PATTERN OF SOUND WORDS

Tag: Martin Chemnitz

  • Chemnitz’s Homily for the First Sunday after Holy Trinity (Luke 16:19–31)

    Chemnitz’s Homily for the First Sunday after Holy Trinity (Luke 16:19–31)

    The following is my translation of Chemnitz’s homily for the First Sunday after Trinity on Luke 16:19–31 as found in his Postilla (Vol. II, pg. 280–87). Square brackets indicate my notes and additions. I have broken up some of the longer sentences and paragraphs for the sake of readability in English.

    Explanation of the Gospel

    Beloved in Christ the Lord,

    Whoever wanted to demonstrate high art in this Gospel and had excessively inquisitive hearers (fürwitzige Zuhörer) whose ears itched for high questions, he would here have a good opportunity and reason to speak and to dispute subtly of such things which he himself would not understand and by which the hearers also would be bettered little, namely: what is the bosom of Abraham in which Lazarus is comforted, where it is to be found, and how Lazarus can be in the the bosom of Abraham, and how he can have a finger even though his body has not yet been raised to the joy of eternal life; likewise, what and where the place is where the rich man is tormented because he is not yet in the true hell (der rechten Hell) to which he will only come to on the Last Day, what the tongue is which he would gladly let him touch, what also the eyes are with which he saw Lazarus from afar even though his body is also not yet in the true condemnation (die rechten Verdammniß), but rather lies buried in the earth, also what is the chasm which is fixed between the two places. However Paul says in the first letter to the Corinthians in the fourteenth chapter that he would rather speak five words in the common [tongue] with his understanding in order that he might also instruct others rather than otherwise speak ten thousand words in tongues by which no one would be improved (1 Corinthians 14:19). Thus St. Paul elsewhere wills that one ought to arrange all things in the Church of God for edification and improvement [1 Corinthians 14:26, 40].

    Homily Outline

    Thus we also have here an explanation from the Lord Christ of a high difficult question, not that we might repent of our excessive inquisitiveness (Fürwitz), but that we may make use of it for edification (Erbauung), for warning (zur Warnung), and for comfort (Trost); and from this, the following three points are set forth in this text:

    1. First, what sort of state or condition there is with the souls of the deceased righteous men and the godless [i.e., intermediate states].
    2. Second, how we may can make use of this Gospel profitably for warning and comfort, both in prosperity and while under the cross (beid im Glück und im Creutz).
    3. Third, why it is that the rich man is condemned and the poor man is saved, so that we may not err from the right way here along with the rich man, but rather may finally be comforted with Lazarus.

    Concerning the First Point: [Intermediate States]

    Thus, the first doctrine here in the Gospel concerns the state (Zustandt) of the blessed and the damned soul after a person’s death until the Last Day. For you know that on the Last Day, all the bodies of the dead will rise again and entire great crowd of all men will be divided from one another into two parts, some to the right hand of the Lord Christ, and some to the left hand. Those who are placed at the right hand will be directed to eternal life, but the godless at the left hand [will be directed] into eternal hellish fire (Matthew 25[:31–46]). But the question arises, how does it go now and how will it go when someone has died until the Final Judgment? The body is laid in the earth as we see and know before our eyes, but where does the soul remain? And such is not an unnecessary question, for the right answer to it has foundation in God’s Word and is useful for our betterment (Besserung). Now this is an old error of the Greeks which is also being stirred up again in our time, as though the soul of man, after his death, should sleep and neither understand, nor know, nor feel anything [i.e., “soul sleep”]. But Christ speaks here of a damned soul and of a blessed soul and He distinguishes between the godless rich man and the poor God-blessed Lazarus, as He will on the Last Day, and He says that after the death of pious Lazarus, his soul was carried by the angels into Abraham’s bosom [Luke 16:22], which is not yet the true place (der rechte Ort) of the perfect joy in eternal life, which Lazarus, along with all the elect, shall only fully come to on the Last Day. Likewise, He says that the soul of the rich man came to the place of torment (den Ort der Qual) [Luke 16:23], which is also called hell here [i.e., “Hades,” ᾅδῃ], and yet it is not yet the deepest hell (die tieffte Hell) into which the body and soul of the rich man shall only be cast into at the Final Judgment (Matthew 25[:46]).

    Now the Lord Christ says that Lazarus followed in the footsteps of his father Abraham and had believed in the promise made to Abraham [cf. Romans 4], but in great misery, so that no one could have thought that God should know him or that any angel should take care of him, for he lay there before the rich man’s door despised and full of sores. And yet, the Scripture says that God has commanded His angels concerning him that they ought to bear him up in their hands (Psalm 91[:11–12]). When he dies, the little angels carry his soul into Abraham’s bosom, not as though it were so heavy, but rather Christ had wanted to demonstrate by this what a precious treasure the souls of the righteous are to God and how certain and true the comfort from the Psalm is that the holy little angels have been commanded to diligently watch over such a soul and to bear it up in their hands immediately. So then, his soul is thus carried into Abraham’s bosom, which the Ancients rightly explained in this way, as when a mother has been away for a long time and finally comes once again to the house and the little children run to her with joy and fall into her bosom and the mother joyfully receives them to herself and hugs them and kisses them.

    I could not locate a source for this allusion.

    In this way, Abraham is called the father of all believers, as is said in Romans 4. To him comes Lazarus, and he is gladly received by him into his bosom and is comforted, and yet, he is not yet at the true place of salvation (den rechten Ort der Seligkeit), but rather, as the Revelation of John says, they are gathered under the altar, where they rest and are comforted, clothed in white garments, as a sign and pledge of the consolation which will surely follow (Revelation 6[:9–11]). And because the joy is already so great, and yet it is not yet the true, eternal, perfect joy (der rechte ewige vollkommene Freud) which will only begin on the Last Day, thus Lazarus had to comfort himself with this further, that such future joy will also be all the more momentous and glorious. Beyond this, it makes this his joy even greater, that he sees the rich man sitting in the flames and in the torment, and then he thinks, “Thanks and praise be to God! For You have graciously preserved me so that I did not come to the place of torment, but rather here, where I am comforted, and still have this before me, that it will soon be even better with me.” And finally, this also makes him greatly rejoice, that he hears the chasm (die Klufft) is firmly fixed and he need not worry that he will be deprived again of such joy in eternity; as it sadly goes here in the world where we are poor sinners and we find ourselves daily in worry and danger with regard to the joy of eternal life because of our sin. in addition to this, it often happens that one rightly and piously begins in his Christianity so that he hopes he will inherit the joy of salvation in Christ, but he does not remain steadfast until the end, but falls away, and thereby is deprived of the joy. Similarly, even when a joyful moment and a good season comes to Christians in which they rejoice, so nevertheless it does not last long, bur rather, one cross soon follows after the other so that their joy is disturbed and taken away. Such, alas, is how it goes in this life. But there it shall be said, “The chasm is fixed” [Luke 16:26], and the salvation of the righteous is so guarded and assured that they cannot be damned nor come to the place of torment, to the rich man, even if they wanted to go down to him.

