victorious, humble and riding on a donkey, on a colt, the foal of a donkey." For who, when oppressed by the most severe tyranny, would not rejoice at the coming of a King, one they could not approach themselves, not to destroy the already lost, but to redeem them from destruction? This King is good and just, does not seek the favor and dignity of the powerful, but defends the cause of the oppressed through His righteousness, which He shares with the poor and afflicted. In just a few words, the Prophet encompasses all of Christ’s benefits, which were mentioned earlier—redemption from sin and all its penalties, the gift of righteousness and eternal life, and so on. He then adds that these great blessings are hidden in poverty and the utmost weakness, for He will come poor and sitting on the foal of a donkey. By these words, the Jews were clearly warned not to despise the poverty of this King, but to believe that under this supreme weakness lay supreme power. As the Prophet continues, he says that by His strength, He will bring an end to all weapons and proclaim peace among all nations, ruling from sea to sea, and from the rivers to the ends of the earth. Therefore, what was said earlier about the extent of Christ's kingdom, its duration, the excellence of His deeds, and the secret and marvelous manner of His governance—though it appears outwardly weak—was also prophesied long before by Zechariah, and the other prophets agreed with him in perfect harmony. In the same way, the following crowd, that is, the Apostles and other teachers of the New Testament, join in marvelous agreement, singing in unison about one Christ, the Son of David, even though the world may resist them all. Why did Christ choose to show Himself as so poor, rather than as a glorious King? Although it is fitting for us to yield to His judgment in all things, since He is of infinite wisdom, there are reasons, consistent with the oracles of Scripture, that can be shown. The first reason is this: He took upon Himself the cause of the human race, which, due to sin, is not only subjected to countless misfortunes in this life but also consigned to eternal death and destined for the power of hell. This was the unchangeable decree of God, which necessarily had to be fulfilled through the execution of punishment; otherwise, the human race could not be redeemed or reconciled to God. Since the Son of God was to be the Redeemer, it was necessary for Him not only to become human but also to bear the guilt and punishment of all humans, and to humble Himself below the condition of all of us, no matter how wretched. This is what He meant when He said: He did not come into the world to rule, but to serve everyone and to wash everyone’s feet. That is, He came to suffer everything on our behalf, not to reign. The time for His reign came only after He had endured all sufferings and, through death, returned from this world to the Father, sitting at the right hand of the Father. He will reveal His glory when, after condemning the wicked, He glorifies His Church on the last day. This connects to what is often said about His two advents: one in the form of the cross, the other in glory and majesty. What was written about the first advent was fulfilled when Christ became flesh and showed Himself to the world in a mortal and most despised form. This humble entry into the holy city, riding on the back of a borrowed donkey from the Mount of Olives, with others walking on foot around Him without any adornment or splendor, belongs to this category. The rest, which pertains to His glorious kingdom, will be fulfilled in the future life. The second reason is to show that He was not a political king, nor was He to rule like other kings, who are entrusted with the safety of bodies and fortunes. Instead, His kingdom would be spiritual, reigning over the hearts and souls of men to raise us up against the sight and sense of God's wrath, against the terrors of sin, death, and the cruelty of the devil, in order to restore our corrupt nature to the integrity in which it was created, to render due glory to God. All this happens outside the kingdoms of this world, without the sword, without judgments, and without the distinctions of places, times, persons, ages, ranks, or anything else related to physical matters by which this civil life is governed. Though our bodies, along with our fortunes, are subject to the kingdoms of the world, Christ Himself also subjected Himself to civil authority and did not wish to detract anything from its rightful rule through His spiritual kingdom. He even commanded us to endure all injuries, just as He Himself suffered them. This relates to the sayings: "My kingdom is not of this world" (John 18:36) and "The kingdom of God is within you" (Luke 17:21). Thirdly, Christ took on such a humble person because it suited His role, which He was going to administer to the most afflicted, so that He would not frighten those in the greatest distress with His splendor, driving them to despair. When the law of Moses was given on Mount Horeb, and God showed His majesty with thunder, lightning, and fire, the people almost perished from fear. Therefore, Christ, the best comforter of all afflicted souls, took on a form that was most suitable for attracting them, especially since everything else seemed against them. There was nothing in Him that could frighten even the most lowly person, no more than a beggar in rags could terrify a king. Everything He said and did in the Gospel shows this, as He made Himself available to all, even actively calling all those who were suffering. Fourthly, to confound the world and the devil, as Paul writes in 1 Corinthians 1. God chose what is foolish in the world to shame the wisdom of the world. He chose weakness to shame the power of the world and the devil, so that the consolation of those who are ridiculed for their own foolishness and weakness would be even greater. For if the foolishness of God is wiser than the world, how much more does His wisdom surpass the world's wisdom? If the supreme weakness of God, which is in Christ, is more powerful than the world and the devil—whom He conquered even in death—how much more is His power? If the whole world plots against us, as Psalm 2 shows and as we experience, let us be comforted by God's wisdom, compared to which all worldly wisdom is utter foolishness. Thus, the Psalm says, God laughs in heaven when the world makes its clever plans. If we are terrified by the power of the world, let us not look at our own strength, which is nothing but weakness, but rather at God's power, which even in His extreme weakness—when He appears completely powerless and dead—has so much strength that no creature can withstand His command. These, then, are the main reasons why the Son of God wanted to become so weak, directing everything toward being as gracious and kind to us as possible.. But in the meantime, the majority of people, offended by this humble appearance, perish? This thought deeply troubles the minds of many, as it seems quite unfair to them when they hear that the majority of people are rejected by God and only a small minority are accepted. This offense is greatly increased when they hear that it is not the scum of impure people who are rejected, but rather those who seem to be the flower of the human race—those who excel in wisdom, power, justice, and the appearance of religion. For Christ says: "I thank you, Father, because you have hidden these things from the wise and the intelligent and have revealed them to infants" (Matthew 11:25). And Paul says: "Not many of you were wise by human standards, not many were powerful, not many were of noble birth, so that no one might boast. But who is to blame for the world’s offense—its own fault or Christ’s?" Isaiah and Peter defend Christ, saying, “No deceit was found in his mouth” (Isaiah 53:9; 1 Peter 2:22). Even His enemies—Pilate and His crucifiers—proclaim His innocence. Therefore, if He is innocent and never committed any sin, indeed bearing the sin of the world, it is falsely attributed to Him as any fault. Furthermore, from the beginning of the world, up until the end of four thousand years, He prepared the world against the offense of His humility. This was signified in the first sermon to Adam, where it was said: "I will put enmity between you and the woman, and between your offspring and hers; he will strike your head, and you will strike his heel" (Genesis 3:15, NRSV). Also, in the promise made to Abraham: "In your offspring all the nations of the earth shall be blessed" (Genesis 22:18). Therefore, the very seed of blessing had to bear the curse of the nations. These prophecies, along with the Psalms, openly foretold Christ's humiliation and death, without any ambiguity. What more can be said? When Christ came in the flesh, did He not clearly show who He was, both through the power of His teachings and deeds, and especially through His resurrection? Since He left nothing undone to prevent offense at His person, it follows that the world perishes by its own fault, not Christ's. As for those who say that Christ’s majesty could have converted the world more effectively than His humility, they are easily refuted by what has already been said, and by the example of the giving of the Law. The humility of Christ, which veiled His majesty and glory, has nevertheless brought some people—if not all—to salvation, whereas His majesty would have condemned everyone. Thus, we defend our humble Savior, who is most dear to us, against the world’s slander, which demands a glorious Christ. Indeed, the world will one day see Him in glory, but to its eternal sorrow. Now, the task that remains for us is to make this humble King, riding on a donkey, utterly defenseless and without any beauty or form—just as Isaiah said, "the most despised of all people"—our own, along with His benefits. We must not only refrain from rejecting His weakness but embrace it as something most fitting for us, and even kiss it with reverence. How will we achieve that He is ours, along with His benefits? Not by our gifts or dignity, by which the favor of other kings is sought, but by the devotion of our hearts, with which we are prepared to embrace Him, as He willingly seeks us out. As Zechariah says, He comes to us of His own accord to give us His righteousness and salvation. Just as He is not hindered by His poverty and humility in giving these gifts, so too must we understand that our weakness and unworthiness are no hindrance to us in receiving them. The "mouth" by which we kiss this King and Savior, according to the command of the second Psalm, and the "arms" with which we embrace Him, are nothing other than faith. For the Psalm says: "Happy are all who take refuge in Him" (Psalm 2:12). He did not come because we are worthy, but because He took pity on our unworthiness and wretched condition. He demands nothing else from us and desires no other honor but that we sincerely recognize and rejoice in this infinite goodness by which He has embraced us of His own will. Zechariah commands us to be joyful in this, imitating the example of those who both go before and follow Him, proclaiming Him joyfully and cheerfully, displaying all signs of gladness, and paying no attention to the command of those who told them to be silent. This is the meaning of the entire worship of the New Testament, in which nothing else is done except to proclaim that the humble and crucified Christ is the Son of God and the King appointed by God, no matter how much the world resists, until the end comes. Let us diligently pray that we may see Him joyfully and gladly when that end comes. AMEN.

IN THE EPISTLE FOR THE SECOND SUNDAY OF ADVENT, Romans 15: "For whatever was written in former days was written for our instruction, so that by steadfastness and by the encouragement of the scriptures we might have hope. May the God of steadfastness and encouragement grant you to live in harmony with one another, in accordance with Christ Jesus, so that together you may with one voice glorify the God and Father of our Lord Jesus Christ. Welcome one another, therefore, just as Christ has welcomed you, for the glory of God. For I tell you that Christ has become a servant of the circumcised on behalf of the truth of God in order that he might confirm the promises given to the patriarchs, and in order that the Gentiles might glorify God for his mercy. As it is written, ‘Therefore I will confess you among the Gentiles, and sing praises to your name’ (Psalm 18:49). And again it says, ‘Rejoice, O Gentiles, with his people’ (Deuteronomy 32:43). And again, ‘Praise the Lord, all you Gentiles, and let all the peoples praise him’ (Psalm 117:1). And again Isaiah says, ‘The root of Jesse shall come, the one who rises to rule the Gentiles; in him the Gentiles shall hope’ (Isaiah 11:10). May the God of hope fill you with all joy and peace in believing, so that you may abound in hope by the power of the Holy Spirit" (Romans 15:4-13). What is the context? The kind of argument here is deliberative. It is an exhortation to the Church. The status shows the hypothesis. Paul encourages unity between the strong and the weak in faith, so that the strong are not offended by the liberty of the weak, and the weak, in turn, are not offended by the weakness of the others. He urges mutual consideration for one another. Since the strong are more capable of bearing with the weak than the weak are of tolerating the strong, much should be conceded by those who are more advanced in faith to those who are weaker. Therefore, before we proceed to the text itself, it is necessary to show the distinction between the strong and the weak, without which Paul's exhortation cannot be understood. Who, then, are the strong and who are the weak? First, we must understand that both kinds of people exist within the Church, which hears the word of Christ and obeys it, without opposing it. Therefore, manifest despisers of doctrine and adversaries of the Church must be removed far from this discussion. If they were to be embraced and treated kindly, it would mean the end of all doctrine. So, when they claim to be weak and thus not to be offended—because they wish to avoid having their intolerable errors exposed—this must not be tolerated, nor should anything be borne that causes harm to the doctrine. In order to know who truly deserves consideration, the condition of the weak must be examined. The weak are those who have already begun to subscribe to the Gospel and, having repented, believe in Christ as the only mediator between God and humankind. They have renounced other forms of teaching, but they are still not fully confirmed in their faith, so they do not yet understand or grasp all the consequences of this doctrine. Faith is not infused all at once into its hearers, as the foolish crowd imagines. Just as in other matters beginnings are small, so too is faith, which must be watered continuously by the word of God, prayer, and other exercises, until they gain some strength. The strong, however, are those who have already made significant progress in doctrine and faith. They have not only grasped the core and foundation of faith—that we are justified solely by faith in Christ—but they also understand the other points that follow from this. Namely, they know that no external ritual, even those commanded by God, and certainly no human traditions, contribute to obtaining righteousness before God. They understand and embrace the freedom into which they have been brought through Christ, and they are content with that alone for their justification. For example, in the early Church, gathered through the teaching of the Apostles, the strong were those who already held so firmly to the doctrine of Christ that they believed the entire law of Moses had no value at all for attaining God's grace. Therefore, they used that liberty freely and did not compel the Gentiles converted to Christ to undergo circumcision or follow the other laws of Moses. They believed that neither the Jews with their Law and circumcision were more pleasing to God, nor the Gentiles less so, but that both were equally accepted by God purely through Christ. The weak, however, were those who agreed with the doctrine but still could not fully let go of the old belief about the ceremonies of Moses. Since those ceremonies had been commanded by God, they believed they still had some value for righteousness. How difficult it was at that time to abandon such a view can be easily understood from the examples of our own age, even though in the Papacy there was nothing similar to those Jewish rites instituted by Moses under divine instruction. Therefore, after the distinction between the strong and the weak has been made clear, let us now look to the text itself and see how unity should be preserved between these groups, so that the Church is not divided. For division is inevitable if people rashly condemn and judge one another. How, then, will unity be preserved? It must arise from the stronger, as Paul recently instructed, that the stronger should bear the weaknesses of others and not despise them, nor elevate themselves over them because of the superiority of their gifts. Reason itself teaches that this is more just than expecting the weak to yield to the strong. For it is not the weak infant who carries the strong mother, but the strong mother who carries the weak infant. Likewise, the healthy bear the sick, not the sick the healthy. If this is true in physical life, how much more should it be so in spiritual life? In the body, it is the sound members that care for the ailing and afflicted ones, not the other way around. If other people understand this, how much more fitting is it that the godly, whose reason and will have already begun to be corrected by the Word of God, should think in the same way? Their natural faculties should be much more intact than those of the ungodly. But aside from this reasoning based on nature and common experience, Paul offers other, much stronger arguments from the Word of God to persuade those who have laid the more solid foundations of faith to care for the weak. Among these, the most important is the example of Christ, which Paul mentions in this Epistle. If some are not moved by this example to show love to their brothers and sisters, no laws can compel them to do so. Christ, Paul says, bore all our weaknesses, as it is written about Him. Therefore, we who profess Christ should follow in the footsteps of our Lord and patiently bear the weaknesses of others, not harshly attacking them, but gently and kindly tending to them. Although this is seen in the examples of all the saints, it is most clearly illustrated in Christ. Yet we must distinguish between the patience of Christ and that of the saints, including our own. For Christ bore our weaknesses in two ways: first, as our High Priest and Mediator, who with His sacrifice took away sin so that it is not imputed to us who believe in Him, and He grants the Holy Spirit, who truly mortifies the old self in us and gradually raises up the new self, created according to the image of God. Secondly, as a man in every way like us, Christ patiently bore the faults and errors of His brothers and did not despise or reject them because they were weak, as He often demonstrated with His disciples, who frequently erred gravely. We have no share in Christ's first office. He alone is the High Priest and Mediator, and He alone entered the sanctuary, as the Epistle to the Hebrews testifies. But in considering our neighbor's faults with fairness and patience, it is our duty to follow Christ's example. Are our neighbor's faults to be entirely overlooked? There is a great difference between bearing and overlooking. Christ and the Apostles do not command us to overlook the errors of our brothers, for that would cause great harm to them, and we would become supporters of their errors, bringing great danger to ourselves and our neighbor. We must be very careful, then, not to become the very source of scandals while we are trying to avoid them. Therefore, when Paul presents the example of Christ to us, let us see what He did if we do not wish to err. Christ never praises the erring disciples, nor does He always overlook their foolishness. Sometimes He sternly rebukes them when, despite repeated warnings, they do not repent of the same mistake. So, it is proper for us to do the same—when the time and place call for it and when the situation itself makes it impossible to overlook a brother’s fault without harm—to openly admonish him so that he may learn to avoid the recognized error. In doing this, we do not go beyond our duty, nor do we violate the command to bear all things in love. On the contrary, we exercise love for our neighbor most fully when we try to lead him away from a harmful error. This is even more necessary when the example affects many, as in the case of those in ministry. If their errors are overlooked, harm is done not only to them but to the whole Church. That is why Paul, though more tolerant than anyone else, did not ignore doctrinal dangers in the case of the teachers. For other weaker individuals, he showed such great consideration that he exhorted us at length in both Corinthians and Romans to embrace them with love. Therefore, he circumcised Timothy and purified himself according to the law when he was in Jerusalem. But he rebuked Peter sharply in Antioch because, in the presence of those who had come from James, Peter refrained from eating foods forbidden by the law, which he had previously eaten. By doing so, he made the whole doctrine suspect among the Gentiles. Similarly, in the Acts of the Apostles, Paul refused to accept Mark, who had previously separated himself from the ministry, because of the earlier offense. From these examples, we see that in some cases the weaknesses of others are to be tolerated more, and in other cases less. Just as great wisdom is required in dealing with the weak, so too the weak should understand their duty and patiently accept correction, as Peter accepted admonishment from Paul, even though Paul was his inferior. If someone refuses to be corrected, that person is no longer weak but insolent and rebellious, whom Paul elsewhere commands us not to tolerate but to avoid altogether. Just as in physical illnesses, it is necessary for the sick to allow themselves to be treated by the healthy and by doctors, even if the treatment is harsh, unless they prefer to be abandoned and perish, so in spiritual illnesses the weak must not be stubborn or contentious but should submit themselves to be healed by those who are stronger. Thus far, we have spoken of the primary reason why we ought to bear with the weak, following Christ's example. Now we come naturally to the words of today's Epistle, whose first sentence provides the reason for the reasoning drawn from Christ's example. What is that statement? "For whatever was written in former days was written for our instruction, so that by steadfastness and by the encouragement of the scriptures we might have hope." (Romans 15:4). Thus, Paul proves that all things written about Christ were not only written for His sake but also for ours. Therefore, these things apply to us as well. All the statements found about Christ’s patience and tolerance are also to be referred to us, insofar as they relate to being an example, as I have said—though not in terms of His propitiatory sacrifice, which is unique to Christ alone. Paul not only wanted to prove that Christ's examples are set before everyone for imitation, but also to deliver a necessary and general teaching about the use of Scripture, from which the devil, both by his secret arts and through the people he stirs up, tries to turn us away in every possible way. If he succeeds in this, nothing will be easier for him than to destroy us entirely, as the dreadful fall of our first parents shows. Therefore, let us carefully remember this important command of Paul, that we should spend our days and nights in the Scriptures. Blessed is the one who does not follow the counsel of the devil and the wicked, but who meditates on the law of the Lord day and night (Psalm 1:1-2). Blessed is the one who hears and keeps the word of God and holds it as their greatest treasure and highest delight. Although historical knowledge of Scripture is necessary (for faith comes from hearing), Paul requires something more. He wants everything to be applied to these uses: that we should be patient both in our personal and common sufferings, and in bearing the weaknesses of the infirm, and that against all these we should seek sure comfort from the word of God. For this is what the word of God must accomplish in us. Patience is necessary amid the many afflictions to which all people, especially those who love the word of God, are subjected. This patience could not endure due to the abundance and constancy of afflictions—whose purpose is beyond human reason—unless a certain hope of deliverance were shown to us in Scripture, both in the promises and in the highly illustrative examples, which anyone must gather from Scripture, as is necessary. Therefore, the authority of Scripture is to be held in such high regard that we must think everything necessary for the seeking and maintaining of our salvation depends on it. We should not trust either our own judgment or the opinions of other fanatical people, who, having despised Scripture, think they know enough or believe that new revelations are to be expected, or who wait for some certainty to be decreed in human councils. For God will proclaim no other word besides that which, through the Prophets and Apostles, was committed to writing by the inspiration of the Holy Spirit. Thus, God desires that we hear this word and that each of us applies what we hear to our own use, preparing ourselves to endure by relying on the consolations where we are promised sure help against sin and death—promises that have never failed anyone who believes. Moreover, the will of God cannot be known, much less believed, apart from this word. This is testified by the example of all people who despise the prophetic and apostolic Scripture. They may seem to have some patience and hope, but, in the true trials, they cannot endure, since they neither foresee what is coming nor understand what is present, nor do they know the remedies for these things. Therefore, Christian patience and human patience differ greatly. This is indeed a weighty statement, and it should be deeply impressed upon our hearts. It is, in a way, the foundation of our salvation, which no one can seek or, having found, keep without this rule. What does Paul add? The great man, most skilled in spiritual matters, easily understands how difficult it is to overcome natural impatience, even when we diligently study the Scriptures. Therefore, he adds a prayer that the God of patience and consolation may be effective in the hearts of both the strong and the weak, to maintain mutual harmony among them. It is as if he says, "Indeed, we need the Word, outside of which there is nothing but darkness. But it is also necessary for God, who is the source of the Word, to be present and to work in the hearts of those who seriously engage with it." God is present when He is invoked. So Paul calls upon God, asking that through His Word, He may produce patience and consolation in all members of the Church, whether strong or weak, and that He may lead everyone to have hope, not only in removing other afflictions but also in correcting their weaknesses. And since God is also effective in the weak, when their hearts are so inclined, they are then aligned according to Jesus Christ—that is, they truly imitate Jesus Christ, just as Paul had previously commanded them to follow His example. Paul adds to this prayer and invocation the final purpose: that with one mind and one voice, they may glorify God. But which God? The Father of our Lord Jesus Christ. For this ultimate goal, all devout people must aim—to do and endure everything for the sake of God and the glory of God, fleeing discord, dissensions, hatreds, and other sins so that they do not offend God or dishonor His glory. For God cannot be worshiped except by those who are united. This is why Peter commands that all disputes be set aside between married couples so that they may call upon God with one mind. And Christ, before the offering, commands that reconciliation be made with the offended brother. For the same reason, He repeatedly instructs His disciples to love one another. Blessing is promised to those who are united. Experience shows that nothing good can be achieved even in human affairs without the establishment of harmony. How much more, then, must the Church, in its worship and service related to the kingdom of heaven and the glory of God, require concord? It is also worth noting how Paul describes God—not by naming Him absolutely, as those do who seek God apart from His Word, but by calling Him the Father of our Lord Jesus Christ, showing that God must not be sought elsewhere except in the crucified Jesus Christ. Therefore, all those who do not acknowledge Jesus Christ as the Son of God are without God. What does Paul add thirdly? Paul concludes his exhortation concerning the acceptance of the weak and the mutual concord within the Church, even though not everyone has the same gifts. Just as in civil life, some are healthy while others are sick, some are infants, some are children, some are youths, and others are elderly—there are various distinctions among people—so too, in the Church, there are different gifts. Those who have received fewer gifts should not envy others, and those with more gifts should not look down on the rest. Instead, they should live in great harmony with one another, since they share the same God, Lord, Word, and Sacraments, and have everything in common. Paul repeats his exhortation, as if summarizing or giving a final statement. First, he repeats the proposition: "Therefore, accept one another"—that is, each person should bear with, teach, and admonish others, treating them with all forms of kindness. Then he provides the reason from the example of Christ, which pertains to the effective cause of ecclesiastical harmony, along with the final cause. He adds: "just as Christ accepted you"—and similarly, "that it may be to the glory of God." This is similar to when Christ urged His disciples to love one another: "By this, everyone will know that you are my disciples, if you love one another as I have loved you" (John 13:34-35). To this conclusion, Paul attaches a new reason, which specifically pertains to those converted from the Gentiles to Christ, to remind them of their duty toward the Jews, especially if some of them still valued the law and abstained from certain foods or other practices. He says: "You must do this out of regard for Christ, who was a minister to the circumcision"—that is, He fulfilled His ministry primarily in Judea, preaching the Gospel of the Kingdom of God mainly to the circumcised Jews. Therefore, it is right for the Gentiles to bear with the Jews, for whom Jesus Christ ministered and labored greatly. Whoever the Son of God serves, all creatures rightfully ought to serve as well, if they are willing to be served. Now, if we avoid the Jews today, it is their fault, not ours. They consider us unworthy to use their ministry or to learn anything from them, and they pursue Christ our Lord and all His followers with insatiable hatred, even at the mere mention of His name. It is important to observe the reason for Christ's ministry among the Jews, which was for the sake of God's truth, to confirm the promises made to the patriarchs. Therefore, the dignity of the Jews was not the cause, but rather God's truth, that He might fulfill His promises in the Son which He had promised to the Jews. And the same were also fulfilled for the Gentiles, according to His mercy. Therefore, both groups, Jews and Gentiles, ought to praise God and acknowledge the benefits bestowed upon them in His Son: the Jews, because God kept His faithfulness in the promises; and the Gentiles, for God’s mercy, since they did not have the same promises as the Jews, yet were not rejected. Paul collects many sayings of the Prophets concerning the calling of the Gentiles, which would take too long to explain in detail. Thus, I will now conclude, and I pray together with Paul at the end of this Epistle, that the God of hope may fill us with all joy and peace in believing, so that we may abound in hope by the power of the Holy Spirit. AMEN.

FOR THE SECOND SUNDAY OF ADVENT – Gospel of Luke 21: "And there will be signs in the sun and the moon and the stars, and on the earth distress among nations confused by the roaring of the sea and the waves. People will faint from fear and foreboding of what is coming upon the world, for the powers of the heavens will be shaken. Then they will see 'the Son of Man coming in a cloud' with power and great glory. Now when these things begin to take place, stand up and raise your heads, because your redemption is drawing near." Then he told them a parable: "Look at the fig tree and all the trees; as soon as they sprout leaves you can see for yourselves and know that summer is already near. So also, when you see these things taking place, you know that the kingdom of God is near. Truly I tell you, this generation will not pass away until all things have taken place. Heaven and earth will pass away, but my words will not pass away. “Be on guard so that your hearts are not weighed down with dissipation and drunkenness and the worries of this life, and that day does not catch you unexpectedly, like a trap. For it will come upon all who live on the face of the whole earth. Be alert at all times, praying that you may have the strength to escape all these things that will take place, and to stand before the Son of Man.” (Luke 21: 25-36) This conjunction occurred four years ago, in the year of Christ 1584, and there will never be another one due to the imminence of the final day now approaching us. Christ himself, in this passage, teaches that such predictions, based on the course of nature, should not be dismissed. What is the message of the Gospel? It consists of two parts: teaching and comfort. The teaching is the most certain prophecy of Christ, in which He makes us aware of the state of the last times before He returns to us in His majesty. This prophecy is confirmed with great assurance, as He Himself is the truth. He affirms that heaven and earth, that is, the entire natural order, will perish before even one of His words can be changed. The comfort comes when He commands us to be of good cheer and not to allow ourselves to be consumed with grief and anxiety, as the rest of the world will be. As Paul prescribes a way to grieve for the dead, he urges that we should not be like those who have no hope. The teaching itself is not without comfort either. It is valuable to ease the disturbances of our minds if we have already meditated on our troubles in advance. As the poet says: Forewarned is forearmed. Christ makes this clear in John 16 when He says, I have told you these things, so that you will not fall away—meaning that, rather than being overwhelmed by the magnitude of the trials, you will face them with courage. Similarly, He adds: I have told you this, so that when their time comes, you will remember that I warned you about them—that is, so you will recall that I had foretold these events and that they cannot change. Just as I found strength in the prophecies of the prophets concerning my own suffering, so too should you. In John 14, He says, I have told you now before it happens, so that when it does happen, you will believe—meaning that when your trials come, you can raise your spirits in faith, resisting despair when everything you see, hear, and feel threatens imminent ruin. If this prophecy about the last days had been meant to bring us any harm, Christ would not have used it, for everything He said was intended to comfort us in our miserable condition. Even now, devout minds find the greatest consolation in their troubles from the knowledge that Christ foretold these things and that they will not last long. Yet, the comfort that accompanies this teaching or prophecy greatly alleviates the pain of present evils, both because it is in itself most sweet and because it comes from Christ Himself. It is a remarkable testimony to His benevolence that, in such great tribulations, both present and future, He does not wish to abandon us but to protect us so that we do not fall. How much better off we are, then, compared to the wicked, who neither foresee their own troubles, even when warned, nor have any hope of help or deliverance. This explains the general theme and usefulness of the Gospel. Now, we shall apply its words to their specific teachings and comforts. First, we address those words that pertain to the teaching, and then those that pertain to the comfort. What things does the doctrine encompass? Christ first recounts the signs that will teach us when His return and the end of the world are to be expected. He then describes what His coming will be like. First, He predicts what signs will appear in the heavens—namely, that the sun, moon, and stars will give unusual signs of themselves. Moreover, these signs will not only include eclipses of the celestial lights but also other marvels that occur with celestial bodies beyond the usual order. These celestial bodies have certain effects on lower bodies, which are commonly called influences. For these beautiful celestial bodies were not created solely for the sake of adornment by divine decree; rather, they were created to serve all the bodies below them and this lower natural world. As Moses himself made clear in Genesis 1, where he writes that God said: Let there be lights in the firmament of the heavens to separate day from night, and let them be for signs, and for seasons, and for days and years, and let them be lights in the firmament of the heavens to give light upon the earth. These celestial bodies fulfill all these duties here on earth. For there are no distinctions of day and night in heaven, where there is eternal light, nor are there differences in seasons, days, months, and years, but only on earth. Nor do they signify anything for heaven, but rather for the earth. Therefore, this passage should not only be understood as referring to the eclipses of the heavenly lights, especially since Christ specifically mentions the stars, which are not obscured like the sun and moon. It refers generally to all unusual effects of the stars, so it should not be surprising that even the most skilled astronomers' predictions of the stars' effects may fail in this time. The prophecy of Christ must indeed be fulfilled: There will be signs in the sun, moon, and stars, meaning that many things will happen to the celestial bodies beyond the common and ancient course of nature. For example, neither summer nor winter, spring nor autumn, behave as they should, nor do they retain their usual distinctions, and many similar phenomena occur almost daily, though we are so idle in all matters that we hardly notice them or even ourselves anymore. If this were not the case, there would be no need to question whether these signs have already occurred. For even if we were completely senseless, our eyes would easily remind us that the signs Christ spoke of are no longer to be expected in the distant future, but that most of them have already come to pass, especially since all the other signs that have been predicted anywhere are happening together. Have not such signs appeared from the beginning in all ages? Indeed, that cannot be denied. The same passage from Genesis that was cited earlier teaches this. And Jeremiah, when warning not to fear the signs of the heavens, clearly implies that such signs exist, for they could not be feared if they did not appear. When Joshua fought against the kings of the Amorites at Gibeon, the sun and moon stood still in the sky. Similarly, as a testimony to God's promise of extending his life, the sun moved backward ten degrees in its course for King Hezekiah. The histories of various nations also record eclipses and other signs. However, in terms of both the number and the magnitude of these signs, the current age surpasses all previous ones. This is why these signs hardly stir anyone anymore, whereas in earlier times, no eclipse was observed without causing great terror among all nations. And if celestial signs accompanied the downfall of individual empires and even towns, how many more signs will occur before the end of the entire world? If the death of a particular king was preceded by an eclipse or some similar phenomenon, how much greater and more numerous will be the signs before the transformation of all humankind? Therefore, the wicked and profane are mistaken when they undermine the significance of celestial signs, merely because such signs have been seen in previous times. The devil deceives them in this way, so that they may securely disregard all warnings and entangle themselves in worldly pursuits, abandoning their religious duties. But as for us, who seek to be saved, let us be vigilant against these deceptions of the devil. Let us not be led astray by his tricks or the examples of the world, but rather, let us stay awake and ever watchful for that day, whose signs we witness daily, with the utmost care and attention.. What signs does Christ mention in the second place? Earthly signs. For he says, "On earth, there will be distress among nations, confused by the roaring of the sea and the waves. People will faint from fear and foreboding of what is coming upon the world, for the powers of the heavens will be shaken" (Luke 21:25-26). These things, being nearer to us than the celestial ones, not only affect people outwardly but also penetrate deeply into their souls and inner senses. Yet people are so blind that they fail to notice them and refuse to think about the great and final upheaval of all things and the universal transformation of nature. Who is so removed from the present calamities that, if they are wise, they would not prefer life over death? And if ever there was a time that fit Christ's comparison—when the afflictions of the saints are likened to the pains of a woman in labor—it is this present age, in which many souls are truly wrestling with such anguish, similar to the pain a woman experiences in childbirth, or like those sailors who, in the middle of the sea, find their oars broken, their mast overturned, and the ship’s joints completely shattered. Neither the heavens nor the earth are visible; everything seems hostile: "Death confronts them at every turn." And since nothing is more terrifying than death itself, there is also the horrible spectacle of it, which by its mere sight could kill a person. Moreover, as soon as people have barely escaped one evil, they are suddenly overtaken by many others, more grievous than before, leaving no room for escape and overwhelming them with despair on every side. Thus, these times easily teach us to understand Christ's prophecy, what he means by the “anguish of nations” and “despair” (Luke 21:25-26), just as all prophecies are most fully understood when they are revealed through actual events. Of the same condition, Daniel prophesied, saying: “There shall be a time of anguish, such as has never occurred since nations first came into existence until that time” (Daniel 12:1). And these evils are especially felt by those who are held captive under the reign of Antichrist—that is, those subject to the Turkish empire and the tyranny of the Papacy—since they see themselves and their loved ones being treated with extreme cruelty and observe no end to their suffering. And what is far worse, they do not even have a single person to offer them comfort, not even with a word. In short, this prophecy encapsulates the upheaval and dissolution of the entire world and all kingdoms, which cannot come to pass without intense struggle for every individual, for the salvation of each person is tied to the well-being of the whole. Therefore, no one will be exempt from these great evils. This is what Daniel signified with the feet and toes made partly of clay and partly of iron, which do not naturally adhere to each other and will be shattered before the end and the final day arrives. What signs does Christ list in the third place? Great disturbances of the sea. Some interpret these as metaphors for upheavals in kingdoms, drawn from metaphors found elsewhere, such as in the Psalms. However, since the other signs are not to be understood metaphorically, this one about marine tempests should not be taken figuratively either, especially since it fits perfectly with the other signs. Just as the nature of the heavens and the earth will be disturbed beyond their ancient course, so too will the waters. Moreover, disturbances in kingdoms are already indicated by the terrestrial signs, namely, the anxiety and distress of nations. Therefore, we should retain the literal meaning of the words, so that the phrase “the roaring of the sea and the waves” (Luke 21:25) is simply understood as referring to the movements of the waters. Scripture often uses the word "sea" to refer to all bodies of water. It is well known that this element (water) is naturally quite turbulent; how much more will it rage near the end? And we can easily estimate the magnitude of the sea’s movements from the frequent and previously unheard-of flooding of rivers, which, when compared to the sea, are nothing. Just as there can hardly be anything added to the celestial and terrestrial signs, given the abundance of eclipses and other heavenly wonders, and the terrible turmoil and storms in all human affairs, so too, it is certain that prodigies of water and sea will occur. Paul explains the cause of these disturbances in creation in Romans 8:19-22, through an impressive personification. He says, "For the creation waits with eager longing for the revealing of the children of God; for the creation was subjected to futility... we know that the whole creation has been groaning in labor pains until now" (Romans 8:19-22). Because of this, all of nature, as if serving in a harsh bondage, resists, struggles, and tries everything possible, hoping to cast off this yoke and be liberated from the bondage of corruption. Through this impatience, neither the sun, nor the moon, nor the stars, nor the earth, nor the sea can endure the sins of the world any longer. All of creation is racing toward the end, eager to be freed from its burden, like a woman in labor, so it will no longer have to witness such atrocious blasphemies and horrible contempt of God. Now we are at the final act of history, which aligns with the state of the world when Christ hung on the cross, subjected to the most bitter mockery, which even the sun, moon, and all of creation turned away from in disgust. Thus, we have spoken of the celestial, terrestrial, and marine signs. As for what effect these signs will have on people, Christ indicates this when He says, "People will faint from fear and foreboding of what is coming upon the world" (Luke 21:26). That is, even though people will live carelessly, indulging in their desires yet, when nature cannot but be moved by the magnitude of the signs and the turmoil of all things, great anguish of soul will follow. People, conscious of their guilt and witnessing the signs, will anticipate a miserable end for themselves, as if they foresee the terrible downfall of the entire world, and they will waste away in fear. If human hearts were laid bare, we would easily see these worries and anxieties, although they also appear outwardly for those who observe carefully. Christ adds the reason for this effect: "The powers of the heavens will be shaken" (Luke 21:26), meaning the heavens, with all their lights, will signal the end and change of all things, and they will no longer serve the lower realms. Consequently, the air, the earth, and the waters, along with their elements, will be disturbed beyond their usual course. These things are already visibly apparent to us. What will be the outcome of all these signs? Christ says, "Then they will see 'the Son of Man coming in a cloud' with power and great glory" (Luke 21:27). This is the principal point of this Gospel and fits the current time when the coming of Christ is being taught to the people. This coming will be far different from the one previously mentioned. As humble as His first coming was, so glorious will this one be, as these words show. This is also what the angels foretold to the disciples at the Ascension, when they said, "Men of Galilee, why do you stand looking up toward heaven? This Jesus, who has been taken up from you into heaven, will come in the same way as you saw him go into heaven" (Acts 1:11). They had seen Him taken up in a cloud. Thus, the angels, remembering these words of Christ, proclaim that He will return in exactly the same manner. However, they console only those who saw Him ascending, meaning those who believe that He is the conqueror of sin and the entire dominion of the devil, and the Lord of heaven seated at the right hand of the Father, giving gifts to humanity, interceding for us, and defending His own in a miraculous way amidst their enemies. The rest, who do not recognize the humble Christ as Lord, will finally see Him in glory, but with terror and horrible, unending dread. They will not see Him riding on a borrowed donkey, surrounded by a crowd of children, bound, scourged, crowned with thorns, crucified, dead, and buried. Instead, they will see Him in infinite light and glory, surrounded by the ministry of all the heavenly hosts, so that they truly recognize the one whom they pierced, to their eternal ruin. But we, who believed in Him and who, in His humble and despised form on the cross, worshipped Him as our only God and Savior, will see Him in His glory. This concludes the first part of the Gospel, which contains the teaching. What is the second? Christ shifts the doctrine to application, that is, to comforting the souls of His followers and strengthening them against the immense dangers of the final age of the world. For this is Christ's proper office: to direct all His teachings, words, and deeds toward the consolation of those who believe in Him. To others, He is a stumbling block—not because of His own doing but because of their own fault. The comfort lies in these words: "Now when these things begin to take place, stand up and raise your heads, because your redemption is drawing near" (Luke 21:28). That is, do not be afraid or hold your eyes downcast in sorrow like the rest who will have no hope. Instead, be joyful and of good cheer. But how can one be joyful when a great flood of calamities will overwhelm humanity, like a vast sea? It is not in the sufferings of humankind that the children of God rejoice—that belongs to the devil and his offspring. Christ clarifies that His people will not be without great sorrow, as He commands them to lift their heads, implying they would otherwise be weighed down with grief. The faithful are often the ones who feel all the troubles most keenly. They not only bear the present sufferings more intensely than others but also foresee future calamities long before they arrive. They witness the world's fury against God, behold the horrific blasphemies and contempt toward God with their own eyes, and hear people not only refuse to repent but also curse the doctrine that calls them to salvation, raging against it as though it were a plague and a destruction of humankind. It is easy to understand how much sorrow these things cause the pious to see. Therefore, Christ does not command us to be of good cheer because the world is full of evil, which the devil has seemingly unleashed all at once. Instead, He tells us to be of good cheer because our redemption is drawing near. This is what should soothe our pain and keep us from giving in to it completely. All the saints have consoled themselves in the same way. In their times, too, they could not witness the impiety and contempt of the masses without great anguish, and this suffering was harder to bear than all other afflictions. This is how Christ consoled Himself against scandals. This is how the Apostles and all who followed them have also consoled themselves. So let us look to this same comfort when we are overwhelmed by the sorrow and grief caused by the sight of present evils, believing that these are the signs of our redemption and future glory, which we believe in by faith and await in hope to be revealed shortly. As John writes: "Beloved, we are God's children now; what we will be has not yet been revealed. What we do know is this: when he is revealed, we will be like him, for we will see him as he is" (1 John 3:2). Let us place before our minds these and similar thoughts, whether we are frightened by unusual and turbulent appearances in the sky, which naturally happens, just as a clear sky brings joy, or whether the movements of the earth or sea, and the floods of all kinds of evils coming from every side, disturb us. The more evils there are, the closer draws the most joyful coming of our Redeemer, who does not abandon us even in the labors and hardships of this life, however great they may be, but comforts us continually with His word. Not only did He predict long ago the many evils we would see—something that other prophets are satisfied with—but He also wanted us to know their end and how He intends to adorn us with great glory. For, as Paul says, "If we suffer with Christ, we will also be glorified with Him" (Romans 8:17). Whoever dies with Him now will also rise and live with Him. And to the Colossians: "For you have died, and your life is hidden with Christ in God. When Christ, who is your life, is revealed, then you also will be revealed with Him in glory" (Colossians 3:3-4). And again to the Philippians: "We await the Lord Jesus Christ, who will transform our humble bodies to be like His glorious body, by the power that enables Him to make all things subject to Himself" (Philippians 3:20-21). Therefore, Christ rightly commands us to forget the evils that daily frighten us and to look forward to the immense glory of the life to come after the resurrection, so that we may find refreshment in every kind of affliction. Although nothing in all of nature can compare to the future joy, which is now at the door, as the signs testify, Christ, to give us some picture of it, as He often does, offers a comparison taken from nature: "Just as great is the joy of people when trees sprout, for then they know that the end of the most sorrowful winter is near, when all things seemed almost dead, and that the joyous summer is close at hand. So, too, when you see these signs, put away all sadness and certainly expect the time when you will be transferred from death to life, from sorrow to joy, from the kingdom of the devil to the heavenly and eternal kingdom." Let others be sad and mourn, who expect none of these things, but who will fall from their brief and miserable joy into eternal sorrow and grief. It remains for us to give thanks for this teaching and great consolation to Christ, our Savior, and to call upon Him to strengthen it in us more and more, and to defend us until the day when, resurrected from the dead, He will make us partners and participants in His kingdom. AMEN.

EPISTLE FOR THE THIRD SUNDAY OF ADVENT: 1 Corinthians 4:1-5 "This is how one should regard us, as servants of Christ and stewards of God's mysteries. Moreover, it is required of stewards that they be found trustworthy. But with me it is a very small thing that I should be judged by you or by any human court. I do not even judge myself. I am not aware of anything against myself, but I am not thereby acquitted. It is the Lord who judges me. Therefore do not pronounce judgment before the time, before the Lord comes, who will bring to light the things now hidden in darkness and will disclose the purposes of the heart. Then each one will receive commendation from God." (1 Corinthians 4:1-5) What is the context? This Epistle indeed appears to be chosen for this day because Paul mentions the coming of the Lord on the last day at the end of the passage. However, Paul's main intention lies elsewhere, as we must gather not only from these few words but also from those preceding and following. It is a mistaken interpretation to tear apart the body of the speech and ignore the continuous flow of meaning. Paul primarily aims here to rebuke the Corinthians for the factions that had arisen among them, whereby some exalted themselves over others based on the dignity of those from whom they had learned the Gospel. Not only were they divided among themselves, but they also rashly judged the apostles as if each taught a different Gospel. This is a judicial argument and a rebuke that the Corinthians are acting wrongly by judging doctrine according to the status of the teachers, thus fragmenting the Gospel in accordance with the various individuals who profess it. Such an error is highly destructive in the Church, and later gave rise to the madness of the Donatists during the time of Augustine, who measured the worth of the Word and the Sacraments by the personal dignity of those administering them. What could follow from this but the downfall of the Word and the Sacraments? For who, in this life, can be so pure as to be entirely free of fault? Even if we were as perfect as could be, calumny would still find faults where there are none. Thus, both John the Baptist, the holiest man ever to have lived, was accused by the Pharisees of being possessed by a demon, and the same happened to the Lord Himself, in whose mouth no deceit was found. Therefore, this would be the easiest way to remove the Word and the Sacraments from the Church—if their worth were judged by the personal worth of those who administer them. Understanding this danger, Paul strongly rebukes the Corinthians for this foolishness, for they were making distinctions among themselves and measuring the doctrine and Sacraments not by their divine nature but by the human dignity or authority of those who taught and administered them. Paul does not only rebuke the error in the Corinthians but also admonishes them about how they should regard the ministers of the Gospel. The devil so corrupts human judgment that people either attribute too much or too little to these ministers, and either extreme endangers the doctrine. For instance, when the papal authority claims for itself such excessive power, when authority is stripped from ministers, they are immediately despised. Reason holds no moderation in this matter, and errs either in one direction or the other—it either venerates and turns the ministers of religion into gods or regards them as worthless. For example, in the town of Lystra, in the region of Lycaonia, the people wanted to offer sacrifices to Paul and Barnabas, treating them as gods, but soon after, they stoned Paul and dragged him out of the city, believing him to be dead. Therefore, it is useful for the Church to be properly instructed about the dignity of ministers—what honor to give them and what not to give them—so that we do not fall into error on either side. We must not measure the authority of the doctrine by the authority of the person teaching it, nor should we despise the doctrine because of the humility of the person teaching it. Rather, we should give due honor to ministers because of the Word of God they proclaim, just as Christ, in today’s Gospel, commends John the Baptist for his ministry, which he performed so faithfully that he was willing to die rather than fail in the divine duty entrusted to him. What, then, should we think of the ministers of the Word? There can be no greater honor given to them than to regard them as ministers of Christ and stewards of the mysteries of God. This honor is shared with the angels, whose chief duty is to serve Christ and the Church. Thus, the Apostles claim no other title for themselves than that they are servants of Jesus Christ, entrusted with the ministry of His Word and made stewards of His Gospel to be spread among all nations. The dignity of Christ and His Word is not to be judged by the dignity of Paul, Peter, or any other ministers, but rather, the dignity of Peter, Paul, and all ministers should be judged by the dignity of Christ and the ministry entrusted to them. In civil offices, we do not measure the master's dignity by the servant’s excellence, but the servant’s dignity by the excellence of the master. Therefore, ministers of the kingdom of heaven should be content with this dignity, which is the greatest honor that any creature could receive. Others should neither give them more than this honor nor withhold the proper and due honor from them. They are servants of Christ, the almighty Lord, and we should honor and love them because of Him, considering them a great and precious gift in this life and not being ungrateful to God. For if parents who gave us life are to be held in the highest regard, as they indeed should be, and if we must highly value children, spouses, magistrates, peace, health, and all other benefits related to this life, how much more should we cherish this gift, which is the greatest that we could receive? We have the ministers of Christ, the Son of God, through whom He communicates His immortal and eternal blessings to us—not through angels, who would terrify us with their splendor, but through humans who are like us in every way and cause no fear, as befits our weakness. If we had the choice of how we would want God to deal with us, this would certainly be the way we would choose—that He would interact with us through humans. This is evident from the history of the people of Israel, who refused to listen to God directly and requested that Moses be their intermediary. God declared this request just and promised to speak to His people through a human interpreter. Thus, God first committed His mysteries to His Son, incarnate in the last days, and then through His Son, entrusted them to other ministers, chosen from the humblest ranks of humanity, to communicate His mysteries to us, that is, His Word and Sacraments. In these, He has hidden Himself—He, whom neither heaven nor earth can contain, along with all His blessings. Through these means, He gives us His Son, His most cherished possession, and through the Son, redemption from sin, death, and the power of the devil. He also grants us the Holy Spirit to give us life and sanctify us. What could be more precious than these things? Yet these are mysteries hidden from the world, unseen by the eyes and untouched by the hands, but only heard and believed, they are the custodians and stewards of the mysteries of God, those who teach the Word of Christ and administer His Sacraments. Therefore, these things should only be sought from them, not from kings, princes, or the wealthy of this world. When we think about the ministers of the Gospel in this way—that they do not bring their own word or commands, but those of the One who said, "Go into all the world and proclaim the good news to the whole creation. The one who believes and is baptized will be saved" (Mark 16:15-16)—then we will truly consider them worthy of honor. We will gladly embrace their word, truly believe that through it our sins are forgiven, and that righteousness and salvation are offered. We will not despise the teaching or the persons of those who proclaim these things to us in the name of Christ, as the world does. What is required in a minister of the Word? Paul, in his letters to Timothy and Titus, lists many qualities that are required, but here he sums it up in one word: faithfulness. In a steward, he says, it is required that one be found faithful. Therefore, Christ also praises this virtue above all in His servants (Matthew 25). Faithfulness first means that the servant does nothing without the command of his Lord. Secondly, it means that in carrying out the commands, no diligence is neglected, and that the servant looks out for the welfare of the Lord and His household, not seeking his own gain but leaving all reward to the Lord’s generosity and benevolence. From this, we can easily understand what is required of a minister of the Word. They must not rule as tyrants, as the Pope and his followers arrogantly claim dominion not only over men but also over angels. O, what a foul and impudent beast! Rather, ministers must recognize that they are servants, forbidden from deciding anything apart from the will and command of their Lord. They must receive all their commands from the Lord and faithfully carry them out. When they do this, they are faithful servants. Therefore, those who depart from the Word and commands of their Lord or present them to people in any way other than they were commanded should carefully consider how faithfully they are managing the tasks entrusted to them. Paul was indeed a faithful servant, as he said: "For I received from the Lord what I also handed on to you" (1 Corinthians 11:23). In civil matters, no one can tolerate a servant who does not simply follow the instructions of the master, but instead questions everything or thinks he knows better than the master. How much less is this acceptable in the spiritual stewardship of God's mysteries? This is the primary form of faithfulness towards God. The second is faithfulness towards people, ensuring that no effort, labor, or diligence is spared in communicating the divine gifts and mysteries of God to the Church. Ministers of God do not receive these gifts for themselves alone but for others, so that they may persistently fulfill their calling and lead as many as possible to the knowledge of God's will. They must not neglect anything through laziness or act deceitfully in ways that detract from the glory of God or the promotion of human salvation. This ministry is indeed one of great labor and filled with enormous dangers, but Christ calls His ministers not to leisure and enjoyment, but to stand at the forefront of the battle against the forces of darkness and the devil. A faithful minister does not consider his own ease or benefit, but seeks to do the will of his Lord and serve the welfare of others. How great this faithfulness must be is evident in the examples of Moses, John, Paul, and especially Christ. What is the second point? It pertains to the perseverance of Paul in fulfilling the duties of his calling, despite the Corinthians constantly slandering him and believing themselves far more knowledgeable than to need Paul's teachings. Later in the same chapter, Paul even mocks them for thinking they have already attained all wisdom. The greatest fault lay in those who arrogantly claimed to possess more learning in teaching than Paul did. This is the fate of true teachers in the world: as soon as they begin to teach, countless others emerge, believing themselves to understand far more than those from whom they first received the doctrine. They continuously introduce something new, claiming that they alone have noticed it first, and by their excellent inventions, they disrupt the unity of the Church. We have experienced many such examples in recent years, much to our sorrow. Our own experience serves as a commentary on this passage, where Paul complains about the insolence of the Corinthians and their false judgments about doctrine. Yet despite this, he is not disheartened or deterred from his duty of teaching. The more he was criticized by the unfair judgments of people, the more steadfastly he continued to teach, entirely disregarding the slanders. He knew that he had not entered this arena of his own will, nor by the decision of other men, but had been compelled by divine calling. Therefore, he knew he must obey God, regardless of what fate might follow. If his ministry was ungrateful to people, he was confident that God would not forget his labors, for to God alone he entrusted all success and fruit, relying not on his own efforts, but on the mercy of the Lord, whom he served, committing everything to His hands. In the same way, it is necessary for all others engaged in this ministry to be so equipped if they wish to persevere in it, so that they do not perform their duty less diligently or abandon it altogether because of the foolish and impious judgments of people. To prevent this, one remedy alone will suffice: to look to God's judgment, not that of men. For obedience to God’s calling is paramount, regardless of what men may say or think. If we resist the divine will, what hope of salvation, I ask, can we retain? Is it not better to endure not only the slanders of words but even blows and injuries from the world with God's favor, than to live idle with God's enmity? Especially when we have the most certain promises that our ministry, if faithfully administered, cannot be fruitless and that God, who is faithful, will render the greatest rewards to His faithful servants. The world, however, does not pay the wages of another’s master to someone else’s servants. Why, then, should we expect a reward from the world, to which we do not serve, instead of from God, whom we do serve? And even to its own servants, the world—and its prince—usually gives a very poor reward. Let us also consider that we are neither the first nor the last to be unjustly treated by the world. How many times did the people of Israel rise up against Moses, God's most faithful servant, not only accusing him but even planning to stone him, while he, in the meantime, not only did not abandon his duty but even interceded for the people who had wronged him so grievously? Likewise, Paul was unmoved by the foolish judgments of the Corinthians and persisted all the more boldly in pressing his ministry, growing stronger in his resolve the more he suffered. Let us, therefore, learn as much as possible to retain such perseverance, so that we may say with Paul, "But with me it is a very small thing that I should be judged by you or by any human court" (1 Corinthians 4:3). What does Paul mean by the "human day"? The interpretation must be drawn from Paul's own words. In this epistle, he contrasts God's judgment with human judgment, and vice versa. Therefore, it necessarily follows that by "human day," Paul refers to human judgments. This metaphor is commonly used in nearly all languages, as if Paul were saying: "This is your day, during which it is within your power to judge me." However, what concerns me more is the Lord's Day, in which a different judgment will be revealed, one that contradicts yours. For if the "human day" is compared to the "Day of the Lord," what is it but darkness, filled with many errors? The Lord's Day will shine a bright light upon even the most hidden things, so that everything will be judged as it truly is, not according to the uncertain opinions of people. Therefore, Paul calls anything that strays from this judgment of God the "human day," which will pass away along with humans themselves. Although we are subject to this "human day" in this world and are compelled to endure human judgments, another day will come in which we will be freed from these false judgments of men, and we will hear the true judgment of the Son of God, who will judge in our favor and against those who have judged us. What is the third point? It concerns the good conscience by which Paul consoles himself against the rash judgments of the Corinthians. He contrasts their judgment with the judgment of his own conscience, though not with that of God. Before God, Paul says, "I am not justified" (1 Corinthians 4:4), meaning that he is not righteous before the eternal Judge just because he knows he is falsely judged by others. However, in regard to the Corinthians, he boasts that he is not aware of any reason why they should judge him, nor does he consider himself guilty before them. In this respect, Paul says, "I do not even judge myself," meaning he does not accept their judgments nor condemn himself as they condemn him. Thus, Paul strengthens himself by the judgment of a good conscience, which, while not opposing God's judgment (before whom no one is justified), nevertheless gives him great confidence against human judgments. Paul knows he is being treated unjustly when he has done everything required of him and has left nothing undone in his ministry for which he could be rightly criticized by those who are themselves worthy of criticism. Furthermore, this judgment of a good conscience is necessary for all the faithful. A good conscience is not one that is entirely free from any fault—something impossible in our carnal nature—but rather one that is free from willful sins committed deliberately and with full consent. Concerning such sins, Paul's teaching is clear: "If you live according to the flesh, you will die" (Romans 8:13). Therefore, a good conscience is essential because those who willfully defile their conscience cannot escape eternal death. Such people do not sincerely seek forgiveness of their sins, for they take pleasure in sin, nor can they call upon God, and thus they cannot be saved. Moreover, since the pious are called to rebuke the sins of others, how can they do this if they are seen to indulge in the same sins themselves? For these grave reasons, the judgment of a good conscience is necessary for all believers, and especially for ministers, so that they can act with a conscience not opposed by God and can freely accuse the impiety and other sins of others. However, this glory of a good conscience should not be transferred to God's judgment, where no one can stand except the Son of God, the Lamb without blemish. Therefore, no personal righteousness or conscience should be brought before God's tribunal—only the righteousness of Christ by faith in His name, as Paul says: "I am not aware of anything against myself, but that does not mean I am acquitted; it is the Lord who judges me" (1 Corinthians 4:4). God's judgment is much stricter than human judgment. Thus, we must not become boastful before God because of a good conscience but should fear God even in the height of our innocence and trust solely in His mercy. We should use a good conscience so that willful sins do not obstruct our prayer, nor should our calling be ill-spoken of among men. As the same Apostle teaches in his second letter to the Corinthians: "We put no obstacle in anyone's way, so that no fault may be found with our ministry" (2 Corinthians 6:3). What is the fourth point? It concerns God's judgment, which Paul contrasts with human judgment. Judgment belongs to God alone, and thus humans should not presume to judge but leave all judgment to Him. However, people rarely do this; everyone takes it upon themselves to judge everything, just as from the very beginning, influenced by the devil, humans presumed to judge even God. They still, to their great detriment, have not learned the lesson. But someone might ask: Why do magistrates, parents, friends, teachers, prophets, apostles, and other ministers of the Word of God pass judgment? These individuals, if they perform their duty, rightfully exercise judgment as delegated by God, according to His commandments. Therefore, they do not sin because they are merely administering God’s judgment, not their own. God has willed that manifest sins be judged by those He has called to that role, but He retains the judgment of hidden sins for Himself alone. Those who are not called to judge should not inquire into either manifest or hidden sins. If they do so, they make themselves judges in place of God, committing the same sin for which angels were cast out of heaven. Thus, when Paul was being judged, not by those with proper authority nor for any manifest sin, he appeals to God's judgment against the unjust judgments of men. He does not hesitate to submit himself to God's judgment, whether the judgment is of himself alone (for he has Christ, through whom he is delivered from judgment) or of others, concerning whom his conscience is clear. Paul concludes this point with a warning to the Corinthians not to rush to judgment but to wait for the day appointed to judge the living and the dead, by Him who cannot be deceived because He knows all things—past, present, and future. He knows every action, word, and thought, and He will bring to light everything hidden in the darkness and the depths of hearts. Paul says, “Then each one’s praise will come from God” (1 Corinthians 4:5), just as the parable of the faithful servants shows how the Lord richly rewards them and invites them to enter into His eternal joy. The unfaithful servant, however, is punished with the hypocrites. Therefore, let us neither praise ourselves nor judge others, but commit both—our own praise and the accusation of others—to God's just judgment, and wait in the fear of God for that day when Christ, our Savior, will come in majesty and repay each one according to their deeds. AMEN.

