Epistle Sermons Volume III Part 19

Therefore, we must submit to correction and learn to understand the apostle's utterance aright.

19. "Letter" and "spirit" have been understood to mean, according to Origen and Jerome, the obvious sense of the written word. St.

Augustine, it must be admitted, has gotten an inkling of the truth.

Now, the position of the former teachers would perhaps not be quite incorrect did they correctly explain the words. By "literary sense"

they signify the meaning of a Scripture narrative according to the ordinary interpretation of the words. By "spiritual sense" they signify the secondary, hidden, sense found in the words.

For instance: The Scripture narrative in Genesis third records how the serpent persuaded the woman to eat of the forbidden fruit and to give to her husband, who also ate. This narrative in its simplest meaning represents what they understand by "letter." "Spirit,"

however, they understand to mean the spiritual interpretation, which is thus: The serpent signifies the evil temptation which lures to sin. The woman represents the sensual state, or the sphere in which such enticements and temptations make themselves felt. Adam, the man, stands for reason, which is called man's highest endowment. Now, when reason does not yield to the allurements of external sense, all is well; but when it permits itself to waver and consent, the fall has taken place.

20. Origen was the first to trifle thus with the holy Scriptures, and many others followed, until now it is thought to be the sign of great cleverness for the Church to be filled with such quibblings. The aim is to imitate Paul, who (Gal 4, 22-24) figuratively interprets the story of Abraham's two sons, the one by the free woman, or the mistress of the house, and the other by the hand-maid. The two women, Paul says, represent the two covenants: one covenant makes only bond-servants, which is just what he in our text terms the ministration of the letter; the other leads to liberty, or, as he says here, the ministration of the spirit, which gives life. And the two sons are the two peoples, one of which does not go farther than the Law, while the other accepts in faith the Gospel.

True, this is an interpretation not directly suggested by the narrative and the text. Paul himself calls it an allegory; that is, a mystic narrative, or a story with a hidden meaning. But he does not say that the literal text is necessarily the letter that killeth, and the allegory, or hidden meaning, the spirit. But the false teachers a.s.sert of all Scripture that the text, or record itself, is but a dead "letter," its interpretation being "the spirit." Yet they have not pushed interpretation farther than the teaching of the Law; and it is precisely the Law which Paul means when he speaks of "the letter."[1]

[Footnote 1: What Luther means is that the popish theologians with their vaunted "spiritual" interpretation had never penetrated to the Gospel, which confers the life in the Spirit, but had satisfied themselves with so literal and superficial an interpretation of the Law as to seek salvation through work-righteousness.]

21. Paul employs the word "letter" in such contemptuous sense in reference to the Law--though the Law is, nevertheless, the Word of G.o.d--when he compares it with the ministry of the Gospel. The letter is to him the doctrine of the Ten Commandments, which teach how we should obey G.o.d, honor parents, love our neighbor, and so on--the very best doctrine to be found in all books, sermons and schools.

The word "letter" is to the apostle Paul everything which may take the form of doctrine, of literary arrangement, of record, so long as it remains something spoken or written. Also thoughts which may be pictured or expressed by word or writing, but it is not that which is written in the heart, to become its life. "Letter" is the whole Law of Moses, or the Ten Commandments, though the supreme authority of such teaching is not denied. It matters not whether you hear them, read them, or reproduce them mentally. For instance, when I sit down to meditate upon the first commandment: "Thou shalt have no other G.o.ds before me," or the second, or the third, and so forth, I have something which I can read, write, discuss, and aim to fulfil with all my might. The process is quite similar when the emperor or prince gives a command and says: "This you shall do, that you shall eschew."

This is what the apostle calls "the letter," or, as we have called it on another occasion, the written sense.

22. Now, as opposed to "the letter," there is another doctrine or message, which he terms the "ministration of a New Covenant" and "of the Spirit." This doctrine does not teach what works are required of man, for that man has already heard; but it makes known to him what G.o.d would do for him and bestow upon him, indeed what he has already done: he has given his Son Christ for us; because, for our disobedience to the Law, which no man fulfils, we were under G.o.d's wrath and condemnation. Christ made satisfaction for our sins, effected a reconciliation with G.o.d and gave to us his own righteousness. Nothing is said in this ministration of man's deeds; it tells rather of the works of Christ, who is unique in that he was born of a virgin, died for sin and rose from the dead, something no other man has been able to do. This doctrine is revealed through none but the Holy Spirit, and none other confers the Holy Spirit. The Holy Spirit works in the hearts of them who hear and accept the doctrine.

