John 1:20 – He confessed, and did not deny, but confessed, “I am not the Christ.”
“John persisted in his calling and faithfully carried out the task to which God had appointed him; he bore witness to Christ the Lord and directed the people away from himself to Christ. The Jews should have paid heed to his testimony, taken it to heart, and realized that John was bearing witness to Christ and not to himself, especially since he declared unequivocally (John 1:20): “I am not the Christ [we shall return to these words later], but I have been sent to witness to Him. I am shouting and proclaiming that He is the Light and the Life of man, full of grace and truth.” John was commissioned to point to this Christ and to lead all mankind to Him, so that he might induce all who were dead in sin and sitting in darkness and the shadow of death (Luke 1:79) to come to Him, to believe in Him, to be animated and illumined by Him, and thus to become partakers of His grace and truth. For this was the purpose of Christ’s incarnation, death, and resurrection, that all believers in Him might be justified and saved.”
(Martin Luther, Sermons on the Gospel of St. John, AE 22:126)
John 1:21 – And they asked him, “What then? Are you Elijah?” He said, “I am not.” “Are you the Prophet?” And he answered, “No.”
“[The question arises:] In what sense does this same [John the] Baptist deny that he is a prophet (John 1:21), even though he was considered as and honored with the title “prophet,” not only by his father Zechariah (Luke 1:76) but also by all the people of Israel (Matthew 14:5; Mark 11:32)? We respond: Some people take the question of the messengers from Jerusalem as referring to the outstanding prophet promised in Deuteronomy 18:18. However, because they had already asked John if he was the Christ, the question of whether he was that great prophet would have been repeated uselessly. You see, it could be said only about the Messiah that He was that outstanding prophet who had promised through Moses, unless we wanted to say that those messengers and the Sanhedrin of Jerusalem had completely erred from the true meaning of this prophecy, something that anyone who notices their stupidity and blindness would easily believe. Some respond by saying that John denied that he was a prophet because Christ said he was greater and more excellent than the prophets. Some claim that when John denies that he is a prophet, he was regarding the fact that he is not one of the prophets of the Old Testament, about whom it was said in Matthew 11:13, “For all the prophets prophesied until John.” Some claim that the messengers asked and John replied about Elisha, who himself had ordered Naaman to be dipped in the waters. Some thing that John denied that he was a prophet because of his humility, even though he truly was a prophet. Some people suspect that John refused to accept the honor of prophet because he was not undertaking a duty of the political office, which the prophets in the Old Testament used.
But it is more simple to respond that John adjusted his response to the question of the messengers. They were asking him if he was a prophet, that is, if he was one of those ancient prophets, long dead already, who had been recalled to life through a Pythagorean transmigration of souls. You see, Elias Levita testifies in Thisbi that the Jewish leaders at that time had embraced the idea of the transmigration of souls, something we also conclude from the words of Herod (Matthew 14:1; Mark 6:14), where he makes this judgment about Christ: “John the Baptist has risen from the dead. That is why these powers are at work in Him.” However, the sense of the question is revealed especially from what comes before it. They are asking whether he is a prophet in the same sense as they ask whether he is Elijah. But they are asking if he is Elijah in this sense: Is he that Elijah, the Tishbite, who was carried into heaven by a fiery chariot and whose return in his own person they were awaiting, according to the misunderstood prophecy in Malachi 4:5? Therefore they are also asking him if he is a prophet in this sense: Is he one of the ancient prophets recalled to life by a divine miracle? This we conclude very clearly form the words of Luke 9:7–8, “Now Herod the tetrarch heard all that Christ was doing, and he was perplexed because it was said by some that John had been raised from the dead, by some that Elijah had appeared, and by the others that one of the ancient prophets had risen.” Therefore John had first denied that he was Elijah in that sense in which the messengers had asked if he was Elijah in his own person, even though the angel (Luke 1:17) and Christ Himself (Matthew 11:14) call him “Elijah” in a different sense: because he went ahead of that Messiah in the spirit and power of Elijah. In the same way, he denies that he is a prophet in that sense in which the messengers had asked him if he was a prophet, that is, one of the ancient prophets brought back to life, even though in a different sense he truly was a prophet: a herald of repentance and righteousness, the forerunner of the Messiah, a minister of the New Testament, etc.”
John 1:23 – He said, “I am the voice of one crying out in the wilderness, ‘Make straight the way of the Lord,’ as the prophet Isaiah said.” (Isaiah 40:3)
“This is an answer which no learned, wise, and holy man can endure, and John must literally be possessed of the devil and be a heretic. Only sinners and fools think him a holy, godly man; give way to his crying; and make room for the Lord, removing the obstacles from His way. The others, however, throw logs, stones, and dirt in His way; they even kill both the forerunner and the Lord Himself for daring to say such things to them. Why? John tells them to prepare the way of the Lord. That is to say, they do not have the Lord nor His way in them. What do they have then? Where the Lord is not, nor His way, there must be man’s own way, the devil, and all that is evil.”
(Martin Luther, Sermon for the Fourth Sunday of Advent, AE 75:178)
“Is it not a wrong and strange way of speaking when [John] says, “I am the voice of one crying”? How can a man be a voice? He ought to have said, “I am one crying with a voice”! But that is speaking according to the manner of the Scriptures. God told Moses: Aaron “shall be your mouth” (Exodus 4[:16]); that is, he will speak for you. Job says, “I was an eye to the blind and a foot to the lame” (John 29[:15]). Similarly, we say in German about a miser that gold is in his heart, and money in his life.
So here “I am the voice of one crying” means: “I am one who cries and have received my name from my work. Just as Aaron is called a mouth because of his eloquence, I am a voice because of my crying.” And that which in Hebrew reads “the voice of one crying” would be translated into Latin and German as a “a crying voice.” In the same way, Paul speaks of “the poor of the saints” instead of “the poor saints” (Romans 15[:26]), and of the “mystery of godliness” instead of “the godly mystery” (1 Timothy 3[:16]). Just as when I say “the language of the Germans,” I would say better “the German language.” So here “a voice of one crying” means “a crying voice.” The Hebrew tongue speaks this way much more.”
(Martin Luther, Sermon for the Fourth Sunday of Advent, AE 75:180–81)
“The ministry of the Word is that of God Himself, which he Himself wants to carry out through ordained means and instruments in His church… as John the Baptizer says in John 1:23, “I am the voice of one crying in the wilderness,” which Luther renders thus: Ich bin eine Stimme eines Rufers (I am a voice of a crier), in order to indicate that it is another who is crying through John.”
(Martin Chemnitz, Loci Theologici, Vol. 8, pg. 1314)
“In Exodus 4:14–16, it is recorded that when God the Lord wanted to send Moses to lead the children of Israel out of Egypt through him, that He assigned his brother Aaron for him…
In this account, Moses is a prototype of our Lord Christ; Aaron, however, is a prototype for John the Baptist. For just as Moses and Aaron were the two most prominent men in the Old Testament, so also Christ and John are the most prominent in the New Testament.
Just as Moses was sent to rescue the nation of Israel from Egypt and to give them the Law, so also Christ was sent by the Father “to give His life as an ransom for many” (Matthew 20:28); and to bring forth from the bosom of the Father the teaching of the Gospel (John 1:18)…
Like Aaron, who was born from the tribe of Levi, who went out with joy to meet his brother Moses and spoke to the people all that the Lord, through Moses, commanded him to say, as well as giving testimony that Moses truly had been sent by God as a physical savior; so also in the same manner John—who was also born from the tribe of Levi—went out with great joy to meet his cousin, Christ; and, as he heard the voice of the Bridegroom, he greatly rejoiced over it (John 3:29). By the command of God, he also spoke to the people and testified about Christ that He was the only Mediator and Savior, the true Light and the Little Lamb of God who bears the sins of the world (John 1:29).”