THE GOSPEL OF MATTHEW 11:2-9 "When John heard in prison what the Messiah was doing, he sent word by his disciples and said to him, 'Are you the one who is to come, or are we to wait for another?' Jesus answered them, 'Go and tell John what you hear and see: the blind receive their sight, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, and the poor have good news brought to them. And blessed is anyone who takes no offense at me.' As they went away, Jesus began to speak to the crowds about John: 'What did you go out into the wilderness to look at? A reed shaken by the wind? What then did you go out to see? Someone dressed in soft robes? Look, those who wear soft robes are in royal palaces. What then did you go out to see? A prophet? Yes, I tell you, and more than a prophet. This is the one about whom it is written, ‘See, I am sending my messenger ahead of you, who will prepare your way before you.’" (Matthew 11:2-10) What should be taken from this Gospel? This Gospel passage has two main parts, each of which is so beneficial that our entire hope of salvation rests upon them. The first part teaches us the true knowledge of Christ—who He is, what His role is, and why He came into the world. Without this knowledge, all the efforts by which humans hope to be saved are in vain. As Isaiah says, "By His knowledge, my righteous servant will justify many" (Isaiah 53:11), and Christ Himself says, "This is eternal life, that they may know you, the only true God, and Jesus Christ whom you have sent" (John 17:3). In short, this part contains a clear declaration or description of the first coming of Christ and helps us correctly understand the prophecy of Zechariah about the humble King who is also righteous and a Savior (Zechariah 9:9). The second part includes the commendation of the ministry of John the Baptist, which might seem unnecessary to a lazy reader or listener. But upon deeper reflection, it becomes clear that it is included for a very serious reason. If the ministry of John is diminished, the knowledge of Christ is weakened; but if John's ministry is upheld, Christ is truly recognized. John is a key witness to Christ, and his testimony is indispensable. Therefore, the Evangelist John, right at the beginning of his Gospel, highlights John's testimony, saying, "There was a man sent from God, whose name was John. He came as a witness to testify to the light, so that all might believe through him" (John 1:6-7). Although the second part of the Gospel, which praises John, is distinct from the first, it directly supports it. This second part strengthens the first by confirming the preaching of John, which was nothing other than a testimony to the revealed Christ—not to reign by seizing worldly power, but to take away the sins of the world, to baptize with the Holy Spirit and with fire, and to grant eternal life to believers. It is evident from his sermons that this is what John taught, as he first sought to dismantle the empty trust of people and strongly rebuke the Pharisaic opinions, then pointed to Christ as the sole author of salvation. Thus, it is clear how necessary it was for John's ministry to be highly esteemed, as it was the primary testimony of Christ, surpassing even miracles. For this reason, the Evangelists carefully collected the entire history of John and what his doctrine was. Therefore, the entire message of this Gospel must be understood as refuting false and Jewish opinions about Christ, and as embedding the true knowledge of Christ in our minds. Since this knowledge is the foundation and essence of our salvation and the heart of theology, it is easy to understand how necessary and useful the teaching of this Gospel is. Anyone who strays from this purpose gains no more from all of Scripture than a blind man does from light, even if he memorizes every word of it. How, then, does the first part teach the true knowledge of Christ? John, now in prison and awaiting his death, sends his disciples to Jesus once he understood that Jesus was fulfilling His role—teaching and performing the works that had been foretold by the prophets and that John himself had taught about. He sends them with this question, the greatest and most essential of all: whether Jesus is the one who was to come or not. From the beginning, all the faithful had inquired about this person, who was to restore the fallen state of humanity—a person promised to all in Adam and specifically to the Jews through Abraham and the other patriarchs. Especially at this time, it is likely that this question was widely discussed, since, according to the prophecies of Jacob and Daniel, it was understood that the time of the Messiah had arrived, many testimonies of His birth were circulating, and John had openly confessed that the Messiah was already present. Before we turn to Christ’s response, in which He reveals Himself to John's disciples, we must first consider the reason for the question. First, it is clear from this Gospel and many other passages that John did not send his disciples to ask this question on his own behalf. He did not doubt his own teaching, in which he had steadfastly confessed that this Jesus was the Christ and the Lamb sent by God to take away the sins of the world. He had also used baptism as a testimony to confirm people’s hope in the soon-coming Lord, who would baptize them with the Holy Spirit and with fire. John had heard the voice of the Father from heaven saying, "This is my Son, the Beloved" (Matthew 3:17), and had seen the Holy Spirit descending like a dove upon Jesus’ head as He emerged from the Jordan River. In this Gospel, Christ Himself praises John's steadfastness in many words. This is evident from the outset: hearing in prison about the works of Christ is not a sign that John doubted Christ, whom he had already freely and confidently confessed even before he heard of these works. Instead, these miracles only further confirmed for him the identity of Christ, as they revealed His majesty. Therefore, it is clear that John did not send his disciples to Jesus because of any personal doubt. Thus, we must ask about another reason. Why then did he send them? John sent his disciples so that they would be fully confirmed after his death, and so they would not expect another Christ. They were to be convinced not only by the word but also by the actual evidence of Christ’s works, and so they would not be offended by the apparent weakness of Christ's person, which, as Christ's response indicates, they were troubled by. The cause of this offense is the same reason the Jews are still offended today. Throughout the Prophets, there are many magnificent promises about the coming of Christ, where the Prophets speak of His reign and dominion with the most splendid language, promising that His kingdom would surpass the greatness and glory of all the kings who ever existed. They said He would be the King of Kings and the Lord of Lords, and that all the rulers and princes of the entire world would serve Him, and this would last forever. Many testimonies can be gathered from the Prophets and Psalms to support this view. However, in Jesus of Nazareth, to whom John had testified as the promised King, there was nothing regal that appeared at all. In fact, everything seemed to be the complete opposite, not only unworthy of a king but unworthy even of the most common person. Nothing about Him seemed exceptional—neither in power nor in the dignity of His person, nor in His outward appearance of justice or religion. He did not even follow the customs of those in power or the religious leaders who sought to establish their authority. Instead, He earned their immense hatred. Troubled by these things, John’s disciples, along with many others, could not bring themselves to believe that this was the Christ whom John had declared, as this seemed to completely contradict the prophecies about Him. Therefore, to remove this stumbling block from the minds of his disciples, John attempted to achieve what he could not accomplish through his word—he wanted his disciples to see the miracles that were unique to the Messiah, so that they would believe this was the Christ, and not expect another. He sought to shift their focus from a worldly kingdom or pomp, which the prophetic descriptions of Christ's kingdom had figuratively represented, to a spiritual and hidden kingdom that is not visible to the eyes, one that pertains not to this life but to eternal life. As if he were saying: Since you place no faith in my words, look instead at His deeds and miracles, which I do not perform, so that the distinction between me and Him may be clear. See with your own eyes and touch with your own hands that He is indeed the One who was promised to us. For He performs works that no one else can, as Nicodemus said, and indeed, they are precisely those that Isaiah foretold in chapter 35 would occur in the time of the Messiah, namely: that the eyes of the blind will be opened, the ears of the deaf will be unstopped, the lame will leap like a deer, and the tongues of the mute will sing for joy. These signs, therefore, John instructs his disciples to observe as the surest signs and testimonies of the Messiah, so that from them they may recognize the true Savior and Redeemer, and not expect another. They should value these signs more than all their imaginations about a worldly kingdom. For these miracles reveal that the Messiah’s kingdom is not of this world, where the Messiah would rule like other kings, who compel men to serve them with great pomp, and to endure their often harsh rule. Rather, the Messiah serves all people: the blind, the lame, the mute, the leprous, the deaf, and all those afflicted, whom no earthly kings can truly help. Moreover, He raises the dead as testimony that He will transform this mortal nature into immortality, removing corruption and death, and restoring us to our former wholeness—none of which pertains to a worldly kingdom. The miracles of Christ are the surest witnesses to all these things. Yet the false persuasion of the disciples regarding Christ’s kingdom was so powerful that even when confronted with clear evidence, they found it difficult to believe. And how strong superstition and false imaginings are in matters of religion is shown daily by the examples of those who, from childhood, are steeped in erroneous beliefs, which even those most well-taught can barely uproot. What is the meaning of the words: "The Gospel is proclaimed to the poor"? This sign or act is the most powerful of those Christ mentions, for it was for this purpose that the others were performed. Christ did not come into the world primarily to give sight to the blind, hearing to the deaf, speech to the mute, wholeness to the lame, cleanliness to lepers, or to restore life to the dead. These miracles served as evident testimonies to His true mission, which was that through this Lord, we may have a gracious God. No message could bring greater joy to afflicted souls—whom He calls the "poor" here—than this. For it is this announcement that brings peace to an anxious mind, a peace that cannot be achieved by any other gift, even if the body lacks nothing. For one who reflects on what Christ said, "For what will it profit them if they gain the whole world but forfeit their life?" (Mark 8:36), realizes that worldly gain means nothing when the soul is lost. But when the mind, which fears God's wrath and judgment—this being the greatest of all afflictions, more terrible than death itself—hears that God, through His Son, freely offers Himself as gracious to all afflicted and troubled souls, willing to forgive sins, grant righteousness, and eternal life, then the mind begins to find peace. It responds to the voice of the Son of God, who declares that He has come not to call the righteous, but sinners to repentance (Luke 5:32). Christ calls all people, no matter how great their sins, when He says, "Come to me, all you that are weary and are carrying heavy burdens, and I will give you rest" (Matthew 11:28). This is what Christ means when He says, "The Gospel is preached to the poor." By "poor" He does not mean beggars or those lacking wealth, but the "poor in spirit," who, even if they were to abound in all material things, would still be troubled in soul because of sin. They feel the unbearable wrath of God and know of no remedy. Even if they were aided by all creatures, wherever they turn, they find more sorrow than comfort. Whom does Christ call, bringing them the most desired message, by proclaiming the Gospel? Christ primarily calls those who are poor in spirit, bringing them the most joyful message: proclaiming the Gospel to them that God so loved the world—that is, miserable and condemned sinners—that He gave His only Son, so that whoever believes in Him will not perish but have eternal life (John 3:16). This satisfies the afflicted souls who are terrified by God's wrath. In response to such joyful news, they do not hesitate to forsake everything else, even their own lives, as the parables of the hidden treasure in the field and the precious pearl testify, showing that they are truly poor, that is, entirely stripped of any trust in worldly things. From this, it naturally follows: if the Gospel is preached only to the poor, then it is not preached to those who are not poor—that is, those who are not terrified by the sight of God's wrath, nor do they tremble in fear of His judgment. Instead, they either indulge in their desires without restraint or trust in their own righteousness, wisdom, power, and other worldly things or creatures. This does not mean the Gospel excludes anyone, for it calls all people to repentance. But only those who truly recognize themselves as poor—miserable sinners abandoned by all creatures—are fit to receive the benefits offered through the Gospel. The rest, who delight in their sins or hope in some way to be accepted by God on their own merits, are not poor but rich. They do not feel that they lack all help and need God's grace; they do not sense their curse, so they do not desire or seek the blessing of Abraham's seed. Thus, Christ calls only those who are weary and burdened, and through the Gospel, He frees them from their burdens, taking all their guilt upon Himself. In this act, Christ reminded John’s disciples to reflect on the true mission of the Messiah, which was to bring the new and favorable Word, as prophesied by Moses about the great Prophet, and as Isaiah foretold: "The spirit of the Lord God is upon me, because the Lord has anointed me; he has sent me to bring good news to the oppressed, to bind up the brokenhearted, to proclaim liberty to the captives, and release to the prisoners; to proclaim the year of the Lord’s favor" (Isaiah 61:1-2). This prophecy can only be understood in relation to the promised Messiah. It clearly testifies that He would not be a worldly king or ruler like the others, but rather a teacher—a unique one who would comfort the most miserable with the sweetest consolations, so they would not fear but believe they are certainly pleasing to God. Why does Christ add: "Blessed is anyone who takes no offense at me"? This concluding statement is necessary, both for John's disciples and for others. Christ intended to correct them with this saying because they believed His person was unworthy of being the Messiah. They expected the Messiah to come in royal splendor, adorned with far more pomp than all other kings. They did not understand that His role was to be a sacrifice and to bear the sins of all humanity, making Him the lowest among men. Christ is therefore warning them that they would not be blessed if they continued in this offense, thinking His humble and despised appearance disqualified Him as the promised Savior. Instead, only those who, putting aside all offense at His humility, truly believe that He is the promised Lord and Savior, without expecting someone more magnificent, would be blessed. At the same time, Christ subtly foretells the great downfall of both the Jewish people and others who would stumble over this offense—an issue that still troubles almost the entire world. As Paul says, "We proclaim Christ crucified, a stumbling block to Jews and foolishness to Gentiles, but to those who are the called, both Jews and Greeks, Christ the power of God and the wisdom of God" (1 Corinthians 1:23-24). To be offended by Christ means to not believe that He is the Son of God, the one through whom God forgives sins, delivers from death, and grants eternal life to all who believe. Instead, it means to reject Him because of the "form of the cross" and to seek a savior who reigns like other earthly kings, distributing only worldly goods that are pleasing and desirable to the flesh. Thus were the Jews offended, as were the Turks, and all other nations that clearly deny that Jesus crucified is the Christ. Thus were offended Arius, Paul of Samosata, and similar heretics, who denied His divine nature. Others were offended, who did not believe He was truly human. So, too, stumble upon Christ those who outwardly profess that He is both the Son of God and man but, in practice, strip Him of His divinity and His true role as Savior when they treat Him not as a Redeemer, but merely as a judge who must be appeased by our works. For what else is this but denying that He is truly God, that He has not atoned for sin, has not reconciled us to God, and has not delivered us from death and eternal damnation? In this way, those who despair of God’s mercy and do not believe that God is propitious toward them on account of Christ, though they are unworthy, stumble upon Christ. This is to accuse Christ of a manifest lie. Also, those who, forsaking the Word of Christ, seek hidden revelations or consult their own reason about God’s will, are offended by Him. For such people consider themselves wiser than Christ, who alone is in the bosom of the Father and knows His will. Those who abuse His Gospel to justify their carnal indulgence, freely yielding to all their desires and not believing that Christ will be a judge and avenger of evil, stumble upon Him too, as they place their passions above His will. In short, the offenses caused by Christ are wide-ranging. The greatest of these is not merely the failure to believe in Him as the promised Lord, the Son of God, and the only Redeemer of humanity, but also the active hatred and persecution of Him, which people pursue by slandering His Word, scorning, and afflicting His ministers, and opposing those who truly are poor in spirit and accept the Gospel of the humble Christ with a sincere heart. This concludes the first and main part of the Gospel. I will briefly address the second part. What does this part teach? I have previously explained its purpose: it is added not only to exonerate John but also so that the people may hold his testimony in high regard and believe in Christ, about whom John testified. Moreover, Christ enumerates three virtues in John. The first is his steadfastness in delivering the doctrine he was sent to preach, which was to rebuke all forms of self-righteousness and point to a new righteousness suitable for the kingdom of heaven. He revealed the author of this righteousness, the long-awaited Christ, in line with the prophecy of Malachi. John was not swayed by flattery or dangers, unlike those who seek status, wealth, or favor with people. The second virtue is his zeal for truth, which he proclaimed without regard for the status of individuals, revealing the truth to all, both high and low, without concealment. He did not even spare Herod, for whose incestuous adultery he was imprisoned and eventually killed. The third and most important virtue is that John did not testify about a Christ who was to come at some distant time, like the prophets did, but about Christ who was already present. This was John's primary mission: to bear witness to the light, so that all might believe through him and be prepared to receive the light. For this reason, Malachi calls him the Lord’s messenger sent to prepare the way before Him. Christ also says that John is greater than any prophet and all men, with the exception of Himself, adding that from the days of John the Baptist onward, the kingdom of heaven has been suffering violence. Since John is the first teacher of the New Testament and the foremost witness to Christ, all who hold this office should follow his example: teaching the truth without being swayed by any personal gain, nor deterred by dangers, consistently rebuking the sins of people without exception, and bearing witness that Christ alone is the mediator through faith. As John says: "Whoever believes in the Son has eternal life; whoever disobeys the Son will not see life, but must endure God’s wrath" (John 3:36). Therefore, everyone should strive to obtain a true understanding of this, that they may be saved. AMEN.

EPISTLE FOR THE FOURTH SUNDAY OF ADVENT, Philippians 4 Rejoice in the Lord always; again I will say, rejoice. Let your gentleness be known to everyone. The Lord is near. Do not worry about anything, but in everything, by prayer and supplication with thanksgiving, let your requests be made known to God. And the peace of God, which surpasses all understanding, will guard your hearts and your minds in Christ Jesus. (Philippians 4:4-7). What is the context? The Theme of This Entire Chapter the section from which these words are taken serves as the conclusion of Paul's Epistle to the Philippians. Its main purpose is to encourage the Philippians to remain steadfast in the doctrine they have received and in the confession of Christ’s name. Additionally, Paul expresses a variety of emotions to persuade and comfort the Philippians, demonstrating great affection for them. He calls them his "joy" and "crown," describing them as beloved and dearly longed for. In no other letter is Paul as affectionate toward a congregation that he established, and no other church has provided him with greater support for his material needs, particularly during his imprisonment in Rome. In this, the Philippians showed their devotion not only to Paul but also to the doctrine of Christ that they had learned from him. Would that we, who live near them in location among the other Greek churches, could approach them in zeal for apostolic teaching and spiritual life. But the misfortune of our age, in which faith and love gradually grow cold, in accordance with Christ’s prophecy, prevents this. However, in Philippi, the word of Christ was truly and sincerely honored with the greatest gratitude toward the Apostle. They supported Paul in Thessalonica, in other places, and even sent him aid while he was in prison in Rome. With such devotion from the Philippians, it is no wonder that Paul reciprocated with such intense love, a love that could not be more ardent. This love moved Paul to express such warmth and affection in his words, not merely saying that they brought him joy, but that they were his joy and crown, his beloved and greatly desired people. This same affection permeates today's reading, filled with the same love. Even though Paul himself was bound in chains and facing death—a situation that would hardly seem conducive to joy—he does not command the Philippians to mourn but instead encourages them to be cheerful and to serve their calling with perpetual joy, free from all anxiety or worry. This is the simple meaning of these words, which will now be explained in detail. What is the first commandment of this reading? "Rejoice in the Lord always; again I will say, rejoice" (Philippians 4:4). To understand why Paul gives this exhortation, it is essential to consider the context. The Gospel is always accompanied by the cross and various afflictions. For the Philippians, their main source of suffering came from some of their teachers, as Paul had already lamented. These teachers were more concerned with their own interests than with the well-being of the Church. This caused Paul great distress, particularly because the devout believers were troubled by the lack of hope for Paul's release from prison. Despite their appeal to Paul's doctrine, they made no progress with these selfish individuals, who cared only for their own gain and even ridiculed the faithful as foolish for looking to a prisoner who, they claimed, was merely suffering the consequences of his recklessness. These false teachers boldly asserted their authority, claiming they were appointed by Paul to lead the Church, especially since there was little hope of Paul's return. Adding to this sorrow was the anguish the believers felt knowing Paul was in prison. The extent of their grief can be inferred from the example of the Ephesians, for whom nothing was more painful than hearing that Paul would be taken captive in Jerusalem. However, there is no need to anxiously search for reasons behind this command. We, who sincerely love the doctrine of Christ, can easily understand from our own experience why Paul's exhortation is necessary. We know well that what Christ predicted before His death about the entire Church is true: "You will weep and mourn, but the world will rejoice" (John 16:20). Also, "You will be dragged before kings and governors," and "You will be hated by all because of my name" (Luke 21:12, 17). Just as Christ commands us to be of good courage in the face of such distressing events in the afflicted Church, saying, "Your sorrow will turn into joy" and "Rejoice and be glad, for your reward is great in heaven," so too Paul says, "Rejoice in the Lord always" (Matthew 5:12). He means to say that, though you will have enough sorrow and suffering in the world from tyrants, false prophets, false brothers, and others, you should nonetheless rejoice much more in the Lord Jesus Christ than mourn over your troubles in the world and in the flesh.. How does the Church rejoice in the Lord? Because the Church has the Lord Jesus Christ, who is utterly devoted to it. For this reason, He came down from heaven and, by taking upon Himself all of God's wrath and enduring eternal condemnation through His death, He rescued us from the kingdom of death and the devil, bringing us into the inheritance of eternal life. This is the source from which eternal joy flows, swallowing up all sorrow. If we are tormented by the weight of our sin and conscience, we have a Lord who has taken away our sins, not only ours but those of the whole world, as written in 1 John 2:2. If we are frightened by the sight of God's wrath, we have a Lord who has become our reconciliation, as stated: "The Father himself loves you because you have loved me" (John 16:27). If the law thunders curses, we have a Lord who blesses. If the world hates us, we have a Lord who cares for us and who laid down His life for us. If the flesh tempts us to sin, we have a Lord who gives us the Holy Spirit, who is present to help us in our weaknesses. If the devil and hell attack us with open mouths, we have a Lord who has subjected all things to Himself. Whatever we suffer, whether in body, mind, possessions, or reputation, we have a Lord who has gone before us in all these things and has suffered much more and greater trials. And since He, the most innocent one, willingly endured these things on our behalf, why would we, who deserve eternal punishment, not endure with patience the suffering that is required for the grace of such a great Lord who has done so much for us? As it is said: "No servant is greater than his master, nor is a disciple greater than his teacher" (John 13:16). This is how Paul wants his Philippians to reflect on the image of the Lord Jesus Christ. There is nothing more loving or more concerned than our Lord Jesus Christ, who cares for all who truly believe in Him. Moreover, He not only knows our present afflictions but also our future ones, both external and internal. His power is so great that nothing could be easier for Him than to put an end to the evils that oppress us, just as He has promised: "I will be with them in trouble, I will rescue them and honor them" (Psalm 91:15). So, why are we sorrowful and sad? Why not rather leap with joy, knowing that we have this Lord, merciful and present with us, no matter how much we suffer? He will not allow us to be tormented beyond what we can bear or what will be beneficial for us. Therefore, Paul presses this command to rejoice with great emphasis, saying: "Rejoice in the Lord always; again I will say, Rejoice" (Philippians 4:4). He commands this to be done always, without interruption, because the Lord Jesus Christ, the source of living water springing up to eternal life, never dries up. He is eternal and inexhaustible, always present, always giving life, comfort, and sanctification to us through His Word and Spirit. And since these words were not written only for the Philippians but for all of us, it remains that we too, in our own greatest tribulations, should seek comfort from this same source of eternal joy, to guard us against despair. And we must do this at all times, just as there is never any cessation of the cross. What is the second commandment? Let your equanimity, or modesty, be known to all people. This virtue necessarily follows from the joy and tranquility of spirit that arises from true knowledge of Christ. For when we believe that in Christ lies the remedy for all our troubles, and that, in due time, there will be an end to our sufferings when He delivers us with His mighty hand from our present afflictions, then follows meekness, modesty, and fairness in bearing these hardships. We do not become indignant either toward God or toward other people, but live in the utmost patience, obedient to the command of Christ: "Take my yoke upon you" (Matthew 11:29), and "By your endurance you will gain your souls" (Luke 21:19). Thus, we do not seek revenge, nor do we repay evil for evil; we do not curse those who curse us, but instead, we bless and do good, imitating our kind Father in heaven, who, when we were His enemies, loved us so much that He did not hesitate to give His only Son for us. The true knowledge of Christ makes such people, from whom that eternal joy arises — as previously mentioned — benevolent, meek, extraordinarily patient with wrongs, and ready to return the greatest blessings for the greatest wrongs. And even when anger sometimes arises, they either restrain it themselves or are reminded by others to hold it back, always keeping in mind the words of the Psalm: "When you are angry, do not sin" (Psalm 4:4) and "Do not let the sun go down on your anger" (Ephesians 4:26). Paul does not want this gentleness of spirit toward even the most undeserving to be hidden, but rather to be known to all people, as it is a virtue worthy of admiration by all. It should shine for the glory of the heavenly Father, who has such children, so kind, so gentle, and merciful, so free from all bitterness of heart that they do not even become angry with their most mortal enemies but do as much good as they can to them. This is something no other people have ever been able to do, as Paul says of Christ: He died for the ungodly, something that scarcely anyone would do even for the righteous. An example of this equanimity is Stephen, who, in response to being stoned, offered the highest blessing, asking God not to hold this sin against his executioners. Why then do the saints heap curses upon the wicked? They do so with a specific purpose, namely when they are moved by zeal for the glory of God. While they are exceedingly patient when it comes to bearing personal injuries and insults, they become intensely impatient when they see the enemies of truth, resisting the truth and God's glory with dreadful audacity. This kind of impatience was seen in Elijah, who killed the prophets of Baal, and in Peter, when he caused the death of Ananias and his wife. Likewise, Christ himself cursed the scribes and Pharisees, driving them out of the temple with force. Yet at other times, these same individuals are so moved by mercy for their adversaries that they mourn their miseries with tears. No fixed rule can be given concerning zeal, for it is a movement of the soul guided by a special impulse of the Holy Spirit. However, when it comes to maintaining gentleness and equanimity in the face of injuries and insults directed at us personally, we have a clear commandment that must be followed without exception. Even in moments of zeal, this attitude of desiring the salvation of our enemies must remain. The purpose of zeal is to terrify adversaries into repentance, especially when they refuse to do so despite many opportunities. If this attitude of love is not present in our zeal, it is not the zeal of the good spirit but of the evil one, as in the case of James and John in Luke 9, when they were not welcomed into a Samaritan village and asked the Lord for permission to call down fire from heaven to destroy it. Christ rebuked them, saying, "Do you not know what spirit you are of? The Son of Man came not to destroy lives, but to save them" (Luke 9:55-56). Therefore, zeal without the affection of love is impious, just as love without zeal is impious, as seen in Peter's suggestion that the Lord should not suffer. Peter's love lacked concern for the glory of God, for it was God's will—most especially for the fulfillment of His promises and for the restoration of His image in lost humanity—that Christ should suffer and die. Thus, Christ rebuked Peter, saying, "Get behind me, Satan!" (Matthew 16:23). What does Paul add to this teaching on patience? Paul adds a reason based on hope, stating that "the Lord is near," which is why this passage is associated with the Advent season. This reason significantly aids in fostering patience and equanimity in afflictions, knowing and believing that the Lord is close—present in every place and time to comfort, share in our suffering, and ultimately deliver us. He is present through His word, which consoles us so that we do not despair, as when He says: "Take heart, I have overcome the world. In me, you will have peace" (John 16:33). "In my Father’s house, there are many dwelling places" (John 14:2). "Even the hairs of your head are all counted" (Matthew 10:30), and countless other similar assurances. He not only consoles us but also declares that all our calamities are His own, saying: "Whoever rejects you rejects me, and whoever touches you touches the apple of my eye" (Luke 10:16, Zechariah 2:8). At the final judgment, He will say to the wicked: "Whatever you did not do for one of the least of these, you did not do for me" (Matthew 25:45). Lastly, after having preserved us miraculously through all our trials, He will completely deliver us and bring us into the Promised Land, which is eternal life, just as He delivered the people of Israel from Pharaoh’s slavery into a land flowing with milk and honey. And those who afflicted us, He will cast into the furnace of eternal fire, just as Pharaoh and all his army were drowned in the Red Sea. Paul encapsulates all these ideas in one phrase when he says, "Let your gentleness be evident to all; the Lord is near." For when we suffer, we tend to think that not only is the Lord absent, but He is nowhere to be found. To reinforce our faith further, we can gather similar statements, such as in Psalm 5: "Let all who take refuge in you rejoice; let them ever sing for joy, for you bless the righteous, O Lord; you cover them with favor as with a shield" (Psalm 5:11-12). In this context, the "shield" does not refer to a head ornament but to the collective protection surrounding someone like a shield on all sides. Just as someone surrounded by defenders on all sides is safe and leaves no opening for the enemy, so too are the righteous preserved when God defends them, as Elisha was protected by angels when he passed through the enemy's midst. Thus, the two propositions, along with their rationale, form one enthymeme. Now, Paul moves on to the conclusion. What is the conclusion? "Do not worry about anything" (Philippians 4:6). All cause for anxiety is removed with these words, "The Lord is near." If a child is joyful in the presence of their father, if a servant is confident in the presence of their master, if citizens and subjects are not frightened by enemy threats because they have a vigilant ruler, if soldiers fear no danger when their leader is present—then certainly, we should be the least fearful of all, for we have not just a man with us, who, no matter how powerful, may one day be defeated, but the eternal God and Lord, at whose sight all things tremble. Why do we fear? Why are we troubled? Why do we become stunned at the sight of evil, forgetting the omnipotent Lord, who watches over us with utmost care and vigilance, surrounding all our ways so that no enemy can approach us without His will and our benefit? If He permits our heel to be struck, He still preserves our head and all else, and with those parts protected, the wounds of the heel can easily be healed. However, Paul’s words should be understood with discernment. Anxiety should not be cast aside in such a way that we also abandon faith, prayer, supplication, or other spiritual practices. To do so would be to cast aside the Lord Himself, who surrounds us and opens all paths for those who seek to ambush us. Paul adds, "Do not worry about anything, but in everything by prayer and supplication with thanksgiving let your requests be made known to God" (Philippians 4:6). This is what the Lord, who is near (for He is in the same flesh as we are), demands from us: that we ask for help from Him, humble ourselves before Him, and make supplication to Him, placing all our hope in this one refuge. He Himself warns us: "Be on guard so that your hearts are not weighed down with dissipation and drunkenness... be alert at all times, praying that you may have the strength to escape all these things" (Luke 21:34-36). We must therefore be vigilant, cautious against dangers, resisting the temptations of the flesh, the world, and the devil, and prepare ourselves for God by dedicating our entire lives to Him. We must persist in prayer, first seeking forgiveness for our faults and turning to God’s mercy, and then asking for help against the devil, against our carnal weaknesses, doubt, complacency, laziness, and other vices we experience. Similarly, we should pray for protection from external and internal threats, so that in all these things we may be preserved by God’s grace. Paul also wants us to join thanksgiving to these practices, both before and after prayer. We give thanks first for the benefits we have received through creation, redemption, and sanctification, and afterward when we feel the present help of God in our lives. Thus, our focus should not be on worrying about how we will be saved from the devil and death—that is Christ’s task. Rather, our concern should be how we will invoke, pray, entreat, and supplicate God, and give Him due thanks for His blessings. Thus, says Paul, "the peace of God, which surpasses all understanding, will guard your hearts and your minds in Christ Jesus" (Philippians 4:7). You cannot have peace in the world, but you will have the peace of God, a peace so vast that no human mind can comprehend it. God grants to those who ask beyond all understanding, as the Apostle writes elsewhere, in ways, times, and manners incomprehensible to us. For He knows how to call into existence things that are not, and to make everything out of nothing, and nothing out of everything, all of which we do not understand. Just as Abraham and Sarah could not see how anything could be generated from their worn-out bodies, yet God saw it. We cannot see how the most beautiful humans will rise from dust, but God sees it. Therefore, let us trust in this hope and pray boldly, leaving the rest to God, who bestows peace beyond our understanding and gives us strength of mind in all the trials of this life. This He does in Christ Jesus, through whom alone He accomplishes all things for our eternal salvation. To Him be praise, glory, honor, and thanksgiving forever and ever. AMEN.

THE GOSPEL OF JOHN I. On the Sunday of Advent This is the testimony of John, when the Jews sent priests and Levites from Jerusalem to ask him, "Who are you?" He confessed, and did not deny it, but confessed, "I am not the Messiah." And they asked him, "What then? Are you Elijah?" He said, "I am not." "Are you the prophet?" He answered, "No." Then they said to him, "Who are you? Let us have an answer for those who sent us. What do you say about yourself?" He said, "I am the voice of one crying out in the wilderness, ‘Make straight the way of the Lord,’ as the prophet Isaiah said." Now they had been sent from the Pharisees. They asked him, "Why then are you baptizing if you are neither the Messiah, nor Elijah, nor the prophet?" John answered them, "I baptize with water. Among you stands one whom you do not know, the one who is coming after me; I am not worthy to untie the thong of his sandal." This took place in Bethany across the Jordan, where John was baptizing (John 1:19-28). What is the teaching of this Gospel? THIS GOSPEL IS A DECLARATION, closely linked to the previous one, in which the role of John is explained, namely that he bears witness to Christ, who has now been revealed. John carried out his office with the utmost constancy, to the point that even while imprisoned and shortly before his death, he did not cease to direct his disciples to Christ, both in His teaching and His works. With the same steadfastness, in this Gospel, John confesses Christ before the emissaries from Jerusalem, who questioned him as to why he claimed the authority to teach and baptize, contrary to the established order. No arguments could sway him from this confession. Such constancy was fitting for a man who brought to completion the prophecies of the prophets, showing that they had now been fulfilled by pointing to the Lord who was promised from the beginning and now present. For if such a great and notable witness, who saw the Lord revealed, had wavered, who could believe the testimonies of those who had not seen Him? Thus, the Evangelist John also refers to his own eyes and senses, by which he came to know Christ. He writes in his first epistle: "We declare to you what was from the beginning, what we have heard, what we have seen with our eyes, what we have looked at and touched with our hands, concerning the word of life" (1 John 1:1). For it is undoubtedly true what the poet says: "One eyewitness is worth more than ten who hear." Although nothing is more certain than the Word of God, the weakness of our nature is such that we cannot fully believe in the Word alone, especially in light of the many deceptions of the devil and the contrary examples of the world. Therefore, we should make every effort to continually meditate on the testimonies of John and the Apostles, and compare them with the prophecies of the prophets. We will easily find that all the words and deeds of Christ perfectly align with those prophecies. In doing so, we will be marvelously strengthened against all the attacks that challenge the true knowledge of Christ within us. The common people, secure in their ignorance, often think it is unnecessary when they hear discussions about the person of Christ—whether He is truly God and man, the promised Redeemer of humanity, and matters concerning His office. They say, "Who does not know these things?" But these people are gravely mistaken. They assume, wrongly, that there is anything more necessary for salvation or more difficult to believe than this. The destruction of the entire Jewish people bears witness to this, even though they were confirmed by numerous promises long before Christ. Despite the teaching of John, the Apostles, and even the doctrine and miracles of Christ Himself, they rejected Him. The power of the devil is so great, and the magnitude of our weakness so overwhelming, that even those who truly believe and confess Christ—confessing not merely with the tongue, as the common people assume is sufficient, but from the depths of the soul—are often forced to deny the very Christ they once confessed. This happened to the chief of the Apostles, Peter. Christ is not denied only in the way Peter denied Him, but in many other ways as well. Those who remain silent and do not confess Him in word and deed deny Christ. So do those who value anything in life more than Christ and His Word, and those who, in times of temptation and fear of suffering, do not lift themselves up with trust in Christ but seek help elsewhere or fall into despair. Since the true knowledge of Christ—who He is and what His office is—is so often imperiled in the hearts of individuals in almost countless ways, no one should think there is any more necessary or beneficial pursuit than to strive to truly know Christ. Once we understand His person and office, everything else becomes easier. Yet, even the great Apostle Paul, though he boasts of having labored more than all others in the Gospel of Christ, laments that he has scarcely grasped the first fruits of this knowledge. For this reason, we should wholeheartedly embrace this Gospel and others like it, which describe Christ to us. We should desire to hear, know, or think of nothing else for our salvation, for this knowledge of Christ is the only refuge of our salvation. This is the principal point of this Gospel—John's testimony and confession about Christ. The entire story was written by the Evangelist for this reason. But there are also two other important and necessary points, closely connected to the main one: first, that the command of God who calls us must take precedence over the human authority of those who rule in the Church; second, the distinction between the baptism of John and the baptism of Christ, which John clearly differentiates from his own. What is the first question? Is it lawful to resist the established authority, which prohibits teaching or acting without its authorization? This question also encompasses the issue of whether it was lawful for John to teach in the wilderness without the authorization of the priests, to introduce a new ceremony, and to divert the people from the usual teachings and ceremonies of the priests. The priests argue that it was not lawful, and so they send delegates to John to inquire by what authority he does these things. This is similar to what they later challenge Christ with in the temple, when He drives out the money changers and sellers. The entire order of priests and Levites, who oversaw the temple worship, possessed an established and legitimate authority, not received from any human, but from God, beginning with Aaron, the first high priest. According to this authority, they had the responsibility for doctrine and religion, and no one was permitted to introduce anything new unless they were a prophet specifically called by God or the Christ. Therefore, the priests' delegates strongly demand an answer from John after they slyly force him to confess that he is neither the Christ, nor Elijah, nor the Prophet. As if to say, "Now you must close your mouth, bringing no new doctrine and performing no new ceremony of baptism, since you are neither the Christ, nor Elijah, nor the Prophet," to whom alone the Scriptures permit such actions beyond the established order. Yet, even if John had claimed to be the Christ, Elijah, or the Prophet, the priests would not have granted him authority, for their fathers had killed all the prophets before, even though those prophets were divinely chosen. The same would have happened to Elijah if he had not been taken up to heaven. And though Jesus not only confessed but also proved that He was the Christ, they crucified Him. Even though John denies being the Christ, Elijah, or the Prophet, he still affirms that he is the "voice crying in the wilderness" to prepare the way of the Lord, as Isaiah the prophet foretold (Isaiah 40:3). This clearly shows that John was divinely called to this mission. So why, then, was he killed by Herod, with the consent of the priests and others, shortly afterward? Thus, the Jews did not send delegates to John with the intention of granting him the freedom to teach and baptize, even if he were the Christ, Elijah, or the Prophet. For they already knew beforehand that he would not claim any of these titles for himself, as he had openly taught that he was not the Christ but rather His servant. Moreover, he undoubtedly denied the other titles when asked about them. Their true motive was to deter him from his mission or, at the very least, instill fear in the people so they would not listen to him. The authority of the Levitical order was great, for God had defended it so severely in the wilderness that many were swallowed by the earth and others consumed by fire for rebelling against Moses and Aaron, who held the power to teach and oversee religious matters. John himself would not have escaped punishment unless he had been called to his task by a new and singular mandate from God. Therefore, he responds to the delegates of the Jews, stating that he is performing a duty given to him by God, as foretold by Isaiah. Yet, the delegates were not satisfied with this response. The Evangelist emphasizes this indignity from the very beginning of the Gospel by saying: "The Jews sent priests and Levites from Jerusalem" (John 1:19), as if to say: Not the impious and profane nations that do not know God, but the people of God themselves, who are supposed to possess the knowledge of God, who should be the ones proclaiming God's name and understanding His word about John and Christ, sent to question John. And indeed, from that very city, from which the word of Christ was meant to spread to the whole world, they sent these envoys. Furthermore, it was not the unlearned masses who did this, but the priests, Levites, and the elite of the people. O, what tremendous blindness and terrible folly! Thus far, we have answered the question of the priests who sent delegates to John, to which John rightly responded, defending his calling through the singular mandate of God. Now, we must add a few points for our own time, where the same objection is made against us—that we undermine the ordinances and laws of established authority, to the great risk and disruption of the entire order, which seems to contribute to the common good and tranquility. Nor is this disruption a new phenomenon; it has been a recurring issue throughout history. For the established authority always opposes a new calling that reproaches its faults. In this way, public peace is endangered, which deeply troubles good souls. Against this offense, we must be carefully instructed. Moreover, in our present time, everything is much easier than it was in the days of John, Christ, and the Apostles. Back then, the priests and Levites were clearly ordained by the word of God to govern the Church and fought with great zeal for the divinely instituted rites. But our contemporary authorities are clearly apostates and profane men, mere Epicureans, concerned only with their power and wealth. Yet, to refute them, we need this rule: No one should establish anything against the word of God, whether they hold legitimate and ordained authority or not. Furthermore, if something has been instituted contrary to God's word, it must be openly condemned by all believers and confessors, whether or not legitimate authority approves of it. The reason is that Paul says, "If anyone proclaims to you a gospel contrary to what you received, let that one be accursed—even if it were an angel from heaven" (Galatians 1:8). Moreover, the Gospel is the final doctrine; therefore, God does not wish it to be altered, as both Muhammad and the Roman Curia have done. As it is written in Hebrews: "In these last days he has spoken to us by a Son" (Hebrews 1:2). Although the priests now boast arrogantly of their authority and defend it with all their might, although the order and common peace are disturbed, we must oppose them with the command and authority of God, which compels us to depart from the impious, who openly profess and fiercely defend manifest wickedness. These arguments, often collected by wise men—about tolerating the old order for the sake of honoring our ancestors or for the sake of the beautiful harmony of order, which, if disturbed, would lead to endless dissolution and the ruin of all things—are indeed impressive. Examples of the saints are also brought forward, showing that they tolerated the faults of their rulers in their time, for no governor can ever be entirely free from blame, especially in this final dregs and madness of the world. These arguments are certainly appealing, and there are many other points that can be gathered along the same lines by even moderately clever minds. No mind that loves humanity and moderation can avoid feeling great sorrow at the storms and tempests of our present troubles. But none of these things are so great that we should abandon God and His unchanging command: "You shall have no other gods" (Exodus 20:3). Or the command, "This is my Son, the Beloved; listen to him!" (Mark 9:7). By these commands, the faithful have been compelled in all times to resist the profane and impious multitude that defends manifest idolatry, as evidenced by their martyrdoms and persecutions. Therefore, we should not be swayed by these seemingly attractive and deceptive arguments that are used to excuse the faults of our Epicurean bishops in order to establish and confirm open idolatry. Thus concludes the discussion of the first point of this Gospel. Speak now of the second. The second point is what I mentioned as the main focus. It contains John's confession and his remarkable testimony about Christ, which is the reason why the Evangelist recounts this entire history, as can be seen from his words. The first confession is negative, where John denies that he is the Christ—not only the Christ, but also Elijah and the Prophet. It is clear why he denies being Christ, because he was only Christ's servant and the friend of the bridegroom, as he says elsewhere, and it was necessary for him to decrease as Christ increased. He regarded Christ so highly that he judged himself unworthy even to untie His sandals, since Christ is the only begotten Son of God, through whom grace and truth have been revealed, and from whose fullness we too receive grace and are saved. But concerning Elijah, some might wonder why John denies being him, especially since he is explicitly called Elijah in the last chapter of Malachi, where the Lord says: “Lo, I will send you the prophet Elijah before the great and terrible day of the Lord comes” Malachi 4:5). He will turn the hearts of the parents to their children, etc. This prophecy is referenced by the angel when he foretells to Zachariah the birth of John. Christ Himself also refers to it in Matthew 11, saying, “For all the prophets and the law prophesied until John came; and if you are willing to accept it, he is Elijah who is to come” (Matthew 11:13-14). Furthermore, in Matthew 17, Christ says, “But I tell you that Elijah has already come, and they did not recognize him, but they did to him whatever they pleased” (Matthew 17:12). Why then does John deny being Elijah? It is because the Jewish emissaries believed that the actual Elijah, who lived during the time of King Ahab in Israel, the teacher of Elisha, and who was taken up into heaven in their sight, would return. That Elijah was not John, but another, who only bore the spirit of Elijah and his solemnity in teaching. For this reason, the angel explicitly says to Zachariah, “He will go before him, in the spirit and power of Elijah” (Luke 1:17). Just as they expected Elijah's return in vain at that time, so now some vainly expect the return of Enoch and Elijah. There are others who, though not bearing the names of Enoch and Elijah, possess their spirit and power, to rebuke idolatry and restore true worship. Therefore, let us embrace the present light of the Gospel, which precedes the second coming of the Lord, just as John the Baptist preceded His first coming. Why does John deny that he is a prophet? The role of John was different from that of the prophets. The duty of the prophets was to foretell the future and promise that Christ would one day come to deliver the people. Additionally, they also guided the counsel of kings. But John, with his own hand, pointed to Christ, who was already present, saying, “Here is the Lamb of God who takes away the sin of the world” (John 1:29). He also said, “Among you stands one whom you do not know” (John 1:26), for Christ had not yet openly taught or performed miracles. Furthermore, John's sole duty was to baptize and prepare the way for Christ, who was already present, without involving himself in political matters. This is reflected in sayings like “Among those born of women no one has arisen greater than John the Baptist” (Matthew 11:11) and “From the days of John the Baptist until now the kingdom of heaven has suffered violence” (Matthew 11:12). Christ even asked, “What then did you go out to see? A prophet? Yes, I tell you, and more than a prophet” (Matthew 11:9), because John did more than all the prophets by revealing Christ directly. For this reason, John denies being a prophet. There is also another reason why he denied being Elijah or a prophet, which was to oppose the stubborn Jews with a similar firmness and confound them in his own way, as if to say, “To you, I am neither Elijah nor a prophet, for whatever I claim to be, you will not believe.” Yet, when pressed, he describes his person and role from Isaiah 40: “I am the voice of one crying out in the wilderness: ‘Make straight the way of the Lord’” (John 1:23). A true confession must be given even in front of enemies without evasion. Thus, John's negative confession was when he denied being Christ, Elijah, or a prophet. The affirmative confession is: “Among you stands one whom you do not know, the one who is coming after me; I am not worthy to untie the thong of his sandal” (John 1:26-27). This is the essence of John's testimony about Christ, describing both His divine and human natures. For it cannot apply to a mere man to come after John and also be before him. First, he describes Christ's human nature when he says that Christ will come after him. Then he adds, “He existed before me,” describing Christ's divine nature. This points to the beginning, as the Evangelist starts his Gospel: “In the beginning was the Word, and the Word was with God, and the Word was God” (John 1:1). The entire Gospel is oriented toward proving both the divine and human natures in Christ, and if either of these is denied, the whole Christ is denied. These two natures are inseparably united in one person. Regarding Christ’s role, John elsewhere testifies, calling Him the Lamb who takes away the sin of the world and affirming that grace and truth came through Him. The importance and application of this passage have already been discussed above. Speak now of the third point, namely, the distinction between baptisms. John clearly distinguishes his baptism from the baptism of Christ with these words: "I baptize with water, but among you stands one whom you do not know", indicating that Christ's baptism would be very different due to the majesty of His person. Christ is the Lord and Savior, the one who gives the Holy Spirit, who renews and sanctifies—an ability that neither John nor any other human possesses, for they are merely ministers of the Lord Himself, who works effectively through the ministry and sacraments in those who believe. This distinction between the person of John and that of other ministers versus the person of Christ is more clearly expressed in Matthew 3, when John says: "I baptize you with water for repentance, but one who is more powerful than I is coming after me. He will baptize you with the Holy Spirit and fire" (Matthew 3:11). And in Acts 1, Christ Himself says: "John baptized with water, but you will be baptized with the Holy Spirit not many days from now" (Acts 1:5). That is, John was merely my minister, having no power of his own except to sprinkle water on those who repented in my name. But I will give you the Holy Spirit, who is truly effective. Regarding this ministry, there was no difference between John and the apostles or anyone else who administers baptism, except that John baptized in anticipation of Christ, who was soon to come as the sacrifice for the sins of the world, while the apostles baptized in the name of Christ who had already died, risen, and now sits at the right hand of God, from where He will come to judge the wicked and glorify the Church on the last day. May He make us wait for that day with joyful and prepared hearts. AMEN.

ON THE DAY OF THE NATIVITY OF CHRIST Epistle: Hebrews Chapter 1 In many and various ways, God spoke long ago to our ancestors through the prophets, but in these last days, He has spoken to us by a Son, whom He appointed heir of all things, through whom He also created the worlds. He is the reflection of God's glory and the exact imprint of God's very being, and He sustains all things by His powerful word. When He had made purification for sins, He sat down at the right hand of the Majesty on high, having become as much superior to angels as the name He has inherited is more excellent than theirs. For to which of the angels did God ever say, "You are my Son; today I have begotten you" (Psalm 2:7)? Or again, "I will be his Father, and he will be my Son" (2 Samuel 7:14)? And again, when He brings the firstborn into the world, He says, "Let all God's angels worship him" (Deuteronomy 32:43). Of the angels He says, "He makes his angels winds, and his servants flames of fire" (Psalm 104:4), but of the Son He says, "Your throne, O God, is forever and ever, and the righteous scepter is the scepter of your kingdom. You have loved righteousness and hated wickedness; therefore God, your God, has anointed you with the oil of gladness beyond your companions" (Psalm 45:6-7). And, "In the beginning, Lord, you founded the earth, and the heavens are the work of your hands; they will perish, but you remain; they will all wear out like clothing; like a cloak you will roll them up, and they will be changed. But you are the same, and your years will never end" (Psalm 102:25-27,). But to which of the angels has He ever said, "Sit at my right hand until I make your enemies a footstool for your feet" (Psalm 110:1)? Are not all angels spirits in the divine service, sent to serve for the sake of those who are to inherit salvation? What is the context? The devout Fathers, with great wisdom, have chosen to join this Epistle with the beginning of the Gospel of John on this day. In both passages, the majesty of the incarnate Son of God is described, which must be continually emphasized in the Church due to the immense dangers the devil can stir up by exploiting human foolishness. For no one, unless utterly insane, can deny the human nature of Christ, as He was born from a human being and carried in the womb for nine months like other humans. Likewise, He was crucified and died, to say nothing of the other aspects of His human experience. However, the devil moves every stone to strip Him of His divine nature. He persuaded Arius, Samosatenus, Mohammed, and other cunning heretics to do so, and deceives many who believe they are ascribing divinity to Christ, shared with the Father and the Holy Spirit, as can be seen in the examples of the Papists and the heretics who have recently emerged after the reappearance of the light of the Gospel, opposing the dignity of the Sacraments and other Christian doctrines. Is it, I ask, to ascribe divinity to Christ when it is said that Christ alone is not sufficient for the redemption of humankind, and that faith in Christ alone does not justify? Is it to believe that Christ is the eternal Son of God when it is said that He cannot be present in essence in the Eucharist? Is it to acknowledge Christ as truly God when it is said that the baptism He instituted is no more effective than a bath in which a dog is washed? And many other similar things. For whoever doubts Christ's help, or despairs, strips Christ of His divinity. As Moses said, "Do not say in your heart, 'Who will ascend into heaven?' or 'Who will cross the sea?'" For the word is near you, in your mouth (Deuteronomy 30:12-14), as if to say, "What God has revealed in His word, He will certainly accomplish." For He is not so weak that He cannot fulfill what He promises. Therefore, those who doubt the will of God do not believe that God is truly God. Likewise, those who do not believe their sins are certainly forgiven, and that they are cared for by God because of Christ, do not, in fact, allow Christ to be God. This very thing, Paul says, is to dethrone Christ. What more can be said? The devil's sole aim is to take away from the seed of the woman (Christ) the power to crush his head, that is, to strip Christ of His divine and infinite power. Even if he cannot do so in reality, he tries to persuade people of it, so that they may not be saved. For by no human being or any created thing, however excellent, can the wrath of God, sin, death, the devil, and the tyranny of hell be defeated. Thus, Satan strives in every way to strip Christ of His divinity, as there is no greater way to lead people to destruction. Since the crux of our salvation lies in truly recognizing Christ, not only as the son of Mary but as eternally begotten of the Father and entirely consubstantial with Him, there is nothing more beneficial than gathering those scriptural testimonies that confirm us in the true knowledge of Christ. For if we do not know who He truly is, knowing other things about Him will be of no use. We will easily be deceived by the devil in times of real trial if we do not embrace Christ as our omnipotent Lord and God, who is powerful enough to accomplish what He has promised, as Paul writes of Abraham’s faith (Romans 4:21). Since this Epistle, taken from the beginning of Hebrews, teaches us about this core truth of our salvation and the central article of our faith, it is most worthy that all devout believers commit it to memory and have it ready at all times to counter the devil's attacks on faith in Christ.. What does the Epistle first admonish? It speaks of the revelation of the Gospel through the Son of God Himself, comparing it with other revelations. In the past, God made His will known through the fathers, as happened before Moses, and through the prophets, as happened later, through the ministry of angels. But what are all those previous revelations if compared to this final one, which has been made through the Son, who is in the bosom of the Father? This surpasses the others not only because of the excellence of the person but also because of the clarity of the revelation, which was not so plainly manifested in those earlier testimonies. Not that God intended to conceal His will, but rather that He might make the time of Christ more desirable to men, in which all the promises would be fulfilled and placed so near to us that, in the Word of the Gospel and the Sacraments, we have the Son present, and in the Son, we have the Father and the Holy Spirit. With them, we have everything, most notably dominion over death and the devil. Because of this distinguished revelation of God through the Son, which is both the last and the greatest, the Apostles and all of us who live under the New Testament are considered blessed, more than the kings and prophets who neither saw nor heard the things they longed for. We must also observe that this revelation through the Son is final. Therefore, the Father’s voice from heaven commands us to listen to this one alone, and He testifies that He delights in Him. Those who are not content with this revelation through the Son, expecting the decrees of synods or seeking new and singular revelations, are mistaken. On the contrary, those who accept with a simple and sincere heart the word revealed through the Son and require nothing more for salvation cannot be led astray. They rely on the firmest foundation: the authority of the Son of God, not their own opinions, which lack any solid basis. For example, those who limit Christ to a single place in heaven, like a star, can have no certainty about their claim, as there is no such word found anywhere in Scripture. To sit at the right hand of the Father and to ascend into heaven does not mean that He is confined to one place as if imprisoned. But those who build the true foundation of their faith, accepting nothing beyond what has been revealed by the Son, have laid a solid foundation. Since Christ Himself says, “Those who keep my word, my Father will love them, and we will come to them and make our home with them” (John 14:23), and again, “For where two or three are gathered in my name, I am there among them” (Matthew 18:20), we should have no doubt that He is truly present with us on earth. If now, however, the Son of God were confined to one place, then both His condition and ours would be much worse than when He walked the earth in a mortal body. Let us, therefore, believe in the revelation of the Son in all things, and let reason err and be deceived rather than allowing ourselves to stray even a little from Christ’s words. For we are well-deceived if we are deceived by Christ. What is the second point? Just as the first point described Christ’s office, which is to reveal the final revelation of God to humanity, this second point describes His person in many words, affirming that He is truly God and Lord of all. First, it says, "God made Him heir of all things," alluding to the prophecy of Psalm 2: "Ask of me, and I will make the nations your heritage, and the ends of the earth your possession" (Psalm 2:8), and to Psalm 8: "You have put all things under his feet" (Psalm 8:6). All these prophecies were fulfilled in Christ’s resurrection from the dead and will be revealed to the whole world on the last day, with the salvation of those who believed in the Word and the damnation of the rest. Christ became Lord of all not only after His victory over death and the underworld but held the same dominion from the beginning. For through Him, God made all things, as the text continues. This is shown clearly by the account of creation. God created everything through the Word, and the Son is the Word of God. Therefore, through the Son, He created all things. As John writes, "All things came into being through him, and without him not one thing came into being" (John 1:3). Therefore, Christ must be equal and coeternal with the Father, as only God could create all things. Thus, Christ is heir and Lord of all things in two ways: First, because He is the Creator and the only begotten Son of God; second, through His obedience to the Father in His incarnation and death, He became King and Lord of all. He did this not out of necessity for Himself but for our sake, wanting everything to belong to us. Saint Bernard, as he was dying, sought consolation from this truth and was saved by it. He said, "I have lived poorly, but I know the Son of God is doubly Lord of the kingdom of heaven. For He has had His dominion from eternity, and through His obedience in the flesh, He has regained it, and He has given it all to me." And because of this consolation, Scripture commands us to contemplate the majesty of the Son of God as something advantageous to us and full of benevolence. It does not want us to remain fixated on that eternal and incomprehensible glory but to focus instead on the promises concerning the Son of God and on His incarnation, in which the whole divinity has poured itself out for us in an ineffable love. Thus, in the very text of the Epistle, it is not only the substance of the Son of God that is described, according to which He is the "radiance of God's glory and the exact imprint of God's very being" (Hebrews 1:3), but also the effects by which God can be known, which are twofold. The first effects pertain to the creation and preservation of all things. Concerning these, it says: "He sustains all things by His powerful word" (Hebrews 1:3). For He created everything from nothing by no other instrument than by the word, which is called "the word of His power" because in and through the word, God displays His entire might. As it is written, "For he spoke, and it came to be; he commanded, and it stood firm" (Psalm 33:9). Therefore, whatever God has not spoken has not been made or created by Him, such as the fall of angels and humans with their accompanying punishments. But whatever He has spoken could not fail to come into being, and by this same word, all things are sustained. And since He promises eternal life and immortality through this word, it must come to pass for all who believe, as demonstrated by examples even in this bodily life, such as Enoch, Moses, and Elijah. Therefore, both the creation and preservation of creatures are accomplished by God carrying them through the word, as a burden is carried by a bearer or a child is carried by a nurse. If the wicked are given time to commit so many injustices, it is because God, in His long-suffering, still bears and sustains them. Therefore, since He carries us, we should not endure the fury of the wicked with impatience, especially since, even in these afflictions, God bears us with His right hand and defends us against all the assaults of Satan and the world, even commanding His angels to guard us. What are the other effects of the Son of God? It follows in the text: "making purification for sins, He sat down at the right hand of the Majesty on high" (Hebrews 1:3). These effects are not attributed to the Son of God as the Creator but as the Redeemer of humanity, which, being created and fallen, needed redemption. In order to redeem humanity and free it from the power of the devil, the Son of God became the seed of the woman, according to the promise, assuming human flesh in the womb of the Virgin Mary, conceived by the Holy Spirit. In this flesh, He bore all our infirmities, nailed them to the cross, and by His death, made atonement, satisfying God's judgment, and thus liberating us from guilt and death. This is the greatest of all mysteries, even greater than creation itself, and one that, as Peter says, not even the angels can fully comprehend, but they adore and revere it. They give thanks to God for such immense mercy toward humanity, which had deserved nothing good. Therefore, following the example of the angels, we should not attempt to scrutinize these mysteries with our reason, but rather adore them with awe and reverence, confessing and proclaiming the immense and incomprehensible benefits of God. We should also remember them to strengthen ourselves in all the pains of body and soul. Let us reflect that God, having elevated human nature to such a height as to make it equal with Himself, will certainly not allow it to be lost. After all, He would not have sent His only begotten Son, whom He loves above all, into the world for nothing, nor would He have made Him the servant of all humanity. This gift from heaven was sent to us, placed in the womb of the Virgin, laid in a public inn, and finally in a manger, where access is open to all. Thus, Isaiah says: "For a child has been born for us, a son given to us" (Isaiah 9:6). To us, indeed, not to Himself, for nothing could have been more inconvenient for Him than to make Himself guilty of all the sins of the world. With human nature, He bore the wrath of God and the unbearable fury of hell, which no creature could endure. From this single fountain of salvation, all the pious have drawn their comfort. How does Paul exult when he says: "If God is for us, who is against us? He who did not withhold his own Son, but gave him up for all of us, will he not with him also give us everything else?" (Romans 8:31–32). But perhaps He gave this gift only to the righteous and deserving? As if we were not all of one flesh, equally unclean before God and deserving of eternal torment! Therefore, we should not think that the Son of God was given to a select few, the righteous who are not unworthy of such a great gift, as no such person has ever been found. Nor was He given to those who are still trying to make themselves worthy of this gift by their own works, like the Papists who seek to justify themselves through their religious observances. No, the Son of God was given to us sinners and children of the devil. Thus, John in his Gospel, to emphasize the humiliation of the Son of God, does not say "the Word became man," but "the Word became flesh" (John 1:14). For man was created in the image and likeness of God, and for such a being, there would have been no need for the Son of God to assume human nature. But flesh, which is the corrupt nature of man in all its powers, is the most impure and vile thing in God's sight. As it is written: "Flesh and blood cannot inherit the kingdom of God" (1 Corinthians 15:50), and "What is born of the flesh is flesh" (John 3:6), meaning something condemned that cannot be saved without regeneration. Yet, even though we were such, the Son of God still clothed Himself in our filth to purify us by His innocence, for He is greater than our sins. But oh, how wretched we are, so ungrateful for such a great and wonderful gift! If we truly grasped its magnitude, we would laugh even in the midst of fire and the most atrocious sufferings. I will not even mention how the world not only fails to recognize this great gift but tramples it underfoot, deeming it unworthy of any consideration. But this crime will not go unpunished. As for us, who hear that the Son of God became like us to take upon Himself all our burdens and to purify us from sin, making us partakers of His heavenly kingdom, sitting with Him at the right hand of the Father, let us embrace this Savior and Lord, and be content with Him alone, whether in sin, in the wrath of God, in death, or in other calamities that trouble us. Remedies for these ills can be found nowhere else. What follows in the text? The Apostle returns to the description of the person of Christ, within whose consideration lies everything that serves to console us. He says, "He has become as much superior to angels as the name he has inherited is more excellent than theirs" (Hebrews 1:4). These words do not refer to Christ's divine nature, which was always superior to all angels and creatures, but rather to His human nature. Though Christ became human, He is still exalted above the angels and made entirely equal to God. This dignity, however, is entirely ours, that we might be, not only masters of other creatures, but even of the angels, who are compelled to serve us on account of the Son of God, who assumed not the angelic nature, but our human nature. We will not only see this in the life to come, but we also experience it now. When the child Jesus was born, the angels served the shepherds, zealously announcing to them the birth of their Lord, even indicating the precise location. By this very act, they show that they will always be with us on earth, as Christ Himself says that angels are assigned to care for children and serve them. These holy spirits do not envy us this great dignity and divine dominion, which our first parents sought but could not attain, and which caused other angels to envy and fall. Instead, the angels rejoice more in our honor than in their own. Thus, whatever glory has been bestowed on Christ in His humanity by God, let us understand it as something shared with us and entirely ours. The Apostle goes on to cite multiple testimonies in order to show that Christ, in His human nature, is superior to the angels. What is the first point? “To which of the angels did God ever say: ‘You are my Son; today I have begotten you?’” (Hebrews 1:5, referencing Psalm 2). But God spoke these words to His incarnate Son. Therefore, the Son is greater than the angels. This testimony is well known from Psalm 2, which vividly describes both natures of Christ, even within these brief words: “You are my Son.” God is directly addressing the very person born of the seed of Abraham and from the line of David. He calls this very man His Son, begotten from eternity. This fact was confirmed twice by God's own voice from heaven, marking Christ's person unmistakably—both at His baptism and on the mount of transfiguration. Thus, God never said such words to any angel, but only to this man, Jesus of Nazareth, born of Mary: “You are my Son; with you, I am well pleased” (Matthew 3:17; Mark 9:7). This Son is not merely called the Son of God, but truly is His Son, begotten of God from all eternity. Therefore, He is the sole heir of everything that exists, and blessed are those who willingly serve Him. As for the rest, those who resist will be shattered like a potter's vessel (Psalm 2:9). The Psalm thus distinguishes Jesus, the Son of Mary, not only from all other humans but also from angels, calling Him the essential Son of God. The text does not merely say, “You shall be called my Son,” as it is said of rulers, “I said, ‘You are gods’” (Psalm 82:6), meaning they are called gods though they are not in essence. Rather, it says, “You are my Son,” that is, you are equal to me in essence, even though you may be the most despised of all men in the world. You are the heir of all my good things, even though in the world you have no place to lay your head (Matthew 8:20). We, by contrast, are not called sons in essence but adopted children, who, because of the natural Son, are received into grace and a share of the inheritance—no less than if we were naturally children of God. What is the second testimony? The second testimony comes from the promise made to David, regarding the Christ who would be born from his lineage. In this promise, God clearly calls Himself the Father of Christ and, in turn, refers to Christ as His Son. David understood this well, as seen from his response. He stood in awe, marveling that he and his family would be elevated to such an extent that they would, in a sense, produce God Himself from their own line. As a result, in Psalm 110, David calls this Son of his “Lord,” who sits at the right hand of God. Few were able to grasp these mysteries—how the son of David could truly be God or how God could be David’s son. Even now, this concept confounds Jews, Muslims, and much of the world. However, those who, through the testimony of the Holy Spirit, do not doubt that Jesus is the Christ, the Son of the living God, experience the wondrous fruits of their faith. With this single defense, they are secure against death and the devil, overcoming all things, even though they appear to be defeated. They are grafted into Christ, to whom all things must yield, both in heaven and on earth, as the following testimonies clearly show. One such testimony is from Psalm 97:7: “Let all God’s angels worship him.” If even the angels, the highest of all creatures, must worship Him, how much more will the rest of creation fall at His feet? Although the world and the kingdom of the devil resist, this resistance will not last forever. In due time, they too will submit, even if reluctantly. The text then presents a double contrast. First, Christ is compared to the good angels. In Scripture, these angels are only called spirits, ministers, and flames of fire—not sons reigning with God. But Christ, as stated clearly in Psalm 45:6, is called God, with an eternal throne and a kingdom of infinite righteousness and authority. The second contrast compares Christ with the rest of creation, especially with His enemies. Those who oppose Christ as Lord and their God will perish miserably. Let us, therefore, strive to recognize Him as the true Son of God, so that we may live eternally with Him. AMEN.

