At the close of our text we read: “And he,” that is, Christ,” taught daily in the temple. But the chief priests and the scribes and the chief of the people sought to destroy him.” V. 47. After they had become blind to that which belonged to their peace, after they had lost all fear of God’s judgment, they fell from this sin into another without considering it sin; the most bitter enmity grew from their contempt of Christ, until finally they plotted to murder him, the Innocent, and did not rest until their bloodthirstiness was appeased by seeing Christ on the cross.
In their example you see the condition of a person who is hardened. He has fallen so far that he no longer knows what belongs to his peace. In vain God’s Word is preached to him; he no longer knows what belongs to his peace. His heart is hard as a rock. Though the Gospel with all its strength and comfort is preached to him, though Christ is presented ever so movingly in his love of sinners, and though he is in an ever so friendly and urgent a manner incited and enticed, it does not move the hardened person. And though the Law is preached to him in all its threatening severity, though God is described in his frightening righteousness and holiness, and though he is ever so earnestly admonished and warned, it does not move the hardened person. Though grace or wrath, life or death, blessing or curse, heaven or hell, salvation or damnation is presented to him, it is all the same to the hardened person…
…as little as God’s Word enlightens, awakens, and moves a hardened person to repent, so little do also the events of his life, which God permits him to experience. If all goes well, he does not let his heart become soft; the more love God shows him, the more secure, proud, and impudent he becomes, the more he believes that he is in no trouble. On the other hand, if things do not go well, he absolutely refuses to let himself be humbled. Then he murmurs against the Ruler of his fate, and insolently reviles the Almighty in heaven.
Finally, he comes to the point where he no longer feels any sin. His conscience is branded; it no longer carries out its duty; it no longer accuses him; it has become silent. He does only what he wishes without fearing God’s punishment; he becomes a declared enemy of Christ, his work, his Christians, and finally even persecutes them. The tears of anxious parents, brothers, sisters, former fellow-believers, and friends are in vain; the hardened laughs at those who sympathize with him and thus he hurries to meet the day of the revelation of God’s righteous judgment, hell and damnation.
C. F. W. Walther, “Sermon on the Gospel for the Tenth Sunday after Trinity”
14. …We must believe that our righteousness, salvation, and comfort lie outside of ourselves, namely, that we are righteous before God, acceptable to him, holy and wise, even though there is nothing within us but sin, injustice, and stupidity. In my conscience there is nothing but an awareness and feeling of sin and of the fear of death; and, therefore, I must look elsewhere for help, and must believe that there is no sin and no death. A person who refuses to see what he does see, and who refuses to feel what he does feel must be completely bewitched. My eyes see a bronze gulden, a sword, fire, and yet I’m supposed to say, That is not a bronze gulden, no sword, no fire. That’s how it is with the forgiveness of sins. I feel that I have been a bad boy, that I still am a bad boy, and yet I’m supposed to say, All my sins are forgiven; for this is the message that has been proclaimed to me: “Your sins are forgiven.”
16. But I repeat, flesh and blood have this affliction, that they are always trying to bring up something on which they can depend. Human nature is defenseless against a bad habit; it cannot avoid an awareness of sins and yet cannot believe in pure grace and the forgiveness of sins. If you have developed this skill, of not seeing what you do see, and of not feeling what you do feel, then let me tell you about something nobler and more majestic. But I warn you, it will take you a long time to develop this artistic skill! For this business of faith in the forgiveness of sins is just as if someone were aiming a loaded gun at your face and was ready to pull the trigger, and yet you are to believe and to say, Not to worry!
18. Now there is no way of receiving forgiveness of sins except to simply close my eyes and believe that my sins are forgiven, as we pray in the Christian Creed: “I believe in the Holy Spirit…the forgiveness of sins.” But by nature my reason would prefer to have this article avoid calling sin “sin”, and would instead describe it as an apparent but imaginary sin; in other words, that sin would be a word used only in a self-deprecating way to indicate humility. In short, I would prefer to present myself to the Lord as a falsely accused sinner, and to confess myself to be a sinner but without feeling guilty of sin. To me that would be the ideal kind of sinner. …So, whoever wants to truly confess that he is a sinner must see to it that he is not confessing any dreamed up or imaginary sins. He must confess that his sins are just as real as adultery, theft , murder, and the like, that is, that these sins are so great that they will take you to hell unless they are forgiven. For even if we don’t commit all the gross, outward sins like adultery, theft, or murder, nevertheless, unless we have this benefit of believing in the forgiveness of sins, our sins will damn us to the abyss of hell.
