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Sermon for Christmas Eve; Titus 2:11-15

Christmas Eve Service.

A Sermon by Martin Luther; taken from his Church Postil of 1522.

[The following sermon is taken from volume VI:113-141 of The Sermons of Martin Luther, published by Baker Book House (Grand Rapids, MI). It was originally published in 1908 in english by Lutherans in All Lands Press (Minneapolis, MN), as The Precious and Sacred Writings of Martin Luther, vol. 1. The original title of this sermon appears below. The pagination from the Baker edition has been maintained for referencing. This e-text was scanned and edited by Richard Bucher, it is in the public domain and it may be copied and distributed without restriction.]

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THE APPEARING OF THE GRACE OF GOD.


1. It is written in the book of Nehemiah (ch 4) that the Jews, in rebuilding Jerusalem, wrought with one hand and with the other held the sword, because of the enemy who sought to hinder the building. Paul in Titus 1, 9 carries out the thought of the symbol in this teaching that a bishop, a pastor, or a preacher, should be mighty in the Holy Scriptures to instruct and admonish as well, as to resist the gainsayers. Accordingly, we are to make a twofold use of the Word of God: as both bread and weapon; for feeding and for resisting; in peace and in war. With one hand we must build, improve, teach and feed all Christendom; with the other, oppose the devil, the heretics, the world. For where the pasture is not defended, the devil will soon destroy it; he is bitterly opposed to God's Word. Let us then, God granting us his grace, so handle the Gos-

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pel that not only shall the souls of men be fed, but men shall learn to put on that Gospel as armor and fight their enemies. Thus shall it furnish both pasture and weapons.


2. The first consideration in this lesson is, Paul teaches what should be the one theme of Titus and of every other preacher, namely, Christ. The people are to be taught who Christ is, why he came and what blessings his coming brought us. "The grace of God hath appeared," the apostle says, meaning God's grace is clearly manifest. How was it manifested? By the preaching of the apostles it was proclaimed world wide. Previous to Christ's resurrection, the grace of God was unrevealed. Christ dwelt only among the Jews and was not yet glorified. But after his ascension he gave to men the Holy Spirit. Concerning the Spirit, he before testified (Jn 16, 14) that the Spirit of truth, whom he should send, would glorify him.


The apostle's meaning is: Christ did not come to dwell on earth for his own advantage, but for our good. Therefore he did not retain his goodness and grace within himself. After his ascension he caused them to be proclaimed in public preaching throughout the world--to all men. Nor did he permit the revelation to be made as a mere proclamation of a fact, as a rumor or a report; it was appointed to bring forth fruit in us. It is a revelation and proclamation that teaches us to deny--to reject--ungodly things, all earthly lusts, all worldly desires, and thenceforward lead a sober, righteous and godly life.


3. In the first verse, the true essence of the text, "The grace of God hath appeared, bringing salvation to all men," Paul condemns the favors of the world and of men as pernicious, worthy of condemnation, ineffectual; and would incite in us a desire for divine grace. He teaches us to despise human favor. He who would have God's grace and favor must consider the surrender of all other grace and favor. Christ says (Mt 10, 22), "Ye shall be hated of all men for my name's sake." The Psalmist says (Ps 53, 5,), "God hath scattered the bones of him that campeth against

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thee." And Paul declares (Gal 1, 10), "If I were still pleasing men, I should not be a servant of Christ." Where saving grace of God comes, the pernicious favor must be ignored. He who would taste the former must reject and forget the latter.


4. According to the text, this grace has appeared, is proclaimed, to all men. Christ commanded (Mk 16, 15) that the Gospel be preached to all creatures throughout the whole world. And Paul in many places--for instance Colossians 1, 23--says, "The Gospel, which ye heard preached in all creation under heaven." The thought is, the Gospel was preached publicly in the hearing of all creatures, much more of all men. At first Christ preached the Gospel and only in the land of the Jews, knowledge the Holy Scriptures being confined to that nation, as Ps. 76,2 and Ps 147, 19 declare. But afterward the Word was made free to all men; not confined to any particular section. Psalm 19, 4 declares, "Their line is gone out through the earth, and their words to the end of the world." This is spoken of the apostles.


5. But you may object, "Surely the words of the apostles did not, in their time, reach the end of the world; for nearly eight hundred years elapsed after the apostolic age before Germany was converted, and also recent discoveries show there are many islands and many countries where no indication of the grace of God appeared before the century." I reply: The apostle has reference to character of the Gospel. It is a message calculated, from the nature of its inception and purpose, to go into all the world. At the time of the apostles it had already entered the greater and better part of the world. Up to that day, no message of like character was ever ordained. The Law of Moses was confined to the Jewish nation. Universal proclamation of the Gospel being for the most part accomplished at that time, and its completion being inevitable today--the Scripture phraseology makes it an accomplished fact.

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In the Scriptures we frequently meet with what is called "synecdoche;" that is, a figure of speech whereby a part is made to stand for the whole. For instance, it is said that Christ was three days and three nights in the grave, when the fact is he passed one entire day, two nights, and portions of two other days in that place. Mt 12, 40. Again, we read (Mt 23, 37) of Jerusalem stoning the prophets, yet a large proportion of the inhabitants were godly people. Thus, too, the ecclesiastics are said to be avaricious, but among them are many righteous men. This way of speaking is common to all languages; especially is it found in the Holy Scriptures.


6. So the Gospel was in the apostolic day preached to all creatures; for it is a message introduced, designed and ordained to reach all creatures. To illustrate: A prince, having despatched from his residence a message and seeing it started upon the way, might say the message had gone to the appointed place even though it had not yet reached its destination. Similarly, God has sent forth his Gospel to all creatures even though it has not so far reached all. Note, the prophet says the voice of the apostles has "gone out through all the earth." He does not say their voice has reached the entire world, but is on the way--"is gone out." And so Paul means the Gospel is continuously preached and made manifest to all men. It is now on the way; the act is performed though the effect is not complete.


FIRST EVIL--UNGODLINESS.