Therefore, this ministration is termed a ministration "of the Spirit."

23. The apostle employs the words "letter" and "spirit," to contrast the two doctrines; to emphasize his office and show its advantage over all others, however eminent the teachers whom they boast, and however great the spiritual unction which they vaunt. It is of design that he does not term the two dispensations "Law" and "Gospel," but names them according to the respective effects produced. He honors the Gospel with a superior term--"ministration of the spirit." Of the Law, on the contrary, he speaks almost contemptuously, as if he would not honor it with the t.i.tle of G.o.d's commandment, which in reality it is, according to his own admission later on that its deliverance to Moses and its injunction upon the children of Israel was an occasion of surpa.s.sing glory.

24. Why does Paul choose this method? Is it right for one to despise or dishonor G.o.d's Law? Is not a chaste and honorable life a matter of beauty and G.o.dliness? Such facts, it may be contended, are implanted by G.o.d in reason itself, and all books teach them; they are the governing force in the world. I reply: Paul's chief concern is to defeat the vainglory and pretensions of false preachers, and to teach them the right conception and appreciation of the Gospel which he proclaimed. What Paul means is this: When the Jews vaunt their Law of Moses, which was received as Law from G.o.d and recorded upon two tables of stone; when they vaunt their learned and saintly preachers of the Law and its exponents, and hold their deeds and manner of life up to admiration, what is all that compared to the Gospel message?

The claim may be well made: a fine sermon, a splendid exposition; but, after all, nothing more comes of it than precepts, expositions, written comments. The precept, "Thou shalt love the Lord thy G.o.d with all thy heart, and thy neighbor as thyself," remains a mere array of words. When much time and effort have been spent in conforming one's life to it, nothing has been accomplished. You have pods without peas, husks without kernels.

25. For it is impossible to keep the Law without Christ, though man may, for the sake of honor or property, or from fear of punishment, feign outward holiness. The heart which does not discern G.o.d's grace in Christ cannot turn to G.o.d nor trust in him; it cannot love his commandments and delight in them, but rather resists them. For nature rebels at compulsion. No man likes to be a captive in chains. One does not voluntarily bow to the rod of punishment or submit to the executioner's sword; rather, because of these things, his anger against the Law is but increased, and he ever thinks: "Would that I might unhindered steal, rob, h.o.a.rd, gratify my l.u.s.t, and so on!" And when restrained by force, he would there were no Law and no G.o.d. And this is the case where conduct shows some effects of discipline, in that the outer man has been subjected to the teaching of the Law.

26. But in a far more appalling degree does inward rebellion ensue when the heart feels the full force of the Law; when, standing before G.o.d's judgment, it feels the sentence of condemnation; as we shall presently hear, for the apostle says "the letter killeth." Then the truly hard knots appear. Human nature fumes and rages against the Law; offenses appear in the heart, the fruit of hate and enmity against the Law; and presently human nature flees before G.o.d and is incensed at G.o.d's judgment. It begins to question the equity of his dealings, to ask if he is a just G.o.d. Influenced by such thoughts, it falls ever deeper into doubt, it murmurs and chafes, until finally, unless the Gospel comes to the rescue, it utterly despairs, as did Judas, and Saul, and perhaps pa.s.s out of this life with G.o.d and creation. This is what Paul means when he says (Rom 7, 8-9) that the Law works sin in the heart of man, and sin works death, or kills.

27. You see, then, why the Law is called "the letter": though n.o.ble doctrine, it remains on the surface; it does not enter the heart as a vital force which begets obedience. Such is the baseness of human nature, it will not and cannot conform to the Law; and so corrupt is mankind, there is no individual who does not violate all G.o.d's commandments in spite of daily hearing the preached Word and having held up to view G.o.d's wrath and eternal condemnation. Indeed, the harder pressed man is, the more furiously he storms against the Law.