THE GOSPEL OF LUKE II In those days, a decree went out from Caesar Augustus that the whole world should be registered. This was the first registration, taken while Quirinius was governor of Syria. And all went to be registered, each to his own town. Joseph also went up from Galilee, from the town of Nazareth, to Judea, to the city of David called Bethlehem, because he was descended from the house and family of David. He went to be registered with Mary, to whom he was engaged and who was expecting a child. While they were there, the time came for her to give birth. And she gave birth to her firstborn son and wrapped him in bands of cloth and laid him in a manger, because there was no place for them in the inn. In that region, there were shepherds living in the fields, keeping watch over their flock by night. Then an angel of the Lord stood before them, and the glory of the Lord shone around them, and they were terrified. But the angel said to them, “Do not be afraid, for see—I am bringing you good news of great joy for all the people: to you is born this day in the city of David a Savior, who is the Messiah, the Lord. This will be a sign for you: you will find a child wrapped in bands of cloth and lying in a manger.” And suddenly there was with the angel a multitude of the heavenly host, praising God and saying, “Glory to God in the highest heaven, and on earth peace among those whom he favors!” (Luke 2:1–14). What is the nature of this Gospel? This Gospel narrates the greatest of all divine works by far. Although there is nothing more astonishing than creation itself—when God created all things from nothing, constructing the vast machinery of the world, distinguished by a vast variety of things and marvelously arranged without any foundation—the fact that the immense, infinite, eternal, incomprehensible, and immortal God becomes a mortal human being is even more remarkable. This is the greatest of all mysteries, one that not even the angels can fully comprehend. Thus, while human reason can accept everything else, it does not accept that the immortal God became a mortal human being, entirely like us, even a sinner, insofar as He took upon Himself our sins, which is why He calls Himself a sinner in the Psalms. For He had no sins of His own, as no deceit was found in His mouth. If He had, He could not have healed our sins or destroyed the works of the devil. Therefore, nothing is more contrary to reason than God becoming human, especially in such a wretched state as to become the lowest of all, which is why reason finds this most offensive. For this reason, so many controversies have arisen over the last fifteen hundred years, along with various sects—some denying Christ’s divine nature, others His human nature—prompted and encouraged by the devil, who, in his craftiness, easily understands that salvation is lost to those who deny one or the other of Christ’s natures, without any separation. It is not only the Jews and Turks who do this, but even many who bear Christ’s name and confess Him with their mouths as both God and man, yet in reality, they deny one of these natures. Such is the extent to which the true knowledge of this divine work, in which God became man, is beyond human comprehension. These two natures are so united that they cannot possibly be separated. If we could fully grasp this knowledge, we would not feel the sting of death, nor would we be disturbed by any other affliction. This knowledge brings eternal life, and indeed, it is eternal life, as Christ says: “This is eternal life, that they may know you, the only true God, and Jesus Christ whom you have sent” (John 17:3). Indeed, the holy martyrs, having only the first fruits of this knowledge—begun in this life—received such a degree of it that they joyfully faced the threat of death. What would happen if this knowledge were fully realized, as it will be after this life? It has such power that it consumes death and all other evils as fire consumes straw. However, we shall speak more on this matter later. First, the history itself must be considered through its various circumstances, each of which contains its own doctrine useful for strengthening consciences. This is the primary goal to which all statements of Scripture must be directed. For all labor and study in meditating on it is in vain unless the doubtful minds are freed from their scruples and liberated from their uncertainty. What is the first circumstance mentioned in the story? The first circumstance is the timing of Christ’s birth. Luke describes this diligently, just as he later carefully notes in the following chapter when John began his preaching in the wilderness. Christ was born during the reign of Augustus when Cyrenius governed Syria and a census was being conducted throughout the entire Roman Empire, which included both Judea and Galilee. The precise recording of the time was crucial, so that the event would align with prophecy, which, the older it is, the more authority it carries. For instance, Jacob, the patriarch, while dying in Egypt, foretold in his blessing to his son Judah that the kingdom in his lineage would last until the coming of the promised Lord, who would be sent when the scepter was taken away from Judah. This is also related to the prophecy of Isaiah, which states that only the root of Jesse would remain, from which a flower would emerge. The entire lineage of David had already perished, except for Mary. Since the timing matches so precisely, it is necessary to conclude that Mary's son is indeed the Christ. By this time, the kingdom had already fully passed from the Jews to the Romans, and Herod had been ruling Galilee for thirty years, which was the forty-second year of Augustus's reign. The census itself shows that Judea was under Roman control. Therefore, by being born at such a time—when not only had the kingdom been lost to the Jews, but the entire royal line was extinct, and Judea was subjected to foreign domination—Christ clearly demonstrated that He was born for a different kind of kingdom than that of His ancestors. This also signifies that His Church would remain in servitude in this world, just as history has shown. The Church has always been subject to tyrants, yet Christ reigns in their midst until His enemies are made a footstool under His feet. Let this strengthen us in the face of persecution and suffering. What is the second circumstance? The second circumstance is the place where Christ was born, namely Bethlehem, a town in Judea and the home of David, from whom Christ was to descend according to the promise made to him. This place was foretold by the prophet Micah in chapter 5: "But you, O Bethlehem of Ephrathah, who are one of the little clans of Judah, from you shall come forth for me one who is to rule in Israel, whose origin is from of old, from ancient days" (Micah 5:2). With these words, the prophet not only describes the place of Christ’s birth but also His person and office. To be born in Bethlehem is the mark of a man, while to rule in Israel is the mark of a king over His people. Furthermore, the prophet’s reference to His origin being "from of old, from ancient days" clearly describes His divinity and the eternal nature of His reign, which does not coincide with an earthly and material kingdom. Thus, just as the timing of Christ's birth was fitting, so too was the location—Bethlehem, the place where the Son of Mary was destined to be born, perfectly fitting. It is also noteworthy that, while His mother lived in Galilee, in the town of Nazareth, which was about 640 stadia (approximately 75 miles) away from Bethlehem, she still gave birth in the prophesied location. In this, God arranged all things so that even the greatest power in the world was compelled to serve His plan. A census was ordered at just the right time, providing the occasion for Mary to travel to Bethlehem. Thus, God ensures the fulfillment of every promise with absolute certainty, so that even in the smallest detail, the event aligns perfectly with the promise, even when it seems to us and to reason to be improbable. Moreover, God’s power is demonstrated in how He uses even the greatest monarchs, whether willingly or unwillingly, to serve the benefit of His Church. These rulers are compelled, whether they like it or not, to serve Christ, the King of kings and Lord of lords. Even when Christ was still in His mother’s womb, He compelled Emperor Augustus, to whom all kings were subject, to serve Him by ordering the census, thus fulfilling a single prophecy, which at first glance seemed of little significance. In this way, Christ simultaneously submits to the authority of the world while also ruling over it in His own mysterious and divine manner. Everything must ultimately be subject to Christ. Blessed are those who willingly do so. What is the third circumstance? The third circumstance concerns the mother, who is the Virgin Mary, the remaining root from the lineage and family of David. In this circumstance, two promises converge: one made to David, which Solomon recalls in Psalm 132, saying, "The Lord swore to David a sure oath from which he will not turn back: ‘One of the sons of your body I will set on your throne’" (Psalm 132:11). Therefore, it was necessary that the mother be from the seed and lineage of David, yet it was also necessary for Christ Himself to be truly God, as the eternal kingdom was promised to Him, as written in 2 Samuel 7 and 1 Chronicles 17. The second promise is from Isaiah, stating that the mother would be a virgin. The prophet’s words are: "Look, the virgin is with child and shall bear a son, and shall name him Immanuel" (Isaiah 7:14). The first promise also refers to the virgin, as it does not speak of the seed of man but solely of the seed of the woman, which will crush the serpent's head (Genesis 3:15). This conception is described by the angel as having been made by the Holy Spirit, beyond human understanding and natural experience. Christ could not have been conceived and born in the ordinary way of all other humans, which would have meant in sin, as He had to take away the sins and impurity of the human race and restore nature, although He did not avoid the weaknesses that accompany sin. Just as He bore our sins, as John testified about Him, so too did He carry our sorrows and infirmities, as Isaiah said (Isaiah 53:4). This circumstance further demonstrates that this person, whose mother is Mary, is indeed Christ and none other, and that He is unlike any other king. This is confirmed by the other circumstances as well. What is the fourth circumstance? The fourth circumstance is that Christ was born in extreme poverty and hardship, and from the very beginning experienced what He would later say about Himself: "Foxes have holes, and birds of the air have nests; but the Son of Man has nowhere to lay His head" (Luke 9:58). This poverty and profound misery are described by the Evangelist when he says that the infant was placed in a manger because there was no room for them in the inn, and that He was wrapped in swaddling clothes. Nothing could have been more wretched. It would be less surprising if this were the case for another infant, but for the Lord of heaven and earth to be born into such suffering and hardship is indeed a great mystery. The world, not being able to comprehend this, is greatly offended by it, to its own peril. However, the faithful understand the reason for such humility—that the Son of God came in the flesh not to rule, but to endure every kind of misery for our sake, leaving no human condition so wretched that He would not experience it, not only on earth but even in the depths of hell. Thus, He humbled Himself to such an extent, lowering Himself below all men, that no one could rightly doubt that Christ had endured their labors and sufferings. Secondly, had Christ been born with royal splendor and pomp, it would have easily deterred the afflicted and those conscious of their own unworthiness from seeking refuge in Him. Therefore, He wished to display no terror or majesty that could cause even the most miserable of men to fear Him. Thirdly, Christ wished to sanctify our sufferings, both physical and spiritual, and encourage us to bear them patiently. For it would be impossible for any person with a heart for piety to witness such divine majesty and the Lord of all things willingly subjecting Himself to such suffering for us, and yet remain unmoved in their own trials, which they deserve to endure. Especially when they have been delivered from eternal damnation. Although there is nothing weaker than the infant of Mary, and nothing more laborious, yet within that very weakness, He conceals such immense power that the devil and the gates of hell tremble before Him, and the entire host of angels recognizes Him as their Lord, as the next circumstance concerning the angels reveals. What do they (the angels) do? On earth, the infant is deemed unworthy of interaction with humanity, because the darkness does not receive this light, and the world does not recognize its Lord, who, even in His infancy, already shows how He will be treated as He grows. O, pitiable stupor and madness of the human race! O, horrendous tyranny of the devil, who has caused humanity to degenerate so far from its original state that it not only fails to recognize the heavenly light and majesty, but also its own Creator in the visible form of man. And yet, the King of heaven is not without His heavenly ministers. For the angels reveal His birth and celebrate it with glorious proclamation, filling all of heaven with joy. But they rejoice not for themselves, but for our sake, for indeed, they had many reasons to mourn rather than rejoice. Firstly, because their beloved Lord, stripped of His majesty, was now seen in such misery, despised and rejected. Secondly, because He chose not to assume the nature of angels but of humans, making us unclean men—His former enemies—more worthy than the angels. Yet, the good spirits are so favorable towards us that they put everything, even their own glory, aside for the sake of our salvation, knowing that through the incarnation of the Son of God, the glory of their Creator would be restored. They grieve for us more than we grieve for ourselves, as Christ Himself signifies when He says: “There is joy in heaven over one sinner who repents” (Luke 15:7). If they rejoice over the conversion of a sinner, it follows that they grieve when a sinner does not repent. Why then should they not rejoice now that God, in His mercy, has given us His only-begotten Son, the most precious gift He had to offer? Truly, they triumph in earnest over this great gift bestowed upon us and, even before we fully comprehend it, they sing praises to God, thanking Him for restoring peace between Himself and humanity, making it so that we may be pleasing to Him and He to us, where once there was only enmity. The doctrine of the law had not only failed to diminish this enmity but had even increased it. This is what the angels signify when they rejoice, giving thanks to God for restoring His glory, which had been lost through human transgression and snatched away by the devil, and celebrating the peace now established between God and humankind. When they sing “Glory to God in the highest” (Luke 2:14), they show that, through the incarnation of the Son, God's former glory is restored, so that humans may now truly recognize God and praise Him eternally for such a great gift. Accompanying this knowledge is peace and tranquility of the soul, which can arise from no other source than the recognition of God's mercy revealed in the Son. From this immense benefit comes mutual love for God, so that nothing is too burdensome for people to bear willingly for the sake of God, as long as they feel that peace within their hearts. And this should not be doubted just because we feel the weakness of the flesh and the struggle against the spirit. All these things become clearer from the antithesis. The Law not only fails to lead people to give glory to God, but it also stirs up anger against Him, as Paul says—not by its own nature, but by the nature of humans, whose hearts are so deeply corrupted. For in those self-righteous hypocrites who feel secure, it produces confidence in their own righteousness, which is closely tied to the greatest insult against God, namely, the act of robbing God of the praise and glory of His righteousness. In those who despair, it brings about indignation against God for punishing sin so severely, thus depriving God of the glory and praise of His mercy. Therefore, neither group—neither the hypocrites nor the despairing—can truly claim that they have peace with God, and much less can they love Him from their hearts, for they do not perceive Him to be merciful and benevolent, but rather as the harsh persecutor of their wretched human nature. This is the state of those who know nothing but the Law. But those who recognize God as gracious in His incarnate Son are the only ones who give true glory to God—both for His justice and His mercy. They also possess a tranquil soul, which they lift up in faith during every kind of temptation, and in turn, they love God and obey Him. These are the reasons why the angels rejoice with great joy. Now, we should rightfully feel ashamed of ourselves when we consider the example of the angels. For what could be more unworthy than the fact that the angels, in a matter that does not concern them, triumph so greatly, while we, in a matter that directly pertains to us, have hearts harder than stone, and place greater value on the most trivial things than on the infinite magnitude of this divine gift, in which our salvation and eternal glory are found? It is our salvation at stake, not that of the angels, whose happiness does not increase with our salvation, nor would it have diminished with our destruction. But there remains one final circumstance to be explained. What is it? It is about the shepherds to whom the angel announces the birth of Christ. In them, it is shown who are truly worthy recipients of such a gift—namely, those who have been forsaken by all worldly supports. To others, such joy is proclaimed in vain—those who are prosperous in every way, who do not feel they are deprived of all assistance, such as the people of Bethlehem, the priestly class, the Pharisees, and others. Therefore, this is an immense consolation to afflicted souls, knowing that the Son of God has been given and revealed to them especially, so that they may not despair. They are, in such a condition, particularly well-suited to believe what they hear about the incarnate Son of God, especially when they are fearful and distressed. This is indicated by the angel's words to the shepherds: "Do not be afraid." Thus far, we have spoken about the history; now, a few words must be added regarding the purpose and significance of the incarnation of the Son of God, though each circumstance has already had its own significance. Although the knowledge of history is necessary, it is of no use unless it is applied practically. For, as far as the knowledge of history goes, the devils themselves lack nothing—they know all of it with great precision. But such knowledge, on its own, only increases their damnation. So then, let it be applied practically: each person must first deeply recognize the magnitude of their own sins, which are so great that if all creation combined its wisdom and all its strength, they still could not cleanse us from even the smallest stain of sin before God. This realization induces fear and trembling in the soul, just as the shepherds feared when they saw the angel’s light, for how could a person not tremble when faced with such light, knowing we are all guilty before God? But against this fear, the soul is then lifted up again by the Gospel, which the angel brings to the shepherds, so that each person may certainly believe it applies to them personally, through faith. Such is the power of this angelic message, that wherever it is received into the heart, it immediately fills it with wondrous light, dispelling all darkness and all sorrow of mind. Thus, we truly experience the fruit of the incarnation of our Lord Jesus Christ, which the angel proclaims. With what words? "Do not be afraid," he says, "for behold, I bring you good news of great joy, which will be for all the people." What could be more delightful to souls deprived of all hope? What could be more desirable? For if any human being, who is equally miserable and stuck in the same mire, were to approach us with such words, it would indeed wonderfully refresh us. But it is an angel who brings these words, one who constantly beholds the face of God, and who announces nothing at all except what he has received from God. His word on Mount Sinai was filled with sorrow and terror; but now, after his Son has become man, nothing could be sweeter. Such a word is precisely what an afflicted soul needs, for those who are already enjoying their own worldly pleasures have no need of such joyful news. Moreover, the emphasis on each word must be carefully considered, for nothing could be said more meaningfully. But the reason the angel adds should also be noted: "For unto you is born this day a Savior, who is Christ the Lord, in the city of David. You will find the child wrapped in bands of cloth and lying in a manger." (Luke 2:11-12) This message is an infinite treasure, containing all remedies for our miseries. For what more do we need to seek? God is born—He becomes man, like us. And He does not do this with such pomp as would terrify anyone, but becomes like the poorest among us. He is not born for Himself, but for us, so that He may make all that is ours His, and all that is His He may share with us. He takes on our filth, and gives us His glory. Finally, He makes us gods, seating our humanity at the right hand of His Father, so that we may rule over angels and all creatures, just as He rules. What more is there to say? He is the promised Savior, who had no other reason to descend from heaven to earth and take on human flesh—flesh which, before God, was more deformed than anything else—than to save us, not from trivial evils, but from eternal ones. Therefore, let anyone who seeks salvation flee to Him and conceive the greatest hope, for God freely offers us His only-begotten Son, and makes us equal to Him, just as He makes Himself equal to us. To Him be praise and glory for ever and ever. AMEN.

SECOND READING ON THE DAY OF THE NATIVITY OF JESUS CHRIST, TRANSFERRED TO THE FEAST OF STEPHEN. From the 3rd chapter of Titus. But when the goodness and loving kindness of God our Savior appeared, He saved us, not because of any works of righteousness that we had done, but according to His mercy, through the water of rebirth and renewal by the Holy Spirit. This Spirit He poured out on us richly through Jesus Christ our Savior, so that, having been justified by His grace, we might become heirs according to the hope of eternal life. The saying is sure. (Titus 3:4-7) What is the subject? This entire passage is a continuous thought, expressing one central message: God saved us out of His mercy alone, and filled us with the Holy Spirit through baptism because of His Son, so that, having been justified by His grace, we may become heirs of eternal life. These words form Paul's key argument and strongest encouragement, which he orders Titus to diligently instill in the Church of Crete, of which he was the bishop, urging them to leave behind the sinful works of their former lives and now adorn this new life to which they are called with every form of spiritual virtue, for the glory of the Heavenly Father and the commendation of the Gospel. This is the reason Paul uses these words in his letter to Titus, teaching him to properly fulfill his office and seriously fight against the liberty and false opinions of carnal men, which was especially necessary among the Cretans, since they were notoriously corrupted by idleness and pleasures, as Epimenides said: Cretans are always liars, vicious brutes, lazy gluttons (Titus 1:12). There is no greater danger to the Gospel than abusing its name to indulge in the liberty of the flesh, for it opens the way to erasing all spiritual knowledge from souls, extinguishing faith, and quenching the study of the Word, as evident in both the Cretans and other Greeks—and even more so in our own time. There are enough among us who vigorously oppose the Pope and his entire Church, and want to be seen as defenders of the Gospel, but when you examine their conduct, they are as far from the Gospel as can be. They do not seriously or diligently listen to any reading or sermon, and they do not wish to sacrifice the slightest bit of their comfort and pleasures for the sake of the Gospel. They live without any concern or pursuit of piety, caring little whether the Gospel stands or falls, so long as they are not forced back to the papal yoke. If, therefore, we must struggle against other plagues, such as against the devil and the world, which promote the lies and murders of the devil, then no less must all good pastors constantly fight against the license of the flesh. For, as I have said, it greatly harms the Gospel and renders people entirely unfit to embrace that new and spiritual life. It is even more dangerous because it is combined with the vain persuasion that the Gospel is nothing more than merely recognizing and condemning Papist errors, even though no renewal follows. Yet renewal is so necessary that Christ says, "Very truly, I tell you, no one can enter the kingdom of God without being born of water and Spirit" (John 3:5). This doctrine, therefore, must be diligently urged against carnal people, so that, even if they themselves do not amend their ways, others who are still upright may be preserved, and care may be taken for the younger generation. Paul, in his usual manner, even when teaching about good works, still combines the principal doctrine of justification, without which neither good works can be understood nor done, nor can what is done be pleasing to God. Paul comprehends the entire sum of Christian doctrine in these few words so clearly that nothing more could be required. Those who claim that Christian doctrine is longer and more complex than can be understood do great injustice to the Holy Spirit. What does Paul first admonish? The beginning of this reading pertains to causes: Paul establishes the true cause of justification and removes the false one. Concerning the true cause, he says, "But when the goodness and loving kindness of God our Savior appeared." That we are accepted by God is due solely to His goodness and loving kindness, with which He freely embraced us, even when we were not only impure and polluted by sin but also His enemies, aligned with the devil against God. We were fleeing from Him, hating Him and His word, approving of things most contrary to God, and even worshiping the devil as God. God, considering none of these things, placed His love upon us, guided by His own goodness and kindness. For He is not only good but the very fountain of goodness, from which, as the Church sings, all good things proceed—not only because He has eternally thought, spoken, and done nothing but good, as in "God saw everything that He had made, and indeed, it was very good" (Genesis 1:31)—but also: Because even with the good things He created, He does nothing but good, bearing a will entirely free from malice, and with an incredible desire, He is always laboring to do as much good as possible. Indeed, if anything has been corrupted by the destroyer, the devil, He also strives to restore it from the same goodness and kindness, returning it to its original state of goodness by all means. For this reason, Paul calls Him the God and Savior, not the destroyer: the title of destroyer belongs to the devil, who corrupts and destroys the works of God as much as he can. But God, because of His immense goodness, is entirely focused on saving, just as the image of His substance, the Lord Jesus Christ, says about Himself: "The Son of Man came not to destroy lives, but to save them" (Luke 9:56). What does the humanity of God mean? Even though God, by His nature, is good and does nothing but good, resisting evil and protecting His good creatures against the devil, He has a particular affection for human beings, whom He created in His image. This special affection and His extraordinary benevolence toward humanity is expressed by the Greek term philanthropia, which cannot be adequately translated by the Latin term humanitas, since it is ambiguous and sometimes merely refers to human nature. However, among the true Latin authors, humanitas is understood as a disposition that is remarkably concerned with people, one that rejoices in their well-being and grieves at their misfortunes as though they were its own, just as the ancient playwright said: "I consider nothing human to be alien to me." Now, if this virtue in humans is particularly praiseworthy, how much greater is the glory of God, whose nature has nothing in common with humanity. For nothing could be more dissimilar than the nature of God and the nature of humanity as it exists now. Everything in human nature is diametrically opposed to God, to the point that there is nothing in humanity that God would not utterly hate, much less love. And yet, this very humanity, which turns away from God as much as it can and follows God’s enemy, the devil, God so loved that He embraced it willingly, holding nothing so dear that He would not freely give it. Therefore, if you compare the philanthropia of all other creatures with that which exists in God, there is no comparison at all. God's philanthropia is far greater than could ever be comprehended by any human, or even by the angels. This divine affection would have remained perpetually obscure and unknown as far as humans are concerned. For, according to their highest wisdom, humans could only assume that God would be utterly angry with everyone. And though hypocrites, in their complacency, imagine that God favors them due to some notion of their own righteousness and merit, and because things seem to go well for them, in the serious trials of the soul, this empty opinion is easily stripped away from them, and what follows is the common human experience of doubt and despair. Thus, Paul adds that the philanthropia and goodness of God suddenly appeared to men, as if light had dawned from the night, or the clearest sun had broken through after a horrible storm. For to Adam, who was fleeing and feeling nothing but judgment and imminent death—having held in his memory God’s irrevocable word: "On the day you eat of it, you shall surely die" (Gen 2:17)—behold, God suddenly turns eternal death into afflictions that would last for a time, so that Adam would seek his livelihood in sweat and toil, and Eve would be under the authority of her husband and bear children in great pain, while the rest was mitigated by the promise of the seed of the woman, who would crush the serpent’s head and overcome death. This new and unexpected light continued to arise in the promises, illuminating and preserving humanity against death and despair. But this light shone most brightly when God, fulfilling His promises, actually brought forth the blessed seed, born into this world. This light first appeared through His preaching in the regions of Galilee, as Isaiah foretold, and as is written in Matthew 4: "Land of Zebulun, land of Naphtali, on the road by the sea, across the Jordan, Galilee of the Gentiles—the people who sat in darkness have seen a great light, and for those who sat in the region and shadow of death light has dawned" (Matthew 4:15–16). From there, it spread throughout the rest of Judea until the Scripture was fulfilled, and when the work of redemption was completed, this light was spread throughout the whole world by the preaching of the Apostles. Concerning this greatest and most recent manifestation, Paul speaks in this passage when he says that the goodness and philanthropy of our Savior God has appeared or shone forth. For in nothing could God have shown it more than in His only-begotten Son, according to this: "For God so loved the world that he gave his only Son" (John 3:16). Likewise, this greatly commends the love of God toward us: "But God proves his love for us in that while we still were sinners Christ died for us" (Romans 5:8). I have spoken of the true cause of justification; now let us briefly hear also about the false one. What is that? Paul plainly adds: "He saved us, not because of any works of righteousness that we had done" (Titus 3:5). What, I ask, could be said more clearly and less ambiguously? For he was not content to speak of works but adds: "that we had done," and "done in righteousness," that is, done according to the just and holy law of God, which commands nothing else but just deeds. Therefore, those just and holy works commanded by God, now performed by us, have nevertheless in no way brought us salvation, nor have they made God good and benevolent toward us. These things are so clear that they cannot be called into doubt by any sophistries. Let us therefore assent to this most certain witness of the divine will, Paul, and admit no other opinion—even if not only the defenders of the Pope but even Augustine and Ambrose and other fathers, to whom these patrons falsely appeal, thought otherwise. For this alone is the doctrine that can save us in death and in the judgment of God; it alone gives true glory to God and His Son; it alone makes us certain and firmly confirms us concerning the will of God—that, namely, by no righteousness or merit of ours but through the goodness and philanthropy of God alone, we have been saved. But if indeed by just and holy works, which we have done according to the law of God, we do not please God, how much less will anyone please God by unjust works or those undertaken without or against the command of God? Such are all human traditions, whether they be Pharisaic, Mohammedan, Papistic, or Anabaptistic. If Adam, Seth, Enoch, Noah, Shem, Abraham, David, and others—most just and most holy—are not righteous before God by their own righteousness done according to the law of God, how shall we be righteous, who are unworthy to carry the shoes of those greatest saints? Just as John says of himself when he looked upon Christ. Therefore, so that all glory may belong to the goodness and philanthropy of God, and to make it even more illustrious, righteousness is removed even from works commanded by God; how much more is it removed from those not commanded? Of prohibited things there is no need to speak, although in these worst times many think these suit them more than the permitted and commanded. By thus removing the false cause, Paul aims to deprive all other things—even the law of God—of justification, and attribute it solely to goodness and philanthropy. Not that the works commanded in the law of God are not to be done, as slanderers shout, but that they do not justify before God. Thus, at last, true honor is given to God and His Son, and the certainty remains by which we stand against those things that could terrify us or make us uncertain about the will of God. With the false cause removed, Paul returns to the true one, explaining the goodness of God and His most ardent love toward humanity. What are those words? "According to his mercy he saved us" (Titus 3:5). These words are necessarily understood exclusively because of the prior negative sentence. For if that which most ought and could justify is removed, how much more the rest! Therefore, justification is left to the mercy of God alone, and since this is received by faith alone, it necessarily follows that we are justified by faith alone. This doctrine is the head and stronghold of the whole Christian matter, which it is necessary for us to defend, even if heaven itself—not only would the collapse of the world be less significant, but it is far more important for us to hold fast to this sure and firm doctrine than if everything else were safe. It concerns the glory of God that His mercy, goodness, and love for humanity be made manifest. These would be far less evident if any place were left for our own dignity. Someone may ask, "Where are these benefits of God, which have been spoken of, offered to us, since they are necessary for righteousness before God?" This is shown in the following words of Paul, namely: "Through the washing of regeneration and renewal by the Holy Spirit, which He poured out on us richly". In baptism, God offers us His infinite mercy, goodness, and love toward us. There, He receives us—unclean, deformed by the devil, conceived and born in sin, and subject to death and eternal damnation. But He washes, cleanses, renews, enlivens, and sanctifies us, so that we may stand before Him as pure, righteous, and holy. As Paul says in Ephesians 5 regarding the Church: "Cleansing her by the washing of water with the word, so as to present the Church to himself in splendor, without spot or wrinkle or anything of the kind—yes, so that she may be holy and without blemish" (Ephesians 5:26-27). And so, for this sacrament in which He purifies us for Himself, He chose water, so that by a visible sign He might remind us of His grace, which affects us through baptism. Baptism is the washing that removes all the filth of our nature, and by which our nature is renewed to be holy and pleasing to God—not by the power of the water alone, but because the water is sanctified by the word of life, and at the same time, the Holy Spirit is given, who puts to death the old nature and progressively restores and renews it. But it would take too long here to discuss everything that pertains to the dignity of baptism and its great benefits, which are not only necessary for our doctrine and comfort but also for refuting the madness of the fanatical spirits, who not only diminish the dignity and use of this and other sacraments but also assault them with the most audacious and impudent blasphemies. After speaking about the moving cause of our salvation—namely, the mercy of God—and the instrumental cause, which is baptism (through which the other sacraments are also understood), it remains to add something about the final cause, for which these things have been done. What is that final cause? Paul also teaches about this when he says, "through Jesus Christ our Savior." For although God is good, merciful, pious, and ready to forgive, it was still necessary for there to be a mediator through whom the curse would first be removed. For the sentence of God could not be revoked: "Cursed is the day you eat from this tree" (Genesis 2:17). This sentence had to be satisfied before mercy could reach humankind. Since this could not be accomplished by any created being, the Son of God, by the will of the Father, took on this task—to become a cursed sacrifice for us, to drain away the curse entirely. In this way, the wrath of the Father was appeased in the Son, and the gates of mercy were opened to us so that, like a vast sea, the goodness and love of God would overflow upon us. As Paul said earlier: "The Holy Spirit was poured out on us richly" (Titus 3:6). All things are given in abundance, as the necessity required. Since our sins are more numerous than the sands of the sea, the mercy of God had to be equally vast, to overflow beyond our sin. What is the strength of Satan, the world, and the flesh? What are the combined powers of all people when compared to this? Again, it was necessary for the Holy Spirit to be poured out upon us in great abundance. These great benefits are conferred by God solely because of His Son. It follows that they come only to those who acknowledge the Son of God and believe in Him, according to the verse: "Whoever believes in the Son has eternal life; whoever disobeys the Son will not see life, but must endure God’s wrath" (John 3:36). This is the only means of obtaining salvation: to recognize the Son of God and to believe that, for His sake, God has become favorable to us. For He has taken away the sins of the whole world by His offering and satisfaction, and He distributes His innocence and righteousness through the washing of regeneration to all who receive it. The sure result of Christ’s righteousness is eternal life, as the reading concludes: "so that, justified by his grace, we might become heirs according to the hope of eternal life" (Titus 3:7). It has not yet appeared, but we hope for it, just like heirs who are not yet of age but possess what is promised in the covenant and adoption. And this hope does not disappoint us, if we do not abandon it, as Paul affirms: "This saying is sure and worthy of full acceptance." Thus far, Paul’s words present the summary of the entire Gospel, in a brief, clear manner, filled with a marvelous sweetness of expression—nothing could be said more delightfully or eloquently. The preceding argument, though omitted, must be supplied by the pious reader and listener. For not only should we gather from this what is principally revealed by this divine teaching, namely that we flee to the immense love and mercy of God offered through baptism for the sake of His Son in all our troubles—especially when we are distressed about eternal death—but also that this incredible love of the heavenly Father toward us should encourage us to strive to reciprocate, as the greatness of His merits calls for. We must diligently resist our former and old uncleanness and pursue a new life that pleases God, so that in all things His glory may be known and spread through us. This is why Paul, in this passage, magnifies the love of God toward us, lost humans, so that it might spur us on to good works and obedience to God. Let us all strive to have this zeal kindled and increased within us until we are made perfect and stand before God the Father, who, together with the Son and the Holy Spirit, lives and reigns forever. AMEN.

THE GOSPEL FOR THE FEAST OF ST. STEPHEN THE PROTOMARTYR Matthew 23:34-39 Therefore I send you prophets, sages, and scribes, some of whom you will kill and crucify, and some you will flog in your synagogues and pursue from town to town, so that upon you may come all the righteous blood shed on earth, from the blood of righteous Abel to the blood of Zechariah son of Barachiah, whom you murdered between the sanctuary and the altar. Truly I tell you, all this will come upon this generation. Jerusalem, Jerusalem, the city that kills the prophets and stones those who are sent to it! How often have I desired to gather your children together as a hen gathers her brood under her wings, and you were not willing! See, your house is left to you, desolate. For I tell you, you will not see me again until you say, “Blessed is the one who comes in the name of the Lord.” (Matthew 23:34-39) What is the nature of this Gospel? These holidays are closely linked to the celebration of Christ’s nativity, not without significant reason. Through both teachings and examples, we are strengthened against the great and ultimate scandal that disturbs the hearts of people. For while the angel's voice resounds in the world, proclaiming to all people great joy because of the Savior born, how could it seem less true, if we consider it rationally, that the whole people would rejoice over the birth of Christ, when the greatest portion, and the very flower of the people, not only fail to rejoice but also persecute those who do, using every form of torment? Therefore, there was a need for confirmation against such a scandal of human reasoning, so that we might believe no less that the angel truly proclaimed this, even if it does not seem to align with human reason. For the angel’s message is not false simply because the majority of the people refuse this joy, which is certainly offered to all without distinction. In the same way, God does not cease to be God simply because He is recognized by only a few; nor does a magistrate cease to be a magistrate if the majority of citizens are evil or seditious. Nor does a gift cease to be a gift if it is rejected by the one to whom it is offered. For this reason, these holidays are immediately connected with the celebrations of Christ’s birth, so that by the example of Stephen, who was the first to suffer death by the leaders of the people after Christ was declared King through His resurrection—because he confessed that the son of Mary was the Christ—we might be confirmed. The Lord Himself testifies to the same in today’s Gospel, through the examples of all the prophets who proclaimed the coming of Christ and made Him alone the author of human salvation, against the impious opinions of men who trust that they can be saved without Christ. From this, we must take a necessary distinction: Joy is announced to all concerning the birth of Jesus, but a great portion of people, especially the highest-ranking ones, reject this joy, either due to the error of their nature or being driven by the devil, who holds human nature captive. On the other hand, there are a few—these are often the poor and wretched—who hear the Gospel brought by the angel from heaven and embrace it with such fervor that they do not hesitate to face the hatred of the whole world, every kind of danger, and even death itself, strengthened by the joy they have received from the child Jesus. Stephen, and the other martyrs, are examples of this. Indeed, since the beginning of time, there have always been some who, even anticipating the coming and birth of Christ, have taken such great joy that they dared to face death. Therefore, Christ in this severe admonition, which constitutes today’s Gospel, recalls examples beginning with Abel—who was the first among men to die—and extending through all others, emphasizing the just terror that ought to have struck Christ’s enemies, had their hearts not been harder than any diamond, which not only could not be softened but were made even harder through harsh treatment. Thus, the Pharisees were further enraged by this rebuke, to the point where they began to plot the death of their Savior and, three days later, accomplished it. The essence of this Gospel is therefore as follows: Just as joy is proclaimed to the shepherds and others like them—who gladly assent to the most joyful angelic message—so too, for the Pharisees and others like them, who reject this announcement of joy and pursue its sweetness with horrific cruelty, making themselves unworthy of heavenly and eternal joy, nothing remains but the most sorrowful news, that they will be rejected by God for eternity. Nor is this unjust, for why should they so arrogantly despise the benefits that God offers freely? This distinction is essential because in true temptations, the devil thrusts upon us the terrifying image of Christ, speaking nothing but thunder and lightning, while the gentle and kind Christ, who calls the weary and afflicted to Himself and promises them His help, is long removed from our sight. Here, this wisdom is needed: that we understand, that Christ is angry only with those who refuse His benefits, which He has offered with such ready and willing a spirit that He left nothing undone to demonstrate His love for us. But now let us turn to the Gospel itself. What is the first point? It is a remarkable commendation of Christ's love, which embraces even those whom He knew to be His mortal enemies, those who would not only kill Him but also those He sent. He shows this love with these words: "See, I am sending you prophets and wise men and scribes" (Matthew 23:34). This means: "I, the Son of God, equal to the Father from all eternity, who for your sake assumed human nature and took upon Myself all your burdens—I do not wait for you to send messengers to Me, who might seek My grace and aid through prayers or gifts, but I freely send them to you. These are not people who will exploit you and take from you, but rather, they are sent to fill you with all joy and abundance of heavenly blessings, since you are already drained and deprived of these things. Among them, the first are the prophets, who all point to Me and reveal Me to be recognized. And if some fail to understand them, I also send wise men, who, by My authority, will make the words of the prophets clearer than light itself. To these I add scribes, who will record in writing and preserve for all time both the oracles of the prophets and the interpretations of the wise. All these, with one voice, will proclaim that I am the promised Lord and Savior, and that there will be no other. They will urge you with all the strength of their spirit to follow My faith and to abandon false securities, believing that I alone am the one in whom your salvation is rightly entrusted." In this way, He wished to testify to His immense love for us. For what more could He have done than to press His eternal benefits upon us, even when we are unwilling? He, who could have destroyed the entire people by His power before they crucified Him, not only does not seek to avenge His death, but even promises to send those who, of their own accord, will offer forgiveness for such a great crime—if anyone repents. This astonishing dedication in Christ, by which He lovingly reaches out even to those who have treated Him so badly, ought to be carefully meditated upon by all pious souls. For there is no remedy more effective against despair than this. What is the second point? It is the truth of Christ regarding the horrendous ingratitude of the world, which, though already great in itself, becomes much more atrocious when it comes from the people to whom Christ was especially promised above all others. Nor is this an ordinary ingratitude, like that commonly experienced by those who do good deeds, but one that has no comparable example whatsoever. For what could be more atrocious than to persecute from city to city, to flog, crucify, and kill—not murderers, thieves, or robbers, or even those who might have the slightest intention of harm—but rather those who are sent by God, those who promise God’s grace, the forgiveness of all sins, divinity, and eternal life to humankind? This would be intolerable even if done to those who might have performed the smallest service or done no harm at all. Thus, it becomes clear that these people are not only horribly corrupt but are also driven by the devil himself to the utmost fury, so that they persecute God with such cruelty for His immortal blessings, targeting His ministers through whom He announces peace to the world. Isaiah and Paul commend this blessing with the highest admiration, saying, "How beautiful are the feet of those who bring good news, who proclaim peace, who bring good tidings" (Isaiah 52:7, Romans 10:15). This beauty, which Psalm 68 also wonderfully praises, does not strike the human eye, and so only a few—those illuminated by the Spirit of God—see it. The rest of the multitude feels nothing more deforming, considering such preachers of the divine Gospel to be nothing more than filth that contaminates the whole world, believing that the world cannot be cleansed unless these dangers and troubles are removed. This relates to Paul's complaint in 1 Corinthians 4:13: "We have become like the rubbish of the world, the dregs of all things." Since from the beginning, the Church has always endured this condition—being persecuted in all ways by the ungodly who rule the world, and even the very head of the Church, the Son of God, stands in the front lines and bears the first and deadliest blows—it is necessary for us also to train our minds to be prepared to suffer, not to rule. This is especially true if we are engaged in the office of teaching, which the devil makes exceedingly burdensome with daily afflictions, constantly harassing Christ's faithful ministers both inwardly and outwardly, and in many cases even bringing them down, as the situation itself shows. What is the third point? It is Christ’s most severe warning, which testifies to how great the punishment will be for such immense ingratitude, specifically the world’s ingratitude in despising the ministry through which God’s promised and bestowed blessings in His Son are offered to all people. Christ says, “All the righteous blood shed on earth, from the blood of righteous Abel to the blood of Zechariah son of Barachiah, whom you murdered between the sanctuary and the altar, will fall on your heads” (Matthew 23:35). O, the most miserable condition of the impious and of all those who either do not know the Gospel or, having heard it, turn away from it or even bitterly persecute it, for all the righteous blood will be poured out upon them! We may take examples from those who are guilty of a single murder, whether they committed it by their own hand or by giving consent, even if the person killed had no connection to God. The poets imagine that such individuals are tormented by furies armed with blazing torches, unable to rest anywhere. This is no mere fiction: in truth, all murderers feel horrendous inner pangs, tormenting them far more severely than any physical tortures inflicted by executioners. They find no peace, never at ease in their minds, always fearing punishment, always imagining that executioners are at their back. Many times, it has been observed that a murderer will voluntarily turn himself in just to escape life as soon as possible, rather than endure such torment any longer. And even if they do not do so, something far more miserable occurs: once they have tasted human blood, they rush from one murder to another, not hesitating to kill all people if they could. Is this not to be driven by furies? Is this not to utterly cast off all humanity and transform completely into a devil? This is also evident from external signs: the grimness of their faces, the deformity of their eyes, their deceitful words and actions, and other such things. But if this is the condition of any murderer, what shall happen to those who persecute, flog, and kill not just any men empty of crime but those who bring not common blessings, who are not sent by any man but by God, bearing blessings so great that even the minds of angels cannot fully comprehend them? And in other wrongs, which are civil offenses, men bear only the guilt for those crimes which they themselves commit. But when divine messengers are wronged, whoever is the author or approver of that wrong makes himself guilty of all the wrongs ever suffered by the saints at the hands of the world, along with their leader, Christ. How great a flood of blood will such a person feel pouring over them in the final judgment? If we consider these things within ourselves, it will be far from us to allow ourselves to be driven to revenge by the injuries of our enemies. Instead, we will be moved to pity them. Thus, when the women of Jerusalem wept for Jesus as He went to the cross, He said to them, “Do not weep for me, but weep for yourselves and for your children” (Luke 23:28). And as He hung on the cross, He prayed for His crucifiers, seeing the horrendous punishment that awaited them. Thus, Stephen, moved by mercy, prays for those who were stoning him. For he saw how terrible and atrocious the evils were that his enemies were bringing upon themselves by committing such a crime. While the punishment they would face in the destruction of their people was severe, it would be much worse after this life, as those dire warnings testify: "Woe to you, Capernaum! Woe to you, Bethsaida and Chorazin! For it will be more tolerable for Tyre and Sidon and Sodom on the day of judgment than for you" (Matthew 11:21–24). If such punishments await those cities that heard the word of the prophets and wise men but did not repent, what will happen to Jerusalem, where all the prophets were killed, and where finally the Lord of the prophets, along with His other ministers, was also slain? What will happen to our own tyrants, who confess Jesus to be the Christ but still persecute His ministers with every kind of torture and hatred, such as no one could have imagined could exist in human nature, unless we now saw with our own eyes the magnitude of the rage in the enemies of the Gospel? The more blood they shed, the more they thirst for the blood of the righteous, just as those with dropsy thirst for water. Why is one who harms a single righteous person considered guilty of harming all the righteous? The reason is that there is one and the same Church of all the godly from the beginning of the world until its end, so united with its head, Christ, that no parts of a body could be more connected. Therefore, anyone who harms one member is considered to have harmed the whole body, for the entire body is affected when one member is injured. In the same way, whoever wrongs a single person beloved by God offends the whole multitude of the godly. This is shown in the parable of the unmerciful servant, in which the fellow servants of the one who was wronged are just as affected by the harm done to him as if it were their own. And such an injury pertains no less to the Son of God, who is the head of the Church, as He says: "Whoever listens to you listens to me, and whoever rejects you rejects me" (Luke 10:16). Likewise: "Whatever you did to one of the least of these, you did to me" (Matthew 25:40). Whoever does harm to Christ, does harm to God, for Christ is one and the same God with the Father and the Holy Spirit, as He says: "The Father and I are one" (John 10:30). "Whoever receives me receives the one who sent me" (Matthew 10:40). And in the words of the prophet: "Do not touch my anointed ones...for you are touching the apple of my eye" (Psalm 105:15; Zechariah 2:8). Just as nothing could be more terrifying for those who oppose the Gospel than this message, so too it offers great consolation to all who truly assent to the Gospel and believe themselves to be beloved children of God through Christ the Mediator. What could be more comforting than to hear that we are not suffering alone, but that in all our troubles, even in the smallest afflictions, all the saints who have been since the beginning suffer along with us, and even the Son of God Himself, by whose blood we have been redeemed, and who glories in making us His own inheritance, as He says in Psalm 16: "The boundary lines have fallen for me in pleasant places; I have a goodly heritage" (Psalm 16:6). Finally, God Himself says that not a foot, hand, stomach, head, or even the very eyes, but the pupil of His eye, the most delicate part, is touched when we are touched, we who love His word. We are so highly valued by God, though in the eyes of the world we are most despised, that even our death is precious in His sight, and He carefully preserves our bones so that not one of them will be lost, as the Psalmist says: "He keeps all their bones; not one of them will be broken" (Psalm 34:20). With this hope, the saints have always sustained themselves in their troubles, and we too should strengthen our souls in our own sufferings. We should not only avoid despair but even rejoice in our afflictions, as the Apostle writes to the Romans: "We also boast in our sufferings" (Romans 5:3), and much less should we be angry at our enemies who persecute us. Why, then, does David say in the Psalm, "I hate them with perfect hatred," and also ask that they be punished by God? We must diligently examine the thoughts of the pious to understand their ultimate aim. Only then can we correctly judge their conflicting emotions. For when they deal directly with God, whose glory they place above all creation, and they observe the heinous blasphemies of the world against God and the extreme persecution of His Word, they cannot help but be deeply moved against the authors of such wickedness. From this indignation and zeal come the curses directed at those who most stubbornly offend God's glory. The pious long to see God's glory defended and the blasphemers punished. These are the thoughts of faith in the minds of the saints when they engage with God. Of this passion, the Scripture speaks when it says, "Zeal for your house has consumed me" (Psalm 69:9), from which zeal Christ drives out the buyers and sellers from the temple and harshly rebukes the wicked hypocrites. Similarly, in Psalm 109, David utters the gravest curses against Judas the traitor and the people of the Jews. From the same emotion, Peter strikes down Ananias and Sapphira. It is from this passion that Stephen severely rebukes the high priests, and Paul speaks against the high priest Ananias, saying, "God will strike you, you whitewashed wall" (Acts 23:3). However, when the godly consider the eternal punishment of the wicked, not in terms of how it offends God's glory but with compassion, they are overcome by love and even lament the miserable state of their enemies, interceding on their behalf before God. This is especially true when they see that their enemies not only fail in their persecution but also further advance the godly toward eternal life while making their own cause worse. The saints are defended by Christ, who watches over His Church with utmost care, as He demonstrated after taking up His reign through two significant appearances. When Stephen stood before the enraged judges, he saw Jesus standing at the right hand of God's power, affirming him. Upon seeing this, Stephen's face appeared like that of an angel. Likewise, Christ subdued Paul, who was breathing out threats, with a single word from heaven, stopping him from further persecuting the Church. Moreover, the prayers of the saints are powerful on both sides. The prayer of Christ on the cross brought salvation to many. Similarly, Stephen's prayers obtained the conversion of Paul and others. On the other hand, Christ's imprecations destroyed Judas and his followers. David's curses brought destruction upon Saul, Doeg, Absalom, and the other conspirators. The curse of Zechariah, the son of Berechiah (or Jehoiada), which Christ mentions here, brought about the ruin of the wicked king who had Zechariah stoned in the temple courtyard. This story is recorded in 2 Chronicles 24. As for why Christ stops at Zechariah and does not include the more recent prophets who were killed, He does this for the emphasis of the example. Nothing similar happened with the others, but this act was unparalleled in its atrocity. The prophet, while rebuking the idolatry and wickedness of the king and people, was stoned while preaching in the temple. And though many centuries had passed since this crime was committed, Christ says to those who were then living, "You killed him," for the reason I mentioned earlier. Whoever kills one saint or consents to the killing and commits similar acts makes himself guilty of all the murders committed against the saints throughout time. This is a terrifying statement for our adversaries, who either themselves lay hands on the pious ministers and hearers of the Gospel or approve such acts. What is the fourth point? The repetition of the previous three points, serving as a conclusion to the whole chapter, where Christ fiercely condemns the persecutors. The first point, concerning the love of Christ, is repeated in words that are deeply significant: “Jerusalem, Jerusalem, you who kill the prophets and stone those sent to you! How often have I desired to gather your children together, as a hen gathers her brood under her wings!” These words are clear testimony that God does not desire anyone to perish. For what more can be added to this love of God, which He has shown in His Son, who day and night thinks of nothing but how to promote our salvation in every way possible? He stands between us and the enemy laying traps for us, just as a hen shields her chicks from a hawk or a kite when she sees them being threatened. Let anyone now accuse God if they perish willingly and knowingly. The second point is repeated when Christ says, "And you were not willing." This the Jews clearly demonstrated through the killing and persecution of the prophets, wise men, and scribes, by whom they were invited to salvation. The third point is repeated in the words, "See, your house is left to you desolate." This punishment includes not only the physical devastation of their land but also eternal desolation, which is the most dreadful of all. For this people is abandoned by God, who no longer sends them any prophet, any wise man, or any scribe. God speaks nothing more to them but hands them entirely over to the devil, as is evident from their fury and madness. At the end, an epiphonema is added, where Christ bids a final, eternal farewell to His enemies, having now given up hope for their salvation. He essentially says, "You will not see me," meaning, "You will not recognize me as your Lord while it is still possible for you." But the time will come when, to your eternal ruin, you will acknowledge that I am the one sent by the Lord, through whom all will be blessed who have believed in me. Let us strive with all our effort to be among that number. AMEN.