…The uneducated masses have no idea of what either sin or the forgiveness of sins is. But we who assume that we do know what forgiveness of sins is will have to keep on learning what it is as long as we live. For it is our natural inclination to try to erase our sins by our own efforts and to minimize our sins by saying, “I’m not aware of having committed any special sins; I’m not an adulterer, or a thief, or a murderer, and so on. Our confession of sins, however, must be genuine, so that before God we plead: Dear Lord, if you enter into judgment with me, what you will find is not imaginary, but genuine, great sins…That is the kind of confession of sins that is required, for if the forgiveness of sins is to be genuine, then the sins themselves must also be genuine.
21. So Christ created this article, forgiveness of sins, in us through baptism but he also continues to maintain it through the Word, Sacrament, absolution, and the Holy Spirit whom he sends into the heart. Sin is indeed present in us, but is forgiven, just as the snakes which some people carry about in their bosoms are indeed reptiles, but nonpoisonous ones. That’s how it is with the sin that weights us down; it is truly sin, but it is not a damning kind of sin, because it is forgiven. It is like death which destroys the Christian physically; it is truly death, but a death that has already been overcome…
Martin Luther, “Sermon on the 22nd Sunday after Trinity (1530)”, House Postil.
- While You’re Still Falling Into the Swamp. Trinity 14 Sermon. Galatians 5:16-24 (deprofundisclamaviadtedomine.wordpress.com)
On Chapter 5: 19 (“Now the works of the flesh are evident…”
These things sufficiently declare who be the true saints indeed, and which is to be called a holy life: not the life of those which lurk in caves and dens, which make their bodies lean with fasting, which wear hair, and do other like things with this persuasion and trust, that they shall have singular reward in heaven above all other Christians; but of those which be baptized and believe in Christ, which put off the old man with his works, but not at once: for concupiscence remaineth in them so long as they live: the feeling whereof doth hurt them nothing at all, if they suffer it not to reign in them, but subdue it to the Spirit.
This doctrine bringeth great consolation to godly minds, that when they feel these darts of the flesh, wherewith Satan assaileth the spirit, they should not despair: as it happened to many in the Papacy, which thought that they ought to feel no concupiscence of the flesh; whereas notwithstanding Jerome, Gregory, Benedict, Bernard, and others (whom the monks set before them as a perfect example of chastity and of all Christian virtues) could never come so far as to feel no concupiscence [or lust] of the flesh. Yea, they felt it, and that very strongly. Which thing they acknowledge and plainly confess in divers places of their books. Therefore God did not only not impute unto them these light faults, but even those pernicious errors which some of them brought into the Church. Gregory was the author of the private mass, than which there never was any greater abomination in the Church of the Yew Testament. Others devised monkery, wicked worshippings and voluntary religions. Cyprian contended that they which had been baptized of heretics should be rebaptized.
Therefore we rightly confess in the articles of our belief, that we believe [there is] a Holy Church. For it is invisible, dwelling in Spirit in a place that none can attain unto, and therefore her holiness cannot be seen: for God doth so hide her and cover her with infirmities, with sins, with errors, with divers forms of the cross and offenses, that according to the judgment of reason it is nowhere to be seen. They that are ignorant of this, when they see the infirmities and sins of those which are baptized, which have the Word and believe it, are by and by offended, and judge them not to pertain to the Church. And in the meanwhile they dream that the hermits and monks [and such other shavelings] are the Church; which honor God only with their lips, and worship Him in vain, because they follow not the Word of God, but the doctrines and commandments of men, and teach others to do the same. And because they do certain superstitious and monstrous works, which [carnal] reason magnifieth and highly esteemeth, therefore they judge them to be saints and to be the Church; and in so doing they change and turn this article of faith clean contrary: ‘I believe [that there is] a holy Church’ etc., and in the stead of this word ‘I believe,’ they put in ‘I see.’ These kinds of righteousness and holiness of man’s own devising, are nothing else but spiritual sorceries wherewith the eyes and minds of men are blinded and led from the knowledge of true holiness.