(Johann Gerhard, Sermon for the Fourth Sunday of Advent, in Postilla, Vol. 1, pgs. 36–37)
“The fact that John says here he is a voice of a preacher and baptizes with water, he thereby teaches us that he and other preachers of God the Lord make available their voices and their hands for preaching and for administration of the holy Sacraments. it is God the Lord, however, who is speaking through them, admonishing, and administering the holy Sacraments. “For God exhorts through us,” as St. Paul says in 2 Corinthians 5:20 and again in 2 Corinthians 13:3, “Christ is speaking through me.” … That’s why we should not look at the person of the preacher but rather at God’s working and power. “So, it is neither he who sows, nor he who waters some, but rather God the Lord who provides the growth and thriving success” (1 Corinthians 2:7).
(Johann Gerhard, Sermon for the Fourth Sunday of Advent, in Postilla, Vol. 1, pgs. 40–41)
“The sound of trumpets beautifully expresses the condition and office of the ministry. You see, they should “lift up their voices like trumpets and declare to the people their transgressions” (Isaiah 58:1). The trumpet gives off no sound by itself; rather, someone must blow into it. So also ministers speak by the Holy Spirit (Matthew 10:20). They are “the voices of one crying” (John 1:23). The trumpet presents a very clear tone, which people can hear from a distance. So also the sound of truth resounds a very long way.”
The following is my translation of the notes and useful applications for the historic Holy Gospel of the Fourth Sunday of Advent (Memento Nostri), John 1:29–28, as they are found in Das Weimarische Bibelwerk (1877). Square brackets indicate my own notes and additions. For the useful applications, I recommend the reader see this very helpful article by Dr. Benjamin T. G. Mayes.
II. Several testimonies of John concerning Christ. (v. 15–34)
Annotated Texts
19. And * this is the (exceptional, and most noteworthy, before other sermons and confessions concerning Christ) testimony of John, when the Jews (the entire high court, or the great council of the Jewish people, 2 Chronicles 19:8) sent from Jerusalem (several from their midst, namely) priests and Levites (those whose office it was to preserve the divine doctrine and to instruct the people concerning the true knowledge of God and the Messiah, Malachi 2:7), that they might ask him, “Who are you?” (What is the nature of your person and office? And by what authority do you teach and baptize? And are you perhaps the promised Messiah, long awaited by our people, who will deliver us from Roman yoke?)
* John 5:33
20. And he confessed, and did not deny; and he confessed (He spoke the pure truth freely and openly, and said), * “I am not the Christ (the Messiah, whom you consider and hold me to be, Luke 3:15; John 5:35; Acts 13:25).
* John 3:28
21. And they asked him, “What then? Are you Elijah?” (the Tishbite, who was taken up to heaven with fiery horses and chariots, 2 Kings 2:11, and who, according to the prophecy of the prophet Malachi, as it is understood by our forefathers, will come again in his own person before the Messiah appears? Malachi 4:5) He said, “I am not.” (with regard to the person of Elijah, according to which He will remain in heaven eternally; however, with regard to the likeness and equality with Elijah, then John the Baptist was precisely that same Elijah of whom the prophet Malachi speaks in the place mentioned, as the Lord Christ Himself later explains, Matthew 11:14; 17:11). “Are you * a prophet?” (A man of God raised up and sent by Him in a special manner, to proclaim to the people of Israel either liberation from the Roman power, or something else that is important?) And he answered, “No.”1
* Deuteronomy 18:15; Matthew 16:14
1 † That [St. John the Baptist] was not a basic prophet, but indeed more than a prophet, Christ Himself testifies (see Matthew 11:9).
22. Then they said to him, “What (and who) are you then? (Tell us plainly) sothat we may give an answer (can give a thorough report) to those who have sent us (v. 19). What do you say concerning yourself (and what do you claim to be)?
23. He said,* “I am a voice of one (calling or) preaching in the wilderness (I have been sent by God for this, that I should call out and preach here in the wilderness outside of the city, and that I should speak to the people and admonish them earnestly and zealously to repentance): ‘Straighten (o you children of men who want to be redeemed from eternal death and be eternally blessed, make plain and even) the way of the Lord (prepare yourselves, that you may receive the Messiah in true faith, and that He may come to you and dwell with you in grace),’ as the prophet Isaiahhad said (concerning this my office long ago).
* Isaiah 40:3; Matthew 3:3; Mark 1:3 (Luke 3:4)
24. And those who were sent, they were of the Pharisees (concerning this order among the Jews, see Matthew 3:7).
25. And they asked him and said to him, “Why then do you baptize if you are neither the Christ, nor Elijah, nor a prophet?” (Baptizing or sprinkling men with water of purification belongs to the Messiah, as such has been prophesied of Him, Ezekiel 36:25; Zechariah 13:1. Because you, according to your own statement, are neither the Messiah, nor even Elijah, or a prophet; why then do you undertake to baptize people in such great quantities and at the same time say that this is done for the purification of sins and for forgiveness of sins, Mark 1:4; Luke 3:3)
26. John answered them and said, * “I baptize (as a servant) with water (as has been commanded me by God, v. 33, for the forgiveness of sins, which the Lord Himself works through me, as His unworthy servant or servants baptism, as a salvific means and instrument); but He (the same Lord whom I prepare serve and prepare the way for) is walking1 in the midst of you (has already begun to carry out His teaching office among you), whom you do not know (yet are not wanting to receive as the true Messiah, this is the One will baptize with the Holy Spirit and with fire, Matthew 3:11; Luke 3:16).
* Matthew 3:11; Mark 1:7–8; Luke 3:16 (Acts 1:15, 11:16)
1 Greek: “standing (already) in the midst of you” [μέσος ὑμῶν ἕστηκεν]
27. This * is He who will come after me, who was before me (v. 15), so that I am not worthy that I should loose his shoe straps (that I might be His least servant, because He is not only true man, but rather also true God and the only-begotten Son of God).
* John 3:26 (Acts 13:25)
28. These things (this exceptional testimony and confession of John concerning Christ) happened at Bethabara (Luther: “or, Beth-bara, Judges 7:24,” whose name means so much as a place of passing over, because one could go over the Jordan at that place), beyond the Jordan, * where John was baptizing (because at that same place there were always many people coming and going).
* John 10:40
Useful Applications
[There are no useful applications listed for v. 19–28.]
II. DOCTRINE: That Christ (according to His office) is the Lamb of God, who bears the sin of the world, that is, He is our propitiatory sacrifice before God, through whose merit we obtain forgiveness of sins and eternal life through faith, as the sacrificial lambs were types during the time of the Old Testament. (v. 29)
The following is my translation of the notes and useful applications forthe Old Testament of the Third Sunday of Advent (Gaudete), Isaiah 40:1–8, as they are found in Das Weimarische Bibelwerk (1877). Square brackets indicate my own notes and additions. For the useful applications, I recommend the reader see this very helpful article by Dr. Benjamin T. G. Mayes.
I. A prophecy concerning the coming of the Messiah, and His forerunner, John the Baptist, what he will preach. (v. 1–11)
Annotated Translation
1. “Comfort (with these words God speaks to the prophets, apostles, and their true successors, the servants of Christ, who carry out the office of the New Testament, that they ought to kindly comfort the people of God with these words), comfort My people!” says your God.
2. “Speak * kindly with Jerusalem,1 and preach to her, that her hard service2(Luther: “the Divine Service in the Old Testament”) has an end (that the burdensome Divine Services and the arduous exercises in the manifold ceremonies of the Mosaic Law have come to an end, that they are also redeemed from the curse and bane of the Law, as well as from the various accusations of the conscience), for her misdeeds are forgiven3(for Christ’s sake), for she has received twofold (grace upon grace, John 1:16, Romans 5:20) from the hand of the Lord, for all4 her sins (Luther: “Namely, forgiveness of sins and freedom from the Law of Moses, that is, pure grace for sin, life for death,” etc.).
(Zephaniah 3:18; Daniel 9:24; Ephesians 5:2; Hebrews 9:8ff.)
1 Hebrew: “Speak to Jerusalem in her heart” (that is, preach to her what will be comforting to her. See Genesis 34:3, 50:21; Judges 19:3; Hosea 2:14; Zephaniah 3:9).
2 Hebrew: “Her hard (military) service” (her Divine Service, which she carried out in the army of God, the Israelite Church, according to the Levitical order, which was a hard yoke both in itself, and also on account of the frequent great judgments of wrath. See Acts 15:10; Deuteronomy 8:24ff.).
