The 1st, 2nd, and 3rd Movements of J. S. Bach’s Cantata BWV 80 “Ein feste Burg ist unser Gott” Performed by The First Lutheran Church of Boston’s Choir and Instrumentalists, Exsultemus Period Vocal Ensemble, Andreas Liu Harpsichord and David Hakes Organ, conducted by FLC Minister of Music Balint Karosi.
Archive for October, 2009
Happy Reformation Day everyone!
The LORD Almighty is with us; the God of Jacob is our fortress. (Psalm 46:11)
And here is a selection from essay on A Mighty Fortress, by Michael Streich:
Luther wrote the words to the hymn after a reflection on Psalm 46: “God is our refuge and strength.” Twice in the brief Psalm God is compared to a “stronghold.” God fights His people’s battles and, although the “nations made an uproar,” “He raised His voice, the earth melted.” Luther’s hymn, tailored to 16th century realities, incorporates these symbols into the verses. Bainton refers to Luther’s lyrics as, “richly quarried, rugged words set to majestic tones [that] marshal the embattled host of heaven.”
The English translation begins, “A Mighty Fortress is our God, A Bulwark never failing…” Luther’s beginning, however, is far more to the point and allows the singing peasants to identify symbols from their own 16th Century experiences: Ein’ feste Burg ist unser Gott, Ein gute Wehr und Waffen…” Luther begins by comparing God to a fortress, but more specifically a stronghold, a “feste Burg.”
The term feste implies an impregnable citadel or stronghold. It brings to mind some of the inaccessible fortresses in the German hills that are often referred to as a festung. In this fashion, Luther emphasizes the absolute power of God over the invading forces, “And He must win the battle.” (End of second stanza). The German here reads, “Das Feld muss er behalten.” This is a military phrase – not giving up the “battle field” to the enemy.
The use of the Burg is very obvious. A Burg was a fortified town. When invaders approached, the surrounding populace fled to the safety of the walls. In some cases, walled towns had various layers of walls. Residents of the Burg were called burghers. Significantly, they were free citizens of the town. Luther’s analogy is highly appropriate and Protestants, very familiar with medieval and post medieval wars, could easy understand that their God was like the most powerful of all Burgs: nothing could breach the walls.
Line two of the first verse is translated as, “a bulwark never failing.” Here again, Luther’s words are far more descriptive. Wehr refers to a barrage or an armed barrier. Another extended meaning in German refers to defending oneself tooth and nail. Waffen relates to weapons or arms. In essence, the Burg is a barrage and a strong weapon holding back the invader.
Via the Reporter
Hands of Mercy, the newest e-newsletter from LCMS World Relief and Human Care (WR-HC), shares news and achievements from the 120 Lutheran social service agencies with Recognized Service Organization (RSO) status.
Offered three times each year, the e-newsletter also suggests resources for RSO leaders.
“RSOs often serve as the hands of Christ, offering His mercies to the homeless, persecuted, sick, and needy in neighborhoods across the nation,” said Barb Below, director of Social Ministry Organizations for LCMS WR-HC. “The service organizations we work with do great work in reaching out to those on the edges of society, in the dark corners of loneliness, or those too small or weak to fend for themselves.”
“In Hands of Mercy, we hear the stories of the great people who do this work, the people whose lives are changed by it, and the blessings that God provides,” Below said.
To sign up to receive Hands of Mercy, visit www.lcms.org/enews and look for the title under “LCMS World Relief and Human Care.” To learn more about RSOs, visit www.lcms.org/handsofmercy or contact Below at barb.below@lcms.org or 800-248-1930, ext. 1383.
LCMS World Mission celebrates with the 1,500 students, parents, staff, and special guests of Concordia International School Shanghai (CISS) on the dedication of their new high school facility on Oct. 9. The new 12,000-square-meter, state-of-the-art high school will help Concordia continue to expand its educational opportunities and ministry among students from around the world. Concordia’s full student body, parents, and 70 special guests gathered in its newest gymnasium to celebrate the special day.
Head of School Dr. James Koerschen stated, “It was a great event in the life of Concordia to celebrate the opening of a new building and the completion of our campus development.”
Rev. David Birner, associate executive director, international mission, LCMS World Mission, was among the special guests present at the dedication-he also provided the sermon message. Rev. Birner was an advocate for starting the school since the early 1990s. He shared his impression that Concordia’s community, which is gathered around God’s love, is its greatest strength. Dr. Koerschen gave special thanks to Rev. Birner for his advocacy and support of Concordia International School from the beginning.
David Harris, CISS’ high school principal, shared, “What a wonderful blessing it was to dedicate the new high school to God’s glory. He has blessed Concordia richly through the years both with material blessings and in the people who He has brought to make up our wonderful community.”
Other special guests included Dr. Allan and Sandy Schmidt. When Dr. Schmidt and Sandy Schmidt became the founding head of school and director of admissions, respectively, for CISS in 1998, Concordia’s home in the eastern part of Shanghai-known as Pudong-was mainly rice fields. At the same time, however, Pudong was rapidly emerging as the new financial center of Shanghai and business hub in China. There was a recognized need for a Christian school to serve the growing expatriate community, and, that year, Concordia opened its doors with 14 staff members and 22 students.
Special messages were also given during the dedication ceremony by Dr. Fredrick Voigtmann, chairman of Concordia’s Board of Directors; Mr. Christopher Beede, deputy principal officer of the U.S. Consulate; and Mr. Ron Shen, general manager of Jinqiao Group. Also in attendance were guests from China Construction Bank; the facility’s architect and builder, Perkins Eastman Architects and PAC Group; other Shanghai international schools; and representatives from The Lutheran Church-Missouri Synod who traveled from Hong Kong, the United States and Vietnam. Various students and musical groups shared their enthusiasm by participating in the dedication.
Founded in 1998, Concordia International School Shanghai (CISS) values its roots in the 150-year educational tradition of The Lutheran Church-Missouri Synod. CISS offers expatriate families a Christian education for their children, aged preschool through 12th grade. Lutheran educators are called through LCMS World Mission to teach at CISS. Known for its caring community, CISS is actively involved in providing education to impoverished communities in Yunnan, China, through the Yunnan Education Project, and fostering social responsibility within the Concordia student body. Over the years, CISS’ Yunnan Education Project has worked in conjunction with the Concordia Welfare and Education Foundation, a non-profit organization based in Hong Kong that strives to improve the livelihoods of impoverished rural communities in Asia.
CISS provides the Shanghai expatriate community with a holistic, American-based, college-preparatory education for students preschool through grade 12. Fully accredited by the Western Association of Schools and Colleges, CISS’s community is informed by the school’s Christian character. Technology is fully integrated throughout the learning process with grades 7-12 participating in a one-to-one Macbook program. Sixty percent of CISS’ 1,100-member student body and all overseas-hired staff live within one kilometer of the campus. CISS’ mission statement reads, “At Concordia, we view every student as a gift from God, entrusted to us by parents, and are committed in Christian stewardship to educate students holistically in a nurturing environment that includes comprehensive and challenging opportunities in academics, creative arts, spirituality, athletics and extracurricular activities.”
Special thanks to Karin Semler and the staff of CISS for their assistance with this news story.
____________________________________________LCMS WORLD MISSION
1333 S. Kirkwood Road
St. Louis, MO 63122-7295, USA
Telephone: 1-800-433-3954
Fax: (314) 965-0959
E-mail: mission.info@lcms.org
Web site: http://www.lcmsworldmission.org
Ablaze! Movement: http://www.lcms.org/ablaze
Blog: http://blog.lcmsworldmission.org
Notes on the text for All Saints Sunday, prepared by Reverend Dan Moriarity of Blair, NE.
AllSaints.seriesB.notes.word97.03
Via the ELCA News Service:
CHICAGO (ELCA) — The directors of the Wittenberg Center of the
Evangelical Lutheran Church in America (ELCA) will end their service
in Germany Nov. 30, the result of “harsh budget realities,” according
to the Rev. Robert O. Smith, ELCA Global Mission. Smith made the
comment in an Oct. 19 letter sent to ELCA church companions and other
partners in Germany.
The departures of the Rev. Stephen E. and Dr. Jean Godsall-Myers
leave the future of the center uncertain, said Smith, continental desk
director for Europe and Middle East.
The Godsall-Myers, who have served as directors since 2006,
released the news Oct. 28 in a special edition of their newsletter
e-mailed to supporters of the center. They expect to remain in
Lutherstadt Wittenberg through Christmas and return to the United
States in early January.
“This is a great place where ‘living encounters’ (happen),” said
Stephen Godsall-Myers in a phone interview from Wittenberg. “We’ve
really enjoyed being connected to the local church community and using
those connections to help people who visit here.”
“It has been exciting and a privilege to be here during a time of
re-formation of the church in this region. To me, the work of the Holy
Spirit here has been very, very powerful,” said Jean Godsall-Myers.
Stephen Godsall-Myers said he has been in touch with the bishop
of his synod, the ELCA Southeastern Pennsylvania Synod, and plans to
seek a call there. Jean Godsall-Myers is a professor of German and
said she hopes to find similar work.
The 10-year-old Wittenberg Center is a unique ministry located in
the city where Martin Luther, a German monk, nailed his 95 Theses to
the door of the Castle Church in 1517. His writings were instrumental
in the Protestant Reformation.
The center and its staff provide educational programs, including
study programs for college students, continuing education and
sabbatical opportunities for professional church leaders, and assist
Christian groups visiting the city.
“Even with the creative ideas for new financial partnership that
have been shared in recent weeks, it is clear the ELCA will not have
the resources to place full-time staff in Wittenberg in the future.
Given the budget realities the ELCA is facing, we have needed to move
far more quickly than we would have desired to restructure our
engagement in Wittenberg,” Smith wrote to German companions.
Smith added that the ELCA was unable at the present time to make
substantial commitments to future plans, but after mid-November Global
Mission would have a better idea of its budget situation and could
discuss specifics then.
He told the ELCA News Service that the Wittenberg Center has a
network of people who are dedicated to its ministry. “We do not take
this decision lightly. We’re looking for the best possible outcome and
invite comment,” he said.
The Lutheran World Federation and the Lutheran Church-Missouri
Synod (LCMS) both maintain offices in Wittenberg. Just this week, the
Rev. David L. Mahsman was installed as managing director of the LCMS
International Lutheran Welcome Center.
In September 2008 the Rev. Mark S. Hanson, ELCA presiding bishop
and LWF president, and German church leaders initiated the “Luther
Decade” in Wittenberg — a series of events and observances leading to
2017, the 500th anniversary of the Reformation. The ELCA Wittenberg
Center staff expected to play a significant role in the observance.
Hanson wrote to leaders of the Evangelical Church in Germany
(EKD) and the United Evangelical Lutheran Church of Germany (VELKD) to
assure them “that the ELCA is exploring ways to deepen our
companionship and continue our presence in Wittenberg.”
The Godsall-Myers both indicated that they hoped the ELCA would
maintain a presence in historic Wittenberg. “I think a lot of people
would want that. I hope it continues with success and God’s blessing
on it all,” said Jean Godsall-Myers.
Via Pieper’s Church Dogmatics, vol. 1, 363ff.
He who would determine the meaning of the clear passages [of Scripture] through still other passages engages in a work of interminable adjustments, makes the entire Scriptures uncertain and obscure, and converts them into an inextricable chaos. Yes, there is the rule: ‘One passage must be explained by another,’ but as Luther adds immediately: ‘Namely, a doubtful and obscure passage (locus ambiguus et obscurus) must be explained by means of a clear and certain passage.’ The clear passage needs no further explanation. Shall we adopt the senseless exegetical method of illuminating the light by darkness and explaining the clear matter with by obscure? This method has been fostered carefully by the errorists of all times. After Luther had stated that in the obscure passages of Scripture nothing else is found ‘than what is found at other places in the clear passages,’ he adds: ‘Then the heretics come forward and explain the obscure passages according to their own mind and contend with them against the clear passages, the foundation of our faith.’ (St. L. V:335)
These severe strictures of Luther apply in even higher degree to the modern theologians who would explain the whole Bible and in particular also all clear passages of Scripture according to the ‘whole of Scripture.’ If anything is pure ‘human self-conceit’ (Menschen-duenkel), the very antithesis of ‘Scripture,’ it is this ‘whole of Scripture,’ which introduced by Schleiermacher, has penetrated, particularly through Hofmann’s influence, into the modern so-called Lutheran theology. This ‘whole of Scripture’ lies entirely outside of Scripture. It is the product of the illusion that the Christian doctrine forms a whole or a system agreeable to human reason and the several doctrines of Scriptures must be adjusted to fit into this system. Before us lies the proof that this exegetical method makes a mockery of the entire Christian truth and turns the entire Scriptures into a shapeless ruin. Modern theologians admit that Schleiermacher by means of the ‘whole of Scripture’ cast the entire Christian doctrine overboard. And Hofmann, too, denied, as the result of his system, the inspiration of Scripture, the satifactio vicaria, original sin, etc., and, by principle, the entire Christian doctrine, though he for his person did not draw this final conclusion. In short, exegesis according to the ‘whole of Scripture’ doe not permit Scripture to be its ‘own light,’ but this ‘whole of Scripture,’ which Schleiermacher, Hofmann, etc., extract from their own Ego, is made the light of Scripture.
The following sermon is taken from volume VII of, The Sermons of Martin Luther, published by Baker Book House (Grand Rapids, MI), originally published in 1909 by The Luther Press (Minneapolis, MN), as Luther’s Epistle Sermons, vol. 2.
HEBREWS 9:11-15: But Christ being come an high priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building; Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us. For if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh: How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God? And for this cause he is the mediator of the new testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance.
1. An understanding of practically all of the Epistle to the Hebrews is necessary before we can hope to make this text clear to ourselves. Briefly, the epistle treats of a twofold priesthood. The former priesthood was a material one, with material adornment, tabernacle, sacrifices and with pardon couched in ritual; material were all its appointments. The new order is a spiritual priesthood, with spiritual adornments, spiritual tabernacle and sacrifices–spiritual in all that pertains to it. Christ, in the exercise of his priestly office, in the sacrifice on the cross, was not adorned with silk and gold and precious stones, but with divine love, wisdom, patience, obedience and all virtues. His adornment was apparent to none but God and possessors, of the Spirit, for it was spiritual.
2. Christ sacrificed not goats nor calves nor birds; not bread; not blood nor flesh, as did Aaron and his posterity: he offered his own body and blood, and the manner of the sacrifice was spiritual; for it took place through the Holy Spirit, as here stated. Though the body and blood of Christ were visible the same as any other material object, the fact that he offered them as a sacrifice was not apparent. It was not a visible sacrifice, as in the case of offerings at the hands of Aaron. Then the goat or calf, the flesh and blood, were material sacrifices visibly offered, and recognized as sacrifices. But Christ offered himself in the heart before God. His sacrifice was perceptible to no mortal. Therefore, his bodily flesh and blood becomes a spiritual sacrifice. Similarly, we Christians, the posterity of Christ our Aaron, offer up our own bodies (Rom 12:1). And our offering is likewise a spiritual sacrifice, or, as Paul has it, a “reasonable service”; for we make it in spirit, and it is beheld of God alone.
3. Again, in the new order, the tabernacle or house is spiritual; for it is heaven, or the presence of God. Christ hung upon a cross; he was not offered in a temple. He was offered before the eyes of God, and there he still abides. The cross is an altar in a spiritual sense. The material cross was indeed visible, but none knew it as Christ’s altar. Again, his prayer, his sprinkled blood, his burnt incense, were all spiritual, for it was all wrought through his spirit.
4. Accordingly, the fruit and blessing of his office and sacrifice, the forgiveness of our sins and our justification, are likewise spiritual. In the Old Covenant, the priest with his sacrifices and sprinklings of blood effected merely as it were an external absolution, or pardon, corresponding to the childhood stage of the people. The recipient was permitted to move publicly among the people; he was externally holy and as one restored from excommunication. He who failed to obtain absolution from the priest was unholy, being denied membership in the congregation and enjoyment of its privileges; in all respects he was separated like those in the ban today.
5. But such absolution rendered no one inwardly holy and just before God. Something beyond that was necessary to secure true forgiveness. It was the same principle which governs church discipline today. He who has received no more than the remission, or absolution, of the ecclesiastical judge will surely remain forever out of heaven. On the other hand, he who is in the ban of the Church is hellward bound only when the sentence is confirmed at a higher tribunal. I can make no better comparison than to say that it was the same in the old Jewish priesthood as now in the Papal priesthood, which, with its loosing and binding, can prohibit or permit only external communion among Christians. It is true, God required such measures in the time of the Jewish dispensation, that he might restrain by fear; just as now he sanctions church discipline when rightly employed, in order to punish and restrain the evil-doer, though it has no power in itself to raise people to holiness or to push them into wickedness.
6. But with the priesthood of Christ is true spiritual remission, sanctification and absolution. These avail before God–God grant that it be true of us–whether we be outwardly excommunicated, or holy, or not. Christ’s blood has obtained for us pardon forever acceptable with God. God will forgive our sins for the sake of that blood so long as its power shall last and its intercession for grace in our behalf, which is forever. Therefore, we are forever holy and blessed before God. This is the substance of the text. Now that we shall find it easy to understand, we will briefly consider it.
“But Christ having come a high priest of the good things to come.”
7. The adornment of Aaron and his descendants, the high priests, was of a material nature, and they obtained for the people a merely formal remission of sins, performing their office in a perishable temple, or tabernacle. It was evident to men that their absolution and sanctification before the congregation was a temporal blessing confined to the present. But when Christ came upon the cross no one beheld him as he went before God in the Holy Spirit, adorned with every grace and virtue, a true High Priest. The blessings wrought by him are not temporal–a merely formal pardon–but the “blessings to come”; namely, blessings which are spiritual and eternal. Paul speaks of them as blessings to come, not that we are to await the life to come before we can have forgiveness and all the blessings of divine grace, but because now we possess them only in faith. They are as yet hidden, to be revealed in the future life. Again, the blessings we have in Christ were, from the standpoint of the Old Testament priesthood, blessings to come.
“Through the greater and more perfect tabernacle, not made with hands, that is to say, not of this creation.”
8. The apostle does not name the tabernacle he mentions; nor can he, so strange its nature! It exists only in the sight of God, and is ours in faith, to be revealed hereafter. It is not made with hands, like the Jewish tabernacle; in other words, not of “this building.” The old tabernacle, like all buildings of its nature, necessarily was made of wood and other temporal materials created by God. God says in Isaiah 66:1-2: “What manner of house will ye build unto me?….For all these things hath my hand made, and so all these things came to be.” But that greater tabernacle has not yet form; it is not yet finished. God is building it and he shall reveal it. Christ’s words are (Jn. 14:3), “And if I go and prepare a place for you.”
“Nor yet through the blood of goats and calves, but through his own blood, entered in once for all into the holy place, having obtained eternal redemption.”
9. According to Leviticus 16, the high priest must once a year enter into the holy place with the blood of rams and other offerings, and with these make formal reconciliation for the people. This ceremony typified that Christ, the true Priest, should once die for us, to obtain for us the true atonement. But the former sacrifice, having to be repeated every year, was but a temporary and imperfect atonement; it did not eternally suffice, as does the atonement of Christ. For though we fall and sin repeatedly, we have confidence that the blood of Christ does not fall, or sin; it remains steadfast before God, and the expiation is perpetual and eternal. Under its sway grace is perpetually renewed, without work or merit on our part, provided we do not stand aloof in unbelief.
“For if the blood of goats and bulls, and the ashes of a heifer,” etc.
10. Concerning the water of separation and the ashes of the red heifer, read Numbers 19; and concerning the blood of bulls and goats, Leviticus 16:14-15. According to Paul, these were formal and temporal purifications, as I stated above. But Christ, in God’s sight, purifies the conscience of dead works; that is, of sins meriting death, and of works performed in sin and therefore dead. Christ purifies from these, that we may serve the living God by living works.
“And for this cause he is the mediator of a new covenant [testament],” etc.
11. Under the old law, which provided only for formal, or ritualistic pardon, and restored to human fellowship, sin and transgressions remained, burdening the conscience. It–the old law–did not benefit the soul at all, inasmuch as God did not institute it to purify and safeguard the conscience, nor to bestow the Spirit. It existed merely for the purpose of outward discipline, restraint and correction. So Paul teaches that under the Old Testament dispensation man’s transgressions remained, but now Christ is our Mediator through his blood; by it our conscience, is freed from sin in the sight of God, inasmuch as God promises the Spirit through the blood of Christ. All, however, do not receive him. Only those called to be heirs eternal, the elect, receive the Spirit.
12. We find, then, in this excellent lesson, the comforting doctrine taught that Christ is he whom we should know as the Priest and Bishop of our souls; that no sin is forgiven, nor the Holy Spirit given, by reason of works or merit on our part, but alone through the blood of Christ, and that to those for whom God has ordained it. This matter has been sufficiently set forth in the various postils.
Hans Iwand, a sermon on James 2:14-26
Is there anyone among us who doesn’t want to get up in protest and answer this text with a simple, ‘No!’? The last sentence alone does us in: ‘So faith apart from work is dead.’ If it has no works! Or have we become so dull and apathetic that we simply accept these things just because they are in the Bible? ‘Faith apart from works…’ But isn’t that just the opposite of what paul preaches: that we are justified by faith alone, apart from work of the Law? In other words, not faith and works, but by faith alone. Not both/and, but rather either/or. Either a person is made righteous before God on the basis of his effort – or his righteousness before God is grace, complete and absolute grace.
Do we all of a sudden have to throw overboard everything we believe including why we call ourselves evangelical Christians and heirs of the Reformation? ‘Faith if it has works…’ – that lies there like a big rock in our path. We cannot get around it. We take offense at it.
Yet there may be others among us who are glad this finally is being said; at last this message is getting out. Now we’re really getting down to some practical Christianity. Now it’s finally a matter of our behavior toward the poor, the weak, the sick and the have-nots of this world. Now faith is going to be measured by another standard and not by the usual norm. Now it is the Christianity of deed that is the standard of faith.
Perhaps these friends among us would even say that the church would be better off if such words would be preached and taken to heart more often. And perhaps that was the consideration of the ‘Innere Mission’ (roughly translated, ‘Lutheran Social Services’) in choosing this text of this day of anniversary – so that the witness to faith might be led and characterized by the helping and saving deed. In a way we are like Goethe’s Faust who opens the Bible in the prologue of Goethes work, and is taken back by the very first sentence: ‘In the beginning was the word’ – ‘No,’ he says, ‘In the beginning was the deed.’ ‘What does it profit, my brethren, if a man says he has faith but has not works?!’
Perhaps it is the case that when it comes to this text we have to divide up into those who say ‘Yes’ to James and those who say ‘No.’ Those who go with james and those who go with Paul; those who are with Rome and those who are with Luther.
But let us hold off for a little while with our ‘Yes’ or our ‘No’ so that we can listen and hear once more before we take a hard and fast position; so that we do not simply follow inclinations or dis-inclincations, or our deep seated opinions for or against; instead, let us first of all allow ourselves to be very still before God’s Word and listen because it doesn’t say that everything depends on our works.
There is not here a commending, rather it is first and last a matter of faith. It is all about faith – the kind of faith which justifies us before God; totally and alone it is about faith. However, it is also the case that it is a matter of two different kinds: one a dead, and one a living faith. And the situation which is being addressed here in this text is that of a dead faith! This is the most terrible situation which the apostle James faces:” there is faith present, yes; there are Christian congregations, it is true, but this faith they have is like a skeleton of a dead man – it is a deceased dead faith. What a terrible combination of words: two words which are as foreign as heaven and hell or as God and the devil, such are these two words, faith and death.
Or shall we say it even clearer: it is not just that death has succeeded in conquering the body of a person; death has also succeeded in bringing under his spell that new life born of God. It’s as though death as won a second time; not just conquering the flesh, but now the spirit as well.