But thus teach we, that the Church hath no spot nor wrinkle, but is holy, and yet through faith only in Christ Jesus: again, that she is holy in life [and conversation] by abstaining from the lusts of the flesh, and by exercise of spiritual fruits; but yet not in such sort that she is delivered from all evil desires, or purged from all wicked opinions and errors. For the Church always confesseth her sins, and prayeth that her faults may be pardoned (Matthew 6:12); also she believeth the forgiveness of sins. The saints therefore do sin, fall, and also err: but yet through ignorance. For they would not willingly deny Christ, forsake the Gospel, revoke their Baptism, etc., therefore they have remission of sins. And if through ignorance they err also in doctrine, yet is this pardoned; for in the end they acknowledge their error, and rest only upon the truth and the grace of God offered in Christ, as Jerome, Gregory, Bernard, and others did. Let Christians then endeavor to avoid the works of the flesh; but the desires [or lusts of the flesh] they cannot avoid.
It is very profitable therefore for the godly to feel the uncleanness of their flesh, lest they should be puffed up with some vain and wicked opinion of the righteousness of [their own] works, as though they were accepted before God for the same. The monks being puffed up with this opinion of righteousness, thought themselves to be so holy because of their holy kind of life, that they sold their righteousness and holiness to others, although they were convinced by the testimony of their own hearts, that they were unclean. So pernicious and pestilent a poison it is for a man to trust in his own righteousness, and to think himself to be clean. But the godly, because they feel the uncleanness of their own hearts, therefore they cannot trust to their own righteousness. This feeling so maketh them to stoop, and so humbleth them, that they cannot trust to their own good works, but are constrained to fly unto Christ their mercy-seat and only succor, who hath not a corrupt and sinful but a most pure and holy flesh, which he hath given for the life of the world. In him they find a sound and perfect righteousness. Thus they continue in humility; not counterfeit and monkish, but true and unfeigned, because of the uncleanness which yet remaineth in their flesh: for the which if God would straitly judge them, they should be found guilty of eternal death. But because they lift not up themselves proudly against God, but with a broken and contrite heart humbly acknowledging their sins, and resting wholly upon the benefit of the mediator Christ, they come forth into the presence of God, and pray that for his sake their sins may be forgiven them; God spreadeth over them an infinite heaven of grace, and doth not impute unto them their sins for Christ’s sake.
This I say, to the end that we may take heed of the pernicious errors of the sophisters touching the holiness of life, wherein our minds are so wrapped, that without great difficulty we could not wind ourselves out of them.
Wherefore, do you endeavor with diligence, that ye may discern and rightly judge between true righteousness and holiness, and that which is hypocritical: then shall ye behold the kingdom of Christ with other eyes than [carnal] reason doth, that is, with spiritual eyes, and certainly judge those to be true saints indeed which are baptized and believe in Christ, and afterwards in the same faith whereby they are justified, and their sins both past and present are forgiven, do abstain from the desires of the flesh. But from these desires they are not thoroughly cleansed; for the flesh lusteth against the spirit. Notwithstanding these uncleannesses do still remain in them to this end, that they may be humbled, and being so humbled, they may feel the sweetness of the grace and benefit of Christ. So these unclean remnants of sin do nothing at all hinder, but greatly further the godly; for the more they feel their infirmities and sins, so much the more they fly unto Christ the throne of grace, and more heartily crave his aid and succor: to wit, that he will adorn them with his righteousness, that he will increase their faith, that he will endue them with his Spirit, by whose [gracious leading and] guiding they may overcome the lusts of the flesh, that they may not rule and reign over them, but may be subject unto them. Thus true Christians do continually wrestle with sin, and yet notwithstanding in wrestling they are not overcome, but obtain the victory.
This have I said, that ye may understand, not by men’s dreams, but by the Word of God, who be true saints indeed. We see then how greatly Christian doctrine helpeth to the raising up and comforting of [weak] consciences; which treateth not of cowls, shavings, rosaries, and such-like toys, but of high and weighty matters, as how we may overcome the flesh, sin, death, and the devil. This doctrine, as it is unknown to the justiciaries [and such as trust in their own works,] so is it impossible for them to instruct or bring into the right way one [poor] conscience wandering and going astray; or to pacify and comfort the same when it is in heaviness, terror, or desperation.