3 Hebrew: “reconciled” [i.e., propitiated], see Leviticus 1:4
4 Hebrew: “in” or “among all” — regardless of their greatness and number.
3. There is * a voice of a preacher in the wilderness (namely, John the Baptist, who began the New Testament with his preaching and teaching), ‘Prepare (through true repentance and correction) for the Lord (the Messiah, who is true God with the Father and the Holy Spirit) the way (that He may take up lodging in your hearts through true faith), make a level path in the field for our God (that He may enter in among you freely and unhindered).
* Matthew 3:3; Mark 1:3; Luke 3:4; John 1:23 (Malachi 3:1)
4.All valleys (all hearts that are oppressed by the burden of the Law) shall be exalted (be set right again through the preaching of the Gospel), and all mountains and hills (proud hearts and hypocritical work-saints) shall be made low (brought to the recognition of their sins, and their trust in their own works will be laid low in their hearts), and what is unlike shall be made even, and what is rough shall be made smooth (Christ will make everything fine and straight, in that all men must live by His grace alone and no one will have any advantage over the other, Acts 10:34–35);
(Isaiah 42:16; Zephaniah 3:11ff.)
5. for the glory of the Lord shall be revealed (in Christ and in all His works and miracles); and all flesh shall see it together (Jews and Gentiles, Colossians 3:11; Isaiah 66:23) for the mouth of the Lord has spoken (for Christ’s mouth is truly God’s mouth, therefore, whoever has heard Christ speak has heard God speak).
(Isaiah 52:6–10; John 1:14; 1 Timothy 3:16)
6. A voice says, “Preach!” (Christ will command His servants to preach.) And he (the servant of God) said, “What shall I preach?” (Answer, this:) “All * flesh is hay1(all men, as they are now born after the fall into sin, are sinful and mortal, also unfit for all good, and cannot stand before God’s judgment), and all its goods (Luther: “All good deeds or good living which reason can do and does”) are as flowers in the field (therefore, they only ought to seek their righteousness and salvation in Christ alone, who is proclaimed to them in the Gospel).
* Isaiah 51:12ff.; 1 Peter 1:24 (Matthew 6:30; James 1:10–11)
1 Hebrew: “grass;” compare Psalm 37:2, as well as v. 7 here.
7. The hay withers, the flower fades, for the Spirit of the Lord blows on them (when the Spirit of God tests the works of men who are not yet reborn, stirs their conscience, sharpens the Law, and thereby shines into the heart, then everything upon which they rely withers and falls apart, and all boasting lies down). Indeed, (all) the people are as hay (not only the wicked and godless people, but also the people of God are sinful, mortal, and perishable by nature).
8. The hay withers, the flower fades, but the * Word our God (through which we are born anew and reborn to eternal life) remains forever.
* Psalm 119:89; Luke 21:33; 1 Peter 1:25
9. Zion, you preacher (by this are to be understood the holy apostles, who first preached the Gospel in Jerusalem and in the Jewish land, but afterward had preached it in the entire world, Luke 24:47, Acts 1:8)1, go up onto a high mountain (that your voice may be heard far and wide); Jerusalem, you preacher, lift up Your voice with power, lift it up and fear not; say to the cities of Judah, “Behold, there is (Christ) your God (revealed in the flesh, 1 Timothy 3:16, who now Himself speaks with you in His assumed human nature, Isaiah 52:6).
(Matthew 10:27; Romans 10:18; Malachi 3:1)
1 † The Hebrew word generally means to proclaim a joyful message. See Isaiah 52:7.
10. For behold, the Lord YHWH (Christ, the Chief Shepherd of His Church, 1 Peter 5:4) comes with power1 (to content against the devil and everything that hinders and prevents us from salvation, and to cast out the prince of this world, John 12:31), and His arm is glorious (He will powerfully gather together a kingdom out of the human race in which He will rule with His Word and Spirit). Behold, His reward (His gift of grace, which He has acquired by His obedience and suffering) is with Him, and His * recompense (according to which He will do good to believers and will punish unbelievers) is before Him.
* Romans 2:6ff. (Isaiah 62:11; Revelation 22:12; 1 John 3:8)
1 Hebrew: alternatively, “against the powerful,” cf. Luke 11:21
11. He will shepherd His flock as * a Shepherd; He will gather the (tender, young) lambs together in His arms and carry them in His bosom, and lead the sheep mothers (He will faithfully tend the weak sheep1).
* John 10:11–12ff. (Psalm 23:2; Ezekiel 34:11–12, 23; Micah 5:3)
1 † Those who understand the “sheep mothers” as the faithful teachers come closer to the purpose and the metaphor.
Useful Applications
I. DOCTRINE: That we obtain forgiveness of sins, comfort, salvation, and blessedness from Jesus Christ through faith in His Holy Word. (v. 1, 2–10).
The following is my translation of the notes and useful applications of the Holy Gospel for the Wednesday of Populus/Filia Zion (the Second Week of Advent), Matthew 11:11–15, as they are found in Das Weimarische Bibelwerk (1877). Square brackets indicate my own notes and additions. For the useful applications, I recommend the reader see this very helpful article by Dr. Benjamin T. G. Mayes.
II. A glorious testimony of Christ concerning John [the Baptist]. (v. 7–15)
Annotated Text
11. “Truly, I say to you, * among all those born of women (according to the common course of nature), there is not one (anyone) who has arisen who (on account of his office) is greater (more eminent) than John the Baptist; but Hewho is the Least (indeed, smaller) in the Kingdom of Heaven (in the Kingdom of God. Luther: “This is Christ,” who has humiliated himself to the lowest point) is greater than him (for He is not only true man, but also true God in unity of person, who is not only a Prophet and Teacher, but rather also the Mediator, Redeemer, and Savior; He is not the friend of the Bridegroom, as John, but rather is the Bridegroom Himself, John 3:29).
* Luke 7:28
12. Now from the days of John the Baptist (from the time in which he began to carry out his office) until now, the Kingdom of Heaven suffers violence (the Kingdom of God is preached through the Gospel, and everyone pressed into it with force, Luke 16:16. The people receive the Gospel with great zeal, as one takes a city by force. Luther: “The consciences, when they perceive the Gospel, press toward it, so that no one can resist them.”), and the violent (the repentant sinners, who in true faith stand against the temptations through the power of the Spirit, crucify the wicked lusts of the sinful flesh [Galatians 5:24], and contend gallantly) snatch it to themselves (they press themselves into the Kingdom of Heaven, from which it sufficiently appears that John had accomplished great benefits through his teaching and baptizing).1
(Matthew 21:31–32)
1 Greek: Alternatively, “The Kingdom of Heaven presses in with force, and (everyone, Luke 16:16, also) uses force (or have used force up to this point—evil people, tax collectors, soldiers, sinners, indeed, even the Gentiles press into it with force, and) snatch it to themselves (make themselves partakers of it with great zeal, and in this go before the high priests, the scribes, and the Pharisees).”
13. For all the prophets and the Law had prophesied (that Christ shall come) until John (who pointed to Christ being present).
14. And, if you are willing to receive it (and believe it) * he (John) is Elijah, who is to come (He is the one of whom the prophet Malachi had prophesied that He shall come in the Spirit and power of Elijah before the coming of the great and terrible day of the Lord).
* Malachi 4:5; Matthew 17:12 (Mark 9:13; Luke 1:17)
15. He who has ears to hear, let him hear (mark this and take it to heart, and do not wait with the Pharisees for Elijah the Tishbite to come again on earth in his own person again, or otherwise for the Kingdom of Heaven to appear with worldly pageantry).”
* Mark 7:16 (Luke 8:8)
Useful Applications
II. DOCTRINE: That Christ is the least in the Kingdom of Heaven, and yet at the same time greater than John (who is esteemed by Christ as the greatest among all men); He is the least according to His humanity in the state of humiliation, He is the greatest according to His eternal divinity. (v. 11)
The following is my translation of the notes and useful applications of the Old Testament Reading for the Wednesday of Populus/Filia Zion (the Second Week of Advent), Malachi 4:1–6, as they are found in Das Weimarische Bibelwerk (1877). Square brackets indicate my own notes and additions. For the useful applications, I recommend the reader see this very helpful article by Dr. Benjamin T. G. Mayes.