7. The appearing of grace, Paul says, instructs us in two things: one is described as "denying ungodliness and worldly lusts." We must explain these terms. The Latin word "impietas," which the apostle renders in the Greek "asebia" and which in Hebrew is "resa," I cannot find any one German word to express. I have made it "ungoettlich wesen," "ungodliness." The Latin and Greek terms do not fully convey the Hebrew meaning. "Resa," properly, is the sin of failing to honor God; that is, of not believing, trusting, fearing him, not surrendering to him, not submit-

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ting to his providence, not allowing him to be God. In this sin, those guilty of gross outward evils are deeply implicated indeed; but much more deeply involved are the wise, sainted, learned ecclesiasts who, relying upon their works, think themselves godly and so appear in the eyes of the world. In fact, all men who do not live a life committed to the pure goodness and grace of God are "impious," ungodly, even though they be holy enough to raise the dead, or perfect in continence and all other virtues. "Graceless" or "faithless" would seem to be the proper adjective to describe them. I shall, however, use the term "ungodly." Paul tells us that saving grace has appeared to the graceless to make them rich in grace and rich in God; in other words, to bring them to believe, trust, fear, honor, love and praise him, and thus transform ungodliness into godliness.


8. Of what use would be the appearing of saving grace were we to attempt to become godly in life through some other means? Paul here declares grace was revealed and proclaimed to the very end that we might deny ungodliness and thereafter live righteously; not through or of ourselves, but through grace. No one more disparages divine grace, and more gainsays its appearing, than do hypocrites and ungodly saints; for, unwilling to regard their own works ineffectual, sinful and faulty, they discover in themselves much good. Measuring themselves by their good intentions, they imagine they deserve great merit independently of grace. God, however, regards no work good--nor is it--unless he by his grace effects it in us. It was for the sake of accomplishing in us all many such works, and of deterring us from our own attempts, that God manifested his saving grace to men.


9. Now, the foremost evil of men is their godlessness, their unsaved state, their lack of grace. It includes first a faithless heart, and then all resultant thoughts, words, works and conduct in general. Left to himself, the individual's inner life and outward conduct are guided only by his natural abilities and human reason. In these his beauty and brilliance sometimes outshine the real saints. But

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he seeks merely his own interest. He is unable to honor God in life and conduct, even though he does command greater praise and glory in the exercise of reason than do the true saints of frequent Scripture mention. So worldwide and so deeply subtle an evil is this godless, graceless conduct, it withholds from the individual the power to perceive the evil of his way, to believe he errs, even when his error is held up to him. The prophet (Ps 32, 2) looks upon this blindness as not that of reason, or of the world, or of the flesh, but as a spiritual deception, leading astray not only the reason but the spirit of man.


10. In fact, that ungodliness is sinful must be believed rather than felt. Since God permitted the manifestation of his grace to all men to lead them to deny ungodliness, we ought to believe him a Being who knows our hearts better than we do ourselves. We must also confess that were it not for the ungodliness and faulty character of our deeds, God would not have ordained the proclamation of his grace for our betterment. Were one to administer remedies to

an individual not ill, he would be looked upon as lacking sense. Accordingly, God must be regarded in the same light by them who, measuring themselves by their good intentions and their feelings, are unwilling to believe all their deeds ungodly and worthy of condemnation, and that God's saving grace is necessary. To them this is a terrible doctrine. Christ (Mt 21, 32) charges the chief priests, doctors and ecclesiasts (elders) with disbelieving John the Baptist,

who called them to repentance; they refused to know their sin. All the prophets met death for accusing the people of the sin of ungodliness. No one believed the prophets. No

one of the people thought himself guilty of such sin. They judged themselves by their feelings, their intentions and works; not by God's Word, not by his counsel delivered through the prophets.


11. Paul employs a strong Greek term, "paedeusa," meaning "to instruct"--such elementary instruction as we give children concerning a thing whereof they have no knowledge at all. The children are guided, not by their reason,

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but by the instructing word of their father. According to his representation they regard a certain thing as useful or as harmful. They believe in and are guided by him. With intelligent and learned individuals, however, we explain in a way comprehensible to their reason why a certain thing is profitable and a certain other thing unprofitable. God designs that we, as childish pupils, be instructed by his saving grace. Then if we cannot feel we may yet believe that our natures are godless and faulty, and so receive grace and walk therein. Well does Christ testify (Mt 18, 3), "Except ye turn, and become as little children, ye shall in no wise enter into the kingdom of heaven;" and Isaiah (ch. 7, 9), "If ye will not believe, surely ye shall not be established." Divine, saving grace, then, has appeared, not only to help us, but also to teach us our need of grace. For the fact of its coming shows all our works godless, graceless, condemned. The psalmist (Ps 119, 5-8) fervently entreats God to teach him his judgments, laws and commandments, that he may not be guided by his own ideas and feelings, a thing God has forbidden (Deut 12, 8), saying: "Ye shall not do . . . every man whatsoever is right in his own eyes."


SECOND EVIL--WORLDLY LUSTS.


12. The other evil in man Paul terms "worldly lusts." Therein is comprehended all disorderly conduct the individual may be guilty of, touching himself and his neighbor; while the first evil-- ungodliness--comprehends all wrongs toward God. Observe Paul's judicious choice of words-- "lusts," "worldly lusts." By the use of "worldly" he would include all evil lusts, whether it be for goods, luxuries, honor, favors or aught of the world wherein one may lustfully sin. He does not say, however, we must deny ourselves worldly goods, or must not make use of them. They are good creatures of God. We must avail ourselves of food, drink, clothing and other necessaries of life. No such thing is forbidden; it is only the lust after them, the undue love and craving for them, that we must deny, for it leads us into all sins against ourselves and our neighbors.