This is what the apostle sees; it is what he already saw back then right in the midst of the first springtime of Christianity. There in their midst was the death smell of the age-old enemy-like worm that eats itself into the blossoms and kills the fruit, a worm that doesn’t even let it become fruit. For, if faith really is faith, then it most certainly has to be, as Luther says, ‘a living, active, busy thing.’ Faith can do nothing other than to be constantly working and doing, because he who gives faith its life, namely God, is himself always working and doing. But then what in the world is it that happens when faith suddenly stops being active? What happens that it stands there like something dead, like a formula or an empty phrase? Yes, this is the greatest danger there is: the danger that the new life, the life born of Christ, could fall under the law of death. And because he sees this danger, the apostle breaks into a loud fanfare, a blast that echoes within and throughout a Christianity threatened with death, into the security of the Lutherans and those claiming Paul: the works will decide, love shown with deeds, not with words alone! and that is why this fellow speaks so suddenly and in such a way so that our first inclination is to say he is speaking like a Jew or a Roman Catholic. But he speaks like he does because in the midst of this Christian ‘Christianness’ (christliche Christlichkeit), into this evangelical attitude of faith has crept the enemy itself, the enemy who threatens to destroy the entire new structure of God. Were there no such thing as this dead faith, then the cry of James would not be necessary. Were there no such deforming of Christianity then this strange speech of James would not be needed. But that is why we do need to hear his message. And we should ask ourselves whether or not our faith, too, is in danger of becoming such a skeleton, and whether there aren’t even today congregations and fellowships of Christians that are like a field of dead bones, where faith now only flits around like a ghost in empty phrases and vacant all-too-familiar formulas but without really allowing faith to take charge and to rule life and deeds. This is the situation.
Here is a hymn for today from Bartholomaeus Helder, who died on this day in 1635 near Gotha.
“Behold, the lamb of God who takes away the sin of the world” (John 1:29)
O Jesus, Lamb of God, Thou art
The Life and Comfort of my heart.
A sinner poor I come to Thee
And bring my many sins with me.O God, my sin indeed is great;
I groan beneath the dreadful weight;
Be merciful to me, I pray;
Take guilt and punishment away.Saint John the Baptist points to Thee
And bids me cast my sin on Thee;
For Thou hast left Thy throne on high
To suffer for the world and die.Help me to mend my ways, O Lord,
And gladly to obey Thy Word.
While here I live, abide with me;
And when I die, take me to Thee.
Book II. Chap. 23
ON THE FOLLOWING TREATISE,
“DE PECCATORUM MERITIS ET REMISSIONE.”
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A Necessity arose which compelled me to write against the new heresy of Pelagius. Our previous opposition to it was confined to sermons and conversations, as occasions suggested, and according to our respective abilities and duties; but it had not yet assumed the shape of a controversy in writing. Certain questions were then submitted to me [by our brethren] at Carthage, to which I was to send them back answers in writing; I accordingly wrote first of all three books, under the title “On the Merits and Forgiveness of Sins,” in which I mainly discussed the baptism of infants because of original sin, and the grace of God by which we are justified, that is, made righteous; but [I remarked] no man in this life can so keep the commandments which prescribe holiness of life, as to be beyond the necessity of using this prayer for his sins: “Forgive us our trespasses.”207207 See Matt. vi. 12. It is in direct opposition to these principles that they have devised their new heresy. Now throughout these three books I thought it right not to mention any of their names, hoping and desiring that by such reserve they might the more readily be set right; nay more, in the third book (which is really a letter, but reckoned amongst the books, because I wished to connect it with the two previous ones) I actually quoted Pelagius’ name with considerable commendation, because his conduct and life were made a good deal of by many persons; and those statements of his which I refuted, he had himself adduced in his writings, not indeed in his own name, but had quoted them as the words of other persons. However, when he was afterwards confirmed in heresy, he defended them with most persistent animosity. Cœlestius, indeed, a disciple of his, had already been excommunicated for similar opinions at Carthage, in a council of bishops, at which I was not present. In a certain passage of my second book I used these words: “Upon some there will be bestowed this blessing at the last day, that they shall not perceive the actual suffering of death in the suddenness of the change which shall happen to them;”208208 See Book ii. ch. 50.—reserving the passage for a more careful consideration of the subject; for they will either die, or else by a most rapid transition from this life to death, and then from death to eternal life, as in the twinkling of an eye, they will not undergo the feeling of mortality. This work of mine begins with this sentence: “However absorbing and intense the anxieties and annoyances.
Chapter 1 [I.]—Introductory, in the Shape of an Inscription to His Friend Marcellinus.
However absorbing and intense the anxieties and annoyances in the whirl and warmth of which we are engaged with sinful men209209 This is probably an allusion to the Donatists, who were then fiercely assailing the Catholics; [and over the conference between whom and the Catholics, Marcellinus had presided the previous year (411).—W.] who forsake the law of God,—even though we may well ascribe these very evils to the fault of our own sins,—I am unwilling, and, to say the truth, unable, any longer to remain a debtor, my dearest Marcellinus,210210 [Flavius Marcellinus, a “tribune and notary,” a Christian man of high character and devout mind, who was much interested in theological discussions. He was appointed by Honorius to preside over the commission of inquiry into the disputes between the Catholics and Donatists in 411, and held the famous conference between the parties, that met in Carthage on the 1st, 3d, and 8th of June, 411. He discharged this whole business with singular patience, moderation, and good judgment; which appears to have cemented the intimate friendship between him and Augustin. Augustin’s treatise onThe Spirit and Letter is also addressed to him, and he undertook the City of God on his suggestion. See below, p. 80.—W.] to that zealous affection of yours, which only enhances my own grateful and pleasant estimate of yourself. I am under the impulse [of a twofold emotion]: on the one hand, there is that very love which makes us unchangeably one in the one hope of a change for the better; on the other hand, there is the fear of offending God in yourself, who has given you so earnest a desire; in gratifying which I shall be only serving Him who has given it to you. And so strongly has this impulse led and attracted me to solve, to the best of my humble ability, the questions which you have submitted to me in writing, that my mind has gradually admitted this inquiry to an importance transcending that of all others; [and it will now give me no rest] until I accomplish something which shall make it manifest that I have yielded, if not a sufficient, yet at any rate an obedient, compliance with your own kind wish and the desire of those to whom these questions are a source of anxiety.
Chapter 2 [II.]—If Adam Had Not Sinned, He Would Never Have Died.
They who say that Adam was so formed that he would even without any demerit of sin have died, not as the penalty of sin, but from the necessity of his being, endeavour indeed to refer that passage in the law, which says: “On the day ye eat thereof ye shall surely die,”211211 Gen. ii. 17. not to the death of 16 the body, but to that death of the soul which takes place in sin. It is the unbelievers who have died this death, to whom the Lord pointed when He said, “Let the dead bury their dead.”212212 Matt. viii. 22; Luke ix. 60. Now what will be their answer, when we read that God, when reproving and sentencing the first man after his sin, said to him, “Dust thou art, and unto dust shalt thou return?”213213 Gen. iii. 19. For it was not in respect of his soul that he was “dust,” but clearly by reason of his body, and it was by the death of the self-same body that he was destined to “return to dust.” Still, although it was by reason of his body that he was dust, and although he bare about the natural body in which he was created, he would, if he had not sinned, have been changed into a spiritual body, and would have passed into the incorruptible state, which is promised to the faithful and the saints, without the peril of death.214214 1 Cor. xv. 52, 53. And for this issue we not only are conscious in ourselves of having an earnest desire, but we learn it from the apostle’s intimation, when he says: “For in this we groan, longing to be clothed upon with our habitation which is from heaven; if so be that being clothed we shall not be found naked. For we that are in this tabernacle do groan, being burdened; not for that we would be unclothed, but clothed upon, that mortality may be swallowed up of life.” 215215 2 Cor. v. 2–4.Therefore, if Adam had not sinned, he would not have been divested of his body, but would have been clothed upon with immortality and incorruption, that “mortality might have been swallowed up of life;” that is, that he might have passed from the natural body into the spiritual body.
Here is the handout from Bob and Cathy Mattson for All Saints Sunday.
09 All Saints Sunday
Given today is the anniversary of the death of Desiderius Erasmus (October 27, 1466), here is a brief selection from the first chapter of Forde’s The Captivation of the Will (p. 27).
“We can see that a major parting of the ways begins to announce itself already in the interpretation of Scripture and in the argument about assertions. It is hardly surprising to find that the opponents disagree on Scripture itself. Erasmus wants to use Scripture to build his theory. Since this theory is rooted in the claims of free choice Erasmus cannot but find Scripture ambiguous and contradictory. Some passages in it appear to be for free choice and some appear to be against it. What is to be done? The interpreter must come to the rescue. The interpreter must go to work on the text to resolve the alleged contradictions. For Luther, as we shall see, it is just the opposite. The text goes to work on the interpreter to do what it talks about.
It is consequent, therefore, that the argument about Scripture should take the form of a battle over the claritas, the clarity, of Scripture. This means, of course, that the fault is attributed to Scripture, not to the interpreter. The question, putatively, is whether Scripture is unclear, not whether the interpreter is unclear! The difficulty in the whole procedure lies in the fact that Scripture does not deliver “the goods” sufficient to turn free choice theory into reality. The “scheme” drives only to a collision. To save the theory one must claim that the ambiguity is the fault of Scripture, not the fault of the interpreter. Interpreters of an Erasmian type are driven to take refuge in the Scriptures’ supposed lack of clarity. Where one encounters passages casting doubt on free choice or rejecting it altogether one must take refuge in tropes, figures of speech that end up explaining those passages away. What Luther was doing with Scripture was a symbolic interpretation, not allegorical. The allegorical is an exegetical trick used when one already knows what the text means, but uses a trope to escape the text and preserve the initial theory in the face of clear words to the contrary.”
A biographical film on Paul Gerhardt, with some resources commemorating his 400th birthday:
Biography and Hymns Updated September, 2007
Concordia Seminary, St. Catherine’s Symposium
ERF Radio Specials for the Paul Gerhardt Year
Paul Gerhardt Gesellschaft Berlin
Events in Graefenhainichen and Wittenberg
Via the ELCA News Service
ELCA Vice President Addresses Dissatisfaction with Assembly Decisions
09-236-FICHICAGO (ELCA) — Carlos Peña, vice president of the Evangelical
Lutheran Church in America (ELCA), wrote an Oct. 23 letter to the
church’s 4.6 million members, asking them to consider actions of the
ELCA’s 2009 Churchwide Assembly “as a catalyst to further strengthen our
church and our relationships with each other.”Peña related his experiences of devastation after Hurricane Ike
struck his hometown of Galveston, Texas, in September 2008. “One year
later, I can see the benefits of this experience,” he wrote. “Galveston
is coming back stronger than before and welcoming citizens and
businesses, both old and new.”“I feel as though I have experienced a resurrection. Good things are
coming to light out of the chaos and darkness of what seemed like a
hopeless situation,” Peña wrote.The assembly adopted a social statement on human sexuality, and it
adopted proposals to change ELCA ministry policies, including a change to
make it possible for Lutherans in publicly accountable, lifelong,
monogamous same-gender relationships to serve as ELCA associates in
ministry, clergy, deaconesses and diaconal ministers.Peña’s letter responded to reports of dissatisfaction with the
assembly actions from some in the ELCA. Some members have talked about
leaving the church, and some say they are thinking of stopping their
donations to the church.“I have lived through vast changes and come out better and stronger
for it,” Peña wrote. “I know with all my heart that, with diligence and
hard work, we can come through this together as a renewed church, boldly
proclaiming God’s mission for the sake of the world,” he said.Peña reminded ELCA members of the work their dollars do through the
church. “Working together, we help alleviate hunger close to home and
abroad. Without our help, people around the world would have a harder
time recuperating from disasters. They need us and we need each other,”
he wrote.“I pray for the continuing efforts of the ELCA, my understanding of
people different from me, and the future, though sometimes it is hard to
predict. And I pray for my fellow Lutherans that they may have the
strength to commit and weather the storm,” Peña concluded.The 2009 Churchwide Assembly elected Peña to a second six-year term
as ELCA vice president, the highest office a layperson holds in the
church, and he chairs the ELCA Church Council. He is president of two
companies in the Galveston and Houston areas.—
The full text of Carlos Peña’s letter is at http://bit.ly/nNgvG on
the ELCA Web site.
Today is the birthday of Mahalia Jackson, who although she was encouraged to become a blues singer, refused to sing anything but gospel because, “When you sing gospel you have a feeling there is a cure for what’s wrong. But when you are through with the blues, you’ve got nothing to rest on.”
Here are a few to cure the Monday blues.
On the same day he wrote the following letter, Luther preached for the last time in Wittenberg, warning the people against the lovely syren, the devil’s bride, Reason (Vernunft).
TO JACOB PROBST, PREACHER IN BREMEN
January 17, 1546.Grace and peace! I, old, weary, lazy, worn-out, cold, chilly, and,
over and above, one-eyed man, now write you. And when I flattered
myself that, half-dead as I am, I might be left in peace, it looks as
if I had neither written nor done anything heretofore, so overburdened
am I now with writing and talking. But Christ, who is all in all, is
almighty, to whom be praise to all eternity. Amen.I am delighted with what you tell me about the impertinent and bold
way the Swiss write about me, condemning me as the most miserable
slave of reason. For this is exactly what I wished when I wrote the
pamphlet which has so enraged them — that they should openly avow
themselves my enemies. I have achieved this, and, as I say, I am glad.
I, the most despicable of men, am more than satisfied to be a partaker
of the blessedness of the Psalm, “Blessed is the man who does not
wander in the counsel of the Sacramentarians, nor standeth in the way
of the Zwinglians, nor sitteth where the Zurich people sit.” You now
have my opinion. You beseech me to pray for you, which I do, and I
also ask you to do the same for me; and, as I have no doubt of the
efficacy of your petitions, I am convinced you have as little of mine,
and if I depart before you, which I desire, I shall draw you after me.
And if you pass away before me, then you will do the same for me. For
we believe in one God, and wait with all the saints for our Savior’s
appearing.I intend, God helping me, to write against the Louvain people. For I
am more indignant at the senseless asses than it is seemly for such a
theologian as I am to be, and an old man to boot. Nevertheless,
Satan’s partisans must be encountered, even should I expend my last
breath upon them. Farewell, and remember that you are not only one of
my oldest and best friends, but that I love you for Christ’s sake,
whom we both teach and love. Amen.We are sinners, but He is our righteousness, who lives to all eternity.
Amen. We all greet you and yours with much respect.
MARTIN LUTHER .
Luther wrote in 1517 to Albrecht protesting the sale of indulgences to finance the building of a new cathedral. The Archbishop, of course, was one of the people who had authorized the sale of indulgences for that purpose.
To the Most Reverend Father in Christ and Most Illustrious Lord, Albrecht of Magdeburg and Mainz, Archbishop and Primate of the Church, Margrave of Brandenburg, etc., his own lord and pastor in Christ, worthy of reverence and fear, and most gracious.
JESUS
The grace of God be with you in all its fulness and power! Spare me, Most Reverend Father in Christ and Most Illustrious Prince, that I, the dregs of humanity, have so much boldness that I have dared to think of a letter to the height of your Sublimity. The Lord Jesus is my witness that, conscious of my smallness and baseness, I have long deferred what I am now shameless enough to do, — moved thereto most of all by the duty of fidelity which I acknowledge that I owe to your most Reverend Fatherhood in Christ. Meanwhile, therefore, may your Highness deign to cast an eye upon one speck of dust, and for the sake of your pontifical clemency to heed my prayer. Papal indulgences for the building of St. Peter’s are circulating under your most distinguished name, and as regards them, I do not bring accusation against the outcries of the preachers, which I have not heard, so much as I grieve over the wholly false impressions which the people have conceived from them; to wit, — the unhappy souls believe that if they have purchased letters of indulgence they are sure of their salvation; again, that so soon as they cast their contributions into the money-box, souls fly out of purgatory; furthermore, that these graces [i.e., the graces conferred in the indulgences] are so great that there is no sin too great to be absolved, even, as they say — though the thing is impossible — if one had violated the Mother of God; again, that a man is free, through these indulgences, from all penalty and guilt.
O God, most good! Thus souls committed to your care, good Father, are taught to their death, and the strict account, which you must render for all such, grows and increases. For this reason I have no longer been able to keep quiet about this matter, for it is by no gift of a bishop that man becomes sure of salvation, since he gains this certainty not even by the “inpoured grace” of God, but the Apostle bids us always “work out our own salvation in fear and trembling,” and Peter says, “the righteous scarcely shall be saved.” Finally, so narrow is the way that leads to life, that the Lord, through the prophets Amos and Zechariah, calls those who shall be saved “brands plucked from the burning,” and everywhere declares the difficulty of salvation. Why, then, do the preachers of pardons, by these false fables and promises, make the people careless and fearless? Whereas indulgences confer on us no good gift, either for salvation or for sanctity, but only take away the external penalty, which it was formerly the custom to impose according to the canons.
Finally, works of piety and love are infinitely better than indulgences, and yet these are not preached with such ceremony or such zeal; nay, for the sake of preaching the indulgences they are kept quiet, though it is the first and the sole duty of all bishops that the people should learn the Gospel and the love of Christ, for Christ never taught that indulgences should be preached. How great then is the horror, how great the peril of a bishop, if he permits the Gospel to be kept quiet, and nothing but the noise of indulgences to be spread among his people! Will not Christ say to them, “straining at a gnat and swallowing a camel”? In addition to this, Most Reverend Father in the Lord, it is said in the Instruction to the Commissaries which is issued under your name, Most Reverend Father (doubtless without your knowledge and consent), that one of the chief graces of indulgence is that inestimable gift of God by which man is reconciled to God, and all the penalties of purgatory are destroyed. Again, it is said that contrition is not necessary in those who purchase souls [out of purgatory] or buy confessionalia.
But what can I do, good Primate and Most Illustrious Prince, except pray your Most Reverend Fatherhood by the Lord Jesus Christ that you would deign to look [on this matter] with the eye of fatherly care, and do away entirely with that treatise and impose upon the preachers of pardons another form of preaching; lest, perchance, one may some time arise, who will publish writings in which he will confute both them and that treatise, to the shame of your Most Illustrious Sublimity. I shrink very much from thinking that this will be done, and yet I fear that it will come to pass, unless there is some speedy remedy.
These faithful offices of my insignificance I beg that your Most Illustrious Grace may deign to accept in the spirit of a Prince and a Bishop, i.e., with the greatest clemency, as I offer them out of a faithful heart, altogether devoted to you, Most Reverend Father, since I too am a part of your flock.
May the Lord Jesus have your Most Reverend Fatherhood eternally in His keeping. Amen.
From Wittenberg on the Vigil of All Saints, MDXVII.
If it please the Most Reverend Father he may see these my Disputations, and learn how doubtful a thing is the opinion of indulgences which those men spread as though it were most certain.
To the Most Reverend Father, BROTHER MARTIN LUTHER.
[From: The Works of Martin Luther. Ed. and trans. Adolph Spaeth, L.D. Reed, Henry Eyster Jacobs, et al. Philadelphia: A. J. Holman Company, 1915, Vol. 1, pp. 25-28. Online text prepared by Belle Tuten of Emory University]
Defending the Faith: Apologetics Symposium In Celebration of Reformation Day 2009
October30 & 31 http://ping.fm/xxs7T for info & RSVP
Sponsored and Hosted By: Zion Lutheran Church, 907 Hicks Street, Tomball, Texas 77375
(281)351-5757
Member LC-MS
Co-Sponsored By: Crossties Lutheran Ministry Resources, Inc., Houston, Texas (www.crosstiesministryresources.net)
On What Basis Do You Claim That the Bible is True? Or are you just asserting it?
*Does the New Testament allow for objective — NOT just subjective – testing as to whether it is true — or not? If “yes,” how?
*If you think the New Testament writings are reliable, why do you?
*Jesus: Myth, Legend or Historical Fact
*The Jesus of History and The Resurrection
*I’ve heard that Christians can argue from an Incarnate Christ to a totally inspired Bible. Is this possible? How?
Hear a Historical Defense of the Truth of the Christian Gospel
Schedule of Events
Day/Time
Speaker
Fri. 6:00pm
Sandwiches, tea, etc.
Available in the kitchen
Fri. 6:30pm
Why defend the faith at all?
By Mr. Craig Parton
Fri. 8:00pm
Introduction to Apologetics!
By Dr. Rod Rosenbladt
Fri. 9:15pm
Compline
Liturgist Rev. Jerome Teichmiller
Sat. 8:00am
Continental Breakfast
Available in the kitchen
Sat. 8:30am
Historical-Legal Apologetics
By Mr. Craig Parton
Sat. 9:45am
What Non-Christians Ask
By Dr. Rod Rosenbladt
Sat. 11:00am
Islam, Cults and the New Age
By Mr. Craig Parton
Sat. 12:00am
Lunch – Texas Barbeque
Served in the kitchen
Sat. 12:30pm
A Lutheran Defense of the Biblical Gospel
By Dr. Rod Rosenbladt
Sat. 1:30pm
Questions from the audience
By Mr. Parton & Dr. Rosenbladt
Sat. 2:00pm
Divine Service
Sermon by Dr. Rod Rosenbladt
Rev. Dr. Rod Rosenbladt – Professor of Theology and Christian Apologetics at Concordia University in Irvine, Ca. and Co-Host of the nationally syndicated radio broadcast of “The White Horse Inn” which aims each week to equip Christians to”know what they believe and why they believe it.”
Attorney Craig Parton – A Christian layman using his training and God-given legal talent to help us see that the Bible is the true Word of God — even when tested by secular criteria. Mr. Parton received a Master’s degree in Apologetics under Dr. John Montgomery and his Juris Doctorate from Hastings Law School (San Francisco, Cal.). He is a former staff member of Campus Crusade for Christ, now a worshiping LC-MS layman.
A Texas Barbeque Lunch will be served at noon (free will offering appreciated)
To help us plan for enough food please RSVP by October 24th with the number that will be dining with us. Please click on the appropriate button to let us know or send an Email to zion@ziontomball.org or call the church office at (281)351-5757
Via the newsletter of LCMS World Mission, here are a few updates on what’s happening in the mission field in Georgia, the Czech Republic, Taiwan, Kenya, and Guinea.
1. Good news from Rev. Matt Heise in Georgia.
“In a recent poll taken in Russia, Joseph Stalin was voted the third-most popular figure in Russian history. But in a similar poll in the former Soviet republic of Georgia, he languished in the 52nd spot! Despite this irony, Stalin’s statue still stands in his Georgian hometown of Gori. Not only that, a home in which Stalin once lived was turned into a museum during the Soviet era. In late summer, I had the chance to finally get to the old dictator’s city. I wasn’t so much interested in visiting the Stalin-related tourist attractions, but I was interested in assisting our Georgian Lutheran evangelists in their distribution of LCMS World Relief and Human Care aid.
“Gori is one of the cities which has seen an influx of many of the refugees from the region of South Ossetia after the summer conflict with Russia one year ago. Only 20 kilometers away from the newly-established border, the residents of Gori live in the uncertainty that comes with living on the borderlands of war. In the refugee section of Gori, amid the strategically laid out streets with pre-fabricated housing constructed from Western aid, we chose to assist those settled in the neighborhood of a cousin of Lutheran deaconess Tea Charkviani. As we arrived and began distributing the aid, mostly household goods, the people shyly began to venture out of their houses.
“Naturally, people questioned why we would do this for them. Our evangelist, Zaza Kiknavelidze, told them that we were Lutherans and that we believed in serving our neighbor with gifts that God has given to us. Actions like these are important witnesses to our faith and certainly build good will in a land suffering from the effects of war in the past year. We are grateful to all of those who support LCMS World Relief and Human Care, LCMS World Mission, and Jesus is Lord Mission Society (JILM). You give us the chance to show Christ’s love to those hurting and suffering in the country of Georgia today.”
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2. Good news from GEO missionary Ashley Effken in the Czech Republic.
“The 24 or so hours of travel in August between leaving my flat in Trinec, Czech Republic, and arriving at home in Friend, Neb., comprised one of the most interesting days of my life. I know from past experience that there are many great opportunities to talk to people about Christ during long flights. So, before my Tuesday flight, I was praying for some of these chances and that people would be open to talking with me about Jesus. It turned out that I had more chances than I could have imagined to speak with people about Christ.