I. A sharp admonition and threat against the despisers, and a promise for the pious. (v. 1–3) II. An admonition from the Law. (v. 4) III. A prophecy concerning John the Baptist and his office. (v. 5–6)
Annotated Text
1. “For behold, a day is coming, burning like an oven (in which the Lord’s wrath will burn against the unrepentant, stiff-necked Jews and will consume them together with their temple, cities, and land as fire burns something up in an oven), then all despisers (of Christ and His Word) and (the) godless shall be as stubble, and the coming day will set them on fire,” says the Lord of Sabaoth, “and it will leave neither root nor branch (God will leave to the Jewish people neither a kingdom nor a priesthood, but rather will completely uproot them so that they shall never more come up, just as a tree who has no root cannot ever sprout forth again. However, because the unbelieving Jews still must await the hardest judgment and worst punishment on the Last Day, this prophetic text can at the same also be applied to the final Day of Judgment, in which all the godless together with them shall be destroyed and tossed into the hellish fire).1
(Psalm 1:4; Isaiah 1:31, 5:24)
1 † See Isaiah 66:24, where the prophecy is to be taken exactly in its scope [literal sense?].
2. But for you, who fear My name, * the Sun of Righteousness (Christ Jesus, the Light of the world, John 8:12, and the bright Morningstar, Revelation 22:16, shall rise in your hearts, 2 Peter 1:19, enlighten them with the saving knowledge of God, make them alive and gladden them through His merit and costly-purchased righteousness, warm them through His Spirit, and make them fruitful for all good works) shall arise with salvation in His wings (that is, His rays.1 Just as the sun gives light, warmth, and light to the creatures on earth through its rays, thus Christ will impart spiritual life and eternal salvation to believers through the Word of the Gospel and through the Holy Sacraments), and you shall go out and come in (and find pasture, John 10:9. Christ will also be your Shepherd, who will lead you to the wholesome, fruitful pasture of His Word, under whose protection you will be secure, and your soul will be able to graze) and † increase like the stall-fed calves (you will grow daily in the saving knowledge of God and Christ, His Son, and leap and spring in faith for joy like the stall-fed calves that have feed to the full).
1 † Because several parables are set together among the prophets in the east, so also here could the expression “under the wings” (Matthew 23:37) take place in its proper understanding
3. You will trample the godless, for they shall be ashes under your feet on the day in which I will do this (you will, in the power of the victory which Christ has obtained for you and for your good against sin, death, devil, and hell, also overcome enemies through faith and tread them under your feet as earth and ashes, Psalm 91:13; Luke 10:19; Romans 16:20. Also, no bodily enemy, no tyrant, will overpower you or take your salvation from you, but in Christ and through Christ you will overcome them all),” says the Lord of Sabaoth.
(Isaiah 25:10; Zechariah 10:5)
4. “Remember the * Law of Moses, my (faithful) servant, which I commanded him at Mount Horeb to all Israel, together with the commandments and laws (diligently keep the Ten Commandments, the ecclesial laws, and the civil laws which I have given to you through My servant Moses on Mount Horeb, otherwise called Sinai. Because Malachi was the last prophet of the Old Testament, he therefore wanted with this admonition, so to speak, seal and close it, for the Jews were to be guarded and shut up under the Mosaic Law for the faith that would be revealed, and the Law was to be their disciplinarian to Christ, Galatians 3:23–24). He then should afterward bring forth the doctrine of the Gospel1 from the bosom of His heavenly Father, John 1:18.
* Exodus 20:1ff. (Hebrews 3:5)
1 † Because the commandments and laws (that is, the Levitical and civil law) are particularly mentioned, so there is no doubt that along with the very earnest command and warning (Deuteronomy 18:18ff.), here the types hidden beneath them are also pointed out (cf. John 5:46ff.).
5. Behold, I * will send you the prophet Elijah (John the Baptist, who will rebuke the false doctrine and the godless life unafraid in the Spirit and power of Elijah) before then comes the great and terrible day of the Lord (the day of the first coming of Christ, which was a great and glorious day because Christ obtained great treasures and glorious benefits for believers on that day; however, it was a terrible day for the devil and all his hellish power, because Christ came to execute vengeance against him, Isaiah 61:2, to crush his head, Genesis 3:15, and to destroy his kingdom along with his works, 1 John 3:8).
* Matthew 11:14, 17:12 (Mark 9:12–13)
6. He shall convert the hearts of the fathers to the children, and the hearts of the children to their fathers (in a similar manner as the prophet Elijah with great zeal rebuked and abolished the idolatry of Baal, and led them back to the old true religion to which the old patriarchs were devoted, 1 Kings 18:39, so also will John the Baptist likewise zealously rebuke the false doctrine of the Pharisees and scribes and convert the people again to the true God, whom their forefathers had served according to His Word.1 Therefore, you Jews, listen to John the Baptist and follow his teaching, and with true faith receive the Messiah, whom he will point to with his finger [John 1:29–31]), so that I do not come and strike2 earth with the ban (so that I may not destroy you and hurl you into eternal condemnation on account of your unbelief).
1 † Which includes the parents with the children, and the children with the parents, that is, all of them together (cf. Matthew 3:5). This adheres more closely to the Hebrew עַל which happens often in this understanding (see Genesis 32:12; Exodus 20:5; and Judges 15:8).
2 † This last thing (alas!), the sad outcome has demonstrated. See Deuteronomy 32.
The following is my translation of the notes and useful applications of the Holy Gospel for Wednesday of Ad Te Levavi, Matthew 3:1–6, as they are found in Das Weimarische Bibelwerk (1877). Square brackets indicate my own notes and additions. For the useful applications, I recommend the reader see this very helpful article by Dr. Benjamin T. G. Mayes.
John, the Preacher in the Wilderness, by Julius Schnorr von Carolsfeld
I. Concerning the person of John the Baptist, as to what constituted his office, doctrine, food, and clothing. (v. 1–4), and II. Concerning the great influx of the people to John, and how he on such occasion preached against the hypocrisy of the Jews. (v. 5–12)
Annotated Text
1. At that time1(when Christ was almost thirty years old, in the fifteenth year of the reign of Tiberius, when Pilate was the Roman governor, and Annas and Caiaphas were high priests, Luke 3:1–2, but the Lord Jesus still kept Himself at Nazareth) * came (appeared or emerged) John (a son of the priest Zachariah, who had begotten him with his old housewife Elizabeth, Luke 1:24, 57) the Baptist (who is called thus on account of the baptism which he carried out at God’s command at the beginning of the New Testament) and he preached (called out with a loud voice) in the wilderness of the Judean land (in a place of the land in Judea, located by the Jordan, not far from Jericho, Luke 3:3; a place called “the plain of the wilderness,” 2 Samuel 17:16, 22, because there was much forest and mountains there and thus it was inhabited less than other places, although several cities were located in that same place, in which Zachariah, John the Baptist’s father, dwelt, Luke 1:39–40. Luther: “This ought to be a certain sign that the Messiah was coming when they heard one preaching not in the temple at Jerusalem, nor in the [Pharisaical] schools, but rather in the wilderness, who preached in this manner: ‘The Lord is coming,’ as John had done.”).2
1 Greek: “Now” [δὲ]
* Mark 1:4; Luke 3:3
2 † This wilderness was a region of land in the Jewish mountains, Luke 1:39, 80, where the Word of the Lord first came to John, Luke 3:2. From that same region he went forth until he came to the Jordan.
2. And he said, * “Repent (turn yourselves from your godless way of life); the Kingdom of Heaven (that is, the time of grace, when God Himself appears in Christ on earth and draws men away from trust in their own righteousness, in Levitical external worship, and fleshly thinking, and, on the other hand will establish a spiritual Kingdom through faith in the hearts of men) has come near (The prophecies of the prophets concerning the Kingdom of the Messiah are now fulfilled; for He has appeared and will soon enter His office with the public preaching of the Gospel, in which He will offer the grace of God, the forgiveness of sins, and eternal salvation to all men and will impart it to the who truly repent and believe, and will also win such treasures and benefits for them through His obedience, suffering, and death).”
