The following is my translation of Martin Chemnitz’s homily on Matthew 16:13–19 for the Feast of St. Peter and St. Paul as found in his Postilla (Vol. III, pgs. 80–86). Square brackets indicate my own notes and additions. I have broken up some of the longer paragraphs for the sake of readability.
Gospel Text – Matthew 16:13–19
Then came Jesus into the region of the city Caesarea Philippi and asked His disciples and said, “Who do the people say that the Son of Man is?” They said, “Some say you are John the Baptist, others that You are Elijah, some that You are Jeremiah or one of the Prophets.” He said to them, “Who do you say then that I am?” Them Simon Peter answered and said, “You are the Christ, the Son of the living God.” And Jesus answered and said to him, “Blessed are you, Simon, Son of Jonah, for flesh and blood has not revealed this to you, but rather My Father in heaven. And I say to you: You are Peter, and upon this rock I will build my congregation (Gemeine), and the gates of hell shall not over power it. And I will give you the keys of heaven. Everything that you will bind on earth, that shall also be bound in heaven; and everything which you loose on earth, that shall also be loosed in heaven.”
Explanation of This Gospel
Dear friends, it is prescribed in our Christian church order (Kirchen Ordnung) that, even though the feasts of the holy Apostles were abolished at the time of the Reformation of the Gospel (from serious consideration so that the people might not become weary of listening to the sermon, because we are always concerned that we might do too much of the good and that far too many feast days may gibe rise to idleness and sin), yet so that the remembrance of the beloved Apostles might not entirely perish, thereby the preachers ought to maintain their customary lections on the days when the Apostle’s feast falls and present the Gospel of the Apostles to the people so that the people here and learn what the Apostles’ doctrine, faith, and confession concerning Christ were, and how the Apostles are presented to us as a model which all Christians must follow.
This is a reference to the Church Order for Braunschweig–Wolfenbüttel (1569), which has been published as Vol. 9 of Chemnitz’s Works (2015). See the discussion on special festivals or feast days to be kept during the year and the schedule for workdays, pgs. 95–98.
Therefore, because we have today the feast of the two apostles Peter and Paul, which are the foremost among the other Apostles (Paul among the heathen, but Peter among the Jews, Galatians 2[:7]), I have now wanted to take for myself the text of the Gospel, which has been ordained from of old to be read on this day, because it is a very glorious comforting text, indeed, it is a epitome (Ausbundt) and one of the foremost accounts which St. Matthew has written and which contains many glorious doctrines, all of which, we nevertheless cannot deal with in a single hour as necessary, but rather we only want to speak of the foremost with God’s help.
And at the beginning as it per pertains to the accounts of these two Apostles, I will not explain them at full length, but rather we must give attention properly to the chief doctrines (häuptlehren).
Now this day is therefore called the Feast of Peter and Paul because of an ancient belief that these two foremost apostles whom our Lord God had especially used for the f0rth-planting (Fortplantzung) and dissemination (Außbreitung) of the doctrine of the Gospel more than the other [apostles] (the one being Peter among the Jews and other being Paul among the Gentiles), after they had come to the end of their use appointed by God, they care reported to have come together at Rome during the time of the Tyrant Nero and there, on the same day, were put to death by the command of Emperor Nero for the sake of the confession of the Gospel, and thus they honored God the Lord with their death and confirmed the truth of the Gospel.
There is a marginal note citing Nicephorus’s Ecclesiastical History, Book 2, Chapter 34 (Patrologia Graeca Vol. 41, pgs. 841–46) for the source of this account. Eusebius also speaks of the martyrdom of Peter and Paul in his Ecclesiastical History, Book II, Chapter XXV (see NPNF2 Vol. 1, pgs. 128–30). Eusebius cites a passage recorded by Dionysius, bishop of Corinth (ca. 171 AD), which says, “You have thus by such an admonition bound together the planting of Peter and of Paul at Rome and Corinth. For both of them planted and likewise taught us in our Corinth. And they taught together in like manner in Italy, and suffered martyrdom at the same time.”
St. Peter, as a foreigner [to Rome], was terribly martyred for he was hanged on a cross by the Emperor Nero, according to the twenty-first chapter of John [21:18], yet in such a form that his head was turned downward and his feet were turned upward because he had requested it. For he himself said, “I am not worthy that I ought to be hanged or bound to the cross in the manner of form of my Lord and Master.” Therefore, as he looked up from the earth toward heaven, he reminded himself and comforted himself in the midst of martyrdom that he would soon come to his beloved Lord and live with Him in eternal joy.