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13. In this expression is also condemned the conduct of godless hypocrites, who, though they may be clad in sheep's clothing and sometimes refrain from an evil deed through cowardice or shame or through fear of hell's punishment, are nevertheless filled with evil desires for wealth, honor and power. No one loves life more dearly, fears death more terribly and desires more ardently to remain in this world than do they; yet they fail to recognize the worldly lusts wherein they are drowned, and their many works are vainly performed. It is not enough to put away worldly works and speech; worldly desires, or lusts, must be removed. We are not to place our affections upon the things of this life, but all our use of it should be with a view to the future life; as follows in the text: "Looking for the . . . appearing of the glory," etc.


14. Observe here, the grace of God reveals the fact that all men are filled with worldly lusts, though some may conceal their lustfulness by their hypocrisy. Were men not subject to such desires, there could be no necessity for the revelation of grace, no need for its benefits, no occasion for its manifestation to all men, no need it should teach the putting off of lusts. For whosoever is not subject to lusts is not called upon to forsake them. Paul's statement here has no reference to such a one. Indeed, he cannot be a human being; hence he has no need of grace, and so far as he is concerned its manifestation is not essential. What, then, must he be? Unquestionably, a devil, and eternally condemned with all his holiness and purity. Could the hypocrites, however, wholly hide their worldly lusts, they could not conceal their ardent desire to hold to this life, and their unwillingness to die. Thus they reveal their lack of grace, and the worldliness and ungodliness of all their works. Nevertheless, they fail to perceive their graceless condition and their perilous infirmity.


15. Further, Paul speaks of "denying," or renouncing. Therein he rejects many foolish expedients devised by men for attaining righteousness. Some run to the wilderness, some into cloisters. Others separate themselves from so-

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ciety, presuming by bodily flight to run away from ungodliness and worldly lusts. Yet others resort to tortures and injuries of the body, imposing upon themselves excessive hunger, thirst, wakefulness, labor, uncomfortable apparel. Now, if ungodliness and worldly lusts were but something painted upon the wall, you might escape them by running out of the house; if they were knit into a red coat, you might pull off the coat and don a gray one; did they grow in your hair, you might have it shaved off and wear a bald pate; were they baked in the bread, you might eat roots instead. But since they inhere in your heart and permeate you through and through, where can you flee that you will not carry them with you? What can you wear under which you will escape them? What will you eat and drink wherein they will not be with you? In a word, what can you do to escape yourself, since you cannot get out of yourself? Dear man, the great temptations are within you. To run away from them would necessitate, first, fleeing from yourself. James says (ch 1, 14), "Each man is tempted, when he is driven away by his own lust, and enticed."


16. The apostle means, not simply that we must flee the outward temptations to sin, but, as he says, that we must "deny" them, must mortify the lusts, or desires, within ourselves. Our lusts being mortified, no external temptation can harm. By such subjection do we truly flee. If we fail to mortify our desires, it will not avail to flee outward temptations. We must remain amidst temptations and there learn through grace to deny lusts and ungodliness. It is written (Ps 110, 2), "Rule thou"--or apply thyself--in the midst of thine enemies." Conflict and not flight, energy and not rest, must be the order in this life if we are to win the crown.


17. We read of an ancient father who, unable to endure temptation in a cloister, left it that he might in the wilderness serve God in peace. But in the desert one day his little water-jug overturned. He set it up, but it overturned a second time. Becoming enraged, he dashed the vessel into pieces. Then, saying within himself, "Since I cannot

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find peace when alone, the defect must be in myself," he returned to the cloister to suffer temptations, from that time forward teaching that we must obtain the victory, not by fleeing worldly lusts, but by denying them.


THE CHRISTIAN LIFE.


18. Paul goes on to show another thing wherein we are instructed of grace--the Christian's manner of life after ungodliness and worldly lusts are denied:


"We should live soberly and righteously and godly in this present world."


What an excellent general rule of life he gives us! one adapted to all conditions. He offers no occasion for sects. He introduces no differing opinions of men, as the case is with human doctrines.


First, he mentions "soberness," wherein is indicated what should be the nature of man's conduct toward himself in all respects. It calls for the subjection of the body, the keeping of it well disciplined. In every place of our text where the term "soberness" is used, Paul has the Greek word "sophron," which signifies, not only soberness, but temperance in every recognition of the body, in every ministration to the flesh; in eating, drinking and sleeping, for instance; in apparel, speech, manner and movement. Such soberness represents what is known in German as honorable living and good breeding. The sober man knows how, in all physical relations, to conduct himself temperately, discreetly and bravely; not leading a wild, shameless, unrestrained, disorderly life, lax in regard to eating, drinking, sleeping, and to speech, manner and movement. In the earlier part of the chapter, Paul devises that aged women teach the young women to be "sober-minded" and chaste.


19. Excessive eating and drinking truly does greatly impede our efforts to lead an honorable life. On the other hand, temperance contributes much to accomplish it. The moment one indulges his appetite to excess, he loses perfect control of himself; his five senses become unmanageable. Experience teaches that when the stomach is filled with meat and drink, the mouth is filled with words, the ears with

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the lust of hearing, the eyes with the lust of seeing. The whole system either becomes indolent, drowsy, dull, or else it grows wild and dissolute, all the members overleaping the bounds of reason and propriety, until no discipline nor moderation remains. The word in our text, therefore, is not inaptly Latinized "sobrius," "soberness." In Greek, the word "sophron" is the opposite of "asotos," just as in German "voellerei" and "maeszigkeit," "drunkenness" and "soberness," are contrasting terms. Examining the Latin "sobrius," we find it does not signify total abstinence from food and drink. "Sobrius" and "ebrius" are also contrasting terms, like the German "trunkenheit oder voellerei" and "nuechterkeit," "drunkenness or ebriety" and "soberness." We Germans also call that individual "nuechtern," "sober," who, though he may have eaten and drunk, is not intoxicated, but has perfect control of himself.