* Matthew 4:17 (Mark 1:15)
3. And1 he (John the Baptist) is the one of whom the Prophet Isaiah * had spoken, saying: “A voice of a preacher (a voice calling) in the wilderness (saying thus): ‘Prepare for the Lord (the coming Messiah, who is our righteousness, Jeremiah 23:6) the way (clear out of the way the filth of errors and the great logs of misdeeds through true knowledge of sins and heartfelt contrition over them; adorn the way with the fervent longing for the grace of God with true faith in the promised and now appeared Messiah with the earnest intent of amendment and with all kinds of Christian virtues; just as one clears all hindrances and filth out of the way when a king or a prince intends to make his entrance and adorns the way with tapestries, grass, and trees [cf. Matthew 21:8]), and make His paths straight2(so that the heart may not be lifted up through spiritual pride nor be made crooked and uneven through hypocrisy, because without true repentance, His gospel cannot be received and grasped and hearts in a fruitful manner).
1 Greek: “For he” [or, “for in this way,” οὗτος γάρ]
* Isaiah 40:3 (Mark 1:3; Luke 3:4; John 1:23)
2 Greek: “footpaths” (where He wants to teach, preach, walk, and be received)
4. Now John had a * garment of camel’s hair (a meagre, hairy, rough garment prepared from coarse camel’s hair, in which form the prophet Elijah was also clothed in the Old Testament, 2 Kings 1:8, for “He will go before Him [the Lord] in the spirit and power of Elijah,” Luke 1:17, and was the true Elijah who was to come, Malachi 4:5 and Matthew 11:14; thus [John] also wanted by his clothing to be compared to [Elijah]) and a leather girdle around his loins (the like of which Elijah also wore); his food was locusts (which was a different kind of locust than those we have, and which the common poor people in the eastern lands were accustomed to using for food, both fresh and dried in smoke; the Jews also were allowed to eat them, Leviticus 11:22, yet, it was a humble, disdained food) and wild honey (honey of wild bees, which was not as good and sweet as other honey;1 because John was a preacher of repentance, so he also wanted to lead a hard and strict life, both in his food and also in his clothing).
* 2 Kings 1:8; Mark 1:6 (Matthew 11:8, 18; 1 Samuel 14:27)
1 † Some understand here the flowing sap of date and fig trees, which is also called honey among the Hebrews and was found in the region of Jericho as well as near the Jordan. But it is better that one remains with the more common meaning of “wild honey.”
5. Then went out to him the city (the inhabitants of the city) of Jerusalem and the entire Jewish land all lands (the people from all the cities and villages of the Jewish land and of the surrounding neighboring regions, such as Galilee, Perea, Trachonitis, etc.) at the Jordan.
(Luke 3:7)
6. And they allowed themselves to be baptized by him in the Jordan and they confessed their sins (They acknowledged their guilt before God, and confessed publicly that they were poor sinners and then humbly asked God for forgiveness; thereafter, John admonished them that they ought to believe in Christ, the Messiah and Savior of the world, who had now appeared, and afterwards baptized them for the forgiveness of sins by God’s command, Luke 3:3).
Useful Applications
I. CORRECTION: That the foremost purpose of all Church teachers in their office ought to be to teach concerning repentance as did John. (v. 2).
[There are no useful applications listed for verses 5–6.]
The following is my translation of the notes and useful applications for the Epistle Reading for the Commemoration of the Lutheran Reformation (Reformation Day), Romans 3:19–28, as they are found in Das Weimarische Bibelwerk (1877). Square brackets indicate my own notes and additions. For the useful applications, I recommend the reader see this very helpful article by Dr. Benjamin T. G. Mayes.
II. A glorious testimony by Christ of John. (v. 7–15)
III. A complaint of Christ over the ingratitude of the Jewish people, and a sharp threat. (v. 16–24)
Annotated Text
12. Now from the days of John the Baptist (from time on after he began to exercise his office) until now the Kingdom of God suffers force (the Kingdom of God is preached through the Gospel, and everyone presses into with force, Luke 16:16. The people receive the Gospel with great zeal, as one takes a city with force. Luther: “When consciences perceive the Gospel, they press toward it so that no one can hinder them”); and the forceful (the repentant sinners, who in true faith resist temptations through the power of the Spirit, crucify the wicked lusts of the flesh, and contend valiantly) seize it for themselves (press themselves into the Kingdom of Heaven; from which it sufficiently appears that John had wrought great benefit through his teaching and baptizing).*
* Greek: alternatively, “The Kingdom of Heaven presses in with power, and (everyone, Luke 16:16, also) those who use force (or have done so until now, including wicked people, tax collectors, soldiers, sinners, indeed even the Gentiles press into it with force), seize it for themselves (they make themselves partakers of it with great zeal, and do it therein before the high priests, scribes, and Pharisees).
13. For all the Prophets and the Law have testified (that Christ shall come) until John (who pointed to Christ as present).
14. And (if you are willing to accept it) (and believe) * He (John) is Elijah, who is to come in the future (He is the one of whom the prophet Malachi had prophesied that he shall come in the Spirit and in the power of Elijah before then comes the great and terrible day of the Lord).
* Malachi 4:5; Matthew 17:12 (Mark 9:13; Luke 1:17)
15. * Whoever has ears to hear, let him hear (Therefore mark this and take it to heart and do not wait with the Pharisees that Elijah the Tishbite to come again upon earth in his own person or otherwise for the Kingdom of Heaven to appear with worldly pomp).
*Mark 7:16 (Luke 8:8)
16. To what shall I compare this generation (the men of this generation, this unbelieving and stiff-necked Jewish people)*? It is like little children, who sit in the market and call out to their companions,
* especially those found among them who supposed to be saints and high learned men (see Matthew 11:25; Luke 7:30).
** Luke 7:31ff. (Zechariah 8:5)
17. and say, ‘We have played the pipe for you, and you did not want to dance; we have wept, and you did not want to weep. (John preached sharp sermons of repentance, and thereby admonished them to weep and mourn over sin; I have preached the most lovely and comforting evangelical sermons; yet the one has born as little fruit as the other; regardless if one lays before them sour or sweet, they still remain hardened one way or the other in their impenitence and wickedness.)
18. John (the Baptist) came, * not eating (bread, Luke 7:33, that is, common, and by no means luxurious food) and not drinking (wine; he fasted often and much, Matthew 9:14, and led a hard and strict life), yet they say (the scribes), ‘He has the devil’ (he is driven by the devil, or is crazy in the head).
* Matthew 3:4
19. The Son of Man has come * eating and drinking (I live in an ordinary manner, go about with everyone in a friendly way, eat common food, drink common drink, and indeed with the tax collectors and sinners); so they say, ‘Behold the man is a glutton and a wine-bibber, a companion of tax collectors and sinners. And Wisdom must be justified by (all) her children (I, who am the Wisdom of God, Proverbs 9:22, must allow myself to be led to school and tutored by the Pharisees and scribes, who properly ought to be my students).”
* Matthew 9:10 (Isaiah 7:15, 42:4; Luke 15:2, 19:6; 1 Timothy 3:16)
** Greek: alternatively, “
Useful Applications
[There are no useful applications for v. 12–19. AJB]
The following is my translation of Martin Chemnitz’s homily for the Visitation of Mary (July 2nd) on Luke 1:39–56 as found in his Postilla (Volume III, pgs. 87–94). Square brackets indicate my own additions and notes. I have broken up some of the longer paragraphs for the sake of readability in English.
Chemnitz’s Gospel Text (Luke 1:39–56)
Now Mary arose in those days and went to the mountains at last (endelich), to the city of Judah, and came into the house of Zacharias and greeted Elizabeth. And it happened when Elizabeth heard the greeting of Mary, the child leapt in her womb; and Elizabeth was filled with the Holy Spirit, and she called out loudly and said, “Blessed (Gebenedeiet) are you among women, and blessed is the Fruit of your womb. And why has this come to me that the mother of my Lord should come to me? Behold, when I heard the sound of your greeting, the child leapt in my womb with joy. And blessed (Gottselig) are you, you who have believed, because there will be a fulfillment of what has been said to you by the Lord.”