“On my second flight, from Vienna, Austria, to Washington, D.C., the plane was half-full of Jehovah’s Witnesses who were returning home after their annual international convention in Vienna. I was looking for a chance to talk with a few of them during the beginning of the flight, and finally after a couple of hours, the perfect opportunity came when I took the chance to ask the woman seated behind me about her nametag (all of the people were still wearing their conference nametags). She and her husband spoke with me for about two hours, during which time I was able to explain to them clearly, with open Bible, that Jesus is our perfect atonement for sin, and that He died to reconcile them to God the Father.
“On the same flight, my seatmate and I had quite the conversation about religion. The most exciting part of talking to him was being able to show him that being a Christian isn’t about being a good person, but about confessing that we are not good, but utterly sinful. I also told him that instead of trusting in our good deeds, we trust only in Christ’s goodness to make us good.”
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3. Good news from GEO missionary Mark Wolfram in Taiwan.
“Here at Concordia Middle School (CMS), the religion department organizes small groups for students in eighth and ninth grade. I decided to help with it this year and have a group of nine eighth graders. Some of these are my current students who I have English Bible class with, and others I do not teach in class. We meet every Tuesday for 45 minutes, during the students’ naptime.
“I am especially excited about this group because these students love to sing. I take in the guitar and they sing English songs, and I have been working on a couple of Chinese songs to sing with them. Last week we sang ‘All in All,’ ‘Be Glorified,’ and a Chinese song called ‘Let Praise Arise.’ I am most impressed with their confidence in singing loud, something that is not too common for eighth graders. In addition to singing songs, we read a couple of Bible verses and pray. I am really looking forward to getting to know these students over the course of this year. Please pray that God would bless the group and help the students to put their trust in Him above all things.
“Another blessing that came from my small group experience was at the small group teachers’ meeting. To kick off the small group year, all of the teachers met to discuss materials and the schedule for the semester. At this meeting I ran into Bill, one of my former students.
“Bill was one of my 10th-grade students during my first year in Taiwan. He was always interested in Bible class, and even came to our On-Campus Student Fellowship when he had time. When he completed 12th grade, he had not yet become a Christian. He is now a sophomore at Jhong Jheng University, which is located 15 minutes from CMS. At the small group meeting, I was excited to find out that he is now a Christian and had signed up to help with small groups at CMS this semester. He told me that he attends church near his college and that he has a physics professor who is also a Christian and is someone he can talk about his faith with. Praise God for Bill’s story! As a teacher here at CMS, it can be difficult to have many students who do not come to faith while attending high school. At the same time, God is still working on them and loves them. He works things out in His time, not my time.”
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4. Good news from Rev. Carlos and Lidia Winterle in Kenya.
“God has strange ways to work. Recently, we received an e-mail from Pastor Peter Varvaris, of New Hope Missions Church in Mooresville, N.C. He wrote, ‘Recently, our team was in Washington, D.C. doing a service event with Samaritan’s Feet ministry through a local church there. While serving there, we met two people from Kenya. It was great to connect with them, since we are planning a short-term mission trip to Kenya in the next year.
“Pastor Peter continued, ‘One of the Kenyans asked if we would go to see her daughter and speak to her about Christ when we get there. When I told her that it will probably be months before we go, she seemed concerned. So, I asked her if she would like me to ask Christians in Kenya to contact her daughter to talk to her about Christ and/or invite her to church. She said yes, right away. She gave me her daughter’s name, Florence, and her telephone number. So, I was wondering if one of you [Pastor Winterle] would be willing to try to contact Florence and if she is open to it, to go tell her about this message from her mother (her mother’s desire that someone tell her about Jesus), and/or to invite her to church. You probably know that just inviting someone to church over the phone isn’t very effective, especially if you don’t know them. But, I leave that in your hands, with whatever you could do, and with the Holy Spirit.’
“I called Florence. She was a little resistant. After some days, she called me back and asked for the church address. And, she came to the service with her family! Praise God! We talked after the service. She lives far from our church. She is currently attending a Christian church. But, she promised to come again. She gave me her mother’s phone number and I sent a ‘report’ to Pastor Peter who contacted Florence’s mother again. The Holy Spirit can even work through the Internet to connect people across the globe!”
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5. Good news from Andrea Herman in Guinea.
“I was shocked at how many opportunities God provided for me to have great spiritual conversations and occasions to share my faith during this past month, with friends and strangers alike. On days that I would greet in the market this month (which was usually four days per week), I never had less than three rather lengthy conversations about our sinfulness and why God is the only one who can save us. Since we were in the market, there was always an audience ranging up to a dozen or so people who were listening to the conversation.
“Village visits also provided great opportunities to share. In one of my village visits, I was going to greet an old friend who had moved away. I had never met her husband, because they had been separated. She took me to his work place, which was the transit center of their village, and also the ‘county seat,’ which provided a built-in ‘captive’ audience of about two dozen travelers. Like everyone else, he asked if I was fasting, which allowed me to tell the story of the creation of the world and humanity’s fall into sin-which is the reason they fast. We talked about how God is Holy, but we are not anymore, since Adam and Eve ate the forbidden fruit. We are all on the same page until we get to how to ‘fix’ the sin problem. They are taught that their works can save them if they do enough good.
“Of course, the exciting part is sharing with people that God always knew that Adam and Eve would disobey. He wasn’t surprised and He wasn’t unprepared. He promised that everyone who believes that the ‘Promised One,’ Jesus, was sent from God to pay for our sins and received the judgment that should have been ours, will be saved. My friends and neighbors here have a lot of fear. One of their biggest fears is death. They fear death because they have no certainty of their eternity. They know there is a heaven and they know there is a hell. They hope that they have done more good than bad, and that that will be enough to get them into heaven. They are bewildered by my assurance of spending eternity with God. Please pray with me that their bewilderment would give way to curiosity, which would result in questions about how they can have that same assurance.”
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LCMS WORLD MISSION
1333 South Kirkwood Road
St. Louis, Missouri, 63122-7295, US
Telephone: 1-800-433-3954
Fax: (314) 965-0959
E-mail: mission.info@lcms.org
Web site: www.lcmsworldmission.org
Blog: http://blog.lcmsworldmission.org
BWV 140
Wachet auf, uns die Stimme
(NBA 1/27; BC A166)
27. S. after Trinity (BWV 140 only) During Bach’s tenure in Leipzig (1723-1750), a 27th Sunday after Trinity occurred only in 1731 and 1742.
1 Thessalonians 5:1-11 (Last day will come like a thief in the night; exhortation to be ready)
Matthew 25:1-13 (Parable of the ten virgins waiting for the bridegroom)
Chorale: Tenor (Vs. 2) Bride (Zion) rejoices over bridegroom’s arrival (140-4)
Zion hort die Wachter singen, Mt. 25:6-7. At midnight there was a cry, “Behold, the bridegroom! Come out to meet him.” Then all those maidens rose and trimmed their lamps… Zion hears the watchmen sing, Mt. 25:13. Watch therefore, for you know neither the day nor the hour.
Das Herz tut ihr vor Freuden springen, Ps. 130:6. My soul waits for the Lord more than watchmen for the morning, more than watchmen for the morning. (Her) heart does – for joy leap, (Her heart leaps for joy,) S. of S. 3:6-7, 9-11. What is that coming up from the wilderness, like a column of smoke, perfumed with myrrh and frankincense, with all the fragrant powders of the merchant? Behold, it is the litter of Solomon! About it are sixty men of the mighty men of Israel… King Solomon made himself a palanquin from the wood of Lebanon. He made its posts of silver, its back of gold, its seat of purple; it was lovingly wrought within by She keeps-watch and rises quickly – the daughters of Jerusalem. Go forth, O daughters of Jerusalem. Go forth, O daughters of Zion, and behold King Solomon, with the crown with (She has been keeping watch and rises quickly.) which his mother crowned him on the day of his wedding, on the day of the gladness of his heart.
Ihr Freund kommt vom Himmel prachtig, Her friend comes from heaven glorious, Von Gnaden stark, von Warheit machtig, Ps. 104:1… O Lord my God, thou art very great! Thou art clothed with honor and majesty. (Also Ps. 93:1) In grace strong, in truth mighty, (Strong in grace, mighty in truth,) Jn. 1:14. The Word became flesh and dwelt amongst us, full of grace and truth (Luther: Gnade und Wahrheit); we have beheld his glory, glory as of the only Son from the Father. Is. 60:1,3. Arise, shine; for your light has come, and the glory of the Lord has risen upon you… And nations shall come to your light, and kings Her light becomes bright; her star rises to the brightness of your rising.
Nun komm, du werte Kron, Is. 28:5. In that day the Lord of hosts will be a crown of glory, and a diadem of beauty, to the remnant of his people. Now come, thou precious crown, Herr Jesu, Gottes Son! 2 Tim. 4:8. Henceforth there is laid up for me the crown of righteousness, which the Lord… will award to me on that Day, and not only to me but Lord Jesus, God’s Son! also to all who have loved his appearing.
Hosianna! Mt. 24:44. …Be ready; for the Son of man is coming at an hour you do not expect. Hosanna! Mt. 25:10. …The bridegroom came, and those who were ready went in with him to the marriage feast; and the door was shut (Ps. 45:15)
Lk. 22:17-18. And [Jesus] took a cup, and when he had given thanks he said, “Take this, and divide it among yourselves; for I tell you that
We follow all from now on I shall not drink of the fruit of the vine until the kingdom of God comes.”
Zum Freudensaal
To joys-hall
Und halten mit das Abendmahl. And hold-together the evening-meal. Rev. 19:9. …Blessed are those who are invited to the marriage supper
(Luther: Abendmahl) of the Lamb…
Here is a hymn for today from Cyriacus Schneegass, who died on this day in 1597 at Friedrichroda.
Lord, our Father, thanks to Thee
In this new year we render,
For every evil had to flee
Before Thee, our Defender.
Our life was nourished, we were fed
With rich supplies of daily bread,
And peace reigned in our borders.Lord Jesus Christ, our thanks to Thee
In this new year we render;
Thy reign hath kept Thy people free,
Hath shown Thy mercies tender.
Thou hast redeemed us with Thy blood,
Thou art our Joy, our only Good,
In life and death our Savior.Lord Holy Ghost, our thanks to Thee
In this new year we render,
For Thou hast led our eyes to see
Thy truth in all its splendor
And thus enkindled from above
Within our hearts true faith and love
And other Christian virtues.Our faithful God, we cry to Thee:
Still bless us with Thy favor,
Blot out all our iniquity,
And hide our sins forever.
Grant us a happy, good new year
And, when the hour of death draws near,
A peaceful, blest departure.
Two informational meetings have been scheduled for people interested in learning more about Lutheran Congregations in Mission for Christ. Here are the details (go to the announcement on facebook to confirm your attendance):
The Heartland District of Lutheran Congregations in Mission for Christ (LCMC) invites interested congregations and individuals to Lutheran Church of the Master’s East Campus to find out more about LCMC, its history, mission and vision.
This event will provide guests an opportunity to ask questions of this new international association of Lutheran congregations and find out more about its centrist presence in the American Lutheran scene.
The informal gathering is open to anyone who would like to attend. It starts at 1:30 p.m. on Saturday, October 24.
A second event hosted by the Heartland District will be held at Morningside Lutheran in Sioux City, IA at 1:30 p.m. on Saturday, October 31.
Hope you can make it or tell others about the event!
Date: Time: 1:30pm – 3:00pm Location:
Earlier in October of this year (2009) the Pastor of a faithful ELCA congregation asked Dr. Rod Rosenbladt to come and address the current situation in the ELCA, and to contrast the true Gospel with a number of false ones in circulation. This is the recording of that presentation. Dr. Rosenbladt discusses the various factors that need to be addressed by ELCA congregations considering leaving their synod. He then goes on a brilliant discourse highlighting the differences between the Gospel and the effects of the Gospel. This is followed by an exhortation to retain the distinctives of the Lutheran tradition. The session ends with a question and answer period.
Listen here to Rosenbladt’s address to Reformation Lutheran Church
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Via Pieper’s Christian Dogmatics, vol. 3: 363
Exposing the fraud perpetrated by the “enthusiasts,” who, under the guise of interpreting Scripture, by referring to John 6 entirely did away with Scripture, Luther wrote: “It is the arrogance and fatuous malice of the wicked devil who would in this serious matter make fools of us through these ‘enthusiasts’ by pretending a readiness to accept the instruction of Scripture if only he be first permitted to get rid of Scripture or twist it to suit his prejudice. Just as if I would deprive my opponent of his weapons by cunning words and gave him in place thereof painted paper weapons – just like his – and then would dare him to vanquish me with them and fight me off. Oh, that would be a daring hero – fit to be spit upon!” (St. L. XX:780) Back of the proposal of the “enthusiasts” to explain the words of institution with John 6 lay the thought, more or less clearly expressed, that the sense of all Scripture passages, including the clear ones, must be determined by comparing them with other passages. Luther had no use for such an exegetical method. He wrote: “The result of this method will be that no passage in Scripture will remain certain and clear, and the comparison of one passage with another will never end… To demand that clear and certain passages be explained by drawing in other passages amounts to an iniquitous deriding of the truth (nequiter veritatem illudere) and the injection of fog into the light (nebulas in lucem vehere). If one set out to explain all passages by first comparing them with other passages, he would be mixing up Scripture into an uncertain and wild chaos (totam Scripturam in infinitum et incertum chaos confundere). Is not this pain enough? No doubt you will see that this is the case.” Luther is unalterably convinced that God gave Holy Scripture such a form that the entire Christian doctrine is revealed and submitted in passages which need no “exegesis” (exegesis in the sense of removing obscurities).
In a move to repatriate members of the Anglican tradition to Rome, Pope Benedict XVI has announced an intention to amend Vatican laws to make it easier for Anglicans to become Roman Catholic. As reported by the Washington Post,
There still are few details on the new Apostolic Constitution that amends church laws to attract Anglicans. The new laws will create church structures, called personal ordinariates, that will operate within local Catholic dioceses and be administered by former Anglican clergy who convert to Catholicism.
The ordinariates will allow Anglicans to enter into full communion with the pope while continuing to practice a large part of their traditional liturgy, according to Vatican officials. The new structures also will recognize the ordinations of Anglican priests, including those who are married.
You can read the full statement from the Vatican here, and the Joint Statement by the Archbishop of Westminster and the Archbishop of Canterbury here.
Note: we have decided to discontinue Athena Thursday, in favor of adding a neglected theological voice to the weekly chorus. Thursdays will now feature selections from Hans Joachim Iwand (1899-1960).
In 1953 Hans Iwand, despite his long and filial friendship with Karl Barth, remained critical of the latter regarding his transposition of the Law and Gospel in his theology. In a letter to Rudolph Hermann, Iwand noted that the way Barth taught the Word of God as Gospel-Law
reminded him of the Antinomians. Yet, for Iwand, what Barth did in his transposition of the Law and Gospel remained the essential question
for contemporary theology. Iwand writes:
At any rate it’s clear to me that Melanchthon was wrong when he identified the commandments with the lex naturalis (natural law), even the first commandment! On the other hand it is clear that the Gospel means a righteousness which lies beyond the revealed law, a righteousness which is the presupposition to any impletio legis (fulfillment of the law)… I have thought about what Luther calls the lex sine lege (Law without Law), etc. In the doctrine of the Spirit, Luther most certainly also sees a true oneness of Law and Gospel, except that this oneness is always directed toward the coming world and reality, a coming world and reality becoming new in the resurrection. [Hans Iwand, Briefe (NW 6), pp. 306-307]
1. “Why do the heathen rage, and the people meditate vain things?”
(ver. 1). “The kings of the earth have stood up, and the rulers taken
counsel together, against the Lord, and against His Christ” (ver. 2).
It is said, “why?” as if it were said, in vain. For what they wished,
namely, Christ’s destruction, they accomplished not; for this is
spoken of our Lord’s persecutors, of whom also mention is made in the
Acts of the Apostles.3030 Acts iv. 26.2. “Let us break their bonds asunder, and cast away their yoke from
us” (ver. 3). Although it admits of another acceptation, yet is it
more fitly understood as in the person of those who are said to
“meditate vain things.” So that “let us break their bonds asunder, and
cast away their yoke from us,” may be, let us do our endeavour, that
the Christian religion do not bind us, nor be imposed upon us.3. “He that dwelleth in the heavens shall laugh them to scorn, and the
Lord shall have them in derision” (ver. 4). The sentence is repeated;
for “He who dwelleth in the heavens,” is afterwards put, “the Lord;”
and for “shall
laugh them to scorn,” is afterwards put, “shall have them in
derision.” Nothing of this however must be taken in a carnal sort, as
if God either laugheth with cheek, or derideth with nostril; but it is
to be understood of that power which He giveth to His saints, that
they seeing things to come, namely, that the Name and rule of Christ
is to pervade posterity and possess all nations, should understand
that those men “meditate a vain thing.” For this power whereby these
things are foreknown is God’s “laughter” and “derision.” “He that
dwelleth in the heavens shall laugh them to scorn.” If by “heavens” we
understand holy souls, by these God, as foreknowing what is to come,
will “laugh them to scorn, and have them in derision.”4. “Then He shall speak unto them in His wrath, and vex them in His
sore displeasure” (ver. 5). For showing more clearly how He will
“speak unto them,” he added, He will “vex them;” so that “in His
wrath,” is, “in His sore displeasure.” But by the “wrath and sore
displeasure” of the Lord God must not be understood any mental
perturbation; but the might whereby He most justly avengeth, by the
subjection of all creation to His service. For that is to be observed
and remembered which is written in the Wisdom of Solomon, “But Thou,
Lord of power, judgest with tranquillity, and with great favour
orderest us.”3131 Wisd. xii. 18. The “wrath” of God then is an
emotion which is produced in the soul which knoweth the law of God,
when it sees this same law transgressed by the sinner. For by this
emotion of righteous souls many things are avenged. Although the
“wrath” of God can be well understood of that darkening of the mind,
which overtakes those who transgress the law of God.5. “Yet am I set by Him as King upon Sion, His holy hill, preaching
His decree” (ver. 6). This is clearly spoken in the Person of the very
Lord our Saviour Christ. But if Sion signify, as some interpret,
beholding, we must not understand it of anything rather than of the
Church, where daily is the desire raised of beholding the bright glory
of God, according to that of the Apostle, “but we with open face
beholding the glory of the Lord.”3232 2 Cor. iii. 18. Therefore
the meaning of this is, Yet I am set by Him as King over His holy
Church; which for its eminence and stability He calleth a mountain.
“Yet I am set by Him as King.” I, that is, whose “bands” they were
meditating “to break asunder,” and whose “yoke” to “cast away.”
“Preaching His decree.” Who doth not see the meaning of this, seeing
it is daily practised?6. “The Lord hath said unto me, Thou art My Son, to-day have I
begotten Thee” (ver. 7). Although that day may also seem to be
prophetically spoken of, on which Jesus Christ was born according to
the flesh; and in eternity there is nothing past as if it had ceased
to be, nor future as if it were not yet, but present only, since
whatever is eternal, always is; yet as “today” intimates
presentiality, a divine interpretation is given to that expression,
“To-day have I begotten Thee,” whereby the uncorrupt and Catholic
faith proclaims the eternal generation of the power and Wisdom of God,
who is the Only-begotten Son.7. “Ask of Me, and I shall give Thee the nations for Thine
inheritance” (ver. 8). This has at once a temporal sense with
reference to the Manhood which He took on Himself, who offered up
Himself as a Sacrifice in the stead of all sacrifices, who also maketh
intercession for us; so that the words, “ask of Me,” may be referred
to all this temporal dispensation, which has been instituted for
mankind, namely, that the “nations” should be joined to the Name of
Christ, and so be redeemed from death, and possessed by God. “I shall
give Thee the nations for Thine inheritance,” which so possess them
for their salvation, and to bear unto Thee spiritual fruit. “And the
uttermost parts of the earth for Thy possession.” The same repeated,
“The uttermost parts of the earth,” is put for “the nations;” but more
clearly, that we might understand all the nations. And “Thy
possession” stands for “Thine inheritance.”8. “Thou shalt rule them with a rod of iron,” with inflexible justice,
and “Thou shalt break them like a potter’s vessel” (ver. 9); that is,
“Thou shalt break” in them earthly lusts, and the filthy doings of the
old man, and whatsoever hath been derived and inured from the sinful
clay. “And now understand, ye kings” (ver. 10). “And now;” that is,
being now renewed, your covering of clay worn out, that is, the carnal
vessels of error which belong to your past life, “now understand,” ye
who now are “kings;” that is, able now to govern all that is servile
and brutish in you, able now too to fight, not as “they who beat the
air, but chastening your bodies, and bringing them into
subjection.”3333 1 Cor. ix. 26, 27. “Be instructed, all ye who
judge the earth.” This again is a repetition; “Be instructed” is
instead of “understand;” and “ye who judge the earth” instead of “ye
kings.” For He signifies the spiritual by “those who judge the earth.”
For whatsoever we judge, is below us; and whatsoever is below the
spiritual man, is with good reason called “the earth;” because it is
defiled with earthly corruption.9. “Serve the Lord with fear;” lest what is said, “Ye kings and judges of the earth,” turn into pride: “And
rejoice with trembling” (ver. 11). Very excellently is “rejoice”
added, lest “serve the Lord with fear” should seem to tend to misery.
But again, lest this same rejoicing should run on to unrestrained
inconsiderateness, there is added “with trembling,” that it might
avail for a warning, and for the careful guarding of holiness. It can
also be taken thus, “And now ye kings understand;” that is, And now
that I am set as King, be ye not sad, kings of the earth, as if your
excellency were taken from you, but rather “understand and be
instructed.” For it is expedient for you, that ye should be under Him,
by whom understanding and instruction are given you. And this is
expedient for you, that ye lord it not with rashness, but that ye
“serve the Lord” of all “with fear,” and “rejoice” in bliss most sure
and most pure, with all caution and carefulness, lest ye fall
therefrom into pride.10. “Lay hold of discipline,3434 [This reading is corrected by St.
Jerome in his Hebraic Psalter, and our Authorized Version “Kiss the
Son” is sustained by the best authorities. See a forcible elucidation
in Bishop Wordsworth’s Commentary on Psalms. Ps. ii.—C.] lest at any
time the Lord be angry, and ye perish from the righteous way” (ver.
12). This is the same as, “understand,” and, “be instructed.” For to
understand and be instructed, this is to lay hold of discipline. Still
in that it is said, “lay hold of,” it is plainly enough intimated that
there is some protection and defence against all things which might do
hurt unless with so great carefulness it be laid hold of. “Lest at any
time the Lord be angry,” is expressed with a doubt, not as regards the
vision of the prophet to whom it is certain, but as regards those who
are warned; for they, to whom it is not openly revealed, are wont to
think with doubt of the anger of God. This then they ought to say to
themselves, let us “lay hold of discipline, lest at any time the Lord
be angry, and we perish from the righteous way.” Now, how “the Lord be
angry” is to be taken, has been said above. And “ye perish from the
righteous way.” This is a great punishment, and dreaded by those who
have had any perception of the sweetness of righteousness; for he who
perisheth from the way of righteousness, in much misery will wander
through the ways of unrighteousness.11. “When His anger shall be shortly kindled, blessed are all they who
put their trust in Him;” that is, when the vengeance shall come which
is prepared for the ungodly and for sinners, not only will it not
light on those “who put their trust in” the Lord, but it will even
avail for the foundation and exaltation of a kingdom for them. For he
said not, “When His anger shall be shortly kindled,” safe “are all
they who put their trust in Him,” as though they should have this only
thereby, to be exempt from punishment; but he said, “blessed;” in
which there is the sum and accumulation of all good things. Now the
meaning of “shortly” I suppose to be this, that it will be something
sudden, whilst sinners will deem it far off and long to come.
Here is the handout from Bob and Cathy Mattson for Reformation Sunday:
Via On Being a Theologian of the Cross, pp. 24-25
Thesis I. The law of God, the most salutary doctrine of life, cannot advance humans on their way to righteousness, but rather hinders them.