28. The substance of the matter is this: When all the commandments have been put together, when their message receives every particle of praise to which it is ent.i.tled, it is still a mere letter. That is, teaching not put into practice. By "letter" is signified all manner of law, doctrine and message, which goes no farther than the oral or written word, which consists only of the powerless letter. To ill.u.s.trate: A law promulgated by a prince or the authorities of a city, if not enforced, remains merely an open letter, which makes a demand indeed, but ineffectually. Similarly, G.o.d's Law, although a teaching of supreme authority and the eternal will of G.o.d, must suffer itself to become a mere empty letter or husk. Without a quickening heart, and devoid of fruit, the Law is powerless to effect life and salvation. It may well be called a veritable table of omissions (La.s.s-tafel); that is, it is a written enumeration, not of duties performed but of duties cast aside. In the languages of the world, it is a royal edict which remains un.o.bserved and unperformed.

In this light St. Augustine understood the Law. He says, commenting on Psalm 17, "What is Law without grace but a letter without spirit?"

Human nature, without the aid of Christ and his grace, cannot keep it.

29. Again, Paul in terming the Gospel a "ministration of the spirit"

would call attention to its power to produce in the hearts of men an effect wholly different from that of the Law: it is accompanied by the Holy Spirit and it creates a new heart. Man, driven into fear and anxiety by the preaching of the Law, hears this Gospel message, which, instead of reminding him of G.o.d's demands, tells him what G.o.d has done for him. It points not to man's works, but to the works of Christ, and bids him confidently believe that for the sake of his Son G.o.d will forgive his sins and accept him as his child. And this message, when received in faith, immediately cheers and comforts the heart. The heart will no longer flee from G.o.d; rather it turns to him. Finding grace with G.o.d and experiencing his mercy, the heart feels drawn to him. It commences to call upon him and to treat and revere him as its beloved G.o.d. In proportion as such faith and solace grow, also love for the commandments will grow and obedience to them will be man's delight. Therefore, G.o.d would have his Gospel message urged unceasingly as the means of awakening man's heart to discern his state and recall the great grace and lovingkindness of G.o.d, with the result that the power of the Holy Spirit is increased constantly.

Note, no influence of the Law, no work of man is present here. The force is a new and heavenly one--the power of the Holy Spirit. He impresses upon the heart Christ and his works, making of it a true book which does not consist in the tracery of mere letters and words, but in true life and action.

30. G.o.d promised of old, in Joel 2, 28 and other pa.s.sages, to give the Spirit through the new message, the Gospel. And he has verified his promise by public manifestations in connection with the preaching of that Gospel, as on the day of Pentecost and again later. When the apostles, Peter and others, began to preach, the Holy Spirit descended visibly from heaven upon their hearts. Acts 8, 17; 10, 44.

Up to that time, throughout the period the Law was preached, no one had heard or seen such manifestation. The fact could not but be grasped that this was a vastly different message from that of the Law when such mighty results followed in its train. And yet its substance was no more than what Paul declared (Acts 13, 38-39): "Through this man is proclaimed unto you remission of sins: and by him every one that believeth is justified from all things, from which ye could not be justified by the law of Moses."

31. In this teaching you see no more the empty letters, the valueless husks or sh.e.l.ls, of the Law, which unceasingly enjoins, "This thou shalt do and observe," and ever in vain. You see instead the true kernel and power which confers Christ and the fullness of His Spirit.

In consequence, men heartily believe the message of the Gospel and enjoy its riches. They are accounted as having fulfilled the Ten Commandments. John says (Jn 1, 16-17): "Of his fullness we all received, and grace for grace. For the Law was given through Moses; grace and truth came through Jesus Christ." John's thought is: The Law has indeed been given by Moses, but what avails that fact? To be sure, it is a n.o.ble doctrine and portrays a beautiful and instructive picture of man's duty to G.o.d and all mankind; it is really excellent as to the letter. Yet it remains empty; it does not enter into the heart. Therefore it is called "law," nor can it become aught else, so long as nothing more is given.

CHRIST SUPERSEDES MOSES.

Before there can be fulfilment, another than Moses must come, bringing another doctrine. Instead of a law enjoined, there must be grace and truth revealed. For to enjoin a command and to embody the truth[2] are two different things; just as teaching and doing differ.

Moses, it is true, teaches the doctrine of the Law, so far as exposition is concerned, but he can neither fulfil it himself nor give others the ability to do so. That it might be fulfilled, G.o.d's Son had to come with his fullness; he has fulfilled the Law for himself and it is he who communicates to our empty heart the power to attain to the same fullness.

[Footnote 2: Es ist zweirlei, Gesetz geben, und, Wahrheit werden.]