And Mary said, “My soul extols the Lord, and my Spirit rejoices in God my Savior. For He has seen His humble maidservant (elende Magd); behold, from now on all children’s children shall praise me as blessed (selig). For He has done great things to me, He who is mighty, and holy is His name. And His mercy endures forever and ever upon those who fear Him. And He has exercised power with His arm, and He has scattered the proud in the mind of their heart. He has pushed the powerful from the thrones, and He has exalted the humble. The hungry He has filled with good things, and the rich He has left empty. He has remembered His mercy and helped His servant Israel, as He had spoken to our fathers, to Abraham and to his Seed forever.”
And Mary remained with her for three months, and thereafter she returned home again.
Explanation of This Gospel
On this feast day we have these accounts to consider, that after the angel Gabriel had announced the counsel of the Holy Trinity (den Rath der Heiligen Dreifaltigkeit) to the Virgin Mary, namely that she shall be a mother of the promised Seed of the woman [Genesis 3:15], in whom all the nations on earth shall be blessed; yet the good virgin at Nazareth had no one to whom she could have entrusted this, for she dared not to reveal it to her betrothed Joseph, for those from Nazareth were such people that one had a proverb about them: “What good can come from Nazareth?” (John 1[:46]); how she set out and at last went over the hill country, about twenty German miles (in die zwäntzig Teutscher Weil Wegs), to her old kinswoman (Gefreundin) Elizabeth, who lived in Bethlehem or at least not far from there, so that she might speak with her about these high matters. And after she had come to her, then our Lord God immediately revealed the conception of His Son with great wonders, and there the first joy of the New Testament began. For Elizabeth was filled with the Holy Spirit and not only spoke but cried out with a loud voice to Mary, “Blessed are you among women and blessed is the Fruit of your womb! And why has this come to me that the mother of my Lord should come to me?” The not yet born into the world John (Der noch nicht zur Welt geborne Johannes) danced and leapt for great joy that the Lord was present, of whom he shall be the forerunner [Malachi 3:1]. Mary sings for great joy, as the Holy Spirit awakened in her heart a glorious beautiful song of praise (Lobgesang), the beloved Magnificat.
On account of this history, we celebrate this present feast, so that we may learn how highly we ought to rejoice with all the saints when we desire to become partakers of the gifts of the New Testament. And just as now these persons thank the beloved God for this great benefit, that He has sent His Son into the flesh, so too we ought to come together today so that we may thank God for this great benefit, that He has revealed His Son in the Gospel, and when such is done by us, then we may rightly celebrate this feast, and without doubt, the Holy Spirit with His grace will be with us. But for now, we do not want to speak about the history, because such happens at other times, but rather we want to take for ourselves the glorious song of praise of Mary, in which she thanks God the heavenly Father with mouth and heart, praises and extols Him that He has now fulfilled with this deed what He had so often promised and pledged from the beginning of the world concerning the blessed Seed of the woman [Genesis 3:15].
Now it is very customary in the Old Testament that when God allows Himself to be recognized by the saints with special graces and benefits and when the Holy Spirit wanted to grasp the benefits of God so that they would never be forgotten but rather would be passed on to the descendants, that they framed such thanksgiving in short songs of praise, even as among us are there are songs and rhymes (Carmine und Reimen), so that they might be learned by others all the more easily, and this they called psalms or hymns (Psalmos oder Hymnos), such as the psalm which Moses had made and sung with the children of Israel when they passed through the Red Sea and our Lord God had cast Pharaoh along with all his [hosts] into the sea (Exodus 15[:1–19]). The like of which Miriam, the sister of Moses, did also together with the women who followed her in the ranks [Exodus 15:20–21]. Such a song of praise was also made by Hannah, the mother of Samuel, in which she thanks God that He heard her prayer and gave her a son (1 Samuel 2[:1–10]); Jonah in the belly of the whale (Jonah 2[:1–10]); the three men in the fiery furnace (Daniel 3[:28]); Judith after Holofernes had died (Judith 16[:1–17]); and Hezekiah, when he had become healthy again from his sickness (Isaiah 38[:9–20]). Here also belongs the entire Psalter of David in which many such psalms and songs of praise are found.
This custom (gebrauch) of thanking God with a song was also begun by Mary in the New Testament through the Holy Spirit, and this is the true Canticum novum, the “new song,” of which David often spoke, and of which Isaiah says in chapter 42[:10], “Sing to the Lord a new song!”, not as Moses had sung of a bodily redemption (einer leiblichen Erlösung), but rather of many great benefits of God and that it should resound to the ends of all the world. This song was first begun by Mary, and thereafter other saints have followed her, namely, Zachariah, the father of John the Baptist (Luke 1[:67–80]), and Simeon the great and learned man when he carried the child Jesus in his arms (Luke 2[:28–32]). Now the Apostle Paul says therefore that we who live in the New Testament ought to follow this example and “sing and make melody to the Lord in our hearts with psalms, and songs of praise, and spiritual songs” (Ephesians 5[:19]; Colossians 3[:16]), as then in the beginning of the Gospel it was a fine Christian custom that one gladly sang spiritual songs while working in the houses, but now people are almost ashamed of it, and many think it sounds much better when one hums a little soldier’s song (Reuterliedlein) or a street song (Gassenhauwer).
In other words, Chemnitz is referring to secular songs that were popular at the time.
Now, you may say: “I know it very well that I ought to praise and extol God for His benefits, I would gladly do it too, but I do not know what words I ought to use for that.” Look, if you are concerned about this, then Mary prescribes a formula for you here. If you follow it, you cannot err, for she bears within herself the Person in whom the fullness of the Godhead dwells bodily (Colossians 1[:19]). In addition, the Holy Spirit has come upon her and the power of the Most High has overshadowed her, as the angel Gabriel says (Luke 1[:35]). Therefore, this is without doubt the foremost of all Psalms (der allerfürnembste Psalm), because God the Father, Son, and Holy Spirit have worked it in her. And because this is so, it was ordained during the papacy that this Magnificat ought to be sung every day with great shouting, even though the words were not understood; indeed, no one one thought upon their meaning. But Mary says here, “I have not sung in that manner; indeed, I spoke with my mouth, but in such a manner that at the same time my soul extolled the Lord and my spirit rejoiced.” So also the Lord Christ declares in Matthew 13[:18–23] that when the seed of the divine Word ought to produce fruit, so one must not merely speak of it, but rather it must also be understood.
Therefore, we now want to pay attention to this so that we may also understand this song of praise, and so that we can thus sing after Mary and praise God with her.
[Sermon Outline]
Now this hymn of praise comprises of three parts in itself.
First, Mary thanks the blessed God for the benefits which He has particularly showed and demonstrated to her person, and teaches us what pertains to this, when our prayer and thanksgiving ought to be pleasing and acceptable to God.
Second, she goes at once as if out of her little chamber (Kämmerlein) into the whole world and among the great congregation (grosse Gemeine) of the people of God and declares that the benefits which God has shown to her, the mercy which she has befallen her, do not [only] remain with her, but endure forever and ever from one generation to the next so that the children’s children ought to enjoy the same.
Third, she teaches how we ought and must dispose ourselves if we intend to become partakers of the mercy of God, and what hinders the greater part of the world so that they do not enjoy the mercy of God, so that we ought to guard ourselves against it.
Concerning the First Part
The first part of this song of praise is a thanksgiving in which Mary thanks God for the benefits which have befallen her person in particular. Therein, she provides a formula for us as to how we ought to thank God for His benefits which we have already received from Him and which we still await according to His promise. For we know from God’s Word that it is not in our free choice whether we may thank God for His benefits or not, rather, God has seriously commanded us in the Second Commandment and such an offering is also very well pleasing to Him (Psalm 50[:14, 23]).
See Luther’s explanation to the Second Commandment in the Small Catechism.