Theologians are confronted at the start with basic questions about what story they are to tell. Do they tell the story of the law and merit or of the cross? Three things should be noted carefully here that sharpen the paradox. First, in this thesis it is the very law of God himself, “the most salutary doctrine of life,” that is being arraigned, not some lesser or perhaps “natural” law. Second, Luther is here talking about those who stand under the revealed law of God, the people of God, not those “outside.” Third, not only is this law powerless to save, but it actually makes matters worse! It is commonplace among evangelical Christians to believe that we can’t perfectly fulfill the law, but we often try to because we assume that if we only could we would do it. So we believe that we must try to do something at least, and then, it is assumed, Christ will make up for our “shortcomings.” But here is the bombshell: doing the law does not advance the cause of righteousness one whit. It only makes matters worse. Luther’s proof for this is straightforward, from Paul and Augustine:
This is made clear by the Apostle in his letter to the Romans (3[:21]): “But now the righteousness of God has been manifested apart from the law.” St. Augustine interprets this in his book, The Spirit and the Letter (De Spiritu et Littera): “Without the law, that is, without its support.” In Rom. 5[:20] the Apostle states, “Law intervened, to increase the trespass,” and in Rom. 7[:9] he adds, “But when the commandment came, sin revived.” For this reason he calls the law a law of death and a law of sin in Rom. 8[:2]. Indeed, in 2 Cor. 3[:6] he says, “the written code kills,” which St. Augustine throughout his book, The Spirit and the Letter, understands as applying to every law, even the holiest law of God.
Gustave Dore, "Moses Breaking the Tables of the Law"
Here is a reply by video from the President of Concordia Theological Seminary President, Dean O. Wenthe, to the recent churchwide assembly of the ELCA, on “The Sanctity of Marriage”
Concordia Theological Seminary, with the Christian church throughout history, confesses the sanctity of marriage as a union between a man and a woman—Gods gift of marriage at creation is a beautiful and abiding blessing upon all of humanity.
Similarly, we believe the living and healing voice of Jesus through His prophets and apostles—Sacred Scripture—when He calls us to fidelity in marriage and warns about the harmful and destructive impact upon human beings when adultery, promiscuity, or homosexuality are practiced. In departing from two thousand years of Christian teaching and practice as well as challenging the majority of present day Christians, the Evangelical Lutheran Church in America (ELCA) has exhibited sectarian behavior that saddens a large spectrum of the Christian community.
We pray that the Lord will strengthen those who remain faithful to His healing Word and recall those who have so tragically abandoned that Word and its healing and absolving Truth.
Everyone is invited to come to a “Faithfulness Gathering” of concerned ELCA church members regarding the Churchwide Assembly decisions to allow non-celibate homosexual persons to serve as pastors. “What in the World do we do now?” is the question being asked, with area pastors and lay leaders speaking on the topic. The meeting is being sponsored by area WordAlone Chapter, ELCA pastors, and other church members. Come and learn more about what has changed and how we might respond together in faithful, Biblical ways on Sunday, November 8th 2009, from 2:00-5:00 at Grace Lutheran Church in Austin, MN (2001 6th Ave SE). For more information visit www.faithfulnessgathering.org or call (507) 402-0226.
Please come to this meeting, and invite others to come with you!
Pastor Dan Baker
Albert Lea, MN
(507) 402-0226Download the poster and letter for more information and further distribution: Faithfulness Gathering.pdf
A new report from The Barna Group examines how four generations view the Bible.
As observers of American culture debate whether the nation has entered a post-Christian phase, one overlooked discussion is how attitudes about and usage of the Bible may be changing. A new research report from the Barna Group examines recent nationwide studies on how different generations of American adults view and use the Bible. For the purposes of this research, the Mosaic generation refers to adults who are currently ages 18 to 25; Busters are those ages 26 to 44; Boomers are 45 to 63; and Elders are 64-plus.
Another one for Mondays with Martin
Lutheran theologians like to make a distinction between the books of the New Testament which were unanimously received as canonical in the early church (the so-called Homologoumena, or undisputed books) and the books which were disputed by some (the Antilegomena). In this class of ‘disputed books’ are the Epistle to the Hebrews, James, Jude, 2 Peter, 2 and 3 John, and the Revelation of John. These books are considered to be canonical in modern Lutheran churches, with the caveat that they are not quite on the same level as the other books as complete expressions of evangelical truth, and should be used with care.
Luther himself took the liberty of criticizing some of these books in a polemical manner which few Lutherans today would find completely acceptable. He had a low view of Hebrews, James, Jude, and the Revelation, and so when he published his New Testament in 1522 he placed these books apart at the end. In his Preface to Hebrews, which comes first in the series, he says, “Up to this point we have had to do with the true and certain chief books of the New Testament. The four which follow have from ancient times had a different reputation.”
Luther’s criticism of these books will perhaps be found disgraceful and even shocking to modern Christians, but it should be pointed out that his attitude was not so shocking in the context of the late Middle Ages. Erasmus had also called into question these four books in the Annotationes to his 1516 Greek New Testament, and their canonicity was doubted by the Roman Catholic Cardinal Cajetan (Luther’s opponent at Augsburg. See Reu, Luther’s German Bible, pp. 175-176). The sad fact is, the Roman Catholic Church had never precisely drawn the boundaries of the biblical canon. It was not necessary to do so under the Roman system, in which the authority of the Scriptures was not much higher than that of tradition, popes, and councils. It was not until the Protestant Reformers began to insist upon the supreme authority of Scripture alone that a decision on the ‘disputed books’ became necessary.
If Luther’s negative view of these books were based only upon the fact that their canonicity was disputed in early times, we would have expected him to include 2 Peter among them, because this epistle was doubted more than any other in ancient times. But it is evident from the prefaces that Luther affixed to these four books that his low view of them had more to do with his theological reservations against them than with any historical investigation of the canon.
We give below Luther’s prefaces to James, Jude and the Revelation, from the first edition of his New Testament. The English translation and notes are derived from the American edition of Luther’s Works, vol 35 (St. Louis: Concordia, 1963), pp. 395-399.
Preface to the Epistles of St. James and St. Jude (1522)
Though this epistle of St. James was rejected by the ancients, 1 I praise it and consider it a good book, because it sets up no doctrines of men but vigorously promulgates the law of God. However, to state my own opinion about it, though without prejudice to anyone, I do not regard it as the writing of an apostle; and my reasons follow.
In the first place it is flatly against St. Paul and all the rest of Scripture in ascribing justification to works. It says that Abraham was justified by his works when he offered his son Isaac; though in Romans 4 St. Paul teaches to the contrary that Abraham was justified apart from works, by his faith alone, before he had offered his son, and proves it by Moses in Genesis 15. Now although this epistle might be helped and an interpretation 2 devised for this justification by works, it cannot be defended in its application to works of Moses’ statement in Genesis 15. For Moses is speaking here only of Abraham’s faith, and not of his works, as St. Paul demonstrates in Romans 4. This fault, therefore, proves that this epistle is not the work of any apostle.
In the second place its purpose is to teach Christians, but in all this long teaching it does not once mention the Passion, the resurrection, or the Spirit of Christ. He names Christ several times; however he teaches nothing about him, but only speaks of general faith in God. Now it is the office of a true apostle to preach of the Passion and resurrection and office of Christ, and to lay the foundation for faith in him, as Christ himself says in John 15, “You shall bear witness to me.” All the genuine sacred books agree in this, that all of them preach and inculcate [treiben] Christ. And that is the true test by which to judge all books, when we see whether or not they inculcate Christ. For all the Scriptures show us Christ, Romans 3; and St. Paul will know nothing but Christ, I Corinthians 2. Whatever does not teach Christ is not apostolic, even though St. Peter or St. Paul does the teaching. Again, whatever preaches Christ would be apostolic, even if Judas, Annas, Pilate, and Herod were doing it.
But this James does nothing more than drive to the law and to its works. Besides, he throws things together so chaotically that it seems to me he must have been some good, pious man, who took a few sayings from the disciples of the apostles and thus tossed them off on paper. Or it may perhaps have been written by someone on the basis of his preaching. He calls the law a “law of liberty,” though Paul calls it a law of slavery, of wrath, of death, and of sin. 3
Moreover he cites the sayings of St. Peter: “Love covers a multitude of sins,” and again, “Humble yourselves under the hand of God;” also the saying of St. Paul in Galatians 5, “The Spirit lusteth against envy.” And yet, in point of time, St. James was put to death by Herod in Jerusalem, before St. Peter. 4 So it seems that this author came long after St. Peter and St. Paul.
In a word, he wanted to guard against those who relied on faith without works, but was unequal to the task in spirit, thought, and words. He mangles the Scriptures and thereby opposes Paul and all Scripture. 5 He tries to accomplish by harping on the law what the apostles accomplish by stimulating people to love. Therefore, I will not have him in my Bible to be numbered among the true chief books, though I would not thereby prevent anyone from including or extolling him as he pleases, for there are otherwise many good sayings in him. One man is no man in worldly things; how, then, should this single man alone avail against Paul and all the rest of Scripture? 6
Concerning the epistle of St. Jude, no one can deny that it is an extract or copy of St. Peter’s second epistle, so very like it are all the words. He also speaks of the apostles like a disciple who comes long after them and cites sayings and incidents that are found nowhere else in the Scriptures. This moved the ancient fathers to exclude this epistle from the main body of the Scriptures. Moreover the Apostle Jude did not go to Greek-speaking lands, but to Persia, as it is said, so that he did not write Greek. Therefore, although I value this book, it is an epistle that need not be counted among the chief books which are supposed to lay the foundations of falth.
Preface to the Revelation of St. John (1522) 7
About this book of the Revelation of John, I leave everyone free to hold his own opinions. I would not have anyone bound to my opinion or judgment. I say what I feel. I miss more than one thing in this book, and it makes me consider it to be neither apostolic nor prophetic.
First and foremost, the apostles do not deal with visions, but prophesy in clear and plain words, as do Peter and Paul, and Christ in the gospel. For it befits the apostolic office to speak clearly of Christ and his deeds, without images and visions. Moreover there is no prophet in the Old Testament, to say nothing of the New, who deals so exclusively with visions and images. For myself, I think it approximates the Fourth Book of Esdras; 8 I can in no way detect that the Holy Spirit produced it.
Moreover he seems to me to be going much too far when he commends his own book so highly — indeed, more than any of the other sacred books do, though they are much more important — and threatens that if anyone takes away anything from it, God will take away from him, etc. Again, they are supposed to be blessed who keep what is written in this book; and yet no one knows what that is, to say nothing of keeping it. This is just the same as if we did not have the book at all. And there are many far better books available for us to keep.
Many of the fathers also rejected this book a long time ago; 9 although St. Jerome, to be sure, refers to it in exalted terms and says that it is above all praise and that there are as many mysteries in it as words. Still, Jerome cannot prove this at all, and his praise at numerous places is too generous.
Finally, let everyone think of it as his own spirit leads him. My spirit cannot accommodate itself to this book. For me this is reason enough not to think highly of it: Christ is neither taught nor known in it. But to teach Christ, this is the thing which an apostle is bound above all else to do; as Christ says in Acts 1, “You shall be my witnesses.” Therefore I stick to the books which present Christ to me clearly and purely.
Footnotes
1. Luther’s statement that the epistle was “rejected by the ancients” is only partly true. Its canonical status was doubted by some. Eusebius (died 339) in his Ecclesiastical History (II, xxiii, 25) writes “Such is the story of James, whose is said to be the first of the Epistles called Catholic. It is to be observed that its authenticity is denied, since few of the ancients quote it, as is also the case with the Epistle called Jude’s.” Eusebius also includes both epistles in his list of ‘Disputed Books’ (History, III, xxiv, 3). See also the statement by Jerome (d. 420) in his Liber de Viris Illustribus (II) concerning the pseudonymity ascribed to the epistle of James and its rather gradual attainment of authoritative status.
2. By Glose (literally “gloss”) Luther means an interpretation which explains away the apparent meaning.
3. Cf. Rom. 3:20; 4:15; 5:13, 20; 6:15-22; 7:5-13; 8:2; I Cor. 15:58; Gal. 3:23-5:1.
4. The James to whom the book is traditionally ascribed is not the brother of John martyred by Herod (Acts 12:2), as Luther seems to think, but the brother of the Lord (Matt. 13:55) who became head of the apostolic church at Jerusalem (Acts 15:13; Gal. 1:19).
5. The edition of 1530 omitted “in spirit, thought, and words. He mangles the Scriptures and thereby opposes Paul and all Scripture.”
6. The edition of 1530 put intead of these last two sentences, “Therefore, I cannot include him among the chief books, though I would not thereby prevent anyone from including or extolling him as he pleases, for there are otherwise many good sayings in him.”
7. This short preface appeared in the September Testament of 1522 and in other editions up to 1527. It was supplanted from 1530 on by a much longer preface which offers an interpretation of the symbolism of the book.
8. Luther means II Esdras, which was called IV Esdras in the Vulgate.
9. The canonicity of Revelation was disputed by Marcion, Caius of Rome, Dionysius of Alexandria, Cyril of Jerusalem and the Synod of Laodicea in A.D. 360, though it was accepted by most as Eusebius reports. In the annotations of his edition Erasmus had noted in connection with chapter 4 that the Greeks regarded the book as apocryphal.
(via www.bible-researcher.com)
I have other sheep that are not of this fold. I must bring them also. (John 10:16)
“He says that the Gospel should also be preached to the Gentiles, that they also should believe in Christ, so that there shall be one Christian congregation out of Jews and Gentiles. Afterward, he accomplished this through the apostles, who preached to the Gentiles and converted them to faith. Everything is therefore one church or congregation, one faith, one hope, one love, one baptism, and such things. This remains true today and always until Judgment Day. You must therefore not understand it in such a way that the whole world and all people will believe in Christ. Because we must always have the holy cross, the greater portion will always be those who persecute Christians. Consequently, one must always preach the Gospel so that one may bring some more to become Christians. The kingdom of Christ stands in becoming, not in being. This is a short explanation of the Gospel.”
Sermon von dem guten Hirten (Sermon on the Good Shepherd) 1523 [WA 12:540.3-15] (via Volker Stolle, The Church Comes from All Nations)
Here is a hymn for today (October 19), from William O. Cushing, who died on this day in 1902. Commenting on the origins of the hymn, Cushing writes, “‘Hiding in Thee’ was written in Moravia, New York, in 1876. It must be said of this hymn that it was the outgrowth of many tears, many heart-conflicts and soul-yearnings, of which the world can know nothing. The history of many battles is behind it. But the occasion which gave it being was the call of Mr. Sankey. He said, ‘Send me some thing new to help me in my Gospel work.’ A call from such a source, and for such a purpose, seemed a call from God. I so regarded it, and prayed: ‘Lord, give me something that may glorify Thee.’ It was while thus waiting that ‘Hiding in Thee’ pressed to make it self known. Mr. Sankey called forth the tune, and by his genius gave the hymn wings, making it useful in the Master’s work.”
O safe to the Rock that is higher than I,
My soul in its conflicts and sorrows would fly;
So sinful, so weary, Thine, Thine, would I be;
Thou blest “Rock of Ages,” I’m hiding in Thee.Refrain
Hiding in Thee, hiding in Thee,
Thou blest “Rock of Ages,”
I’m hiding in Thee.In the calm of the noontide, in sorrow’s lone hour,
In times when temptation casts o’er me its power;
In the tempests of life, on its wide, heaving sea,
Thou blest “Rock of Ages,” I’m hiding in Thee.Refrain
How oft in the conflict, when pressed by the foe,
I have fled to my refuge and breathed out my woe;
How often, when trials like sea billows roll,
Have I hidden in Thee, O Thou Rock of my soul.Refrain
Here is a set of five presentations from John T. Pless on Luther’s pastoral theology, originally delivered at a 2007 pastoral conference in Casper, WY.
Note: Pless has also posted an extensive bibliography of writings on Luther’s pastoral theology on Facebook.
#1 “The Cross Alone is our Theology: Luther’s Theology of the Cross as Pastoral Theology”
PDF | PowerPoint
#2 “Oratio, Meditatio, Tentatio: Touchstones for Luther’s Pastoral Theology”
PDF | PowerPoint
#3 “The Catechisms as Pastoral Theology ”
PDF | PowerPoint
#4 “In the Very Midst of Life: Luther’s Care for the Dying”
PDF | PowerPoint
#5 “LSB Pastoral Care Companion: Luther’s Insights for Our Day”
PDF | PowerPoint
Here is a hymn for today from Danish hymnist Birgitte Katherine Boye, who died in Copenhagen on this day (October 17) in 1824.
He is arisen! Glorious word!
Now reconciled is God, my Lord;
The gates of heaven are open.
My Jesus did triumphant die,
And Satan’s arrows broken lie,
Destroyed hell’s direst weapon.
Oh, hear what cheer!
Christ victorious riseth glorious,
Life He giveth—
He was dead, but see, He liveth!
Franz Pieper, Church Dogmatics, vol. 3:362
Only in this way the principle is maintained: Scripturae ex Scripturae explicanda est. Luther: In this manner Scripture is its own light. It is a fine thing when Scripture explains itself. Therefore do not believe the Pope’s lies; freely regard as dark whatever is not approved by clear passages of Scripture. Thus we have first had to remove the error that the Scriptures are obscure and must be illuminated by the doctrines of men; this had taken a deep hold. It is certainly a capital error and a blasphemy; in fact, it amounts to taking the Holy Ghost to school and teaching Him how to speak.” (St. L. XI: 2335f.)
Diametrically opposed to this view is the false conception of “faith” or the “analogy of faith” held by all those who do not permit the “certae et clarae Scripturae,” the “clear, lucid passages of Scripture,” to constitute the rule, or analogy, of faith, but substitute for it a “faith,” which, with complete disregard of the clear and lucid passages, they have constructed out of their own notions. This “faith” is to be the light with which to elucidate the clear passages of Scripture, which need no elucidation whatever! The Sacramentarians were exegetes of this type. In order to evade Scripture and retain their own thoughts concerning the Lord’s Supper, they proposed that Luther should disregard all passages dealing with the Lord’s Supper from john 6. The modern theologians belong in the same class of exegetes. In order not to be instructed and reproved by Scripture, but to be able, undisturbed by Scripture, to make the “pious self-consciousness” the source and norm of theology, they take recourse under the leadership of Schleiermacher and of Hofmann to the “whole of Scripture.” And the old method of taking the Christian doctrines from the passages which treat of these doctrines they seek to discredit with the cry that this outmoded method converts Scripture into a “collection of proof-texts.”
Today (October 15) in 1567 Martin Chemnitz (1522–1586) became superintendent of Brunswick. Chemnitz has been referred to as Alter Martinus, the “Second Martin,” because of the importance of his work for carrying on the proclamation inaugurated by Luther. The following are selections from his writings on the topic of The Holy Scriptures and the Writings of the Fathers:
“The apostles propagated the doctrine of the Gospel, received from Christ and explained by the Holy Ghost, during the first few years without writing, solely by oral tradition; soon, however, by the will of God, as Irenaeus says, they began to commit to letters and to comprehend in writings, not a contrary, not a different, not another doctrine, but that very same doctrine which they preached orally. … We shall place as it were in the very forefront the beautiful statement of Irenaeus which is found in the preface and chapter 1 of Book III, where he says: “That alone is the true and living faith which the church has received from the apostles and communicated to her children. For the Lord of all gave His apostles the power of the Gospel, and through them we also have come to know the truth, that is, the doctrine of the Son of God; to whom also the Lord said: ‘He who hears you hears Me, and he who rejects you rejects Me and Him who sent Me.’ For through no others do we know the plan of salvation except through those by whom the Gospel has come to us. That, indeed, which they then preached, they afterward delivered to us in the Scriptures by the will of God, that it should be the foundation and pillar of our faith.” This statement of Irenaeus speaks of the whole Scripture of the New Testament in general, whose authority, perfection, and (as we now say) sufficiency, he shows by the firmest of demonstrations. For that is beyond all controversy the only true and living faith which the primitive church received from the apostles and delivered to her children. But this faith was first conceived through the preaching of the apostles, which they themselves had received from the teaching of the Son of God. This doctrine of Christ and of the apostles, from which the true faith of the primitive church was received, the apostles at first delivered orally, without writing, but later, not by any human counsel but by the will of God, they handed it on in the Scriptures. What do we conclude? That this is the same doctrine which they had received from the Son of God, which they had preached orally, from which the primitive church had received the only true and lifegiving faith from the apostles and delivered it to her children. (Examination of the Council of Trent, Part I [Saint Louis: Concordia Publishing House, 1971], pp. 79-81)
Irenaeus, Bk. 3, ch. 4, says that certain barbarian nations diligently preserved the ancient tradition without reading and writing, “believing in one God, the Maker of heaven and earth, and of all that is therein, through Jesus Christ, the Son of God, who on account of His surpassing love toward His creation consented to be born of the Virgin, Himself through Himself uniting man with God; He suffered under Pontius Pilate, and rose again, and was received into glory; He will come in glory, the Savior of those who are saved and the Judge of those who are judged; and He will cast into eternal fire the corrupters of the truth and the despisers of His Father and of His advent, etc. If anyone would preach to these barbarians what has been invented in addition by the heretics, they would at once close their ears and flee far away. Thus, through the ancient tradition of the apostles, they do not give entrance to the extravagant fictions of the heretics, etc.” This is the true and ancient tradition of the apostles which does not hand down anything outside of and beyond the Scripture but embraces the summary of the whole Scripture. And in Bk. 1, ch. 10, Irenaeus similarly explains the apostolic preaching. He says: “The church, planted in the whole world to the ends of the earth, has received from the apostles and from their disciples this faith which is in One God, the Father Almighty, who made heaven and earth, the sea and all that is in them; and in one Jesus Christ, the Son of God, who became incarnate for our salvation; and in the Holy Ghost, who by the prophets preached the counsels of God, the Advent, and that birth which is of the Virgin, and the passion, and the resurrection from the dead, and the bodily ascension into heaven of the beloved Jesus Christ, our Lord, and His appearance from heaven in the glory of the Father, that before Christ Jesus, our Lord, God, Savior, and King, according to the good pleasure of the invisible Father, every knee should bow, in heaven and on earth and under the earth, and every tongue confess Him; and that He will hold a righteous judgment on all; that He will cast into eternal fire the wicked spirits, both the angels who sinned and became apostates and the ungodly and unjust and wicked and blasphemous men; but that He will give to the righteous and just, who keep his commandments and persevere in His love, some, indeed, from the beginning but some from the time of their repentance, life and incorruption as a gift and that He will clothe them with eternal glory. When the church has accepted this preaching and this faith, though she is scattered throughout the whole world, she diligently preserves it, as though she lived in one house, and she believes these things as if she had one soul and one heart, and she preaches these things harmoniously and teaches and transmits them as if she possessed only one mouth. For although there are different languages in the world, nevertheless, the import of the tradition is one and the same. And the churches which were founded in Germany do not believe or teach differently than those which are among the Iberians or those which are among the Celts or those which are in the Orient or those which are in Egypt or those which are in Lybia or those which are situated in the middle of the world. But as the sun is one and the same in the whole universe, so the light and preaching of the truth shines everywhere and enlightens all men who want to come to the knowledge of the truth, etc.” This, therefore, is the apostolic tradition, this the true antiquity of the church, this the universal consensus. And all the things which we accept and confess are in agreement with the Holy Scriptures. (Examination of the Council of Trent, Part I, pp. 240-42)
For we can affirm with a good conscience that we have, after reading the Holy Scripture, applied ourselves and yet daily apply ourselves to the extent that the grace of the Lord permits to inquiry into and investigation of the consensus of the true and purer antiquity. For we assign to the writings of the fathers their proper and, indeed, honorable place which is due them, because they have clearly expounded many passages of Scripture, have defended the ancient dogmas of the church against new corruptions of heretics, and have done so on the basis of Scripture, have correctly explained many points of doctrine, have recorded many things concerning the history of the primitive church, and have usefully called attention to many other things. And we long for this, that in the life to come we may see what we believe and hope concerning the grace of God on account of His Son, the Redeemer, as members of the true catholic church; that we may see (I say) the Son of God Himself, the patriarchs, prophets, apostles, martyrs, and fathers, who held to the true foundation, and may enjoy intimate friendship with them to all eternity. Therefore we examine with considerable diligence the consensus of the true, learned, and purer antiquity, and we love and praise the testimonies of the fathers which agree with the Scripture. (Examination of the Council of Trent, Part I, p. 256)
…we disagree with those who invent opinions which have no testimony from any period in the church, as Servetus, Campanus, the Anabaptists, and others have done in our time. We also hold that no dogma that is new in the churches and in conflict with all of antiquity should be accepted. What could be more honorably said and thought concerning the consensus and the testimonies of antiquity? Irenaeus writes to Florinus: “These dogmas, Florinus, have no sound meaning; these dogmas depart from the church; these dogmas not even the heretics would ever have dared to proclaim; these dogmas the presbyters who were before us and who were also disciples of the apostles have not handed down.” These things are from Eusebius, Bk. 5, ch. 20. But we confess also this, which we have not invented ourselves but have learned from the fathers: that we search out and quote the testimonies of the fathers, not as though the things which are shown and proved from clear testimonies of Scripture were either not certain or not firm enough in themselves or did not of themselves possess enough strength and authority unless also the consensus of the fathers were added; but the reason why they are quoted Augustine clearly explains in De peccatorum meritis, Bk. 3, ch. 7: “This I have mentioned not because we should rely on the opinions of any and all disputers as on canonical authority but that it may be clear that from the beginning until the present time in which this new thing has arisen this teaching about original sin has been guarded in the faith of the church with such great constancy that by those who treated the words of the Lord it was used as the surest way to refute other false things, rather than that anyone should have tried to refute it as false. Besides, the clearest and fullest authority for this statement lives in the sacred canonical books.” The same author says in De nuptiis et concupiscentia, Bk. 2, ch. 29: “But what shall I say of the expounders of the divine Scriptures who have flourished in the catholic church, how they did not try to turn this to other meanings, because they were steadfast in the most ancient and most vigorous faith and were not moved by the new error? If I wanted to collect these and make use of their testimony, it would both be too long, and I would perhaps appear to have encroached more than I should have on the canonical authors, from whom we must not be turned aside.” In Contra duas epistulas Pelagianorum, Bk. 4, ch. 8, Augustine says: “Not as though the authority of any disputation should be equated with the canonical books but in order that those who believe that the holy fathers say a certain thing may be reminded how the catholic teachers followed the divine oracles concerning these matters before the new idle talk of the heretics; and that they may know that the true and anciently founded catholic faith is being defended by us against the recent audacity and destruction of the Pelagians.” The other thing which we hold concerning the authority of the fathers we have also learned from the fathers themselves. Augustine, in Letter No. 19, to Jerome, says: “Other writers (besides the canonical) I read in such a way that, no matter how great they are in holiness or learning, I do not consider a thing true because they have thought it so but because they have been able to persuade me either through other canonical authors or by some credible reason that they do not depart from the truth.” In Letter No. 111 he says: “We ought not to consider the reasonings of any individuals, be they ever so catholic and praiseworthy, as we do the canonical writings, so that we would not be permitted, without injury to the honor that is due these men, to disapprove and reject something in their writings, if perhaps we have found that they thought otherwise than truth is, as it has been understood with divine help either by others or by us. I deal with the writings of others as I want others to deal with mine.” In Contra Cresconium, Bk. 2, ch. 31, he says: “The canon of the canonical books was drawn up that we might, according to them, freely judge concerning other writings of either believers or unbelievers.” In ch. 32 he says: “I do not hold the letters of Cyprian as canonical, but I evaluate them by the canonical ones; and what in them agrees with the authority of the divine Scriptures I receive with his compliments, but what does not agree I reject with his permission.” (Examination of the Council of Trent, Part I, pp. 258-59).