This becomes possible when we receive grace for grace, that is, when we come to the enjoyment of Christ, and for the sake of him who enjoys with G.o.d fullness of grace, although our own obedience to the Law is still imperfect. Being possessed of solace and grace, we receive by his power the Holy Spirit also, so that, instead of harboring mere empty letters within us, we come to the truth and begin to fulfil G.o.d's Law, in such a way, however, that we draw from his fullness and drink from that as a fountain.

CHRIST THE SOURCE OF LIFE GREATER THAN ADAM THE SOURCE OF DEATH.

32. Paul gives us the same thought in Romans 5, 17-18, where he compares Adam and Christ. Adam, he says, by his disobedience in Paradise, became the source of sin and death in the world; by the sin of this one man, condemnation pa.s.sed upon all men. But on the other hand, Christ, by his obedience and righteousness, has become for us the abundant source wherefrom all may obtain righteousness and the power of obedience. And with respect to the latter source, it is far richer and more abundant than the former. While by the single sin of one man, sin and death pa.s.sed upon all men, to wax still more powerful with the advent of the Law, of such surpa.s.sing strength and greatness, on the other hand, is the grace and bounty which we have in Christ that it not only washes away the particular sin of the one man Adam, which, until Christ came, overwhelmed all men in death, but overwhelms and blots out all sin whatever. Thus they who receive his fullness of grace and bounty unto righteousness are, according to Paul, lords of life through Jesus Christ alone.

THE LAW INEFFECTUAL.

33. You see now how the two messages differ, and why Paul exalts the one, the preaching of the Gospel, and calls it a "ministration of the spirit," but terms the other, the Law, a mere empty "letter." His object is to humble the pride of the false apostles and preachers which they felt in their Judaism and the law of Moses, telling the people with bold pretensions: "Beloved, let Paul preach what he will, he cannot overthrow Moses, who on Mount Sinai received the Law, G.o.d's irrevocable command, obedience to which is ever the only way to salvation."

34. Similarly today, Papists, Anabaptists and other sects make outcry: "What mean you by preaching so much about faith and Christ?

Are the people thereby made better? Surely works are essential."

Arguments of this character have indeed a semblance of merit, but, when examined by the light of truth, are mere empty, worthless twaddle. For if deeds, or works, are to be considered, there are the Ten Commandments; we teach and practice these as well as they. The Commandments would answer the purpose indeed--if one could preach them so effectively as to compel their fulfilment.

But the question is, whether what is preached is also practiced. Is there something more than mere words--or letters, as Paul says? do the words result in life and spirit? This message we have in common; unquestionably, one must teach the Ten Commandments, and, what is more, live them. But we charge that they are not observed. Therefore something else is requisite in order to render obedience to them possible. When Moses and the Law are made to say: "You should do thus; G.o.d demands this of you," what does it profit? Ay, beloved Moses, I hear that plainly, and it is certainly a righteous command; but pray tell me whence shall I obtain ability to do what, alas, I never have done nor can do? It is not easy to spend money from an empty pocket, or to drink from an empty can. If I am to pay my debt, or to quench my thirst, tell me how first to fill pocket or can. But upon this point such prattlers are silent; they but continue to drive and plague with the Law, let the people stick to their sins, and make merry of them to their own hurt.

35. In this light Paul here portrays the false apostles and like pernicious schismatics, who make great boasts of having a clearer understanding and of knowing much better what to teach than is the case with true preachers of the Gospel. And when they do their very best, when they pretend great things, and do wonders with their preaching, there is naught but the mere empty "letter." Indeed, their message falls far short of Moses. Moses was a n.o.ble preacher, truly, and wrought greater things than any of them may do. Nevertheless, the doctrine of the Law could do no more than remain a letter, an Old Testament, and G.o.d had to ordain a different doctrine, a New Testament, which should impart the "spirit."

"It is the letter," says Paul, "which we preach. If any glorying is to be done, we can glory in better things and make the defiant plea that they are not the only teachers of what ought to be done, incapable as they are of carrying out their own precepts. We give direction and power as to performing and living those precepts. For this reason our message is not called the Old Testament, or the message of the dead letter, but that of the New Testament and of the living Spirit."