There is a marginal note citing Jerome’s Lives of Illustrious Men, Chapter I (see NPNF2 Vol. 3, pg. 361) which speaks of the manner of Peter’s crucifixion.
But Paul, because he was a Roman citizen (Acts 22[:25–29]), enjoyed Roman freedom, and was granted the favor [of being beheaded] with the sword after he had been in the preaching office (im Predig Ampt) for 37 years. God the Lord thus had ordained that since they had preached the same Gospel, they also should confess the same in unity (einhelliglich) in one place and testify to it with their blood, so that no one might think that Peter had preached another and different Gospel than Paul, which had already begun [to be said] during the time of the Apostles (Acts 15; Galatians 2). Therefore it happened according to the wonderous counsel of God that they who had taught faithfully in far remote lands for many long years finally must shed their blood for the sake of that same doctrine. For previously they had once become offensive, when Peter acted hypocritically with the Jews [Galatians 2:11–14] and wanted to impose a burden upon the heathen contrary to God’s command [Acts 15:10]. Therefore, he was harshly rebuked by St. Paul, who withstood him before his eyes [Galatians 2:11].Yet, they did not become disunited (Uneins) over it so that one had fallen away from the other, but rather, Peter acknowledged his error and afterwards always spoke very honorably about St. Paul and called him his brother and shortly before his death, he commended the epistles of Paul very diligently to his hearers (2 Peter 3[:15–16).
Though not cited, the ministry and martyrdom of Paul is also recorded by Jerome in his Lives of Illustrious Men, Chapter V (see NPNF2 Vol. 3, pgs. 362–63).
For this reason also the text from Matthew 16[:13–19] is the appointed text ordained by the ancients for this day, because therein St. Peter makes his confession concerning the person and office of the Lord Christ (der Person und Ampt deß Herrn Christi), which is the foundation of the entire Evangelical doctrine, upon which the Church of Christ must be built if it is to otherwise stand against the will of the devil and all hellish gates [Matthew 16:18].
However, as it usually happens that the best and and most exquisite passages in the Scripture must be used so that Satan may smear his filth upon them, thus it has (alas) gone with this passage, through which Satan has stirred up a great terror in the Church, as though in this Gospel, the Pope in Rome had been given the authority that he alone ought to be the head of the Church and have power to loose and to change everything Christ had ordained and taught, and that the keys were solely given to the Pope alone, so that when the Lord Christ says, “I want it thus,” the Pope has the authority to change such and substitute something other, whereas even though, as we shall soon hear, the Lord Christ speaks in this place of quite different matters.
Division of the Sermon
Now that we may learn thereby something useful from this Gospel, we want to pay attention to these points:
- First, that Christ examined His disciples what the people held about Him, and what the disciples believed about Him [Matthew 16:13–15]. From this we then have to learn that there have always been unequal and various opinions concerning Christ in the Church, even among those who are not apparent enemies of the Church but who want to be seen as friend and as allies of a single confession; and how each individual must be certain of his faith.
- Second, the answer of Peter in the name of all the Apostles (die Antwort Petri im Namen aller Aposteln), in which he summarizes the true doctrine concerning the person and office of the Lord Christ (der Person und Ampt de- Herrn Christi) [Matthew 16:16], and from which such faith comes, namely, not from flesh and blood, but rather from the Holy Ghost, and what reward Peter has from it, “Blessed are you, etc.” [Matthew 16:17ff.]
- Third, how does it go for them who have the promise of their salvation in this life? “The gates of hell set themselves against them, but they shall not overpower them” [Matthew 16:18]; and this shall be their comfort: They have a great treasure, which Christ has laid up for the His bride the Church, namely, the keys of the kingdom of heaven (die Schlüssel zum Himmelreich) [Matthew 16:19].
Concerning the First Point
At the beginning it is described in this Gospel how the Lord, when He undertook His final journey, He came to the end of the Jewish land, at the boundary of the Gentiles, to the place where the Jordan [River] springs forth, and where Philip [the Tetrarch] the Son of Herod [the Great] had built a city to honor the Emperor Tyberius.
When the Lord Christ is now alone there with His disciples, He turns to them and says, “Beloved disciples, you know that I have preached for three years and have diligently carried out my office. You have also seen that My labor has not entirely been in vain, for many people have followed Me who have heard my sermons diligently and eagerly, so that they have even followed me at times up to the sea and have pressed upon me so hard that I even had no room on the land, but rather had to teach from the boat (as we will then hear again in more than eight days), and that I often have not even had time to eat a meal (Luke 14, etc.).”