However, our nature, alas, is so miserably corrupted through sin that we easily forget the benefits of God and seldom, rarely, or with little devotion thank Him for them; and even if we have already have a good will and intention to thank Him, so it is nevertheless done more with the mouth and not from the heart, as our Lord God complains about in the prophet Isaiah 29[:13], “This people draws near to me with its mouth and honors me with its lips, [but their hearts are far from me].”
Therefore, we ought to learn from Mary how one rightly thanks God for His benefits, how one ought to praise and extol Him that it may be acceptable to Him. Now Luke says that Mary indeed has praised God with her mouth and with her lips, because he writes, “And Mary said, etc.” [Luke 1:46] However, it did not happen so quickly for her as it does for us when we often say out of habit, “Praise and thanks be to God; God be praised!” yet meanwhile the heart knows nothing of it, indeed thinks of something else. Mary does not do so, but rather she says that her soul magnifies the Lord and her Spirit rejoices, etc. [Luke 1:46–47]. Without doubt, she took these words from the song of praise of her forefather David, who says in Psalm 103[:1], “Praise the Lord, O my soul, and all that is in me His holy name, etc.” The Apostle Paul divides the reborn man into three parts, namely, the body, soul, and spirit [1 Thessalonians 5:23]. By the body, he understands all the external, visible members (eusserliche, sichtbarliche). By the soul, however, all inner powers (alle innerliche Kräfft) and everything that stirs in a person’s heart, such as courage, mind, disposition, understanding, thoughts, and desires. By the spirit, he understands the new gifts which the Holy Spirit works in us and is not in us by nature (von Natur). “All of this,” says Mary, “rejoices and thanks God for His benefits, indeed, my soul not only praises God but exalts Him highly (as we Germans are accustomed to say when someone is praised, “He exalts him far too high!”). Thus, Mary says “My soul extols the Lord, and so highly that I want that the world would know it.” And this is one thing which belongs to right thanksgiving so that it be pleasing to God, namely, when not only the mouth speaks, but rather the heart and the soul also knows of it, the spirit is joyful and all that is within us, the “innermost part” (das innerste), as David says, praises the name of God [Psalm 103:1].
But whom ought we thank? Whom ought we exalt and praise when we have received all kinds of bodily and spiritual, temporal and eternal benefits? The ancients knew how it went in the papacy. When someone was stuck in misfortune, he would commend himself to this or that saint that he might help him, and when he had been helped, people would hang some images made of wax upon the dead idols as thanksgiving, etc. But what does Mary do? She says, “My soul extols—not a dead saint, not an angel, but rather—the Lord,” that is, the God who has revealed Himself in the Word, who says, “I am the Lord your God” [Exodus 20:2; Deuteronomy 5:6], etc. “And my Spirit rejoices in God my Savior, that God Himself has become my Savior,” that is, “I rejoice that God has sent His Son into the flesh, that He should be a Mediator and Savior.” And Mary makes a fine distinction of the persons in the single divine essence in that she mentions the Lord, God the Savior, and the Spirit.
But for what does she give thanks? Why does she rejoice? This is also worth marking, and indeed for this reason, for this is not truly to praise God rightly if one says in general (in gemein), “Praise and thanks be to God!”, but rather, when we recall what benefits God daily shows us, which we have not deserved, indeed, of which we are unworthy, and yet, the upright God shows them to us. Therefore, Mary says further, “My soul extols the Lord and my Spirit rejoices, because He has regarded His humble maidservant; behold, from now on, all children’s children will call me blessed.” [Luke 1:46–48] Mary looks upon the fact that Elizabeth had so highly praised her as one blessed among women [Luke 1:42], as even the angel Gabriel had done before [Luke 1:28], upon which she now says, “Dear Elizabeth, you should not extol me, nor praise me; rather, my soul extols the Lord who has regarded my humility,” as if she were saying, “Ah, what a poor, wretched person I am, and God has shown me such great grace above all womenfolk upon the entire earth. Truly, our God has a great house, and in that same house there are many daughters, many female friends who are adorned with great gifts; but where am I in that house? Indeed, I am not His daughter, nor His beloved friend, but rather I am a humble maid” (cf. 2 Timothy 2[:20]).
And this she also learned from her forefather David, who says in Psalm 86[:16], “Lord, I reckon myself not as a child, but rather as Your servant, and the son of Your maidservant.” Such humility is very pleasing to our Lord God, as we recently heard from the example of the prodigal son (Luke 15[:18–24]).
So now Mary says much in this way, “God did not look upon this, how worthy of the benefits I was or whether I had merited it, but rather He looked upon my humility.” For although she was born of royal lineage, nevertheless that same lineage had fallen very low, as Isaiah 11[:1] had prophesied, and Mary was forsaken by all her own, had to sit in poverty outside her fatherland at Nazareth, and was betrothed to a carpenter because of her poverty. Therefore, she now says, “Ah, my dear God, how is it that You have come to this, that You have not chosen other persons from the house of David who are much greater and holier than me, but rather You look upon this humble maidservant who is not worthy of it, who has also not merited it, and You look upon me thus that You do not show me some small mercy, but rather make me to be the mother of Your Son, my Savior; therefore, all children’s children shall call me blessed. Eve would gladly have been [the mother of Your Son], as would have Noah’s mother, the holy Sarah, and the godly Rebekah, but it could not happen for them, even though they are much holier than me; rather, You have looked upon me, a humble child. Should I not now rejoice that God has done such great things to me?”
See, this is what properly belongs to thanksgiving, namely, that we consider what great benefits the upright God has shown to us, how unworthy we are of them, and how ungrateful we have been found for them; and especially we ought to think upon God our Savior, upon the benefits of the Son of God. Then, it will be a right Deo gratias [“Thanks be to God!”].
And thus, Mary is now highly praised, as she says here, “All children’s children shall call be blessed, etc.” How then? Should one then worship her as the ‘Mother of Grace’ (Mutter der Gnaden), as happened in the papacy? Should we in our need take refuge in her? Is that to praise her rightly? “No!” she says her herself and teaches how she ought to be praised by all children’s children so that it may please God, namely, “For He who is mighty has done great things to me, and holy is His name.” [Luke 1:49]
See how truly beautiful this is! Should Mary therefore be praised as blessed because she can do great things, help in death’s need, protect against enemies? No! Rather, “He who is mighty has done great things to me, etc.” That is the praise which she wants to have is that one recognize and praise God’s grace in her, and that He alone be praised. “For not my name, but His name, who has done such great things to me, is alone holy and ought therefore to be praised and extoled forever” (Psalm 72[:18–19]; 113[:1–3]).
And this is the first part of this song of praise, from which we learn how one ought to thank God for His benefits so that it would be a pleasing offering to Him, namely, that first, we not only to praise God with our lips and mouth, but also with the soul and Spirit; second, that we ought to praise and extol no one other than the Lord our God in Christ Jesus our Savior (Colossians 3[:17]), for from His hands must all things come to us (John 3[:27]); and third, that we ought to consider what great benefits He has shown to us, of which we are unworthy and which we have not merited, and ought to praise and thank Him alone for them; that will make for a right beautiful Magnificat.
Concerning the Second Part
Now what does it concern us that God has done such great things for Mary? She may rightly rejoice, for she alone is the blessed one (die Gebenedeite) among women. This is true; but here Mary also turns to us and says, “God has begun it with me, but it shall not end with me. I am indeed alone the mother of the Blessed Seed (deß Gebenedeieten Samens), but [His] mercy shall not remain with me alone, but rather will endure always, forever and ever, from one generation to the next among those who fear Him.” See how Mary wants to have all of us in the ranks, as such is the nature and character of a right faith and prayer, that it also looks to others and takes them along with itself. Therefore, Mary grasps the Church of God at all times of the world and says, “His mercy endures always, from one generation to the next,” that is, she addresses those who currently live, who who had been before us, and those who live after us until the end of the world. For as the Apostle Paul says in Acts 17[:26–31], God has allowed all the races of men on the entire earth to come forth from one blood, and they all ought to become partakers of the mercy of God.