…statements that were more oratorical and extravagant than pious and correct rang out in the churches concerning free will, minimizing original sin and extolling the efficacy of the Law and the perfection of the righteousness of works, even of works of supererogation, and the righteousness of faith lay there in obscurity. Then God, in order to open the sleepy eyes of the doctors of the church to look more diligently at the teaching of Paul, permitted the church to be so disrupted by Pelagianism that it appeared that the very foundations of the entire Christian religion were about to collapse. At this point Ambrose, Jerome, and Augustine recognized what they had not noticed before, namely that while they themselves and the other ancient fathers had been so preoccupied with stirring up zeal for good works, they had made many statements which did not agree with the analogy of faith. Augustine retracted many such statements. Jerome in his Dialogus adv. Pelagianos condemned many statements which we can read not only in the writings of the ancients but also in the very books of Jerome himself. Thus in an indirect way God again restored some light to the doctrine of the free remission of sins and other articles which otherwise would have been completely lost in the progress of time. Augustine states in regard to Psalm 101 that the pagans condemned the teaching of the church by saying, “You have destroyed discipline and perverted the morals of the human race by giving to men an opportunity for repentance and by promising immunity for all sins; and thus men do evil, secure in the fact that all things will be forgiven them when they have been converted.” Such objections some people tried to refute by changing the doctrine so that they restricted grace and in hyperbolic language extolled other teachings to the skies. But Augustine, after he learned his lesson from the Pelagian controversy, came to realize that the church was not being helped by this kind of thinking and that the truth was only being perverted and ultimately lost. For just as they should not do evil that good may come of it, so they should not teach falsely in order that the truth might be defended and retained. Augustine is correct and truthful when he says in De Civitate Dei, 16.2, “Many points pertaining to the catholic faith have been stirred up by the cunning trouble making of heretics, so that we have had to defend these points against them, consider more carefully, define more clearly, and preach more powerfully. The question has been raised by the adversary, and the opportunity is present for better learning.” This point is certainly most true in church controversies. (Loci Theologici [Saint Louis: Concordia Publishing House, 1989], Vol. II, pp. 472-73)
Among all the ancient writers there is indeed frequent mention of the sign of the cross. …at the time of Tertullian and afterward the Christians with their fingers formed a transverse figure like a cross in the air, and in this way identified themselves. It was…a profession and reminder that they believed in Christ crucified, and that they were placing all their hope and confidence in Him.” (Examination of the Council of Trent, Part IV [Saint Louis: Concordia Publishing House, 1986], p. 94)
Here is a hymn for today from Thomas H. Kingo, who died on this day (October 14) in 1703:
Dearest Jesus, draw Thou near me,
Let Thy Spirit dwell with mine;
Open now my ear to hear Thee,
Take my heart and seal it Thine;
Keep me, lead me on my way,
Thee to follow and obey,
E’er to do Thy will and fear Thee,
And rejoice to know and hear Thee.Underneath Thy wings abiding,
In Thy Church, O Savior dear,
Let me dwell, in Thee confiding,
Hold me in Thy faith and fear;
Take away from me each thought
That with wickedness is fraught,
Tempting me to disobey Thee,
Root it out, O Lord, I pray Thee.Thou, earth’s greatest joy and gladness,
And salvation, full and free,
Let Thy presence cheer my sadness,
And prepare my soul for Thee!
In the hour when I depart,
Touch my spirit, lips and heart,
With Thy Word assure, uphold me
Till the heav’nly gates enfold me.
Here is a brief summary of what went on at the LCMC annual gathering in Fargo written by Pastor Larry Lindstrom, Chair of LCMC Board of Trustees
Sunday: Our opening worship service got people excited and inspired. Dale Wolf (host pastor) preached, and the music was a blend of contemporary and traditional tunes. The visitors (about half the crowd) were amazed to see how positive and uplifting the tone of the evening was.
Monday: Walt Wangerin spoke on God’s invitation to “receive” the gifts of grace. He is dealing with cancer, and he spoke openly about preparing to die. His comments brought the house down (actually, he got standing ovations at the end of each speech).
At lunch, the Board met with representatives of the immigrant churches in the US. We had Sudanese, Chinese, Ethiopian, and other pastors who told us about their determination to leave the ELCA after the August decision. They represent about 100 US churches, made up of immigrants. We had a good conversation, and they seemed very interested in possibly affiliating with LCMC.
The afternoon included the “State of the Association” presentation, which the vice chairman and I gave. Then we did our business, which consisted of only two resolutions (one giving permission to the Board to have conversations with other Lutheran groups). Again, the visitors were amazed to see how simple and transparent the business session was.
Tuesday: Our keynote speaker was Marilee Pierce Dunker, daughter of the man who founded World Vision and Samaritan’s Purse. She gave a passionate speech about the need for global outreach, and people were really touched by what she had to say.
At lunch that day, the Board met with a campus pastor who gave us an update on things. He reported that campus ministry programs are facing major cuts, and we talked about how LCMC congregations in college towns might work to either add campus ministries or support the existing ones (that are still Christian).
That afternoon, we received greetings from several individuals and groups. Jaynan Clark from Word Alone spoke to the crowd, as did Erma Wolf from CORE. They both pledged their support for us and said they would encourage congregations to come our way.
Wednesday: The speaker for the day was Walt Kallestad from Community Church of Joy in Arizona. He commended our association (of which he is now a member) and encouraged us to continue in the Word. Our closing worship service included a sermon from Paul Braafladt, the outgoing vice chairman of the Board.
A few things are clear after the gathering:
· LCMC is about to grow by leaps and bounds. The ELCA visitors who were with us were mostly beat-up and wounded, and many of them found the experience of the gathering to be like “coming home.” So we can anticipate dozens of new member churches. In addition, it seems pretty clear that the immigrant churches (African, Hispanic, and Oriental) will look to affiliate with us very soon. So we may double (or even triple) in size during the next 12 months.
· That will pose some challenges for the Board of Trustees. We need to anticipate what type of infrastructure a larger group will need, while keeping things at the top as flat and simple as possible. One of the visitors compared it to a small town taking in refugees. If a town of 250 takes in 1000 needy people, some adjustments have to be made. Otherwise, everybody suffers.
I hope this gives you a sense of what went on in Fargo.
(via LCMC)
Here is the handout from Bob and Cathy Mattson for the 20th Sunday in Pentecost:
On this day (October 13) in 1605 Theodore Beza, French-born Swiss Reformer, died. Here is a writing from Beza on the twofold nature of God’s Word, taken from Chapter 4 (sections 22-30) of The Christian Faith, translated by James Clark (Focus Christian Ministries Trust, East Essex England, 1992).
That which we call The Word of God: Its two parts — the Law and the Gospel
On this subject we call the “Word of God” (for we know well that the Eternal Son of God is also so named) the canonical books of the Old and New Testament; for they proceed from the mouth of God Himself.
We divide this Word into two principal parts or kinds: the one is called the “Law”, the other the “Gospel”. For, all the rest can be gathered under the one or the other of these two headings.
What we call Law (when it is distinguished from Gospel and is taken for one of the two parts of the Word) is a doctrine whose seed is written by nature in our hearts. However, so that we may have a more exact knowledge, it was written by God on two Tables and is briefly comprehended in ten commandments. In these He sets out for us the obedience and perfect righteousness which we owe to His majesty and our neighbours. This on contrasting terms: either perpetual life, if we perfectly keep the Law without omitting a single point, or eternal death, if we do not completely fulfil the contents of each commandment (Deut. 30:15-20; James 2:10).
What we call the Gospel (“Good News”) is a doctrine which is not at all in us by nature, but which is revealed from Heaven (Matt 16:17; John 1:13), and totally surpasses natural knowledge. By it God testifies to us that it is His purpose to save us freely by His only Son (Rom. 3:20-22), provided that, by faith, we embrace Him as our only wisdom, righteousness, sanctification and redemption (1 Cor 1:30). By it, I say, the Lord testifies to us all these things, and even does it in such a manner that at the same time he renews our persons in a powerful way so that we may embrace the benefits which are offered to us (1 Cor 2:4).
The similarities and the differences between the Law and the Gospel
We must pay great attention to these things. For, with good reason, we can say that ignorance of this distinction between Law and Gospel is one of the principle sources of the abuses which corrupted and still corrupt Christianity.
The majority of men, blinded by the just judgement of God, have indeed never seriously considered what curse the Law subjects us to, nor why it has been ordained by God. And, as for the Gospel, they have nearly always thought that it was nothing other than a second Law, more perfect than the first. From this has come the erroneous distinction between precept and advice; there has followed, little by little, the total ruin of the benefit of Jesus Christ.
Now, we must besides consider these things. The Law and the Gospel have in common that they are both from the one true God, always consistent with Himself (Heb. 1:1-2). We must not therefore think that the Gospel abolishes the essence of the Law. On the contrary, the Law establishes the essence of the Gospel (Rom 10:2-4); this is what we shall explain a little further on. For both set before us the same God and the essence of the same righteousness (Rom 3:31), which resides in perfect love to God and our neighbour. But there is a great difference in these points which we shall touch on, and especially concerning the means of obtaining this righteousness.
For, in the first place, as we alluded to before, the Law is natural to man. God has engraven it in his heart from creation (Rom 1:32; 2:14,15). When, a long time afterwards, God made and exhibited the two Tables of the Law, this was not to make a new law, but only to restore our first knowledge of the natural law which, because of the corruption of sin, was little by little becoming obliterated from the heart of man (Rom 7:8-9). But the gospel is a supernatural doctrine which our nature would never have been able to imagine nor able to approve without a special grace of God (1 Cor. 1:23; 2:14). But, the Lord has revealed it, firstly to Adam shortly after his sin, as Moses declares (Gen 3:15), afterwards to the patriarchs and the prophets in increasing degrees as seemed good to Him (Rom 1:2; Luke 1:55,70), until the day in which He manifested Jesus Christ in Person. It is He who has clearly announced and accomplished all that is contained in the Gospel (John 15:15; 6:38). This Gospel God still reveals today and will reveal it until the end of the world by the preaching instituted in His Church (John 17:18; Matt 28:20; 2 Cor. 5:20).
In the second place, the Law lays bare to us the majesty and justice of God (Heb. 12:18-21). The Gospel sets forth this same justice to us, but there it is pacified and satisfied by the mercy manifested in Christ (Heb. 12:22- 24).
In the third place, the Law sends us to ourselves in order to accomplish the righteousness which it commands us, that is to say, the perfect obedience to its commandments, which is necessary in order to escape guilt. That is why it shows us our curse and subjects us to it, as the Apostle declares (Rom 3:20; Gal 3:10-12). But the gospel teaches us where we shall find what we do not have and, having found it, how we shall be able to enjoy it. That is why it delivers us from the curse of the Law (Rom 3:21,22; Gal 3:13,14). In conclusion, the Law pronounces us blessed when we accomplish it without omitting anything; the Gospel promises us salvation when we believe, that is to say, when, by faith, we take hold of Jesus Christ who has everything which we lack, and still more that we need. Now, these two terms — to do what the Law commands, or to believe what God offers us in Jesus Christ — are two things which are not only very difficult but totally impossible to our corrupt nature. This latter, as St Paul says, cannot even perceive what is of God (2 Cor. 3:5; Phil 1:29). That is why it is necessary to add a fourth difference between the Law and the Gospel.
Thus, the fourth difference between the Law and the Gospel is that the Law, by itself, can only show us, and make us see, our evil more exceedingly, and aggravate our condemnation; not through any fault of its own (for it is good and holy), but because our corrupt nature burns for sin the more it is reproved and threatened, as St. Paul has declared through his own example (Rom 7:7-14). But the Gospel not only shows us the remedy against the curse of the law, but it is at the same time accompanied by the power of the Holy Spirit who regenerates us and changes us (as we have said above); for He creates in us the instrument and sole means of applying to us this remedy (Acts 26:17,18).
In order to speak even more clearly, let us expound these words “letter” and “spirit” which some have taken in the wrong sense. I say, therefore, that the Gospel is not “letter”, that is to say, only a dead doctrine which sets before us in their bareness and simplicity (I do not say those things which it is fitting for us to do — for that is the office of the Law) the things which it is necessary for us to believe: that salvation is promised freely in Jesus Christ to those who believe; but it is “spirit”, that is to say, a powerful means full of efficacy from the Holy Spirit, and He uses it to create in us the power to believe the things which He teaches us, that is to say, to embrace free salvation in Jesus Christ. It is thus that the Law itself, which kills us and damns us in ourselves, justifies us and saves us in Jesus Christ, taken hold of by faith (Rom 3:31).
This is the reason why I have said that the Law and the Gospel are not contrary in that which concerns the essence of the righteousness with which we must be clothed in order to be accepted before God and to participate in eternal life; but they are contrary with regard to the means of having this righteousness. For the Law justly seeks in us this righteousness; it has no regard to what we can do but to what we ought to do (Gal 3:12). Man, indeed, by his own fault alone, has made himself unable to pay; nevertheless, he does not cease to be a debtor even if he is unable to pay. And consequently, the Law does us no wrong in demanding from us that which we owe, although we cannot pay it. But the Gospel, softening this righteous rigour as with the honey of God’s mercy, teaches us to pay by Him who has made Himself our Surety, who has put Himself, I say, in our place and paid our debt, as principal debtor, and to the last farthing (Col. 2:13,14). So that the rigour of the Law which made us tremble in ourselves and struck us down completely, now confirms us and accepts us in Jesus Christ. For, since eternal life is due to those who have obeyed the Law perfectly, and Jesus Christ has fulfilled all righteousness in the name of those who should believe in Him and take hold of Him by faith (1 Cor. 1:30; Phil. 3:9), it follows that, even according to the rigour of the Law, salvation cannot fail those who, by faith, have become united and incorporated with Jesus Christ.
For what ends the Holy Spirit uses the preaching of the Law
Having carefully understood this distinction of the two parts of the Word of God, the Law and the Gospel, it is easy to understand how and to what end the Holy Spirit uses the preaching of the one and the other in the Church. For there is no doubt that He employs them for the purpose for which they have been established.
We are then all so blind, whilst our corruption reigns in us, that we are ignorant even of our ignorance (John 9:41) and, not ceasing to smother the little light of knowledge which has been left to us so as to render ourselves inexcusable (Rom. 1:20,21; 2:1), we are pleased about that which ought to displease us most. It is necessary, before all things, that God, all good and full of pity, makes us know clearly the cursed pit in which we are. He could do it no better than by informing us, by the declaration of His Law, what we ought necessarily to be. Thus, blackness can never be better known than in being placed beside white (Rom. 3:20; 7:13).
This is why God begins with the preaching of the Law. In it alone we can see what we ought to be; and yet we cannot fulfil a single point of it. In it alone, we can see how near we are to our damnation, unless there comes to us some very strong and sure remedy.
And indeed, the stupidity which has reigned in the world at an times and reigns now more than ever, shows clearly how necessary it is that God begins at this point in order to draw us to Himself: by making us know what great and certain danger those are in who think least of it. The fact is, the Law was not given to justify us (for if this were so, Jesus Christ would have died in vain, as St. Paul says; Gal 2:21; 3:18-21), but, on the contrary, to condemn us, and to show us the hell which is opened wide to swallow us, to annihilate and totally abase our pride, in making the multitude of our sins pass before our eyes and showing us the wrath of God which is revealed from Heaven against us (Rom 1:18; 4:15; Gal 3:10,12). However, for a long time men have been blind and senseless. Not only do they seek their salvation in that which condemns them wholly or in part, that is to say, in their works, instead of running to Jesus Christ by faith, the only remedy against all that they can be justly accused of before God; but, what is more, they do not cease to add law upon law to their conscience, that is to say, condemnation upon condemnation, as if the Law of God did not condemn them enough (Gal 4:9,10; 5:1; Col. 2:8,16-23). It is like a prisoner to whom the prison door would be opened, but who, turning away from a freedom which he does not understand, goes away and voluntarily locks himself in a prison which is even more secure.
There then is the first use of the preaching of the Law; to make known our innumerable faults so that in ourselves we begin to be miserable and greatly humble ourselves; in short, to beget in us the first degree of repentance which is called ‘contrition of heart’; this produces a full and open confession toward the Lord. For he who does not know that he is sick will never come to the physician. ‘Mere are none more unfit to receive the light of salvation than those who think they see clearly by themselves, through lack of understanding how thick is the darkness in which they are born; so great that they must come out of it. On the contrary, they have always made it thicker from then on, and have not ceased to rush on willingly in it (John 9:41).
The other part of the Word of God called “Gospel”: Its authority, why, how and for what end it was written
After the Law comes the Gospel, the use and necessity of which cannot be better understood than by noting the following points:
Firstly, even as there is only one Saviour (Matt 1:21; Acts 4:12; 1 Tim 2:5), there is also only one doctrine of salvation which is called Gospel, that is to say, Good News (Rom 1:16). It was fully announced and declared to the world by Jesus Christ (John 15:15) and the Apostles (John 17:8; 2 Cor. 5:19,20), and faithfully recorded by the Evangelists (Eph. 2:20; 1 Pet 1:25) so as to prevent the wiles and craftiness of Satan who, without this, would have more easily put forward to men his dreams under the name of the gospel; however, he has not entirely failed to do so, by the just vengeance of God who has been provoked to anger against the men who, in their accustomed manner, have always preferred darkness to light. And when we say that the Apostles and Evangelists have faithfully recorded all the doctrine of the Gospel, we understand three points:
1. They have truly added nothing of their own as far as the substance of the doctrine is concerned (Col. 1:28; 2 Tim 3:16,17), but they have obeyed with precision and simplicity what the Lord had said to them: “Go, preach all that I have commanded you” (Matt 28:20); and St. Paul, in writing to the Corinthians, confesses that he does so (1 Cor. 11:23).
2. They have omitted nothing of that which is necessary to salvation. For, otherwise, they would have been disloyal to their commission which is not possible. And we see also St. Paul (Acts 20:27; Gal 1:9) and St. Peter (1 Pet 1:25) testify how conscientious they have been and how particular in this area (John 15:15; 16:13). That is why St. Jerome, writing on this subject, says, Chatter and babbling must not be believed without the authority of Holy Scripture.” And St. Augustine says even more clearly, “It is true that the Lord Jesus did many things which have not all been written down; for the Evangelist himself testifies that Jesus Christ said and did much that has not been written down. But God has chosen to have written down those things which are sufficient for the salvation of those who believe. (John 20 :30- 31)
3. What they have written, is written in such a way that the most uncultured and most ignorant in the world, if it is only held out to them, can learn there what is necessary for their salvation (1 Cor. 1:26,27). For otherwise, why would the Gospel have been put in written form in a language which everyone was then able to understand (1 Cor. 14:6-40), and even in the most familiar and popular manner of speaking which it had been possible to choose (1 Cor. 2:1). That is why St. Paul said that if the Gospel was hidden, it was hidden to those who were perishing and whose mind the god of this world had blinded, that is to say, the unbelievers (2 Cor. 4:3). And, indeed, the experience of all times has shown that God has not called the most wise and most learned, but, on the contrary, mostly of the most ignorant of the world (Is 29:14; Luke 10:21; 1 Cor. 1:26,27; 3:18); so far from the truth is it, that He wished to hide or cover His doctrine so that it should be understood by no-one.
We draw, then, two conclusions from this discourse which are very useful to what we are discussing:
The first is, that it is not necessary to reckon as Gospel anything which men have added to the Word of God written, that is to say, the doctrine contained in the books of the Old and New Testament; but that all additions are merely superstitions and a corruption of the only true Gospel of our Lord (Matt 15:9); St. Paul, has also spoken of this (Gal 1:8-9; 2 Tim 3:16,17). And St. Jerome wrote on this subject, “What is said without the authority of Holy Scripture is also easily set aside, as has been said.”
The second conclusion is that those who say that it only belongs to certain persons to read Scripture, and who, for this reason, do not want it to be translated into the common language, for fear that simple women and other people may read it (Rom 1:14; Gal 3:28; Matt 11:28), are the true antichrists, and instruments of Satan (Matt 23:13); they are afraid that their abuses be discovered by the coming of the light.