“Likewise, how they also have continually followed Me, as far as into the wilderness, and they entirely forgot themselves so that they also had not taken anything to eat with them [Matthew 15:32].”
“Likewise, you yourselves, My apostles, come among the people and more than me, and they speak with you more willingly than with Me. Report to me, then, what do the people say about Me? Who should the Son of Man be, and what is the belief about Me of those people who so gladly hear Me?” [Matthew 16:15] For Christ is not speaking of the Pharisees and His other enemies who persecuted Him and His Gospel and called Him a deceiver, swindler, and insurrectionist, rather He asks about those who followed Him, who are His hearers, what they say about Him, who He is. Thereupon, the Apostles answer, “Lord the people who see Your miracles and hear Your preaching, they do not speak the same about You, but their opinions are very unlike, and they hold that You are no common man (kein gemeiner Mann), but either John the Baptist, or Elijah, or Jeremiah, or one of the old prophets, etc. And so it comes to this, that they confess that You are more than a common man, or even perhaps [more than] a prophet, and they say that Your miracles bear witness to this, and that You preach in such a way that you can stir the heart of the people.” As we also read that Herod, when he heard about Christ, He came to it that He said, “Truly, He is John the Baptist, He who had performed no miracles, after His death, He is now doing such deeds by which He administers His office with even greater renown” (Mark 6[:14, 16]).
Behold, there are so many varying opinions of men concerning Christ, even those who want to be regarded as Christ’s disciples. Thus, one holds this, the other holds that concerning Christ, and all of that according to where their reason leads. No one, however, believes this, that Jesus of Nazareth is the true Messiah, for they think that He is far too meagre and poor for that, that He ought to be the King of the Jews, because they had imagined that the Messiah would be a worldly king, but rather they hold Him to be a pious man, as a remarkable Prophet.
From this we now are first to learn that it has always been customary that among those who boast themselves to be members of the true Church there are many kinds of delusions and opinions (mancherlei Wahn und Meinungen) concerning religion, as we see here that the opinions concerning Christ are very unlike. The Pharisees maintain He is a rascal; His hearers however only as an excellent teacher, but even they do not all agree, because one makes this of Him, the other makes that of Him. In sum, there is no unity concerning the matter. It has never been, nor will there ever be any lasting unity concerning this until the Last Day, as this examination bears witness. In the first Church, the godless Cain set himself against Adam, Eve, and Abel, and took a distinct religion into his hands [Genesis 4]. Noah and Shem had the whole world against them, likewise Ham. Against Abraham, Isaac, and Jacob were Ishmael and Esau. The godless priests had spoken against Joseph and Moses in Egypt. When Elijah preached in Israel, there were the priests of Baal. The false prophets rebelled against the prophet Jeremiah. Against Isaiah and the other prophets, there were the godless kings and almost the entire Jewish people. The Lord Christ was opposed by the high priests, the Pharisees, and the foremost among the people. The entire world set itself against the Apostles, as is written in the Acts of the Apostles. In summary, there has never been unity in the true religion; rather, the pure doctrine of the Gospel has always had its adversaries. And we ought to mark this well, so that we do not take offense when we see, as in our time, after the Gospel has once again been clarified and purified, that there are so many and contrary opinions among those who call themselves Evangelical and confess themselves to an Augsburg Confession. For we see that this happened even at the time of the Lord Christ when He taught in the Church with His own mouth, the one whom the Father had given a learned tongue (Isaiah 50[:4]). He who is the Son of God, when He had preached, nevertheless did not have a single consistent opinion among His hearers concerning the Christ. Therefore, we ought not take wonder that even now there is no concord (Eintracht) among the Evangelicals. For we can have no better Church than the one the Son of God had, in which there were various opinions concerning Christ. Indeed, one wanted to make Him Elijah, another wanted to make Him into another prophet, and that all those who judge Christ according to flesh and blood are on the path of error (Irrwege), as even [the Pharisees] in John 8.
But here we also have a necessary reminder. When we see that so many diverse sayings in vogue concerning Christ and His Word, what then should we do? We not act as many are heard saying, “To which party should I hold? The one teaches this, the other teaches that.” Likewise, “I will wait until the learned are one among themselves concerning the matter, and then I will hold to the best party. In the meantime, I will watch the spectacle and give no approval to any party.”