20. You see now the manner of good works advocated by the apostle. He does not require us to make pilgrimages; he does not forbid certain foods; nor does he prescribe a particular garb, nor certain fast days. His teaching is not that of the class who, in obedience to human laws, separate themselves from men, basing their spirituality and goodness upon the peculiarity of their garb and diet, their manner of wearing the hair, their observance of times; who seek to become righteous by not conforming to custom in the matter of clothing, diet, occupation, seasons and movements. They are given an appropriate name in the Gospel--"pharisaei," meaning "excluded" or "separated." In Psalm 80, 13, the prophet calls them "monios," signifying "a solitary one." The name primarily is applied to a wild hog of solitary habits. We shall hereafter designate this class as "solitary." As the psalmist complains, they make terrible havoc of God's vineyard. These pharisees, or solitary ones, make great show with their traditions, their peculiar garb, their meats, days and physical attitudes. They easily draw away the multitude from the common customs of life to their ways. As Christ tells us (Mt 24, 24), even the elect can scarce resist them.

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21. Let us learn here from Paul that no meats, drinks, apparel, colors, times, attitudes, are forbidden and none are prescribed. In all these things, everyone is given freedom, if only they be used in soberness, or moderation. As said before, these temporalities are not forbidden. Only the abuse of them, only excess and disorder therein, is prohibited. Where there is distinction and emphasis on such matters, there you will surely find human laws; not evangelical doctrine, not Christian liberty. Without soberness, or moderation, the ultimate result must be dissimulation, and hypocrisy. Therefore, make use of all earthly things when and where you please, giving thanks to God. This is Paul's teaching. Only guard against excess, disorder, misuse and licentiousness relative to temporal things and you will be in the right way. Do not permit yourself to be misled by the fact that the holy fathers established orders and sects, made use of certain meats and certain apparel, and conducted themselves thus and so. Their object was not peculiar eminence--therein they would have been unholy-- but their conduct was of preference, and as a means for exercising moderation. Likewise do you exercise moderation as you see fit, and maintain your freedom. Confine not yourself to manners and methods, as if godly living consisted in them. Otherwise you will be solitary and deprived of the communion of saints. Diligently guard against such narrowness. We must fast, we must watch and labor, we must wear inferior clothing, and so on; but only on occasions when the body seems to need restraint and mortification. Do not set apart a specified time and place, but exercise your self-denial as necessity requires. Then you will be fasting rightly. You will fast every day in denying worldly lusts. So the Gospel teaches, and they who follow this course are of the New Testament dispensation.


22. Secondly, Paul says we should be "righteous" in our lives. No work, however, nor particular time, is here designated as the way to righteousness. In the ways of God is universal freedom. It is left to the individual to exercise his liberty; to do right when, where and to whom

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occasion offers. Herein Paul gives a hint of how we should conduct ourselves toward our neighbor--righteously. We owe him that righteousness which consists in doing to him as we would have him do to us; in granting to him all we would have him grant us. We are to do our neighbor no bodily harm, no injury to his wife, children, friends, possessions, honor or anything of his. Rather we are obligated, wherever we see he needs our assistance, to aid him, to stand by him, at the risk of our bodies, our property, our honor and everything that is ours. Righteousness consists in rendering to each one his due. What a little word to comprehend so much! How few walk in this way of righteousness, though otherwise living blamelessly! We do everything else but what saving grace reveals to us as our duty to do.


23. The word "neighbor" must be construed to include even an enemy. But the way of righteousness is entirely obliterated. It is much more overgrown in neglect than the way of moderation, which itself is almost wholly untrodden and effaced because of the introduction of certain meats and apparel, certain movements and display. These things have been superabundantly, more than profusely, insinuated. We ape after set forms, and make fools of ourselves with rosaries, with ecclesiastical and feudal institutions, with hearing of masses, with festivals, with self-devised works concerning which is no divine command. 0 Lord God, how wide hell has opened her mouth (see Isaiah 5, 14); and how narrow has the gate of heaven become in consequence of the accursed doctrines and devices of these solitary and pharisaical persons! The prophets unwittingly paint the picture of present-day conditions. They represent hell by the wide-open mouth of a dragon, and heaven by a closed door. Oh, the wretchedness of the picture!


24. It is not necessary to inquire what outward works you can perform. Look to your neighbor. There you will find enough to do, a thousand kind offices to render. Do not suffer yourself to be misled into believing you will reach heaven by praying and attending church, by contribut-

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ing to institutions and monuments, while you pass by your neighbor. If you pass him in this life, he will lie in your way in the life to come and cause you to go by the door of heaven as did the rich man who left Lazarus lying at his gate. Wo to us priests, monks, bishops and Pope! What do we preach? what teach? How we lead the pitiable multitude from the way! The blind leading the blind, both shall fall into the ditch. Such doctrines as Paul declares in the conclusion of this lesson--these are what we should teach.


25. In the third place, we are taught we must live "godly" lives. Here we are reminded of how to conduct ourselves toward God. Now we are fully instructed concerning our duty to ourselves, to our neighbors and to God. As before said, impiety signifies wickedness, ungodliness, lack of grace. Piety, on the other hand, means having faith, godliness, grace. Godly living consists in trusting God, in relying on his grace alone, regarding no work not wrought in us by him, through grace. If we are godly, we will recognize, honor, adore, praise and love God. Briefly in two words, to live godly is to fear and trust God. As it is written (Ps 147, 11), "Jehovah taketh pleasure in them that fear him, in those that hope in his lovingkindness." See also Ps 33, 18. To fear God is to look upon our own devices as pure ungodliness in the light of his manifest grace. These being ungodly, we are to fear God and forsake them, and thereafter guard against them. To trust in God is to have perfect confidence that he will be gracious to us, filling us with grace and godliness.


26. The individual yields to God when he gives himself wholly to God, attempting nothing of himself but permitting the Lord to work in and to rule him; when his whole concern and fear, his continual prayer and desire, are for God to withhold him from following his own works and ways, which he now recognizes as ungodly and deserving of wrath, and to rule over and work in him through grace. Thus the individual will obtain a clear conscience and will love and praise God. Observe, they are pious and filled

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with grace, who do not walk by reason, do not trust in human nature, but rely only on the grace of God, ever fearful lest they fall from grace into dependence upon their own reason, their self-conceit, good intentions and self-devised works. The theme of the entire one- hundred-and-nineteenth psalm is trust in God. In every one of its one hundred and seventy-six verses, David breathes the same prayer. Reliance upon God is a subject of such vital importance, and so numerous are the difficulties and dangers attending human nature and reason and human doctrine, we cannot be too much on our guard.