    On the other hand, what is the state of the soul of the rich godless man after his death until the Last Day? To this the text answers: He is in hell. What is hell? A place of torment. Where then is such a place? Where is the bosom of Abraham? Is the one a place beneath us and the other a place above us? Answer: Where it is, we do not want to dispute, but (as St. Augustine says) we should pray to God that may come to the place where we are refreshed with poor Lazarus and by no means to the place of torment.

    I looked at several of Augustine’s sermons, but could not find a quote to this effect.

    But here, Christ wants to describe and depict the pain, anguish, and suffering of the damned in this parable for us. For because it is a spiritual torment (Geistliche Qual) which one cannot see with bodily eyes (mit leiblichen Augen), so Christ takes a likeness (or a parable, Gleichnuß) from bodily things so that we who are still living in the flesh can reflect upon the matter a little better, as if someone were lying in the midst of a flame of fire and desired only a single tiny drop of water to touch his tongue and yet it was denied to him. So the rich man also thinks here, “Ah! Could I not have but a little refreshment? Surely, there is not another living soul on earth, however poor he may be, who could not at least obtain a little drop of water with which to quench my thirst! Could not even so much be given to me?” “No,” says Abraham. “You have received your good in your life.” David says in the seventeenth Psalm, “God fills their belly with His good things, thereby they have their portion there” (Psalm 17[:14]). And Jeremiah says in the twelfth chapter, “They are fattened and prepared as sheep for the slaughter-bench” (Jeremiah 12[:3]). This is what is truly dreadful, that afterward, in hell, they ought not receive even a single little drop of water from the exuberant grace and the infinite goodness of God, with which they may moisten their tongue only but a little. And this rich man must also reflect upon this in addition: If the torment is already so great, what then will it be like on the Last Day? Thus, he not only has the present pain, but also this anxiety torments and afflicts him even more: “Ah! What then shall become of me when I shall hear this verdict on the Last Day: ‘Depart from me, you accursed, into the eternal hellish fire’?” (Matthew 25[:41]). Likewise, Peter says in 2 Peter 2[:4, 9] that “if God did not spare the angels… then He also knows how to reserve the unrighteous under punishment for the Day of Judgment to punish them.” Beyond this, he sees Abraham living in joy who also had been rich, but also devout and God-fearing, who had taken in and fed strangers and the poor [cf. Genesis 18:1–8]. He also sees poor Lazarus sitting in joy, whom he had previously not looked upon with a single eye, which makes his torment even greater for him because he sees the joy in others and must go without it entirely and in addition be tormented, just as hunger is more painful to someone and plagues him more when food is set before him that he may see it and yet not enjoy it [Psalm 112:9–10]. There the worm of his own conscience bites and gnaws at him so that he must think, “Ah! This is what you wanted to have! It is your own fault! You did not want to let yourself be warned!” Finally, he must hear with terror, “The chasm is fixed.” But here “a chasm” means a great wide fissure so that no one can cross over at all, as Abraham says, “There is such a chasm between us and you so that no one can come to the other, no one from you can come over to us here.” [Luke 16:26] By this it is given to him to understand that his torment will never cease in eternity nor come to an end and that he will not partake of any joy in eternity, not even in the least. This makes the torment even greater for him still. This is the first point concerning the condition of souls after a man’s death until the Last Day as it pertains to both the righteous and the godless.

    This same doctrine is repeated by Chemnitz in his Examination of the Council of Trent, “So far as the middle order, state, or place is concerned [i.e., purgatory]—Scripture makes only two orders or places for human beings after this life: “He who believes and is baptized will be saved; but he who does not believe will be condemned” (Mark 16:16). “He who believes in Him is not condemned; he who does not believe is condemned already,” likewise, “He who believes in the Son has eternal life; he who does not obey the Son shall not see life, but the wrath of God rests upon him” (John 3:18, 36). Thus in Luke 16 only two places are assigned to souls departing from the body prior to the Last Judgment, a place of comfort and a place of torments. And indeed, a chasm is so firmly fixed immediately after death that no one is able to pass over from the place of torments to the place of comfort.” (Vol. III, pg. 312) See also the discussion in Johann Gerhard, On Death (Part One), Theological Commonplaces XXIX/1, § 159, pg. 230ff.

    Concerning the Second Point: [Warning and Comfort]

    Second, we here have to pay attention to this Gospel how we make may make use of it profitably for warning in prosperity and good days (zur Warnung in Glück und guten Tagen) and for comfort while under the cross and in misery (zum Trost im Creutz und Elendt). For we ought not dispute so meticulously about what is the bosom of Abraham, or the flame, or the place of torment, or the tongue, or the little drop of water. Even if we actually knew all such things, it would still not yet justified. But rather we ought to direct our thoughts as to how we might rightly make use of the narrative.

    This happens thus: God distributes His goods here unequally—the one is rich, the other is poor; the one is healthy, the other is sick; the one is blessed, the other is miserable. Now God says that it shall go well for the righteous and evil for the godless, and yet, the opposite is found, as Solomon says in Ecclesiastes that the same happens to both, to the righteous as to the wicked (Ecclesiastes 9[:2]). Indeed, one often sees quite the opposite, that it goes well for the wicked and the pious are laden with the cross and misery, as is demonstrated plainly in this narrative. For there is a pious, God-fearing man whose name is Lazarus, and yet he does not have much good fortune. Indeed, he is poor and (like Job [see Job 2:7]) full of sore and boils so that he cannot work, and there is no one who would even give him the crumbs that he might satisfy himself. He is so despised that only the dogs have regard for him. On the other hand, there is a godless man who has no regard for God, who despises his neighbor and is stingy and unmerciful toward him, and yet he is rich, has good peaceful days, and lives always gloriously and in joy. And when things go contrary to expectation so that the pious are stuck in misfortune, the world mocks them and thinks they have no gracious God nor any help from the Lord (Psalm 3[:2]), yet, on the other hand, when everything happens fortunately for the godless, the world once again thinks that they sit in the bosom of God and there can be no lack for them. Indeed, the God-blessed themselves are often troubled by it also and they take offense at it, as David says, “I had almost let my foot slip.” (Psalm 73[:2]) And Jeremiah says, “Lord, I will not murmur against You; but nevertheless, I must pour out the thoughts of my heart into Your bosom. These are your children, whom you inflict with all misfortune, and on the other hand, you heap up your goods upon the godless—how can this be?” (~Jeremiah 12). And in Malachi and Psalm 73, the righteous complain, “Is it in vain that I wash my hands in innocence?” “It is in vain that one serves God, and what use is there that we keep His commandments?” “We cannot accept it that God acts thus.” (Psalm 73[:13]; Malachi 3[:14]).