But Mary first looks upon the words of Elizabeth, who had said, “You are blessed among all women, etc.” “This is true,” says Mary, “but the blessing shall not remain with me alone, rather it shall also befall all the races of the earth.” Thereafter, she also looks upon the fleshly thoughts and judgement (die fleischliche Gedancken und Urtheil) of those who lived at that time. For because it is an extraordinary thing to be a bodily mother of the Son of God (eine leiblich Mutter deß Sohns Gottes), so many of them thought that as if because of this she would have more privilege or righteousness than others. Therefore, it is read among the Evangelists that they often spoke to the Lord Christ, “Behold Your mother is there, Your brothers, etc.” (Matthew 12[:47]; Luke 8[:20]). And one woman among the people said with a raised voice, “Blessed is the womb which has born You!” (Luke 11[:27]). As from this the invocation and all the worship that is rendered to Mary in the papacy has taken its origin.
But Mary clearly teaches here that the mercy [of God] shall not remain with her, but shall befall all the races on earth, that God would once again help His servant Israel, with whom it appeared as if it had been entirely rejected by God, and would allow [His] mercy to befall Abraham and his seed forever.
Therefore, not only shall the Jews enjoy it, for as Paul and John the Baptist teach, they are not all the children of Abraham who are born from the seed of Abraham and Jacob [Romans 9:6–13; Matthew 3:9], but rather those who believe with believing Abraham (Romans 4). For God has prepared this Savior for all peoples, as Simeon says (Luke 2[:31–32]), and God had sworn to Abraham that He would make him the father of many nations (Genesis 17[:5]), and that in his seed all the nations ought to be blessed (Genesis 12[:3]; 22[:18]). And this is the second part of this song of praise, from which we learn that not only Mary, but rather also that all races upon earth shall become partakers of the mercy of God according to His promise.
Concerning the Third Part
Now, since we are no different from Mary in the least, how then can we come to it so that we may become partakers of God’s mercy? We have heard that God looks upon men not according to their merit, but rather according to His mercy, and that He does not regard persons, but rather wants to let His mercy befall all generations on earth. May we then now live as we want, in fornication and wickedness? (Romans 1[:24–32]) Will God then still be merciful to us? This is not what Mary teaches in her Magnificat, but rather she looks upon this and considers what kind of persons they are who are gathered together in the house of Zachariah, namely, a poor young virgin, an old matron, an old mute and deaf priest Zachariah, and an unborn child. She compares these persons with the high priests Annas, Caiaphas, and the entire clergy, and at this she marvels, “Ah, how does it come about, how does it always happen that God sets His gracious eyes upon such a poor heap!” She means to say this is the reason, God indeed wants to allow His mercy to befall all men alike, but they do not all rightly dispose themselves (schicken sich) to it.
Now, indeed, we would all gladly partake of the mercy of God. Therefore, let us learn from Mary how we may come to it. Indeed, perhaps the manner is to difficult? “No!” says Mary, “I will show you in three words how one ought to dispose himself to it and also tell you in three words what one ought to guard against.”
God sits upon the throne of His majesty and glory and stretches out (if I may say so) two arms, and thereby does two kinds of things. With the one arm He exercises power, He scatters and casts down; with the other arm He exercises mercy, he lifts up the humble, helps those who fall, fills them with the rich goods of His house (Psalm 36[:9]). But who are these, and by what can one know them?
First, she says, “those who fear Him,” that is, when you do not cover your sin, do not lightly consider the wrath of God on account of sin, but rather fear God so that you hate evil (Proverbs 8[:13]) and turn away from evil (Proverbs 3[:7]); with such people, says Mary, “the mercy of God remains and endures.” [Luke 1:50]
Second, when you recognize and bewail your misery in which you are stuck on account of your sin, and say, “I have sinned, have mercy on me,” then God will have a gracious eye toward you (Psalm 113[:7–8]; 138[:6]). For because He has a strong powerful arm, your misery is never so great that He cannot help you out of it, for this is His work, that He holds those by the hand who are about to fall and raises up again all those who are cast down (Psalm 37[:24], 145[:14]).
Third, when you are hungry, that is, when you recognize that you cannot help yourself by your own ability, but rather are hungry for the righteousness and for the great Supper (dem grossen Abendmal) that God has prepared for those in Christ Jesus [Matthew 5:6], then He will fill you with His goods and make you a partaker of His mercy not only here in time (zeitlich), but also there in eternity (ewiglich).
This now is very easy, from which you can judge for yourself whether you can also partaker of the mercy of God which Mary so highly praises; namely, if you so dispose yourself to it that you fear God, recognize and bewail your misery, and are hungry for righteousness. “But if you do not find this in yourself,” says Mary, “then the Magnificat does not concern you, that God shows mercy to all generations on earth.”
But what hinders the greater part of the world from enjoying the mercy of God? Or from what ought I guard myself that might hinder me from enjoying it? Mary says, “God has a mighty arm and punishes three things that resist his mercy, namely, pride, violence, and riches. These are three little worms (drei Würmlein) that stab the heart.”
Now one could well understand this in a political manner (politice), for it is also true that God cannot tolerate pride. But Mary speaks of the pride that is in the mind of the heart (in deß Hertzen Sinne), which can also be present even when great external humility (eusserlich grosse Demut) is present. And such is pride when man is not content with that which God has commanded, he thinks it too lowly for him, institutes a new form of divine worship (Gottesdienst) outside of the Word of God, and alters what God Himself has instituted. This God cannot suffer. Such are the proud papists who shamelessly exalt themselves above God (2 Thessalonians 2[:4]).
Likewise, when someone does not take his reason captive under the obedience of Christ (2 Corinthians 10[:5]), but rather insists Scripture must yield to him, and if God will not give him an account of all things, then he says, “That is impossible. That cannot be. I will not accept that.” Such men of pride are all heretics.
Finally, those are also laden with this pride who knowingly continue in their sins against God’s Word. They could well leave them, but they do not want to. They allow themselves to be moved neither by the lovely promises of God nor His earnest threats. Such is a proud mind. All of these God scatters, that is, He gives them over to a perverted mind so that they fall from one sin into another (Romans 1[:28]), and they pay heed to no warning or admonition.
The second heap is the powerful who sit on high thrones, who have power; not as though all authority in itself were damnable, for it is from God (Romans 13[:1]), but rather because the powerful generally to not inquire after God, but despise His wrath, set their throne beside God’s throne, think they will endure and nothing will touch them (Isaiah 28[:14–15]). These God casts down from their thrones, as all the monarchies of the world testify.
The third heap is the rich who think they do not need God’s grace and mercy; they have so many good works that they can share them with others and sell them, or they rely on their uncertain riches (1 Timothy 6[:17]) and hold them as a god (Ephesians 6[:5]). To these God will not allow His mercy to befall, but rather “He will leave them empty,” says Mary. For the time will come when they will see that they lack the honor which they ought to have before God and that they must leave here naked and bare. Then, their riches will not follow them, but rather they will be left empty.
Behold, thus we have here how we ought and must dispose ourselves if we want to become partakers of the mercy of God, which has been promised forever to Abraham and to His Seed. Therefore, you should now examine yourself (selber prüffen) so that you can sing the Magnificat with joy.
[Conclusion and Summary]
We have spoken of this then in the simplest manner by God’s grace concerning the Magnificat, in which we have listened and heard:
First, how the highly praised virgin Mary extolled and praised with great praise God’s great unending goodness and mercy which He showed and testified in her unworthy person, and set it forth as an example so that we might not forget how much the Lord has also done for us and for each one of us, so that our soul and Spirit be stirred up in that manner and His praise always be in our mouth.
Second, that in her heartfelt thanksgiving she also sets forth and draws out the immeasurably great goodness and grace of God, which shall be spread out to all generations of the earth’s circle, as far as the dear sun shines, and that children’s children shall partake of it.
Finally, she also teaches us how we may become partakers of and enjoy the glorious mercies of God through His compassion which has been revealed and offered to the human race; and what hinders the greater part of the world so that they so shamefully exclude themselves from such unspeakable glory and riches of grace, or willfully despise them and pass by them as something contemptuous.
May the eternal Son of God, who has been given to us by the Father as wisdom, holiness, and righteousness [1 Corinthians 1:30], preserve us through His Spirit of truth and knowledge in such His light and saving Word unto eternal life. Amen.
PATTERN OF SOUND WORDS 