27. The way of God does not require us to build churches and cathedrals, to make pilgrimages, to hear mass, and so on. God requires a heart moved by his grace, a life mistrustful of all ways not emanating from grace. Nothing more can one render God than such loyalty. All else is rather his gift to us. He says (Ps 50, 14-15), in effect: "Think not, 0 Israel, I inquire after thy gifts and offerings; for everything in heaven and earth is mine. This is the service I require of thee: to offer unto me thanksgiving and pay thy vows. Call upon me in the day of trouble and I will deliver thee, and thou shalt glorify me." In other words: Thou hast vowed that I should be thy God. Then keep this vow. Let me work; perform not thine own works. Let me help thee in thy need. For everything, look to me. Let me alone direct thy life. Then wilt thou be able to know me and my grace; to love and praise me. This is the true road to salvation. If thou doest otherwise, performing thine own works, thou wilt give thyself praise, wilt disregard me and refuse to accept me as thy God. Thou wilt prove treacherous and break thy vow.


28. Note, such obedience to God is real, divine service. For this service we need no bells nor churches, no vessels nor ornaments. Lights and candles are not necessary; neither are organs and singing, images and pictures, tables and altars. We require not bald pates nor caps, not incense nor sprinkling, not processions nor handling of the cross; neither are indulgences nor briefs essential. All

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these are human inventions, mere matters of taste. God does not regard them, and too often they obscure with their glitter the true service of God. Only one thing is necessary to right service--the Gospel. Let the Gospel be properly urged; through it let divine service be made known to the people. The Gospel is the true bell, the true organ, for divine service.


29. Further, Paul says we are to live as he describes "in this present world." First: the perfect life cannot be accomplished by works; our whole life, while we remain here, must be sober, righteous and godly. Christ promises (Mt 10, 22), "He that endureth to the end, the same shall be saved." Now, there are some who, it must be admitted, occasionally accomplish good; but occasional accomplishment is not a complete life of goodness, nor does it mean endurance to the end. Second: No one can afford to leave this matter of a godly life until death, or until another world is reached. Whatever we would have in the life to come must be secured here.


30. Many depend upon purgatory, living as it pleases them to the end and expecting to profit by vigils and soulmasses after death. Truly, they will fail to receive profit therein. It were well had purgatory never been conceived of. Belief in purgatory suppresses much good, establishes many cloisters and monasteries and employs numerous priests and monks. It is a serious drawback to these three features of Christian living: soberness, righteousness and godliness. Moreover, God has not commanded, nor even mentioned, purgatory. The doctrine is wholly, or for the most part, deception; God pardon me if I am wrong. It is, to say the least, dangerous to accept, to build upon, anything not designated by God, when it is all we can do to stand in building upon the institutions of God which can never waver. The injunction of Paul to live rightly in this present world is truly a severe thrust at purgatory. He would not have us jeopardize our faith. Not that I, at this late day (when we write 1522), deny the existence of purgatory; but it is dangerous to preach it, whatever of truth

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there may be in the doctrine, because the Word of God, the Scriptures, make no mention of a purgatory.


31. Paul's chief reason, however, for making use of the phrase "in this present world" is to emphasize the power of God's saving grace. In the extreme wickedness of the world, the godly person is as one alone, unexampled as it were, a rose among thorns; therefore he must endure every form of misfortune, of censure, shame and wrong. The apostle's thought is: He who would live soberly, righteously and godly must expect to meet all manner of enmity and must take up the cross. He must not allow himself to be misled, even though he has to live alone, like Lot in Sodom and Abraham in Canaan, among none but the gluttonous, the drunken, the incontinent, unrighteous, false and ungodly. His environment is world and must remain world. He has to resist and overcome the enticements of earth, censuring worldly desires. To live right in this present world, mark you, is like living soberly in a saloon, chastely in a brothel, godly in a gaiety hall, uprightly in a den of murderers. The character of the world is such as to render our earthly life difficult and distressing, until we longingly cry out for death and the day of judgment, and await them with ardent desire; as the next clause in the text indicates. Life being subject to so many evils, its only hope is in being led by grace. Human nature and reason are at a loss to direct it.


"Looking for the blessed hope."


32. With these words the apostle makes the godly life clearly distinct from every other life. Here is the text that enables one to perceive how he measures up to the life of grace. Let all who presume to think they live godly, step forward and answer as to whether or no they delight in this hope, as here pictured; whether they are so prepared for the day of judgment that they await it with pleasure; whether they regard it as more than endurable, as even a blessed event to be contemplated with longing and with cheerful confidence. Is it not true that human nature ever shrinks from the judgment? Is it not true that if the ad-

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vent of that day rested upon the world's pleasure in the matter, it would never come? and particularly in the case of hypocritical saints? Where, then, does human nature stand? where reason? where the free-will so much extolled as inclined to and potent for good? Why does free-will not only flee from good but shrink from that honor to the God of salvation which the apostle here refers to as a "blessed hope" and in which hope we shall be blessed? What is to prevent the conclusion here that they who shrink from the judgment lead lives impious, blamable and devoid of grace, the evils and ungodliness of which they might, but for the approach of that day, conceal? What is more ungodly than to strive against God's will? But is not that just what the individual does who would flee from the day wherein the honor of God shall be revealed, who does not await the event with a loving and joyful heart? Mark you, then, he who desires not that day and does not with delight and with love to God await it, is not living a godly life, not though he is able even to raise the dead.