Or that I would think this when disputes arise in religions matters: “What does that concern me? That’s priestly quarreling (Pfaffengezäncke), it doesn’t concern me!” No! Rather, when such unlike opinions arise in the Church, we ought to think that Christ is always saying, “You see various opinions arising concerning this or that article. But what does it concern you? Do you also take this to heart? What do you say to it? What is your faith?” And then we ought not throw ourselves about so carelessly now to this party, now to that party, as our flesh and blood prompts us and as it seems to be good to our reason, but rather according to what the heavenly Father has revealed to us in the Word, and by which He divides the battle.
This, now is the first point: In the Church there has always been conflict, and this is stirred up not only by the enemies and persecutors [of the Church], but also by those who want to be regarded as friends [of the Church], and who confess themselves to one doctrine. And when we see that it goes so, that we ought not take offense, but rather think that it has often happened before and it will indeed remain until the end of the world. Now what ought we to do when we note and see this? Namely, we ought not strike into the wind and say, “What does it concern me? Let the priests bite and devour with one another about it until they become weary.” By no means! Rather, we ought to know the Lord Christ asks every single one individually, “What do you believe? What is your confession?” etc.
Concerning the Second Point
Second, in this Gospel we have a fine doctrine, when so many kinds of opinions and views arise concerning Christ and His office, which, then, is the correct true faith? What ought we believe concerning Him? And from where does such faith cum, and what is its reward? Behold, dear friends, such will now be taught us in this second point by Saint Peter and the Lord Christ. For Peter gives the answers in the name of the other Apostles together, not from flesh and blood, but rather from the revelation of God the heavenly Father through the Holy Spirit, he makes a glorious confession and says, “You, who call Yourself a Son of Man, are at the same time also a Son of the living God.” [Matthew 16:16]
In these words is contained the summary of the entire Evangelical doctrine, all the preaching of Christ, prophets, and the apostles concerning the person, office, and benefits of Christ (Person, Ampt, und Wolthaten Christi).
Here, you hear concerning the person of Christ (der Person Christi) that the Lord Christ calls Himself the “Son of Man” (Menschen Sohn) as Christ thus accustomed to be called in the Scripture (Daniel 7[:13–14]; Psalm 8[:4]). Likewise, the Scripture is accustomed to call those “children of men” (Menschen Kinder) who have no particular reputation before the world, but rather those who are common people (gemeine Leute). However, those who are of reputation the Scripture calls “sons of the mighty” (Söhne der Helden) [Psalm 29:1, 89:6, etc.]. Therefore, Christ calls Himself here the “Son of Man” according to His humiliation (Nidrigung), as one who is of no reputation and is meagre before the world. Concerning this, St. Paul speaks in Philippians 2[:5–8]. This is now one nature in the person of Christ, and so much so that in this respect, namely that Christ was truly a Son of Man, there is no distinction between Christ, Pharisees, scribes, and all Jews. Indeed, the hearers of the Lord Christ held even greater concerning Him, that He was not only a Son of Man, that is, a common man, but also a prophet, and indeed one of the foremost, as even Herod held concerning Him that He was John the Baptist, of whom it is said that he is the greatest among all men [Matthew 11:11].
However, is it enough that one knows Christ is a true man and indeed a prophet? Indeed, the Turks believe the very same thing to this day, who say that He is a great prophet. Nicodemus also believed this concerning Christ (John 3), as well as the woman from Samaria (John 4), and many others. However, this is not enough. This is not yet the true and perfect knowledge of the Lord Christ. Indeed, that Christ is true man is the first thing that one must know for our comfort, namely, that He assumed human nature on our behalf, that in the same [nature] He made satisfaction for the Law in our place (Galatians 4), which was impossible for us (Romans 8), and that He made satisfaction for our sins in the assumed human nature (Isaiah 53), and gave us power to become children of God (John 1[:12]), who were by nature children of wrath (Ephesians 2[:3]). Of this we must first be certain, that Christ is true man, and indeed a Son of Man, that is, one such who was despised for us (Isaiah 53[:3]; Philippians 2).
However beyond this we must also know and believe this concerning Christ, of which Peter here says, “You are the Son of the living God” [Matthew 16:16], that Christ is not only true man, but also true God, namely, the eternal Son of the true and living God. And indeed, not in the way that believers are the adopted children of God (John 1[:12]), but that He is the natural Son of God (der natürliche Sohn Gottes), begotten from the essence and nature of the Father from eternity, of equal power, majesty, and honor with God the heavenly Father. Thus, in Psalm 2[:7], the Father says, “You are My Son, today I have begotten You.”