The manner in which the Gospel includes, in substance, the books of the Old Testament
Moreover, by this word Gospel we are far from meaning what is commonly called such, i.e., certain extracts which are disconnected without reason, neither discourses from the books of the four Evangelists or from the Epistles of St. Paul. On the contrary, we understand under this word Gospel, not only all of the New Testament but also all that has been promised or predicted in the Old Testament on the subject of Jesus Christ (Acts 26:22-23; 28:23 John 5:39; Rom 1:2).
For, as we have already said, the Gospel is the only means by which from the beginning of the world, God has always saved His elect (Heb. 13:8; Acts 4:12). That is why, as Moses declares (Gen 3:15), God began to announce it to the world from the sin of Adam, although it was manifested and preached clearly, a long time afterwards, by Jesus Christ Himself in Person, and by His Apostles (Rom 1: 1-6; 16:25, 26).
Thus, to summarize, we call Gospel the Good News which, from the beginning, and by His grace and mercy alone, God has announced to His Church: those who, by faith, embrace Jesus Christ shall partake of eternal life in Him (Rom 3:21, 22; John 6:40).
How what we say about the authority of the written Word must be understood: Why it is necessary that it be translated into all languages
When we say that the Gospel, written and recorded in the manner which God has given us, is the sole ordinary means which God uses to save men (that is why this Word is called The Word of Life and of reconciliation; John 6:68; Acts 5:20; Phil 2:16); we do not stop at the syllables, nor at the paper and ink, nor at a Gospel hung by the neck, or pronounced only as the charmers pronounce their charms, nor at a well patterned book, or worshipped with incense or other fineries. Let us never displease God by approving such sorceries and sacrileges.
But, in the first place, we close the door to all these fantastic notions which the Devil has made use of, in all times, to corrupt men.
And then, we hear the Gospel well and duly preached and expounded, so as to better understand the substance of it (Rom 10:8; 1 Pet 1:25), to put it in the heart where, by faith, it can produce the fruits of true repentance (Matt 13:23; Acts 16:14). The Apostles show this clearly. When Jesus Christ sent them out, He did not say to them, “Go, read the Gospel in an unknown tongue, and worship the book in which it is written.” but He said to them, “Go and preach the Gospel to every creature.” (Matt 28:19). 1 leave aside the remonstrances that St. Paul makes to the Corinthians when he speaks of the abuse that those committed in taking pleasure in hearing foreign languages ring out in the Church of God, without any prophet to explain what was said (1 Cor. 14). But how shall anyone believe without having heard, seeing that faith comes from what is heard, as St. Paul says (Rom 10:17)? And how shall anyone hear it when, far from being duly expounded, it is chanted in an unknown language (1 Cor. 14:9, 16-28)? How also shall anyone be established in the holy and true doctrine, comforted amid so many and various temptations, warned to resist false doctrines (Rom 15:4; 2 Tim 3:16), without meditating night and day in the Word of God (Ps. 1:2), and examining carefully the passages of Holy Scripture (Acts 17:11; John 5:39). Thus has it always been done in the Church, until the Devil, through the just punishment of God, removed this light to bring in his darkness, without anyone perceiving it. St. Peter is a witness for this, when writing to all believers, he commends the diligence with which they should take heed to hear the word of the prophets (2 Pet 1: 19,20). For he knew that the word which the Lord had said to him, “Feed my sheep.” (John 21:15-17), must be heard from the preaching of the Word of Life. St. Paul, also, expounded the same thing and practised it (Acts 20:27,28).
However, we do not say that it is permitted to everyone to be a teacher in the Church, and to expound the Holy Scriptures; for this office belongs, as we shall soon say more fully, to those who are called and lawfully ordained to do it (Rom. 10:15). But we say that everyone must read the Scriptures, and have the knowledge of them to confirm what has been expounded well in the Church, and to reject the false doctrine of false pastors. We say that the reading of the Holy Scriptures, — adding what is necessary, i.e. the pure preaching and exposition of them: it is for this that teachers and pastors are ordained in the Church (1 Cor. 4:2; 2 Cor. 5:19,20), and not to re-sacrifice Jesus Christ (Heb. 10:18) or to howl in a language unknown to the people (1 Cor. 14:28) –, is far from committing heresy; on the contrary, there is no other means of extirpating heresies (2 Tim. 3:15-17). And whoever prevents the reading of the Scriptures takes away, at the same time, from the poor people the only means of consolation (Rom. 15:4) and salvation (Luke 1:77; Acts 13:26; Eph. 1:13).
How the Holy Spirit uses the external preaching of the gospel to create faith in the heart of the elect, and to harden the reprobate
In the same way as the external preaching of the Gospel is an odour of death for the rebels who harden themselves, so is it an odour of life for the children of God (2 Cor. 2:15,16). Not that this force and power to save resides in the sound of the word, or that it comes from the energy of him who preaches (1 Cor. 3:7-8). But the Holy Spirit, whose office we are describing, uses this external preaching as a pipe or channel; He comes then to pierce to the depth of the soul, as the apostle says (Heb. 4:12; 1 Pet 1:23), so as to give by His grace and goodness alone, understanding to the children of God that they may be able to perceive and comprehend this high mystery of their salvation through Jesus Christ (Acts 16:14; Eph. 1: 18,19). Then, He also corrects their judgement so that they approve, with wisdom from God, what sense and reason used to think was folly (1 Cor. 2:6-16). Moreover he corrects and changes their will so that, with ardent affection, they embrace and receive the sole remedy which is offered in Jesus Christ (Phil. 1:29; Acts 13:48) against the despair into which, without this, the preaching of the Law would necessarily bring them (Eph. 2:1,4,5).
This then is how the Holy Spirit, by the preaching of the Gospel, heals the wound which the preaching of the Law has uncovered and made worse (Rom. 6:14). This, I say, is how the Holy Spirit, by the preaching of the Gospel, creates in us the gift of faith which comes, at the same time, to take hold of an that is necessary for salvation in Jesus Christ; this is what we have shown above.
The other fruit of the preaching of the law, once the preaching of the gospel has effectually done its work
Among the effects that Jesus Christ produces when He dwells in us, we have shown, and this is not the least, that He creates in us a pure heart (Ps. 51:10) to know (Jer. 24:7), to will and to do what is of God (Phil 2:13); previously we were slaves in sin (Rom 6:22), enemies of God (Eph. 2:12), incapable even of thinking anything good (2 Cor. 3:5).
Thus, when our disposition has been changed, the preaching of the Law begins also to change its effect in us, such that instead of terrifying us, it consoles us (1 John 2:17; 2 Pet 1: 10,11); instead of showing us how near our damnation is, it serves us as a guide to teach us the good works (Jer. 31:33; Rom 7:22) in which God has purposed we shall walk (Eph. 2:10); finally, instead of being an unpleasant and unbearable yoke, it becomes pleasant and light to us (Matt 11:30). There remains with us only one regret: that of not being able to obey it perfectly, as we wish to do, on account of the remnant of our corruption which battles against the Spirit (Rom 7:22,23). But all this regret does not drive us to despair, but rather drives us to pray ardently to our Father who strengthens us more and more (Rom 8:23-26). Faith, which is the testimony of the Spirit of God crying in our hearts (Rom 8:15), indeed assures us that the curse of the Law has been blotted out by the blood of Jesus Christ to whom it unites us (Rom 8:1); moreover, the same faith also assures us that the Spirit shall conquer, however long He tarries (Rom 6:14), and even death shall be the means of our victory (John 5:24; 1 Cor. 15:26,54; Heb 2:14). Thus is brought to completion in us, by degrees, the remainder of true repentance, which comes from true conversion; it begins with contrition, or feeling of sin, and progresses by amendment of all that is in the man, visible and invisible (1 Thes. 5:23).
That is also why we conclude that this leads every true penitent to confess his fault before him whom it concerns, that is to say, before those who have been offended, and even before the whole assembly of the Church, if that is necessary. This confession must be accompanied, according to the measure in which this is possible, with restitution and satisfaction towards one’s neighbour, for, without this, repentance can only be feigned and counterfeit. Thus, it is easy to see that we do not reject, but, on the contrary, require as necessary to salvation the true confession which has been ordained of God. Nevertheless, we have no desire to torment consciences by auricular confession (as it is called), which men have invented, in place of true confession and repentance, nor to establish towards God any other satisfaction than the sole satisfaction of Jesus Christ.
The second means which the Holy Spirit uses to enable us to enjoy Jesus Christ, and why the Lord has never been content solely with the preaching of His word.
We have said that the Sacraments are the other means, the other instrument by which the Holy Spirit applies to us all that is necessary for our salvation. But, since by this word is generally understood all the signs by which any sacred and spiritual thing is declared to us, it is necessary, first of an, to limit the meaning of the word.
Therefore, we must understand that our God, who is perfectly merciful, in using our very poor and miserable nature as a means to better manifest His goodness and long suffering, has not been content to simply make known to us and to show us, as it were from a distance, the means by which it has pleased Him to save us. Nevertheless, even in this, He uses incomprehensible gentleness and compassion in informing us of His will through men similar to ourselves (Deut. 18:15; Phil 2:7; 2 Cor. 5:19,20), and, what is more, stammers, so to speak, with us as nurses do with their little children (1 ‘Mess 2:7). But, in addition, to crown His infinite goodness, He has willed to add to the preaching of His Word certain actions which are designed to compel the most uneducated and stubborn in the world to believe more and more that God is not mocking them in offering them eternal life by this most wondrous means — the death of His own Son. Thus, by such signs and actions, all their senses are driven to consent to the doctrine of the Gospel, as if they were already fully enjoying the salvation which is promised to them. In the same way, we see (if it is proper to make a comparison between affairs in the world and the incomprehensible goodness of God) that, when judicially the possession or ownership of something is awarded to us, certain ceremonies and actions will be used in the act of taking possession or in the execution of a warrant, to assure us and to testify to others that such and such belongs to us. Even in our civil affairs, although a lawyer has signed a contract and appended the name of the witnesses, in addition to all this, the seal of the office where the contract was drawn up will be affixed, so as to render the contract more valid and authentic (Rom 4:11).
Thus, from the beginning, our Lord God was not content with announcing to Adam the grace by which He had purposed to save His Church through His Son; He willed to add thereto sacrifices, as living figures of the future sacrifice of Jesus Christ, to strengthen the faith of the children of God in the redemption which they were awaiting (Heb. 11:4). Then afterwards, renewing this covenant of grace and of mercy to Abraham, He added thereto the Sacrament of circumcision (Gen 17:10,11). Finally, at the time of Moses, He added thereto the Sacrament of the Passover Lamb and many other ceremonies (Ex. 12); these were Sacraments representing to them what Jesus Christ would accomplish in His time, that is to say, all the mystery of their salvation: the Apostle declares this amply in the Epistle to the Hebrews.
But when the time appointed by God arrived, Jesus Christ, by His coming, put an end to all that which had prefigured His coming. He put an end to the shadows and Old Testament Sacraments and brought to the world another greater clarity so that, henceforth, men might worship God with more pure and spiritual service, as approaching more. closely the nature of God who is Spirit (John 4:21-25). However, having still regard to our frail and dull nature, He thought well to add some Sacraments and external signs to the preaching of this eternal Word, to better nourish and support our faith. For, although Jesus Christ has already acquitted us by His death, yet, while we are below, we possess the Heavenly Kingdom only by hope (Rom 8:24; 1 Cor. 13:9); it is needful that we be supported to grow in this and persevere to the end (Eph. 4:15).
It was on this day (October 13) in 1834 that “In the Hour of Trial” was written by James Montgomery (1771–1854), based on a verse from the third chapter of Revelation:
Since you have kept my command to endure patiently, I will also keep you from the hour of trial that is going to come on the whole world to test those who live on the earth. (Revelation 3:10)
In the hour of trial, Jesus, plead for me,
Lest by base denial I depart from Thee.
When Thou seest me waver, with a look recall,
Nor for fear or favor suffer me to fall.
Lest by base denial I depart from Thee.
When Thou seest me waver, with a look recall,
Nor for fear or favor suffer me to fall.
With forbidden pleasures would this vain world charm,
Or its sordid treasures spread to work me harm,
Bring to my remembrance sad Gethsemane,
Or, in darker semblance, cross-crowned Calvary.
Should Thy mercy send me sorrow, toil and woe,
Or should pain attend me on my path below,
Grant that I may never fail Thy hand to see;
Grant that I may ever cast my care on Thee.
When my last hour cometh, fraught with strife and pain,
When my dust returneth to the dust again,
On Thy truth relying, through that mortal strife,
Jesus, take me, dying, to eternal life.
by James I. Olsen
On the high bluffs of Mount Carmel Conference Center, overlooking Alexandria, Minnesota’s Lake Carlos, a stiff breeze on Sept. 27 seemed to signify an end to a decade of tiresome debate over the misdirection of the Evangelical Lutheran Church in America. A standing-room-only crowd of more than 600 central Minnesota Lutherans filled the chapel for a regional WordAlone event, “A Denomination at Risk: Responses to the Churchwide Assembly.” WordAlone president, Pastor Jaynan Clark, and two ELCA bishops, Larry Wohlrabe of the Northwestern Minnesota Synod, and Bill Rindy of the Eastern North Dakota Synod, were the main presenters.
Clark’s presentation focused on the freedom that Lutherans now have in North America, following the unprecedented failure of the ELCA churchwide assembly in August to be faithful to God’s Word, to look ahead to spreading the Gospel of Jesus Christ, unfettered by the social, secular gospel of the ELCA.
Pastor Norman Olsen, Starbuck, Minn., set the tone at the beginning of the meeting as he read slowly the words of Jesus from the ninth chapter of Mark, “If your hand causes you to sin, cut it off; it is better for you to enter life maimed than with two hands to go to hell, to the unquenchable fire. And if your foot causes you to sin, cut it off; it is better for you to enter life lame than with two feet to be thrown into hell. And if your eye causes you to sin, pluck it out; it is better for you to enter the kingdom of God with one eye than with two eyes to be thrown into hell…” (Mark 9:43-47)
These words seemed to be heard with a new meaning by these ELCA Lutherans, assembled that September day not to save their denomination, but to cut it away if it was causing them to sin.
During the next few hours it became clear through peoples questions and responses that few people gathered there considered full participation in the ELCA a part of their Lutheran future. The mood reflected the ancient words of Hosea the prophet, “They sow the wind, and they shall reap the whirlwind.” (Hosea 8:7) The ELCA had sown the wind in the minds of many, and now reaped a whirlwind of irreconcilable discontent.
Those crowded into the chapel listened politely to persuasive arguments presented by Bishops Wohlrabe and Rindy as they urged those attending to remain in the ELCA. While the bishops received polite applause their messages seemed to have come too late for most in the room.
As one woman expressed it, “They’ve had 10 years or more to fix the ELCA, but all they’ve done is walk the other way. What would be different now?”
Clark had flown to Minnesota after attending the Lutheran CORE Convocation in Fishers, Ind. on Sept. 25-26, where more than 1,200 Lutherans had gathered. While at the Fisher’s event Clark said, “This could be one of the biggest events in Lutheran history in contemporary time.”
She preached at two Starbuck, Minn. churches before traveling to Mount Carmel to present and be a part of the panel discussion with the two bishops.
“A long day,” she said. “Or was it two?”
But Pastor Clark’s energy was unabated as she took the Mount Carmel podium and said, “Now it’s time we talk turkey.”
She reminded those present that many of them had fought long and hard to turn the ELCA’s “Titanic” away from the icebergs of political correctness, social justice and watered-down false gospels.
“And what was the crew of the Titanic doing as the ship was sinking?” she asked. “Pumping up the band to play louder and keep the food and drinks flowing so no one would notice the gushing, rising water level.”
But Pastor Clark’s message rang with hope, not recrimination.
It was a new day, she said — an exciting time that promised new opportunity to preach the true Gospel and reconstruct a new worldwide Lutheranism that was faithful to Holy Scripture, the Lutheran Confessions and the traditions espoused by Martin Luther and founders of the faith.
It is a time to move forward, not backward, she said.
Clark explained that ELCA Lutherans were anything but abandoned because WordAlone and others had been preparing for this day for years. She said that WordAlone had witnessed from within the ELCA long and hard, but had also birthed many ministries and partnered with others so that if the time came that the ELCA leadership committed denominational suicide, good options were available to all.
Beginning, she said with the Lutheran Church — Missouri Synod with whose leaders WordAlone has been meeting for several years. While there remain differences in practice, she pointed out there is much more that orthodox Lutherans in the ELCA share with LCMS. She reminded the audience that many now paint all Lutherans with the broad brush of the ELCA, though its secularism is soundly rejected by almost every noted and growing Christian denomination.
LCMS has a stake in redirecting the public focus away from the disastrous decisions of the ELCA, she said, and toward the truth that other Lutheran denominations have faithfully maintained.
Lutheranism is not dying in the world, she said, but renewing itself to follow Christ alone, forsaking contemporary gods and new religions as it has always done.
In this regard she explained, “We have been preparing a long time for this exact day. Some years ago WordAlone birthed a new church body, Lutheran Congregations in Mission for Christ (LCMC). And we are ready. Presently the board of directors is working on a full proposal that formulates the new Central District with LCMC as one possible way of helping transition ELCA churches.” (The proposal can be found at www.wordalone.org).
[LCMC, headquartered in Canton, Mich., has no bishops or bureaucratic hierarchy, but is a freely associated membership of 226 congregations throughout America and eight other countries, according to its "Consider Your Options" brochure, made available to those attending the Mount Carmel gathering. LCMC can be contacted by calling toll free Monday through Friday: 866-720-5262, or by writing them at 7000 North Sheldon Rd., Canton, MI 48187. Their web address is: www.lcmc.net.]
“The new Central District would provide a confessional home for churches who exist to preach, teach and confess the Word of God and who understand the primary mission of the church is evangelism in Jesus’ name both at home and globally and want to engage in it vigorously,” Clark said.
The expectant mood of the crowd erupted often in laughter and applause as Clark described the future of Lutheranism as bright and exciting. She left no room for indecision, backsliding or the rehashing of past ELCA failures in leadership. A new day had dawned and it was time, she said, for Lutherans to hasten toward it, not with regret, but with renewed energy and vigor.
At the end of her remarks, the room resounded with a spontaneous standing ovation. A new joy came to the faces of those hundreds of people who are rediscovering what it means to be Lutheran Christians at such a time in history.