33. "Then it must be," you say, "that few lead godly lives, particularly among those solitary, spiritual ones who above all men flee death and the judgment." That is just what I have said. These separated individuals simply lead themselves and others from the true path, obliterating the ways marked out of God. Plainly we see now how little reason and nature can accomplish; they but strive against God. And we see how necessary is saving grace. For when our own works are abandoned, God comes and alone works in us, enabling us to rise from ourselves, from our ungodly conduct, to a supernatural, grace-filled, godly life. Then we not only do not fear the day of judgment, but cheerfully, even longingly, await it, contemplating it with joy and pleasure. This point has been further treated in the Gospel lesson for the second Sunday in Advent.


34. True godliness, you note, is not taught by human nature or mortal reason, but by the manifest grace of God. By grace are we enabled to deny worldly lusts, even to feel aversion to them, to desire liberation from them, to be

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dissatisfied with our manner of life in general. More than that, it creates in us a disposition essential to godliness, a disposition to entreat God with perfect confidence and to await with pleasure his coming. So should we be disposed.


35. Now, let us carefully weigh the words "blessed hope." A contrast is presented to that miserably unhappy life wherein, when we attempt to walk uprightly, we are only harassed by misfortune, danger and sin. All in this life serves but to vex, while we have every reason to be encouraged in that hope. Such is the experience of them who earnestly endeavor to live soberly, righteously and godly. The world cannot long endure this class; it soon regards them as repulsive. Paul testifies (Rom 5, 3): "We also rejoice in our tribulations: knowing that tribulation worketh stedfastness; and stedfastness, approvedness; and approvedness, hope: and hope putteth not to shame." Thus our eyes remain closed to the worldly and visible, and open to the eternal and invisible. All this transformed condition is the work of grace, through the cross, which we must endure if we attempt to lead a godly life, the life the world cannot tolerate.


"And appearing of the glory."


36. Paul's word for "advent!' here is "epiphaniam," "appearing" or "manifestation." Similarly, he spoke above of the "appearance" or "manifestation" of grace. The word "advent" in the Latin, therefore, does not express all. The apostle would make a distinction between the first appearing and the last. The first appearing was attended by humility and dishonor, with intent to attract little attention and occasion no manifestation but that made in faith and through the Gospel. Christ is at present not manifest in person, but on the day of judgment he will appear in effulgent splendor, in undimmed honor; a splendor and honor eternally manifest to all creatures. The last day will be an eternal day. Upon the instant of its appearing every heart

and all things will stand revealed. Such is the meaning of "the appearing of glory" mentioned, the appearance of Christ's honor. Then there will be neither preaching nor

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faith. To all men everything will be manifest by experience, and by sight as in a clear day. Hence Paul adds,


"Of the great God and our Saviour Jesus Christ."


Not that another and lesser God exists; but that God has reserved unto the last day the displaying of his greatness and majesty, his glory and effulgence. We behold him now in the Gospel and in faith--a narrow view of him. Here he is not great because but slightly comprehended. But in the last appearing he will permit us to behold him in his greatness and majesty.


37. The words of this verse afford comfort to all who live soberly, righteously and godly. For the apostle therein declares the coming glory, not of our enemy or judge, but of our Saviour, Jesus Christ, who will at that time give us perfect happiness. For the day of that glorious appearing he will make the occasion of our liberation from this world wherein we must endure so much in the effort to lead a godly life in response to his will. In view of his coming and our great and glorious redemption, we ought firmly and cheerfully to bear up under the persecution, murders, shame and misfortunes the world effects, and to be courageous in the midst of death. With these joys before us, we ought the more stedfastly to persevere in a godly life, boldly relying upon the Saviour, Jesus Christ.


38. On the other hand, the words of this verse are terrible to the worldly-minded and wicked who are unwilling to endure, for the sake of godliness, the persecutions of the world. They prefer to make their godliness go no farther than to live without friction in the world and thus avoid incurring enmity and trouble. But the dissolute, the reckless, the obdurate, utterly disregard those words. They never give a thought to the fact of having to appear on the final day. Like frenzied animals, they run blindly and heedlessly on to the day of judgment and into the abyss of hell. You may ask, "How shall I obtain the godliness fitted to enable me to confidently await that day, since human nature and reason flee from a godly life and cannot accomplish it?" observe what follows,

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"Who gave himself for us."


39. The things the apostle has been so carefully presenting are laid before you to enable you to perceive and acknowledge your helplessness, to utterly despair of your own power, that you may sincerely humble yourself and recognize your vanity, and your ungodliness, impiety and unsaved state. Note, the grace appearing through the Gospel teaches humility; and being humbled, one desires grace and is disposed to seek salvation. Wherever a humble desire for grace exists, there is open to you the door of grace. The desire cannot be without provision for its fulfilment. Peter says (I Pet 5, 5), "God resisteth the proud, but giveth grace to the humble." And Christ frequently in the Gospel declares: "Whosoever shall exalt himself shall be humbled; and whosoever shall humble himself shall be exalted."


40. So the blessed Gospel is presented to you. It permits saving grace to appear in and shine forth from you, teaching you what more is required to keep you from falling into despair. Now, the Gospel, the appearance of the light of grace, is this which the apostle here declares, namely, that Christ gave himself for us, etc. Therefore, hearken to the Gospel; open the windows of your heart and let saving grace shine forth, to enlighten and teach you. This truth, that Christ gave himself for us, is the message spoken of as proclaimed to all men. It is the explanation of what is meant by the appearing of grace.


41. Banish from your mind, then, the error into which you may have fallen, of thinking that to hear the epistles of Paul and Peter is not to hear the Gospel. Do not allow yourself to be misled by the name "epistle." All Paul writes in his epistles is pure Gospel. He says so in Romans 1, 1 and in First Corinthians 4, 15. In fact, I venture to say the Gospel is more vividly presented in the epistles of Paul than in the four books of the evangelists. The latter detail the life and words of Christ, which were understood only after the advent of the Holy Spirit, who glorified Christ. Thus the Saviour himself testifies. Paul, though he records no account of the life of Christ, clearly

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explains the purpose of our Lord's coming, and shows what blessings his advent brings to us. What else is the Gospel but the message that Christ gave himself for us, to redeem us from sin, and that all who believe it will surely be saved?