    But as Psalm 73 says, one must look to the end (sehe das Endt an), for in the end it is evident whom He has struck (Psalm 73[:17ff.]). Lazarus was indeed inflicted for a long time, but, finally, when he died, he was carried by the angels into Abraham’s bosom where he is refreshed in eternity. But where Satan preaches (Matthew 4[:9] and Luke 4[:7]), “Behold, all this I will give you if you fall down and pray to me” and someone thereupon prays to the devil and all is given to him, then the world says, “Oh, these are the blessed people! Happy is the people for whom it thus goes” (Psalm 144:5). However Christ says here, “Look to the end” (Sihe das Endt an), for it did not endure with this glutton. He finally died and came to hell, into the place of eternal torment, and had to hear, “You received your good things in your life” [Luke 16:25]. Let us consider this well, and truly strive after it, not that we may receive our goods here, but rather that the end may be good, so that we do not desire to give ourselves over to vain joy, merriment, and splendor. For when the end comes, then the splendid garments and well-living is then over. Where will we find ourselves then? In hell. Therefore, live in the fear of God (in der Furcht Gottes). If you are stuck under the cross, then be patient and think: “It will someday all come to the end.” Then, you shall be comforted in endless eternity.

    Thus, we ought to learn to look to the end (auff das Ende sehen), both in fortune and misfortune. The Law of God says rightly, “It shall go well for the pious, and it shall go ill for the godless.” If such does not happen now in this life, then there is still another life existing where it can happen and will happen abundantly. Therefore, if someone in this life fears God, hears Moses and the prophets, and yet he lives amid a vain cross and opposition so that the lot of Lazarus befalls him, let him not take offense at it, but rather, let him comfort himself with the day the Lord will make when He shall be God’s own possession (Malachi 3[:17–18]). And, on the other hand, if you have fortune and riches, do not hang your heart on it, and do not forget God, for otherwise it will come to a wicked end, as with this rich man, as also Psalm 17, 37, and 73, Jeremiah 12 and [2] Maccabees 3 say. This is the second point: how we ought to make use of this narrative beneficially for warning in prosperity (zur Warnung in Glück) and for comfort under the cross (zum Trost im Creutz).

    Concerning the Third Point: [The Way of Salvation]

    The third [point] is nevertheless the foremost, [namely,] that we ought to learn wherein the rich man was lacking whereby he was condemned and by what it was made good for Lazarus that he had come into Abraham’s bosom so that we may follow such a right way with Lazarus and, indeed, not also go down to hell with the rich man. So now it stands thus that we ought not think it makes no difference how we live, that even if we die in unrepentance that God would nevertheless be gracious and we could be saved; or, as it was said in the papacy, that one might live a life however he wanted if only money were given for him and indulgence (Ablaß) granted to him, then he must be saved. “No,” says here the father of all believers [i.e., Abraham], “that is lacking.” Thus it is said that in this life we are on the way where we may be helped, but after death we are in the place where “the chasm is fixed” [Luke 16:26]. But here there are two ways. One leads upward to heaven, the other leads downward to hell. There now God steps forth through Moses and the Prophets and speaks to rich and poor. He calls, teaches, and warns, “Follow this path! Beware of that one! Hear Moses and the Prophets, so that you do not come to the place where the rich man is tormented, but rather to the place where Lazarus is refreshed.” Now, when God thus warns and admonishes, do they all follow then? Ah! Alas, no! And from this it is evident why the rich man is condemned. For the fact that he is rich and clothes himself honorably according to his estate (nach seinem Stande) and has a good cheerful little hour and takes delight in it is never the true cause of his condemnation (die rechte Ursach seiner Verdammnuß). After all, Abraham himself was also rich such that he had in his house about 400 men fit for battle [c.f., Genesis 14:14].

    What then has condemned this rich man? Answer: This, that he led a godless life and did not hear Moses and the Prophets. How? Did he then know nothing of God or of Moses? Surely, he did. For when Abraham said, “They have Moses and the Prophets,” then he immediately understood what he meant and who they are. And that he calls Abraham “father” has this understanding: He was at his foundation godless and unmerciful, and he misused his temporal goods, and even so he deluded himself in the midst of it that he would not go to to the evil on account of it. Thus he led an external glorious appearance that he had Abraham as his father, or as we say, that he wanted to be regarded as a good Christian (für guten Christen). For he also lived thus that he had stolen from no one, cheated no one, had done some good with his own goods and lived well. In this case, he demonstrated better than the stingy misers who do not have the heart to touch their goods and do something good with them, for which there is punishment from God over them.

    If then, he did not perish from this, what then was he lacking? Answer: This, as he himself confesses, “Then they will repent.” From this it follows that He had not repented; he had paid no regard to God, Moses, and the Prophets, even if he heard them externally (eusserlich). From this then followed the evil fruits: that he had the goods of the world and saw his brother suffer poverty and closed his heart to him (1 John 3[:17]); that he paid attention to the lust of the eyes (auff Augen Lust) and had clothed himself in purple beyond his estate (uber seinen Standt), which at that time only the kings wore; and was not cheerful every now and then, but rather had lived every day magnificently and in joys.

    Surely, at times, a poor Levite or priest must have come to him and warned him, “Look! Thus says Moses! Thus says the Prophets! Thus you shall live! Thus you shall care for the poor and have compassion for them! Etc.” This he had not paid attention to, he did not believe it, he confesses to it. His brothers also do not believe. He thus let Moses and the Prophets keep calling and he followed his own head and gave himself over only to pleasure (Wollust). And now that he is in torment, he would indeed want that his brothers be warned. But Abraham says, “Ought they not know? After all, they have Moses and the Prophets.” “Yes,” he says, “I had them also, and yet I did not believe. They will not believe them either. Why ought they pay attention to Moses or to a poor Levite? But if someone were to rise from the dead, then they would finally believe.” But Abraham says that the preaching of Moses and the Prophets is the only means (das einige Mittel) through which God wills to be effective, to work faith unto salvation; not that the dead should rise and say how it is going with them, nor that they should preach from Moses and the Prophets, but rather that the servants of God (die Diener Gottes) ought to do it.

    Whoever does not heed them, it goes for him as it did the rich man, such the account demonstrates. But we ought not leave this hanging between heaven and earth. Rather, let every rich man examine himself whether he also hears Moses and the Prophets and pays attention to them, or whether he also does too much with clothing and good living and is unmerciful toward his needy neighbor. By doing so, he makes it that the Levite with Moses and the Prophets must fall silent. For where one thus remains unrepentant, there the bitter lament of the ears (Ohrenflawer) finally follows: “Ah! If I had done that! Ah! If I had listened to Moses and the Prophets!” And Christ, who has the keys of hell and death, as it is written in St. John’s Revelation 1[:18], opens here a window into hell for us and shows us the rich man sitting in hell; He stretches with His long arm into hell itself and draws out a burning coal and shows it to us so that we may believe, warning us still of it through Moses, etc. “Yes,” says the rich man here, “I would indeed have believed God Himself, if He had warned me. I do not accuse him of lying, but that Levite was too lowly for me. If someone had risen from the dead, then I would have believed.” “No!” says Abraham, “That is not the means nor the way.” What then ought the rich do if they want to be saved? Read the first epistle to Timothy, “They ought not be proud, nor place their hope in uncertain riches, bur rather in the living God, etc.” (1 Timothy 6[:17–19]).