36. No seditious spirit, it is certain, ever carries out its own precepts, nor will he ever be capable of doing so, though he may loudly boast the Spirit alone as his guide. Of this fact you may rest a.s.sured. For such individuals know nothing more than the doctrine of works--nor can they rise higher and point you to anything else. They may indeed speak of Christ, but it is only to hold him up as an example of patience in suffering. In short, there can be no New Testament preached if the doctrine of faith in Christ be left out; the spirit cannot enter into the heart, but all teaching, endeavor, reflection, works and power remain mere "letters," devoid of grace, truth, and life. Without Christ the heart remains unchanged and unrenewed. It has no more power to fulfil the Law than the book in which the Ten Commandments are written, or the stones upon which engraved.

"For the letter killeth, but the spirit giveth life."

37. Here is yet stronger condemnation of the glory of the doctrine of the Law; yet higher exaltation of the Gospel ministry. Is the apostle overbold in that he dares thus to a.s.sail the Law and say: "The Law is not only a lifeless letter, but qualified merely to kill"? Surely that is not calling the Law a good and profitable message, but one altogether harmful. Who, unless he would be a cursed heretic in the eyes of the world and invite execution as a blasphemer, would dare to speak thus, except Paul himself? Even Paul must praise the Law, which is G.o.d's command, declaring it good and not to be despised nor in any way modified, but to be confirmed and fulfilled so completely, as Christ says (Mt 5, 18), that not a t.i.ttle of it shall pa.s.s away. How, then, does Paul come to speak so disparagingly, even abusively, of the Law, actually presenting it as veritable death and poison? Well, his is a sublime doctrine, one that reason does not understand. The world, particularly they who would be called holy and G.o.dly, cannot tolerate it at all; for it amounts to nothing short of p.r.o.nouncing all our works, however precious, mere death and poison.

38. Paul's purpose is to bring about the complete overthrow of the boast of the false teachers and hypocrites, and to reveal the weakness of their doctrine, showing how little it effects even at its best, since it offers only the Law, Christ remaining unproclaimed and unknown. They say in terms of vainglorious eloquence that if a man diligently keep the commandments and do many good works, he shall be saved. But theirs are only vain words, a pernicious doctrine. This fact is eventually learned by him who, having heard no other doctrine, trusts in their false one. He finds out that it holds neither comfort nor power of life, but only doubt and anxiety, followed by death and destruction.

TERRORS OF THE LAW.

39. When man, conscious of his failure to keep G.o.d's command, is constantly urged by the Law to make payment of his debt and confronted with nothing but the terrible wrath of G.o.d and eternal condemnation, he cannot but sink into despair over his sins. Such is the inevitable consequence where the Law alone is taught with a view to attaining heaven thereby. The vanity of such trust in works is ill.u.s.trated in the case of the noted hermit mentioned in Vitae Patrum (Lives of the Fathers). For over seventy years this hermit had led a life of utmost austerity, and had many followers. When the hour of death came he began to tremble, and for three days was in a state of agony. His disciples came to comfort him, exhorting him to die in peace since he had led so holy a life. But he replied: "Alas, I truly have all my life served Christ and lived austerely; but G.o.d's judgment greatly differs from that of men."

40. Note, this worthy man, despite the holiness of his life, has no acquaintance with any article but that of the divine judgment according to the Law. He knows not the comfort of Christ's Gospel.

After a long life spent in the attempt to keep G.o.d's commandments and secure salvation, the Law now slays him through his own works. He is compelled to exclaim: "Alas, who knows how G.o.d will look upon my efforts? Who may stand before him?" That means, to forfeit heaven through the verdict of his own conscience. The work he has wrought and his holiness of life avail nothing. They merely push him deeper into death, since he is without the solace of the Gospel, while others, such as the thief on the cross and the publican, grasp the comfort of the Gospel, the forgiveness of sins in Christ. Thus sin is conquered; they escape the sentence of the Law, and pa.s.s through death into life eternal.

EFFICACY OF THE GOSPEL.

41. Now the meaning of the contrasting clause, "the spirit giveth life," becomes clear. The reference is to naught else but the holy Gospel, a message of healing and salvation; a precious, comforting word. It comforts and refreshes the sad heart. It wrests it out of the jaws of death and h.e.l.l, as it were, and transports it to the certain hope of eternal life, through faith in Christ. When the last hour comes to the believer, and death and G.o.d's judgment appear before his eyes, he does not base his comfort upon his works. Even though he may have lived the holiest life possible, he says with Paul (1 Cor 4, 4): "I know nothing against myself, yet am I not hereby justified."