THIRD LESSON ON THE DAY OF THE NATIVITY OF JESUS CHRIST, TRANSFERRED TO THE FEAST OF JOHN THE EVANGELIST. From Titus 2:11–15. "For the grace of God has appeared, bringing salvation to all, training us to renounce impiety and worldly passions, and in the present age to live lives that are self-controlled, upright, and godly, while we wait for the blessed hope and the manifestation of the glory of our great God and Savior, Jesus Christ. He it is who gave himself for us that he might redeem us from all iniquity and purify for himself a people of his own who are zealous for good deeds. Declare these things; exhort and reprove with all authority" (Titus 2:11-15). What is the context? The words of this epistle may be different from the previous ones, but the intention of the Apostle and the central point are exactly the same. He instructs his disciple Titus, the bishop of Crete, to continually remind his church not to receive the grace of God revealed through the Gospel in vain, nor to let it remain idle among them, but rather to exercise themselves diligently in all spiritual and new obedience, as he previously enumerated the proper duties for each order and age group. To this doctrine, he also adds the main argument related to this issue. For although many reasons encourage us to do good works—such as the commandment of God, the practice of fear and faith, which cannot exist without such works—there is more to it, which the Apostle unfolds. People often indulge themselves in all things, evading punishment or seeking to mitigate it, and likewise, they are motivated by the promises of rewards for good works, whether those rewards are material or eternal. Yet, all these reasons are not as powerful as this argument from Paul, without which the other reasons have little value. No work, however good it may seem, can be pleasing to God unless it is done for this reason. For to avoid evil out of fear of punishment and to do good out of hope for rewards is to love oneself and one's own interests more than God, as the first laborers in the vineyard did. And in the last day, the pious will deny any awareness of their good works, for they did not perform them out of hope for rewards, like the hypocrites, but rather according to Christ’s command, where the left hand does not know what the right hand is doing (Matthew 6:3). Their works were not performed in order to merit favor from God, for even when they have done all, they remain "unworthy servants" (Luke 17:10). Instead, their actions stemmed from their acknowledgment of how greatly God has already bestowed favor upon them and how they could offer Him the greatest gratitude possible. From such a heart that truly burns with the love of God, even the simplest works are pleasing to Him, far more than the most difficult and strenuous works of others. Just as a father delights more in the single word or syllable of a stammering child—knowing that the child loves him—than in the most difficult tasks accomplished by his servants. In fact, a father would more easily endure being struck or having his hair pulled by the child, knowing it arises from innocent, childish love, than he would tolerate the flattering kisses of others. It is from this spirit that Paul desires the hearers of the Gospel to perform good works. Only in this way are their works truly pleasing to God, and there is no danger that the belief in the righteousness and merit of works will creep into their hearts—a belief that contradicts the doctrine of justification by grace alone. Moreover, the desire to do good works increases when God's command and the final purposes are considered: the growth of spiritual gifts, true knowledge of God, fear of the Lord, faith, love, prayer, confession, a clear conscience, and rewards both in this life and in the life to come. But now, let us turn to Paul’s words, which provide the clearest possible teaching for fostering the desire to do good works. What then does Paul intend? Paul's intention is that, because of the immeasurable grace of God, promised and revealed in His Son according to the revelation of the Gospel, we should now do what God—who has bestowed such great benefits upon us—desires us to do. Paul wants our hearts to first be warmed and set aflame by the remembrance of God's immortal blessings. This should make us ashamed of our laziness and ingratitude, and stir up within us a certain righteous indignation against ourselves for being so forgetful of such great blessings. Then, we should arouse ourselves to repentance for our past neglect and to demonstrate our love toward God in return. This is why Paul so carefully emphasizes God's benefits: to bring us to shame and to awaken us, so that we might finally with greater diligence and care restrain our lusts and desires, turn our hearts away from the corrupt ways of the world, resist the temptations of the devil, and direct all our plans and actions according to God's will. For what are all these things we do and endure by God's will and command if we compare them with even the smallest of God's blessings—though in truth, all His blessings are exceedingly great? The reason why those things that we must do for God and His glory seem so difficult to us is simply that we do not earnestly reflect on God's benefits. How much more would we accomplish for the countless blessings of God, if we valued them as they deserve? Even barbarians face present dangers with great zeal when provoked by the smallest favors. Why would we not act, then, for the countless blessings of God, if we valued them rightly? But we remain strangely cold, even when we read, hear, or think about these blessings. Other matters stir us more—matters concerning the body and this most miserable life. The more we are distracted from meditating on God's merits by the laziness of the flesh, by the impiety of the world, and by the devil's craftiness, the more we must persist in reading, hearing, and exercising ourselves in the Word of God, and struggle against all obstacles with the strength worthy of Christians. For if people strive against rain and storms, dangers on journeys, heat, cold, and many other hardships for the sake of uncertain profit, why should we not fight valiantly for the glory of God and the eternal and most certain blessings? This is what Paul wants us to meditate on continually when he preaches the benefits of the Gospel. Whenever he mentions them—even when teaching about good works—he cannot restrain himself from speaking at great length, driven by his great zeal and the necessity of this doctrine. Everything depends on this: that we so deeply implant this teaching about the blessings of God revealed in His Son into our hearts that we desire to know and think of nothing else. These words have been spoken by way of exhortation. Now let us briefly consider Paul's message. What does Paul teach? First, that the grace of God has appeared, words which, as was recently mentioned, must be understood with particular emphasis. Even though God's grace also appeared in the promises—such as when the blessing of the seed was promised to the patriarchs against the terrors of God's wrath and judgment—Paul specifically speaks here about the fulfillment of those promises and the manifestation of Christ. He contrasts the New Testament with the old, in which the law was predominant and grace was scarce. Grace had only been promised and deferred to the New Testament, in which now all things have been fulfilled and proclaimed in the clear light without any law, except insofar as the law helps us to make use of the benefits and grace revealed in the Gospel. Thus, John says, "The law indeed was given through Moses; grace and truth came through Jesus Christ" (John 1:17). This is the same grace the people sought at Mount Sinai when they were terrified to the point of death by the voice of the law. This grace, therefore, most clearly appeared when Jesus Christ came into this world, born of the Virgin Mary, when the angels sang to the shepherds—who were among the most wretched of all people and had nothing at all in which they could place their trust—saying, "To you is born this day in the city of David a Savior, who is the Messiah, the Lord" (Luke 2:11). And again, "Glory to God in the highest heaven, and on earth peace among those whom he favors!" (Luke 2:14). When has anything like this revelation of God's grace ever been heard? Yet even more glorious events followed: when the Lord was baptized in the Jordan, the heavens were opened, the Holy Spirit descended on Him in the form of a dove, and the Father's voice was heard, "This is my Son, the Beloved, with whom I am well pleased" (Matthew 3:17). The same happened again before His passion during His transfiguration. What could be more glorious than these appearances? Now it was not the patriarchs, not the prophets, not the angels, but the Father Himself, who publicly and with His own voice from heaven declared that He was reconciled to humanity through the Son of Mary. This same Son later manifested Himself through His teaching, miracles, resurrection from the dead, and the sending of the Holy Spirit, who—despite all the gates of hell—gathered the Church for Christ through the preaching of the apostles and other weak men, sanctifying it purely by grace through the forgiveness of sins. In this way, the grace of God appeared, and Paul rightly calls it "salvific." For only this grace of God in Christ brings salvation to humanity, who could not be saved in any other way. The more they sought salvation by their own efforts, the less they could attain it, and they only increased their condemnation further. Who benefits from this grace? Even though reason may concede that God is merciful and inclined toward grace, and that He has shown this most clearly in His Son given to us, reason still makes this grace of God particular and useful only to a few—either to those whom God has secretly chosen, or to those who have especially earned His favor. However, to think about the grace of God in either of these ways is dangerous and renders it entirely void. For secret election is uncertain, and there is no one among all humans who can please God through their own merit. Against these two very great errors, which are some of Satan’s most cunning traps, Paul, with deliberate intent, adds a universal element. He says: The grace of God has appeared, bringing salvation to all people (Titus 2:11). This phrase, to all people, applies in both respects: grace has appeared to all because the Gospel calls everyone to partake in this grace, excluding no one. And this grace is also saving for all, provided they do not reject it, just as the devil rejects it and drives people to do the same. On this point, God frequently laments in His Word the extreme madness of humanity, that not only did people in paradise follow the devil, but they also now follow him in rejecting the remedy for that fall. Moses expresses this lament in Deuteronomy 32, and Christ repeats it in Matthew 11 and 23. From these passages, it can easily be understood that it is not God's will for anyone to perish. Instead, He wants to be recognized by humans, and He wants them to believe in His Word and not resist it. Therefore, whoever sincerely assents to God's Word, which offers His benefits freely to all believers, receives this grace of God that appeared in His Son, bringing salvation to them all, just as it is said: For I am not ashamed of the Gospel; it is the power of God for salvation to everyone who has faith (Romans 1:16). This is the primary effect of God's grace, that it imparts salvation to all people, as long as they do not reject it. But someone may ask: Are people really so evil that they do not want salvation? All indeed desire to be saved, but most reject the way of salvation presented in the Gospel. The Jews want to be saved through the Jewish law, the Turks through the law of Mohammed, the Papists through the laws of the Pope. The greedy want to be saved without losing their wealth, the lustful without giving up their desires, and the gluttonous without restraining their appetite. Therefore, it is not enough to want to be saved; one must also enter the way of salvation shown by the Gospel. That is, we must repent, renounce all carnal desires, resist them in every way, and finally deny ourselves. Only then can we believe that we will be saved because we are in the grace of God, which has appeared in His Son. And how great this grace is, the Word of the Son and all His works clearly show, if only we are willing to understand. He does not wait for us to come to Him but instead seeks out us poor sinners so that, like a hen gathering her chicks under her wings, He may shelter us in His embrace as we labor and are burdened. Moreover, what I have just said about the way and means of salvation, as prescribed in the Gospel, Paul himself clearly explains in the following verses. To whom? Paul says: The grace of God teaches us, or disciplines us, so that, denying impiety and worldly desires, we may live temperately, justly, and devoutly in this present age (Titus 2:12). This means that the Gospel, above all else, preaches repentance, exposing the impiety of the world by revealing God's wrath against all the injustice of people who suppress the truth in their unrighteousness. As Christ Himself said: When the Spirit comes, He will prove the world wrong about sin (John 16:8). But Paul, with great care in choosing his words, uses a term that implies not just correction but the kind of loving discipline that a father gives to his son, or a teacher to a student: first gently admonishing them about their faults, so that, understanding the error, they may take heed and not continue in it. If they do not listen to this gentle admonition, the correction becomes sterner. And if they persist in being obstinate and incorrigible, they are excluded, just as Christ commands His disciples to do in Matthew 18. This process of correction fits perfectly with the preaching of repentance, which must be the first priority in the Church. Not only are those to be corrected who are manifestly guilty of wrongdoing by their own admission and reason, but also those who see themselves as just, innocent, and holy. These, in particular, are guilty of impiety before God, because they dare to claim for themselves the glory that belongs solely to the grace and mercy of God. The Gospel calls such people, along with everyone else, to recognize and deny their impiety. If they heed the call, as Paul did, they are blessed. If not, they will hear the harsher words: You brood of vipers! Who warned you to flee from the wrath to come? (Matthew 3:7). And if they refuse even this warning, the final message is: His winnowing fork is in His hand (Luke 3:17), and the axe is laid at the root of the trees (Matthew 3:10), so that they may be cut down and thrown into the fire. Your house is left to you desolate (Matthew 23:38), You will not taste My banquet (Luke 14:24), and other such declarations. Thus, the Gospel demands that we strip off and mortify the old man—impious and enslaved to worldly desires, which are opposed to God's law—and that we be reborn, no matter who we are: not only people like Zacchaeus, Matthew, the adulteress, and others but also Nicodemus, Paul, and so on. The fruits of this new nature are an honest, just, and devout life in this world. For those who now neglect the light and continue in their darkness—those who do not heed the Gospel’s call to repentance, who do not strive to deny their old impiety and worldly desires, which come from the devil, and who do not endeavor to live honorably, justly, and piously before God, as each of us promises to do in baptism—let the time of grace pass by. Once this time is missed, no chance for salvation remains. What more does the grace of God do? It not only commands us to begin repentance but also to persevere in it and press forward vigorously in our calling so that we may more and more deny impiety and worldly desires, while growing in an honorable, just, and devout life, strengthened by the hope of the blessedness that will be revealed at the appearance of the glory of our great God and Savior, Jesus Christ. Continuous repentance is necessary, since in this life, sin always clings to us, and it must be mortified along with the old self. The new self, which is destined for life, is only begun here and cannot be perfected in this life. But to persevere, we need great strength of spirit, which comes from the certainty of the things promised, that is, from the hope and expectation of the blessedness that is reserved for us in heaven. Paul speaks of this hope, saying that he expects the blessedness to be revealed when Jesus Christ appears in glory, whom he calls the great God, not only because His nature is such that He is great among gods, as Psalm 82 celebrates Him, but also because of the great deeds He performs for our salvation. Now, though invisible, He defends us, seated at the right hand of God against the gates of hell, which still have power. But when He appears in glory, He will, in reality, deliver us from the power of all rulers, so that He alone will be recognized as great. This greatness will be a terror to the devil and the wicked but a salvation to us. Therefore, after calling Him the great God, Paul immediately adds our Savior Jesus Christ. For He desires to be and appear great by saving, not by destroying. Paul then describes the manner of this salvation in the following words. To whom? He gave Himself for us, to redeem us from all iniquity (Titus 2:14). In this way, He saved us. We were full of all iniquity and corrupted by nature. Moreover, we were ruled by the most wicked tyrant, who drove us from one sin to another. The more we tried to remedy our sins, the more deeply we sinned, as the examples of idolatry throughout all ages have shown, even from the beginning. From this greatest misery, Christ has redeemed us so that we are not only freed from our iniquity but also from the author of iniquity, under whose power we were. And He did this not with gold and silver—though such things are valued greatly among humans, they have no weight with God—but by the shedding of His own blood, than which nothing could be more precious before God. Since iniquity has been removed by this sacrifice, as Daniel prophesied (Daniel 9:24), it necessarily follows that we are also freed from God’s wrath and death through this same Savior. For where there is no guilt, there remains no punishment. To commend to us the great love of the Savior, Paul says, He gave Himself for us (Titus 2:14), as Christ also declared His own will in John: "I lay down my life for my sheep" (John 10:15). He not only now sits at the right hand of the Father, interceding for us, but from the moment man fell, He immediately placed Himself between us and God’s sudden wrath, so that man would not be eternally destroyed. And He did this with such love that He preferred to subject Himself to eternal death rather than lose humanity. Whoever firmly holds onto this will of the Son of God cannot do anything more powerful for their salvation. He is not only the Redeemer but also the Justifier, who from sinners redeemed and reconciled to God, makes them truly righteous, purifying them by the Word, the Holy Spirit, and faith. For these are the instruments of purification, as it is said: "You have already been cleansed by the word that I have spoken to you" (John 15:3), and: "The Holy Spirit will lead you into all truth" (John 16:13), and: "He purified their hearts by faith" (Acts 15:9). In this way, He makes for Himself a peculiar people (Titus 2:14), meaning a people set apart, new, and His own. The Greek word Paul uses, periousios, can rightly be explained as "special" or "peculiar," indicating the unique people of Christ, which is His Church. This people zealously pursues good works, as the Greek term zelotes signifies someone full of zeal. Thus, Paul has once again presented a beautiful summary of the entire Gospel, showing the primary reason for good works and new obedience. He has enumerated all the parts of evangelical doctrine in order: repentance, faith in Christ, and the effects or fruits of faith. He wishes this doctrine always to be pressed forward by teaching, exhorting, and authoritatively correcting. If anyone disregards this, they will not go unpunished. Therefore, let each person fulfill their duty—teachers, by faithfully delivering this saving doctrine, and learners, by not despising it—so that we may joyfully await the glory of the great God and our Savior Jesus Christ. AMEN.

GOSPEL FOR THE FEAST OF ST. JOHN THE EVANGELIST From John 21: When they had finished breakfast, Jesus said to Simon Peter, "Simon, son of John, do you love me more than these?" He said to him, "Yes, Lord; you know that I love you." Jesus said to him, "Feed my lambs." A second time he said to him, "Simon, son of John, do you love me?" He said to him, "Yes, Lord; you know that I love you." Jesus said to him, "Tend my sheep." He said to him the third time, "Simon, son of John, do you love me?" Peter felt hurt because he said to him the third time, "Do you love me?" And he said to him, "Lord, you know everything; you know that I love you." Jesus said to him, "Feed my sheep. Very truly, I tell you, when you were younger, you used to fasten your own belt and to go wherever you wished. But when you grow old, you will stretch out your hands, and someone else will fasten a belt around you and take you where you do not wish to go." (He said this to indicate the kind of death by which he would glorify God.) After this, he said to him, "Follow me." Peter turned and saw the disciple whom Jesus loved following them; he was the one who had reclined next to Jesus at the supper and had said, "Lord, who is it that is going to betray you?" When Peter saw him, he said to Jesus, "Lord, what about him?" Jesus said to him, "If it is my will that he remain until I come, what is that to you? Follow me!" So the rumor spread in the community that this disciple would not die. Yet Jesus did not say to him that he would not die, but, "If it is my will that he remain until I come, what is that to you?" This is the disciple who is testifying to these things and has written them, and we know that his testimony is true. But there are also many other things that Jesus did; if every one of them were written down, I suppose that the world itself could not contain the books that would be written. What is the theme of this Gospel? It is with great wisdom that this Gospel is placed alongside the previous ones, addressing another potential scandal that easily arises after hearing about the cross and persecution, to which the Church and the people of Christ are subjected in this world. Just as the previous Gospels strengthened us to the right, so that we would not be offended by the seemingly unglorious appearance of Christ's kingdom, which does not seem to align with the grandeur of the promises, so this Gospel strengthens our hearts from straying to the left—meaning that we should not think that everyone must be in the same condition or that no one can be saved unless they die a violent death. In this error, the foolish Anabaptists find themselves, recklessly exposing themselves to dangers and deliberately seeking a violent death. In this Gospel, Christ clearly distinguishes between different vocations, not wanting Peter and John to be identical in all respects but rather calling each to follow their own vocation. One is called to a violent death and a shorter life, while the other is called to a natural death and a longer life. Christ does this to make His power more evident, so it becomes clearer that both the life and death of His followers are in His hands, not in the control of the world or its tyrants. Just as He Himself laid down His life and took it up again at His own will, not at the will of His enemies—(as He said in John 10:18, "No one takes it from me, but I lay it down of my own accord. I have power to lay it down, and I have power to take it up again")—so He does not allow any of His followers to be at the mercy of the devil and the world, who, if they had their way, would wipe out the entire Church of Christ in an instant. Rather, He holds all His followers in His hand, distributing life and death to each one according to His will, not according to the will of the world and its ruler, but according to His own judgment, as His glory and the salvation of each believer require. Whether the faithful live or die, they live and die for their Lord. This teaching is necessary for the Church so that each individual may serve Christ in their vocation and obey Him, not assuming that differences in circumstances mean one is in greater or lesser favor with God, nor envying others. Each person should consider their own condition as the best and most suitable for them, as they have received it from their Lord, whom they serve. They should entrust both themselves and all their affairs, in life and in death, to God's wisdom, without overanalyzing why God deals differently with them than with others, which is the height of folly. On the contrary, the highest wisdom is to depend on God's judgment in all things. Therefore, Psalm 111:10 says, "The fear of the Lord is the beginning of wisdom." If the world mocks it, what does that matter? The truth remains that God's wisdom is certain, and all worldly wisdom leads to the most foolish outcomes, even if the beginnings seem brilliant while God's wisdom may seem absurd and contrary to all expectation. Into how many parts is this Gospel divided? This Gospel can be conveniently divided into four parts: the first concerns the testing of Peter, the second narrates the foretelling of Peter’s death, the third refutes Peter’s curiosity, and the fourth serves as the conclusion of the entire Gospel. Regarding the first part, which deals with Peter's testing, Christ, in His divine wisdom, deemed this matter highly necessary. He knew all things—what would happen to His disciples and how great their weaknesses were. Even if He had not known this (which is impossible), He could easily have understood it from the time of His passion, when Peter denied Him three times, and the others fled, abandoning their Lord, despite having previously promised to go with Him even to prison and death. If they were so weak in the face of someone else’s peril, how much less would they have endured in their own trials, unless they had been strengthened with a firmer spirit and a more ardent love for Christ after His resurrection? Christ was about to entrust them with a matter of the greatest importance—namely, to be the instruments for spreading His kingdom throughout the world. He foresaw the great struggles ahead, in which the devil would deploy all his devices against these disciples, the weakest of men, and the entire strength of the world would be roused against these few, defenseless, and humanly powerless followers. For this reason, Christ first tests Peter’s heart—not because He was unaware of it, but for the sake of Peter himself and the others. There are two reasons why Christ specifically addresses Peter. First, Peter should rightly love Christ more than the others, since he had been forgiven more, just as Christ said of the sinful woman: "Her sins, which were many, have been forgiven; hence she has shown great love" (Luke 7:47). Secondly, because Peter was to stand in the front lines, as the Book of Acts later shows. Christ was not content to ask Peter once but repeated the same question three times until He instilled in Peter a sense of concern and self-doubt. Peter, now distrusting himself, humbly leaves the matter of his love entirely to Christ’s judgment, far removed from the arrogance he had once displayed, which had led to his shameful fall—something that surely came to Peter’s mind now. In this way, Christ signified to Peter that he was now truly fit to undertake the Apostolic office, having learned to love Him with a genuine love, rather than the hypocritical and arrogant love he had once professed when he dared to rebuke his Lord and overestimated his own strength. Now, Christ says to Peter: "Feed my sheep," for you truly love me. For a mere ordinary love will not suffice to endure the hatred of the entire world or to bear the fierce assaults of Satan, who attacks both body and soul—especially in such a state of natural weakness. For although all who follow Christ are exposed to various storms, those who teach are particularly afflicted, since they cannot hide from the world’s gaze. The devil particularly targets these individuals, using all his tricks to sway them from their duty—either by luring them with comforts or by frightening them with hardships. If Satan succeeds in this, the Word of God is in danger. When teachers are absent, it becomes easy for him to snatch the Word from the minds of people, for they are naturally prone to error. Additionally, in the place of true teachers, he sets up proponents of false doctrines, by which he can swiftly extinguish all true knowledge of God in the hearts of men. Since Peter was chosen to bear an extraordinarily difficult burden, the Lord warns him that he will need great zeal and fervor of spirit to withstand the challenges and dangers that come with the duty of teaching the Gospel. Everything will oppose him—both external forces and internal struggles, which rise from the frailty of human nature. Christ essentially says to him: “Peter, so far you have only experienced minor trials, and even those you were not able to endure. What will you do in the future when you see not just a servant girl or the house of Caiaphas but the entire world turned against you? Therefore, you need a much stronger spirit if you are to fulfill your duty and boldly confess me. You must place me and my name above everything, even yourself, and not take pride in yourself, but instead rely solely on my help, for I will be with you, and you will be doing my work, not your own." What Christ says to Peter applies to all who share in this ministry. They all must be filled with an intense love for Christ and His Word, and must not rely on themselves but depend entirely on Christ, acting out of love and devotion to Him. They should always be wary of their own strength and trust solely in the power of Christ, undertaking their tasks with confidence in Him, not relying on their own abilities. Those who possess this mindset, constantly aware of their weakness and trusting solely in Christ’s goodwill, are truly fit to teach the Gospel—not reckless spirits, who are zealous at the start but fearfully retreat in times of danger, just as Peter did before Christ’s death. Christ gave Peter no particular task before, but now that He sees Peter is prepared to bear the burden, He entrusts him with the care of His sheep. In saying this, Christ leaves nothing out regarding the duty of Apostles and other teachers in the Church. First and foremost, they must be shepherds who feed the flock. They should not be concerned with their own comforts but with the salvation and well-being of the sheep, ensuring that they provide nourishment in times of hunger, offer drink in times of thirst, comfort the sick, lead them to green pastures, and constantly watch over them against the attacks of wolves. This means that they should devote all their care, effort, work, and thoughts to rightly preaching the Word of God, instilling true knowledge of God in people’s hearts, consoling and refreshing them, warning and encouraging them against dangers, and defending them against wolves who secretly lay traps and spread their poison to wound souls. Pastors must carry out these duties not towards rebellious goats but towards obedient sheep—those who place all their hope in the true and nourishing pastures provided by Christ. This refers to the troubled and fearful souls, burdened by the weight of sin and God's wrath, who present themselves as willing learners and eagerly embrace the Gospel of God’s grace, finding delight in nothing other than the voice of Christ. Finally, pastors must remember that the sheep are not their own but belong to Christ, who redeemed them at great and incalculable cost and made them His own. If anyone causes even one of these sheep to stumble, it would be better for him, Christ says, if he were cast into the sea with a millstone around his neck. In contrast, there are wolves who do not feed the sheep but flay them alive—these sheep who were redeemed by the blood of God’s Son. Just as pastors are responsible for providing Christ’s sheep with life-giving nourishment, so too the sheep owe sustenance and support to their pastors. What is the second point? Here, Christ foretells Peter the kind of reward he will receive from the world for his great labor. Just as Peter shares the duty of his office with many others, so too does he share the reward for that office. Both of these things, however, have been falsely claimed by the Roman beast, which shamelessly pretends to be the successor of Peter. It does not labor in feeding the flock, but lives for its own pleasures, indulging in worldly comforts, and takes for itself the kingdoms of the world as its reward. It suffers nothing for the name of Christ but, under the pretense of Christ’s name, kills whoever it pleases. However, leaving aside this monstrosity, which is worse than anything that has ever existed, let us return to Peter, the true shepherd and faithful servant of Christ. To him, the Lord says: "Up to this point, you have enjoyed great freedom, and everything has gone according to your own desires. But now your life will change, and you will have to bear your cross and follow me. This will be far more difficult than catching fish. Therefore, do not imagine yourself as a ruler of the world, as you once hoped, but as the servant of all men, just as I, your master, was. For it is not fitting that the disciple should be above the teacher, nor the servant above his master. And when you have served with the greatest faithfulness, this will be your reward for your labor: hatred, beatings, imprisonment, insults, and, finally, death itself." Peter experienced all these things, as the examples in the Acts of the Apostles demonstrate. This was the time of which the Lord had spoken: "The friends of the bridegroom do not mourn while the bridegroom is with them, but when he is taken away, then they will mourn." For there could be nothing more wretched, nothing more full of toil than what the Apostles and their followers endured. Truly, it can be said of them what Scripture says of Moses in Numbers 12: that no one on earth had suffered more. This can easily be understood from the history and writings of the Apostles. Therefore, from this second point, it should be noted that whoever desires the office of Peter must be prepared not for ruling, seeking honors, or living a life of ease—conditions which are pursued by the common monks and priests in the papacy, who live at their own pleasure in complete idleness, without any obligation, and free from the burdens of society. Instead, they must be ready for constant and unbroken labor, serving Christ and His Church. Moreover, they must endure the ingratitude of the world and face countless dangers. For God does not intend for His ministers to expect rewards from the world or its ruler, the devil, but from heaven. This admonition from Christ applies not only to those who are already in ministry but also to us, who will one day serve the Church and tend to the flock of Christ. Now, while we are still young and under the discipline of our fathers or tutors, we live a sweet and peaceful life without great labor or concern, much like the disciples before Christ’s ascension and the sending of the Holy Spirit to preach the Gospel. But when we leave this discipline behind and take on the role of teaching others, then we will face great struggles and dangers—challenges that no one can endure without a deep love for Christ and His Word. Therefore, let us prepare our minds early for these things, so that we are not caught unprepared when the time of greater difficulty and responsibility comes. What is the third point? When Peter heard about his coming suffering, he did not show the same eagerness he had displayed earlier when he promised that he would be braver than the other disciples and even proved to be a bold soldier by cutting off the ear of the high priest’s servant with a sword. Such was his initial zeal. But now he feels very differently and recoils from the death that has been foretold to him. Where is the love for Christ that was discussed in the first point? All this serves to curb natural presumption. Before understanding the danger, the flesh is overly confident and arrogantly assumes it can handle anything. But when faced with real peril, it proves to be extremely weak. Christ, as with all other human weaknesses, bore this one for us when he said, "My soul is deeply grieved, even to death" (Mark 14:34) and when, in the garden, he was so troubled at the sight of death that he sweat blood and prayed three times for the Father to take this heavy burden from him (Luke 22:44). "The spirit indeed is willing, but the flesh is weak" (Matthew 26:41). So that the disciple would not be above the master, nor the servant above the lord, Peter too had to experience this weakness and recoil from death in the flesh, even though in his spirit he loved his Lord and was prepared to confess Him. This weakness is coupled with another, which is the curiosity Peter shows by asking about someone else's fate instead of focusing on his own. This curiosity was contrary to the love and faith Peter owed to Christ. It shows that not even Peter, nor any other human being, can avoid falling from one sin into another, and that at every moment we need the grace and mercy of God in Christ for the forgiveness of sins. For what does Peter’s question, "Lord, what about him?" (John 21:21) mean, other than: "Have I been less faithful to you than this man, that you assign me a harder fate?" This implies a distrust in Christ and His fairness. Christ therefore rightly rebukes Peter’s curiosity, saying, "What is that to you? You follow me!" (John 21:22), meaning: Obey my calling and accept your own lot for my glory with a willing heart, without casting envious glances at someone else’s condition, which seems to you better than your own. Instead, submit everything to my will, as is proper, and prioritize my judgment over your own foolishness. This admonition powerfully curbs common curiosity, which is highly harmful in every field, especially in the ministry of the Church. When someone grows weary of their own duties (a common failing of all people, as the literature of the nations attests), they often desire another vocation that they judge to be better than their own. This vice has caused horrific devastation in the Church and produced the most destructive heresies, doing more harm to the Church than the slaughter by tyrants. Both ancient and modern histories are full of examples of this. Thus, it is clear how necessary this virtue is for all people, especially those entrusted with the care of Christ’s Church and flock, that each person focus on their own calling and not consider someone else’s calling more desirable than their own. For those in higher positions also face greater dangers. But the flesh sees only the dignity and advantages in such positions, not the labors and perils. Peter, for instance, thought John was more fortunate because he was not foretold a violent death, even though John later experienced great hardships in his life—from witnessing the horrific destruction of his people to enduring the blasphemies of Cerinthus and other heretics. John suffered such intense mental anguish that he would have preferred being crucified by tyrants a thousand times over. However, God willed that John remain alive for the Church’s benefit so that there would be at least one Apostle who could refute the heresies of all future generations. For this benefit, the Church rightly gives thanks to God, who wisely governs everything. Therefore, we should not be troubled by the differences in our callings. Each person should regard their own as the best and most fitting for them, trusting everything to God's judgment. As it is written: "Commit your way to the Lord; trust in him, and he will act" (Psalm 37:5). If anyone thinks otherwise, they should know they are gravely sinning against God, criticizing His judgment. Furthermore, even if they are greatly distressed, they will accomplish nothing. No one can change God’s will. What is the fourth point? John, concluding his Gospel, affirms that everything he wrote is true, as someone who did not merely hear these things secondhand, but witnessed and knew everything concerning Christ firsthand. He focuses on Christ's two natures, inseparably united in one person, His office, His teachings, and His works, believing that what he has recorded is sufficient for a true knowledge of Christ and for our salvation. He also aimed to refute the mass of heresies, which John, through the Spirit, foresaw would arise. For anyone who does not believe John’s testimony would not believe even if so many books were written about Christ that the world itself could not contain them all, and yet still not cover everything about Him. Thus, John intended to set a limit to human curiosity, encouraging us to be content with this doctrine about Christ, which agrees with the writings of the Prophets, and not to think that anything necessary for our salvation has been omitted. Nor should we assent to the opinions of our own reason or the ideas of impure spirits who imagine themselves wiser and more spiritual than the Prophets, Christ the Son of God, and the Apostles, inventing new things outside of the Word handed down by the Prophets and Apostles, as if these inventions were necessary for human salvation. In this category, we see many foolish ideas promoted by the Roman Curia, from which God, in His infinite mercy and goodness, has liberated us by bringing back into the light the writings of the Prophets and Apostles from their former obscurity. All devout people should recognize this great blessing, be grateful to God, meditate upon it diligently, exercise themselves in it, and finally call upon God for His help, that they may continue in this light until the end. Amen.

EPISTLE FOR THE SUNDAY FOLLOWING THE FEAST OF THE NATIVITY Galatians 4:1-7 "I mean that the heir, as long as he is a child, is no different from a slave, though he is the owner of everything; but he is under guardians and trustees until the time set by his father. So with us; while we were minors, we were enslaved to the elemental spirits of the world. But when the fullness of time had come, God sent his Son, born of a woman, born under the law, in order to redeem those who were under the law, so that we might receive adoption as children. And because you are children, God has sent the Spirit of his Son into our hearts, crying, 'Abba! Father!' So you are no longer a slave but a child, and if a child then also an heir, through God." What is the context? Paul carefully debates the use of the Mosaic Law, a discussion he began at the end of the previous chapter, against those who believed that the Law of Moses should never be abolished. They taught that the Galatians and other Gentiles who obeyed the Gospel must also accept the law and circumcision, otherwise they would render the Gospel null and void. The arguments of the opponents included misinterpreted scriptural passages, a practice common to all false prophets. For example, they cited Genesis 17, claiming that circumcision was given as an everlasting covenant, much like how even today, Jews argue that the law has not been abolished. Yet, reality shows their error: the law has indeed been abolished. It is clear that the mistake lies in understanding the covenant as eternal, not circumcision itself. Or, if circumcision is understood to be eternal, it must be interpreted not as infinite but as continuous and uninterrupted in practice, as compelled by reality. Circumcision and the law were to last until the promises were fulfilled, just as Jacob said: "The scepter shall not depart from Judah, until the one comes who is to be sent" (Gen. 49:10). They also presented other arguments based on reason, which is another foundation of heretics. The main argument was this: "If the law does not justify, it was given in vain." But it is impossible that it was given in vain, as history shows great events occurred before, during, and after the law's establishment with the people under the law. Therefore, the law appears to justify. Paul has thus far responded to this objection by showing the primary purpose of the law: it does not justify. Otherwise, the promise would become void. Instead, the law serves Christ, who justifies, acting as a pedagogue leading to Christ, as is taught on the day of circumcision. The next argument is this: "If the law is now rightly omitted, then it could also have been omitted in the Old Testament. For what is not necessary for salvation at one time cannot have been necessary at another time." Paul responds to this reasoning in today’s reading, denying the conclusion. It does not follow that the law could have been omitted then because it is now abrogated. At that time, it had a command, but now it has no command. Paul beautifully illustrates this point with an analogy. Even though the disputes in the Church today may appear different, they are similar in nature. For what objection is more common than the claim that good works have no use if those who do them are no more justified before God than if they had done none at all? Similarly, the question arises: "If works are not now necessary for salvation, why did the saints perform good works in the past?" These opinions are confirmed partly by misinterpreted scriptural testimonies and partly by reason. Thus, it is most useful to carefully meditate on Paul's arguments regarding the use and duration of the law and the works commanded by God to refute the debaters of our time. For other issues, the response is easier, as the entire prophetic and apostolic scripture clearly condemns practices instituted by human authority. But let us listen to Paul argue against the defenders of the Mosaic law, showing that the law was not given to last forever. What, then, is Paul's argument? It is an analogy. Just as the heir of material goods is not always under the authority and control of their parents or guardians, so too is the heir of eternal and spiritual goods not always under the law. This comparison is simple and clear. Who is unaware of the common practice where heirs, while still minors, are denied access to their inheritance to prevent them from wasting it out of immaturity? Instead, the inheritance remains intact until the heir is of age and capable of using it wisely. In the meantime, the heir is kept under the supervision of parents, tutors, guardians, and stewards, just like a servant. They are trained in such a way that they become fit to manage their inheritance and use their freedom not for ruin, as youth often does, but for salvation. This analogy fits perfectly with the spiritual concepts of servitude and freedom, each of which has its time determined by the heavenly Father. Just as a physical father sets a specific time for their child to receive and possess their inheritance, in the meantime, they subject the child to servitude and discipline for their greatest benefit. The time of freedom was established by God when the Redeemer, fulfilling the promises, had come. Until then, God wanted His people to be kept under discipline, and He restrained them more severely so that they would long even more for the time of freedom, just as the pious fathers longed for it. Of these fathers, the Redeemer Himself said: "Many prophets and kings desired to see what you see, but did not see it, and to hear what you hear, but did not hear it" (Luke 10:24). However, the people were so foolish that they preferred servitude to freedom and chose to cling to the law rather than accept the Redeemer. This foolishness was already displayed in the desert when they wanted to return to Egypt for its pots of meat, preferring that harsh servitude over the liberty God had offered them. Paul also refers to the discipline of the law as the "elementary principles of the world" because, just as the basics must first be taught in any field (like learning the letters of the alphabet), in morals, a fundamental discipline is necessary to curb the wildness of youth so that they can be kept in line and trained in solid virtue. Now, if someone were foolish enough to wish to remain a servant or in discipline after the appointed time, they would rightly lose their freedom, just as the servant in the law of Moses, who refuses to be set free, loses theirs. In spiritual life, no one can be free unless they wish to be freed through Christ, the Liberator, just as the Jews refused, as in the parable: "We do not want this man to reign over us" (Luke 19:14), and "We have no king but Caesar" (John 19:15). If they had been willing, they would no longer have been bound to circumcision and other laws given by Moses, once the appointed time had come and the Liberator had appeared. As the Scripture says: "The law and the prophets were in effect until John" (Luke 16:16). The apostles understood this, and they in no way compelled the Gentiles to observe the law. On the contrary, they vehemently opposed those who believed the law was necessary to obtain the benefits of Christ, as is evident from the Acts of the Apostles and from Paul's letters. How does this apply to us? At first glance, these matters may seem somewhat irrelevant, since we, who are of the Gentiles, were never under the law of Moses, and there is no danger that we might accept it, although the Jews do indeed try to promote it. Yet, this teaching holds great value for us in our spiritual life and for properly understanding the doctrine of justification. First, it serves to protect us against hypocritical teachings, which often dominate the world with great applause. For if justification is denied to the divine law given to the people of God, how much less can other laws justify before God? Least of all can the Roman pontifical law justify, as it contradicts both divine and natural law and is only superficially adorned with the pretext of a title. Second, from this, we learn the true purpose of the law, which applies to everyone because of the authority of nature, established by God. The law is necessary for the governance of this worldly and civil life. This is why Paul calls the precepts of the law the "elements of the world." For without discipline, which is governed by law, civil society cannot be maintained, as is clearly shown by the ruin and calamities of empires that follow from neglected or corrupt discipline. Third, we learn how to use the law spiritually when it terrifies us, by revealing and exposing sin. "Through the law comes the knowledge of sin" (Romans 3:20), and it brings about the awareness of God's wrath. When we are terrified, we should not resist these fears, which arise from the magnitude of sin and divine judgment in our souls. Instead, we should understand that the law has reached its limit and must no longer continue, but give way to the One who has now been manifested to set us free, according to the promise: "So if the Son makes you free, you will be free indeed" (John 8:36). Then, we should recall Paul's analogy of the heir, who does not remain under discipline any longer than necessary, until they are mature enough to manage their inheritance. When the heir comes of age and is ready to inherit, they are released from the authority of guardians. Similarly, when people are complacent in their ignorance, they remain under the law and its judgments. But when they recognize the gravity of sin and divine condemnation, they should no longer remain under the law but receive the freedom given by Christ to partake in the blessings He has won for us. Thus, it is essential to properly distinguish between law and Gospel in practice, and to gain freedom from the yoke and servitude of the law through the Gospel. This is so necessary that no one can be saved without it. Only Christ frees us from the law, as the Gospel proclaims, just as He said: "Unless you believe that I am He, you will die in your sins" (John 8:24). And also: "Come to me, all you that are weary and are carrying heavy burdens, and I will give you rest" (Matthew 11:28). In other words, "None of you can be freed from your burden except through me, no matter how hard you or any other creature might try." For if it had been possible to achieve this any other way, there would have been no need for this Redeemer, whom God sent when the appointed time had been fulfilled, to liberate those who were to become His heirs, as Paul continues to explain. What does Paul say about this? "When the fullness of time had come," that is, when the appointed time had been fulfilled and the promises were to be realized, God sent His Son, born of a woman, and made subject to the law, so that He might redeem those who were under the law. In these words, Paul describes both the Redeemer Himself and the manner of redemption. The Redeemer is the only begotten Son of God, for no one else could bear this burden. He was born of a woman, according to the promise concerning the seed of the woman, which, as subsequent promises confirm, was to come from the lineage of Abraham and finally from the house of David. Thus, He is truly God and truly human in the same person. The manner of redemption was that He submitted Himself to the burden of the law, taking upon Himself what had been removed from our shoulders. He alone had the strength to bear this weight, while all others crumbled under this most grievous burden. As Peter says in Acts: "Why do you want to place this yoke upon the necks of the disciples, which neither we nor our ancestors were able to bear?" Whatever was imposed on Him by this burden of the law, He fulfilled completely and thereby took away the law's right over us, making Himself Lord of the law. Having gained dominion over the law, He commanded it not to exercise any power over those who believe in Him. Similarly, having conquered sin, death, and the devil, He decrees to all these enemies that they may no longer rage against us, or if they have not entirely ceased, He holds them in His hand and restrains them as if with a bridle, ensuring they do not exceed what is beneficial and salvific for us. From this, it can be understood how our liberation through Christ, who is both true God and true man, was accomplished. Now those who believe in Him are no longer under the law, which accuses and condemns, but under grace, which forgives. The law does not forgive; it exacts punishment to the last penny. From this source must come all the consolations on which we rely as upon a wall of bronze, whether we are troubled by the guilt of sin, the severity of the law, the sternness of divine judgment, the cruelty of death, or the fury of the devil and the horrors of hell. For against these greatest evils, God sent His Son, born of a woman and subject to the law. In all other matters, we could have found deliverance from other liberators. There are those who can free us from diseases, poverty, or disgrace. But from these greatest evils, to which all humanity is subject eternally by nature, no deliverance can come except through Christ, who alone defeats the strong and armed enemy, distributing his spoils. Nor does Christ, having freed us from the old burden of the law, impose a new law upon us, as other liberators might, or torment us with new demands. Instead, He truly and eternally makes us free from slavery, granting us the rights of sons, as Paul continues to explain. What are the words of Paul? "That we might receive adoption as children." For before, we were not children of God but children of the devil, having fallen away from God. However, after the natural Son of God was sent and freed us by taking away the burden of the law, we have now become children of God through Him. As John also says: "But to all who received him, who believed in his name, he gave power to become children of God, who were born not of blood or of the will of the flesh or of the will of man, but of God" (John 1:12-13). We are made sons through the Word that became flesh. Here again, all the merits and works of human beings are excluded, even those done according to the law of God, and nothing else is required but faith—faith not as the Papists imagine, where Christ is viewed as angry and placated by our merits, but the prophetic and apostolic faith, which throws itself into Christ the Redeemer and rests sweetly in His embrace, clinging to the promises which, for His sake, offer a gracious Father in heaven to all believers. How much more is Christ Himself free from all wrath, hatred, and severity, but rather filled with love and benevolence toward all the afflicted, as His words, sweeter than any honey, demonstrate: "Those who are well have no need of a physician, but those who are sick" (Matthew 9:12); "I desire mercy, not sacrifice" (Matthew 9:13); "The Son of Man came to seek and save the lost" (Luke 19:10). And He does not abandon those He has saved and redeemed, but rather commends them to the Father as sons, and He desires that they be loved by the Father no less than Himself. Therefore, through Him, we are children of God, who are not burdened by the law and punishments as slaves are, but are asked for nothing more than to love the Father and confess Him as their Father. But then someone might ask: Why, in the Gospel, does Christ teach the law much more strictly than those who profess to be teachers of the law? The reason is that, as has been said, without the understanding and function of the law preceding it, people are unfit to receive the benefits that He offers. His principal duty is to free and redeem from the law and its curse and to make the enemies of God into the children of God. Just as a physician reveals the danger of an illness, not to allow the patient to perish in it, but to encourage them to seek a remedy; and just as a father highlights the sin of a child to stir them to seek forgiveness. Likewise, our heavenly Father does not leave us naked or without care and protection but adorns, cares for, and defends us once we have become His children. How does He do this? Paul explains this in the following words, pursuing all the fruits of the Gospel with his characteristic diligence in teaching this doctrine. He says: "And because you are children, God has sent the Spirit of His Son into our hearts" (Galatians 4:6). It is as if he were saying: Just as God previously sent the Redeemer Son through whom you were freed from the most bitter slavery, now, for His sake, He does everything else as well. He not only wants the Son, along with His work of redemption, to be yours, but He has also sent His Spirit to you. This Spirit does not simply occupy your head, hands, feet, or any other part of your body, but rather He dwells in the innermost part of your heart, where previously an evil spirit reigned, tormenting and afflicting you—first, rendering you idle and complacent, living in lawlessness by despising God's judgment; then, as the burden of sins increased, terrifying you and driving you to despair. Now, having been freed from that evil spirit through the Son of God, who destroys the works of the devil, you have been gifted with a new and better guest, namely, the Holy Spirit. And if that prior spirit was not idle but active in bringing about destruction, then how much more will the Spirit of Christ not sleep within us but instead act powerfully! He produces the opposite of those former feelings, so that we no longer live complacently or disdain the judgment of God, but we genuinely fear Him. Similarly, we are not to be terrified into despair, fearing an angry God instead of a gracious Father, but we should, through trust in His mercy for Christ’s sake, lift our hearts against fear and despair, as all the truly holy have done. When we feel these things happening within us, our very conscience testifies that we have the Holy Spirit dwelling in us, even if He has not descended upon us in visible form, as He did on Christ during His baptism by John, or upon the apostles and others at the beginning of the preaching of the Gospel, as clear testimonies that the Holy Spirit is given to all who hear this Word and sincerely believe it, just as the apostles and others did then. But the most striking and visible testimony of the Holy Spirit is what follows. What is this testimony? Paul explains that the Spirit in our hearts cries out, “Abba, Father” (Galatians 4:6). This is a crucial testimony, as other signs could easily be shaken by the sense of our great weaknesses. These weaknesses are so overwhelming that the new movements produced by the Holy Spirit within us may barely be noticed, or even seem extinguished at times. Therefore, Paul emphasizes this particular testimony to support our faltering faith: as long as we call upon the Father in prayer, the Holy Spirit remains with us. Despite our weaknesses, when we groan and ask for forgiveness and help against the law of our flesh and the devil—just as Paul cried out, “Wretched man that I am! Who will rescue me from this body of death?” (Romans 7:24) and, “I pleaded with the Lord three times that He might remove the thorn from me” (2 Corinthians 12:8)—this prayerful calling is a sure sign that the Holy Spirit is within us. We should meditate on this testimony of prayer and know for certain that we possess the Holy Spirit when we cry out to God in our distress, trusting in His fatherly care. Paul says that it is not we, but the Spirit of Christ in our hearts who cries, "Abba, Father." Just as the Spirit Himself is greater than heaven and earth, so too is His cry, which fills everything, even if it remains hidden within us. Even when we are troubled by other voices—when our conscience hears the voice of the law and, stirred by the devil, drives us toward despair—we must not disregard these hidden sighs of our hearts, through which we reach out to our heavenly Father and ask for His help. Though these sighs may seem insignificant to us, they are to God greater cries than the loudest trumpets and cannons, more powerfully reaching His ears than any bombardment could break down walls. That is why Paul calls these groans “inexpressible” in Romans 8:26. They are heard by God, who searches the secrets of our hearts, far more than the loudest cries of the wicked, to whom God remains deaf. As God said to Moses, “Why do you cry out to me?” when Moses stood at the Red Sea, seemingly at a loss (Exodus 14:15). Similarly, in Luke 18, Christ refers to the groans of the elect as cries to God, though they may seem like mere sighs. Thus, as long as this groaning remains in our hearts, we have a sure testimony, that the Holy Spirit is within us, crying on our behalf, “Abba, Father.” And if God is our Father and not a tyrant, it follows necessarily that we are not slaves, but sons and heirs—this all being due to Christ, who lives and reigns with the Father and the Holy Spirit forever. AMEN.

GOSPEL FOR THE SUNDAY AFTER THE NATIVITY OF CHRIST Luke 2:33-40 The passage begins with Joseph and Mary marveling at what had been said about Jesus. Simeon then blesses them and speaks directly to Mary, saying: "Behold, this child is destined for the fall and rise of many in Israel, and for a sign that will be contradicted. And your own soul a sword will pierce, so that the thoughts of many hearts may be revealed." Additionally, there was a prophetess named Anna, the daughter of Phanuel, of the tribe of Asher. She was of great age, having lived with her husband for seven years after her marriage and then as a widow until she was eighty-four. She never left the temple, worshiping with fasting and prayers night and day. At that moment, she came forward and gave thanks to the Lord and spoke about the child to all who were waiting for the redemption of Jerusalem. When Joseph and Mary had done everything required by the law of the Lord, they returned to Galilee, to their town of Nazareth. The child grew and became strong, filled with wisdom, and the grace of God was upon him. What doctrine is to be drawn from this Gospel? The central doctrine of this Gospel is that, together with Joseph and Mary, we should learn to recognize the child Jesus as the true Christ, Lord, and Savior, just as the angel told the shepherds. In this recognition lies the fullness of God's glory, the peace granted from heaven to earth, and the goodwill or favor shown to humanity, as the angels sang to the shepherds, summarizing in a few words all the benefits that the Son of God brought from heaven when He became incarnate. To further confirm this knowledge of Jesus in the hearts of His parents and all of us, the testimonies of Simeon and Anna are added to those of the angels and shepherds. The authority of Simeon and Anna was not insignificant, both because of their age and their extraordinary devotion to religion and piety. In their examples, we see again what is most necessary for us to understand: the birth of the child Jesus is revealed only to those who earnestly awaited His coming. Simeon's desire was so great that he received a special revelation from the Holy Spirit, that he would not die until he had seen the Savior with his own eyes. And of Anna, the Evangelist says that she was one of those who were waiting for the redemption of Israel. These examples remind us to believe that Christ will also become increasingly known to us if we desire to know Him. However, for those who remain indifferent and have no thought of Him, He remains unknown. Indeed, even those who have already recognized and believed in Him as their Lord and God will lose this knowledge and faith through idleness and complacency. The examples presented throughout Scripture and our own experience—whether in others or in ourselves—clearly show this. Since this is the case, all those who care about their piety and salvation should be diligent in avoiding idleness and complacency, as these are the greatest dangers, especially in this age, where nothing seems more secure or less fervent. This general complacency even makes the truly pious more negligent. Secondly, the different conditions of the people show that Christ was born for all humankind without distinction. For what could be more different than the conditions of the shepherds, Simeon, and Anna? The shepherds tend their flocks in the fields, while the others are devoted to the temple. Simeon is a man, possibly married, while Anna is a woman and a widow. Yet all of them share Christ in common. The shepherds, who are away from the temple, have no less of Christ than Simeon and Anna, who were constantly in the temple, offering far more outward acts of worship to God than the shepherds. Therefore, although there are different callings and gifts, Christ is the same for all who believe in Him—whether wise or foolish, educated or uneducated, men or women, old or young, urban or rural, and so on. Conversely, no matter their external status, all the impious and those who do not believe in Christ are equally condemned. Now speak about the testimony of Simeon, which he gave concerning the child Jesus. The Evangelist writes about this as follows: "Simeon blessed them and said to his mother Mary, 'This child is destined for the falling and the rising of many in Israel, and to be a sign that will be opposed so that the inner thoughts of many will be revealed—and a sword will pierce your own soul too'" (Luke 2:34-35). The authority of this testimony is affirmed by the words, "Simeon blessed them." For blessing belongs to God alone, who in His Word assigns the power of blessing to Himself alone, just as He also reserves the power of cursing. The Evangelist thus indicates that Simeon was divinely inspired to say these things, as he had earlier clearly written that Simeon spoke by the Holy Spirit. Nor could Simeon, by any human judgment, have seen in the infant Jesus all that was destined to happen to Him. Simeon had in his heart, through the prompting of the Holy Spirit, all the sayings of the prophets and the testimonies of Moses about Christ, which he gathered together as though into one bundle, showing what the future condition of this child would be in the world—namely, that the whole world, with all its forces united, like archers aiming at a single target, would employ every means to destroy Him. Even this people, to whom He was specifically sent, would reject Him, as John also says: "He came to what was his own, and his own people did not accept him" (John 1:11). Simeon could clearly see the beginning of these events in the great contempt of the people, who believed neither their own nor others' testimonies because of the child's weakness and poverty. In rejecting Him, the majority of the people argued that another Christ was to be expected. Simeon foresaw the immense hatred of the priests and their impiety, which was no different from the profane opinions of the world, where neither religion but rather ambition and luxury were their concern. He saw that these leaders would by no means encourage the people to recognize this poor and wretched Christ, but rather to crucify Him. From this would follow the horrible destruction of the whole people and the devastation that would last forever, leaving scarcely a remnant to be saved, as Paul cites from Isaiah in Romans 9: "Only a remnant will be saved." Simeon saw all these things in the Spirit, and with these thoughts fixed in his mind, he said that this child was "destined for the falling and the rising of many in Israel." Simeon does not disagree with Isaiah or Paul, who write about the resurrection of only a few from Israel. For Simeon includes the calling of the Gentiles, who were converted through those few who among the Jews recognized Christ. This is clearly shown in his song, where he calls Christ "a light for revelation to the Gentiles," after He was rejected by the Jews, whose fall made way for the resurrection of the Gentiles. Not only does Simeon speak about the person of Christ, but also about all those who profess Him to be Lord and Savior. For the entire world conspires against these as well, persecuting and crucifying Christ in them. Indeed, whoever dares to kill a follower of Christ would also kill Christ Himself if they had the opportunity. This prophecy of Simeon endures throughout all ages until the end of the world: Christ, along with His Word, is set for the falling and rising of many. Just as the people of Israel fell, and salvation came to the Gentiles, so now too, the kingdoms that persecute Christ in His Church are brought down, while some rise, and those who believe in Christ are saved. It is, however, absurd that the world arms itself against the defenseless, even against the infant Christ, and gathers all its forces against Him, who is weaker than anything else. But by this very act, the world, in its ignorance, testifies to the great power hidden in Christ—even in the crucified, dead, and buried Christ—that all the armies of kings must unite to remove Him. Yet we find consolation in the fact that the world is bound to fail. For "the One who sits in the heavens laughs; the Lord has them in derision" (Psalm 2:4), and He breaks the persecutor, "like a potter's vessel," when His wrath is kindled. He does not allow His Son’s enemies to rage forever; He permits their fury for a time, that His faithful ones might be tested, but He will finally cast them into eternal damnation. So, what advantage do the enemies of Christ gain from their persecution, if all they win is their own destruction and ruin? And what do we lose, if we are to live forever in heavenly life? It is now clear why Simeon adds the words to Mary: "And a sword will pierce your own soul too" (Luke 2:35). That is to say, you will suffer great sorrow because of your Son when you see Him hated so greatly; when you are forced to flee to Egypt because of Herod’s schemes; and, beyond all these immense labors, when you see Him led to the most shameful death—the One whom you bore for the salvation of the human race. At that moment, you will wish that you yourself were struck by every sword rather than see such things. However, these words should not be understood only concerning Mary, but also regarding all those to whom Christ is dear. For He calls them His mothers, brothers, and sisters in Matthew 12:49-50. The souls of all these are pierced by the sword as well—that is, they experience great sorrow when they see the Gospel, in which Christ, along with all His heavenly and eternal blessings, is offered to us freely, being miserably mocked, blasphemed, and trampled upon. Why does the world hate Christ so much, when He has done such good for it? Because the world belongs to the kingdom of the devil, who is the greatest enemy of the Son of God. From the beginning, he pursued Christ with intense hatred, and for this reason, he was cast out of heaven and the fellowship of the other angels. But now, the devil hates Christ even more, since He came into the world, took on human flesh, destroyed his works, crushed his head, and did all this in the midst of his kingdom. Therefore, the devil does not let this go unpunished and, in return, fiercely bites the heel of the One who crushes him. This enmity was first demonstrated in the person of Christ Himself, and then in all those who surrender themselves to Him and allow themselves to be freed from the kingdom of death and the devil—that is, those who, despairing of any help from created things, place all their hope for salvation in Christ alone. Just as from the beginning the devil incited Cain to kill his brother Abel, he later inflamed the hearts of the people against Moses, the man of God, and all the prophets who preached about the coming Christ. And when Christ was revealed, the devil unleashed his fury even more than before, as we can see. For example, to set aside the times of the apostles, martyrs, and heretics, how much now does his rage burn in the brutality of the Turks and the savagery of those who follow the papal faction, against the Church that confesses Christ? Moreover, he drives our people—who do not seem to be opposed to the Gospel—into a horrible complacency, or rather blindness, so that no one considers how the Gospel and the knowledge of Christ the Mediator might be preserved for future generations. What does Simeon mean when he speaks of revealing the thoughts of many hearts? These words speak of the effects of the Gospel. For the Gospel opens the minds and thoughts of men and sets them forth as though in a mirror, so that it becomes clear what each one thinks of God. The Gospel that Christ brings accuses all men, even those whom human reason considers to be the most holy and entirely blameless, and teaches that there is nothing at all so just, so holy, or so perfect that God approves of it. Thus, all men, without any distinction, are rejected by God. This message is one of the harshest and most offensive things that can be imagined in the ears of those who excel in virtue, justice, power, wisdom, and sanctity of life. But it becomes even more offensive when they hear that all men are made equal, and as Paul says, "all are under sin and curse" (cf. Galatians 3:22), and that a holy Pharisee is no more righteous before God than a prostitute or tax collector, the most notorious of sinners. What’s more, Christ teaches that prostitutes and tax collectors have an easier path to salvation than Pharisees, to whom, if judged by reason, nothing could be added in terms of holiness. And finally, the most offensive point of all is that after all men have been made equal and placed under the yoke of sin and death, the only remedy proposed for sin, death, the devil, and the wrath of God is Christ—a man who was the most wretched and despised of all men, crucified by His own people. If anyone believes in Him, recognizing that He is truly God, the victor over the devil, and the author of human salvation, that person is considered pleasing to God, declared righteous, and worthy of eternal life. Here, then, the hearts of men are laid bare, and true and false holiness, which had previously been entirely hidden, is revealed. That so-called holy Pharisee, who bears a more angelic than human appearance, neither fears nor loves God, nor trusts in Him, but hates Him more than a serpent when he despises His word and the Son sent from heaven as though they were a plague. Meanwhile, the thief on the cross, the sinful woman, the adulteress, the Canaanite woman, and the tax collectors like Matthew and Zacchaeus eagerly embrace God in His Son. Their true holiness, which had been hidden in their hearts beneath the external shame of their lives, was unknown to all until Christ came. Who would have believed, before these times, that those who call themselves God's vicars and successors of the apostles would harbor such great hatred for God? Even one blessed with the sharpest vision could not have perceived that the very devil himself, God's enemy, lay hidden beneath such a show of sanctity. On the other hand, those who were not considered righteous now appear to be truly holy, and they have obtained salvation—not from those who alone were thought to be holy, but by recognizing and embracing Christ. Now, having heard the Gospel of Christ, they eagerly acknowledge Him as their Lord and Savior, and they bring forth fruits worthy of repentance. For Christ is "the light shining in the darkness" (John 1:5), illuminating even the most hidden things through His word. And thus we conclude the testimony of Simeon, who foretold the miserable state that the child Jesus would face in the world, and of all those who believe in Him. For Christ is a "stone of stumbling" (1 Peter 2:8) upon which everything in the world with any dignity stumbles. It is through this scandal that Satan leads the majority of the people away from the knowledge of Christ, because of the authority of those who oppose Christ and His word, so that only a few truly and sincerely love Christ and place His knowledge above all things and creatures. What is the testimony of Anna? The Evangelist does not express this testimony explicitly but generally indicates that she too bore witness to the child Jesus, affirming that He was the promised Lord for the redemption of Israel, and that she gave thanks to God, just as Simeon had done earlier, for being able to see this child. However, how widespread Anna's testimony was can be inferred from the circumstances, which the Evangelist carefully recounts. Since she never left the temple, where a great multitude of people gathered daily, it follows that every day of her life, she testified that the long-awaited King had now appeared, born of Mary, of the lineage of David according to the promise. It is not to be believed that Anna only confessed this once, in the presence of the child, but that together with Simeon and others, she spread this news far and wide. It is specifically added in the text that she spoke of the child to all who were looking for the redemption of Jerusalem. Furthermore, she was a prophetess, that is, one who had the Spirit of God and could foretell future events. Therefore, she had authority among the devout, for her judgment had not failed in other matters, and so she was not mistaken in this one either. Do you think that many believed the testimonies of Simeon and Anna? The Evangelist does not mention anyone by name who believed. He only says that Joseph and Mary marveled at what was said about the child. But similar examples easily show what the majority of people thought and how much faith they placed in these witnesses. For if John the Baptist and even Christ Himself, who had much greater authority, were not believed, how much less did Simeon and Anna succeed? Undoubtedly, the scribes, Pharisees, and the whole priestly crowd dismissed them as raving in their old age. It did not seem credible that such a poor child, born to obscure parents with no notable dignity, could become the King of all kings. Had Pilate, Herod, Annas, Caiaphas, and all the highest authorities accepted this child, raising Him with great care and devotion, they surely would have esteemed Him greatly and even forcibly taken Him from His parents, whom they would have deemed unworthy of such a son. This opinion, coming from the highest and wisest, misled even those who believed the testimonies of Simeon and Anna. How could they think that an old man and an old woman saw and knew more than the entire council of priests, scribes, and Pharisees, who served God daily? If even in our time people are so moved by the authority of their bishops and priests, who are in no way comparable to those of that time due to their ignorance and moral corruption, how much more was the people then inclined to follow their priests? Yet Simeon and Anna persevered in their confession, undisturbed by the judgments of the crowd and their leaders, for they valued the testimony of the Holy Spirit far more than that of all the wise men of the world. Likewise, we must be strengthened not to be led away from our faith and confession by the false judgments of men concerning Christ. For those who turn away from Christ abandon the only rock of their salvation. Let no reasoning, however seemingly splendid, hold more sway over us than the testimonies of the Holy Spirit, as set forth in the Word of God concerning Christ, in which not one jot of all the scripture testifying about Him is in disagreement, no matter how much the opposing side boasts of its authority and belittles ours, which is despised by the world. What else is to be drawn from this Gospel? So far, we have discussed what is essential and serves to strengthen our faith in Christ, which is the foundation and sum of our salvation. Now we must also consider those things which pertain to good morals. Here we find the example of Anna, who lived soberly and piously, maintaining chastity both in marriage and afterward, devoting herself to prayers and serving in the temple. All of these details are so diligently described by the Evangelist to serve as an outstanding example, especially for all virtuous and pious women. Moreover, this was to lend greater authority to her testimony about Christ, to which all the rest must be referred. In the same way, John the Baptist lived such a harsh life in the desert for no other reason than that his testimony about Christ might carry more authority among the people. Christ speaks of this principal purpose of good works when He says, "Let your light shine before others, so that they may see your good works and give glory to your Father in heaven" (Matthew 5:16). That is, that people may believe you are truly children of God when you imitate His nature. Therefore, the opinion of those who wish to use this to prove that the righteousness of works merits grace from God is false. That Hannah herself did not hold such an opinion, though they impiously misuse her example, is clearly shown in the Gospel itself. For if she awaited redemption through Christ, it is evident that she did not attribute righteousness to her works or consider herself worthy to be approved by God because of them. She sought this same Christ through constant sighs and prayers, as did Simeon and other pious people. Not only did she place her hope in her future Savior, but she also exhorted all others to recognize Him. Why, then, did she engage in good works if she did not believe that she would be righteous before God through these works? This is a common question, and those who are rightly instructed can easily respond. For although works do not justify, they are nonetheless necessary as the effect of justification, to render obedience to God, and to exercise faith and love according to one's calling. Thus, Hannah, being righteous through the faith by which she awaited Christ, performed the works commanded by the law, just as Mary and Joseph did, serving in the temple, aiding the priests and the poor, even though she was alone and had no one over whom she ruled, as Paul instructs widows who are alone to serve the poor and the ministers of the Church in their needs. Therefore, following the example of Hannah, Mary, and Joseph, let us first acknowledge the child Jesus as our Lord, even though the whole world is offended by Him. Then, let us strive that our faith may shine through good works, so that our heavenly Father may be glorified. AMEN.