    On the other hand, from what cause is Lazarus saved? How did he do it? Did his poverty or his afflictions save him? No, for it happens often that the poor conduct themselves in their poverty in such a way that they go do to the devil along with the rich. Rather, from what was said before it is easy to see, namely, he had heard Moses and the Prophets, thus that He had repented, acknowledged his sin and the wrath of God, and feared it, believed in the blessed Seed of Abraham [i.e., Christ], was reconciled to God, lived in a Christian manner, and when the cross and poverty befell him, he bore it with patience, and even though nothing came to him from the rich man’s door, he did not grumble, but was content even when a kindness happened to him from the dogs. Now when he dies, God shortens his cross and brings him to rest. As Dr. Martin Luther says on the first book of Moses [i.e., Genesis], we are much more blessed than the Fathers before the Flood, who had lived so long and bore their cross and burdens so long, whereas we, like Lazarus, are delivered from them soon and in but a few years. Therefore, be patient in such hope, remain in faith and true repentance, and do not grumble. It will be that your misery and sadness will soon be transformed into eternal joy.

    The closest Luther quote I could find from the Genesis Lectures was the following: “Consequently, our temptations, crosses, and vexations are nothing in comparison with the temptations, crosses, and vexations of the fathers. Even though we, too, observe monstrous evils in the world, we do not observe them for long and for this reason are more fortunate; for we leave such a wicked generation more quickly. Noah observed his degraded grandsons for three hundred and fifty years, and how much misery do you suppose he experienced during this time? In respect to this share of misfortune Noah is surpassed by his godly son Shem, who lived for five hundred years after the Flood. Oh, what martyrs! All the generations of men should thoughtfully consider them and learn patience from their example. St. Peter declares about righteous Lot that his soul was distressed when he beheld the ungodly actions of the Sodomites (2 Peter 2:7). Simeon states about Mary that a sword would pierce through her soul (Luke 2:35). The saints cannot behold the wickedness of the world without intense grief. But these crosses of later generations are nothing in comparison with those of the holy fathers, who were compelled to behold the great perversity of the world for five hundred years and more. Therefore let us, too, patiently bear these sad sights and the darts of Satan (Eph. 6:16), which he drives into our hearts; for we should not expect our situation to be better than that of the holy fathers, although, as I have said, it is better in this respect that we have a shorter span of life.” (AE 2:216–17)

    Thus is this parable (diß Gleichnuß) directed toward this necessary reminder: Because after this departure “the chasm is fixed” in such a way that one cannot come from one side to the other, and yet the way is still here that one may come to the place of rest and refreshment, therefore let each person strive after it and conduct himself in such a way that he indeed finds the right way (die rechten Weg) and learn from the account of the rich man and the poor Lazarus how the rich man could have found such a way so that he may guard himself against it and not follow after the rich man. Or, if he is also a poor Lazarus, how he ought then conduct himself so that he may come into the bosom of Abraham with poor Lazarus and be comforted.

    To this end, may God the Father help us through the power of His Holy Spirit for the sake of His beloved Son, our Lord and Savior Jesus Christ. Amen.

  • Chemnitz’s Homily Outline for the Feast of the Holy Trinity (Heilige Dreifaltigkeit)

    Chemnitz’s Homily Outline for the Feast of the Holy Trinity (Heilige Dreifaltigkeit)

    The following is my translation of Martin Chemnitz’s homily outline for Holy Trinity Sunday, as found in his Postilla (Vol. II, pg. 273). Chemnitz’s Gospel text is John 3:1–15, although the reader will notice that Chemnitz preaches on the mystery of the Trinity in general and not so much the text. His homily is more topical and systematic than exegetical. Square brackets indicate my own notes and additions.

    Chemnitz’s Explanation and Outline

    Beloved in Christ the Lord,

    This is a particularly high feast in which the right knowledge of God is dealt with, so far as God has revealed it to in His Word and as much as is necessary for us to know for salvation. However, it is thus crudely called “threefoldness” (Dreifaltigkeit) as if a threefold God (dreifältiger Gott) or a threefoldness (Dreifaltigkeit) were in the Divine essence (Göttlichen Wesen), although there is no such threefoldness (Dreifaltigkeit). Therefore, it would be better to call it “Trinity” (Dreieinigkeit) or “Threeness” (Dreiheit) because in the Divine essence there is one singular God (ein einger Gott) and yet three distinct persons (drei unterschiedene Personen).

    With this doctrine, it is not enough that we name God, for the Jews and the heathen do that also, but rather we must thus found our faith upon God’s Word and rightly know God as He has thus revealed Himself so that we separate ourselves from Jews, Turks [i.e., Muslims], and heathen who either believe in many gods [i.e., polytheism] or confess only one person in the Godhead [i.e., the Jews]; for, against both, the Scripture reports to us differently as is seen in other passages besides this text, which is one of the foremost in the New Testament. For God had promised in the Old Testament that, when the Messiah would come into the world, God would put His Word into His mouth (Deuteronomy [18:18]), and such Word was to begin in Jerusalem and go forth from Zion (Isaiah 2[:3]). Therefore, the Evangelist John, with particular diligence, also recorded the Lord Christ’s first sermon which He gave at night to Nicodemus, in which is summarized, with beautiful and lovely words, the summary and the right core of the doctrine in the Gospel concerning the forgiveness of sins and the true saving faith; that this account [John 3:1–15] is indeed worthy that one diligently hear and consider it.

    Now, for this reason [the doctrine of the Trinity] has been appointed to be dealt with on this day, because it is not in our liberty to decide what and how we are to think of God, because it says in Jeremiah 10[:10–11] and Psalm 79[:6] that God pours out His wrath upon the heathen who do not know Him. Likewise, in John 17[:3] that “This is eternal life, that they know You, that You alone are the true God, and the one You have sent, Jesus Christ.” And in John 5[:23], “Whoever does not honor the Son does not honor the Father who sent Him.” And 1 John 5[:12], “Whoever does not have God the Son does not have the Life.” And Isaiah 53[:11], “By His knowledge will He, My Servant, the Righteous One, make many righteous.” And John 14[:17], “The world cannot receive the Holy Spirit because it does not see Him and does not know Him.” And Romans 8[:9], “Those who do not have the Spirit of Christ are not Christ’s, and they do not belong to Him.” From such and similar passages it is evident how much is dependent upon the right knowledge of God.

    However, we ought not to sharply dispute concerning the Divine essence, but rather learn to know, honor, and call upon God and the persons of the Godhead from and according to the articles of creation, redemption, and sanctification, because otherwise it is not a life-giving knowledge (lebendigmachendes Erkenntniß). Therefore, this text, which can rightly and well serve us, is now appointed not for a sharp dispute as to how the persons are distinguished internally in their essence, but rather for the simple knowledge of God from the articles of faith (schlechten Erkenntniß Gottes, auß den Artickeln deß Glaubens).

    Now, this doctrine consists in the following five points:

    1. First, that truly there is one God over all creatures, who governs all of them.
    2. Second, that there is not many gods, but rather only one singular God.
    3. Third, that in the same singular Divine essence there are three persons: Father, Son, and Holy Spirit.
    4. Fourth, how such persons are distinguished [from one another].
    5. And then fifth and last, how the knowledge of God is presented to us in His works in the articles of creation, redemption, and sanctification from which we can thereby make use of it all the better.