So we are to despair of our own efforts and cleave to Christ, relying upon him alone. Gracious, indeed, and comforting is this message, and readily welcomed by hearts despairing of their own efforts. "Evangelium," or Gospel, implies a loving, kind, gracious message, fitted to gladden and cheer a sorrowing and terrified heart.


42. Take heed to believe true what the the Gospel, declares--that Christ gave himself for you for the sake of redeeming you from all unrighteousness and of purifying you for a peculiar inheritance. It follows that, in the first place, you must believe and confess all your efforts, impure, unrighteous; and that your human nature, reason, art and free-will are ineffectual apart from Christ. Unless you so believe, you make void the Gospel; for, according to the Gospel, Christ did not give himself for the righteous and the pure. Why should he? With righteousness and purity existent, he would be giving himself in vain. It would be a senseless giving.


In the second place, you must believe that Christ gave himself for you, to put away your impurity and unrighteousness and make you pure and righteous in himself. If you believe this, it will be so. Faith will accomplish it. The fact that he gave himself for you can make you pure and righteous only through faith on your part. Peter (Acts 15, 9) speaks of the cleansing of hearts by faith. Observe, Christ is not put into your hand, not given you in a coffer, not placed in your bosom nor in your mouth. He is presented to you through the Word, the Gospel; he is held up before your heart, through the ears he is offered to you, as the Being who gave himself for you--for your unrighteousness and impurity. Only with your heart can you receive him. And your heart receives when it responds to your opened mind, saying, "Yes, I believe." Thus through the

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medium of the Gospel Christ penetrates your heart by way of your hearing, and dwells there by your faith. Then are you pure and righteous; not by your own efforts, but in consequence of the guest received into your heart through faith. How rich and precious these blessings!


43. Now, when faith dwelling within you brings Christ into your heart, you cannot think him poor and destitute. He brings his own life, his Spirit--all he is and commands. Paul says the Spirit is given, not in response to any work of man, but for the sake of the Gospel. The Gospel brings Christ, and Christ brings the Spirit--his Spirit. Then the individual is made new; he is godly. Then all his deeds are well wrought. He is not idle; for faith is never inactive. It continually, in word and act, proclaims Christ. Thus the world is roused against Christ; it will not hear, will not tolerate, him. The result is crosses for the Christian, and crosses render life loathsome and the day of judgment desirable. This, mark you, explains the Gospel and the appearing of the saving grace of God.


44. How can death and the day of judgment terrify the heart that receives Christ? Who shall injure such a one when the great God and Saviour, Jesus Christ, who orders the day of judgment, stands by with all his glory, greatness, majesty and might? He who gave himself for us, he and no other, will control that day. Assuredly he will not deny his own testimony, but will verify your faith by declaring he gave himself for your sins. And what have you to fear from sin when the judge himself owns he has taken it away by his own sacrifice? Who will accuse you? Who may judge the judge? who exercise authority over him? His power outweighs that of all the world with its sins innumerable. Had he purchased your salvation with anything but himself, there might be great error in this doctrine. But what can terrify when he has given himself for you? He would have to condemn himself before sin could condemn the souls for whom he died.


45. Here is strong, unquestionable security. But our connection with it depends upon the stedfastness of our

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faith. Christ certainly will not waver. He is absolutely stedfast. We should, then, urge and enforce faith by our preaching and in our working and suffering, ever making it firm and constant. Works avail nothing here. The evil spirit will assail only our faith, well knowing that upon it depends all. How unfortunate our failure to perceive our advantage! for we ignore the Gospel with its saving grace. Wo unto you, Pope, bishops, priests and monks! Of what use are you in the churches and occupying the pulpits? Now let us analyze the words,


"That he might redeem us."


46. He gave himself to redeem--not himself, but us. Evidently, we are naturally captives. Then how can we be presumptuous and ungrateful enough to attribute so much merit to our free-will and our natural reason? If we claim there is aught in us not bound in sin, we disparage the grace whereby, according to the Gospel, we are redeemed. Who can do any good thing while captive in sin, while wholly unrighteous? Our own efforts may seem to us good, but in truth they are not; otherwise, the Gospel of Christ must be false.


"From all iniquity."


47. The word Paul uses for "iniquity" is "anomias," the specific meaning of which is, anything not conforming to the Law, whether transgression of soul or body, the former transgression being ungodliness or impiety, and the latter worldly lusts. He is careful to add the word "all," to make plain the inclusion of the sins of the body and the unrighteousness of soul wherefrom Christ has completely redeemed us. This teaching is a blow at the self-righteous and separate, who redeem themselves, and others as well, from certain forms of unrighteousness by means of the Law, or by their own reason and free-will. In reality they do avoid the outward act of transgression, being restrained by prohibitions, or fear of pain and penalty, or expectation of reward or gain. But this is only ridding of the scum of unrighteousness; the heart remains filled with ungodly, unregenerate inclination and worldly lusts, and neither body nor soul

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righteous. But through faith Christ redeems us from all unrighteousness. He liberates us, enabling us to live godly and heavenly, a power we had not when in the prison of unrighteousness.


"And purify unto himself."


48. Sin is attended by two evils: First, it takes us captive. In its power we are incapable of doing good, of desiring or even recognizing good. Sin thus robs us of power, freedom and light. The second evil attendant upon sin is the natural outcome of the first: we forsake good to engage only in iniquity and impurity, tilling with hard and heavy labor the land of wicked Pharaoh in Egypt. But when, through faith, Christ comes, he liberates from the bondage of Egypt and gives power to do good. That power is our first gain.


49. Afterward, the effort of our entire lives should be to purge from body and soul unrighteous, unregenerate, and worldly conduct. Until death our lives should be nothing but purification. While it is true that faith instantly redeems from all legal guilt and sets free, yet evil desires remain in body and soul, as odor and disease cling to a dungeon. Faith occupies itself with purifying from these. Typical of this principle, Lazarus in the Gospel was raised from the dead by a single word (Jn 11, 44), but afterward the shroud and napkin had to be removed. And the half-dead man whose wounds the Samaritan bound up and whom the Samaritan carried home, had to remain in the inn until he was restored.