ON THE DAY OF THE LORD’S CIRCUMCISIONEPISTLE Galatians 3 But before faith came, we were imprisoned and guarded under the law until faith would be revealed. Therefore, the law was our disciplinarian until Christ came, so that we might be justified by faith. But now that faith has come, we are no longer subject to a disciplinarian, for in Christ Jesus you are all children of God through faith. As many of you as were baptized into Christ have clothed yourselves with Christ. There is no longer Jew or Greek, there is no longer slave or free, there is no longer male and female; for all of you are one in Christ Jesus. And if you belong to Christ, then you are Abraham’s offspring, heirs according to the promise. What is the context? THIS EPISTLE, LIKE MOST OTHERS, SEEMS TO BE CONNECTED with today’s Gospel reading because it speaks of the abrogation of the law, of which circumcision was the principal rite, and the institution of a new ceremony, namely baptism, which has replaced circumcision and no longer leaves any distinction between people, but makes all equal. Whatever the reason for assigning this text to this day, it is certainly worthy of being well-known in the Church. For it teaches the key points of Christian and spiritual doctrine: the use of the law, the distinction between law and Gospel, how we attain the benefits of the Gospel, about baptism, and the universal calling of all people into the one community of the Church, and so forth. These are so necessary to know that without them all the foundations of our salvation are unknown. For this reason alone, the Jews, to whom the promises chiefly belonged, were deprived of salvation, because they were unwilling to understand either the law or the Gospel, or to recognize Christ and His benefits. Nor could they bear that the uncircumcised Gentiles, those without the law, would share in the same benefits as the Jews. This is the same reason that all others perish, whoever refuses to accept Christ along with His doctrine, through which alone the true use of the law is understood, and why Christ and the free benefits of the Gospel were necessary. Therefore, this doctrine belongs solely to the Church of Christ, which listens to the voice of Christ and allows the whole world to think otherwise. For the world flees the light of the Son of God and defends its own darkness, for it is blind, and like the blind, it delights more in darkness than in light. But we, forsaking all other things, should embrace this teaching of Paul, which alone shows us the true way to salvation. What does it teach first? Paul argues with great seriousness about the righteousness that comes through faith in Jesus Christ, without the works of the law. Since this doctrine is the foundation and cornerstone of human salvation, Paul emphasizes it strongly, especially in Romans 4 and Galatians 3, where he gathers the main arguments to confirm this teaching. Although this doctrine does not abolish the law, but rather upholds it, Satan is very deceptive in this matter, along with his worldly followers, and he raises objections by which he seeks to deceive people as usual. He does this whenever he catches them off guard or unprepared, and this is the same deception that led the Galatians away from Paul's teaching. "If it is true," Satan says, "that people are made righteous before God without the law, then why was the law given? Is it not absurd and clearly blasphemous to claim that God gave His law in vain?" This is the voice of Satan, disguised as an angel of light, who knows how to use the Word of God to undermine the Word of God, especially with those who have not learned the art of proper discernment. In this way, even today, when righteousness before God is separated from works, the immediate objection is raised that works are condemned, since they have no value for justification. To counter such objections, it is necessary to distinguish between the law and the gospel—not for the sake of the devil and his ministers and followers, who raise objections not out of a desire to learn but out of a desire to slander, but for the sake of the weak and those not yet well-instructed. These must be taught to properly understand the use of both doctrines, so they are not troubled by the cunning sophistry of the adversaries. For they cannot help but be disturbed when they hear that the law of God is being undermined by the doctrine of the gospel. After all, who could bear to see God's law treated with contempt, especially if they fear and love God? Therefore, to properly instruct these people, it is necessary to distinguish between the law and the gospel and to clearly teach the use of both doctrines in the church. What is the purpose of the law? First, the purpose of the law is not what human judgment imagines it to be, namely, that it was given so that we might be justified by it before God. For "the hearers of the law are not righteous in God's sight, but the doers of the law will be justified" (Romans 2:13). Yet no one fulfills the law. Therefore, no one can be justified by the law. If we did fulfill the law, there would be nothing sinful remaining in us, which is clearly false. Moreover, the promises concerning Christ would have been given in vain, for His very office is to fulfill the law on our behalf, to take the burden of our sins upon Himself, and to bestow His righteousness upon us, etc. None of this would be necessary if righteousness came through the law, as Paul argues in Galatians 2:21: "If justification comes through the law, then Christ died for nothing." Either Christ is the cause of righteousness, or the law is. But Christ alone is the cause of righteousness, with all His benefits; therefore, the law is not the cause. Second, since the law was not given for justification—this is not the fault of the law itself, but rather of humans, whose nature is in opposition to the law—other reasons must be sought for why the law was given. It cannot be that the law was given in vain, especially considering the great pomp and the many miracles that occurred during its proclamation. Paul explains these reasons. The principal reason, as mentioned earlier, is that the law was given "because of transgressions," that is, to reveal and convict transgressions. This phrase must be understood in light of other passages, such as 1 Timothy 1:9, where Paul says, "the law is laid down not for the innocent but for the lawless" and Romans 3:20, "through the law comes the knowledge of sin," to expose and condemn the righteousness of the world. From this, two primary uses of the law can be identified. The first use is civil: the law was given to restrain the wicked and prevent them from rushing headlong into all kinds of evil according to their desires, thereby preserving civil order necessary for human society. We see this happening wherever crimes are not severely punished. The second use is spiritual: the law accuses the conscience inwardly, convicting it of its transgressions against God’s law, so that it might acknowledge them and understand the magnitude of God's wrath. This knowledge is not idle, but it produces great and unbearable terrors in the soul, which, if they endure for long, are intolerable unless the comfort of the promises of grace is sought in due time. In addition to these two uses, there was a special use among the Jews, which Paul mentions at the beginning of today's epistle, specifically concerning the polity of the people until the coming of Christ. He says, "Before faith came, we were imprisoned and guarded under the law until faith would be revealed" (Galatians 3:23). This means that the law kept the people under a kind of guard before Christ was revealed, preventing them from being scattered and ensuring that they did not lose sight of where Christ was to come from. After Christ was revealed, the law was abolished, so that it no longer kept the people confined like a prison, since faith had now been revealed—Christ, who had been awaited through faith. Now it was time for the dividing wall that once separated Jews and Gentiles to be torn down, and for all things to be shared in common. Since the law was given for a specific time and purpose, and that time was fulfilled when Christ was revealed, it follows that those, who are of the faith of Christ should not be compelled to bear the yoke of the law, as the apostles declared at the council held in Jerusalem. Therefore, the false prophets erred when they persuaded the Galatians that the law of Moses was still necessary and remained in effect even after Christ. How should we rightly use these words of Paul? It is not only in the historical context that a fixed time was set for the end of the Law and the beginning of the Gospel—which pertained solely to the Jews—but also in practical use, which applies to all people who are to be saved. For in the hearts of such people, the sense of sin, God's wrath, and eternal damnation must first be stirred by the voice of the Law. That this is the case is shown by the examples of the saints, such as Job, Jeremiah, David, and others in the Psalms, which are filled with miserable lamentations arising from the sight of sin and God's wrath. And Paul cries out, "Wretched man that I am! Who will rescue me from this body of death?" (Romans 7:24). For what I want to do, I do not do, and what I do not want to do, I do. But in this most sorrowful state, one must not resist. It leads only to utter despair, which is grumbling and impatience against God. Therefore, after the Law has terrified our soul with the knowledge of sin and the wrath of God, it is time to set a limit to it, so that it does not go beyond its bounds. The Gospel must be brought in at this point, which lifts us up and comforts us against the terrors of the Law with the promise of grace in Christ. In this way, it is necessary to distinguish between the times of the Law and the Gospel in practice. This is not a difficult task in teaching and learning, but when we are under the terror inflicted by the Law, to do this is the real challenge. Yet, it must absolutely be done if we want to be safe and sound. For this is why Cain, Saul, Judas, and others perished—because they resisted the effects of the Law and did not lift themselves up in the hope of the mediator, Christ, who was to crush the serpent’s head. But David did not resist in his terrors. He always lifted himself up and grasped the mercy of God, as when he says, "With the Lord is steadfast love, and with him is great power to redeem" (Psalm 130:7). When the saints are troubled and shaken, they feel the Law and its angry judgment, full of terror. But when they lift themselves up and place their hope in God's mercy, they set the judgment of the Gospel against the judgment of the Law. For God, because of the promised and fulfilled Son, has taken away the curse with which the Law had condemned all humanity. From all this, it is clear that the Law must precede justification, but it is not the cause of justification, which is entirely based on faith in the promises concerning Christ. Without the Law's accusation, no one understands how much they need Christ, much less can they desire His help. Instead, people believe themselves to be righteous through external discipline, or if they do sense that they have sinned somewhat, they still hope that they can easily appease God by their own efforts. Why does Paul call the Law a tutor to bring us to Christ? In order to better illustrate the true use of the Law with such an apt comparison, for the function of the Law is precisely the same as that of a tutor. A tutor is employed for a child to teach, admonish, and restrain him, who, due to his weakness of reason and understanding, comprehends nothing on his own. Thus, the tutor's authority over the child is not permanent but lasts only while the child is young and unable to govern himself. When the child reaches the age of maturity, with reason confirmed by learning, and is fit to inherit, the tutor is removed, and the child becomes free, heir, and master of the goods received from the father. In the same way, God, regarding our foolishness in our carnal nature, subjects us to the Law as a tutor to instruct, admonish, and restrain us—not so that we would remain in this servitude forever but so that, having been trained and subdued by it, we might cast off our natural wildness and be fit to embrace the blessings offered to us by our heavenly Father in His Son. Therefore, we should willingly bear the yoke of the Law for a time because of the great benefits we gain from it, even though it is hard and almost unbearable to the flesh, just as nothing is more unpleasant to a child than a tutor. If a child had power over the tutor, he would rather beat the tutor than be beaten by him. But if the child truly understood the great benefits gained from the tutor's role, he would pursue him with as much love as he now holds him in hatred. This is not the tutor's fault but the child's, just as the flesh hates the Law due to its own fault, not the fault of the Law. Nothing could have been thought of that better explains the true use and purpose of the Law than this comparison. Just as a tutor, if he is truly worthy of the name, appears to be most angry when in fact he is not angry at all—doing what he does out of care for the child to save him from indulging in his desires and destroying himself—so too the Law, when it accuses, rebukes, and condemns, does not do so to destroy us, but to save us. And it saves us by handing us over to Christ, prepared and trained in such a way that, having cast off all wildness, we willingly embrace Him with all His benefits and are fit to manage the blessings He has secured for us, such as the forgiveness of sins, righteousness, the gifts of the Spirit, and other heavenly blessings. This ensures that we do not abuse these gifts, as those do who live in false security, having never been terrified by the Law. This statement is truly golden and describes the use of the Law so well that it cannot be better explained. Yet very few understand how to rightly use the Law, which the entire world tends to misuse—either to establish a false righteousness or to fall into despair. Against both errors, we should note what Paul adds about the final purpose. What is that? "That we might be justified by faith." These words show that it is the will and intent of God's own Law that we seek help from Christ against the curse, which serves as a spur to drive us to seek the One in whom the promised blessing is found, which can only be apprehended by faith. For this reason, Paul says, "that we might be justified by faith." The Law, like a guide, leads us to Christ, so that by embracing Him in faith, we may receive His righteousness, which makes us acceptable to God. This is how God blesses us against the curse—by no other means. Hence, there is no difference between saying, "we are justified by faith" and "we are justified by faith alone." Even if the exclusive particle, added for clarification, is omitted, the meaning remains the same. For Paul contrasts the righteousness of faith with the righteousness of the Law or works, signifying that only the former is effective before God. From this, the foolishness of those who mock us from their lofty places is evident because we say that faith alone justifies before God—that is, that we are made acceptable to God solely through His mercy, which is apprehended by faith. For those who deny this deny that we are made pleasing to God and declared righteous by Christ alone. Though Christ was equal in power and majesty with the Father, He placed Himself, by the Father’s will, as a mediator between the Father and us miserable humans, having taken upon Himself all our guilt. He satisfied the judgment of the Father in His body by offering Himself as a sacrifice, giving us His righteousness and securing for us life instead of death, grace instead of wrath. When we have this faith, we are no longer under our tutor—that is, under the Law—so much so that the Law itself declares that it is satisfied and requires nothing more from us once it has led us to Christ and His righteousness and obedience. This same truth is taught in today’s Gospel, through an actual event: the child Jesus is circumcised and submits Himself to the Law for our sake. Then, He is given the name Jesus, a name not given by man but by God the Father, so that with this Savior, all who acknowledge Him might be freed from the tutorship of the Law. For He was circumcised and fulfilled all the other commands of the Law perfectly in order to bring the Law to its completion. Therefore, all who are in Christ and recognize Him as their sole Helper are no longer under the Law but now under grace (Romans 6). Although they do the works of the Law, this is not done out of coercion by the Law or its tutorship, but through the Spirit of adoption in Christ Jesus—not as slaves, motivated by fear or hope of reward, but as children and heirs of God, as it follows. How have we obtained this great dignity? Both aspects are taught in the following sentence: that we are children of God and how this has come about. Paul says that we are no longer under a tutor because we are children of God. We are children of God because we are in Christ. And we are in Christ because we have been baptized into Him. These few words contain an inexhaustible fountain of all spiritual consolation. For even if the law, our tutor, should desire to treat us more harshly according to our deserts, since God is our Father and holds the tutor in His hand, He will easily restrain its severity, receiving us into His own embrace. Thus, no other evils retain any power over us. Death, hell, and the devil can only capture us through the work of the tutor, but they do not dare to enter the Father’s embrace. For they only have a place in judgments where the law rules. They can seize the condemned from the hand of the judge, but by no means from the hand of the Father. Therefore, Christ also says: "No one will snatch them out of my Father's hand" (John 10:29). We are children of God, not because we are worthy, righteous, powerful, noble, wise, circumcised, or uncircumcised, male or female, but because we are in Christ, which happens through faith, as Paul says—when we believe that He is the only-begotten Son of God, and that for His sake, we too have been received into grace as His children. John likewise says: "But to all who received him, who believed in his name, he gave power to become children of God" (John 1:12). But oh, how stony and harder than iron we are, who do not value this as we ought! Who can express in words this dignity, that we, by nature children of the devil, have been made children of God without any effort of our own, through His only-begotten Son, if we believe in Him? O the madness and blindness of people, who reject this gift and seek to attain it by their own works, to become children of God not through faith in Christ, whom Paul says has become ours, having put Him on in baptism. What could be closer to us than our clothing? Not only are we completely surrounded by it, but we are also covered, adorned, and warmed by it, with no space left between the clothing and the body. Thus, Paul, with this vivid metaphor, intended to remind us to believe that everything in Christ is ours. His infinite power surrounds us against the devil; His innocence and righteousness cover us from the heat of God's wrath and judgment; His life preserves us from the terror of death; the gifts of His Spirit adorn and strengthen us for eternal life. All this takes place in baptism, where this covenant is made with us—not by our doing, but by God's institution, just as it was once done through circumcision with the Jews, to whom God promised in circumcision that He would be their God and protector and would, instead of a curse, confer a blessing upon them in the seed to come. Both the old and the new testament have their fitting sign: circumcision was harsher, baptism more gracious. Hence follows what Paul adds about the removal of differences. Since there is no distinction in baptism, but all are baptized with the same baptism, it necessarily follows that among the baptized, there is no privilege, but all equally become partakers of the benefits of Christ and are children of God. For God is undivided, Christ is undivided, the Gospel is the same, the faith is the same, and the baptism is the same for all. Therefore, these distinctions of gender, age, race, nationality, rank, and office, which exist in this world, have no relevance to that life in which all—having been terrified by the law, lifted up by the Gospel, grafted into Christ by faith, and adorned with His gifts in baptism—are one. Whatever our condition may be in this world, it neither promotes nor hinders our salvation, but everything depends on Christ alone. He is the Savior of all who believe in Him, regardless of their race, rank, gender, age, etc. Just as our righteousness, wisdom, dignity, and other gifts contribute nothing to making us children of God, so too our unrighteousness, foolishness, unworthiness, and other weaknesses should not deter us from believing that we are in grace because of Christ and, for His sake, heirs of the blessing no less than if we had been born from Abraham, to whom this promise was made. For without this faith, it was of no benefit to the Jews that they were descendants of Abraham. Let us therefore believe in the promise so that we may inherit the promise given to Abraham. AMEN.

GOSPEL FOR THE DAY OF THE CIRCUMCISION OF THE LORD Luke 2:21 "After eight days had passed, it was time to circumcise the child; and he was called Jesus, the name given by the angel before he was conceived in the womb." What is the status of this Gospel? Although the story is simple and brief, it contains great matters, just as all things narrated in sacred Scripture in the most simple manner, without any rhetorical adornment. The simplicity of the language often deceives reason, leading one to consider less attentively the greatness of the things described. However, there are two main points that we should carefully meditate on in this Gospel: one concerns the circumcision and its meaning, the other concerns the name of Jesus, which was given to the child not by human decision, but by divine command. Both points explain the office of Christ and the purpose for which He was sent into this world. To correctly understand His office is the foundation of human salvation. For whoever knows the office of Christ knows Christ Himself. And this knowledge is salvation and eternal life, as has often been said. Conversely, not knowing Christ or not understanding His person and office is the cause of eternal death and damnation. Therefore, it is of the highest importance not to measure this brief account of the circumcision by its simplicity, as common people tend to do, but by the greatness of the matters that the Holy Spirit conceals beneath the simplicity of the words. By doing so, the wisdom of the world is confounded, and good, humble souls, who willingly submit themselves to God, are instructed. Just as in other arts, one does not learn effectively by relying on one's own judgment instead of the teacher's, much less do we advance in these mysteries, which are beyond worldly understanding, unless we wholeheartedly and without doubt accept the guidance of the Holy Spirit, the teacher and interpreter of these mysteries. What was circumcision? It was a ceremony divinely instituted and commanded to Abraham and his descendants according to the flesh, as a testimony that Christ would come from the seed of Abraham, through whom all nations would be blessed. In the New Testament, of which we are the people—Abraham's spiritual descendants—baptism is a ceremony instituted by God through His Son, true God and true man, to be a sure testimony of the covenant that God has made with us in His incarnate Son. It is a sign that He will be merciful to us for the sake of His Son, and will give us the Holy Spirit, who renews us in sanctification and eternal life. Likewise, the Lord's Supper is a ceremony instituted by the Son of God as a certain testimony that He gave His body for us and shed His blood for the remission of our sins. Just as in our present age the ceremonies of the New Testament offend the human reason of the impious, so that they consider nothing more absurd than to attribute such great things to them, seeing only a little water in baptism and merely a little bread and wine in the Lord's Supper, so too, circumcision, which in itself seemed a most unbecoming practice, offended the whole world in former times. The Jews were mocked by all nations because they practiced something that appeared shameful and considered it a singular and special act of worship to God. But just as the Jews, trusting in God's command, willingly bore the mockery of the nations, so we too must scorn the scoffing of impious men and give God's command its due honor. For it is the custom of the world—having learned this wisdom from its prince, the devil—to mock all the works of God, while admiring only its own deeds and holding them in the highest regard. It is remarkable how inconsistent people are. In other matters, they do not judge things based on themselves but by the dignity of their authors, and they measure things according to the worth of the one who instituted them. Yet, in the works of God, they look at the works alone, without considering God as their author, even though His infinite power lies hidden beneath them, to confound the power of the world and the devil. Where did God institute circumcision? It is written in Genesis 17 in many words, describing how God appeared to Abraham, made a covenant with him concerning the multiplication of his offspring and their protection, and confirmed this covenant through the institution of circumcision. Indeed, no human being could ever have conceived of such a thing, not even the angels in heaven. But God, in His wisdom, chose to confirm the covenant He made with Abraham in this manner. And since He, in His "foolishness," is far wiser than we are in our greatest wisdom, we rightly honor Him by acknowledging that nothing is lacking in His works, and that nothing better, holier, wiser, or more beneficial to humankind can be conceived, regardless of what our reasoning or the reasoning of others may think. For our human reason cannot even fully comprehend its own powers or lesser matters, much less the great works of God. We must yield to God's judgment and simply obey Him. This is what Abraham did, and none of us can compare to him in virtue, wisdom, or the greatness of his other gifts. Upon receiving the command regarding circumcision, he did not begin to argue with himself whether it was wise or foolish to perform circumcision. Rather, he acted immediately: he went and circumcised himself and his entire household, just as God had commanded. For this remarkable obedience to God, Scripture greatly commends Abraham, whom God intended to be an example for all the devout and the father of all who believe in Him. Therefore, we should especially set him before us as a model, whom we should strive to imitate in every way. We should not agree with the fanatical spirits who boast of some great wisdom in their blasphemies and show the greatest disdain for the sacraments and divine ordinances. This is something that any fool or rustic can do. But the wisdom truly worthy of a devout and Christian person is willingly to confess their own ignorance in order to glorify God and simply to assent to His Word, which has never deceived anyone, unlike human imaginations, which have led many astray. What was the purpose of circumcision? The primary purpose was to preserve, among all of Abraham’s descendants, the memory of the covenant that God made with Abraham, and that each individual would believe that this covenant applied to them. In this covenant, God promised that He would be the God and defender of Abraham and all his descendants forever. Regarding this purpose, the words in Genesis are clear: "Every male among you shall be circumcised, and you shall circumcise the flesh of your foreskin, and it shall be a sign of the covenant between me and you" (Genesis 17:10-11). And further: "Any uncircumcised male who is not circumcised in the flesh of his foreskin shall be cut off from his people; he has broken my covenant" (Genesis 17:14). Thus, circumcision had great significance for Abraham’s descendants in the flesh, as God condemned those who were uncircumcised and promised to be the defender of the circumcised. Therefore, whoever believed in this promise, which was signified by circumcision, had God's favor and, through His mercy, were saved in the seed of Abraham, that is, Christ. Without the faith that grasped the promise, circumcision was of no benefit, just as our sacraments are of no benefit to those who do not believe in the promise, which is the most important part of all sacraments. Sacraments are meant to confirm this promise in our hearts. As the Lord says of the supper: “Take, eat,” and also, “Drink... do this in remembrance of me, for my body is given for you, and my blood is shed for you for the forgiveness of sins” (Matthew 26:26-28, Luke 22:19-20). Paul writes similarly about circumcision in Romans 4: "Abraham was justified before God when he believed in the promise. Circumcision was given to him as a seal of the righteousness that comes by faith, which had been reckoned to him while he was still uncircumcised" (Romans 4:11). Therefore, circumcision brought great benefits to those who believed in the promise, making them children of God, righteous, holy, and heirs of all the heavenly blessings that were later revealed to the world through Christ. These immense blessings are also offered in our sacraments, and even more clearly, to all who, through true faith, accept the promise, of which the sacraments are seals. At this point, we must once again resist the arguments of the flesh, by which reason, disregarding the Word of God, leads many astray and causes them to doubt how such great things can be accomplished in us by what appear to be such insignificant means. But we should be joyful and give thanks to God that He communicates His blessings to us with so little effort and cost on our part. This is done so that we focus more on His Word and promise rather than the outward ceremony. For this reason, God deliberately avoids any splendor in His greatest blessings. What could be less glorious than the condition of His Son, revealed in the flesh? Yet, in this weakness lie things so great that neither heaven nor earth can contain them. Therefore, faith is required, which does not look at external pomp but at the Word of God, which promises great things. To give greater weight to the promise, God also adds threats against those who do not believe, as in the case of circumcision: "Any uncircumcised male... shall be cut off from his people because he has broken my covenant" (Genesis 17:14). Since this same principle applies to all sacraments, it also applies to ours. God threatens eternal punishment to all who neglect and despise His sacraments. This contempt involves two enormous sins: first, the contempt of God’s command; second, the nullification of His promise, that is, accusing God of lying in His Word. What did circumcision signify? The significance is its secondary use. In this respect, circumcision is not unlike baptism, where the immersion symbolizes the mortification of the old self, so that, with the old self abolished, the new self may emerge, pleasing to God. In the same way, circumcision signified that the old flesh, which we inherited from our parents, must be cut away and abolished, and that our whole nature must be restored and renewed. Furthermore, it signified the effects of mortification and the entire process of repentance, by which the faithful resist the desires of the flesh and lift themselves up with confidence in the divine covenant, in order to obey God. Regarding this usage, there are many passages throughout Moses, the prophets, and elsewhere, where we are commanded to "circumcise your hearts," meaning to repent and abandon carnal pursuits in favor of obeying the Word of God. Moreover, in this use as well, the promise of Christ, who was to be born from the seed of Abraham, must necessarily be grasped, for without knowledge of and grace from Christ, the mortification of the old self and the renewal of nature cannot proceed. Christ was promised to humanity and was eventually revealed in order to fulfill what was promised in the covenant of circumcision, and what circumcision as a symbol signified. Therefore, with the coming of Christ, circumcision has ceased, along with the entire worship of the Old Testament, which kept the people bound by its laws until Christ, as Paul explains thoroughly in Galatians, where he calls the law a "guardian until Christ came" (Galatians 3:24). While this passage can rightly be applied generally to discipline, it specifically refers to the law of Moses, under which the people of the Old Testament lived like children under a guardian, until Christ came. With the law's yoke removed, He has brought us into freedom, so that we are no longer bound by those laws—even less so, since we are Gentiles. Just as the condition of that people, who lived under the law, was harsher, they also had a harsher ceremony in circumcision. But we have gentler and more pleasant ceremonies, so that our sacraments correspond to the teaching, which brings more delight to troubled consciences than anything else. Why did Christ submit Himself to circumcision? The whole purpose of the law is to deal with sinners, to condemn the old self, which is conceived and born in sin, so that by the grace of Christ, our nature may be renewed. Since Christ was conceived by the Holy Spirit and born of the Virgin Mary without any sin, He was entirely free and exempt from the burden of the law. However, we needed such a High Priest and Mediator, who, having no sins of His own, could take ours upon Himself, and though He owed nothing to the law, could fulfill it on our behalf, which no human could do, as Peter testifies in the Acts. Thus, just as He bore all our other evils, so also He took the yoke of the law, which is unbearable for us, upon His own shoulders, as Paul writes in Galatians 3:13. Secondly, out of love, Christ submitted Himself to circumcision and the other laws, so as not to offend the Jews, who were still weak in faith. It was not yet time for Him to begin the work He came to do and to abolish the law, which would happen later. Moreover, we should not think that even as an infant, Christ suffered circumcision or other things against His will, as other infants must endure many things involuntarily. Even in His infancy, Christ was God, equal to the Father, and nothing could happen without His will. Therefore, all that He suffered under the law for our sake, He suffered willingly, not by compulsion. From this passage, we should draw both comfort and example. The comfort is against the tyranny of the law and its curse. When the law terrifies us and drives us to despair, Christ must immediately be grasped by faith, for He intercedes for us before the Father with His obedience, by which He fulfilled the entire law and made that fulfillment ours, for all who believe in Him. There is no other way to escape the power of the law. The example is that we too, out of love, should do more than we are obligated to, while observing this rule: that we commit nothing against God, who is to be loved above all. In everything else, we must be mindful of the weaknesses of others, so that they are not offended. Who the weak are has been explained elsewhere, for neither hypocrites nor enemies of the truth should be counted among the weak. Now let us speak of the name Jesus, which is the other part of the Gospel. There is a great difference between the name of this child and the names of others, which are given by human choice and often do not align with the course of their lives. But names given by divine command, whether explicitly or through secret and mysterious mandate, carry the essence of the person and clearly signify their roles. Thus, God changes Abram's name to Abraham and calls the patriarch Jacob "Israel." Similarly, John the Baptist's name is given according to God's prescription, as is Peter's. Sometimes, other names seem to have been fatefully given, as if by the hidden will of God. Therefore, when the command is clear, a reason is often provided as well. For example, when God gave Abraham his new name, He added the explanation, "For you shall be the father of many nations." When the angel wrestled with Jacob and called him Israel, He provided the reason: "For you have striven with God and with humans, and have prevailed." Likewise, the son of Zechariah and Elizabeth is named John, and the reason is given: "For he will go before the face of the Lord, to prepare a people fit for the Lord, to turn the hearts of the fathers to the children," etc. This means that he will bring the word of grace about the Lord and Savior, opposing the word of God's wrath as presented in the law. Christ Himself speaks of John's role when He says, "The law and the prophets were in effect until John" and "From the days of John the Baptist until now, the kingdom of heaven has suffered violence, and the violent take it by force." This applies not only to the time when John preached in Judea by the Jordan but to all who are saved. The process must be such that, once terrified by the voice of the law, they then hear John, the teacher of the Gospel, who points to the Lamb of God who takes away the sins of the world and baptizes with the Holy Spirit and fire. For all these reasons, this name was given to John by the angel, even before he was conceived in Elizabeth's womb. Similarly, when Christ names the apostle, who had previously been called Simon, "Peter," He provides the reason for this change: "For I give you the keys of the kingdom of heaven," meaning the authority to preach the Gospel of Christ, who is the only rock of salvation, upon which the Church is so firmly founded that not even the gates of hell can overcome it. Now, if the names of ministers like John, Peter, and others were not given without purpose, how much more significant is the name given to the Lord Himself, which was not imposed without serious cause? What, then, is the meaning of this name? The angel clearly explains this in Matthew 1: “For he will save his people from their sins.” The name "Jesus" means Savior or Deliverer. However, the angel distinguishes this Savior from all others. For there was no one who could save themselves from sin and death, let alone others. The whole human race, from the first parents onward, remained under the curse and wrath of God. Only this Son of Mary was given to us by God to be the Savior, to remove our sins, to suffer in our place, to appease the wrath of His Father, to strip the law, death, and the devil of their power, and to clothe us with His eternal righteousness and the Holy Spirit. The Son of God, through His incarnation, willed to free us from so many great evils. Therefore, it is fitting that He should receive this name and be called Jesus, meaning Savior. But the assembly of Antichrist turns the sweetness of this name into the most bitter gall and deadly poison by depicting Christ the Lord not as a Savior, but as a most cruel tyrant, whom we must appease with our foolish and useless works and through the intercession of saints. Against this satanic deception, by which the law is transformed into the Gospel and the Gospel into the law, leading to the eternal destruction of souls, the name of Jesus alone can protect us. This name reminds us of the office of the incarnate Son of God and of His loving attitude toward us. For He came not to destroy those already lost but to save and deliver from sin and all the evils that have come upon us because of sin. As He says: “The Son of Man came to seek and to save the lost” (Luke 19:10), and “Come to me, all you who are weary and burdened, and I will give you rest” (Matthew 11:28). That is, in all your troubles you will find consolation and remedy for your evils in Me, for I have borne all your burdens. But someone may ask, "Why then are we not freed from poverty, illness, disgrace, and other such troubles?" Surely, we are freed—if only we are willing to believe. For in Christ we are heirs of the kingdom of heaven. What are all the treasures of the world compared to the riches of heaven? In Christ, we are the most powerful, for in Him we conquer death and the world along with its prince, the devil, and even God Himself, who is wrathful against sin. In Christ, we are the most honored among all people and lords of all creation. If our eyes do not yet see this and our flesh does not yet experience it, that does not make it untrue. These things will certainly be revealed when we are raised to life again. Meanwhile, if we suffer anything, it does not nullify Christ’s promises but rather exercises and strengthens our faith in them, making the benefits of the child Jesus more joyful and precious. Therefore, let us wholeheartedly embrace this, our Savior and only Redeemer, whom God has set before us—not to afflict the afflicted even more, but to bring help to those who are afflicted and without hope, to all who trust in Him and seek help nowhere else. Let each of us, therefore, commit ourselves entirely to Him and hold fast to the truth that He alone is the refuge and harbor of our salvation. AMEN.

IN THE EPIPHANY WEEKDAYS Epistle from the 60th chapter of Isaiah Arise, shine, for your light has come, and the glory of the Lord has risen upon you. For behold, darkness shall cover the earth, and thick darkness the peoples; but the Lord will arise upon you, and His glory will appear over you. Nations shall come to your light, and kings to the brightness of your dawn. Lift up your eyes all around and see: they all gather together, they come to you; your sons shall come from far away, and your daughters shall be carried on the hip. Then you shall see and be radiant, your heart shall thrill and rejoice, because the abundance of the sea shall be brought to you, the wealth of the nations shall come to you. A multitude of camels shall cover you, the young camels of Midian and Ephah; all those from Sheba shall come. They shall bring gold and frankincense, and shall proclaim the praise of the Lord. What is the context? THESE WORDS OF THE PROPHET ARE READ during the Epiphany holidays because they speak of illumination and the offering of gifts, which seem to align with the story of the Magi, to whom the star appeared and served as a guide to Christ, whom they honored with their gifts. Mention is also made of the majesty of the Lord, which can be applied to the baptism of Christ. Whatever the reasoning behind why this reading is chosen for these holidays, it is certainly not unrelated to the subject, as it speaks of the glory of the New Testament and the calling of the Gentiles, through which the Church has been widely spread, and the word of Christ began to shine brightly throughout the world. The purpose and focus of this prophetic message is to console the synagogue in its sufferings, which it endured partly from external enemies and partly from the impiety of its own people. The central and truly prophetic aspect of this consolation is that it promises Christ the Liberator to those in Zion, fulfilling the promise given to Abraham and David. The prophet clearly shows what kind of liberator He will be, stating that He will bring salvation to all who turn from their sins, meaning that He will free those who repent from their sins—just as the angel said to Joseph, using words from this prophet. For the angels bring no new word, only what is written in the prophets, just as neither Christ nor the apostles did. The prophet also further reveals what the kingdom of Christ will be like, namely spiritual, governed by the Word and Spirit alone, without external force, and that it will be eternal, in accordance with the prophecy: "and of His kingdom there will be no end" (Luke 1:33). The prophet foretold these things at the end of the previous chapter, and they were mentioned to help us better understand the words of today's reading, considering the reason why the prophet commands the synagogue to be of good cheer and to enjoy the benefits of the New Testament, which will be brought by Christ the Liberator. This is the joyful and truly Gospel-centered message of today's reading, if only there were listeners capable of receiving such comfort. But whether they are capable or not, the Word of God must be preached, for we know for certain that it will not return void, even if only a few find it delightful, as Isaiah himself experienced. What is the proposition? "Arise and shine." This is how the prophet addresses his people—not the idle and complacent ones, whose vices and impiety he had previously rebuked severely, but those who were oppressed by injustices, afflicted by misery. He commands these to arise, as if they were lying down, and to be illumined, being lost in deep sorrow, which is symbolized by the darkness. For such are the gestures of the sorrowful: to lie down and to find comfort in darkness and solitude. Similarly, Christ commands us to lift up our heads, which we bow down in sadness, when He preaches about the coming liberation. Thus, the meaning of the proposition is this: "You, miserable multitude, who are consumed with great anxieties because you are afflicted not only by strangers but also by your own people, lift yourself up at some point and, putting aside your sadness, rejoice fully. Do not waste away entirely in sorrow and misery." This is the essence of all the consolations found in the prophets and apostles, offered to the Church of the faithful, who are the most afflicted. For what are the miseries of all other people compared to those the Church endures? Added to these are the hateful mockeries from the entire world and the wicked, which are far more difficult to bear than any other wounds, though they may be many and great. Against such immense troubles, the prophet's voice calls out: "Arise and shine! Arise, you who have lain in dust and ashes. Shine, you who have been without the joy of light. Now is the time to rise before you are completely consumed by grief." Similarly, Zechariah, addressing the Church, says, "Rejoice greatly, O daughter of Zion! Shout aloud!" (Zechariah 9:9). How does Isaiah confirm the proposition? "Because your light has come, and the glory of the Lord has risen upon you." This is the reason why the Church should both rise and be enlightened, or be joyful, because the light is at hand, which dispels the darkness, and the glory of the Lord, to whom all should rise and go to meet, just as the wise virgins went to meet the bridegroom. This is how the prophet describes the time of Christ coming in the flesh, and the Evangelists retain this phrase. For it is written in John 1 about Christ: "He was the true light, which enlightens everyone, coming into the world" (John 1:9). Also: "We have seen His glory, the glory as of a father’s only son" (John 1:14). And in Matthew 4: "The land of Zebulun and the land of Naphtali have seen a great light" (Matthew 4:15-16). For what could be more excellent than this light, in which God shows Himself to humanity, speaking and acting with them? Although God did great things through others—through Adam, Seth, Enoch, Abraham, and other chosen vessels—this is the most uniquely admirable: that the eternal and almighty God has revealed Himself to humanity in His own person, and indeed in such a form as nothing could be more gentle or less terrifying, with a voice so sweet that nothing could surpass it. He whom we thought so offended by sinners, that He would exact all kinds of punishments on them, confesses that He came into this world chiefly to benefit sinners, not the righteous. This heavenly light does not illuminate the eyes of the flesh, like the light of the sun, lightning, or fire, but the eyes of the mind. Nor does it terrify, as the light of Moses and the flames on Sinai did, but rather it exhilarates, consoles, and refreshes. The glory of this light does not lie in exercising power to terrify, but in offering grace to forgive, through which, when recognized, God is glorified, who was previously hated and spoken of ill by all because of the belief in His cruelty. And because this light and glory are not perceived by physical sight, but by the spirit of the mind, the word is needed, through which these things are implanted in the souls of those who believe that the word is not fabricated, but divinely revealed, as events and miracles consistent with the word demonstrate. Next follows the amplification of the reasoning through comparison. How? "For darkness shall cover the earth, and thick darkness the peoples; but the Lord will arise upon you, and His glory will appear over you." In this way, the prophet illustrates the blessings of the Gospel, which for so many centuries were known only to the people of the Old Testament before its revelation. Therefore, the faithful should not be joyful merely because such great things were promised, but because they were the only ones to hear of them, and to whom, above all others, these promises were finally revealed. Paul marvelously commends this prerogative of the Old Testament Church in Romans 9, saying: "To them belong the adoption, the glory, the covenants, the giving of the law, the worship, and the promises; to them belong the patriarchs, and from them, according to the flesh, comes the Messiah" (Romans 9:4-5). Indeed, among them alone He was seen, among them alone He taught and performed miracles, among them the whole work of redemption was completed—He died, rose again, ascended into heaven, sent the Holy Spirit, and chose the apostles. What more needs to be said? Each of these things, which happened to the Jews alone, sets them far above us Gentiles if they recognize their privileges. Isaiah captures all of these in a single phrase when he says, "The Lord will arise upon you, and His glory will appear over you," even though darkness covered the entire earth, and thick darkness the peoples. These blessings are so great that they far surpass all human thought. The Gentiles were not the people of God; they lacked prophets, the word, the law, and the divinely established priesthood. They had no covenant, no promises, and so forth. Instead, they wandered blindly, like those lost in darkness, led by the prince of darkness, the devil—a state of misery we still witness in those who lack the word of God, which alone reveals and teaches us how to know and worship God rightly. Without this, both the nature and will of God remain unknown, and we cannot understand how to serve Him or what He approves or disapproves of. Instead, each person invents their own form of worship, as we ourselves can see from the foolishness of past mistakes. But I return to the prophet, who, to further console his people, not only assures them of the great light and glory of the coming Lord but also adds that this light and glory would be unknown to other peoples, who remain in darkness and thick gloom, that is, in extreme error and horrible ignorance—even though they might excel in wisdom, righteousness, the grandeur of empires, and so forth. Therefore, since they are not only certain of the coming light and glory of the Lord but are also the only ones to know this light, they are rightly commanded to be joyful. Did this distinction remain forever between the Jews and the Gentiles? No. In due time, once the light and glory of the Lord were revealed to them, this light was spread to all nations through the preaching of the apostles. There had to be a specific place where the light would rise, but it was not meant to remain in one place only. Just as the sun must rise in a certain location but does not shine only there, so too this spiritual light follows a similar pattern. As Psalm 19 says: "Its rising is from the end of the heavens, and its circuit to the end of them; and nothing is hidden from its heat." The prophet here refers to this prophecy of David and others like it, predicting the spread of the light, which arose in Judea, to all nations—not by covenant, as God made with the forefathers of the Jews, but by His abundant grace. Yet, this happened with great glory for the Jews, from whom this light was received, as Simeon sings: "A light for revelation to the Gentiles and for glory to your people Israel." What could have been more glorious for the Jews than to have the Savior both promised and definitively revealed to them, after they had been miraculously preserved through Egypt, the wilderness, the land of Canaan, and Babylon, and so on? Moreover, what greater honor could they have than that all nations recognize and worship this Lord, born from the Jews, as their one and only Lord and God? This, I say, is salvific for the Gentiles and glorious for the Jews, for whose sake Isaiah particularly declares these things, so that they might more easily endure their present afflictions due to the hope of such future glory, which would one day return to them when the glory of that Lord—promised to the Jews—would be proclaimed throughout the entire world. But this Lord would not be content with ruling only over the Jews; rather, He would also rule over the Gentiles. With this promise, the prophet stirs up the faith of the devout. However, the impious seized upon this as an opportunity to think of a political kingdom, even though the prophet speaks of no such kingdom. Instead, he speaks of enlightenment, which cannot be achieved by any political kingdom. In fact, this enlightenment only advances when the Jewish polity is utterly destroyed, and the Jews are scattered across other nations. The prophet hints at this subtly when he says: "And kings shall walk in your light." By this, he shows that the kings of the Gentiles will remain kings, and yet they will acknowledge Christ, who is the light that arose among the Jews and then spread to the other nations. These are the great honors of the Jews, from which Isaiah bids them seek their consolation. But this very fact became a stumbling block for many, leading to their ruin, because this light was shared with the Gentiles, who had been without God. This was communicated not only through the apostles but also earlier through the prophets. For instance, the Queen of Sheba learned the wisdom of Solomon, Naaman heard the word of Elisha, the Ethiopian eunuch received the word of the prophets, and Cyrus and Darius heard the word of Daniel. Even the Gentiles had the prophecies of the Sibyls, drawn from the wellsprings of the prophets, so that this prophecy of Isaiah was in part fulfilled even in the Old Testament. As for us, who have been enlightened from among the Gentiles, let us confirm our faith with this testimony from the prophet and give thanks to God for having mercy on us. Even though we were not the people of God, He illuminated us equally with the Jews. Indeed, when the Jews were rejected because of their ingratitude, He poured out all His grace upon us. Let us rouse ourselves to recognize these blessings and to offer gratitude, lest we too be cast off, just as Paul warns in Romans 11. What more does Isaiah bring to the consolation of the Church? The condition of the Church is the same in all ages. It appears small and very weak, as if it were on the verge of collapse. It is not only miserably afflicted outwardly, but even more, it is also vexed inwardly by an impious multitude, who excel in wisdom, power, and authority, and who hold dominion over the true members of the Church, to the point of slaying and destroying them. The faithful, therefore, cannot help but fear that the Church may fall apart. Against this fear, the prophet comforts them and promises the Church an infinite posterity, explaining the promise made to Abraham of an innumerable offspring, as neither the stars in the heavens nor the sand on the seashore can be counted. This promise, however, was not to be understood in terms of carnal offspring, but of spiritual descendants who would recognize the blessed seed of Abraham, as the Church is gathered from the Gentiles, united with the Jews in the same faith as Abraham. The prophet's words apply to this: “Lift up your eyes, and look around; all are gathering to you. Your sons will come from afar, and your daughters will be carried at your side.” This means that you, the Jewish Church, will be a mother not only to Jews but also to Gentiles, and although you seem barren, you will behold an abundant posterity when even the Gentiles recognize you as their mother and unite with you. You will have sons and daughters before you, behind you, and at your side, not only from nearby lands but also from distant lands. For the Jews had before them the Syrians and the people of Asia, behind them the Greeks, and at their sides the Arabs, Egyptians, and other southern peoples, as well as northern peoples in Asia Minor. In all these places, the light of the Gospel of Christ shone, illuminating the Gentiles and gathering them into the number of the children and the fellowship of the Church of Israel. This argument concerning the offspring and the endurance of the Church has great power to console. Therefore, Isaiah emphasizes it strongly, as follows. How so? From emotions. Then, he says, you will experience great joy, then you will overflow, and your heart will marvel and expand, as happens in great happiness, when the multitude of the sea is turned toward you, and the wealth of the nations comes to you. If these words were applied to the whole Jewish people, they would be entirely untrue. For it is far from the truth that the Jews rejoiced at the conversion of the Gentiles to Christ; rather, they were deeply offended, as historical accounts and even current examples demonstrate. But Isaiah speaks of the true Church, which dwells among the ungodly, whose members were the Apostles and those who agreed with their doctrine. In them, this prophecy was fulfilled. For what joy did Paul derive from the conversion of the Gentiles? It cannot be expressed in words, nor even fully conceived in thought. This joy is evident in the beginnings of Paul's epistles, as well as in his calling the Philippians his “joy and crown.” What great joy was there in the Jewish church when Peter recounted in Jerusalem the events with Cornelius the centurion, and when Paul, along with Barnabas, related what God had done among the Gentiles through their preaching? Above all, this joy was experienced by Christ, the chief member of His Church. For in John 12, when He was sought by the Greeks, He was filled with great joy and said, “The hour has come for the Son of Man to be glorified.” With this hope, He comforted Himself against the contempt of the Jews in many parables: of the great banquet, of the wedding feast, of the vineyard, and others. How joyful He was when He proclaimed the faith of the centurion in Matthew 8, saying with amazement, “Truly I tell you, I have not found such faith in anyone in Israel. Many will come from the east and west and will take their places at the feast with Abraham in the kingdom of God, but the subjects of the kingdom will be thrown outside, into the darkness.” Not only was this prophecy of joy, arising from the illumination of the Gentiles, fulfilled in Christ and the Apostles, but it is still fulfilled daily in the hearts of the faithful, who experience incredible joy when they see the Gospel continuously spreading and the Church expanding each year, with many being rescued from the kingdom of Satan, idolatry being extinguished, and true worship being practiced. This greatly strengthens the pious and fills them with unspeakable joy. This joy is solid and firm, unlike the pleasures that the world exalts, as the Gospel spreads its rays across the earth, and the number of the Church's children is constantly growing abundantly, as follows. What more does the prophet say? "A multitude of camels will cover you, the young camels of Midian and Ephah." With these figures of speech, the prophet describes the increase of the Church, as if to say: Often, the Midianites and neighboring peoples invaded you with an innumerable multitude of men and beasts, but their intent was to destroy you. Now, however, when these nations are illuminated by the light of the Gospel, they will all become your closest allies, serving under the same Lord and King, and they will offer you themselves and all their possessions. Likewise, the Arabs, who once plundered your wealth, will now voluntarily assist you with their resources and gifts. This too has been fulfilled in the New Testament, when the Gentile churches eagerly contributed sustenance to the Jerusalem church, their mother, and it continues to be fulfilled by pious rulers who support schools and the ministry of the Church with their resources and protection. Such a ruler was Constantine, who was more generous to the Church than anyone, and there have been others as well. Nor are the benefits of private individuals lacking for the Church, enabling it to endure and spread the word of Christ more widely. For this purpose, the Church needs the support and help of others, especially rulers, as the prophet clearly adds, saying, "They will proclaim the praises of the Lord," that is, by their generosity toward the Church, they will confess that they acknowledge and worship Him as their God, whom the Church proclaims, and whose ministry they adorn. As much as they can, they support pious teachers, foster honorable studies, so that there may be those through whom the ministry can be preserved. Even though the Church is afflicted in various ways by tyrants, who not only fail to provide for the Church's needs but also greedily seize what it has received from the generosity of past benefactors, they will not escape their punishment. There will always be some refuge for the Church, where it may find shelter and sustenance, and the devil will never have such power as to utterly destroy it. The Church will endure forever, just as its King, the Lord Jesus Christ, is eternal, preserving, increasing, and defending His Church against the gates of hell, so that they will not prevail. To this Lord, together with the Father and the Holy Spirit, be praise forever and ever. AMEN.