  • Chemnitz’s Second Homily Outline for Pentecost Midday (John 14:15–31)

    Chemnitz’s Second Homily Outline for Pentecost Midday (John 14:15–31)

    The following is my translation of Martin Chemnitz’s outline for the second homily for Pentecost as found in his Postilla (Vol. II, pg. 234). The first homily explanation and outline on the history of Pentecost (Acts 2) can be found here. Chemnitz’s reading is John 14:15–31. Square brackets indicate my own notes and additions.

    Chemnitz’s Explanation and Homily Outline

    This morning your grace has heard of this feast which we now celebrate and keep holy, and how we maintain our Pentecost against the Pentecost of the Old Testaments, and ought to thereby compare [our Pentecost] with it so that this feast may become all the more dear to us. Thereafter we dealt with the account and explained its circumstances from which we have heard much fine doctrine and admonition (Erinnerung).

    After this, we now want to deal with this second part which belongs to this feast for ourselves, namely, as it pertains to the doctrine which ought to be dealt with on this feast. Now your grace has heard that this is the chief doctrine (Hauptlehre) of this feast, that in these three days the entire third article of our Christian faith is explained by us; as today, the first part, “I believe in the Holy Spirit;” the second part, “one holy Christian Church, the congregation of saints” on this upcoming Tuesday; and the third part, “I believe in the forgiveness of sins, and an eternal life” tomorrow.

    So we want to now take the first part of the third article [of the Apostles’ Creed] for ourselves and explain it in the manner of the Catechism (auff Catechismus Art), that:

    1. First, we want to hear how we can grasp the doctrine of the person and of the office of the Holy Spirit (die Lehre von der Person und von der Ampt deß heiligen Geists) accurately and usefully.
    2. Second, how and through which means (Mittel) the Holy Spirit comes to us and is given to us, namely, through the Word, the Sacraments, and prayer.
    3. Third, to what end we need the Holy Spirit, and what He creates and works in us.
    4. Fourth, how we ought to examine ourselves as to whether we also have the Holy Spirit [~2 Corinthians 13:5], and how we can come to be certain of it, what are the marks (Merckzeichen) [of the Holy Spirit] whereby one knows the Holy Spirit and can know that He dwells in our hearts.
    5. And then lastly, how each person ought to conduct himself, so that if He has the Holy Spirit, He does not lose Him again, that He does not grieve Him [Ephesians 4:30], nor drive Him from himself.

    This we now want to briefly deal with in this sermon.

  • Chemnitz’s Explanation and Homily Outline for the History of Pentecost Day (Acts 2:1–21)

    Chemnitz’s Explanation and Homily Outline for the History of Pentecost Day (Acts 2:1–21)

    The following is my translation of an excerpt from Martin Chemnitz’s Homily for the History of Pentecost (Pfingst Tage) as found in his Postilla (Vol. II, pg. 224–26). Chemnitz’s reading is Acts 2:1–21. Square brackets indicate my own notes and additions.

    As a side note, the Feast of Pentecost was normally celebrated over three days (Sunday, Monday, Tuesday). You will hear Chemnitz reference this in the explanation of Pentecost. It is my personal contention that if our churches are not having services on Monday and Tuesday, then we ought to read the entire account of Pentecost (Acts 2:1–47) on Sunday.

    Excerpt from His Exegesis (Auslegung)

    (How we Christians ought to keep our Pentecost. What doctrine (Lehre) is dealt with now.)

    From this we therefore see that we have not less, but indeed a much greater cause than the Jews to keep Pentecost holy and to commemorate it joyfully. Since on this day a far greater benefit is preached to us than that for which the Jews had held their festival of Pentecost. For this doctrine is now set before us, how God the Holy Spirit is one united (ein einiger), eternal, true, omnipotent God with the Father and the Son, equal to the Father and the Son in eternity and omnipotence, and is of one divine essence with them, proceeding from the Father and sent to us by Christ, so that He may enlighten our heart through God’s Word, govern us, and lead us in true repentance (wahrer Buß) and right faith (rechtem Glauben) to eternal life and eternal salvation; and that He thus leads us into the communion of saints (Gemeine der Heiligen) so that we also become members of the Christian Church and thereby may become partakers of the goods which Christ has obtained for us in the Church and congregation (in der Kirchen und Gemein), namely, [that we may partake of] the forgiveness of sins and the the resurrection of the flesh, an everlasting life, as the doctrine in the is summarized and explained in the third article of our Christian faith.

    This doctrine is now, during these three days of this festival [of Pentecost], entirely and perfectly presented to us by the ordered texts (ordentlichen Texten) that are read over these days. From this we may thus hear and learn today and during the following two days of this festival the explanation of the third article, just as we heard the explanation of the entire second article of our faith before and after Easter and thereafter on Ascension Day (of the incarnation of Christ on the Annunciation of Mary, of the suffering and death of Christ on Good Friday, of the resurrection on Easter Day, of the ascension and the session at the right hand of God on Ascension Day). Thus it is distributed over these three days that we hear today about the first part of the third article, “I believe in the Holy Spirit,” and the last part will be dealt with tomorrow, “I believe in the forgiveness of sins, and in eternal life.” The middle portion (Das mittelste) of the third article, “I believe in a holy Christian Church, the communion of saints (Gemeinschafft der Heiligen), is explained on the last day. And this is our Christian Pentecost, for which we now come together, and celebrate these days, so that we consider, learn, and make use of the doctrine therein concerning the Holy Spirit, His office (Ampt), and His working in us, directed to this end: that we become Christians and may have forgiveness of sins and the eternal life.

    This is the doctrine which we Christians ought to take into consideration during our Pentecost festival, that which went forth from Zion on the day of Pentecost, as the prophet Isaiah prophesied in 2[:3] and Micah prophesied in 4[:2]. These two kinds of Pentecost (zweierlei Pfingsten), the one of the Jews in the Old Testament and our Christian [Pentecost] in the New Testament, ought always be held against each other; that will serve us for this, that we from this may be able to see that our Pentecost is much more glorious and comforting than was the first [Pentecost]. Just as St. David held these two Pentecosts against one another in Psalm 68 and compares and contrasts them with one another, when he says, “O God, when You first allowed Yourself to be seen on mount Sinai, when You gave Your law to Your people, everything happened with terror, with thunder, lightning, fire, smoke, and vapor” [~Psalm 68:7–8] so that Moses himself and all the people trembled because of it, as it says in Hebrews 12[:18–21].

    However, since we are not to remain with this, as David says, rather, the time will come when God will allow another Pentecost to come on which He will give His people them a new and different Law [Jeremiah 31:33]. That God will give a gracious rain [Psalm 68:9], where there will not be such a storm as there was on Mount Sinai; but rather, when he will give the Holy Spirit in a bodily and friendly form (leiblichen und freundtlichen Gestalt), like a fruitful rain, thereby the earth, which is otherwise dry and unfruitful, will be moistened and made fruitful (for with this same likeness the Holy Spirit is described in John 7[:37–39]). So that we, who are God’s portion (Thier), says David, may dwell in His land and may be God’s little plantings (Pläntzlein) and that we, who otherwise are apostate, lazy, dry sprigs may bring forth His good fruits through this lovely and fruitful rain, through the power and the working of the Holy Spirit, and that we may be brought to this: that we also grow and flourish (grünen), and this not only of the common man, but also some of the fat (den Fetten), etc. [~Psalm 68:18, 30], as the dear David so beautifully and comfortingly describes in the same place.