This is the second point that belongs to the person of Christ, that we believe Christ is the true and natural Son of God. In John 1[:14], He is called the only-begotten Son (der eingeborne Sohn). In Isaiah 9[:6], He is called a child who shall be born and God. In Romans 9[:5], Saint Paul says that He is “God over all.” In John 20[:28], Thomas says, “My Lord and my God!” Therefore, we must believe and maintain concerning the person of Christ our Lord as it is briefly summarized in our [Small] Catechism, that Christ is “true God begotten of the Father in eternity, and also true man born of the virgin Mary.” But whoever does not see Christ thus, though otherwise he might hold Christ quite honorably, so he nevertheless does not have a true saving knowledge of Christ unless it be that He confesses with Saint Peter, “You are the Son of the living God.” [Matthew 16:16]
Thereafter, concerning the Office of the Lord Christ, Peter says, “You are the Christ,” that is, the Anointed One [i.e., Messiah]. Now, in the Old Testament, it was customary to anoint only kings and high priests. Now since Peter gives Him the name, that he calls Him an Anointed One, he thereby testifies that He has been anointed by God as our High Priest and King, who, as the true High Priest, shall offer Himself on the altar of the cross for the human race (sich selber auff dem Altar deß Creutzes opffern sol für das Menschliche Geschlecht), and that He will be our eternal Mediator, Intercessor, and Reconciler before God, without end. Likewise, He shall be our eternal King, who will rule and protect us through the Word against our enemies, sins, death, devil, hell, and all kinds of evil. This is one of the points of this Gospel, the doctrine and confession of St. Peter concerning the person, office, and benefits of the Lord Christ. And in this way we must also maintain and believe concerning Christ, His person and Office, as the Scripture also speaks of this in other places concerning the office and benefits of Christ. Acts 4:12, “There is no salvation in no other, nor is there any other name given among men, by which we ought to be saved.” 1 Corinthians 1[:30], “Christ has been made wisdom, righteousness, sanctification, and redemption for us by God.” 1 John [2:1], “Little children, do not sin, etc.”
Here now is the question, from where does such faith and confession come to St. Peter, and what is its reward, or what follows from such faith and confession? The Lord Christ gives an answer to both. For when Peter makes His confession so gloriously, Christ says, “Blessed are you, Simon Son of Jonah, for flesh and blood has not revealed this to you, but My Father in heaven.” [Matthew 16:17] Here you hear how we come to such a confession of Christ, namely, not from flesh and blood, not from our wisdom and understanding, but rather from the grace, power, and working of the Holy Spirit, as also Saint Paul speaks of this in 1 Corinthians 12[:3], “No one can call Jesus Lord, except through the Holy Spirit.” And Christ also clearly sets is forth in John 6[:44], “No one can come to Me, unless the Father draws him.”
Therefore, if we want to know Christ correctly, we must pray God the heavenly Father that He enlighten, rule, and rekindle our hearts through the Holy Spirit that through Him we may be brought to this most holy wisdom, to know and confess the Lord Jesus as the Son of the living God and as the Savior of the entire world. Thus, David prays concerning this in Psalm 143[:10], “May Your good Spirit lead me on level ground.” For whoever does not have the Spirit of Christ does not belong to Him. But those who are led by the Holy Spirit, these are the children of God (Romans 8[:14]).
In addition, Christ shows what the reward (Belohnung) shall be for the recognition and confession of the person, office, and deeds of the Lord Christ in these words, “Blessed are you, Simon Son of Jonah,” that is, “You are indeed Simon, and you are a Son of Jonah (or John), and by your first birth you are guilty of eternal damnation. However, because you are born again through water and Spirit [John 3:5] and through the worthy Holy Spirit, in your heart the true faith has been kindled, and so you are now a blessed man (ein seliger Mensch), you have forgiveness of your sins, you have been enlivened and set free from the power of Satan, death, and hell, you are a child of eternal life.” Behold, this is the end of the true knowledge of Christ our Lord. John 17[:3], “This is eternal life, etc.” Isaiah 53[:11], “Behold, My servant of righteousness shall make many righteous by His knowledge, etc.” In Acts 16[:30–31], Paul and Silas give counsel to the jailer to his question, what he should he do in order to be saved. He should believe in the Lord Christ, and so he and his household will be saved. This we must mark well against the Papists and the work-saints (Werckheiligen) who base our salvation upon this or that work. For Christ does not say here to Peter that He is saved through the keeping of the Law of Moses or through this or that work; but rather only in that He knows, believes, and confesses that Jesus is the Son of the living God, upon which his and all men’s salvation stands and rests. So much for the second point.