GOSPEL FOR THE FEAST OF EPIPHANY Matthew 2:1-12 Now when Jesus was born in Bethlehem of Judea, in the days of King Herod, behold, wise men from the East came to Jerusalem, asking, "Where is the child who has been born king of the Jews? For we observed his star at its rising, and we have come to pay him homage." When King Herod heard this, he was frightened, and all Jerusalem with him. And calling together all the chief priests and scribes of the people, he inquired of them where the Messiah was to be born. They told him, "In Bethlehem of Judea, for so it has been written by the prophet: 'And you, Bethlehem, in the land of Judah, are by no means least among the rulers of Judah; for from you shall come a ruler who is to shepherd my people Israel.'" Then Herod secretly called for the wise men and learned from them the exact time when the star had appeared. Then he sent them to Bethlehem, saying, "Go and search diligently for the child; and when you have found him, bring me word so that I may also go and pay him homage." When they had heard the king, they set out; and there, ahead of them, went the star that they had seen at its rising, until it stopped over the place where the child was. When they saw that the star had stopped, they were overwhelmed with joy. On entering the house, they saw the child with Mary his mother, and they knelt down and paid him homage. Then, opening their treasure chests, they offered him gifts of gold, frankincense, and myrrh. And having been warned in a dream not to return to Herod, they left for their own country by another road. What is the context of this Gospel? Before addressing the specifics of this feast and its name, it seems useful to offer a brief explanation. These feasts are commonly called the Feast of the Three Kings, whose names suggest that the entire story is a fabricated tale, likely invented by a cunning Jew, and has been accepted by more recent generations as though it were actual history, among many other errors. It is evident that this story was unknown to the early Church, as can be easily understood from the hymns of the Church, where there is no mention whatsoever of the three kings. However, the Greek name, Ἐπιφάνεια (Epiphany), has always been commonly used in the Church, from its earliest days. The reasons for this name are threefold, not fabricated but true. The name Epiphany is used either because three significant revelations of God's glory occurred on this very day (though at different times), or certainly because on this day the Church commemorates all of these manifestations, as its hymns declare. The first manifestation was when God revealed Himself to the Gentiles in the East through a new star. The second was when God, at the Jordan, as Jesus was baptized by John, spoke from heaven, and the Holy Spirit descended in the form of a dove, bearing witness to His incarnate Son. The third was when Jesus, at the wedding in Cana of Galilee, turned water into wine, thereby manifesting His glory, which is to say, God's glory. For these most weighty reasons, the name Epiphany, which in Latin means "manifestation," was given to this day, not by some shameless Jew but by the early leaders of the Church, who, with this significant title, sought to mark these three most notable events and to pass them down with great honor to all future generations, as they are of great importance in recognizing Christ, which is where the entire salvation of humankind is contained. Now, I come to today's Gospel, which pertains to the first of these manifestations mentioned above. It speaks of the appearance of the star, through which the Magi recognized that a king had been born in Judea, to whom the Gentiles would also one day serve. Without this knowledge, they never would have undertaken their journey to adore this foreign king. Although the primary theme of this Gospel is the remarkable testimony about Christ, which the unusual star reveals, whom the Magi seek with their gifts, whom all of Jerusalem confirms through their fear to have been born, and whose place is clearly indicated, etc., this Gospel also contains other very beneficial lessons that arise from the circumstances of the story. These, following the order of the narrative, I will briefly explain. What is the first point? The Evangelist begins by showing that his teaching about Jesus, the Son of Mary, is certain and true, because it aligns with the prophecies. He was born in Judea, from the lineage of Abraham, to whom Christ, the blessing for all nations, had been promised. Moreover, He was born in Bethlehem, the city of David, from whose line and family He was prophesied to come. Thirdly, He was born during the reign of Herod, who was not from the tribe of Judah, in which the scepter was to remain until the coming of Christ. To these testimonies, the Evangelist then adds the story of the Magi, which, if any story can, greatly strengthens the certainty of belief in Christ, which is the principal aim of sacred doctrine. For the testimony of the angels was known only to a few shepherds, who proclaimed it in the single town of Bethlehem and then returned to their flocks. Likewise, the preaching of Simeon and Anna did not spread far, or certainly, as the event itself shows, it was disregarded. But when the Magi came and announced the birth of the King of the Jews, the king himself and the entire city of Jerusalem were stirred. All the chief priests and learned men among the people were summoned by the king for counsel, and the prophecies of the prophets were searched. These are testimonies from the very enemies of Christ, which are especially noteworthy—both to strengthen the faith of those who recognize this newly born King and to confound His enemies, who, through their great fear and disturbance of spirit, admit that something far greater was at hand with this child born in Bethlehem than His outward appearance suggested—if only they had been willing to understand. Although Herod and the other leaders reject this King appointed by God, thus fulfilling the prophecy of the second psalm, their uncommon fear nonetheless clearly reveals that they recognized Him as their Lord. If they did not, why would they fear Him so greatly? Though they fear Him unjustly, thinking He had come to seize worldly kingdoms from reigning rulers, Christ came not to overthrow earthly empires, but to destroy the kingdom of the devil, in which all humanity was held captive. What is the second point? An example that the Gentiles belong to the Kingdom of Christ, and that He was born not only for the Jews but also for the Gentiles. Although He was born from the Jews, He was not promised to them alone but also to the Gentiles. For He was promised to Adam, who is the father of all humanity. And when the promise was made to Abraham, it was not only to the Jews but also to the Gentiles, and indeed to all nations in general. Jacob also prophesied about Christ, foretelling that He would be the hope of the Gentiles. The prophets are full of such promises, stating that the Gentiles will gather to Christ and worship Him. Therefore, with the revelation of Christ, the promise is also fulfilled, and the Gentiles from afar are called to the knowledge and worship of Him, showing that He is the Lord of all. In this point, first of all, it is evident that God gives His Son freely to all people without regard to merit or worthiness. He does not regard the Jews because of the law, the temple, the sacrifices, or the excellence of their origin. Nor does He reject the wretched Gentiles, who were without God, without law, without a divinely instituted temple or worship, and descended from impious ancestors, idol worshipers. But He receives both peoples by sheer grace, which is bestowed upon all—whether Jews or Gentiles (that is, the nations)—if they believe in Christ and call upon the name of the Lord through this faith. Indeed, there is no greater proclamation of God's mercy than that the impious Gentiles, who were entirely without knowledge of God, were called into the fellowship of Christ’s Kingdom and the Kingdom of Heaven, though God refers to them in the prophets as a foolish and senseless people, whose example provoked the wisdom of the Jews. Yet even so, the Jews could not be persuaded to embrace their Messiah, which is the greatest disgrace. For the Jews, to whom the Son of God was first sent according to the promises, from whose blood He was born, and who possessed the fathers, the prophets, and so on, not only failed to recognize the revealed and long-expected Christ, but also despised Him and feared His coming. The Gentiles, however, dwelling far away, not only recognized His birth but undertook a long journey out of great joy and gathered gifts to express their obedience to their King, even though He was from a foreign lineage. Neither many nor great obstacles deterred them from their purpose to see King Christ and honor Him with gifts worthy of a King. This was a clear sign that the rebellious Jews would be rejected and the Gentiles, who gladly embraced Christ, would be accepted, just as Simeon had foretold to Mary. Secondly, the Gentiles are called to worship Christ not by the ministry of any man but by the star, whose appearance signified that the Gospel is not written in nature or aligned with nature, but rather is a heavenly light brought by the Son of God, through which the world comes to know Him and the Father. For we arrive at Christ through no other guide than the Gospel. Therefore, when the Magi, having lost sight of the star, turned to human counsel, seeking Christ in the chief city and in the royal court, they did not find Him until, through the prophecy of Micah, the star was rekindled for them, shining not only externally but also internally in their hearts. The faith of the Magi and their perseverance is worthy of admiration. How great was their faith, that the appearance of a single star—silent and without speech—had more impact on them than all the many voices and testimonies and miracles did upon the Jews, or even upon us, who hear Christ Himself speaking daily in His Word! How great was their perseverance, that they did not falter in faith when the star disappeared, when they realized that all of Jerusalem was ignorant of their King, when none of the Jews accompanied them—things that could have easily discouraged them and made them think they were fools for traveling so far at such great labor and expense to seek a King who was ignored by His own people. Let us, therefore, follow the example of these our forefathers, whose faith, as Christ said of the centurion, was greater than anything found in Israel (cf. Matthew 8:10). Let us imitate them both in faith and perseverance when our faith is tested, as it often is, so that we may neither forget our own weakness nor be unaware of it but rather recognize it more and more. Let us understand that faith grows stronger when tested by various trials and exercises, for it easily grows weak in idleness. Just as when the star reappeared to the Magi after they had wandered in uncertainty, they were greatly strengthened in their faith and filled with a joy far greater than before. We must persevere, even if things seem to be going contrary to our expectations. We will surely obtain what we hope for, just as the Magi did, and as all the saints throughout the ages did—whose examples are worth meditating on here and comparing to the promises of God, such as that of Isaiah: “No one who believes in Him will be put to shame” (Isaiah 28:16, cf. Romans 10:11). Thirdly, from this second point about the enlightenment of the Gentiles, we should observe the reasons why the Magi more easily understood from the newly risen star that a great King had been born in Judea. One reason is their own identity: the Magi in the East were what the wise men (philosophers) were among the Greeks and the learned men among the Romans. Their primary wisdom was the knowledge of nature and the heavenly bodies, and they were highly esteemed in the East, governing the counsel of kings—as is evident not only from other sources but also from the book of Daniel. They governed not only the state but also religion. Though they were not kings, they possessed royal authority because of their wisdom and dignity. Otherwise, Herod and the entire populace, of every rank, would not have been so disturbed by their message. This also appears from the greatness of the gifts they offered, which shows they were not ordinary men. It is not surprising, therefore, that they are called kings in the Psalms and the Prophets. From this, we see that their knowledge of philosophy and the study of the heavenly bodies led them to understand that this star they saw was not just another star, but a royal star, signifying a new and extraordinary Lord born in Judea. Therefore, our studies, which focus on the knowledge of nature and other useful things, serve not only this earthly life but also help us to know God, the Creator of nature, as Paul writes in Romans 1: “Ever since the creation of the world, His eternal power and divine nature, invisible though they are, have been understood and seen through the things He has made” (Romans 1:20). For what else will there be in eternal life but to admire the works of God and to praise the Creator without weariness? This example is to be set against those foolish men who, in contempt of all good arts contained in philosophy, claim that these arts are opposed to religion. By doing so, they win the favor of the masses, to the great detriment of the Church. Arguments: From the light: No ordinary star or comet shines during the day. This star shone during the day because it guided the Magi on their daytime journey. Therefore, it was not an ordinary star or a comet. From its motion: All stars and comets move in a circular motion within a single natural day, following the revolution of the celestial sphere (primum mobile). This star did not move in a circular path like the others but in a straight line, according to the needs of the Magi’s journey. Over several days, perhaps even nearly two years (as can be inferred from the age of the infants slaughtered by Herod's order), it moved only from the eastern lands where the Magi lived, to the metropolis of Judea, and then to Bethlehem. Therefore, it was not an ordinary star or comet. From its motion again: Every natural star moves in the opposite direction of the world, for example, from the summer solstice eastward to the summer solstice westward, or from the winter solstice eastward to the winter solstice westward. This star moved from the summer solstice eastward, not to the summer solstice westward, but to the winter solstice westward, leading the Magi from either Chaldea or Persia to Jerusalem (since these regions, especially Chaldea, are located to the summer east of Judea, while Judea is to their winter west). Therefore, this star was not a natural one. From the same argument (location): No natural star moves in a straight line from north to south. This star moved from Jerusalem in a straight line toward Bethlehem, a village about two miles south, albeit slightly to the west. Therefore, it was not a natural star. From its position: No natural star, whether positioned in the eight celestial spheres or a comet generated in the upper region of the atmosphere, can stop and indicate a specific place on earth. This star precisely indicated the path taken by the Magi, the city where it stopped, and even the house where the child Jesus was found. Therefore, this star was neither an ordinary star nor a comet but a new and miraculous star, lit close to the earth. Epiphanius believed it to be an angel appearing in the form of a star, but the Gospel repeatedly calls it a star. Jerome said, “This star, herald of the Lord’s birth, had never appeared before; but the child [Jesus] created it at that time and appointed it to guide the Magi, and when its duty was fulfilled, it ceased to exist.” The Glossa Ordinaria also comments: “The mute star preached Christ before He spoke, and later, the speaking Apostles announced Him.” What was the second reason they more easily believed the star? Not only the Jews but also the Gentiles were aware of the promises regarding the coming Lord, who would be the Savior of the human race. For this reason, Abraham was compelled to move from place to place, and in nearly every location, he built an altar and proclaimed the name of the Lord, as Scripture says. Isaac, Jacob, and Joseph did the same, and their descendants gained widespread influence in Egypt, sharing the promises they had received from their fathers with the Egyptians. Later, the ten tribes of Israel, having been exiled to Assyria, also made these promises known there. Then, the remaining two tribes, during their captivity in the Babylonian and Persian Empires, where Daniel and his companions held prominent positions (just as Joseph did in Egypt), made the promises known as well. There are also testimonies and examples, such as Naaman the Syrian, whom Elisha healed of leprosy, and the Ethiopian eunuch in the Acts of the Apostles, who was converted to Christ by Philip while reading the prophet Isaiah. Many others among the Gentiles made pilgrimages to Jerusalem at various times, not to become Jews, but to hear the prophecies about the coming Messiah. The Magi clearly belonged to this group, for they immediately believed the word of the prophet upon hearing it. When we hear of such examples, we should rightfully be astonished at our own sluggishness and blindness. For these people easily believed the obscure sayings of foreign prophets, while we, despite having the bright light of the Gospel—without needing to seek it from afar in Judea, since we have it among us—remain blind. In passing, we should also remember that the word of God is effective, even when proclaimed by enemies, as it was in the hearts of the Magi. For God works through the word, not through the preacher. Thus, many have been saved by hearing a word, even within the kingdom of the Antichrist. We, too, in our time, must not focus on the condition of the persons speaking, but rather on the word itself. What is the third point? The prophecy of Micah, which is quoted concerning Christ, where both His person and His office are excellently described in a few words. The person of Christ consists of two natures, divine and human. Both can be proven from the prophet's words: for being born in Bethlehem, from the tribe of Judah, is proper to His human nature, which has its origin, place, homeland, and so forth. But the same prophet soon adds, "His origin is from of old, from ancient days" (Micah 5:2). This cannot be attributed to any human or created being. Therefore, Christ is truly God. His office is described in these words: "He shall rule in Israel." But the nature of His rule is shown by the condition of His person, which, being very different from that of other kings, also has a different kind of kingdom and dominion, as the prophet goes on to describe in a prophetic manner. The eternal Lord has an eternal kingdom, which cannot be like earthly empires that are ruled by physical force for a time. Just as bodies are perishable and mortal, so too anything that is physical cannot last forever. But Christ's kingdom is spiritual, hidden in the weakness of the word, and is recognized only by the Spirit and by faith. Such a kingdom was needed to defeat spiritual enemies, who cannot be conquered by any physical force—such as sin, the wrath of God, the devil, and eternal death—against which the combined power of all creatures is powerless. Indeed, even the wisdom of God in the law does not help, but rather increases the strength of these enemies. Only this Ruler, born in Bethlehem of Mary and worshipped by the Magi, both wills and is able to deliver us from these otherwise unconquerable foes. What is the fourth point? It concerns the cross and persecution, which serve as evidence for the previous point about Christ's kingdom—that it is not of this world, whose kingdoms exist in great splendor and highest dignity. As soon as Christ was born, He was immediately targeted by other rulers, who, through joint effort, plotted either secret or open schemes against this King. Yet none of these conspiracies can compare to Herod's plan, who pretended to be the newborn King's greatest friend, only to destroy Him while still lying in the manger. The Magi would not have understood these schemes had they not been warned by an angel. From this, two things must be learned. First, regarding the cross, it is necessary for all who truly recognize Christ to bear the cross in this world. There is a most fierce and constant battle between Satan and Christ. The devil, therefore, uses both his own power and that of the world to attack us in various ways—sometimes through deceit and false friendship, at other times through open violence. Second, we must hold onto the comfort, even in the midst of suffering, that we are under God's care. He rules and defends us through His angels, reveals and thwarts the schemes of our enemies, so that they cannot harm us before their time. Although Herod plotted against Christ, he could not prevent the Magi from worshipping Him. In fact, Herod became an unwitting guide and indicator, showing the Magi where they would find the child. Thus, God removes understanding from His enemies, and if Herod had retained his senses, he would have sent assassins along with the Magi. But the infant Jesus, in this way, shows Himself to be truly Lord over Herod, who feared this child, yet could not destroy Him with his weapons nor prevent others from honoring Him as King. Whereunto? The Magi indeed offer to the child gold, frankincense, and myrrh—most precious gifts. Through these offerings, they openly declare that they place all their hope in this child and acknowledge Him as their King. This is signified by the gift of gold, which pertains to royal splendor. They also testify that He is to be a priest, who will teach people the will of God and reconcile humanity to God by interceding with His own sacrifice, for the offering of incense is the duty of priests before God. Finally, they show that He will suffer, die, and rise again by offering myrrh, since myrrh was used for anointing the bodies of the dead, signifying that the body laid in the tomb will not remain in death but will rise again. We also offer these same gifts to Christ when we sincerely acknowledge Him as our King against the gates of hell, as our priest who, by His sacrifice and intercession, has appeased the wrath of the Father for all eternity, and that we, along with Him, must suffer in this world until He makes us equal with Him in everlasting glory. These are the core matters of faith, which deal with eternal things and seek the remission of sins before God and the other spiritual benefits offered in Christ. Moreover, from this, our faith can also be nourished in matters pertaining to the physical and temporal needs of this life, so that we may believe that even in the greatest poverty and in the difficulties of our earthly circumstances, God still cares for us. Even if we are neglected by our own or are targeted by deceitful plots, strangers will not fail to assist us, as ordained by God. Christ, among His own Jews, had no place in the inn, nor a place to lay His head. Yet, in the meantime, the Magi come from afar, offering gold and other gifts, with the price of which He and His parents were sustained in Egypt and afterward. He, who together with the Father and the Holy Spirit, is the same God, to be praised forever. AMEN.

THE EPISTLE OF THE LORD ON THE SUNDAY AFTER EPIPHANY. Romans 12:1-5. I appeal to you therefore, brothers and sisters, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship. Do not be conformed to this world, but be transformed by the renewing of your minds, so that you may discern what is the will of God—what is good and acceptable and perfect. For by the grace given to me I say to everyone among you not to think of yourself more highly than you ought to think, but to think with sober judgment, each according to the measure of faith that God has assigned. For as in one body we have many members, and not all the members have the same function, so we, who are many, are one body in Christ, and individually we are members one of another. What is the context? In all his epistles, Paul follows the same order: first, he presents the doctrine of justification, by which men are renewed to a spiritual life that is pleasing to God. Then, he adds what are the effects and exercises of the justified or renewed man. For the new life in Christ produces new movements and behaviors. Since the new, spiritual man is entirely opposed to the old, carnal man, it is necessary that these opposite movements be felt in the souls of the godly. And because the new man is not yet fully perfected in this life—which remains in large part carnal—there are two opposing forces at work in the souls of the faithful. Nevertheless, the movement that follows the spirit and the new creation must eventually prevail. Having, in the previous eleven chapters, taught how men are justified before God, and confirmed that doctrine with the strongest reasoning while refuting contrary objections, so that nothing more complete could be taught on this subject, Paul now moves to the second part of his teaching: what the godly ought to do after being justified by faith in Christ through repentance. They are to act without doubt, fully assured that they have a gracious God, even though they are, in themselves, deserving of eternal death because of sin—a judgment they do not take lightly, as the world does. Therefore, the theme of today’s epistle is that those who listen to the Gospel and the doctrine of faith should now show themselves obedient to God, ready to act and endure whatever God requires of them, so that they may prove themselves grateful and mindful of God’s immense benefits, which they could not even have dared to hope for. Ungrateful and wretched are those men, worthy of receiving no grace, who, even after recognizing the wondrous beneficence of God, are not moved to obey Him, and refuse to abandon even a small part of their old impiety. Indeed, they indulge their flesh even more than before, once they hear that God is merciful. Thus does the devil know how to bait people, so that by grasping only part of the doctrine, they draw from it whatever pleases them. The godly must understand this scheme and sophistry of the devil and must embrace the whole doctrine of Christ and the apostles in their hearts. For we are not only commanded to believe in the free remission of sins granted to us in Christ, but also to show our obedience to God, which we previously did not do. Therefore, whoever does not listen to the commands of the Holy Spirit in this second part deceives himself if he thinks he agrees with the former part concerning the righteousness of faith, as many do. Now let us hear Paul’s most solemn admonition. What does Paul command first? Paul commands us to offer our bodies as a living sacrifice, holy and acceptable to God, which is our reasonable worship. And in this command, he does not set himself up as a lawgiver or arrogate to himself the power of coercion, as the Antichrist does in his decrees. Instead, he acknowledges himself as a minister of Christ and His grace, submitting himself to it along with everyone else. He exhorts and pleads with us, as his brothers, through the mercy of God, to obey the will of God. Paul chooses his words most carefully, not only in his introduction but also in the command itself, which is general but of first importance and to be placed above all others. First, we should note the word “offer” or “present,” by which he makes all the godly into priests. For they have the Holy Spirit, that true anointing, and through this have become a chosen race and a royal priesthood, as it is written in 1 Peter 2. Among the duties of a priest is the act of offering sacrifices, and Paul urges us not to neglect this duty. He explains what kind of sacrifice this should be when he commands us to offer our bodies, thereby distinguishing between the legal sacrifices of the Old Testament and those of the New Testament. Under the law, animals were slaughtered, and various offerings were made. But now, with these offerings of animals and other things set aside, no other victims remain to be sacrificed except ourselves. In this matter, our High Priest, Jesus Christ, has gone before us. He did not offer lambs, calves, or other animals, but He offered Himself to the Father. This sacrifice was foreshadowed by the old offerings. Therefore, following His example, we too must sacrifice ourselves. Is the offering of our bodies equal to the sacrifice of Christ? Both the sacrifice of Christ and the sacrifices of all who have given their names to Christ are necessary. But there is a difference in their final purpose. Although we too must suffer, as it is written: “For those whom He foreknew He also predestined to be conformed to the image of His Son” (Romans 8:29), our suffering and our sacrifice are not the payment for sin. For what need would there have been for Christ’s sacrifice if we could have achieved this through our own sacrifices? Paul has already taught above, as the whole of Scripture does—both prophetic and apostolic—that only the sacrifice of Christ is sufficient for this. Every pious person knows these testimonies well. Our own sacrifices and afflictions serve the purpose of mortifying our flesh, so that we might be conformed to the image of the Son of God, and they are useful for demonstrating our obedience to God and for encouraging others to do the same. This is the purpose of our afflictions: they are sacrifices, not propitiatory but “living sacrifices” and acts of worship that God approves of because of the obedience we show as His children—a right we have received in Christ. For even if others were to endure the same sufferings as we do, or even greater, and were to cut themselves with knives as the priests of Baal did, neither they nor their sufferings would be pleasing to God. Therefore, the sufferings of the saints must first be distinguished from the sacrifice of Christ, which alone can propitiate the Father and reconcile the whole human race. Furthermore, all the godly suffer with Christ because they are His members and cannot avoid affliction when their Head suffers. Second, the sufferings of the godly must also be distinguished from the sufferings of the wicked. For the godly know that their sufferings are not only harmless but also beneficial and most pleasing sacrifices to God. The wicked, however, in their sufferings, can only see an angry God, which fills them with the greatest terror. Must our bodies be slain, then? Yes, for to “sacrifice” means to slay. But for this to be a true sacrifice, it must not be left to our own will or choice. As it is written, “In vain do they worship me, teaching human precepts as doctrines” (Mark 7:7). Therefore, the entire force of the sacrifice lies in this: that it is a work commanded by God, done according to His will, not man’s. For those who, following Abraham’s example, have sacrificed their own children, or for the many who impose crosses upon themselves—such as monks and other superstitious people—this is so far from being a sacrifice that it is in fact the worship of the devil, not of God. There was no sacrifice more pleasing to God than the death of His only-begotten Son, which brought salvation to the whole human race. Yet even this was pleasing to God because the Son offered Himself for us in obedience to the Father’s command, as He frequently proclaimed His obedience to the Father’s will, which had been revealed in Moses and the prophets. How much less pleasing, then, are our own sufferings, which we endure by our own will and not God’s. It is God’s will that we suffer when we obey Him as He calls us through the Gospel, provoking the fury of Satan and the world against us because of His Word. Whatever evils then befall us—whether exile, imprisonment, loss of possessions, friends, or even life itself—if we bear them with patience, we offer true worship to God by persevering in our calling until the end. Therefore, to offer our bodies to God means to dedicate ourselves entirely to Him for the sake of the Gospel, refusing nothing, no matter how bitter, that is for His glory. Thus, we are true priests, anointed by the Word and the Spirit, and we offer true sacrifices. But those who do not obey the Gospel cannot be priests, nor can they offer sacrifices. Why does Paul add “living,” “holy,” “pleasing to God,” and “spiritual worship”? Paul adds these words to distinguish the afflictions of the godly from the sufferings of the wicked. For those who are not in Christ through faith in His name are spiritually dead, and whatever they suffer, they suffer unto death. Furthermore, their afflictions are not holy because they themselves are not holy, having not been sanctified by the Spirit of Christ. Afflictions are holy because the persons enduring them are holy—sanctified by the Word and Spirit of God—not because the afflictions themselves make a person holy, as the common people often think. Thirdly, because the ungodly are displeasing to God, their patience and suffering are also displeasing to Him. Lastly, there can be no rational or spiritual worship in them because they are not governed by God’s Word but by their own human thoughts. They believe, wrongly, that they can merit something through their own suffering, rather than through the death and passion of Christ. In contrast, the godly—those justified by faith in Christ the Mediator—first offer to God not dead animals, nor merely their flesh, as the ungodly do, whose flesh has not yet begun to be renewed, but their bodies are made alive through the Spirit, which gives life through the Word and Sacraments. Although they remain in the state of death and other weaknesses, they are truly heirs of eternal life and live in Christ. Therefore, they also offer to God living sacrifices. Secondly, the sacrifices of the godly, are holy, pleasing to God, and truly spiritual. Paul here calls them “your spiritual worship” (Romans 12:1). The godly themselves are holy because they have the Holy Spirit, and they follow His holy Word. They are pleasing to God because of the Son, who is pleasing to God. And they are governed by reason, that is, by the mind, counsel, and Word of God, not by their own. These are the things that make both the godly and their works just, living, holy, pleasing to God, and spiritual. Ultimately, even death itself is made precious in the sight of the Lord, as the Psalm says. Therefore, when we are afflicted, we should not focus on the harshness of our afflictions, which in appearance is terrifying (as it is written in one of the Psalms: “We are counted as sheep to be slaughtered all day long”), but instead, we should recognize the dignity of our cross in the sight of God, who values nothing more highly than our enduring the assaults of the devil and the world for the sake of His name. Thus, He promises great rewards to those who suffer in this way. As Christ says: “Blessed are you when people revile you and persecute you and utter all kinds of evil against you falsely on my account. Rejoice and be glad, for your reward is great in heaven” (Matthew 5:11-12). Likewise: “There is no one who has left anything for my sake who will not receive a hundredfold” (Matthew 19:29). What does Paul add? Paul introduces a contrast, warning against the ways of this world. Since the world does not recognize God’s good will in its troubles, it reacts with anger, rebellion, and extreme arrogance, opposing God and bearing His hand with great impatience. In this state, the world seeks whatever remedies it can find, either within itself or in other creatures. In times of prosperity, it indulges in various vices. In this way, the world always lives in contempt of God, which is the root of all wickedness, both against the first and second tables of the law. And because the saints also live in this world, they are often close to being influenced by its corrupt examples. As one of the Psalms says: “My feet had almost stumbled” (Psalm 73:2). Therefore, Paul commands us to be cautious against the wicked examples of the world, which is incapable of bearing either good or bad fortune properly because it neither fears God nor hopes in Him. Paul says: “Be transformed by the renewing of your minds” (Romans 12:2), meaning that after you have begun to be renewed, you must push this renewal as far as you can, casting off the old ways that are contrary to the law and will of God. Fear God and submit yourselves entirely to Him, so that you may bear everything that comes upon you for His sake with patience and good will. Finally, be so transformed that you may discern what is the will of God—what is good, pleasing, and perfect. In these words, Paul first leads us into Scripture, urging us to grow in renewal and patience through our study of it. From this, we learn that both the Lord of the Church and the Church itself are subject to the cross, from the very beginning of the world. For the righteous Abel was killed by his wicked brother Cain, and so too the prophets, John, Christ, the apostles, and others were put to death by the world. Indeed, the wickedness of the world is so great that it dares to curse God openly. Since the Church in every age has been afflicted in the same way, and since God Himself is not exempt from the injuries suffered by the Church in the world, and since it is His will that we endure the most savage attacks from the world and the devil, we must not reject this hard condition. Secondly, God’s will must be seen not only in that He allows us to suffer, but also in that He cares for us and does not let us perish in our suffering. This aspect of God’s will would not be necessary if we never experienced any hardship. Thirdly, God’s will is most clearly revealed when we are marvelously preserved in the midst of our afflictions. Thus, in both doctrine and practice, we come to know and test the will of God, which Paul calls good, pleasing, and perfect, so that we may be comforted and instructed. It is a great consolation to know that afflictions come upon us not only with God’s permission but also with His good will. Secondly, this very will of God is so good that, if He were to deliberate on it for a long time, He could not find a better way for us. For they are called pleasing and well-pleasing which we have decreed with certain intention. Thirdly, God’s will is perfect because it contains not the slightest fault and is perpetually pleasing to Him as the best, and He will never think to change it: for He knows that nothing is more beneficial for us, just as strong remedies are for severe illnesses. These same words also teach us about the antithesis: for if God’s will is good, well-pleasing, and perfect, then necessarily it follows that our will is evil, neither pleasing to God nor perfect. We avoid the cross, which is good, and we seek that which is evil. What the flesh does not understand, the spirit comprehends and prays, “Thy will be done.” What is the second command of this Epistle? The first command was about the works of the first table: that we should wholly dedicate ourselves to God and willingly bear everything for His sake. For in teaching about good works, it is necessary to begin with the works of the first table, without which it is pointless to speak about the works of the second table. Now, in the second command, Paul gives an admonition about humility toward our neighbor. For our neighbor is most loved when we do not place ourselves above anyone, even if we surpass others in the magnitude of gifts. And again, Paul prefaces the command with an introduction to establish its authority. He says: “I say to everyone among you, through the grace given to me” (Romans 12:3), as if to say, I do not claim this authority of admonishing you for myself, but I have received this command from God, who by His grace has made me your apostle and teacher, to whom it is fitting for you to listen in obedience, just as it is fitting for me to teach you. Thus, Paul commends the following command about humility, not the kind that lies in clothing or external things, which is of little importance and quite easy, but he wants us to strive for inward humility, most especially, and to resist that secret pride, whereby the mind, inflated by the excellence of gifts, falls into contempt for both God and others. This was the fall of the angels, and it also plunged the human race into ruin. There is no greater danger than in the gifts we possess, even though there is great evil in sins themselves. In gifts, however, there is nothing but the best, given directly from God. Therefore, it seems just to men that they should glory in them. And for this reason, unless God applies special afflictions to accompany special gifts, it is easy to fall. Thus, an angel of Satan was given to Paul to strike him, so that he might not become proud due to the greatness of the revelations (2 Corinthians 12:7). Therefore, Paul’s command is necessary—that no one, even in possessing true gifts, should attribute anything to himself but should fear God and despise no one. For no one is saved because of their gifts, no matter how significant, but only through the grace of the Giver, God, who does not adorn us with His gifts so that we may become proud and demand worship from everyone, as gods, but that we may serve as many as possible, using both bodily and spiritual gifts. We must not think of ourselves as masters of these gifts, but the more we are endowed, the more we must consider ourselves to have become greater servants. As Christ says: “Whoever wants to be greatest among you must be the servant of all” (Mark 10:44). Indeed, the more we have received, the more reason we have to fear and humble ourselves. For he who has received more will be required to give more account. Truly, there is great danger in all ambition, but the greatest is in spiritual ambition, which drives people to disturb the Church, stirs up dissensions, hatred, invents new doctrines, and much more of the like. Flesh by itself cannot remedy this vice. Therefore, heavenly remedies are needed to expel this poison, that is, the constant exercise of the Word of God, prayer, the cross, and so forth. Paul adds a striking comparison with the members of the body, which have various and distinct functions, yet maintain the utmost harmony, with no superior part despising the inferior ones. Rather, the higher a member is, the more it serves the others, even the lowest. What part is superior to the head? And yet it provides sense, life, and movement to all the other members placed below it. Thus, the society of the Church is one body made up of many members, which are endowed with various gifts: Paul says, “Let each one use them with modesty and humility toward others, not with pride.” For there must be occasions on which we humble ourselves both before God and before men, just as the Son of God subjected Himself to all, and the angels do not hesitate to serve infants. Indeed, the Holy Spirit is the spirit of humility, not of pride. Therefore, let us ask for Him to be granted to us, lest the spirit of pride seize us. AMEN.

GOSPEL FOR THE SUNDAY AFTER EPIPHANY Luke 2:41-52 “Now every year his parents went to Jerusalem for the festival of the Passover. And when he was twelve years old, they went up as usual for the festival. When the festival was ended and they started to return, the boy Jesus stayed behind in Jerusalem, but his parents did not know it. Assuming that he was in the group of travelers, they went a day’s journey. Then they started to look for him among their relatives and friends. When they did not find him, they returned to Jerusalem to search for him. After three days they found him in the temple, sitting among the teachers, listening to them and asking them questions. And all who heard him were amazed at his understanding and his answers. When his parents saw him they were astonished; and his mother said to him, ‘Child, why have you treated us like this? Look, your father and I have been searching for you in great anxiety.’ He said to them, ‘Why were you searching for me? Did you not know that I must be in my Father’s house?’ But they did not understand what he said to them. Then he went down with them and came to Nazareth and was obedient to them. His mother treasured all these things in her heart. And Jesus increased in wisdom and in years, and in divine and human favor.” What is the context of the Gospel? The Evangelist recounts this story primarily to add this testimony to others about Christ, showing what signs of his power he gave immediately in his youth, when he had scarcely passed the years of childhood. For it was beyond human capacity and intellect for a twelve-year-old boy to dare, having left his parents (whom children of this age follow with great desire, especially when so far from home), to place himself in the midst of great teachers, much less to dispute with them about the greatest matters. Although the Evangelist does not specify the nature of the dispute, it is easy to infer from other disputes he later had with the Pharisees and scribes when of full age, so that there is no doubt the entire conversation was about Christ. He likely asked them questions about the coming of the Messiah and the time of his arrival, thus noting their ignorance and negligence in handling and investigating the oracles of Scripture. Likewise, without a doubt, when they questioned him, he proved from the testimony of the prophets that the time of the Messiah’s coming had indeed arrived. The second discussion was about his identity, as he later asked the Pharisees in Matthew 22, “What do you think of the Christ? Whose son is he?” The third concerned his office and role. In all these matters, which were of utmost importance, those great teachers erred greatly, so it is no surprise that they marveled at the wisdom of the child Jesus, who questioned and answered on such profound topics. This is a significant testimony against them, for they saw and heard him and were convinced by the arguments from Scripture, yet still did not believe. They could have practically touched him with their hands, recognizing that he was the one about whom Scripture had prophesied. Indeed, in their amazement, they acknowledged him as that great prophet to whom Moses would give way, along with his word and law, but they did not bring themselves to regard this boy above others. Their carnal perception of the Messiah, with which they saw no harmony in this boy’s weakness, prevailed. This offense still clings to the Jews and will always do so, for they reject the weak and crucified Christ and seek another more suited to their expectations. However, from this Gospel, let us again strengthen our faith in Christ, whom we see here, not among ordinary men, but among the most learned in the people of God, and that in the temple, speaking gravely and with the greatest admiration of all about the greatest matters, though still a boy of twelve, who had had no teacher except his parents. Since this surpasses all nature and human capacity, it necessarily follows that he is more than human and is indeed the very wisdom of the Father, as Paul calls him. The Evangelist did not want to omit this story so that our knowledge of Christ might be more firmly established. Now let us meditate on the story itself, considering each part separately. What is the first point? The parents, together with the boy Jesus, went up to Jerusalem every year according to the law, fulfilling it in every respect, and they did not return until the time set by the law was completed. They ought to be an example to us, that we might honor the ministry of the Word and the divinely instituted ceremonies. Just as they had their ceremonies and ministry appointed for that time, which God instituted through Moses, so we, who are the people of the New Testament, have our own ministry and ceremonies, instituted by the Son of God. If the pious so devoutly observed the old rites, instituted by a servant, how much more diligently and reverently should we observe our rites, whose author is the Lord himself? Moreover, there is a great difference between the authors and the nature of the rites. The old rites were nothing but shadows of the things that now take place. Just as the body itself is far superior to the shadow, so our rites surpass those of the old covenant. The old rites were more numerous and difficult than ours, which are as simple as possible. Back then, people were required to travel to Jerusalem to offer worship to the Lord; now, ministers are sent to us by divine appointment, to teach each of us to worship God rightly in our own homes. Furthermore, this difference was the primary cause of the Jews’ downfall. Offended by the fewness and simplicity of the New Testament rites, they tried to retain the old ones, which were greater in number and splendor. Similarly, people in our own time are led astray in the same way. And thirdly, our own laziness, in which we neglect the Gospel, is even more deserving of rebuke, since we fail to observe even these few and easy rites with the devotion we ought. We ought rightfully to be ashamed when we compare our cold hearts with Mary, Joseph, the boy Jesus, and the other saints, who observed the rites commanded in the law with the utmost diligence. We continually look for excuses for our laziness and indulge them, which they did not do, even though they could have. They had at home a child more learned than all the doctors, indeed the very Lord of the Law and Moses, yet they did not wish to neglect the public rites, which are attended by God and defended by His authority. Nor did Christ himself withdraw from these rites or instruct his parents to neglect them. Instead, both by his teaching and example, he honored the ministry and the ceremonies, without which God cannot be truly known or worshiped. Without them, people remain in their natural ignorance and blindness, which is only increased by human reasoning. First of all, therefore, ceremonies are necessary for the unlearned, such as for the youth and the rest of the people, so that they may be instructed. Furthermore, even for those who have already been instructed, ceremonies serve as exercises through which faith and other gifts may grow. Finally, ceremonies are also highly beneficial for the learned. Since the ministry is divinely ordained and is indeed the greatest blessing from God on earth, it necessarily follows that God is present and active in the hearts of those who participate in the use of the ceremonies and ministry. For if Christ promises to be in the midst of two who are gathered in His name, how much less would He be absent from many who gather for His worship? Even if someone could forgo public ceremonies for their own sake and be content with private exercises, they should still attend for the sake of others, partly to encourage them to participate in the ceremonies and partly to avoid discouraging them. Yet, there is no one, even among the most learned, who does not feel the unique power of public ceremonies because of God’s promise, who has specifically promised not to be absent from the ministry He has instituted. What is the second point? This contains the question of whether it is permissible to act against the will of one’s parents, even good parents. For what could have been better than the parents of Jesus, filled with the Holy Spirit? They were the ones God especially entrusted with the care of His most beloved Son, yet the boy Jesus remained in Jerusalem against their will, causing them great sorrow. Regarding the person of Jesus, the answer is simple: since He could not sin, He did nothing wrong, but rather, it was the parents who erred, and Jesus rebuked them, accusing them of ignorance, as will be explained later. As for us, who are inclined to sin, especially before we reach a mature age and are lacking in judgment, it is better to follow this rule: to obey our parents and their judgment, which is less risky if they are pious, as Joseph and Mary were. Moreover, in clear cases of wrongdoing, reason itself easily judges that we must obey neither parents nor any other human being. For obedience is the highest of all virtues, but it does not command us to deviate from virtue. Just as sound reason and the judgment of the mind, which discerns right from wrong, should be preferred to our own desires, so too must we resist the desires of our parents or others if they command something wrong. This judgment must never be abandoned in civil life, as it is in accordance with the law of God, which must be obeyed above all. However, Christians need something beyond this natural judgment, a much higher judgment that is the Holy Spirit’s, derived from the Word of God and not from reason. For often, parental authority suggests something that is neither evil nor impious, while God calls us elsewhere. Thus, the authority of Mary and Joseph encouraged Jesus to return home with them and obey them, yet His unique calling from His heavenly Father called Him elsewhere. This unique calling superseded the general one. And yet all children, called to obedience to their parents, must give precedence to the special calling. Therefore, the rule to be taken from this is: a special calling should be considered more important than the general one. For a new command of God releases us from common obedience. Thus, the apostles abandoned the common obedience they owed their parents, and, called by a new command, followed Christ, leaving even their best parents behind. Yet, as far as it can be done without harm to the new calling, common obedience remains, as this very Gospel and the example of the boy Jesus show. For, when He had fulfilled the new and special calling given Him by divine authority, He followed His parents home and willingly subjected Himself to them in all things, just as a good son would show obedience to excellent parents. If He did this, He who was the Lord of His parents and all creation, how much more ought we to render this obedience, as far as it can be done without harm to special callings? Our special calling, however, is that we should hear the Gospel, as the heavenly voice says: “This is my Son, the Beloved, with whom I am well pleased; listen to him” (Matthew 17:5). This voice was not momentary but endures forever. Therefore, we must all obey this voice above all else, even if not only parents but all creatures should try to forbid or hinder us. This command excuses all students who dedicate their studies to learning the doctrine of piety and other arts useful to religion, so that they may serve God in this most holy vocation. Likewise, it is a special calling if someone is called to govern the state or the Church, to which the general authority of parents must yield. Therefore, we can, with a clear conscience, oppose the will of our parents in these and similar vocations. For all creatures must yield to God, and when we obey Him, only then do we have a peaceful conscience, which cannot be maintained if we neglect God’s special command to please our parents or others. Many do this when they flee the labors and dangers of divine callings and instead seek the comforts of the flesh, and then excuse it under the pretext of obedience they owe to parents and magistrates, attempting to satisfy others with this false excuse, but they will never satisfy themselves or their own conscience before God. Oh, how common this is among us scholars, where many, who can hardly bear the toils and troubles of learning, even press their parents to transfer them from the school of God to some workshop of the devil, where they can live as they please! But woe to those who think this way, for they are not risking only their bodily life and fortunes but their eternal salvation. But those who care about their salvation and the glory of God should learn from this passage to make piety their first priority, to seek the kingdom of God, to listen to the Son of God, and to confess His word as their calling demands. If they do this, then, as far as it can be done without violating this duty, they should be subject not only to their parents but to all people. Thus, they will truly follow in the footsteps of their Lord and Savior, who before all else obeyed the calling of His heavenly Father, going to the place where He had the opportunity to manifest the glory of His Father, for which He was chiefly sent. Afterward, however, He also submitted to His parents and even made Himself a servant to all people. Yet our youth can hardly be compelled to the school and temple, while they eagerly go, even against their elders’ wishes, to games and feasts, so that everything is contrary to the example of the boy Jesus, whose image I wish we would contemplate with greater care and devotion, and make Him our companion and fellow soldier. Quis est tertius locus? This is a profound and mysterious example of spiritual trials, which all the pious, though in different ways, are compelled to experience. An example of these trials is here presented in Mary and Joseph, and it is no ordinary one: for both the persons involved and the magnitude of their sorrow, as well as the causes of their sorrow, are singular. The persons are the parents of the Son of God, who had God so near to them that no one could have had Him closer. They were miraculously governed by His angels, protected in all dangers, and were themselves full of the Holy Spirit and God’s grace. Because of these immense blessings, the angel himself exalts Mary above all women, and she in her song of praise glorifies in leaving behind the proclamation of her blessedness to all generations. It is no wonder, then, that someone might ask why God, and indeed the Son of God, whom she had borne and for whom she had endured so many labors, would subject her to such great sorrows, sorrows that no tongue can fully express. But the Word of God explains this marvel to us, teaching that all the pious and those beloved by God are subject to many afflictions, and the greater the gifts with which one is adorned, the more they experience suffering, so that they may not be exalted, as Paul writes in 2 Corinthians 12 about himself, that an “angel of Satan” was given to torment him so that he might not be exalted by the greatness of the revelations. For the flesh cannot help but take pride in itself unless it is restrained by the bitterness of afflictions. Yet, even in these afflictions, the pious are not forsaken but have strong consolation from the presence and grace of God, as is also apparent in that passage from Paul. The magnitude of the sorrow that the parents felt from losing the boy Jesus can be more easily imagined than described, especially when compared to the anxieties of our own parents, who are deeply concerned and anxious when they lose sight of their children, particularly when they are still young and vulnerable. We know well the words of the comic playwright about the anxieties parents feel for their absent children. But what are the children of all men compared to Mary’s Son? And yet, she did not lose Him for just one or two hours, but for almost three whole days — and such a Son, who is the Lord of heaven and earth, whom she knew had been entrusted to her above all other women for the redemption of all humankind. Therefore, the sorrows of all other parents are nothing compared to the anguish of Mary, which was more bitter than any death. The bitterness of her sorrow is somewhat revealed in her own words when she says: “O my son, my son, why have you treated us so? Behold, your father and I have been searching for you in great distress.” For these words do not signify an ordinary or moderate sorrow but truly one about which Simeon’s prophecy, “a sword will pierce your own soul too,” can be rightly understood. The principal cause of this sorrow was that Mary and Joseph were conscious of their negligence in safeguarding the boy, having allowed Him to depart from them, having left Jerusalem without confirming His presence, and having relied on relatives and acquaintances, to whom the boy had not been entrusted. These would have been serious enough faults if committed in regard to any human command negligently carried out. But here, the child had been entrusted to Mary and Joseph by divine mandate, placed under their care. How heavy, then, was the burden of this sin to bear? To us, in our indifference and carelessness, it may seem of little importance, but to Mary and Joseph, it appeared to be of the utmost gravity, with no comparison even to the sin of the first parents. For they realized they had lost the One who had been sent to restore the human race and to take away the sins of the whole world, the One who had come in the flesh to atone for the fall of the first parents and the sins of all humanity. Nor should anyone think that the Son of God could not have been lost, as He was surrounded by a multitude of angels protecting Him. This is indeed true, but at such a time, Mary was reflecting on her sin in the common manner of other mothers, and her anxious heart magnified it infinitely, no doubt bringing her closer to death than life. The holiest mother experienced even greater sorrow due to her negligence, the more she feared God. This disturbance was also increased by the memory of the benefits she had received. It was easy for such thoughts to come to her mind: “You were chosen from all women to be the mother of the Son of God. If another woman had received such a benefit, with what great care would she have guarded the Son of God? Yet you have repaid this great benefit with such poor gratitude.” Such thoughts and others of a similar kind troubled Mary’s heart greatly, and likewise Joseph’s, who knew he had been divinely appointed as the protector of both the boy and the mother. Now, we must reflect that such examples are written for our sake, so that we may be more cautious of our own weakness. For if Mary and Joseph could fall, how much more easily can we, who are far from possessing their gifts? Secondly, if by chance we have sinned, we should know that no saint, not even Mary, the mother of Christ, was without fault. But we should not stop at this point. The impious use such examples to indulge their desires even more. Instead, we must get to the heart of the matter, repenting sincerely of our actions and believing that God is gracious toward us, just as He was to Mary and Joseph and others. For though He allows us to struggle with terrible anxieties, He still looks upon us with the utmost kindness at the right time, just as He looked upon Mary and Joseph, returning their Son to them safe and sound on the third day. This He would never do if He considered our merits rather than His own mercy. For as far as we are concerned, we only pile sin upon sin, just as Mary, in addition to her previous negligence, unjustly reproached her Son and deserved to be openly rebuked by Him for not understanding what was happening. There are also other significant points in this Gospel, such as regarding the person and office of Christ, which I mentioned at the beginning. Likewise, there is much to say about the blindness of the doctors with whom the boy debated, about Jesus’ obedience to His parents, why the Evangelist adds that Mary kept all these things in her heart, and how Jesus grew in wisdom, even though He possessed the fullness of God’s wisdom. But now I have reached the end of this sermon, and may God Almighty, in His mercy, grant us its fruit. AMEN.

ON THE EPISTLE FOR THE SECOND SUNDAY AFTER EPIPHANY Romans 12:6-16 “We have gifts that differ according to the grace given to us: prophecy, in proportion to faith; ministry, in ministering; the teacher, in teaching; the exhorter, in exhortation; the giver, in generosity; the leader, in diligence; the compassionate, in cheerfulness. Let love be genuine; hate what is evil, hold fast to what is good; love one another with mutual affection; outdo one another in showing honor. Do not lag in zeal, be ardent in spirit, serve the Lord. Rejoice in hope, be patient in suffering, persevere in prayer. Contribute to the needs of the saints; extend hospitality to strangers. Bless those who persecute you; bless and do not curse them. Rejoice with those who rejoice, weep with those who weep. Live in harmony with one another; do not be haughty, but associate with the lowly.” (Romans 12:6-16) What is the context? Not only is it the same subject, but it is also the same and continuous discourse as in the previous epistle, in which Paul admonishes those who are justified of their duty, that they should diligently exercise their faith in new obedience and righteousness, and that the righteous should live righteously—not according to the dictates of the flesh, but in accordance with the rule of the Spirit, who governs us by the Word of God, entirely contrary to the desires of the flesh. For nothing is more adverse to the flesh than affliction; therefore, as much as it can, it flees from afflictions and, when they arise, it tries to cast them off as soon as possible, like an untamed horse impatiently throws off its rider. However, the Spirit, which is governed by the Word of God, understands that afflictions do not come from an angry God, but rather from a God who is most merciful, and not for destruction, but for salvation. Therefore, far from avoiding affliction, it even glories in afflictions and gives thanks to God, who desires to be worshiped in this way rather than through any sacrifices. When the flesh perceives some excellence in itself above others, whether in body, spirit, or fortune, it is immediately inflated, and demands to be adored and revered. This poison, along with other diseases, we have inherited from our first parents. But the Spirit commands that the more gifts we have, the more we should humble ourselves and subject ourselves to all people, just as the Son of God, though He was the Lord of heaven and earth, humbled Himself beneath all men and became the servant of all. Paul has recently taught us about these matters, which are of such great importance that if we all obeyed this teaching, not even a trace of hatred or discord would have a place in the Church. But oh, the misery! How few are there who seriously meditate on these things within themselves, and think to promote the peace of the Church with their patience, rather than to disturb it? Thus, the spirit of malice bewitches the minds of many, causing them to forget their duty, the Church, the glory of God, their own salvation, and that of others. They divert their gifts—bestowed by God for the glory of God and the adornment of the Church—not toward these ends, but toward the worst abuses. But I return to Paul’s most serious commands, by which he has thus far generally admonished everyone to serve God and the Church in their own place, without being puffed up by their own gifts, to the point of proudly despising others, or burning with envy to oppose those who are superior. As the examples of both ancient and recent heretics show, Paul now adds further commands through a division, instructing each person by name, according to the measure of their gift, how they ought to use it. What is the first gift? Prophecy, which is the most excellent gift in the Church. Although it includes the revelation of future events, such as Daniel had concerning the four monarchies, the time of Christ’s coming, and the destruction of the people, etc., yet in this passage, Paul speaks primarily of that kind of prophecy which is the understanding and apt, appropriate interpretation of the writings of the prophets. This is not for everyone, but only for the few who possess the prophetic spirit—that is, the same spirit the prophets themselves had. All others must necessarily submit to their interpretation. Therefore, it is necessary for them to be certain that they possess the Holy Spirit as their interpreter. For this reason, John in his Epistle commands us to test the spirits and to judge them wisely. The surest sign of the prophetic spirit is consensus. Thus, we know that the interpretation of the apostles and of Christ is true and genuinely prophetic because it agrees with the whole of prophetic scripture. When fanatical men take one or two passages and extract a certain meaning, crafting an interpretation against the consensus of the entire scripture, we should recognize that their spirit is not prophetic but diabolical. This is what those did who, after baptism, denied the return to repentance and the forgiveness of sins to those who had fallen. They took two passages from the Epistle to the Hebrews—one from chapter 6 and the other from chapter 10—and, applying them to their error, interpreted them against the consensus of all scripture. Similarly, those who tamper with the sacraments of baptism or the Lord’s Supper, and try to make them fit their own imaginations, depart from the common rule of all scripture: whatever God speaks, He can also accomplish. This is what Paul commands when he instructs that prophecy must conform to faith, which simply adheres to the Word of God because it is consistent throughout and does not assent to human opinions that differ from the consensus of prophetic doctrine, no matter how clever or wisely they seem to be conceived. This, therefore, is the duty of a prophet in the Church, who has the greatest gift in understanding the prophetic writings and explaining them clearly: that he not exalt himself because of this gift or indulge in his own ideas, but rather govern his spirit by the Word and the consensus of scripture, rather than presume to govern scripture by his own will. In this way, he will use his gift properly, according to the analogy of faith, which is always consistent and never believes contradictions. For it is not true faith in Christ the Omnipotent if someone refuses to admit that He is present everywhere He has promised to be. Likewise, the one possessing the gift of prophecy should not, for that reason, despise the gifts of others, for such contempt is not directed so much at men as at God, who is the giver. Offended by our pride, God can easily take back the gifts He has bestowed on us and give them to others whom we have despised, as the parable of the faithful and unfaithful servants warns us. What is the second gift? I have said that the gift of prophecy is preeminent. For it, like a certain light, illuminates the others, so that we may understand them and rightly apply them according to the will of God for the benefit of the Church. As the psalm says, “Your word is a lamp to my feet” (Psalm 119:105). Where the Word of God and prophecy do not shine, there is nothing but darkness, and there is no end to errors, as we have experienced to our great harm during the papal captivity, where no one understood their gift or office. Indeed, what was considered worship of God was nothing but an offense to God, as we now see through the light of the Gospel and the restored gift of prophecy. Therefore, this gift should be sought from God above all, so that we may understand and apply the other gifts to the worship of God. Among these, the next is ministry. Paul refers to ministry as a role in the Church where someone is appointed to assist the prophets and interpreters of Scripture, carrying out their instructions in the administration of the sacraments and other ministries necessary for the Church, which the prophets themselves cannot attend to. Such was the office of Joshua when he served Moses, of Samuel when he ministered to the high priest Eli, of Elisha when he assisted Elijah, and of Stephen and his colleagues when they provided for the needs of the Church under the apostles. Likewise, Paul always had ministers assisting him, without whom he could not function. Whoever is appointed to such a role should be content with it and not seek something greater but faithfully perform their present calling, not imitating the unfaithful servant who strikes those he should serve, eating and drinking with drunkards, or Judas, or the unfaithful servant of Elisha, lest they receive the same reward. What is the third gift? Teaching, which holds the next place after prophecy. This gift belongs to those who are not directly appointed by God, as the prophets and apostles were, but who receive and learn doctrine from the prophets and then skillfully pass it on to others. They are aided by knowledge of languages and other useful arts for teaching, as well as by natural eloquence. In this category was Aaron, who, with Moses prophesying, acted as interpreter before Pharaoh and the people. Likewise, there were the disciples of the prophets and apostles, who in the Old Testament were called the sons of the prophets. This gift was also held by Titus, Timothy, and others who followed Paul and the other apostles, who handed down the doctrine they received to their Churches. However, those particularly endowed with the gift of teaching are those who can succinctly and clearly present the main points and summary of doctrine with an appropriate method, without any ambiguity. Such were the κατηχηταί (catechists) in the early Church, and in our time, those who possess a clear method of teaching, something of utmost importance for the Church. If anyone is endowed with this gift, Paul desires that they devote themselves diligently, with the greatest faith and zeal, to their duty—not for ambition or other selfish desires, but for the common benefit of the Church and the knowledge of God. This task requires enormous and constant effort, as well as extensive knowledge and experience in many things and arts, in order to fulfill the duty of teaching. Therefore, it is not the office of a lazy person to bear such great labors, which present themselves both in learning and teaching—not to mention the dangers to life, health, reputation, and fortune, etc. What is the fourth gift? Exhortation, which it is no wonder that Paul separates from the others. Although it sometimes happens that the same person can both teach and exhort, this in fact occurs quite rarely. Therefore, there is a distinction between these gifts, not only with regard to the ability of the gifts, but also their purpose. For indeed, those natures are most suited to exhorting which have the power to move the emotions. Thus, rhetoricians say that it is one thing to teach, and another to move and delight. He who teaches has fulfilled his duty if, by explaining the matter according to the rules of teaching, he enables the listeners to understand the subject. But he who exhorts must blend various emotions into his speech in order to move souls, so that they are not only willing to learn what they have been taught, but also to do it with pleasure. Since the goal of Christian doctrine is not merely to know but also to do and obey, it is easy to understand how necessary this gift is in the Church. If it is so valuable in civil affairs, which can be perceived by reason and senses, how much more in spiritual matters, which seem utterly incredible to reason? Emotions are moved both by the truth, goodness, wisdom, and power of God, and by the greatness of the things promised, and conversely, by the punishments that are set before them if they do not obey. Also by the indignity of the human race, which God embraces with such great love, etc. Exhortation is thus primarily concerned with these matters, urging, stirring, and pressing sluggish and idle souls, and those hindered in many ways, as the parable of the sower teaches, so that they do not easily fall away again from the doctrine they have learned (Luke 8:11ff). These gifts differ in their purpose: we teach the ignorant and unskilled, but we exhort those who are already instructed, so that they may continue and persevere in the doctrine. Thus far Paul has spoken of spiritual gifts, all of which serve the word and doctrine. There is nothing here like the gifts of hypocrites, who esteem nothing less than doctrine but only approve their own dreams. Now Paul also enumerates certain kinds of bodily gifts. What then? To give, to govern, and to show mercy. The first pertains to those who have wealth and resources, the second to rulers, and the third to all who can in any way assist the miserable and afflicted. There is a remarkable brevity in these precepts and all that follow, for Paul sums up each virtue with a single word, marking them as if with points rather than explaining them. He writes to those justified by faith, and having the Holy Spirit, who is the master of good works within them. And knowing God’s will, namely what works are pleasing to Him, they are ready to obey. It is enough, therefore, for Paul and the other apostles to show that God requires no other works than those which the law demands: that rulers govern rightly, that the wealthy provide for the needy out of their abundance, and that each one, to the extent they are able, offers help to the afflicted, just as the members of the body eagerly help one another through their mutual duties. Other things which might be lacking here should not only be sought from the law of God, the writings of the prophets, and the works of other interpreters, but also from human laws, and the books of philosophers and poets, which are full of the most humane precepts. From them, we learn how and to what extent we ought to give, what is required of kings, emperors, judges, parents, and teachers, what we owe to the whole human race, to our own nation, to the city, to relatives, friends, and so on. To explain all of this in this place would be far too lengthy. Though these matters are exceedingly broad, yet in his wisdom, which is the wisdom of the Holy Spirit, Paul expresses the entire doctrine of these virtues in single words so perfectly that nothing is left wanting. When giving, he requires simplicity, so that we look solely to the need of the one to whom we give, not to their status, not to friendship, not to the hope of gratitude, or any other such things, which the world usually considers, such as glory either before men or before God. Likewise, Christ commands that the left hand should not know what the right hand is doing when giving. In governing, Paul requires diligence, with which he wonderfully captures all the virtues of good rulers, for whom nothing is more pressing. Forgetting all their own concerns—whether of food, drink, sleep—they are zealously concerned with protecting those committed to their care. This diligence is depicted in hens and other animals, which avoid neither heat, nor cold, nor hunger, nor thirst, nor any labor, nor even the risk of life itself, in caring for their own. In showing mercy, Paul commands us to be cheerful and willing, doing nothing grudgingly. Much could be said here, if the matter allowed, about how men multiply sins against these three commandments of giving, governing, and showing mercy, which all the pious ought to meditate on, so that they might learn to avoid vices and live according to God’s will. What further does Paul command? Paul gathers many commandments pertaining to the second table of the law, which will be better understood if each is explained in connection with the corresponding commandments of the Decalogue. First of all, he places before them the general commandment of love, which he insists must be solid, sincere, and from the heart, not feigned or courtly—a love which is extended only to friends or benefactors, or which deceives the naive with the embellishment of words, something that is most common in the world and is far from the intent of the law. The law commands us to love our neighbor as ourselves, a rule than which nothing more perfect could have been given. There is also this general commandment that Paul adds: “Hate what is evil, hold fast to what is good” (Rom. 12:9), alluding to Psalm 34:14, “Depart from evil, and do good.” These words are not to be understood regarding evil or good people, but Paul calls “evil” everything forbidden in the law, such as disobedience and rebellion against superiors, murder, wrath, enmity, hatred, quarrels, lusts, thefts, robberies, slanders, and all wicked desires. By “good,” he means the virtues opposed to these vices, which are commanded in the law of God. Next, Paul describes the nature of love, which should be fraternal. Here, we must not consider the ordinary examples of which the poet says: “Even the grace of brothers is rare.” But he speaks of those who are truly brothers, both in body and soul, as it is said, “There is no love more fervent than theirs.” Indeed, each is no more concerned for himself than for his brother, provided they live rightly together. No one loves his own life more than his brother’s. Thus, the pious ought to embrace one another with this same spirit, so that each regards the condition of the other as his own. Nor should anyone say, as the common people do, “What is it to me? I’ll mind my own business, let others mind theirs.” Rather, one should promptly attend to the needs of his neighbor, whether by admonition, counsel, comfort, correction, teaching, or whatever other means may seem necessary. For those who believe in Christ are much more brothers to each other than those born of the same parents according to the flesh. For our heavenly Father, whose children we have become because of Christ, is infinitely greater than the parents from whom we were born into this world. Moreover, our inheritance, which we await, consists of heavenly and eternal goods, not of the things that will perish along with this world. We have, therefore, no trivial reasons to pursue one another with the most fervent love, unless we would prefer to be cast out of the fellowship of the children of God and rejected by Him for eternity. In what matters should love toward brothers be exercised? Paul enumerates them in order: honor, diligence, fervor of spirit, obedience toward God, hope, patience, prayer, generosity, hospitality, blessing, rejoicing in our neighbor’s joys, sharing in their sorrows, unity of mind, and humility. All these works are necessary not only because of God’s commandment but also because of the great necessity of the Church. For when Christ understood this need, He asked nothing more from His disciples than that they love one another. He also asked the Father for this same thing, that they may always be united. Nor did it escape Him, in His infinite wisdom, how much the devil would strive to break this concord, and once it was dissolved, everything necessary for the salvation of humanity would collapse on its own. Paul, therefore, did not gather these precepts by chance, for they are essential for maintaining the Church’s unity. To explain each of them in detail would be too long, but it is fitting for everyone to meditate on them again and again privately, and to contemplate them first in Christ, who is the head of the Church, and then in the examples of the saints. Anyone who neglects this endeavor can hardly boast in the Christian name. Since it is not possible to explain each of these precepts separately, let it suffice to have spoken of them generally. However, I will add one point that must not be overlooked: let us compare Paul’s teaching with the religion of the papists. In their system, I ask, what will you find similar to this? As for the gifts of prophecy, ministry, teaching, and exhortation, these wretched men do not even dream of such things. Giving, leading, showing mercy, and the like are so far from them that nothing could be more contrary to them. Meanwhile, they play with food, clothing, places, times, and other such trifles. O God, at last defend and liberate Your Church, and repay Your enemies with a fitting reward. AMEN.