    And thus, we also ought to learn to distinguish both Pentecosts, so that, when we see, how the gloriously the Jews keep their Pentecost, we may thereby be moved not to approach ours with no less joy, as well as the doctrine that is set before us at this festival, which is far more lovely and comforting than the [doctrine of the] Law which was given to the Jews on this day.

    Homily Outline

    So let us now make the beginning of this teaching, which is preached on our Pentecost day, and take up for ourselves the first part of the third article and see that we rightly grasp the doctrine and learn to understand it, when we say, “I believe in the Holy Spirit,” what belongs to this doctrine and to its right use, that we want to draw from the appointed accounts (Historien) and learn according to their guidance.

    And that we may thus grasp this preaching so that one can learn what is useful from it, so we want to divine the same into two parts:

    1. First, we want to pay attention to the account as it is here described, how it happened when Christ finally sent and gave the Holy Spirit whom he had promised [John 14:26] to His apostles on the day of Pentecost.
    2. And thereafter, second, how we from this account [ought to learn] the doctrine of the person and office of the Holy Spirit (die Lehre von der Person und Ampt deß heiligen Geists), to what end He was given to us and what He creates and works in us, how we also receive Him, through what means, and how we ought to be diligent that we may retain Him and not drive Him away from us.

    To these two points give attention, your grace (E. L.; “eure Liebden”), and grasp them from this sermon. Then you can apply it yourself all the better, rightly understand it, and use it in a Christian manner.

  • Chemnitz’s Homily Outline for the Sixth Sunday after Easter (Dominica Exaudi)

    Chemnitz’s Homily Outline for the Sixth Sunday after Easter (Dominica Exaudi)

    The following is my translation of Martin Chemnitz’s Homily Outline for the Sixth Sunday after Easter (Dominica Exaudi) as found in his Postilla (Vol. II, pg. 210–11). Chemnitz’s Gospel reading is John 15:26–16:4. Square brackets indicate my own personal notes or additions.

    Chemnitz’s Homily Outline

    So that we may grasp something useful from this sermon, we want to divide this sermon into three points:

    1. First, we want to hear what is the correct Church and Congregation of God (die rechte Kirch und Gemeine Gottes), and how one can know this, namely, since the Spirit of truth testifies of Christ through the Word, in which the apostles have testified and preached concerning Christ [John 15:26–27]; where the testimony is now carried out, there is the Church of God and the congregation in which the Holy Spirit portions out the common goods which belong to all Christians (Wo das Zeugnuß nun geführet wirdt, da ist die Kirche Gottes, und die Gemeine, in welcher der heilige Geist die gemeinen Güter, darzu alle christen gehören, austheilet). Therefore, everyone ought to see to it that he is in incorporated (eingeleibt) into the Church and congregation and be found in it so that he may have these goods with which to comfort [himself] and to delight [in], [the goods] to which only Christians to have access.
    2. Second, Christ sets forth against this that it will not remain [the case] that this His Church and congregation will be in the world and that this testimony of the Holy Spirit of Christ will be carried out [without contest], but rather that the prince of this world will also have his congregation, to which he will send his own false apostles, who will not carry out the testimony of Christ, thereby leading the people away from Christ to eternal damnation, but instead will preach and proclaim the false and deception doctrine of the devil. Therefore, everyone ought to very much be on guard and watch himself so that he may not fall into that assembly (Versammlung); for those who are found therein will finally receive an evil ward (ein bösen Lohn) and will be judged along with their lord [i.e., the devil] to whom they confess themselves, and will be eternally condemned. Therefore, everyone ought to have a good foundation for his faith, so that he cannot be easily led astray.
    3. Third, this is something especially treated on this Sunday and is the chief doctrine (Häuptlehr) of today’s Gospel, of which we are reminded and ought to well mark, [namely,] that it will not only remain the case that the two kinds of churches and opposing doctrines will be carried out in the world, that the one will promote and defend this and the other will promote and defend [the contrary], and that each will hold to his own settled opinion (gefasseten Meinung); but rather, from this it will also follow that the wicked enemy and spirit of lies (Lügengeist) will set himself with all zeal and violence against those who carry out the testimony of the truth of Christ, and who remain steadfast and persist in the pure doctrine (der reinen Lehre), and hold onto it with zeal, and Satan will incite against these not only the godless and unbelieving people, but also those who want to be seen as the holiest and most eminent in the Kingdom of God and the Church of Christ, that they will oppose Christians with burning and murder (Brennen und Morden), which not everyone can endure so easily. Therefore, we ought to pray and petition that God would preserve us against such violence, give us heart and courage, so that we do not despair, nor allow ourselves to be terrified, but rather to remain steadfast in the right doctrine (der rechten Lehr), even if we ought to risk body and goods, honor and blood for its sake, and trust God who can protect us as long as He wills, and if we indeed ought to suffer on account of it, fall into danger and harm, that He wants to and can richly restore to us all things we have suffered (Allen den Schaden) in His own time.

    On these three points we want to direct what is to be dealt with in this Gospel in this Sermon. The Spirit of truth grant that we through His grace and power rightly learn and make use of it.

  • Chemnitz’s Homily Outline for the Ascension of Our Lord (Himmelfahrts Tage)

    Chemnitz’s Homily Outline for the Ascension of Our Lord (Himmelfahrts Tage)

    The following is my translation of Martin Chemnitz’s Homily Outline for the Ascension of Our Lord (Himmelfahrts Tage deß Herrn) as found in his Postilla (Vol. II, pg. 193). Chemnitz uses a composite text that includes Matthew 28:16–20, Mark 16:15–20, Luke 24:50–53, Acts 1:4–14, and 1 Corinthians 15:3–8. Square brackets indicate my own personal notes or additions.