(via WordAlone)
Via A More Radical Gospel (pp. 75-81):
Here is an extensive bibliography on Augustine, compiled by William Harmless, S.J. of Spring Hill College. 1. AUGUSTINE: BIOGRAPHIES & SURVEYS Peter Brown, Augustine of Hippo: a Biography (Berkeley: University of California Press, 1968) paperback, $13. Start here. This is certainly the best biography of Augustine—written with masterful insight and in masterful prose. Brown’s gift is to bring alive all the richly human tensions and depths of Augustine’s personality and world. Allan Fitzgerald, ed., Augustine Through the Ages: An Encyclopedia (Grand Rapids, MI: Wm. B. Eerdmans, 1999) hardcover, $75. NEW. This major new reference work is to be published in summer, 1999, and will offer articles on a wide range of topics relevant to Augustine’s life and thought. A good place to start one’s research. Gerald Bonner, St. Augustine: His Life and Controversies (Norwich: Canterbury Press, 1986; reprint: Morehouse Publishing Co., 1995) paperback, $30. A valuable one-volume study of Augustine’s theology. Bonner devotes much space to Augustine’s opponents—Manichees, Donatists, & Pelagians—so that one has a vivid sense of the context of Augustine’s thinking. It opens with a good summary biography. Henry Chadwick, Augustine, Past Masters (New York: Oxford University Press, 1986) paperback, $7. The best brief study of Augustine’s thought. Mary T. Clark, Augustine, Outstanding Christian Thinkers Series (Washington: Georgetown University Press, 1994) paperback, $18. Excellent overview. Henri Marrou, Saint Augustine and his influence through the ages, trans., Patrick Hepburn-Scott (New York: Harper, 1957) reprinted in Everett Ferguson, ed., Personalities of the Early Church (New York: Garland Publishing, 1993). Cornelius Mayer, ed., Augustinus-Lexikon ( James J. O’Donnell, Augustine, Twayne World Authors #759 (New York: Macmillan, 1985) hardcover, $25. Agostino Trapè, “Saint Augustine,” in Patrology, Volume 4, The Golden Age of Latin Patristic Literature from the Council of Nicea to the Council of Chalcedon, ed. Angelo DiBerardino (Westminster, MD: Christian Classics, 1986) pp. 342-462.. A valuable bibliography and overview. 2. AUGUSTINE: ESSAYS ON HIS LIFE & THOUGHT. For essays on Augustine, see especially the major journals: Augustinian Studies (Villanova), Revue des études augustiniennes (Paris) and Recherches augustiniennes (Paris). Over the last decade, Augustinian scholars have published a number of collections of first-class essays. See especially the following: Gerald Bonner, God’s Decree and Man’s Destiny: Studies in the Thought of Augustine of Hippo (London: Variorum Reprints, 1987). Gerald Bonner, Church and Faith in the Patristic Tradition: Augustine, Pelagianism and Early Christian Northumbria (London: Variorum Reprints, 1996) hardback, $90. Bernard Bruning, ed., Collectanea Augustiniana: Mélanges T.J. van Bavel, 2 volumes (Louvain: Leuven University Press, 1990). Fannie LeMoine & Christopher Kleinhenz, eds., Saint Augustine the Bishop: a Book of Essays (New York: Garland Publishing, 1994) hardcover. Joseph T. Lienhard, Earl C. Muller, & Roland J. Teske, eds., Augustine: Presbyter Factus Sum, Collectanea Augustiniana (New York: Peter Lang, 1993) hardcover, $70. R.A. Markus, Sacred and Secular: Studies on Augustine and Latin Christianity (London: Variorum Reprints, 1994) hardcover. Joseph C. Schnaubelt & Frederick Van Fleteren, ed., Augustine: Second Founder of the Faith, Collectanea Augustiniana (New York: Peter Lang, 1990) hardcover, $70. Joseph C. Schnaubelt & Frederick Van Fleteren, ed., Augustine in Iconography : History and Legend, Augustinian Historical Institute Series, vol. 4 (New York: Peter Lang Publishing, 1999) hardcover, $85. NEW; to be available in September. Frederick Van Fleteren, Joseph C. Schnaubelt, & Joseph Reino, eds., Augustine: Mystic and Mystagogue, Collectanea Augustiniana (New York: Peter Lang, 1994) hardcover, $70. Augustinus Magister: Congrès International augustinien, 3 volumes (Paris: Études augustiniennes, 1954). Dated, but a landmark collection of essays. James O’Donnell, ed., Augustine: Confessions, 3 volumes (New York: Oxford University Press, 1992) hardcover, $80 per volume. Volume 1 has the Latin text of the Confessions, while volumes 2 and 3 are a paragraph-by-paragraph commentary. A gold mine of information, and full of fine insights into the text, but one needs to know Latin to follow things. Gillian Clark, Saint Augustine: The Confessions, Landmarks of World Literature (Cambridge: Cambridge University Press, 1993) paperback, $10. A simple but excellent introduction to the historical background and the themes of Augustine’s Confessions. A good place to start. Pierre P. Courcelle, Recherches sur les Confessions de saint Augustin (Paris: E. de Boccard, 1950). This revolutionized the study of the Confessions. Paula Fredriksen, “Paul and Augustine: conversion narratives, orthodox traditions, and the retrospective self.” Journal of Theological Studies, n.s. 37 (1986) 3-34. William Mallard, Language and Love: Introducing Augustine’s Religious Thought Through the Confessions Story (Pennsylvania State University Press, 1994) paperback, $17. André Mandouze, Saint Augustin: L’aventure de la raison et de la grâce (Paris: Études augustiniennes, 1968). Robert McMahon, Augustine’s Prayerful Ascent: An Essay on the Literary Form of the Confessions (Athens, GA: Georgia University Press, 1989) hardcover, $35. Robert J. O’Connell, St. Augustine’s Confessions: The Odyssey of Soul (New York: Fordham University Press, 1969) paperback, $15. Robert J. O’Connell, Images of Conversion in Saint Augustine’s Confessions (New York: Fordham University Press, 1995) hardcover, $35. John J. O’Meara, The Young Augustine: an Introduction to the Confessions of St. Augustine (1954). Despite the years, one of the finest studies of Augustine’s Confessions. Colin Starnes, Augustine’s Conversion: A Guide to the Argument of Confessions I-IX (Waterloo, Ottawa: Wilfrid Laurier University Press, 1990). Brian Stock, Augustine the Reader: Meditation, Self-Knowledge, and the Ethics of Interpretation (Cambridge, MA: Harvard University Press, 1996) paperback, $20. Rather complex. Frederick van Fleteren, “Augustine’s Theory of Conversion,” in Augustine: Second Founder of the Faith, ed., Joseph C. Schnaubelt (New York: Peter Lang, 1990). Maureen A. Tilley, The Bible in Christian North Africa: The Donatist World (Minneapolis: Fortress Press, 1997) NEW in paperback, $18. While this focuses on the Donatist use of scripture, it is most current study of the Donatist movement and offers a valuable overview of its history. Gerald Bonner, St. Augustine: His Life and Controversies (Norwich: Canterbury Press, 1986; reprint: Morehouse Publishing Co. 1995) paperback, $30. Mark Edwards, ed., Optatus: Against the Donatists, Translated Texts for Historians #27 (University of Pennsylvania Press / Liverpool University Press, 1998) paperback, $20. NEW. W.H.C. Frend, The Donatist Church: a Movement of Protest in Roman North Africa (Oxford: Clarendon Press, 1952). The classic study; strongly anti-Augustinian in perspective. Maureen A. Tilley, trans. Donatist Martyr Stories: The Church in Conflict in Roman North Africa, Translated Texts for Historians (Liverpool: Liverpool University Press, 1997) paperback, $17. NEW. Gerald Bonner, Church and Faith in the Patristic Tradition: Augustine, Pelagianism and Early Christian Northumbria (London: Variorum Reprints, 1996) hardback, $90. See especially his excellent 2-part study “Pelagianism and Augustine” & “Augustine and Pelagianism,” reprinted from Augustinian Studies. One of the best overviews of the most complex debate of Augustine’s career. Gerald Bonner, St. Augustine: His Life and Controversies (Norwich: Canterbury Press, 1986; reprint: Morehouse Publishing Co. 1995) paperback, $30. Peter Brown, Religion and Society in the Age of Saint Augustine (New York: Harper & Row, 1972). See his classic essays: “Pelagius and His Supporters: Aims and Environment” and “The Patrons of Pelagius: the Roman Aristocracy Between East and West.” J. Patout Burns, The Development of Augustine’s Doctrine of Operative Grace (Paris: Études augustiniennes, 1980). Brilliant analysis. Elizabeth A. Clark, “Vitiated Seeds and Holy Vessels: Augustine’s Manichean Past,” Ascetic Piety and Women’s Faith: Essays on Late Ancient Christianity, Studies in Women and Religion, vol. 20 (Lewiston: Edwin Mellen Press, 1986) 291-349. Despite the title, a study of Augustine’s debate with Julian of Eclanum. Elizabeth A. Clark, “From Origenism to Pelagianism,” The Origenist Controversy: The Cultural Construction of an Early Christian Debate (Princeton: Princeton University Press, 1992) 194-244. Theodore DeBruyn, trans. Pelagius’ Commentary on St. Paul’s Epistle to the Romans, Oxford Early Christian Studies (New York: Oxford University Press, 1993) NEW in paperback, $25. Robert F. Evans, Pelagius: Inquiries and Reappraisals (New York: Seabury Press, 1968). A classic. William Harmless, “Christ the Pediatrician: Infant Baptism and Christological Imagery in the Pelagian Controversy,” Augustinian Studies 28 (1997) 7-34. B.R. Rees, Pelagius: A Reluctant Heretic (Wolfboro, NH: Boydell Press, 1988) paperback, $25. A revisionist view. Eugene TeSelle, “Rufinus the Syrian, Caelestius, Pelagius: Explorations in the Pre-History of the Pelagian Controversy,” Augustinian Studies 3 (1972) 61-95. Rebecca Harden Weaver, Divine Grace and Human Agency: A Study of the Semi-Pelagian Controversy, Patristic Monograph Series 15 (Macon GA: Mercer University Press, 1996) NEW in paperback, $18. 6. AUGUSTINE THE PASTOR & PREACHER William Harmless, Augustine and the Catechumenate (Collegeville, MN: The Liturgical Press, 1995) paperback, $35. Augustine was not just a theologian. He was also a struggling 5th-century North African pastor who had a flair for teaching and who meditated a great deal on the complexities of the human heart. This study examines a little known side of him: his work as a teacher of candidates for baptism. It reconstructs the experience of becoming a Christian and of worshipping in the church of St. Augustine. Frederic Van der Meer, Augustine the Bishop, trans. B. Battershaw & G.R. Lamb (London: Sheed & Ward, 1961). A classic. It is massive, but worth the effort. Van der Meer has a novelist’s flair for bringing alive a world quite different from our own. Also he weaves into his narrative striking quotes from Augustine’s letters and sermons. Henry Chadwick, “The New Sermons of St. Augustine,” Journal of Theological Studies 47 (1996) 69-91. An introduction to the 26 new sermons discovered by F. Dolbeau in the late 1980s-early 1990s. Roy Deferrari, “St. Augustine’s Method of Composing and Delivering Sermons,” The American Journal of Philology 43 (1922) 97-123, 193-219. The classic study. Coleen Hoffman Gowans, The Identity of the True Believer in the Sermons of Augustine of Hippo: A Dimension of His Christian Anthropology (Lewiston, NY: Edwin Mellen Press, 1998) hardcover, $90. NEW. Peter Iver Kaufman, Church, Book, and Bishop: Conflict and Authority in Early Latin Christendom (Boulder, CO: Westview Press, 1996) paperback, $18. M. LeLandais, “Deux années de prédication de saint Augustin. Introduction a la lecture de l’In Joannem,” in Études Augustiniennes, ed. Henri Rondet (Paris: Aubier, 1954) pp. 1-95. Jane E. Merdinger, Rome and the African Church in the Time of Augustine (New Haven: Yale University Press, 1997) hardcover, $40. A fine study of church politics between Africa & Rome. Christine Mohrmann, “Saint Augustin prédicateur,” La Maison Dieu 39 (1954): 83-96; reprinted in Études sur le latin des Chrétiens, 2nd ed., 1:391-402. Rome: Edizioni di Storia e Letteratura, 1961. Robert J. O’Connell, Soundings in Augustine’s Imagination (New York: Fordham University Press, 1994) paperback, $20. A study of Augustine’s images in his sermons. Suzanne Poque, Le langage symbolique dans la prédication d’Augustin d’Hippone: Images héroïques, 2 vol. (Paris: Etudes augustiniennes, 1984). Pierre-Patrick Verbraken, Études critiques sur les sermons authentiques de saint Augustin, Instrumenta Patristica XII (Steenbrugis: 1976). Duane W.H. Arnold & Pamela Bright, ed., De Doctrina Christiana: a Classic of Western Culture, Christianity and Judaism in Antiquity, vol. 9 (Notre Dame: University of Notre Dame Press, 1995) hardcover, $35. One of the best studies to date on Augustine as an interpreter of the Bible. See especially the essays by Roland Teske, John Cavadini, J. Patout Burns, and Pamela Bright. Gerald Bonner, “Augustine as Biblical Scholar,” in The Cambridge History of the Bible (Cambridge: Cambridge University Press, 1970) vol. 1, pp. :541-563. Pamela Bright, ed., Augustine and the Bible, Vol. 2 of Bible Through the Ages (Notre Dame: Notre Dame University Press, 1999) hardcover. Not yet available. Joseph T. Lienhard, “Reading the Bible and Learning to Read: The Influence of Education on St. Augustine’s Exegesis,” St. Augustine Lecture 1995, Augustinian Studies 27 (1996) 7-25. Bertrand de Margerie, An Introduction to the History of Exegesis: Vol. 3: Saint Augustine, trans. Pierre de Fontnouvelle (Petersham, MA: St. Bede’s Publications, 1995). Lewis Ayres, “The Christological Context of Augustine’s De trinitate XIII: Toward Relocating Books VIII-XV,” Augustinian Studies 29:1 (1998) 111-139. J. Patout Burns, The Development of Augustine’s Doctrine of Operative Grace (Paris: Etudes Augustiniennes, 1980). J. Patout Burns, “Augustine on the Origin and Progress of Evil,” in The Ethics of St. Augustine, ed., William S. Babcock (Atlanta: Scholars Press, 1991) 67-86. John Cavadini, “The Structure and Intention of Augustine’s De trinitate,” Augustinian Studies 23 (1992) 103-123. Dennis R. Creswell, St. Augustine’s Dilemma: Grace and Eternal Law in the Major Works of Augustine of Hippo (New York: Peter Lang, 1997). Brian E. Daley, “A Humble Mediator: the Distinctive Elements in St. Augustine’s Christology,” Word and Spirit 9 (1987) 100-117. The best brief study to date of Augustine’s Christology. Carol Harrison, Beauty and Revelation in the Thought of Saint Augustine, Oxford Theological Monographs (New York: Oxford University Press, 1992) hardcover, $65. Ragnar Holte, Béatitude et sagesse: saint Augustin et le problème de la fin de l’homme dans la philosophie ancienne (Paris: Études augustiniennes, 1962). André Mandouze, Saint Augustin: L’aventure de la raison et de la grâce (Paris: Études augustiniennes, 1968). Henri Marrou, The Resurrection and Saint Augustine’s Theology of Human Values, St. Augustine Lecture 1966 (Villanova: Villanova University Press, 1967). Robert J. O’Connell, The Origin of the Soul in St. Augustine’s Later Works (New York: Fordham University Press, 1987) hardcover, $35. William A. Sumruld, Augustine and the Arians: The Bishop of Hippo’s Encounters with Ulfilan Arianism (Susquehanna University Press, 1994) hardcover, $35. Basil Studer, The Grace of Christ and the Grace of God in Augustine of Hippo: Christocentrism or Theocentrism? (Collegeville, MN: Liturgical Press, 1997) paperback, $30. Basil Studer, “The Revelation of the Love of the Humble God According to Augustine,” in Trinity and Incarnation: The Faith of the Early Church, ed. Andrew Louth (Collegeville: The Liturgical Press, 1993) pp. 167-185. Basil Studer, “History and Faith in Augustine’ De Trinitate” (The 1996 Saint Augustine Lecture), Augustinian Studies 28, #1 (1997) 7-50. Basil Studer, Dominus Salvator: Studien zur Christologie und Exegese der Kirchenvater, Studia Anselmiana 107 (Rome: 1992). Eugene TeSelle, Augustine the Theologian (New York: Herder, 1970). A classic study. T.J. Van Bavel, Recherches sur la christologie de saint Augustin, Paradosis 10 (Fribourg: Editions universitaires, 1954). The classic account of Augustine’s christology. Rowan Williams, “Sapientia and Trinity: Reflections on the De Trinitate,” in Bernard Bruning, ed., Mélanges T.J. Van Bavel (Leuven, 1990) vol. 1., pp. 317-332. John M. Rist, Augustine: Ancient Thought Baptized (New York: Cambridge University Press, 1994) NEW in paperback, $21. This is the best recent study of the way Augustine absorbed and transformed ancient philosophy. It treats key issues such as the relationship of words & meaning; body & soul; evil & divine justice; love & will; faith & knowledge. William S. Babcock, ed., The Ethics of St. Augustine (Atlanta: Scholars Press, 1991) hardcover, $30. Werner Beierwaltes, Regio beatitudinis: Augustine’s Concept of Happiness, St. Augustine Lecture 1980 (Villanova: Villanova University Press, 1981). Vernon J. Bourke, Augustine’s Love of Wisdom: An Introspective Philosophy, (West Lafayette, IN: Purdue University Press, 1992) paperback, $14. Augustine J. Curley, Augustine’s Critique of Skepticism: A Study of Contra Academicos (New York: Peter Lang, 1997) hardcover, $33. G.R. Evans, Augustine on Evil (New York: Cambridge University Press, 1982) paperback, $13. Paula Fredriksen, “Beyond the Body / Soul Dichotomy: Augustine’s Answer to Mani, Plotinus, and Julian,” in Paul and the Legacies of Paul, ed. William S. Babcock (Dallas: SMU Press, 1990). Lloyd P. Gerson, ed. The Cambridge Companion to Plotinus (Cambridge: Cambridge University Press, 1997) paperback, $18. A good introduction to Augustine’s philosophic mentor. Etienne Gilson, The Christian Philosophy of Saint Augustine, trans. L.E.M. Lynch (New York: Random House, 1960). A classic, but very dated. Christopher Kirwan, Augustine, Arguments of the Philosophers (New York: Routledge, 1991) paperback, $15. Robert J. O’Connell, The Origin of the Soul in St. Augustine’s Later Works (New York: Fordham University Press, 1987) hardcover, $35. Robert J. O’Connell, St. Augustine’s Early Theory of Man, A.D. 386-391 (Cambridge, MA: Belknap Press, 1968). Dominic O’Meara, Plotinus: An Introduction to the Enneads (New York: Oxford University Press, 1993) paperback, $15. Augustine was indebted to Plotinus and Neoplatonism; a good introduction. Roland J. Teske, Paradoxes of Time in Saint Augustine, Aquinas Lecture #60 (Milwaukee: Marquette University Press, 1996) paperback, $15. N. Joseph Torchia, ‘Creatio Ex Nihilo’ and the Theology of St. Augustine, Collectanea Augustiniana (New York: Peter Lang, 1999) forthcoming. James Wetzel, Augustine and the Limits of Virtue (New York: Cambridge University Press, 1992) hardback, $60. Gerard O’Daly, Augustine’s City of God: A Reader’s Guide (New York: Oxford University Press, 1999) hardcover, $70. Forthcoming. This looks like it will offer a solid introduction and overview of Augustine’s magnum opus. Henry Chadwick, “Augustine on Pagans and Christians: Reflections on Religious and Social Change,” reprint in Heresy and Orthodoxy in the Early Church (London: Variorum Reprints, 1991). Dorothy F. Donnelly, ed., The City of God: A Collection of Critical Essays (New York: Peter Lang, 1995) hardcover, $30. Jean Bethke Elshtain, Augustine and the Limits of Politics (Notre Dame: University of Notre Dame, 1995) NEW in paperback, $18. Robert A. Markus, Saeculum: History and Society in the Theology of Saint Augustine, 2nd edition (Cambridge: Cambridge University Press, 1988). A masterful study. A. Lauras et H. Rondet, “Le thème des deux cités dans l’oeuvre de saint Augustin,” in Henri Rondet, ed., Études Augustiniennes (Paris: Aubier, 1953) pp. 97-160. David Lenihan, “The Just War Theory in the Works of Saint Augustine,” Augustinian Studies 19 (1988) 37-70. Eugene TeSelle, Living in Two Cities: Augustinian Trajectories in Political Thought (Scranton: University of Scranton Press, 1998) paperback, $20. Kari Elizabeth Børresen, “In Defense of Augustine: How femina is homo,” in Collectanea Augustiniana: Mélanges T.J. van Bavel, ed. Bernard Bruning (Louvain: Leuven University Press, 1990) pp. 411-428. An important essay on Augustine’s view of women. Peter Brown, “Sexuality and Society: Augustine,” in The Body and Society: Men, Women, and Sexual Renunciation in Early Christianity (New York: Columbia University Press, 1988) pp. 387-427. A path-breaking essay that overturns many previous interpretations of Augustine’s views on sexuality. Henry Chadwick, “The New Letters of St. Augustine.” Journal of Theological Studies 34 (1983) 425-452. A valuable introduction to the new set of Augustine’s letters discovered by Divjak in the early 1980s. Harald Hagendahl, Augustine and the Latin Classics , Studia Graeca et Latina XX (Guteborg: Acta Universitatis Cothoburgensis, 1967). George Lawless, Augustine of Hippo and His Monastic Rule (New York: Oxford University Press, 1989) paperback, $20. Andrew Louth, The Origins of the Christian Mystical Tradition (New York: Oxford University Press, 1981). Has a fine chapter on Augustine’s spirituality. Sabine MacCormack, The Shadows of Poetry: Vergil in the Mind of Augustine, Transformation of the Classical Heritage 26 (Berkeley: University of California Press, 1998) hardcover, $40. NEW. Henri Marrou, Saint Augustin et la fin de la culture antique (Paris: E. de Boccard, 1958). A classic; one of the finest studies of Augustine’s relationship to classical culture. Robert A. Markus, “Augustine: In Defense of Christian Mediocrity,” in The End of Ancient Christianity, Canto Books (Cambridge: Cambridge University Press, 1998) back in paperback. A brilliant study of Augustine on the body & sexuality. Bernard McGinn, “Augustine: The Founding Father,” The Foundations of Mysticism: Origins to the Fifth Century (New York: Crossroad, 1994) pp. 228-262; paperback, $25. Fine summary of his mystical spirituality. Christine Mohrmann, “Saint Augustin écrivain.” Recherches augustiniennes 1 (1958): 43-66; reprinted in Études sur le latin des Chrétiens, 2nd ed. (Rome: Edizioni di Storia e Letteratura, 1961) vol. 2, pp. 247-275. Willemien Otten, “Augustine on Marriage, Monasticism, and the Community of the Church,” Theological Studies 59, #3 (1998) 385-405. Carolinne White, Christian Friendship in the Fourth Century (Cambridge: Cambridge University Press, 1992) hardcover. Has a fine chapter on Augustine’s views on friendship. 12. AUGUSTINE: TEXTS & TRANSLATIONS. John E. Rotelle, ed., The Complete Works of St. Augustine: a Translation for the 21st Century (New York: New City Press, 1990- ). At long last, the whole Augustinian corpus is to be translated into English. This series began in 1990 and will take several to complete. It is sponsored by the Augustinian Order at Villanova University. Volumes now available: Augustine, Confessions. The best recent translation is that of Henry Chadwick (New York: Oxford University Press, 1991) paperback, $7; also good is that of R.S. Pine-Coffin (New York: Penguin Books, 1961) paperback, $7; see also the one by Maria Boulding most others are dated or stilted. The Confessions is Augustine’s long meditation on his life and conversion (Bk. 1-9), on his interior life at the time he is writing (Bk. 10), and on the opening verses of Genesis (Bk. 11-13). One of the masterpieces of Western literature. Augustine, The City of God Against the Pagans [De ciuitate dei] ed., R.W. Dyson, Cambridge Texts in the History of Political Thought (Cambridge: Cambridge University Press, 1998) paperback, $25. NEW. See also the older translation by Henry Bettenson (New York: Penguin Books, 1963) paperback, $12. .Augustine, First Catechetical Instruction [De catechizandis rudibus], trans. Joseph P. Christopher, Ancient Christian Writers 2 (New York: Newman Press, 1946; reprint: New York: Paulist Press). Augustine, On Christian Teaching [De doctrina christiana] trans. R.P.H. Green, World’s Classics (New York: Oxford University Press, 1997) paperback, $10. Augustine, Tractates on the Gospel of John, Fathers of the Church 78, 79, 88, 90, 92 (Washington: Catholic University of America Press, 1988-1996). John Burnaby, ed., Augustine: Later Works, Library of Christian Classics, (Philadelphia: Westminster Press, 1955) paperback, $25. Gillian Clark, ed., Augustine: Confessiones, Books I-IV, Cambridge Greek and Latin Classics (Cambridge: Cambridge University Press, 1996) paperback, $18. The Latin text with valuable commentary. Mary T. Clark, ed. Augustine of Hippo—Selected Writings, Classics of Western Spirituality (New York: Paulist Press, 1984) paperback, $16. John Leinenweber, trans., The Letters of Saint Augustine (Tarrytown, NY: Triumph Books, 1992) paperback, $12. 13. LATER LATIN FATHERS: TEXTS & STUDIES R.A. Markus, Gregory the Great and His World (Cambridge: Cambridge University Press, 1997) paperback, $23. Some have called Gregory (d.604) the first medieval pope. Like his medieval successors, Gregory was an able local administrator who repaired Rome’s aqueducts and fended off barbarian invaders; he also saw the papacy in a world-wide perspective, offering sage pastoral guidance to Christians in North Africa and initiating the great Christian mission to England. He also lived in a world that was falling apart: an empire collapsing around him, an Italy devastated by the Black Plague. He saw himself as pope for the endtimes—and spoke movingly of the meaning of suffering in his magisterial sermons on the Book of Job. This is the first full-length study of Gregory since F.H. Dudden’s magisterial work in 1905. Boniface Ramsey, Ambrose, Early Christian Fathers (New York: Routledge, 1997) paperback, $18. Like others in this series, this includes both a 60-page introduction to Ambrose’s life, as well as a selection of some of his major works, such as On Naboth, On the Mysteries, and his hymns. It also includes a new translation of Paulinus of Milan’s biography of Ambrose. J.N.D. Kelly, Jerome: His Life, Writings, and Controversies (reprint of 1975 edition: Peabody, MA: Hendrickson, 1998) paperback, $18. Jerome was the greatest biblical scholar of the ancient world and the famed translator of the Bible into Latin (his Vulgate, held sway for over a thousand years). But Jerome was also a feisty—and usually ill-tempered—man who provoked controversy wherever he lived. His sharp tongue could make him an entertaining critic of his contemporaries—a sort of ecclesiastical Mark Twain. This is the classic biography. Philip R. Amidon, trans., The Church History of Rufinus of Aquileia: Books 10 and 11 (New York: Oxford University Press, 1997) hardcover, $45. John C. Cavadini, ed., Gregory the Great: a Symposium, Notre Dame Studies in Theology 2 (Notre Dame: University of Notre Dame Press, 1995) hardcover, $35. G.R. Evans, The Thought of Gregory the Great, Studies in Medieval Life & Thought (Cambridge: Cambridge University Press, 1986) paperback, $12. F. Homes Dudden, The Life and Times of St. Ambrose, 2 volumes (Oxford: Clarendon Press, 1935). Brilliant, but dated. Goulvan Madec, Saint Ambroise et la philosophie (Paris: Études augustiniennes, 1974). Miroslav Marcovich, Prosper of Aquitaine: De Providentia Dei: Text, Translation, and Commentary, Supplements to Vigiliae Christianae, vol. X (Leiden: E.J. Brill, 1989). Neil B. McLynn, Ambrose of Milan: Church and Court in a Christian Capital, Transformation of the Classical Heritage (Berkeley: University of California Press, 1994) hardback, $40. Bold, speculative. Carole Straw, Gregory the Great: Perfection in Imperfection, Transformation of the Classical Heritage 14 (Berkeley: University of California, 1988) paperback, $13. Rebecca Harden Weaver, Divine Grace and Human Agency: A Study of the Semi-Pelagian Controversy, Patristic Monograph Series 15 (Macon GA: Mercer University Press, 1996) NEW in paperback, $18. Lionel Wickham, ed., Hilary of Poitiers: Conflicts of Conscience and Law in the Fourth Century, Translated Texts for Historians #25 (Liverpool: Liverpool University Press, 1998) paperback, $17. NEW. Daniel H. Williams, Ambrose of Milan and the End of the Nicene-Arian conflicts, Oxford Early Christian Studies (New York: Oxford University Press, 1995) hardback, $60.
Via Luther’s Works (Philadelphia: Muhlenberg Press, 1960), XXXV, 84f.:
“Therefore whenever in Scripture God’s testament is referred to by the prophets, in that very word the prophets are taught that God would become man and die and rise again, in order that his word, in which he promises such a testament, might be fulfilled and confirmed. For if God is to make a testament, as he promises, then he must die; and if he is to die, then he must be a man. And so that little word ‘testament’ is a short summary of all God’s wonders and grace, fulfilled in Christ….
The old testament was a promise made through Moses to the people of Israel, to whom was promised the land of Canaan. For this testament God did not die, but the paschal lamb had to die instead of Christ and as a type of Christ. And so this was a temporal testament in the blood of the paschal lamb, which was shed for the obtaining and possessing of the land of Canaan. And as the paschal lamb, which died in the old testament for the land of Canaan, was a temporal and transitory thing, so too the old testament—together with that very possession or land of Canaan allotted and promised therein—was temporal and transitory.