GOSPEL FOR THE SECOND SUNDAY AFTER EPIPHANY. John 2. On the third day, there was a wedding in Cana of Galilee, and the mother of Jesus was there. Jesus and his disciples had also been invited to the wedding. When the wine gave out, the mother of Jesus said to him, “They have no wine.” And Jesus said to her, “Woman, what concern is that to you and to me? My hour has not yet come.” His mother said to the servants, “Do whatever he tells you.” Now standing there were six stone water jars for the Jewish rites of purification, each holding twenty or thirty gallons. Jesus said to them, “Fill the jars with water.” And they filled them up to the brim. He said to them, “Now draw some out, and take it to the chief steward.” So they took it. When the steward tasted the water that had become wine, and did not know where it came from (though the servants who had drawn the water knew), the steward called the bridegroom and said to him, “Everyone serves the good wine first, and then the inferior wine after the guests have become drunk. But you have kept the good wine until now.” Jesus did this, the first of his signs, in Cana of Galilee, and revealed his glory; and his disciples believed in him. What is the context of the Gospel? It is the testimony concerning Christ, that He is truly the Son of God, though He was born of Mary. He is the very Word, which, together with the Father and the Holy Spirit, existed from eternity, through which all things were made, and without which nothing was made at all. The entire narrative is directed to this point by the Evangelist himself when he says, “This was the first sign that Jesus did in Cana of Galilee, and revealed His glory, and His disciples believed in Him,” that is, that He is truly the Son of the eternal God. His glory could not be recognized from His person, which was outwardly lowly and humble, but it was recognized through His works, which were truly divine and could not belong to any creature, no matter how exalted. As Nicodemus pointed out, he recognized from the signs and miracles that Jesus was sent by God, because no man could perform such signs. Let us set aside other miracles for now; certainly, the act of turning water into wine—and into the best wine at that—by His mere will, without lifting a hand or speaking a word, is beyond the power of any creature. It is no less a display of power to completely change the nature of things than it is to create new things out of nothing. For this reason, this miracle of Christ serves as the most certain proof of His divine nature, so that we may believe He is truly God, the Creator and Sustainer of all things, especially of humankind, whose nature He did not hesitate to take upon Himself from the Virgin Mary in order to bring them salvation. If others refuse to believe, and even hate us for our belief, they will someday realize to their eternal harm that we believed rightly and confessed the truth about Jesus, the Son of Mary, that He is the Son of God and the sole Savior of us all, without any need for our help or that of any other creatures. For He is omnipotent, since He both created all things and holds all things in His power, able either to create new things or to change the old. He is not a weak creator, like the papist enchanters, who attempt to change the powers of water, wine, salt, herbs, candles, clothing, and so on, but even in their greatest efforts—mocking divine majesty—the substance remains the same as it was before. Therefore, let these so-called creators depart with their creatures. Let us believe in Christ, who is truly the almighty Creator, who, by His mere will, makes all things new, as our present need requires. For He does not perform empty signs, but rather necessary ones, both to reveal Himself to us truly and to deliver us from our needs, as He accomplished here in this miracle, making His disciples believe in Him and helping the bridegroom and bride in their need and disgrace. To believe in Christ is to firmly establish that He is truly and by nature God, of infinite power, wisdom, and goodness, and to turn to Him in all our needs, with the sure expectation of His help. He performed miracles entirely for our sake, to invite each of us to place our hope in His aid in every circumstance, for He not only attended the wedding at Cana, but is present everywhere, freely taking pity on our miseries, caring for and defending us, feeding, clothing, and comforting us—if only we do not reject Him but take delight in His presence. These things have been said regarding the state and central point of this Gospel. Now, we must also consider the other lessons that can be drawn from the circumstances of the story. What is the first circumstance? The first circumstance is the place where the miracle occurred. Jesus performed the miracle of turning water into wine at a wedding, where He had been invited along with His mother and His disciples. This circumstance is worth noting carefully, for it contains important teaching and comfort. The teaching is that marriage is a holy institution and pleasing to God, not only because it was established by God from the beginning, while human nature was still pure, for the multiplication and preservation of the human race, but also because it was affirmed by the Son of God in the flesh. He not only chose to attend a wedding with His beloved mother and disciples, but He also honored the event by performing His first miracle there and providing a gracious gift. This example should first be used to oppose false human judgments, which belittle this divine estate because of the troubles it may bring. It should also be directed against those who excessively exalt celibacy, placing it above marriage with great offense to God. These people elevate their human traditions, without any command from God, far above the divine institution of marriage. Against all these things, we must strengthen our hearts and recognize that marriage is not merely a permissible or neutral option, like other indifferent matters, but that God Himself is the direct author of marriage. He joins the bridegroom and bride, and He defends His institution by commanding in the Sixth Commandment that no one violate it. He severely punishes those who transgress His institution through unlawful unions, while also promising and granting blessings to those who obey and magnify His will and law, as the dignity of the Creator and the great usefulness of this institution require. The reason why this estate is often poorly regarded in the world is obvious, for the devil is the prince of this world. It is no coincidence that he places so many difficulties before people, making this divine institution seem hateful. First, he presents to those outside of marriage the great troubles it brings, cleverly concealing any good within it, and holding up the most unhappy examples of marriage to frighten many away. Then, within marriage, he stirs up one trouble after another—whether from one’s spouse, children, the household, or from troublesome neighbors and other daily inconveniences. The reason for this hatred is clear: if marriage is disrupted and confused, the devil believes he will achieve everything he desires—that either people will not be born at all, or if they are born, they will be corrupted through negligence or indulgence, bringing about the ruin of human society and dishonor to God. We must understand these schemes of the devil and oppose them with the true doctrine of marriage, defending its dignity. And against the daily troubles that marriage brings, we should set forth the many consolations found throughout Scripture, including this very Gospel, in which Christ marvelously honors marriage, not only by His presence but also by His royal gift and His first miracle, by which He wondrously relieved the sorrow of the bridegroom, bride, and all the guests. What more could a troubled spouse ask for than this testimony? For the Son of God, co-eternal with the Father, clearly testifies that He loves marriages and desires to bless and defend them. He shows this will even in that He alleviates the lack of the bride and groom without being asked by them. In fact, He rebukes His mother when she asks, as if He should act on the groom’s behalf because of her intercession, rather than from His own kindness. Moreover, His wisdom is greater than to need any advisor on what we need and when we need it. If the enemies of the Gospel had an example like this to support them—if Christ had attended a new sacrament for a new priest or had consecrated a monk or nun and adorned that order with some miracle—who could bear the pride of these people? Why then should not married couples rejoice in this honor, seeing the Son of God present at a wedding and there first revealing His divine glory and majesty in the flesh? And it is no wonder that He regards marriage with such love, since He is its author and, through this institution, continually brings forth new human beings who worship Him and, through it, gains citizens for His kingdom. “Of such as these”—that is, those born of marriage—”is the kingdom of heaven” (Matt. 19:14), of which He has been made king by God the Father. From this, we can understand why Paul calls the doctrine that forbids marriage and exalts celibacy “the teaching of demons” (1 Tim. 4:1–3), which we see being punished by God with obvious calamities. For besides other immense evils, the world has deserved the current troubles because of the impurity of celibacy, which, together with the vices of men, increases almost daily. What is the second circumstance? The poverty of the bride and groom. In the middle of the wedding feast, the wine ran out. This circumstance contains both profound teaching and comfort. The teaching is this: just as Christ Himself is a poor and needy king, so He greatly delights in the company of the poor and those like Himself, for whom He especially came into this world to help. With others, He has no occasion to exercise His power—feeding them in hunger, giving drink in thirst, clothing them in nakedness, defending them in danger, and, more importantly, comforting the afflicted, removing fear from the terrified, and bringing sure help to those abandoned in every way against sin, death, and all the attacks of the devil. Thus, He waits for the extremity of our need, allowing us for a time to struggle nearly to the point of despair, so that His glory may be more apparent. For this reason, He allows His people to fall into poverty or other troubles, so that there may be an opportunity for His glory to be revealed and so that He might be more fully recognized by us. From this, we should draw strong comfort in all our troubles, which human reason often interprets in the worst possible light, concluding that God is angry and far from us, while favoring those who seem to lack nothing. This judgment should be opposed by the example of Christ, who, as Scripture says, is closest to those who are most afflicted (Ps. 34:18). Let us, therefore, lift ourselves against natural doubts and despair, knowing that when we are afflicted, we are not instruments of God’s wrath, but of His glory. Meanwhile, those who flourish in favorable circumstances take away God’s glory, attributing it to their own righteousness, power, and wisdom. This is not to God’s praise, but to His dishonor, for even the angels in heaven give all glory to Him and none to themselves. What is the third circumstance? The third circumstance is the role of Mary, who intercedes for the bride and groom when the wine runs out. From Christ’s response, it is evident that she errs in this matter. This teaches us how easy it is to fall into error, even for the holiest people, whose best deeds do not escape reproach before God. What then can be said of the rest, whose actions cannot even claim an honest pretext? For Mary could easily have obtained not only an excuse for her action but also the highest praise from all people. Yet she is rebuked by Christ—her own Son. She acted with kindness, feeling pity for the bridegroom and wishing to relieve his poverty and shame. However, in helping one’s neighbor, we must not do so in a way that diminishes God’s glory, which must always take priority. Mary’s action was against God’s glory because she sought to prescribe the time and manner in which Jesus should help, as if He were less aware of the situation—of what was happening, what was lacking, and what was needed. Yet, Jesus is the one who gives all things; therefore, He knows when things run out and when it is time to provide again, and He has no need for our wisdom. Thus, Mary sinned by assuming she understood more than her Son, whose wisdom is infinite and to whom nothing is hidden. Alternatively, if she believed that Jesus, like herself, was aware of the lack of wine, she diminished His goodness and mercy by implying that, though He knew of the need, He was unwilling to help. Or, if she had no doubts about His goodness, she still questioned His power, as if He lacked the ability to remedy the situation. The most holy Virgin fell into these sins before she even realized it. Therefore, we should be more cautious, following her example. This was no small error, as is evident from the fact that her Son—who is the perfect example of obedience toward parents—seems to forget His duty and speaks to her rather harshly: “What concern is that to you and to me, woman? My hour has not yet come” (John 2:4). It is as though He is saying, “I have no need of your instructions in this matter. I know what must be done and when.” And Mary bears this rebuke with patience, despite being His mother, and does not excuse her action. In the same way, we are continually reproved by the Word of Christ when we fail to give Him the praise of wisdom, power, and goodness in our affairs. We should accept such rebukes, following Mary’s example, and not excuse our sins, but instead obey and submit to the Word of God. When we do so, nothing is easier for God than to forgive. But those who excuse their sin and refuse to be corrected by the Word of God do not receive forgiveness, which is promised only to those who repent, not to those who defend their sins. Secondly, from the person of Christ, we learn that a higher calling excuses children from the ordinary obedience they owe their parents, and indeed, it necessarily requires that this obedience be set aside if parents, acting from worldly motives, demand anything that is not in accord with God’s glory, to which all our affairs must be directed. In such matters, we often lack sound judgment. But the Son of God could not be mistaken. He understood that in this case, He was acting beyond the obedience due to His mother, as He later said in the Gospel: “Did you not know that I must be in my Father’s house?” (Luke 2:49), as if to say, “I must first fulfill His will above all, and only then yours, if it can be done without detracting from His will.” Furthermore, if Christ had obeyed His mother’s command and created the wine at her request, the majority of the glory would have gone to Mary, as she would have obtained what she desired through her authority over her Son. Christ intended through this example to warn us against the future error concerning the intercession of saints and to show that He acts out of His infinite goodness, not because of the intercession of saints. For if He did not heed His own mother’s request, how much less would He listen to others? Nevertheless, it is both pious and indeed commanded by God to pray for others. Who would deny this? But those who can truly pray, that is, those who believe in Christ, do not ask for anything contrary to God’s glory and will. Or if they do, out of natural error, they are not heard, even when they pray for themselves, much less when they pray for others. The same must be understood of the saints who have died, even if they pray for the Church. Yet it does not follow from this that they should be invoked, nor that they hear those who invoke them, as our adversaries claim. Finally, an example of faith can be drawn from this circumstance. Mary, though not heeded by her Son, still believes that He will not fail the newlyweds and entrusts the entire matter to Him, depending on His will. She instructs the servants to do whatever He tells them. In this, her faith shines brightly, for the servants obediently follow Christ’s command, even though they did not understand what was happening and it seemed highly unlikely that wine would be produced in the manner Christ had prescribed. What is the fourth circumstance? The fourth circumstance is the actual event and miracle performed by Christ, which John describes in his usual detailed manner to amplify its significance. Here, it is noteworthy that Christ does not lay His hands on the water jars. Instead, He orders the servants to bring water, and though the water is brought, He neither touches it nor speaks any explicit word. He does not even taste the water Himself first but immediately commands that it be taken to the chief steward. The steward marvels at the quality of the wine and questions the bridegroom, surprised that he had saved the best wine for last. The Evangelist adds this detail to the story with great purpose, to indicate how reason, as represented by the steward, judges all of God’s works as backward or out of order. Nothing in God’s actions seems to align with human reason, for the supreme wisdom of God appears as the greatest foolishness to human reason, and vice versa. The primary use of this miracle has already been discussed in the first circumstance, explaining why it was performed at a wedding—namely, to declare how greatly Christ esteems marriage. This is not only because He, together with the Father and the Holy Spirit, instituted marriage from the very beginning, but also because He came into this world to correct the faults within marriage and to restore its honor, as well as the honor of other divine orders, which serve marriage, that had been taken away by the devil and the fury of the world. In the meantime, the devil invented new orders to more easily diminish the authority and dignity of God’s divine institutions. These new orders were adorned with a great appearance of religion, as if with paint, a kind of false beauty that marriage did not seem to have. Yet the chief cause of this miracle being performed at a wedding was that Christ intended to build a colony of His kingdom from its fruits and to make marriage a great mystery and sacrament of His love for us, as Paul writes in Ephesians 5, and as Christ Himself demonstrated through many parables. This reveals the immense dignity of marriage, in which spouses view Christ in each other and thereby learn to recognize His sweetest affection toward them. There is no image in all of creation that more beautifully or joyfully displays to us Christ’s love for us than marriage. At this point, one might ask why Christ chose to first display His power in such a work, which seems almost superfluous and more suited to the pleasure of the palate than to necessity. As mentioned earlier, all of God’s works seem absurd and ridiculous to human reason. But in Christ is infinite wisdom, and the wisdom of reason must submit to Him. Let us, therefore, give Christ the honor of thinking more highly of His wisdom than of our own. And when we do this, He will easily, through His Spirit, reveal to us the reason for His counsel. But even if He does not, we must still believe that He did all things well and wisely, just as at the beginning He saw that all He had made was very good. Since all the miracles Christ performed testify to His person and His office, the reason for this miracle can be easily understood. Through this physical wine, He wished to show what His future office would be in His other miracles—namely, that He would offer the best wine to needy people, that is, He would bring a far better teaching than the old one, which would comfort and gladden the terrified, and strengthen them by dispelling sorrow. This aligns with the nature of wine, which in Scripture is often used to symbolize teaching, especially the teaching about Christ. The vineyard represents the people in whom the doctrine and promises about Christ are preserved, while the vinedressers are those who serve in the ministry of teaching and cultivating the vineyard, so that it might bear much fruit. This reason corresponds perfectly with Christ’s entire office, which is why He chose to begin His ministry with this miracle. He did not bring the bitter drink of the Law but the sweetest wine, which removes the bitterness of the Law, quenches the thirst that was consuming us, and refreshes us in every way. For this reason, He calls to Himself in the prophets and in John all who are thirsty—that is, all who are weary and burdened, feeling the heavy weight of the Law, sin, God’s wrath, and death—so that He might refresh them with His most sweet wine. This wine also warms them so that, having experienced God’s supreme love and mercy in embracing wretched sinners, they in turn begin to love God and obey His will with such fervor that they are ready to give up not only everything else but even themselves, rather than depart from God’s will, which He has revealed in His Son. Such is the sweetness of this wine, of which there is an abundant supply with Christ and which is freely available to all who desire to drink, without cost or price. As God says through the prophet Isaiah in chapter 55, “Come, all you who have no money, come, buy and eat! Come, buy wine and milk without money and without price.” The prophet then explains what this means: “Incline your ear and come to me; listen, so that your soul may live. I will make with you an everlasting covenant, my steadfast, sure love for David. Let the wicked forsake their ways... for the Lord is merciful and will freely forgive.” This, then, is the chief benefit that we receive in Christ: that He comforts us, feeds us, and strengthens us with His word of grace, just as wine strengthens a weary body. Those who receive this benefit in faith use all the other gifts of God rightly, with thanksgiving, and if they lack these gifts, they endure it patiently and commend all their needs to God. To Him be glory forever. AMEN.

EPISTLE FOR THE THIRD SUNDAY AFTER EPIPHANY. Romans 12. “Do not be wise in your own estimation. Do not repay anyone evil for evil, but take thought for what is noble in the sight of all. If it is possible, as far as it depends on you, live peaceably with all. Beloved, never avenge yourselves, but leave room for the wrath of God, for it is written, ‘Vengeance is mine, I will repay, says the Lord.’ Instead, ‘if your enemies are hungry, feed them; if they are thirsty, give them something to drink; for by doing this you will heap burning coals on their heads.’ Do not be overcome by evil, but overcome evil with good.” What is the teaching? The type of doctrine here is exactly the same as in the previous sermons, namely, concerning the obedience of the righteous, which must necessarily follow faith. For souls are renewed and purified by faith, as Peter argues in the council of the apostles, and they receive the Holy Spirit, who stirs up new and spiritual movements—that is, impulses that agree with the Word of the Spirit. From this, new words spring forth from our tongues, and new holy actions from our other external members, so that we ourselves, and others along with us, may recognize that a new nature has begun in us, which no longer shares a yoke with unbelievers (as Paul writes elsewhere), but presents itself as pure to God, as befits the children of God, of whom God says: “I will be your Father, and you will be my sons and daughters” (2 Cor. 6:18). For although we are received freely into sonship, and not because of our own worthiness, rebellious and disobedient children do not remain in the grace of the Father, nor are they heirs. therefore, it is necessary for us to obey God if we truly wish to be His children. For this reason, Paul exhorts us to the obedience that God requires. It is no longer fitting for us to serve the flesh, sin, the world, or the devil, now that we have been redeemed from these and adopted as God’s children. I have spoken about the type of doctrine and the principal theme of today’s Epistle. Now let us examine, specifically, what works Paul teaches us. It must be understood that everything here pertains to the second table of the Law. This is not only to make it clear that the Gospel commands no new or different works than those that have been commanded from the beginning—so that we may not be deceived by foolish people who claim new revelations—but also so that we may seek the proper interpretation of these works from God’s Law. What is the first work? Modesty, which can be applied to all the commandments of the second table of the Law, means that we should not elevate our own judgment above that of others. Children should not consider themselves wiser than their parents, students wiser than their teachers, subjects wiser than their rulers, or servants wiser than their masters. Such attitudes inevitably lead to disobedience against the fourth commandment, which then becomes the source of all other crimes against the following commandments. This is the simple meaning of the words, “Do not be wise in your own estimation” (Rom. 12:16). The key force lies in the phrase “in your own estimation,” without which the sentence would make no sense, as it would then seem to forbid prudence altogether. However, Christ Himself commands us to be prudent, watchful, and attentive in all things. Paul is criticizing a false and simulated prudence—an arrogant belief in one’s own wisdom that is, in reality, the height of foolishness. This occurs when someone believes they are so intelligent and perceptive that everyone else should seek advice from them alone, while they themselves refuse to listen to anyone. This vice is extremely harmful to individuals who are afflicted by it, for they reject all admonition, which leads them down a path of destruction. But it is far more dangerous when found in someone who holds public office, for then it harms everyone under their rule or instruction. This poison has caused great damage to the Church in every age. Paul, in his letters to the Corinthians, expresses his frustration with this kind of person, who arrogates singular wisdom to themselves and refuses to consult with others about doctrine or other necessary matters. Such people scorn the opinions of others with pride and demand that their own views be accepted above all. Notable examples of this arrogance include Miriam, the sister of Moses, and the other rebels in the wilderness, Absalom and Ahithophel in the kingdom of David, and the false prophets who mocked Paul’s authority. In these troubled times, nothing is more common than this type of person, and as their numbers grow, the light of true doctrine will gradually be extinguished—something neither the Turks nor the Pope could accomplish, even if they had a thousand times more strength. Thus, this commandment is brief but carries immense weight, both in preserving the unity of the Church, which Paul especially desires, and in promoting the purity of doctrine, which arrogant and ambitious people corrupt miserably, as they refuse to appear as though they have learned anything from others. What is the second commandment of the Epistle? The remaining commandments are of the same kind and pertain to the fifth commandment. They forbid the desire for revenge, just as Christ commands in Matthew 5 and elsewhere, instructing us not to harbor hatred, anger, or enmity. Instead, we are to be ready and willing to forgive everyone, even to show favor to our enemies, and to repay evil with good, following the example of our heavenly Father. God demands these works from His children, which surpass all human understanding, and His children fulfill them. They fulfill them in some measure, but because they cannot fulfill them perfectly, they are deeply grieved. Yet impudent people dare to slander this doctrine, claiming that it forbids good works, even though it actually demands works that no human can accomplish by their own strength. For who has ever been so patient that, if possible, they did not seek revenge for injuries, or refrained from repaying evil with evil, but instead repaid those who treated them badly with kindness? Even philosophers forbid us to harm anyone, for nature teaches all humans this. However, they make an exception if someone has been wronged. In such cases, they believe it is permissible to repay evil for evil. Hence, sayings like these are often repeated: “He who says what he likes will hear what he does not like” and “He who feigns friendship with words but is not faithful in heart—treat him in the same way, for one trick deserves another.” But the Word of God does not allow even the wronged to repay evil with evil. Instead, it commands them to continue doing good. Not only should they not be discouraged from doing what is right, but they should be encouraged all the more toward mercy, love, and kindness. To human reason, this seems extremely difficult, but if we return our minds to the truth, no better advice could be given, nor any more suited to peace. For what misery would we face if we sought to avenge all the wrongs that befall us? Where would the cycle of revenge end, given that the whole world is against each of us? Wouldn’t we be crushed almost immediately at the start of our attempts at vengeance? Therefore, far from gaining any benefit, we would only bring upon ourselves great harm by seeking revenge, and we would do our enemies the greatest favor. For once provoked, they would believe they have the most just cause to destroy us. So, if we cannot avoid the evil itself, let us at least avoid being harmed by it. As Christ teaches: “Blessed are you when people revile you and persecute you and utter all kinds of evil against you falsely on my account” (Matt. 5:11). And Peter says: “For it is a credit to you if, being aware of God, you endure pain while suffering unjustly” (1 Peter 2:19). Therefore, we should not give in to the desire to repay evil for evil, but instead be inclined in the opposite way. To What End? Paul himself presents an antithesis: that we should “take thought for what is noble in the sight of all” (Romans 12:17). The meaning is this: do not be ingenious in seeking how to repay evil for evil, nor how to exact vengeance; leave such pursuits to the world, where nothing else prevails except that one party inflicts injury, and the other contemplates how to repay tenfold or a hundredfold for a simple harm. Concerning the reciprocation of grace through good deeds, people are by no means equally concerned. But you, whatever others may do to you, focus on this alone—do, speak, and think thus; devote all your care and thought, says Paul, to doing good to all people. Thus, he does not say, “Do good,” but rather, “Take thought for what is noble,” so that we may not fix our minds on the wrongs we suffer, but instead on the good we can do for others. For God will not accept the common excuse: “What another has done to me, let that be accounted to him by me.” Instead, He will accept the one who obeys the commandment to be merciful, as our Father is merciful, who “makes his sun rise on the evil and on the good” (Matthew 5:45). Therefore, there must be no discrimination in doing good, as if we would only wish to benefit the righteous. For if we did so, we would be no better than tax collectors and Gentiles. Rather, we ought truly to be good, so that nothing but good may proceed from us, regardless of the nature of others, just as nothing but good proceeds from God. In this way, we would indeed have peace with all people, as far as it depends on us, as the text continues. Why, then, does Paul add this phrase: “If it is possible, so far as it depends on you” (Romans 12:18)? For an important reason. All who believe in and profess the Gospel provoke the prince of this world with his entire dominion, which is opposed to God. Therefore, because of the hatred and rage of the devil, who stirs up the whole world, they cannot have peace. As Peter says, he “prowls around like a roaring lion” (1 Peter 5:8), and both directly and through the worldly wise and rulers, he attacks us from every side and continually wears us down without pause. And Christ says, “I have not come to bring peace, but a sword” (Matthew 10:34), so that “one’s foes will be members of one’s own household” (Matthew 10:36). But all these things happen not because of any fault in Christ or His disciples, but from the hatred of the devil, who refuses to be offended along with his kingdom. If this were not the case, there would be no discord, no dissension, no division whatsoever between the world and the Church of Christ. Therefore, Paul could not command, unconditionally, that we should have peace with the world. For if peace were to be sought at any cost, what else would need to be done but to abandon the Gospel entirely, as many do to gain peace, and defect to the camp of the devil? Rather, peace is to be sought in such a way that, as far as it depends on us, no cause of conflict arises from us. For what reason do we give our adversaries to hate us if we ourselves are ready to endure injuries, not to repay them, and likewise encourage others to do the same; if we increase the well-being of all, not diminish it; if we show the path of salvation to all people and warn them to avoid the way of death? These are the greatest benefits, and the patient endurance of all injuries should certainly not disturb common harmony but rather should firmly establish it—unless the devil is so powerful and people so blind and mentally ensnared that they align themselves with the devil, thus distorting the benefits of Christ and the faithful, treating them as the gravest of crimes and evils, and deeming them entirely deserving of punishment. Finally, they consider it an act of worship to persecute Christ’s innocent and meritorious Church with every form of torture. This is the gratitude the world has shown to all the saints and children of God, and most of all to His only begotten Son, who, being utterly innocent Himself, makes others also holy and innocent. Who, then, will defend us? When the flesh hears this teaching on patience, it immediately concludes that nothing is more miserable than those who obey Christ. For when the world, of its own accord, thinks of nothing but utterly destroying them, what will become of us, says the flesh, if we endure all things and do not repel force with force? Will we not all be entirely consumed within a few days? For even if we were many and powerful, yet we could be killed by a single man if we did not resist. What then will happen when we are few, weak, and unarmed? Such things, indeed, seem absurd and inexplicable to reason. But there is need for another, higher wisdom beyond this earthly one, which is not troubled by any absurdity but rather obeys the Word of God, which simply commands us to suffer, whatever may come of it. For what could be clearer than what Paul adds: “Beloved, never avenge yourselves, but leave room for the wrath of God” (Romans 12:19). This is truly what he commanded at the beginning of this chapter, to offer our bodies, just as a lamb offers itself for slaughter, for which reason the saints in the Psalm lament that they are “like sheep destined for slaughter” (Psalm 44:22). Therefore, whatever reason may foresee as the outcome of this patience, let us, without exception, obey the command of God and not demand a special fortune different from others whom God has loved from the beginning. They all did not resist but yielded to wrath—that is, they allowed the world, raging against them, to have its way in all things. For what could be more unjust than to desire the benefits of the saints while refusing their hardships? However, those things that appear to be the greatest hardships are, in fact, the greatest benefits if we are willing to understand them. For they occur according to the will and allowance of God, who permits no evil to befall His children, whom He loves more than Himself. For He did not even spare His own Son—that is, Himself—for our sake. And how beneficial afflictions are to us has already been often stated. Let us now proceed to the remaining matters. What follows then? Paul counters the objections that reason raises against the doctrine of the cross by appealing to the judgment of Scripture, thereby providing both necessary doctrine and consolation. The doctrine is that reason ought not to be consulted in spiritual matters, but rather Scripture and the Word of God. Even though this may seem utterly absurd to reason and greatly offends all the wise, it is nevertheless the wisdom of God, which must necessarily be greater than human or even angelic wisdom. Therefore, if these two forms of wisdom are to be weighed in the same balance, is it not better to agree with God rather than with human reason? As if human reason never fails us, even in those things that are visible to the eyes, so often proving false what it held to be the most true. Thus, we must train our minds to always counter the objections of reason with the judgment of God revealed in Scripture. This is so necessary that our very salvation hinges upon it. The consolation in Paul’s words is of the greatest magnitude—or rather, it is found in the words of God, who says, “Vengeance is mine; I will repay” (Romans 12:19). First, it is a grave sin if we wish to act as avengers ourselves, for this is to arrogate to ourselves the divine authority. Given that this is the case, is it not fitting that those who do so perish? What advantage, then, do we gain if we avenge ourselves? Nothing, except that while we inflict the lightest of harms upon our adversary, we utterly destroy ourselves. Secondly, God not only claims for Himself the power of vengeance, but He also adds a promise, which is our chief consolation: that we should not think of Him as a defender like other earthly protectors, who sometimes, moved by cowardice, fear, favor, or other motives, do not avenge the wrongs done to their people. For He promises that He will not allow any injury whatsoever to go unpunished. He says, “I will repay”; heaven and earth will pass away before even the smallest injury inflicted upon you goes unpunished. Did God not avenge the death of Abel, even though he was already dead and buried? Did He not avenge the injustices of the early world with the flood and protect the innocence of Noah? Did He not grievously repay the Jewish people for the murder of the prophets and of His own Son? Likewise with the Egyptians, Babylonians, and others? Did He not defend His Church against the gates of hell? Who could enumerate all the examples that confirm this truth, which is, in itself, most true and certain? Why, then, should we doubt or despair, when we have such a mighty avenger and defender, at whose command heaven and earth will melt? He does not change His will, which He has revealed in His Word and confirmed by so many arguments from the beginning. O foolish we are, who cannot even under these circumstances be moved to patience, nor commit all vengeance to God, who is both able and willing, and knows how to give to each according to their deeds in due time. Just as there will be no lack of rewards for the righteous, given the infinite abundance of heavenly treasures, so too will there be no shortage of punishments and torments for the wicked, long prepared for them. God could establish a thousand hells, if necessary, to punish our adversaries. Given this, we should rather pity them and pray for them, as Christ, Stephen, and others have done, rather than be eager for vengeance. Likewise, we should assist our enemies with other acts of kindness, as the text continues. Concerning Which? Paul cites from the Proverbs of Solomon an outstanding commandment regarding mercy toward one’s enemies: “If your enemies are hungry, give them bread to eat; and if they are thirsty, give them water to drink” (Proverbs 25:21). However, what is said about hunger and thirst should also be understood in terms of other duties by which enemies can be aided in their times of need. For we have no cause to seek vengeance, since nothing may be desired in terms of revenge except that which is divine. On the other hand, we have many and serious reasons for showing mercy, as no harm can be inflicted upon us that is not ultimately for our salvation; yet for those who harm us, there is nothing more miserable if we consider their end. Moreover, Solomon says that if you wish to take vengeance on your enemy, you do so most effectively by helping him in every way possible. This, however, seems entirely contrary to reason. But Solomon offers a compelling rationale for his command. He states: “For you will heap burning coals on his head” (Proverbs 25:22). The wicked feel these burning coals acutely at the time of judgment, when they are tormented by the memory of their crimes. Their remorse and anxiety grow ever more intense as they reflect upon the fact that, not only were they provoked by no injuries, but they also responded to immense acts of kindness with such great wickedness. Therefore, this remorse and these unimaginable torments increase for our adversaries when we do good to them. Paul thus concludes these commands concerning the avoidance of vengeance with the words: “Do not be overcome by evil, but overcome evil with good” (Romans 12:21). This means that you should not allow yourself, even when you are virtuous, to be dissuaded from doing good by the ingratitude and wrongdoings of the wicked. Rather, you should overcome the malice of others through acts of kindness. For you lose nothing if people are ungrateful, since God has promised to reward you most generously, and He is far more capable of repaying your kindness than if all humanity were to crown you. These teachings on the patience of the faithful pertain to the fifth commandment, which must be understood without compromising the fourth commandment, wherein it is not only permitted but commanded for parents, magistrates, and other authorities to prevent wrongs within their respective roles. (As Paul himself makes clear in the following chapter.) For such acts of vengeance are not human, but divine, because they are divinely mandated. Thus, they align with the declaration: “Vengeance is mine” (Romans 12:19). This serves as a consolation, for if all other defenders and protectors to whom our defense has been entrusted fail in their duty, we can rest assured that we are not abandoned. AMEN.

THE GOSPEL FOR THE THIRD SUNDAY AFTER EPIPHANY Matthew 8:1-13 When Jesus had come down from the mountain, great crowds followed him. And behold, a leper came and knelt before him, saying, "Lord, if you choose, you can make me clean." He stretched out his hand and touched him, saying, "I do choose. Be made clean!" Immediately, his leprosy was cleansed. Then Jesus said to him, "See that you say nothing to anyone; but go, show yourself to the priest, and offer the gift that Moses commanded, as a testimony to them." When he entered Capernaum, a centurion came to him, appealing to him, saying, "Lord, my servant is lying at home paralyzed, in terrible distress." And Jesus said to him, "I will come and cure him." But the centurion replied, "Lord, I am not worthy to have you come under my roof; but only speak the word, and my servant will be healed. For I also am a man under authority, with soldiers under me; and I say to one, ‘Go,’ and he goes, and to another, ‘Come,’ and he comes, and to my slave, ‘Do this,’ and the slave does it." When Jesus heard this, he was amazed and said to those following him, "Truly I tell you, in no one in Israel have I found such faith. I tell you, many will come from east and west and will eat with Abraham and Isaac and Jacob in the kingdom of heaven, while the heirs of the kingdom will be thrown into the outer darkness, where there will be weeping and gnashing of teeth." And to the centurion, Jesus said, "Go; let it be done for you according to your faith." And the servant was healed in that hour. What is the central message of this Gospel? Through two miracles, Christ demonstrates His glory and majesty, which are of infinite power and goodness. For what could be more benevolent than that He, without any hesitation, responds to the leper requesting help with, "I choose" and to the centurion with, "I will come and heal him"? What could be more powerful than He who, with a single word, "Be made clean," cures leprosy in His presence and heals paralysis from a distance? These, therefore, are clear testimonies about Christ, that He truly is God, who accomplishes everything by His mere word, before whose power all evil must yield, and all that is good must take its place, in accordance with Psalm 115:3: "Our God is in the heavens; he does whatever he pleases." From these effects, it is certainly concluded that Jesus is the Christ and truly the omnipotent God, to whom all things obey when commanded. Both the leper, when he says, "Lord, if you choose, you can make me clean," and the centurion, who argues from a lesser example, understand this. "If my servants obey me, a mere man, when I give a command, how much more will illness obey you, who can do all things, if you but say the word?" These teachings are emphasized in all of Christ's miracles, so much so that the repetition may seem unappealing to the complacent and indifferent, who convince themselves that nothing could be easier than concluding these things about Christ—that He is the God of infinite power, to whose word everything that exists is compelled to obey, and even those things that do not yet exist. For, as Paul says, "He calls into existence the things that do not exist" (Romans 4:17). Furthermore, the idea that nothing could be more benevolent than Christ also seems fully convincing to those who indulge in all manner of evil with the hope that there is nothing easier for Christ than to forgive. As a result, they become weary of this familiar doctrine, just as they do of their daily and common sustenance. Yet, if we deviate even a hair's breadth from this, all else is held in vain. But let us leave these people to their own peril, assuming that they have attained everything and are satisfied, although they are most ignorant. Let us, instead, not hesitate to devote our days, nights, and indeed our whole lives to this study of Christ’s person and His works. For this is the only remedy for all our woes: to recognize that Christ possesses infinite power, of which His miracles are manifest testimonies. However, we must not dwell only on His omnipotence, which frail human nature, when distressed, tends to misinterpret by comparing it with examples of other powerful beings who use their strength more for harm than for help—just as the pagans used to think about their gods, and as we once thought about the saints, believing that they were quick to punish but slow to aid. Therefore, against this weakness of human nature, we must present not only the power of Christ but also His will, which is not to harm anyone but rather to help and save all, above all. For He says, "The Son of Man came to seek out and to save the lost" (Luke 19:10) and also, "I judge no one" (John 8:15). Why would He judge those who have already been condemned and lost? He has abundantly confirmed these promises of His through so many miracles and indeed through all His actions. And it is necessary that each person internalize these truths for themselves. For in moments of true terror, the mind does not debate whether God can or wants to help. Even if one does not conclude this from the promises themselves, the examples compel us to admit that this is indeed the case. Yet, the anxious mind’s primary question is whether God is willing to bring aid to them personally, despite having deserved not help, but rather punishment. This is the critical point of the spiritual struggle we are all compelled to face in moments of genuine terror, and it is the stumbling block that is most challenging and unknown to all who are complacent. The entire Gospel was given to address this very concern in the hearts of people, revealed by the divine voice of the Son of God from heaven, so that we may be completely certain that it is God’s unchangeable will to be gracious to all on account of His Son, regardless of their unworthiness. For He has freely given His Son to us and, with Him, all things, neither requiring any merit from us—whether preceding or following—nor allowing any sins to stand in the way of His desire to be gracious to all who do not reject the blessings offered in His Son. Therefore, those common imaginations must be entirely eradicated from the heart—the thought that God is gracious only to those who are worthy and obedient, which is an idea derived from the law. Against the law, we must set the message of the Gospel, which freely offers Christ with His blessings, even to those who are unworthy and condemned under the law as sinners. This message alone truly lifts afflicted souls, for without it, even the holiest among us would be forced to despair of God’s goodwill. This is the principal teaching that must be drawn from this Gospel and others like it—a teaching we can never meditate upon enough. Therefore, disregarding the complacent and the ignorant, let us fix our minds and thoughts perpetually on this doctrine, so that we may turn to it in every type of trial, whether bodily or spiritual. For nowhere else can we find certain help. Now, let us observe the other points related to this history that serve this central truth. What is the first? It is an exemplary case of faith and true invocation, which arises from faith. For the leper first and foremost gives Christ the true honor of divine glory, believing that He can do all things. He derived this faith from the report about Christ, whose teaching and miracles were already celebrated throughout all Galilee and Judea. Therefore, when he saw that Christ had cured various diseases, he determined that his own could also be cured by Christ, and he did not allow himself to be deterred from this faith by his own unworthiness. He did not think that he would be rejected by Christ simply because, according to the law, he was forbidden to have dealings with others. And even if he did think this, his confidence in the power and goodness of Christ outweighed his sense of unworthiness. Driven by this confidence, he did not hesitate to approach and invoke Him. Christ not only does not despise such boldness and presence of mind—indeed, this kind of "shamelessness" in requesting—but He loves it greatly, as does the divine majesty itself. On the other hand, He detests the foolish and harmful humility by which we fear to approach Him unless we first judge ourselves worthy, and, in the meantime, we measure our worth not by His judgment but by our own, which is utterly absurd. Therefore, putting aside concerns about our own worthiness, we should look solely to our need and to the will of God as presented in His commands and promises and confirmed by innumerable examples. Thus, driven by our necessity and relying on the benevolent will of God, we should confidently invoke Him, without fearing that we might offend Him with our persistence—a persistence He actively demands from us, as the parable of the unjust judge in Luke 18 clearly demonstrates. In this instance, the example of the leper teaches the same lesson: he considers his own affliction, which is not a trivial one, and Christ’s capability and will, paying no mind to any other matters that might have deterred him from his purpose. He does not even concern himself with the law of God, which prohibited lepers from engaging in human interaction—a fact that is certainly worthy of admiration. Such is the power of faith that it does not hesitate to oppose not only human senses, the threats of the devil and the world, and other such difficulties, but even God Himself, as expressed in His law, and steadfastly petitions Him for His help. This mysterious movement of faith is not understood by idle people; rather, it is recognized in true struggles, like the one Jacob had with the angel when he wrestled and would not let him go until he received a blessing from him. Nor do those who think that too much is attributed to faith understand the greatness of faith when we say that people are justified by faith alone before God, without any works, as Paul clearly teaches. What is the second point? It is a unique example of prayer. The leper adds a condition concerning God’s will, saying, "If you choose, you can make me clean." We may compare this form of prayer to similar examples, such as David’s in 2 Samuel 15: "If I find favor in the eyes of the Lord, He will bring me back. But if He says to me, ‘I take no pleasure in you,’ here I am; let Him do to me what seems good to Him." The same applies to Christ’s prayer in the garden: "Abba, Father, all things are possible for you; remove this cup from me. Yet not what I want, but what you want" (Mark 14:36). From these examples, the distinction in prayer becomes apparent. Where God has clearly expressed His will—such as in the forgiveness of sins and other spiritual blessings—faith should pray and invoke God without any condition, being assured that these blessings will certainly be granted. However, where God has not expressly revealed His will but requires our obedience—such as in common and physical afflictions, in sickness, poverty, and even in physical death—here we must seek God’s help while simultaneously being prepared for obedience and wholly relying on the will of God, who knows better than we do what most serves His glory and our salvation. In this way, we attribute praise to God’s power, goodness, and wisdom, which is the honor most pleasing to Him. For there is nothing more foolish than for us to ask for things which, if granted, would bring us harm rather than benefit, if God were to yield to our folly. Likewise, a good and wise father is not governed by his child’s requests but rather guides his child’s requests according to his own wisdom, yielding only as far as he knows will be beneficial to the child. This is unlike foolish parents who indulge all their children’s desires, to the detriment of their children. For just as children are foolish, so too are their requests to their parents, who must, by their prudence, moderate the foolishness of their children. In the same way, God must regulate our prayers. For we do not know, as Paul says in Romans 8, how we ought to pray or what we should pray for. Therefore, God wills that we submit ourselves to His will, for in His wisdom, He knows what is beneficial or detrimental for us and, in His faithfulness, abundantly provides for us all things, provided we patiently wait for His help—a disposition that faith willingly fosters. However, where there is no faith, people do not submit to the will of God, nor do they bear afflictions with a patient spirit; instead, they reject them as if they were the worst of evils and grumble against God, as is clearly shown by the impious, such as Cain, Saul, and others like them. But Adam, Abraham, and the other saints, who were certain that they stood in God’s grace, recognized God’s will, which requires obedience in afflictions, and they surrendered themselves entirely to it, being assured that their prayers would be heard in a manner that served God’s glory and their own salvation. Furthermore, even when we pray for things that are most beneficial to us and glorifying to God, God often delays the outcome so that He may fulfill our requests in a more abundant and glorious manner than we could have expected, as we often carry narrow and limited expectations. What is the third point? Christ commands the man who was cleansed to go to the priests and offer the gift according to the law of Moses, as found in Leviticus 14. There are several reasons for this action. The first is that Christ wished to provide us with an example of avoiding scandal, so that we do not disparage the legitimate rites of the Church. For if these rites are neglected or despised, the very ministry divinely instituted is put at risk, and nothing is more destructive to the Church. Indeed, Christ could have, by His own authority, disregarded the law, for He is its Lord and the author of the freedom we have received from Him. Nevertheless, He chose not to exercise His right in a manner that would cause offense or diminish the divine ministry. How much less, then, should we arrogate to ourselves a freedom that cannot be exercised without offense and harm to the ministry? Secondly, Christ also wished to provide another example: that we should do good to others without causing harm elsewhere and should not follow the world’s custom of showing generosity at another’s expense, taking from one to give to another. From this, it is evident that Christ did not come into the world to deprive any order of its rights, even though He is wrongly accused of this by the world. The world does great injustice to Christ when it claims that He disrupts good institutions and abolishes the dignity of governments and civil orders, when, in fact, He would rather forgo all benefits Himself than take away even a little from others. Therefore, He commands the leper to offer the gift to the priests, though He had freely bestowed the benefit, and He does not even require the man to proclaim His own miracle; indeed, He specifically forbids it. The third reason, however, is the most important: while the others relate to charity, this one pertains to faith and confession. For this reason, Christ adds, "as a testimony to them," so that by this act the priests might be convinced that this Jesus is indeed the Christ. They, above all others, ought to have recognized and confessed Him, for the law they were divinely chosen to uphold was itself a testimony concerning Christ. Yet not only did they fail to confess Him, but they were the primary instigators in His execution. If those who were chosen from all the tribes of the people by God’s express command to perform the priestly function fell so disgracefully, why should our bishops not be ashamed to boast that they are infallible? What is the fourth point? It is an extraordinary example of faith in the centurion, of which very few comparable examples are found. Therefore, the Evangelist describes it in detail. First, even in a physical illness—and not his own, but that of his servant—the centurion, without any doubt or reservation, is convinced that Christ both has the power and the will to help. He believes that it is sufficient merely to inform Christ of his servant’s plight and to implore His will to heal, as if saying, "You understand the danger, Lord, and I am certain that You will heal it." Second, the more highly he regards Christ and His majesty, the more humbly he views himself; for the greater the faith, the greater the humility, which is necessarily intertwined with faith. Luke writes that the centurion considered himself unworthy to approach Christ personally, so he sent the elders of the Jews—whom he deemed more worthy than himself—to meet Him and make his request. These men earnestly appeal to Christ, proclaiming the centurion’s great benevolence and generosity towards them. Third, he shows even greater humility when, upon learning of the Lord’s approach, he again sends friends to meet Christ. They convey that the centurion does not wish for Christ to be troubled on his behalf, as he considers himself unworthy to receive such a Lord into his house and that he would be content with just a single word from Christ, even from afar. What could possibly surpass this faith? The centurion believes that Christ is the omnipotent Lord and God who, not only present but also absent, can accomplish all things with a single word. He does not even require Christ to enter his home, lest any aspect of Christ’s glory be diminished—indeed, he believes that Christ’s power could be even more gloriously demonstrated at a distance than if He were physically present. Not only does the centurion believe, but he also expresses his faith in Christ with many words, drawing an analogy from his own experience. "I," he says, "am a man under authority, and yet, whatever I command my soldiers, over whom I have authority, they immediately carry out." He then draws the conclusion: "You are not a man like me, subject to another’s authority; rather, You have all things under Your own authority. Why, then, would the illness of my servant not obey Your almighty word?" This faith is all the more remarkable because the centurion is a Gentile—a man who had no access to the promises and who considered himself unworthy of the glory that the Jews had in Christ. Moreover, he is a soldier, a profession in which impiety is especially prevalent. As the saying goes: "There is no faith or piety among men who follow camps." Therefore, it is not without reason that Christ Himself praises the faith of the centurion with a singular commendation, exalting him above all those who believed among the Jews. Let us then set this example before ourselves, and if we cannot fully attain it, let us at least learn to admire it. For we hear that nothing is more pleasing to Christ than faith; it is the one thing He praises, leaving all else without commendation. The Jews had the law, they were circumcised, and they were the chosen seed of Abraham, from whose flesh Christ was born. They had the temple and the worship specifically ordained by God, among whom God spoke and worked as nowhere else. In many respects, they surpassed the Gentiles, whom the Jews believed to be rejected by God forever. Yet, Christ does not hesitate to prefer this centurion—a non-Jew—above all the Jews, not only the impious ones but even those who believed. This is clear testimony that the law was not given to the Jews to justify them, for the Jews are not received by God because of the law, nor are the Gentiles rejected because they were without the law. Rather, both Jews and Gentiles are accepted through faith, believing that God is gracious freely, not because of human merit. If righteousness came from the law, then neither would the Jews have been accepted by God before the law, as the facts themselves demonstrate. Finally, from the example of the centurion, it is evident that Christ does not abolish civil orders, but rather, that they are legitimate and permitted for Christians. The Gospel does not compel them to abandon their previous vocations, which are good institutions necessary for this life, but rather that each person should faithfully serve their calling according to God’s will and use it to glorify God. For the centurion remained a centurion even after he believed in Christ, and through his faith, he influenced many others, especially those under his command, to believe in Christ. His faith is an example for us all, who have heard of its excellence, and it should rightfully shame us for being so lukewarm when we have such great light, allowing the centurion always to surpass us by a great distance. What is the fifth point? It is the dreadful warning from Christ concerning the destruction of the Jews. He takes the occasion from the faith of the centurion and compares it with the indolence—or rather the hardness—of the Jews, to whom salvation was promised first of all, but who rejected everything amidst their abundance and allowed themselves to be surpassed by the Gentiles, who were in utter spiritual poverty. Christ is moved by the disgrace of this situation to threaten the Jews, whom He calls "sons of the kingdom," with eternal destruction and those outer darknesses in which we now see them wandering, having been utterly cast out of the inheritance to which they had been called in their father Abraham. On the other hand, He comforts the Gentiles, who are scattered throughout the world, by affirming that they will take the place of the Jews and inherit the promise made to Abraham and his descendants, so that they may sit with Abraham, Isaac, and Jacob in the kingdom of heaven. Nothing could be more comforting for us, who, as Gentiles, have been converted and, beyond all our expectations, have been called to take possession of what was originally intended for the Jews. Thus, as it is written in Acts 13, when Paul and Barnabas said: "It was necessary that the word of God should be spoken first to you [Jews]. Since you reject it and judge yourselves unworthy of eternal life, we are now turning to the Gentiles. For so the Lord has commanded us, ‘I have set you to be a light for the Gentiles, so that you may bring salvation to the ends of the earth.’" The Gentiles rejoiced greatly and glorified the word of the Lord. By following this example, let us also acknowledge the grace to which we have been called and guard it more diligently than the Jews did, so that we do not, by rejecting it, find ourselves cast into the outer darkness along with them. Rather, let us, together with all believers, attain eternal life. AMEN.