    Chemnitz’s Homily Outline

    In order that such may be done all the better by us through God’s grace, so we want to direct this sermon in a simple way and thus grasp thus:

    1. First, that we take not of the accounts, how they have been described thus far by the evangelists and apostles, what the Lord had done during the forty days which He spend with His disciples after His resurrection before He ascended into heaven in a bodily manner (leiblich Weise), how He finally carried out the ascension on the fortieth day and had allowed it to be seen by His apostles and disciples, insofar as that He lifted His feet into the air from the Mount of Olives and thus ascended even higher until a cloud came and had placed itself between the sight of the apostles and the body of Christ and which shortly thereafter led Him to heaven. This shall be the first part.
    2. Second, we want to further search out from other places in Scripture how the holy fathers and prophets, in the Spirit, had looked through the clouds, and had become aware of this most-Christian and most powerful triumph which the Lord Christ has held in the air and in heaven at His ascension, the like of which has happened to no other potentate on earth; which thereafter also the Holy Spirit, when He was given to the apostles, had properly showed and revealed to them. Therefore, they have spoken and written so gloriously and powerfully about [Christs’s ascension] as the prophets in the Old Testament, that even Paul in his sermon, which He gives in Ephesians 4[:8] on this article [of the ascension], expressly refers to David and has taken from Psalm 68[:18] the words used and introduced concerning the ascension of Christ, so that one can see from it the unanimity of this doctrine among the saints (die Einhelligkeit dieser Lehr bei den Heiligen) in the Old and New Testaments.
    3. Third, how thereafter God the heavenly Father had further received His beloved Son into heaven, and set Him with great solemnity and glory upon the thrown of majesty (den Stul der Maiestät) and has given Him, according to His human nature (nach seiner menschlichen Natur), inexpressible majesty and glory. There, He is also preparing our place for us, that we, in His time, shall come to Him and be with Him in eternal joy and glory also, as He Himself is; and there He now intercedes (vertritt) for us with His heavenly Father, governs (regiert) and protects (beschützet) us on earth, preserves (erhält) us, and provides (versorget) for all our needs of body and soul.
    4. Fourth, how we ought to rightly make use of this doctrine of such a glorious ascension of Christ, so that we also can grasp from it enduring comfort and joy in our hearts.

    To these four points Your Grace (E. L.; an abbreviation for Eure Liebden) should now give attention and mark them in this sermon, and thus rightly learn to rightly understand this high article as it is set forth in Scripture according to such instruction; then, without doubt, the Holy Spirit will be present it it so that we can also understand the use of this doctrine and comfort which is contained herein.

  • Chemnitz’s Homily Outline for Fifth Sunday after Easter (Dominica Rogationum, Vocem Jucunditatis)

    Chemnitz’s Homily Outline for Fifth Sunday after Easter (Dominica Rogationum, Vocem Jucunditatis)

    The following is my translation of Martin Chemnitz’s Homily Outline for the Fifth Sunday after Easter (Dominica Rogationum, or, Vocem Jucunditatis) as found in his Postilla (Vol. II, pg. 176). Chemnitz’s gospel text is John 16:23b–33 (beginning from “Amen, Amen…” or “Most assuredly…”). Square brackets indicate my own personal notes or additions.

    Chemnitz’s Homily Outline for Rogate

    “Now in order that a pious Christian cannot falsely use (fälschen) this doctrine, so we want to divide it thus:

    1. First, we want to remember how much depends on it, that on prays and performs this divine service (Gottesdienst) with all diligence, and how therefore dear prayer has been in use and has remained in constant practice among all the saints and children of God at all times [e.g., Acts 2:42; Ephesians 6:18; Colossians 4:2; 1 Thessalonians 5:16–18].
    2. Second, that there is a great distinction in prayer, that not ever prayer is pleasing and acceptable to God [e.g., Isaiah 1:15]; how one therefore thus ought to take care that, above all things, he removes from the way everything that defiles and corrupts a prayer so that it does not become displeasing and abominable before God [e.g., Psalm 66:18; James 4:3].
    3. Third, then what all belongs to right prayer (rechten Gebett); how it must be directed on certain grounds, and to what the heart ought to look when one wants to pray so that God can be at peace with our prayer and may hear it and accept it, that we may thereby obtain that which we seek from God through it. Namely, that we first call upon the correct true God (den rechten wahren Gott) who is God the Father, Son, and Holy Spirit [Matthew 28:19]. Thereafter, how we ought to pay attention the causes (die Ursachen), which ought to move us to prayer, such as God’s will and command (Gottes will und Befehl) [1 John 5:14], our great present need (unsere fürstehende hohe Nicht) [e.g., Psalm 50:15], and the dear God’s kind promise and pledge (Verheissung und Zusage) that He will surely hear our prayer [e.g., Matthew 7:7; John 16:23–24].
    4. Lastly, how we ought to bring all of this together and into Christian use; how the heart ought to learn to exercise itself through prayer before God; how we ought to seek the eternal good (das ewig Gut) from God with full confidence and faith, and with what condition we ought to pray for daily bread and temporal need (tägliche Bordt und zeitliche Notturft).

    We want to handle these points briefly and simply in this sermon. May the dear God indeed grant that it may produce much fruit in us so that we may accustom ourselves and be diligent (uns gewehnen und befleissigen) to pray willingly, often, and with devotion (gern, oft, und mit Andacht).”

  • Chemnitz’s Homily Outline for the Fourth Sunday after Easter (Dominica Cantate)

    Chemnitz’s Homily Outline for the Fourth Sunday after Easter (Dominica Cantate)

    The following is my translation of Martin Chemnitz’s homily outline for the Third Sunday after Easter (Dominica Cantate) as found in his Postilla (Vol. II, pgs. 161–62). Chemnitz’s text is John 16:5–15. Square brackets indicate my own personal notes.

    Chemnitz’s Homily Outline:

    Now because this text seems to be a dark text which not everyone can easily grasp and understand, so we will deal with the doctrine briefly and simply which is prescribed to us herein:

    1. First, we will hear how in the Gospel Christ shows us that we ought to properly know what He has for a kingdom, and how He leads it, also what goods and jewels He distributes to us in His kingdom so that we do not imagine as if we chiefly ought to expect temporal prosperity, joy and pleasure in the kingdom of Christ, but rather that we turn away from our thoughts and know that Christ’s kingdom is a heavenly kingdom [John 18:36] and that He gives and distributes to us the eternal goods, so that we do not therefore set ourselves on things temporal (Zeitliche), but rather on things eternal (Ewige) [Colossians 3:2]; and how we ought to have our greatest pleasure and joy in this when we hear these this and concern ourselves with it, and thereafter strive that we might become partakers of these goods; but how naive and foolish we are that we do not particularly concern ourselves with it, but rather become sad over it when our fortune and wellbeing do not immediately begin in this life, which the Lord here rebukes in us.
    2. Second, it is also brought to our remembrance how the Son of God deals with us when He wants to bring us into the fellowship (Gemeinschafft) of His kingdom, that for this He uses the Preaching Office (Predigampt) through which the Holy Spirit is effective and works in us so that we also come into the kingdom of God and may become partakers of the goods which He has acquired for us, and how the Holy Spirit deals with us in this, namely that He teaches (lehret) us the right way through one comes into the kingdom of Christ, and if we fall short of the right way, that He at that point rebukes us (straffen) and teaches us to know our sin and our unbelief and that we lack the righteousness that is acceptable to God and that we do not trust in God from the heart, but rather that we fear the devil and the world more than we fear God; but when we recognize our lack and failure, then at that point He further comforts (trösten) us so that we do not despair on account of our sins, nor that we become distressed too much while under the cross.
    3. Third, what benefit it is for us that the Holy Spirit thus carries out His office (Ampt) by manner of teaching, by manner of rebuking, and by manner of comforting (Lehrweise, Straffweise, und Trostweise), namely that He leads us thereby into all truth, to the righteousness that is acceptable before God, and that He comes to help us in our weakness, comforts us while under the cross, and points us to the hope of the future eternal salvation.
  • Chemnitz’s Homily Outline for the Third Sunday after Easter (Jubilate)

    Chemnitz’s Homily Outline for the Third Sunday after Easter (Jubilate)

    The following is my translation of Martin Chemnitz’s homily outline for the Third Sunday after Easter (Dominica Jubilate) as found in his Postilla (Vol. II, pgs. 143). Chemnitz’s text is John 16:16–23a (ending with the phrase “On that day, you will ask me nothing”). Square brackets indicate my own personal notes.