"A people for his own possession."


50. The thought is of ownership--a peculiar inheritance or possession. The Scriptures term God's people his inheritance. As a landholder cultivates, nourishes and improves his inheritance, so, through the medium of our faith, Christ, whose inheritance we are, cultivates us, or impels us to daily grow better and more fruitful. Thus you see, faith liberates from sin, but more than that, it makes us Christ's inheritance, which he accepts and protects as his own. Who can injure us when we are the inheritance of the mighty God?


"Zealous of good works."

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51. As ungodliness is opposed by inheritance, so zeal or diligence in our efforts after good opposes worldly lusts. By inward godliness we become Christ's heritage, and by sober and righteous living are good works wrought. As his heritage we serve him, and by good works we serve our neighbors and ourselves; first the heritage, then the good works. For good works are not wrought without godliness, and we are taught we must be zealous--zelotaethat is, must emulate one another in doing good, or vie with one another in the effort to work universal good, disputing who was the best and who did the most good. This is the real meaning of the word "zelotae." Where are these now?


"These things speak and exhort."


52. Truly, 0 Lord God, it is a vital charge, this--not only to preach the principles taught in this lesson, but contiually to urge, admonish and arouse the people, leading them to faith and actually good works. Though we may have taught, we must follow it up with persevering exhortation, that the Word of God may have its sway.


53. 0 Pope, bishops, priests and monks now flooding the Church with fables and human doctrines, let these things sink into your minds. You will have more than enough to preach if you attempt only what this text contains, provided you continually admonish the people and enforce it. It beautifully portrays the life of the Christian. Its teaching, and only this, are you to preach and enforce. God grant it! Amen.

54. Note, the office of a minister calls for two things--teaching and exhortation. We must teach the uninformed, and must admonish the already informed lest they go backward, grow indolent or fall away entirely instead of persevering against all temptations.


THE ARMOR FURNISHED BY THE TEXT.


55. First, the text gives us authority to maintain that without grace no good can be wrought and all human efforts are sinful. This principle is established by Paul's statement, "Grace hath appeared." Evidently, previous to the advent mentioned, no grace existed among men. If

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no grace existed, plainly there was only wrath. Therefore, without grace, there is in ourselves nothing but unregeneracy and wrath, instead of good.


56. Again, Paul's reference to saving grace clearly indicates that whatever is devoid of grace is already condemned and beyond the power of procuring help and salvation. Where, then, is free will? Where are human virtues, human reason and opinions? All are without saving grace, all are condemned, sinful and shameful before God, even though precious in our sight.


57. Still more impressive is the phrase "to all men." None are excepted. Manifestly, then, until recognition of the Gospel, naught but wrath ruled in all men. The apostle says (Eph 2, 3), "We were by nature children of wrath, even as the rest." Here he repels with safe armor, and stops the mouths of, all who boast of reason, works, opinions, free-will, light of nature, etc., as efficacious without grace. He makes them all corrupt, impious, ungodly and devoid of grace.


58. Further, Paul declares the grace of God appeared to "all men" to enable them to "deny ungodliness and worldly lusts." Who can stand before the armor he uses? What is the inevitable conclusion but this: without the grace of God, the works of all men are ungodliness and worldly lusts? For were there godliness, or spiritual aspirations, in any individual, there would be no reason for "all men" to deny ungodliness and worldly lusts; neither would the saving appearance of grace be called for in all cases. In this way, mark you, we should use the Scriptures as armor against false teachers. Not only are they for the exercise of our faith in our daily living, but for the open defense and battle of faith against the attacks of error.


59. Before the testimony of this text, all hypocrites, all ecclesiastics, must lie prostrate in defeat, no matter how much they may have fasted, prayed, watched and toiled. These exertions will avail naught; ungodliness and worldly lusts will still survive in them. Though shame may cause them to conceal evil expression, the heart is still impure.

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Could our works, apparel, cloisters, fasting and prayers render us godly, the apostle might more properly have said that a prayer or a fast, a pilgrimage or an order, or something else, had appeared teaching us to be godly. But emphatically it is none of these; it is the appearing of saving grace. This, this alone, nothing else, renders us godly.


60. The danger and error of human laws, orders, sects, vows, and so on, is easily apparent. For they are not grace; they are merely works, by their false appearance leading the whole world into error, distress and misery. Under their influence, the world forgets grace and faith, and looks for godliness and happiness in these errors.


61. Again, Paul's admonition to us to look for the blessed and glorious appearing of the great God establishes the fact of another life beyond this. Plainly, it is evident that the soul is immortal; yes, that even the body must rise again. We say in the creed, "I believe in the resurrection of the body and in the life everlasting."


62. Further, it may be logically inferred from Paul's language--"the great God and our Saviour Jesus Christ"--that Christ is true God. Clearly, then, it follows that the Being to come in glory on the judgment day is the great God and our Saviour, Jesus Christ.


63. Should one in a caviling spirit apply to the Father alone the reference here to "the great God," his theory would not hold. For this glorious appearing is shared by the great God and our Saviour, Jesus Christ. Were Christ not true God, the glory and splendor of God would not be attributed to him. Since mention is made of the splendor, the glory, the work, of "the great God and our Saviour" the latter must be God with the former. Through the mouth of Isaiah, God has more than once said, "My glory will I not give to another," and yet here he shares it with Christ. Hence Christ can be no other than God. The glory of God is his. Yet he is a person distinct from the Father.


64. Once more, a strong argument against human doctrine is afforded us in Paul's words, "These things speak and exhort." Had Paul designed anything further to be

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taught than the things he mentions, he surely would have said so. Our bishops and popes today think they have done enough when they permit these Paul's injunctions to be written in books and on slips of paper, enforcing them by no commands of their own; but the fact is, their own voices should be heard in constant preaching and enforcing of the Gospel. Woe unto them!