EPISTLE FOR THE FOURTH SUNDAY AFTER EPIPHANY Romans 13:8-10 Owe no one anything, except to love one another; for the one who loves another has fulfilled the law. The commandments, "You shall not commit adultery; You shall not murder; You shall not steal; You shall not bear false witness; You shall not covet," and any other commandment, are summed up in this word: "Love your neighbor as yourself." Love does no wrong to a neighbor; therefore, love is the fulfilling of the law. What is the theme? The argument of this reading is almost the same as that of the preceding ones. Just as in the 12th chapter of this Epistle, Paul presented various instructions regarding the new obedience of the righteous and the fruits of faith, and then subsequently, in the 13th chapter, he added a teaching concerning the duties owed to the magistrate, urging the pious to diligently fulfill these obligations, so here he condenses all those admonitions into a brief summary and instructs on the duties and works of the faithful toward all people in general. He includes all these precepts under one principle, which is charity toward one’s neighbor. For Christ likewise instructs His disciples concerning good works in this manner, stating that He commands nothing other than love: "This is my commandment, that you love one another" (John 13:34). For in this one command, everything is contained. Whoever loves God seeks earnestly to know who the true God is and what His will is. Furthermore, such a person invokes and glorifies His name and lovingly attends the church and public ceremonies. Moreover, he is deeply concerned for the well-being of others: he loves order, the safety of others, chastity, generosity, truth, justice, and so on. Therefore, when Paul requires only love, he in effect requires everything, as if saying, "I do not demand much from you; if you fulfill this one thing—love—everything else will follow naturally. No one will sin against another; peace and harmony will prevail; and, ultimately, a life blameless and worthy of the Christian profession will be evident." Paul confirms that all Christian duties are encompassed in love by later citing the Decalogue, in which God likewise demands nothing other than love for Himself and for one’s neighbor. In the same way, Christ teaches that "all the law and the prophets hang" on these two commandments (Matthew 22:40).. What, then, are Paul’s words? "Owe no one anything, except to love one another." To understand this elegant Pauline antithesis ("owe nothing, but owe love"), one must grasp the learned distinction that jurists use to differentiate types of obligations. One of these is called civil obligation, whereby the civil magistrate has the authority to compel individuals to pay what they owe or to perform external acts or provide external goods, such as money or merchandise, and to punish those who do not comply. This category also includes obligations owed to the magistrate, such as taxes, tributes, obedience, subjection, honor, and so forth—matters about which the Apostle has just given instruction. This obligation is removed once the debt has been paid. Paul speaks about this type of obligation in the first part of his command when he says, "Owe no one anything." He desires that these civil obligations be fulfilled so that, once the debt is paid or the duty is performed, we may be freed from that obligation. It is as if he were saying: "Uphold the laws of contracts; give to creditors, sellers, and lessors what is due to them; be just in these civil duties; do not be idle, defrauders, or thieves. Fulfill also your other duties: to the magistrate, to parents, to spouses, to children, to your household, and so on." Christians are not exempt from this civil obligation, in accordance with the commandment: "You shall not steal" (Exodus 20:15). As the Psalmist also says in Psalm 37: "The wicked borrow and do not repay, but the righteous are generous and give." For although these external acts do not contribute to righteousness before God, it is still necessary for Christians to be equal to other people with whom they live in fulfilling these and similar duties. They must strive by all means to uphold the public ordinances that preserve the society of humankind, for such a society would surely disintegrate if this principle of reciprocity were abolished. For this reason, Christ Himself paid the temple tax for Himself and Peter as a matter of debt, to avoid being a stumbling block to others and to maintain peace, even though He did not owe it, as He testifies in His conversation with Peter (Matthew 17:24-27). What is the second type of obligation? It is natural obligation, which the Apostle here calls love, by which Christians become servants and debtors to all people. As Paul says elsewhere about himself: "Though I am free with respect to all, I have made myself a servant to all" (1 Corinthians 9:19). Obligations of this kind are not enforced by the magistrate through punishment, nor are they mandated by civil laws to compel individuals to repay a benefit with gratitude as a natural obligation. In fact, the magistrate rarely penalizes ingratitude except in the most extreme cases. Natural awareness and the law of love dictate that aid should be given to all those in distress, as far as one is able. The rich man ought to have helped Lazarus when he could, but the magistrate does not punish people for such omissions of these necessary, divinely mandated duties, as it only judges outward and grievous crimes. Moreover, this obligation is divine, in accordance with the commandment: "You shall love your neighbor as yourself" (Leviticus 19:18). Solomon also says: "Whoever closes his ear to the cry of the poor will himself cry out and not be heard" (Proverbs 21:13). Similarly, in Psalm 41: "Happy are those who consider the poor and needy." This obligation never ceases or is removed as civil obligation is; rather, it is eternal. The rich man should have understood that he was not freed from his duty simply because he may have rendered some benefit to the poor man temporarily; rather, a perpetual obligation remains to show true goodwill in his heart and to fulfill other duties whenever he could to those in need. The extent of these duties, however, is to be understood as it is instructed in Proverbs 5: "Let your fountains be dispersed abroad, but you remain the master of them." Similarly, in 2 Corinthians 8:13: "It is not that there should be relief for others and hardship for you, but it is a question of a fair balance." Also, in 1 Timothy 5:8: "And whoever does not provide for relatives, and especially for family members, has denied the faith and is worse than an unbeliever." It is regarding this obligation that the second part of Paul’s command is to be understood: "Owe love." He combines both obligations, instructing that debts should be paid so that, once fulfilled, the civil obligation ceases, while simultaneously signifying that the natural obligation has no end, by which God always wishes us to be bound to Him. For rational creatures always owe obedience to God. It is as if Paul were saying: "Show yourselves to be such that no one, neither the magistrate nor any other person, can hold you accountable for any debt." After fulfilling the debt under civil obligation, you are indeed freed from it; nevertheless, you must know that the natural obligation remains, encompassing love for one’s neighbor in the heart, beneficence, gratitude, and many other duties such as fairness in judgment, gentleness in admonishment, and care in resolving offenses, which are not commanded by civil laws. Is this love present in all people? Indeed, the knowledge of this command—"You shall love your neighbor as yourself"—was originally engraved in human minds at creation. However, through the fall, human nature has become so corrupted and turned away from God that it neither loves God nor its neighbor. Nevertheless, nature is restored through the Word of God; in the hearing and meditation of this Word, the Holy Spirit is active, transforming the wills of believers so that they no longer flee from God but instead rest sweetly and rejoice in Him, and for the sake of God, they begin to love their neighbor as well. Moreover, just as faith is not found in all who hear the teaching of the Gospel, so too love is present in very few. Divine assistance through the Holy Spirit and a fervent zeal for the Gospel are necessary, for in idle and lukewarm hearts, the Holy Spirit is not effective. But where the Spirit renews hearts through the Word of the Gospel, there new sparks of love are kindled, which are sufficient to move hearts to obey God and His will, fulfilling the law—that is, all the commandments of God—so that they abstain from lust and the impurity of life, from murder, theft, lying, and indulging their own desires. For they abhor these things and delight only in the will of God. Therefore, love is the effect that the Holy Spirit kindles in the converted, as Paul says: "The fruit of the Spirit is love" (Galatians 5:22). And although in eternal life we shall understand more perfectly what is ordered and fervent love, it must begin even now, as John says: "Whoever does not love abides in death" (1 John 3:14). This love consists in rejoicing in God through true faith, obeying all God’s commandments, and, for His sake, loving one’s neighbor and desiring to do good to them, according to God’s commands, wherever possible.. What more does Paul do? He adds the rationale for his command, teaching that all the commandments of the law demand nothing but love for God and neighbor, so that the one who loves God and neighbor perfectly fulfills the law. Thus, the highest work of the law is a true and rightly ordered love for God, and subsequently for one’s neighbor for the sake of God. This love encompasses the entire obedience owed to the divine law, as it is written: "You shall love the Lord your God with all your heart, and your neighbor as yourself" (Luke 10:27). These truths are so fundamental that love must be the guide of all laws, or the standard against which all other laws are measured, such that ceremonial laws must yield to acts of love in cases of necessity when they cannot coexist. Christ Himself provides an example of this in Matthew 12, where He approves the actions of David, who, when he was hungry, entered the house of God and ate the bread of the Presence, which was not lawful for him or those with him to eat, but only for the priests. Likewise, Christ demonstrates that the law prohibiting work on the Sabbath should yield to love. He teaches by His own example that the ceremonial Sabbath must be set aside if one’s neighbor requires our help. Paul does not mention the first tablet of the law here, which also pertains to love—namely, love for God—although it is also fulfilled by love. He addresses the entirety of the law elsewhere, saying, "The aim of such instruction is love that comes from a pure heart, a good conscience, and sincere faith" (1 Timothy 1:5). In this context, he draws examples of love only from the second tablet because he is instructing the justified about their duties toward others, making it clear that they are bound by no other commandment toward fellow human beings except: "Love your neighbor as yourself." Therefore, he dismisses all human traditions, no matter how splendid they may appear, and commends the common duties of true love as the genuine worship of God. Why does Paul present the Decalogue, when he says elsewhere that "the law is not laid down for the righteous"? Because the Decalogue most rightly determines what duties are owed by each person. Therefore, in teaching the doctrine of good works, Paul repeats the law, just as Christ does in Matthew 5, so that we may understand which works are necessary. It is necessary for the consciences of the reborn to have a sure word even concerning works, so that they may be guided and not invent forms of worship without God’s commandment, about which Christ says: "In vain do they worship me, teaching human precepts as doctrines" (Matthew 15:9). For God does not desire to be worshiped in any other way than through the works He has prescribed in the law, according to this: "What God commands you, reflect upon with reverence" (Deuteronomy 12:32). Likewise: "Your word is a lamp to my feet" (Psalm 119:105). And again: "Walk in my statutes, not in the commands of your fathers" (Ezekiel 20:18). Although the polity of Moses does not pertain to us, the moral law is an eternal and unchanging standard in the divine mind, distinguishing between good and evil. As for what Paul says elsewhere concerning the abrogation of the law—"the law is not laid down for the righteous" (1 Timothy 1:9)—this must first be understood regarding the ceremonial and civil laws of Moses. These laws, insofar as they are not of natural law but positive law, were abolished when the Jewish polity ended. They no longer bind the people of the New Testament any more than the laws of Minos in Crete or Solon in Athens bind us. For they were instituted by God in such a way that they would be abolished upon the coming of Christ, according to the prophecy of Jacob in Genesis 49:10: "The scepter shall not depart from Judah, nor the ruler’s staff from between his feet, until tribute comes to him." Therefore, the Jewish polity and law were meant to last only until the time of the Messiah's manifestation, and the end of the law is Christ. As Moses says in Deuteronomy 18:15: "The Lord your God will raise up for you a prophet like me from among your own people; you shall heed such a prophet." This prophet is the Son of God, as He says, "The law and the prophets were in effect until John" (Luke 16:16). Secondly, concerning the moral law, it is not laid down for the righteous with respect to justification, for Christ has been set forth as the propitiator, granting eternal righteousness. Nor is it laid down in terms of condemnation, for as long as the righteous retain the righteousness given to them through the Mediator, they are not condemned by the law. But if, against their conscience, they violate God’s commandments and cease to be righteous, the law would once again condemn them. Believers are not freed from the divine order, that is, from obedience, for that eternal and immutable order remains: that rational creatures must obey their Creator according to the law. Indeed, that order was especially confirmed when the Son of God endured and paid the penalty on our behalf. And the law is established by faith when the righteousness of the Mediator is granted to those who flee to Him in faith. In this way, righteousness is given, and human nature is renewed through the Gospel and the Holy Spirit so that it may be restored to harmony with God’s law. What else does Paul add? It might seem absurd to say that love is the fulfillment of the law, given that the law consists of many commandments. Therefore, Paul provides proof from its effects, explaining that love causes no harm to one’s neighbor. Thus, it neither disobeys superiors nor harms a neighbor’s body, spouse, property, or reputation. Indeed, it does not even covet what belongs to another. This aligns with the passage on love in 1 Corinthians 13, for love is the cause of all duties commanded by God concerning one’s neighbor. Therefore, when love is put into practice, the fulfillment of these duties must necessarily follow. For this reason, the wisdom of God, which comprehends all duties in one commandment about love, is worthy of admiration. It commands people to love Him with all their heart, soul, mind, and strength and to love their neighbor as themselves. For love, if it truly comes from the heart, compels the lover to place the one they love above themselves. It also prioritizes among those to whom it is owed: EPISTLE FOR THE FOURTH SUNDAY. true love loves one’s country more than one’s parents, and one’s relatives more than strangers. In the same way, it embraces God as the highest good above all things inferior to Him. Therefore, it is true that love fulfills all things, and indeed, it does so without difficulty or burden, for as the saying goes: "To the willing, nothing is difficult." However, this delight and eagerness to fulfill the law cannot exist in those who are not reborn and who do not believe that they are freely accepted by God for the sake of Christ, who fulfilled the law for all who believe in Him. Christ, having reconciled the Father, ignites hearts with mutual love for Himself and the Father through the Word of grace. Thus, in those who believe in the Gospel, the fulfillment of the law begins—a fulfillment that God accepts as complete and perfect for the sake of His Son, by the same grace through which He forgives sins in the name of this same Son. This is the true interpretation of Paul’s words, consistent with his continual message. The interpretation, however, that adversaries draw from this passage concerning the righteousness of works is plainly false and contrary to Paul’s teaching. Their argument—"Love fulfills the law; therefore, it justifies"—is invalid. The premise is true only if it refers to perfect love of the kind required by the law. Yet such love is not found in any person in this life, much less in the adversaries themselves, in whom not even a spark of true love exists. Thus, the argument cannot proceed from the perfect love required by the law to the love that exists in even the truly pious in this life, which remains imperfect and weak in many ways, though it gradually grows until it is finally completed in eternal life. AMEN.

THE GOSPEL FOR THE FOURTH SUNDAY AFTER EPIPHANY Matthew 8:23-27 When he got into the boat, his disciples followed him. And behold, a great storm arose on the sea, so that the boat was being swamped by the waves; but he was asleep. And his disciples came to him and woke him, saying, "Lord, save us! We are perishing!" And he said to them, "Why are you afraid, you of little faith?" Then he got up and rebuked the winds and the sea, and there was a great calm. And the men were amazed, saying, "What sort of man is this, that even the winds and the sea obey him?" What is the theme of this Gospel? This Gospel shares a common feature with others that describe the performance of miracles: it is a testimony to the person and office of Christ. For the fact that He is not only a human being, like the rest of us, but also God of infinite power and goodness, is clearly demonstrated both by the miracle performed on the sea and by the confession of the people, who, marveling at His act, said: "What sort of man is this, that even the winds and the sea obey him?" For there is no human being, nor any creature so powerful, that it could, with all its strength, restrain the force of the wind and sea so easily, especially with only a single word spoken. Whoever has command over the sea and the winds—these most turbulent and powerful creatures—must also have control over all other creatures. But being the Lord of all things is fitting for none but God alone. Therefore, it is necessary that Christ, who commands the winds and the sea, is true God, of whom Psalm 104 says: "At your rebuke, the waters flee; at the sound of your thunder, they take to flight." Moreover, with this omnipotence is joined infinite goodness, by which He uses His power not to harm, as tyrants do, but to help. For His office is to care for all who are afflicted, to promise them His aid, and to provide it especially when it is most needed by those who trust in Him and call upon His name. By this, He shows that His Father in heaven is similarly disposed toward us, with whom He is one and the same God, for there cannot be multiple Gods within the one true God. These are the elements that this Gospel narrative of the calming of the sea shares with other accounts of miracles and the central message of the Gospel concerning Christ the Savior. Besides these, there are other aspects specific to this story, which, in order to be more easily understood, should be arranged according to their appropriate categories. What is the first point? It concerns the cross and affliction of the pious and those who follow Christ. For although all people are subject to various dangers, both on land and sea, this condition is especially characteristic of the Church of Christ, in whose midst Christ dwells. This is related to what is stated at the beginning of this Gospel: "As Jesus got into the boat, his disciples followed him. And behold, a great storm arose on the sea." Even when the sea is calm, it is not without its terrors, and the situation here became perilous, such that the boat seemed destined to sink into the depths. These events are described in very few words in the text, but there is nothing so terrible written by poets that does not pale in comparison to the shipwreck faced by the disciples, as their cries reveal: "Lord, Lord, save us, or we perish." We must not think that this storm happened by chance or was like other common tempests; rather, it was stirred up by a special effort of the devil, whose role is to "strike at the heel" of Christ, who, in turn, "crushes his head" (Genesis 3:15). The devil afflicts all those who follow Christ and believe Him to be their Lord and Savior. That cunning beast, the most deceitful serpent, saw this small boat carrying the Lord who had been sent against him and those men who were to become the chief heralds throughout the world of His victory over the devil and the redemption of humankind. He therefore thought he had the perfect opportunity to destroy the entire seed of the kingdom that was opposed to him, by overwhelming them with waves, so that they might no longer spread upon the earth—especially since he noticed that Jesus was asleep, not understanding that even while He slept, and later while completely dead on the cross, He was still powerful enough to overcome not merely one attack but the entire kingdom of the devil. Moreover, what Satan did then in afflicting the boat of Jesus and His disciples, he continues to do constantly until the end of the world, vexing the Church and each of its members in every way. Far from diminishing his ancient and insatiable hatred, he has only increased his fury as his end draws nearer. Therefore, he allows no rest for those who follow Christ, tormenting and persecuting them in every way—whether by sea, by land, at home, abroad, in spirit, in body, in reputation, or in material possessions. And he does not labor in vain. By the scandal of the cross, he succeeds in deterring the majority of people from Christ. Moreover, he manages to dislodge many of those who have embraced Christ, pushing them towards apostasy by presenting them with countless dangers. Therefore, if anyone resolves to devote himself to Christ and to persevere in that faith unto salvation, he must absolutely prepare himself for suffering. According to Christ’s command: "Whoever wants to follow me must take up his cross and follow me." The beginnings are indeed quite joyful, as was the disciples' entry into the boat, without fear of any danger due to the presence of their Lord. But just as a storm suddenly and unexpectedly arose for them, so too does misfortune present itself unexpectedly to all others, even when no danger is anticipated. It comes suddenly and against all expectation, so that they become entangled in it, unable to emerge, and all seems filled with despair. And what is most difficult of all is that Satan eventually reduces them to such a state that they even lose the comfort they had against their immense anguish and feel as though God is very far away. Or if He is present, He appears to be in a deep sleep, unaware of our troubles, or, if He is aware, that He is angry and allows us to perish. This is the climax of all trials, the "fiery darts of the devil" about which Paul writes—completely unbearable. For all other evils of the flesh and the world can still be endured as long as the mind feels that God is gracious and not angry. Otherwise, the slightest leaf terrifies us more than all swords and terrors combined. These are the stings of eternal death and the pains of hell, about which the saints repeatedly lament in the Psalms, feeling the intolerable wrath of God and crying out loudly as if to wake Him from sleep. It is appropriate for us to understand and reflect upon this from their examples and also from our own experiences so that, in a similar struggle, we do not despair as the impious do, for whom the Word of God is of no concern. This is especially true when we wrestle with death, when the vastness of the waves nearly overwhelms us, and when the sky appears most gloomy—that is, when God seems to be angry and distant from us. In such times, let us do what the disciples did in the boat, crying out to God and sighing, even if He seems either angry or asleep. What is the second point? It concerns the prayer of the disciples. When they found themselves in extreme distress and saw that Christ, of His own accord, did not sense the great danger but instead slept deeply, as if the situation were completely calm—even remaining undisturbed by the noise of the storm—they rushed to Him, shook Him, and cried out as loudly as they could: "Lord, save us; we are perishing." This cry, though brief, was extremely heartfelt, forced from them by the extreme peril when almost no hope was left. Previously, they thought that the danger would not be so great and that there was no need to trouble Jesus or to wake Him from His sweet rest. For this is how a secure mind thinks before the ultimate terrors come: "Why bother God, who is otherwise sufficiently occupied?" But when the calamity intensifies, the mind quickly realizes that it must plead with God urgently and persistently and that He must attend to our needs when immediate help is required. In this regard, the disciples' prayer serves as a singular example, both due to the severity of the danger and their anxiety, which bordered on despair. In such moments, faith is so greatly endangered that it nearly extinguishes, with only a small spark remaining in the depths of the heart—a spark we ourselves, in whom it resides, scarcely recognize. How, then, is it made evident? In the disciples, it becomes apparent through their cry: "Lord, save us; we are perishing." These words are the most certain testimony of faith still hidden in the hearts of the disciples, even when they seemed to have nearly lost hope for their own salvation. For it is the characteristic cry of faith to call upon the Lord, to rely on His aid, and to seek no other help. And note how great is the wisdom of faith: how it accomplishes everything with just a few words—words that, even with a lengthy prayer, might not be expressed. The disciples bestow the highest honor on Christ when they call Him Lord, acknowledging His supreme ability to save and believing that He would not let perish those He has freely taken into His care. Secondly, based on the same faith, the disciples say: "Save us," a phrase by which they wholly surrender themselves to their Lord, seeking His help without prescribing any specific means by which they should be rescued. Thirdly, they appeal to their need, content with this alone and asking nothing concerning their worthiness or unworthiness. Since no greater danger could be conceived than the one they faced, they still summarize everything in one brief and most effective word: "we are perishing." This is the rhetoric of faith, completing its plea with fewer words than the parts of a prayer as enumerated by rhetoricians. Such brevity is demanded by the magnitude of the dangers in which believers find themselves and by the honor due to the One they invoke. For since He is of infinite wisdom and understands all things even before they happen, and has complete knowledge of all human thoughts, He has no need for lengthy explanations of words, which were invented to instruct the unlearned. Furthermore, there is no need to appeal to Him with emotions as one would with a lazy or indifferent listener, nor to persuade Him with a lengthy collection of arguments. He is already so inclined by His nature that He is moved by our troubles more deeply than we ourselves are. Why, then, does He permit us to be nearly overwhelmed by the magnitude of our troubles? Because in His wisdom, He knows that this is greatly to our benefit—not only without harm but even with profit for our salvation. Moreover, He seeks the opportunity to display His glory and demonstrate His love for us, something He cannot show outside of afflictions. Furthermore, afflictions are like spurs that drive us to invoke God and render other acts of worship to Him. And although these afflictions seem almost to extinguish our faith when they are intensified to the utmost—so much so that we may think we are already trapped in despair—yet in such crises we experience the power of faith most intensely, as it still stirs slightly in the heart, though it may not appear when anguish has completely taken hold of us, revealing itself only later when we have emerged from such distress. Paul speaks of this stirring of faith in Galatians 4 when he describes it as a great cry with which we call out to God, "Abba, Father." And in Romans 8, he calls it a groaning, almost unknown to ourselves, as we do not know what we are asking for, but which, before God, has such power that it cannot be expressed in words. It is the prayer of the Holy Spirit within us, whose single word fills everything and occupies God’s ear so entirely that He can hear nothing else. Such was the cry of the disciples when they called out, "Lord, save us, we are perishing." Therefore, it is no wonder that such wisdom is contained in this prayer, as it has the Holy Spirit as its author. And indeed, sometimes this groan, due to the soul’s overwhelming distress, does not even escape the lips, yet it still penetrates the clouds and all the heavens. Let us take the example of Moses. When he found himself at the Red Sea, surrounded on all sides—facing the vast expanse of the sea in front, the army of Pharaoh in sight behind him, and high mountains on either side—he was forced to choose between dying by the sword or drowning in the waters. He was in such peril that the very thought of it could have overwhelmed him. For he saw that it was not just his own life at stake but that of more than six hundred thousand people, the people of God, for whom he had been the leader and initiator of their flight. To this was added the grievous complaint of the entire people. In this critical moment, Moses uttered no word of prayer. Yet God said: "Why do you cry out to me?" For God does not listen to the sound of the voice but to the inexpressible groan of the heart—the voice of the Holy Spirit interceding for us, a voice that must indeed be heard. In the same way, Scripture, or rather God through Scripture, refers to the groans and tears of widows and orphans as a great cry that penetrates all the heavens to reach Him. Indeed, even more astonishingly, God confesses that the blood of the dead cries out to Him, so much so that He cannot remain still in heaven but is compelled to descend to earth and judge the matter, as He said of Abel's blood to Cain: "The voice of your brother’s blood is crying out to me from the ground" (Genesis 4:10). Such is the power of the groan of the righteous that it is heard by God not only in the living but even in the dead. Therefore, let us know that when we depend solely on God’s help, we are not doing nothing, but something far greater, when we sigh and seek His aid with great groanings. Thus, Psalm 51 calls these groans and a contrite spirit "a sacrifice most pleasing to God." Let all the pious meditate on this diligently. For others, when they hear this, even blaspheme against God. They say: "If this is what it means to be loved by God—being most afflicted and anguished in both body and soul—then we would wish this love upon others rather than ourselves." No thought could be more impious than such a statement. What is the third point? It is a new challenge to faith. For when Jesus heard the cry of the disciples, He addressed them rather harshly, saying, "Why are you afraid, you of little faith?" But these words, like all words, must be weighed in light of the speaker’s intent. He reproves the disciples’ timidity not out of hatred but out of love, so that they might cast away all fear and place their certain hope in His help, not doubting His power and goodness. It is as if He were saying: "Do you not believe that I am powerful enough to assist you in this calamity, just as I have done in others, and that I can preserve you safely, not only in this boat but even in the deepest depths of the sea, as Jonah remained unharmed in the belly of the fish? Do you not trust that I am so concerned for you and so loving that your safety is my care? I do not want you to doubt my power and will so greatly." It is evident from this rebuke what effect it had on the disciples. It did not terrify them but rather consoled them. For even when Christ rebukes with His word, He still offers comfort. Just as He consoled the Canaanite woman, even when He called her by the harsh name "dog," she still conceived a sure hope of help from Him. In the same way, the disciples took great consolation from this rebuke, first acknowledging their own weakness and then recognizing Christ’s love for them. He demands that in all perils they expect sure help from Him and not yield so much to human weakness by doubting, for no evil is so great that He is unwilling or unable to deliver His own from it. Thus, He both reproves them for their weakness and yet does not reject them, however weak they may be, so long as they do not seek help elsewhere and commit themselves to Him alone. He comforts them by commanding them to be of good courage and to fully persuade themselves of His help. Let these words also be a source of comfort for us when we are rebuked by Christ’s word for our weakness. If the Gospel rebukes unbelief, it does so because it wills that we should believe, and it compels us, even against our will, to trust that God cares for us in all adversities, even when it seems as though He has temporarily forsaken us. What greater sign of love could there be than when God is troubled by the fact that we do not trust Him enough? O truly incredible goodness and mercy of God, which we, with our small minds, are too limited to fully comprehend! Just as God Himself cannot be fully comprehended by us, so too can neither His power nor His mercy. What is the fourth point? As I mentioned, the rebuke also implicitly contains a certain promise of help, which begins to lift the fearful spirits of the disciples. Now follows the fulfillment of this promise, confirmed by an extraordinary miracle, so that we may know that God, when He promises, does not deceive in any way but is truthful and surely fulfills everything He promises, even those things beyond our faith, and He does so with the greatest ease. For what could be easier than uttering a single word, and yet at that word, the sea, the winds, and all creatures are compelled to obey immediately, and those things that once appeared most adverse to us are instantly made to serve us. Thus, those whom the winds just moments before seemed to overturn completely, and whom the sea itself seemed about to swallow, immediately experience the utmost calm when Christ speaks a single word. There are no longer any clouds, no storms, no rain, no waves; instead, everything appears serene and joyful. Gentle and favorable winds blow, and the sea becomes perfectly smooth for their journey, recognizing the authority of its Lord, whom it carried. Therefore, all who submit themselves to this Lord can be certain of their safety, even if not only the flesh with its temptations, and the world with its fury, and Satan with his most cunning schemes attack them, but even if the very heavens themselves seem to threaten ruin. For our Lord is faithful and true in His promises and can abundantly fulfill them in due time, even at the very point of greatest need, beyond all our comprehension. He is so gracious that He tolerates our weaknesses, provided we do not completely turn away from Him to seek help elsewhere, but instead cry out to Him: "Lord, save us, for without You we are lost." Let others seek various means and many helpers, and implore them with long and loud cries, as we have seen in the Papacy, yet gain nothing. Let us, however, make every effort to have the Lord Jesus Christ, the only-begotten Son of God, with us, as the disciples had Him in the boat. We will have Him if we love His Word and value it above all things, not seeking other helpers. For He has promised to be with us until the end of the age, every single day. Therefore, wherever we are, in whatever place, time, or calamity, leaving all else behind, let us flee to Him and call upon this most merciful and powerful Lord, who wills and is able to defend us against all kinds of evils—even in death itself, as He says: "Whoever believes in me, even though he dies, will live" (John 11:25). Therefore, though we may struggle greatly, through Him we do not succumb but ultimately obtain victory against the most powerful kingdom of Satan, against whose head and works Christ came into the world to crush and destroy, not only with the Father’s consent but at His command, so that we have no reason to doubt His will. This brief story encompasses all these things—none of which could be spoken or imagined that is more profound or more comforting to the afflicted soul. May Christ, our only hope, grant that we remember these truths both in life and in death, if we diligently call upon Him. AMEN.

EPISTLE FOR THE FIFTH SUNDAY AFTER EPIPHANY Colossians 3:12-17 As God’s chosen ones, holy and beloved, clothe yourselves with compassion, kindness, humility, meekness, and patience. Bear with one another and, if anyone has a complaint against another, forgive each other; just as the Lord has forgiven you, so you also must forgive. Above all, clothe yourselves with love, which binds everything together in perfect harmony. And let the peace of Christ rule in your hearts, to which indeed you were called in one body. And be thankful. Let the word of Christ dwell in you richly; teach and admonish one another in all wisdom; and with gratitude in your hearts sing psalms, hymns, and spiritual songs to God. And whatever you do, in word or deed, do everything in the name of the Lord Jesus, giving thanks to God the Father through him. What is the theme? It is a most gentle exhortation to a life of piety, which is fitting for those who have been transferred from the kingdom of the devil into the kingdom of Christ. For just as they are new people, so too must their lives be new, so that they may live according to the law of Christ and not according to the law of the devil and the other enemies of Christ. They have not been freed from sin in order to sin, but rather so that, having died to sin, they might live for Christ, who has liberated His Church from the curse of the law, from the reign and bondage of hell, and has given it His Spirit so that it may henceforth serve righteousness. In the context of civil freedom, all would deem a person unworthy of the light of day if, having been freed from the harshest servitude, he chose to live in such a way that he would not even acknowledge his liberator. It would have been far better for him to perish in slavery than to live in total licentiousness after being freed, causing great harm to himself and others. Similarly, those who rely on the redemption of the Son of God and show defiance toward the very Redeemer, claiming the right to live according to their own will rather than that of the Redeemer, will not escape punishment. Christ plainly calls these people "wicked servants" and "hypocrites," and He likens them to goats, whose reward will be not in His kingdom and joy, but in the outer darkness. Therefore, let us fear God and our Redeemer, the Lord Jesus Christ, and use His benefits in such a way that they lead us to a pious life acceptable to God, rather than confirming the desires that once led us to death. Paul here teaches what the life of the children of God ought to be. It is in harmony with the law of God, from which they are not so free that they may disobey it—for this belongs only to the devil and all his children—but rather that they need not fear the curse of the law to the point of despair if they recognize themselves as guilty. For they believe in Christ, so that His righteousness may be imputed to them, by which they are accepted by God. Therefore, they remain under the law of God, not as a law that curses, but as one that exhorts them to gratitude and obedience toward God, their most gracious Father. Thus, the law is no longer a tyrant, but the voice of a father encouraging his children to obedience, to their great benefit. It is now satisfied with whatever level of obedience they can offer and promises all earthly and eternal rewards as if they had fully satisfied its demands. Yet, we rightly lament human perversity, that even under these circumstances, we cannot be persuaded to serve God rather than ourselves and the devil. But let us heed Paul’s exhortation. What, then, does he command? Among the many virtues with which he desires those who have committed themselves to Christ to be adorned, and which he expects them to carry everywhere as clothing that both covers and beautifies the body, he references the scriptural expression that speaks of the pious as being clothed with blessing, and of the wicked as having clothed themselves with a curse. He indicates that the zeal or ardor for good works ought to be similar to that which people show regarding their clothing—not only in procuring it but also in maintaining it and washing away any stains. In order to make them more inclined toward these virtues, he calls them "the elect of God, holy and beloved." For if they are indeed chosen by God, as Christ said to His disciples, "I have chosen you out of the world," they certainly should not, as they once did, be devoted to worldly pursuits. If they are holy, they ought certainly to live in a holy manner and not indulge in their former impurity. If they are beloved by God, they should, in turn, love God and commit nothing contrary to the love of God. In this way, he briefly indicates the primary reasons for obedience, which are that the pious should glorify God, who is in heaven, through their new life—namely, that they have been chosen for another kingdom and for other duties, that they are holy, and that they are dear to God. These reasons are all derived from their duties. Now, let us examine in order the specific duties of Christians. What are these virtues? The first is mercy, which Christ especially encourages in His followers when He says: "Be merciful, just as your Father is merciful." The object of mercy, however, is not the virtues, merits, or worthiness of the one to whom we show mercy, but rather their faults and unworthiness. There is no need to show mercy to those who act well; to such, everything is given as a matter of due obligation. Therefore, Paul, when speaking of God’s mercy, says: "God shows His love for us in that while we were still sinners, Christ died for us." And Christ, speaking of the Father, says: "He makes His sun rise on the evil and on the good" (Matthew 5:45). Paul, therefore, desires that we have the best intentions toward those who wish the worst for us, and that we counter extreme hatred with the greatest love, curses with blessings, and evil deeds with good works. And he wishes this to be done so sincerely that we are fervent in our eagerness to help. For this reason, he does not speak merely of mercy, but of the bowels of mercy, just as Zechariah sings of the mercy of God (Luke 1:78). Such mercy was present in Moses and Paul, who wished that their own condemnation might redeem the people. It was also present in Christ as He prayed for those crucifying Him and as He saved the thief on the cross. Similarly, it was in Stephen as he asked for forgiveness for those who were killing him. All these acts are expressions of mercy—not only being ready to forgive but actively offering forgiveness and fervently desiring that people should seek and accept it. It also involves doing good not only to those undeserving but even to those who have acted wrongly. This is, indeed, a chief sign of the Christian mind—being so disposed. Just as hatred and lack of mercy are great signs of ungodliness, as seen in hypocrites who seek righteousness through the works of the law or pursue the freedom of the flesh. Both types of people are not only unmerciful in forgiveness and generosity but also harbor hatred and cause harm even to those who have done good. And just as mercy is promised rewards, both temporal and eternal, so too are physical and eternal punishments reserved for the unmerciful. This could be demonstrated through various examples, though it would be too lengthy to detail here. What is the second virtue? The second virtue is integrity or goodness, which encompasses many other virtues, such as justice, generosity, and fortitude. It also includes an intense hatred for vice and a passionate pursuit of virtue. This is fitting for the children of God, who is an inexhaustible source of all goodness and who, as Scripture says of Him, does everything well: "God saw everything that he had made, and indeed, it was very good" (Genesis 1:31). The nature and greatness of this goodness are expressed in the articles of faith regarding creation, redemption, and sanctification, though even in that eternal and immortal life, they will never be fully proclaimed. Such a pursuit of goodness befits the children of God, who are called to imitate Him and to be devoted to all His works, whether they pertain to creation and preservation, to redemption, or to sanctification. For God desires that His children, like the angels, be instruments through which He communicates His blessings to the world, without any regard for the worthiness of those who receive them. In essence, just as God serves others with all His gifts, so too should the children of God serve others with the gifts divinely bestowed upon them. They are to be good and useful to others, harming no one, and to strive that others also, through their example and influence, may become good. Although there are many ways to accomplish this, none is more important than ensuring that sound doctrine is rightly taught. For this reason, the wealthy should use their resources for this purpose, the wise should offer their counsel, the talented youth should apply their industry, the powerful should contribute their strength, the learned their knowledge, the eloquent their speech, and good leaders their prudence and courage. In doing so, they will truly be children of the most excellent and beneficent Heavenly Father, and they will remain heirs to the inheritance they possess in the promises and await in hope. But if they are not so disposed, they should either repent and at least make an effort to practice integrity, or they should know that they are not children of God, for they neither obey the good God who desires good children nor make any effort to become good. Instead, they are evil and willingly pursue and defend evil deeds. However, in order for goodness to be maintained, the following virtues are absolutely necessary. What are they? They are humility, gentleness, and long-suffering. For it is not enough to be good for a time or to decide once to be so; one must persevere in practicing goodness. No one will persevere unless they are humble, making themselves the servant of even the lowest of all; unless they are gentle and patient in enduring the many and great injustices that they inevitably encounter daily in this world; and finally, unless they are long-suffering, remaining gentle no matter how long these injuries and other countless troubles endure. However, those who are proud, while they are preoccupied with their own dignity, honor, and ambition, do not even begin to be good or to glorify the good God and advance the pursuit of virtue among men. Those who begin to serve the glory of God and the salvation of men, if they are not patient enough to endure the labors and dangers that continually present themselves, will soon abandon their post like pampered soldiers. And if they are not also long-suffering, so as to not be swayed from their purpose by even the longest toil and danger, then their prior gentleness will have been of no use. Since these virtues are essential in other matters of lesser importance, how much more are they necessary in the Church and the kingdom of Christ, against which the gates of hell press with great force? Although all the pious easily sense this, those who have some responsibility for governance, if they truly care for it from their heart, often find themselves wishing for death rather than life. And to speak nothing of other duties, what is more laborious, more restless, or more burdensome than our scholarly office? Not only when you consider the constant labor and responsibilities, but more so when you take into account the unruliness and license of youth, which, without any restraint, law, or order, desires to wander wherever its passion leads, caring nothing for God’s command, nor for His wrath and threats. To witness and endure these things while still fulfilling one’s duty for the sake of others who do have reverence for God is a task that no one will be able to undertake unless they are not only humble and gentle but also long-suffering, allowing no hatred, no hardship, and no human wickedness to divert them from their path. How great was the long-suffering of Noah, who, alone, faced the entire world as an adversary, yet endured its intolerable scorn for more than a hundred years. And what happened later, when the punishment was still fresh in memory, and yet he was scorned by his own son, Ham? These and similar examples, especially those of Christ and the Heavenly Father, show how necessary these virtues are for maintaining goodness. What further virtues does Paul require? First, he explains gentleness and long-suffering. These virtues are most evident when individuals bear with the faults of others with a calm mind, when they forgive one another’s mistakes, and when one person asks for forgiveness while another is ready to forgive. Such equanimity and readiness to forgive are especially required of those who are stronger and wiser, for they are more capable of bearing and forgiving, just as those who are physically strong can more easily bear the weak than the weak can bear them. The nature of this forgiveness is made clear through the term condonare (to forgive), which means to pardon without any penalty or punishment. The discipline of the Church is vastly different from civil discipline, in which penalties and punishments are necessary because the latter is instituted for the wicked, who do not act rightly unless compelled by force. In the Church, however, those who are truly members of it sincerely grieve for their sins and, even without penalty, experience sufficient punishment in their own remorse. Therefore, God desires forgiveness in the Church to be freely given. This is what He commands Peter, instructing him to forgive his brother seventy times seven. Such a command is so grave that, as recorded in Matthew 5, He threatens eternal punishment for those who are not immediately ready to forgive their brother. Paul refers to this command of Christ when he says, bearing with one another and forgiving each other, if anyone has a complaint against another. He then adds the weightiest reason to this command of mutual forgiveness—not from his own example or that of another saint, but from Christ Himself. For as Paul states, Just as Christ has forgiven you. But what is our right compared to the right of Christ? All offenses we experience are nothing compared to the sins committed against Christ, which are beyond comprehension. It is even more absurd to compare our own person with the person of Christ. In short, neither do we amount to anything in comparison with Christ, nor are the sins committed against us comparable to the crimes for which we are guilty, as illustrated by the parable of the king settling accounts with his servants. What, then, is more reasonable—indeed, what could be more just—than that we, following the example of Christ, should be ready to forgive and greatly grieve if others refuse forgiveness, a refusal that often brought tears to the Son of God? Paul adds these explanations of the previous virtues to further clarify them. He now introduces a general or universal virtue related to the entirety of the second table of the law. Which virtue? He says, above all these things, put on love. He speaks here specifically about the love between human beings, as it is this set of virtues that he discusses, all of which have love as their source. Those who lack love cannot be merciful, kind, humble, gentle, patient, or forgiving. This corresponds to the extended description of charity and its effects found in 1 Corinthians 13. We see the extent of the forbearance present even among those who are devoted to immoral love; how much more should true love, commanded by God, be capable of bearing? Examples taken from parents and spouses demonstrate this well, as nothing inclines them more toward mercy, kindness, and the other virtues mentioned thus far. Paul commends love with a single word in this passage, yet nothing could be said in higher praise. He calls it the bond of perfection. Firstly, it is a bond because it unites the Church, forming it into a single body with one spirit, as is the case in any true friendship or fellowship, and especially in marriage. Just as there is no pride or envy among the members of one body, so too, in true fellowship, and most importantly in the Church, which loves itself, the higher members do not disdain the lower but rather humble themselves for all, as Christ commanded: Whoever among you would be the greatest must be like the least, and the servant of all. In turn, the lower members do not envy the higher but are willing to accept a lesser state of honor and blessedness, knowing that each person is placed in their position by divine appointment. They also understand that higher ranks carry greater risks, while lower ones bear lighter burdens, with the greater responsibility resting on those in elevated positions. Lastly, they recognize that the lesser gifts are no less fruitful when God works through those who fear Him, just as the more excellent ones are. Secondly, love is called the bond of perfection because there are other associations among people who do not truly love each other, but such associations are neither enduring nor perfect, as is evident among false friends who love others for their own benefit, not for the others' sake. When the advantage, which is the cause of their affection, disappears, so does their love. The Church, therefore, requires a type of love that creates a lasting and perfect harmony. This love is present when we love another not for our own sake but for theirs, not seeking our own advantage but theirs, as the members of a body serve each other rather than themselves. While the whole Church needs such love, it is especially necessary for its leaders, for the unity of the rest of the body depends on their concord, as Psalm 133 attests. Those who do not promote this harmony in every way possible but rather serve the devil’s work of disrupting the Church’s unity bear a grave responsibility. What are the reasons that incite us to pursue these virtues? This pertains to Paul’s subsequent words, which, given the gravity of their teaching, would require a particular sermon. The first reason is the peace of God, as if he were saying, Surely, there ought to be peace among you since God has made peace with you. God has countless reasons for hostility, yet, disregarding them all, He actively seeks peace and concord, not waiting for you to seek peace, but rather anticipating you by offering Himself as reconciled through His Son. Therefore, diligently meditate on this excellent peace that God has initiated with you, even though He could have justly hated you for eternity. Let this peace fill your entire mind and occupy your thoughts; let it guide and govern you, leading all your actions. This is precisely what the word βραβευέτω (brabeueto) signifies: as the one who presides over a contest governs the entire competition according to his rules, so Paul desires that throughout your life all your actions be guided by the peace of God, not indulging your own desires. Let us strive in this race as it pleases God, not as it pleases us. Even if it is burdensome, it is for our benefit, for he who fights against the will of the overseer loses the reward of the contest. Paul states, You were called to this peace, and you have consented to it so that, just as you are one body with God, you may also be one body with others, and this for God’s sake, who demands it, so that you may not be ungrateful. To ensure that this takes root in your souls, nothing is more necessary than what Paul adds: Let the word of Christ dwell richly among you, in all wisdom, teaching and admonishing one another, with psalms, hymns, and spiritual songs. And whatever you say or do, do it all in the name of the Lord Jesus, giving thanks to God the Father through Him. The emphasis of each word is profound, and I cannot fully explain it now. However, the essence of this command is that we should be ever mindful of the third commandment, so that we do not let a single moment pass without engaging with or meditating upon the Word of God, without which nothing can be done. For David's words are most true: Your word is a lamp to my feet (Psalm 119:105). Christ likewise emphasizes this, saying, One thing is necessary (Luke 10:42) and, Blessed are those who hear the word of God and keep it (Luke 11:28). Paul therefore desires that we engage with it in every way possible, through teaching and admonition, and that these be mutual, for no one is beyond the need for the teaching and admonition of others. He also encourages the use of psalms, hymns, and spiritual songs, so that even when we seek to refresh our souls, we do so through the Word of God, accompanied by music, which was divinely given to humanity, especially to the Church, which is most afflicted of all. What more do we need? If we wish to achieve what has been commanded thus far concerning truly Christian duties, it will only be accomplished by immersing ourselves wholly in the study of God’s Word, accompanied by prayer in the name of the Lord Jesus, and by giving thanks for the great love God has shown us. To Him be praise and glory forever and ever. AMEN

THE GOSPEL FOR THE FIFTH SUNDAY AFTER EPIPHANY Matthew 13:24-30 He put before them another parable: The kingdom of heaven may be compared to someone who sowed good seed in his field; but while everybody was asleep, an enemy came and sowed weeds among the wheat, and then went away. So when the plants came up and bore grain, then the weeds appeared as well. And the servants of the householder came and said to him, ‘Master, did you not sow good seed in your field? Where, then, did these weeds come from?’ He answered, ‘An enemy has done this.’ The servants said to him, ‘Then do you want us to go and gather them?’ But he replied, ‘No; for in gathering the weeds you would uproot the wheat along with them. Let both of them grow together until the harvest; and at harvest time I will tell the reapers, Collect the weeds first and bind them in bundles to be burned, but gather the wheat into my barn.’ What is the significance of this parable? The significance of this parable is closely related to the preceding one about the seed falling on different types of soil. This parable can be more easily understood in light of the former, especially since Christ himself provides an interpretation for it. However, there is a distinction: the earlier parable discusses the same seed falling in different soils, while this one discusses two different types of seed within the same field. What is common to both parables is the indication that in the Church—meaning where the Word of God is truly taught—there are more evil people than good ones, and that no different state of the Church should be expected in this world. Christ intends to admonish us through this so that we are not troubled by our own or others' judgments, especially the negative judgments some might make about the Gospel. Many mock or dismiss the Gospel precisely because most of those who hear it seem not only unamended but even worse than before. These foolish people do not realize that the fault does not lie in the doctrine itself but in the perverse nature of human dispositions, which misuse even the best of things. These critics readily excuse such behavior in worldly doctrines, using proverbs such as "Not every piece of wood can be carved into a Mercury" or "There is no broad path to the Muses." They declare, "The best of all things can be most severely abused," yet they maliciously criticize and slander heavenly doctrine for failing to reform everyone completely and immediately. They demand that all be reformed through the Gospel and become perfect without any remaining faults, or they claim the Gospel is false, as if they themselves are purer than gold. Even more foolish are those who, seeing minimal fruit from the doctrine, invent new doctrines they believe to be perfect and capable of making everyone good, as the Anabaptists do now and as the Donatists did in the past. These groups take a few good individuals and condemn everyone else as not only evil but also insane. Against all these offenses, Christ offers consolation, affirming that it is the nature of His Word to bear fruit in only a few—those whom He, not we, sees, as demonstrated in the story of Elijah. These, I say, are the commonalities between both parables. What is unique to this parable of the weeds is that even in good soil, bad fruit grows. This signifies that even among those initially good, many later turn astray and degenerate. This reality is far more lamentable than the fact that only a small portion of good soil among the paths, rocks, and thorns yields the fruit of good seed. Christ reveals the cause of this in the parable, to console and prepare us against the scandal that arises when we not only see that only a few earnestly embrace the doctrine but also witness many of those who once embraced it fall away and become corrupted. Even more grievous, Christ instructs that these very ones must be tolerated until the end of the world. Oh, how harsh and miserable is the condition of the Church in this world! It requires extraordinary patience and strength of spirit to persevere in faith amid so many and such great afflictions, not even one of which can be borne by human strength alone. Truly, of all Christians—especially the true ministers of the Church—it can be said what Scripture says of Moses: that he was the most miserable and afflicted of all people on earth. From where, then, should consolation be sought when we witness such confusion in the Church? From this very parable itself, in which Christ foretold that this is the inevitable state of affairs in this world. This malady is common in the Church. If the Lord Himself was compelled to endure it and still is compelled to endure it, why should we refuse to bear the same burden? For the field is not ours, nor the seed, but Christ’s. Since He Himself tolerates it, why should we, as His disciples and servants, expect a better fate? Let us now proceed to the text and meditate on each part separately. What is the first one? The kingdom of heaven, Christ likens to a man sowing good seed in his field. He then identifies Himself as the farmer or sower, who scatters His finest seed upon the field, which represents the world. This, therefore, illustrates the nature and image of the Church in this world, wherein Christ reigns and exerts His power through His Word from the very beginning. Christ prepares His Church by sowing. First, He plows the soil, making it soft and receptive, ready to receive and nourish the seed. This is accomplished through the Word of the Law, which Jeremiah describes as a hammer so powerful that it shatters even the hardest rock, much more so the soil. Thus, with this Word, He softens the hard and stony hearts of people, humbling the proud. For instance, He terrifies the first parents after they had sinned, such that they, unable to bear the sight and voice of God, hid themselves among the trees. Then, once the soil has been well-tilled, He sows the seed by proclaiming the Gospel and the promise of grace through Christ. Adam and Eve, believing this promise, became again children of the kingdom of heaven, as did others who were similarly struck by fear and placed their trust in the promised Savior—such as Abel and Seth, in whose family the true Church remained until Noah, who, through himself and his son Shem, preserved the knowledge of true religion, passing it down until Abraham. From his descendants, it spread to the nations, among whom it has continued and is still cultivated and sown in the world until the end of the age. However, Christ explains in the subsequent verses how this cultivation and sowing proceed and the challenges faced by the sower. By whom? When men were sleeping, he says, the enemy came and sowed weeds among the wheat and went away. In these words, Christ describes the source of all the disturbances that have arisen in the Church throughout all ages. The author of these disturbances is the enemy of the sower of the good seed—namely, the devil, as Christ Himself explains. The devil, as the chief adversary of God, burns with an unimaginable hatred toward God and constantly plots how to corrupt all of God's finest works with his poison. Thus, seeing nothing in creation more excellent than man, who was made in the image and likeness of God, he did not rest until he brought about man’s downfall. And when, through God’s grace, humanity began to be restored and made dear to God again, what fury drove the devil once more against the human race? How many forms of suffering did he unleash upon it? Although he was not able to bring all people under his power, he managed to corrupt the majority beyond what any good person could have imagined. For when Adam hoped to find happiness through his firstborn son, suddenly that very son became the murderer of his brother. When Noah, after the flood, expected to live a golden age with his children, with the entire human race washed away, Ham arose, unexpectedly possessed by the devil. Similarly, Abraham placed great hope in his son Ishmael, only for Ishmael to become a source of great sorrow to him. Isaac, likewise, had high hopes for Esau, yet Esau turned out to be most wicked. This is what Christ means when He says that the enemy sows weeds among the wheat while men sleep—before people even realize it, in ways they cannot possibly prevent. The devil acts with such hidden cunning. Likewise, while the apostles were diligently teaching the Gospel, false apostles and deceitful brethren arose among them unnoticed. See the devil's delight: he does not exert much effort in places where nothing grows but tares; instead, he goes where the fields are well cultivated and sown with the best seed, aiming to corrupt the finest work of the best farmer. In other words, he raises the most scandals—both in doctrine and morals—precisely where the true Church, planted through the Gospel of Christ, flourishes most. This is particularly vexing and offensive because the devil manages to attribute all these scandals to the true teachers, while his own ministers are exonerated. For instance, today, any discord arising—not only in religious doctrine but also in the state—is typically blamed on the true teachers, while others are defended as though they have never erred. Christ alludes to this tactic of the devil when he says: 'After the enemy had sown tares, he went away,' making it appear as though the wheat itself was bad and produced the tares. Although these situations cause immense pain, there is some consolation in recognizing that when tares appear where we had hoped for wheat, it could not have been otherwise. As Paul says: 'There must be heresies.' Therefore, if some are corrupted, let us understand that they were never truly good, but were secretly planted among the wheat by the devil. As it is written in 1 John 2: 'They went out from us, but they were not of us; for if they had been of us, they would have continued with us. But they went out, that it might become plain that they all are not of us.' When, then, does it become clear who are truly wheat and who are tares? It becomes evident when each seed, both good and bad, produces its fruit. Christ instructs us elsewhere to distinguish false teachers and other hypocrites, who follow impious doctrines, from the true ones by their fruits. The principal fruits are teaching and upholding doctrine. It is precisely in this area that truly pious teachers and listeners are revealed, as they sincerely and candidly adhere to the doctrine of Christ—brought down from heaven, propagated throughout the world by the apostles, and harmonizing beautifully with the testimonies of Moses and the prophets. It is then that false prophets and their followers appear, along with the monstrous false doctrines they have secretly harbored for some time, initially resembling wheat in appearance and often flourishing even more. However, when it comes time to bear fruit, none but corrupt fruit are found. But someone might ask, 'How can false doctrines be distinguished from the true ones when impious teachers defend their position using the testimonies of Scripture?' This is precisely the guise that conceals the tares, against which a well-grounded judgment is necessary, as well as a true understanding of the principal points of doctrine. Those who are inexperienced and unlearned must live in the fear of God and persevere in the simplicity of the doctrine they know, not lending their ears to every new spirit. For those who are idle and careless are easily led astray by this deception of the devil, who knows how to use one part of Scripture to oppose another. Therefore, not everything cited from the Word of God immediately applies to the matter at hand; rather, statements must be compared with other statements, and the overall summary of doctrine must be examined. In this way, the tactics by which Satan, through his ministers (whom he sows among the wheat), deceives unguarded and inattentive minds will become clear, following the same artifice he has used from the beginning. What, then, is to be done? Should the tares be immediately uprooted? Indeed, this might seem convenient to us, just as the enemies of Christ proclaim regarding those whom they judge to be heretics and blasphemers. The judgment is the same on the other side, among Anabaptists and similar fanatical individuals, who believe that all the wicked should be put to death. But Christ instructs otherwise: 'Let them grow together until the harvest, lest in uprooting the tares, you also uproot the wheat.' In other words, bear and overcome this evil with patience, for it is not your judgment to make, but mine. In the end, I will manifestly judge and separate the tares from the wheat. If the tares must be endured, why then do we not tolerate the Roman Pontiff with his idolatry? Why should we not tolerate him? Indeed, we do not raise an army against him, nor do we strip him of his power or reduce him to servitude. Rather, we only reveal this son of perdition and lawlessness, whom the Lord will consume with the spirit of His mouth, as Paul foretold in 2 Thessalonians 2. The same Spirit reproves him, convicting all people of sin, righteousness, and judgment. Thus, although, according to Christ's command, we endure the tyranny of the Roman Pontiff, it does not follow that he should not be reproved. The supreme mandate is to teach the Gospel, which commands us to rebuke sin and flee from idolatry. Indeed, nothing could be more favorable to us than if our adversaries, through these words of Christ—'Let them grow'—wanted to prove that they should not be reproved. In doing so, they would openly admit they are tares, not wheat, and would not dare to command us to consider them as wheat. Therefore, Christ’s mandate does not instruct us to approve of impious doctrine but rather to recognize it and yet endure it, leaving its judgment to God. The reason is that if we were to attempt to uproot the tares, we would also uproot the wheat. These words can be interpreted in various ways, but the simplest and clearest meaning, drawn from the nature of the matter itself, is this: if the true Church attempted to eliminate the impious from the world, it would also eliminate itself. There would be no end to the killings. And if the true Church, remaining patient and enduring all injustices, is still attacked in every way, what would happen if it were to contend with the impious multitude by force of arms? Are all scandals in the Church, such as manifest blasphemies, adulteries, murders, thefts, etc., to be tolerated? AS FAR AS THE MINISTRY OF THE WORD IS CONCERNED, these offenses may be rebuked by the Word alone, but not punished with the sword. Nevertheless, the civil authority should not neglect its duty. For the civil authority bears the sword as a terror to wrongdoers, not merely to threaten them, but to punish them in reality. As those who refuse correction through the Word remain under the law, it is the duty of the civil authority to impose punishments upon the wicked, as it is written: “The law is laid down not for the innocent but for the lawless” (1 Timothy 1:9). This is done for three reasons. The first reason is the justice of God, which the magistrate is appointed by God to uphold, defending the good and acting as a terror to evildoers. The second reason is to serve as an example, so that others may be deterred from similar crimes through the punishment of wrongdoers. Without such deterrence, individuals, being naturally inclined to evil, would indulge freely in wickedness, especially since we observe the perversity of some who, knowingly and willingly, rush into open punishment rather than restrain their desires. The third reason is public peace and tranquility, without which human society cannot be preserved. For who could live in peace, seek sustenance, retain possessions, or protect and educate one’s spouse, children, and household if wicked individuals were given license to commit violence without restraint? Therefore, the statement Let both grow together (Matthew 13:30) only prohibits the apostles and ministers of the Word from wielding external force. The civil discipline operates under a different principle, to which this parable does not apply, as it speaks of another kingdom—specifically, the Church and the Kingdom of Heaven—where Christ commands us to bear with the presence of weeds and scandals, just as He endured Judas among the disciples and the ingratitude of the entire people. Is, therefore, the condition of the ministers of the Word harsh? Indeed, it is exceedingly harsh and filled with such great difficulties that they would rather wish for death than be forced to witness the scandals that the devil sets before them. Even great and distinguished men have expressed such sentiments when dealing with civil troubles, which are, in fact, lesser burdens. For example, Demosthenes, after being involved in public affairs for a long time, declared that if two paths were laid before him—one leading to public service and the other to death—he would choose the latter. Likewise, the powerful king Xerxes, following his disgraceful retreat from Greece, lamented that so many things befall humans that they would prefer not to exist at all. The same sentiment is shared by the leaders of the Church. Moses, Elijah, and the other prophets, as well as Jonah, Paul, and others, prayed for death in the face of the overwhelming sorrow they felt due to the scandals and other troubles in the Church. And it is no surprise that this happens to us, who, in the gifts of the Spirit, are by no means equal to those greatest of men and heroes. But against this intolerable feeling we experience in the face of scandals—when we see the immense success and arrogance of false teachers—let us hold fast to the last part of this parable, which is full of consolation. For the wicked will not prosper forever, nor will they oppress and cast down the righteous indefinitely; likewise, the righteous will not forever be the playthings of Satan and the scorn of the world. Christ adds: “At harvest time I will tell the reapers, ‘Collect the weeds first and bind them in bundles to be burned, but gather the wheat into my barn’” (Matthew 13:30). This is also symbolized in the parable of the wedding banquet, where He orders that the one without a wedding garment be bound hand and foot and cast into the outer darkness. And John the Baptist declares that the time is at hand when God will thoroughly cleanse His threshing floor, gathering the wheat into His barn and burning the chaff with unquenchable fire. Let us then keep this outcome before us, if we wish to endure amid the nearly infinite troubles, as we consider that this miserable condition of the Church will one day have a most joyful end, even though in this world, where the multitude of the wicked prevails, the faithful scarcely find any place of respite. Rightly does Paul say: “If for this life only we have hoped in Christ, we are of all people most to be pitied” (1 Corinthians 15:19). Yet, in the midst of such overwhelming troubles, Christ is not absent from us, nor are His ministers, who recognize the weeds, lament their presence among the wheat, and through confession and preaching denounce them. And even if no one else were to notice, Christ Himself is ever vigilant; He knows not only the Church’s afflictions but also their author, the devil, more fully than even the ministers do. Therefore, He constantly watches over and cares for His Church, and He also raises up some of His ministers to rebuke the weeds. Furthermore, the angels are attentive to this matter, for they already have the command to remove all the wicked and ungodly and to present the purified Church to Christ. The only thing remaining is for us to patiently wait for the appointed time when the angels will execute this command of God. The closer this time approaches, the greater our consolation should be, so that it may sustain us amid so many tribulations and prevent us from despairing about ourselves and the Church when we see more weeds than wheat within it, as if it were on the brink of perishing. Instead, we must bear with the power of the ungodly with a steady mind and be all the more diligent, persevering in learning, teaching, and continuously engaging with the Word of God in every way possible, while praying that Christ may restrain the efforts of the devil, who constantly seeks whom he may devour. Let us also pray that He preserves us in true faith until that time when the angels will gather all the elect and present them before their Lord, Jesus Christ. Then they shall be like Him in glory, as in this life they have been like Him in ignominy. For as Daniel declares: “The righteous will shine like the stars in the kingdom of their Father” (Daniel 12:3), while the ungodly shall behold their everlasting disgrace. If we keep this goal of our labors in view, we will be less troubled by the current sorrowful state of the Church.