    Chemnitz’s Homily Outline

    In order that we may take away something useful from this text, that we can make use of it for doctrine (Lehr), remembrance (Erinnerung), warning (Warnung), and comfort (Trost), so we want to parse this sermon in these two parts:

    1. First, how the Lord Christ in today’s Gospel says to His disciples and to all Christians literally and clearly that they ought to know that if they want to be children of God, the cross will by no means stay away, but rather it will certainly come upon them [e.g., Matthew 16:24; Acts 14:22]; therefore, one must learn this beforehand, while he is still outside of the cross, so that he may all the better prepare and gird himself to bear the cross with patience when it comes; and how we ought to rightly understanding the doctrine of the cross (die lehr von Creutz), how one ought to vies the cross, how one ought to judge it from God’s Word and not according to reason (Vernunfft), and how each one ought to bear his own cross, as God has laid it upon him, and be content with it, not looking to others to see whether or not it is lighter or heavier for them than for us [e.g. Galatians 6:4–5].
    2. Second, we want to hear what the Son of God has set before us in today’s Gospel for a beautiful and glorious comfort (ein schönen, herrlichen Trost) [John 16:20, 22], which we are to seek amid the cross (im Creutz) and by which we ought to sustain ourselves so that we do not become faint-hearted (or, discouraged, kleinmütig) and despair, but learn to remain still before God in patience and by God’s grace endure what God has sent upon us. For first, we know that it is God Himself who distributes this cross among His beloved children, that it comes from Him and from no other, that it is His desire (sein Lust) to hide His face from us at times [cf. Isaiah 54:8]. And second, [we know] that God does not act from a wrathful disposition (zornigen Gemüt), but rather from a Fatherly heart (vätterlichen Hertzen), that it may turn out for our best [Romans 8:28]. Furthermore, He says that it is only a small thing to do, that it is only a transitory thing (ein Ubergang), that it will not last forever, but only is as a moment (literally, “blink of an eye,” ein Augenblick) [cf. 2 Corinthians 4:16–18]. And lastly, that we ought to take comfort ourselves that all our sorrow and misery shall one day come to a good and desired end (zum guten und gewündschten Ende), when, after this life, we shall partake in eternal blessedness instead of the temporal cross.

    We will [now] deal with both parts of the text of today’s Gospel. May the dear God grant us all His Holy Spirit so that we may usefully grasp this reminder, doctrine, and comfort (Erinnerung, Lehr, und Trost) and make use of it in a Christian manner, and thus also learn to keep still before God and accept all things as love, whatever God will lay upon us according to His Fatherly will. [Amen]

  • Chemnitz’s Homily Outline for the Second Sunday after Easter (Dominica Misericordiae Domini)

    Chemnitz’s Homily Outline for the Second Sunday after Easter (Dominica Misericordiae Domini)

    The following is my translation of Martin Chemnitz’s homily outline for the Second Sunday after Easter (Dominica Misericordiae Domini) as found in his Postilla (Vol. II, pgs. 117–18). Chemnitz’s text is John 10:11–16, 26–30. As far as I know, the last few verses are not normally included in the reading for this Sunday and this may be unique to Chemnitz. Square brackets indicate my own personal notes.

    Chemnitz’s Homily Outline

    “In order that we may now deal with this doctrine so that we may grasp and retain something useful from it, we will deal with aforementioned text of today’s Gospel this time in four parts:

    1. First, we will hear how this Gospel speaks of the single Good Shepherd of whom the sheep are His own, who therefore takes care of them with such faithfulness that He lays down His life for them rather than allowing them to fall prey to the hellish wolf, and how herein the entire office (Ampt) of our beloved Lord and Savior Jesus Christ is described and grasped, and how we ought to learn to know and consider from this the faithfulness and and great love of the Lord Christ.
    2. Second, when we know this, that Christ is the only Good Shepherd, who has acquired and merited salvation for us, His little sheep (Schäflein), granting it also to us all together that we may become partakers together of these goods, therefore, He ordains (verordnet) in His stead (an seine Stat) other faithful pastors (Hirten) and caretakers of souls (Seelsorger), to whom he commits and entrusts His little sheep [see Ephesians 4:11ff.]; how they ought to conduct themselves in their office (Ampt), that they be found faithful and neither neglect nor lead astray the little sheep from the Lord Christ; and how they ought to lead and carry out their office with great diligence, that they remember that the time will come when they must give an account [Hebrews 13:17] to the Chief Shepherd (Ertzhirten) [1 Peter 5:4] on that day as to how they have carried out their office, and thus, how they ought to expect either reward or punishment according to what they have done.
    3. Third, how the devil also sends his apostles so that he may also enlarge his kingdom and draw away the little sheep of Christ to himself and snatch them, strangle them, and devour them. In order to do this, he makes use of false teachers, who with their lies and errors lead the people away from the pure doctrine onto an erring path and seduce them through scandalous examples so that they all turn aside from God’s ways and fall prey to the hellish wolf. Or when He cannot accomplish anything through such wolves in a place, then he makes use of the hirelings, who indeed conduct the teaching (Lehre) rightly, but do not make right use of the Keys of the Kingdom of Heaven1 [by] not rebuking false doctrine, not warning their little sheep of [false doctrine], not speaking to anyone concerning their sins, but rather they are concerned only that in their office they may have everyone’s favor and enjoy great benefit and pleasure from their hearers; how one ought to learn to recognize such wolves and hirelings so that he can guard himself and beware of them, because there is great danger and concern in this that such people deprive us of our salvation and blessedness.
    4. Fourth, concerning the little sheep, how thy ought to conduct themselves, how about all they ought to hold fast to their Shepherd, the Lord Christ, hear His voice, and follow Him, how they ought to listen to the preachers which Christ has ordained (geordnet) in His place (an seine Stat) and given to them, how they ought not to despise them, but rather to accept their teaching, how they ought to guard and beware of wolves and hirelings so that they are not led astray by them and thus delivered into the jaws of the hellish wolf; and what comfort they should have if they are and remain the little sheep of the Lord Christ, how they ought to comfort themselves already at this time that they will be pastured and be cared for with temporal and eternal pasture, that is, that they will have their necessities, and that they will be sustained through the saving nourishment of the divine Word and the most worthy Sacraments to eternal life, and thereafter, in the world to come, that they will have fullness and satisfaction.

    We will now deal with these four parts briefly. May the beloved God be richly among us with His Holy Spirit, grace, and blessing, and grant that we may rightly receive this teaching (Lehre) and heartfelt warning (Vermahnung) from our faithful Shepherd as obedient little sheep, and make Christian use of it. Amen.”

    Footnotes:

    1. See Chemnitz’s previous homily outline for the First Sunday after Easter (Dominica Quasimodogeniti). ↩︎