It seems that Luther may have coined the term “work-saints” (Werckheiligen). It appears as early in 1520 in Freedom of the Christian (AE 31:363). Here is an example from a sermon in 1525 for St. Matthias’ Day: “In Luke Christ says to his disciples, “Fear not little flock, for it is your Father’s good pleasure to give you the kingdom” [Luke 12:32]. This the hypocrites and work-saints cannot stand; in fact it makes them furious, raving mad that the foolish and the simple, the publicans and known sinners should go into the kingdom of God before them, and they, with all their holiness and beautiful, fine, glittering works, be excluded.” (AE 51:127)
Concerning the Third Point
Concerning the third point we will now speak briefly, what those are to expect who remain and persevere in the doctrine and confession of the Gospel concerning Christ, namely, the gates of hell will rise up against them, the devil will exercise and use all his power and force against them, and will attempt to overcome them, as is dealt with on the Sunday of Exaudi how the devil and all that is in the world rise up against the Church of Christ and grieve and persecute the Christians (which may be taken from that place).
However, the consolation is added to it, that although the devil will storm against the Church of Christ, he will not be able to overcome it, for it is built upon a strong foundation (ein starck Fundament) and has a firm certain ground (einen festen gewissen Grundt), which is Christ Himself (Ephesians 2[:10]), whom God Himself has laid and ordained as the cornerstone (Eckstein) (Psalm 118[:22]; 1 Corinthians 3[:11]), who the devil must indeed leave lying and let remain unshaken. And whoever builds on this foundation (Ephesians 2[:20]), he has built upon such a rock (Felsen), that he can defend himself against all the assaults of the devil (aller Anfechtung des Teuffels), and stand against them as a house that has been grounded and built upon a good foundation (Matthew 7[:24–27]; Luke 6[:46–49]).
This we ought to use for remembrance and comfort. For remembrance, that we ought to know, confess, and also believe concerning Christ that He is God’s Son and our brother, the Christ and the Anointed One of the Lord, whom God has given as Savior that we might be saved through Him. So we have nothing more certain than this, that the devil himself along with all the gates of hell will assault us and will besiege us fiercely, and that this will not remain unfulfilled. But, on the other hand, we ought to comfort ourselves with this, even if the world were full of devils, and they wanted to devour us, that we nevertheless do not need to be afraid of him so greatly, for however terrifying he presents himself, he nevertheless does us no harm, for he is judged, etc. We are so firmly built, that He must indeed leave us in peace.
This is clearly a reference to Luther’s A Mighty Fortress. Perhaps it was sung during the service. More likely, Chemnitz is drawing upon language that his congregation would know well.
And upon this, Christ promises the keys of heaven to Peter and the other Apostles, that they shall have the power to bind and to loose sins on earth, and that what they thus do and perform in their office according to God’s order and will (in ihrem Ampt nach Gottes Ordnung), that such shall count and be effective in heaven. And just as here Christ promises it to the Apostles, so He later handed it over and conferred it to them after His resurrection (John 20[:21–23]), as such is dealt with on Sunday of Quasimodogeniti, the eighth day after Easter. This is a brief [summary] of the third point, because this doctrine is dealt with more thoroughly at other times.
Conclusion
Thus, your grace has heard these three points in this sermon:
- First, how in all times there is disputing concerning Christ, His person, and His office and that unity is never reached concerning it, but that one person holds this opinion, the other holds that opinion. Yet, how every Christian must strive that he be certain of his faith, and not allow himself to be misled by other strange opinions.
- Second, how each should briefly grasp the sum of the doctrine of the Gospel concerning the person and office of Christ, as Peter does here.
- Third, what danger there is when one remains and perseveres in such confession; but also on the other hand what comfort there is, that the tribulation and the world will storm against us in vain and must let us indeed remain, because we have a good firm foundation and ground for our faith, which, if we remain steadfast and persevere, will bring us to eternal life and blessedness (Seligkeit).
In Christ Jesus. Amen.
PATTERN OF SOUND WORDS 