But Christ, the true paschal lamb [I Cor. 5:7], is an eternal divine Person, who dies to ratify the new testament. Therefore the testament and the possessions therein bequeathed are eternal and abiding. And that is what he means when he contrasts this testament with the other. ‘A new testament,’ he says, so that the other may become obsolete [Heb. 8:13] and no longer in effect. ‘An eternal testament,’ he says, not temporal like that other one; not to dispose of temporal lands and possessions, but of eternal blessings. ‘In my blood,’ he says, not in the blood of a lamb [Heb. 9:12]. The purpose of all this is that the old should be altogether annulled and should give place to the new alone.”
Here is the opening passage from “Our Position inn Doctrine and Practice,” delvered before the 1893 Synod of Delegates of the Synod of Missouri, Ohio and other States, by F. Pieper (download the full address):
I begin with our position on the Holy Scripture. Not only in Christianity outside in general, but also in some parts of the church that call themselves Lutheran, the infallible authority of the Holy Scripture is attacked nowadays. The Holy Scripture is supposedly no longer the infallible Word of God, to which all that are called human have to subject themselves in the obedience of faith, but rather a book that also contains erroneous opinions of people, as to which people can and must exercise criticism.
Such attacks on the Holy Scripture are nothing new. …
Proverbs 19:5-9
A false witness will not go unpunished,
and whoever pours out lies will not go free.Many curry favor with a ruler,
and everyone is the friend of one who gives gifts.The poor are shunned by all their relatives—
how much more do their friends avoid them!
Though they pursue them with pleading,
they are nowhere to be found. [a]Those who get wisdom love their own lives;
those who cherish understanding will soon prosper.A false witness will not go unpunished,
and whoever pours out lies will perish.
Today in 1585 German composer and organist Heinrich Schütz, was born (d. November 6 1672). Schütz is “generally regarded as the most important German composer before Johann Sebastian Bach and often considered to be one of the most important composers of the 17th century along with Claudio Monteverdi. He wrote what is thought to be the first German opera, Dafne, performed at Torgau in 1627; however, the music has since been lost. He is commemorated as a musician in the Calendar of Saints of the Lutheran Church on July 28 with Johann Sebastian Bach and George Frideric Handel. He was buried in the Dresden Frauenkirche but his tomb has since been destroyed.” (wiki) Here, courtesy of Oedipus Coloneus, is his Resurrection History.
Heinrich Schütz – Auferstehungs Historie (Resurrection History) (SWV 50).
Sopranos:
1. Maria Cristina Kiehr.
2. Susan Norin.
3. Hanne Mari Orbaek.
4. Susanne Rydén.Altos:
1. Andreas Scholl.
2. Akira Tachikawa.Tenors:
1. Martin Hummel (Evangeliste).
2. Gerd Turk.
3. Kurt Widmaier.Barytons:
1. Warner Gura.
2. Andreas Lebeda.Basses:
1. Ulrich Messthaler.
2. Franz Josef Selig.Concerto Vocale.
Dir. René Jacobs.
From On Christian Doctrine, Book I, Chapter 7:
7. For when the one supreme God of gods is thought of, even by those who believe that there are other gods, and who call them by that name, and worship them as gods, their thought takes the form of an endeavour to reach the conception of a nature, than which nothing more excellent or more exalted exists. And since men are moved by different kinds of pleasures, partly by those which pertain to the bodily senses, partly by those which pertain to the intellect and soul, those of them who are in bondage to sense think that either the heavens, or what appears to be most brilliant in the heavens, or the universe itself, is God of gods: or if they try to get beyond the universe, they picture to themselves something of dazzling brightness, and think of it vaguely as infinite, or of the most beautiful form conceivable; or they represent it in the form of the human body, if they think that superior to all others. Or if they think that there is no one God supreme above the rest, but that there are many or even innumerable gods of equal rank, still these too they conceive as possessed of shape and form, according to what each man thinks the pattern of excellence. Those, on the other hand, who endeavour by an effort of the intelligence to reach a conception of God, place Him above all visible and bodily natures, and even above all intelligent and spiritual natures that are subject to change. All, however, strive emulously to exalt the excellence of God: nor could any one be found to believe that any being to whom there exists a superior is God. And so all concur in believing that God is that which excels in dignity all other objects.
Here is the handout from Bob and Cathy Mattson for the Nineteenth Sunday After Pentecost:
Via stltoday.com:
The Lutheran Church-Missouri Synod will sell its 61-year-old classical music station, KFUO-99.1 FM, to Gateway Creative Broadcasting, the LCMS and Gateway announced today, for $18 million plus $8 million in interest over a 10-year term.
The sale will become final in March, pending the approval of the Federal Communications Commission and transfer of the license.
Des Peres-based Gateway, as Joy FM, broadcasts Christian contemporary music. It presently owns two “rimshot” stations, in Potosi and Bowling Green, that do not penetrate St. Louis County or city.
The LCMS will finance the sale, with a 10-year balloon note. According to sources close to the Synod’s board of directors, Gateway will pay $150,000 immediately, $1.35 million at closing, an additional $1,500,000 in interest and amortization in the fourth year, and the remainder in the tenth year.
Gateway also owes $600,000, due in March 2011, on the two rimshot stations.
The station was never advertised, and the sale was handled in secrecy. LCMS treasurer Tom Kuchta and board member Kermit Brashear, an Omaha lawyer and politician, were behind the sale. Brashear handled the negotiations.
The board reportedly decided it wanted to sell to a Christian organization. However, said the Rev. Dr. Paul Devantier, senior vice president at Concordia Seminary, Brashear refused to acknowledge a Lutheran group which wanted to buy the station and retain the format.
LCMS second vice president Paul W. Maier, a professor of history at Western Michigan University in Kalamazoo, charged that the board had ignored a petition signed by 41 church leaders, and abandoned its responsibilities. At its August meeting, the board turned over full authority to sell the station to Brashear. No discussions within the Synod were ever held.
“That’s difficult to understand,” said Devantier, “why that group or any group within the church was never able to submit a bid to purchase the station.”
Another group, the Circle of Friends headed by Noemi Neidorff and Donna Wilkinson, also sought to purchase the station. According to Neidorff and Wilkinson, Brashear also ignored their requests for a copy of the term sheet for the 100,000-watt station.
Instead, he sought to sell the Friends Gateway’s rimshot stations, an HD channel on KFUO’s signal, and “intellectual property” for $5 million. HD technology requires a special receiver; a radio industry expert, Steve Robinson of WFMT-FM in Chicago, has called it “dead on arrival.”
Devantier questioned the terms of the sale, and what advantage there might be to the LCMS.
“There’s simply not a lot of cash being transferred,” he said. “The church body is making it very easy for (Gateway) to purchase the station, offering to finance it. If that opportunity, if those same terms had been offered to individuals in the (LCMS) and the community, which has been so supportive, the station could have maintained its format, the tradition of the station, and its service to the church, the community and the world.”
Brashear, a former speaker of the Nebraska legislature, has reportedly waived his fees up to $100,000, an amount which informed observers believe has already been passed in the months of negotiations.
After learning of the sale, Neidorff and Wilkinson issued a statement that said “the entire process leaves many questions unanswered.” It also expressed “dismay that Kermit Brashear was not willing to negotiate with the (KFUO) Radio Arts Board or provide us upon our request the terms of any sale.”
Opponents of the sale, both within the LCMS and the Friends, said that they were considering appeals to the FCC and legal challenges to the sale.
Via “Confessional Subscription: What Does It Mean for Lutherans Today?”
What is the language supposed to mean? To what does it commit us?
Confessionalists, and particularly Lutherans in this country, have had and continue to have considerable difficulty with such questions. Such difficulty arises mainly because of a failure to apply what the confessors confess to the interpretation and use of the onfessional
documents themselves. The confessors confess the liberating and life-giving power of the gospel over against all law and demonic power which enslaves and kills—wherever it may be found, even (or perhaps especially!) if that be in the church itself.In the first instance, therefore, the question for subscription is not whether one is bound enough to teach and preach in accordance with these confessions, but whether one is actually going to be free enough to do so. The fundamental question is not whether we will feel legalistically constrained by the confession, but whether we will actually be so liberated by what they confess that we will dare to be so bold as they, and thus con-fess, i.e., speak with one voice together with them. The confession, that is to say, was an act of daring, a declaration of the liberating power of the gospel over against enslavement. To subscribe to the confession cannot be less than that. When one comes to understand the confessions in that light they are a source of strength and comfort for pastoral ministry, and not a strait-jacket or a burden.
Read the full article (download .pdf)
Here is a hymn for today from Cyriacus Schneegast, who was born on this day in 1546 at Buffleben, near Gotha (d. October 23 1597).
Lord, our Father, thanks to Thee
In this new year we render,
For every evil had to flee
Before Thee, our Defender.
Our life was nourished, we were fed
With rich supplies of daily bread,
And peace reigned in our borders.Lord Jesus Christ, our thanks to Thee
In this new year we render;
Thy reign hath kept Thy people free,
Hath shown Thy mercies tender.
Thou hast redeemed us with Thy blood,
Thou art our Joy, our only Good,
In life and death our Savior.Lord Holy Ghost, our thanks to Thee
In this new year we render,
For Thou hast led our eyes to see
Thy truth in all its splendor
And thus enkindled from above
Within our hearts true faith and love
And other Christian virtues.Our faithful God, we cry to Thee:
Still bless us with Thy favor,
Blot out all our iniquity,
And hide our sins forever.
Grant us a happy, good new year
And, when the hour of death draws near,
A peaceful, blest departure.
Mondays with Martin
Luther’s Genesis Commentary (Chapters 4-6)
Note bene: you may have to come back to this one!
CHAPTER IV.
IV. CAIN MURDERS HIS BROTHER; CALLED TO ACCOUNT.
A. HOW CAIN MURDERED HIS BROTHER.
1. What moved Cain to commit murder 107.
2. Cain’s hypocritical actions in concealing his anger that he might the more easily commit the murder 108-109.
* Cain the picture of all hypocrites 110-129.
* The attitude of hypocrites to their neighbors. Also, how we are to view the efforts of the pope and bishops in behalf of peace and unity 111-112.
* Against what people we should most guard 112.
3. How Cain listened to no warning in his thoughts of murder 113.
* Complaint of the world’s attitude to good admonition 114.
* The ways of the hypocrite. Also, why falsehood wears a friendly aspect 115.
4. Whether Cain’s passion to murder Abel was noticeable 115.
5. Cain took no notice of Abel’s sighing and praying 116.
* The origin of man’s cruel and tyrannical nature 117.
B. HOW CAIN WAS CALLED TO ACCOUNT, AND HIS BEHAVIOR.
1. Who questioned Cain, and his defiant actions 118.
2. Cain accused himself most when he tried to clear himself 119.
* Liars speak against themselves, as is proved by examples 119-120.
3. Cain’s vindication more foolish than that of the first parents in paradise 121.
* St. Martin will absolve the devil if he repents 122.
* Whoever excuses his sin follows the example of Satan and makes his case worse 123.
4. How Cain heaps sin upon sin 124.
5. Cain despairs and is in a worse state than our first parents after their fall 125.
6. How Cain placed himself in a position where nothing could help him 126.
7. Gently accused, and yet defiant 127.
8. Cain has not the least reverence for God or his father 128.
* This is a picture of all hypocrites 129.
9. How his defense ends 130.
* How man ought to act when his conscience accuses him of sin 131.
* The hypocrite’s actions when his conscience is awakened, and what he is to do 132-133.
10. In Cain’s defense wickedness and folly are mingled 134.
* How God reveals hypocrites 135.
* Moses says much in few words 136.
* Whether Abel and our first parents anticipated Cain’s murder 137.
* Without a thought of what might restrain him, Cain commits the deed 138.
* The picture of the sacrifice of Iphigenia applied to Moses’ description of Cain’s murder 139-140.
* Cain’s is no ordinary murder, and how he differs from other murderers 141.
* The hypocrite’s hatred is different from other hatred, and is found among the Jews and the Papists 142-143.
* Cain the father of all murderers 144.
* How the first parents felt over this whole affair 145.
a. Their grief was so great that they could not have endured without special divine comfort 146.
b. Their severe trial in view of the first sin 147.
c. Very likely because of this murder they refrained so long from bearing children 148.
* Whether the first parents had at the time more children than Cain and Abel 148.
* Why Cain slew Abel, and how he did it 149.
11. The time and occasion when Cain was called to account 150.
12. Adam with the authority of God calls Cain to account 152.
IV. HOW CAIN MURDERED HIS BROTHER AND WAS REQUIRED TO GIVE AN ACCOUNT, AND HOW HE CONDUCTED HIMSELF.
A. How Cain Murdered His Brother.
V. 8a. And Cain told (talked with) Abel his brother.
107. Our translation adds that Cain said: “Let us go out doors.” But this is one of the comments of the rabbins, whose relative claim to credit I have fully shown on a previous occasion. Lyra, following the invention of Eben Ezra, relates that Cain told his brother how severely he had been rebuked of the Lord. But who would believe statements for which there is no authority in the Scriptures? We hold therefore to an explanation which has the warrant of the Scriptures, namely that Cain, finding himself rejected of God, indulged his anger, and added to his former sins contempt of his parents and of the Word, thinking within himself: “The promised seed of the woman belongs to me as the first-born. But my brother, Abel, that contemptible, good-for-nothing fellow, is evidently preferred to me by divine authority, manifest in the fire consuming his sacrifice. What shall I do, therefore? I will dissemble my wrath until an opportunity of taking vengeance shall occur.”
108. Therefore the words, “Cain told Abel his brother,” I understand to mean that Cain, dissembling his anger, conducted himself toward Abel as a brother, and spoke to him and conversed with him, as if he bore with good nature the sentence pronounced upon him by God. In this manner also Saul simulated an attitude of kindness toward David. “I know well,” said Saul, “that thou shalt surely be king,” 1 Sam 24, 20; and yet he was all the while planning to prevent this by killing David. Just so Cain now conversed with Abel his brother, and said: I see that thou art chosen of the Lord; I envy thee not this divine blessing, etc. This is just the manner of hypocrites. They pretend friendship until an opportunity of doing the harm they intend presents itself.
109. That such is the true sense of the passage, all the circumstances clearly show. For if Adam and Eve could have gathered the least suspicion of the intended murder, think you not that they would either have restrained Cain or removed Abel, and placed the latter out of danger? But as Cain had altered his countenance and his deportment toward his brother, and had talked with him in a brotherly manner, they thought all was safe, and the son bowed to and acquiesced in the admonition of his father. The appearance deceived Abel also, who, if he had feared anything like murder from his brother, would doubtless have fled from him, as Jacob fled from Esau when he feared his brother’s wrath. What, therefore, could possibly have come into the mind of Jerome when he believed the rabbins, who say Cain was expostulating with his brother?
110. Accordingly, Cain is the image and picture of all hypocrites and murderers, who kill under the show of godliness. Cain, possessed by Satan, hides his wrath, waiting the opportunity to slay his brother Abel; meanwhile he converses with him, as a brother beloved, that he might the sooner lay his hands upon him unawares.
111. This passage, therefore, is intended for our instruction in the ways of murderers and hypocrites. Still Cain talks in a brotherly manner with his brother, and, on the other hand, Abel still trusts Cain as a brother should trust a brother; and thus he is murdered, and the pious parents meanwhile are deceived.
Just so the pope and the bishops of our day talk and confer much concerning the peace and concord of the Church. But he is most assuredly deceived who does not understand that the exact opposite is planned. For true is that word of the Psalm, “The workers of iniquity speak peace with their neighbors, but mischief is in their hearts,” Ps 28, 3. For it is the nature of hypocrites that they are good in appearance, speak kindly to you, pretend to be humble, patient and charitable, give alms, etc.; and yet, all the while they plan slaughter in their hearts.
112. Let us learn, then, to know a Cain and especially to beware when he speaks kindly, and as brother to brother. For it is in this way that our adversaries, the bishops and the pope, talk with us in our day, while they pretend a desire for concord, and seek to bring about doctrinal harmony. In reality, if an opportunity of seizing us and executing their rage upon us should present itself, you would soon hear them speak in a very different tone. Truly, “there is death in the pot,” 2 Kings 4, 40; and under the best and sweetest words there lies concealed a deadly poison.
V. 8b. And it came to pass, when they were in the field, that Cain rose up against Abel his brother, and slew him.
113. Here you see the deceptive character of those alluring words. Cain had been admonished by his father with divine authority to guard against sin in the future, and to expect pardon for that of the past. But Cain despises the twofold admonition, and indulges his sin, as all the wicked do. For true is the saying of Solomon, “When the wicked cometh, there cometh also contempt, and with ignominy cometh reproach,” Prov 18, 3.
114. Our ministry at the present day deserves no blame. We teach, we exhort, we entreat, we rebuke, we turn ourselves every way, that we may recall the multitude from security to the fear of God. But the world, like an untamed beast, still goes on and follows not the Word, but its own lusts, which it tries to smooth over by a show of uprightness. The prophets and the apostles stand before us as examples, and our own experience is instructive, also. Our adversaries, so often warned and convicted, know they are doing wrong, and yet they do not lay aside their murderous hate.
115. Learn, then, what a hypocrite is; namely, one who lays claim to the worship of God and to charity, and yet, at the same time, destroys the worship of God and slaughters his brother. And all this semblance of good-will is only intended to bring about better opportunities of doing harm. For, if Abel had foreseen the implacable wrath and the truly diabolical anger, he would have saved himself by flight. But as Cain betrayed no such anger, uttered a friendly greeting and manifested his usual courtesy, Abel perished before he felt any fear.
116. There is no doubt that Abel, when he saw his brother rising up against him, entreated and implored him not to pollute himself with this awful sin. However, a mind beset by Satan pays no regard to entreaties, nor heeds uplifted hands, but as a father’s admonition had been disregarded, so now the brother is spurned as he pleads upon his knees.
117. Light is cast here upon the bondage to Satan by which our nature, entangled in sins, is oppressed. Hence Paul’s expression, “children of wrath,” Eph 2, 3, and the declaration that such are taken captive by Satan unto his will, 2 Tim 2, 26. For when we are mere men; that is, when we apprehend not the blessed seed by faith, we are all like Cain, and nothing is wanting but an opportunity. For nature, destitute of the Holy Spirit, is impelled by that same evil spirit which impelled wicked Cain. If, however, there were in any one those ample powers, or that free will, by which a man might defend himself against the assaults of Satan, these gifts would most assuredly have existed in Cain, to whom belonged the birthright and the promise of the blessed seed. But in that very same condition are all men! Unless nature be helped by the Spirit of God, it cannot maintain itself. Why, then, do we absurdly boast of free-will? Now follows another remarkable passage.
B. How Cain Had to Give an Account, and His Conduct.
V. 9. And Jehovah said unto Cain, Where is Abel thy brother? And he said, I know not: Am I my brother’s keeper?
118. Good God! into what depth of sin does our miserable nature fall when driven onward by the devil. Murder had been committed on a brother, and perhaps murdered Abel lay for days unburied. Thereupon, as Cain returned to his parents at the accustomed time, and Abel returned not with him, the anxious parents asked him: Cain, thou art here, but where is Abel? Thou hast returned home, but Abel has not returned. The flock is without their shepherd. Tell us therefore, where thy brother is. Upon this, Cain, becoming abusive, makes answer to his parents, by no means with due reverence, “I know not: Am I my brother’s keeper?”
119. But it happened to Cain as to all the wicked, that by excusing himself he accused himself, according to the words of Christ, “Out of thine own mouth will I judge thee, thou wicked servant,” Luke 19, 22. Also the heathen had a striking proverb among them, “A liar ought to have a good memory.” Such was the judgment of heathen men, though they knew nothing of the judgment of God and of conscience, and had nothing to guide their judgment but their experience in civil affairs. And true it is that liars run much risk of being discovered and unmasked. Hence the Germans have the proverb, “A lie is a very fruitful thing.” For one lie begets seven other lies, which become necessary to uphold the first lie. And yet it is impossible, after all, to prevent conscience from arousing and betraying itself at times, if not in words, then in gestures. This is proved by numberless examples. I will cite only one example here:
120. In Thuringia there is a small town in the district of Orla, called Neustadt. In this town a harlot had murdered her infant, to which she had secretly given birth, and had thrown it, after the murder, into a neighboring fishpond. Accidentally the little piece of linen in which she had wrapped the infant, brought the horrid deed to light. The case was brought before the magistrate; and as the simple men of the place knew no better means of investigating the crime, they called all the young women of the town into the town hall and closely examined them, one by one. The face and the testimony of each one of these proclaimed her innocent. But when they came to her who was the real perpetrator of the deed, she did not wait for questions to be put to her, but immediately declared aloud that she was not the guilty person. The contrast she presented to the others in making such haste to defend herself, confirmed the suspicion of the magistrates. At once she was seized by the constables and put to death.
Indeed, instances are innumerable and of daily occurrence which show that people, in their eagerness to defend themselves, accuse themselves. Sin may, indeed, lie asleep, but that word which we have just heard, is true. It lies at the door.
121. Just so in the present case. Cain thinks he has made an effectual excuse for himself by saying that he is not his brother’s keeper. But does he not confess by the very word “brother” which he takes upon his lips that he ought to be his keeper? Is not that equal to accusing himself, and will not the fact that Abel is nowhere in evidence arouse the suspicion in the minds of his parents that he has been murdered? Just so also Adam excuses himself in paradise, and lays all the blame on Eve. But this excuse of Cain is far more stupid; for while he excuses his sin he doubles it, whereas the frank confession of sin finds mercy and appeases wrath.
122. It is recorded in the history of St. Martin, that when he absolved certain notorious sinners, he was rebuked by Satan for doing so. St. Martin is said to have replied, “Why, I would absolve even thee, if thou wouldst say from thy heart, I repent of having sinned against the Son of God, and I pray for pardon.” But the devil never does this. For he persists in committing sin and defending the same.
123. All liars and hypocrites imitate Cain their father, by either denying their sin or excusing it. Hence they cannot find pardon for their sins. And we see the same in domestic life. By the defense of wrong-doing, anger is increased. For whenever the wife, or the children, or the servants, have done wrong, and deny or excuse their wrong-doing, the father of the family is the more moved to wrath; whereas, on the other hand, confession secures pardon or a lighter punishment. But it is the nature of hypocrites to excuse and palliate their sin or to deny it altogether and under the show of religion, to slay the innocent.
124. But here let us survey the order in which sins follow each other and increase. First of all Cain sins by presumption and unbelief when, priding himself on the privilege of his birthright, he takes it for granted that he shall be accepted of God on the ground of his own merit. Upon this pride and self-glorification immediately follow envy and hatred of his brother, whom he sees preferred to himself by an unmistakable sign from heaven. Upon this envy and hatred follow hypocrisy and lying. Though he designs to murder his brother, he accosts him in a friendly manner and thereby throws him off his guard. Hypocrisy is followed by murder. Murder is followed by the excusing of his sin. And the last stage is despair, which is the fall from heaven to hell.
125. Although Adam and Eve in paradise did not deny their sin, yet their confession was lukewarm, and the sin was shifted from the one to the other. Adam laid it on Eve, and Eve on the serpent. But Cain went even farther, for he not only did not confess the murder he had committed, but disclaimed responsibility for his brother. And did not this at once prove his mind to be hostile against his brother? Therefore, though Adam and Eve made only a half-hearted confession, they had some claim to pardon, and in consequence were punished with less severity. But Cain, because he resolutely denied his sin, was rejected, and fell into despair.
And the same judgment awaits all the sons of Cain, popes, cardinals, and bishops, who, although they plan murder against us day and night, say likewise, “I know not: Am I my brother’s keeper?”
126. There was a common proverb of old, “What is it to the Romans that the Greeks die?” So we think that our dangers and calamities only belong to ourselves. But how does this principle agree with the commandment of God? For his will is that we should all live together, and be to each other as brethren. Cain, therefore, by this very saying of his, heavily accuses himself when he makes the excuse that the custody of his brother was no affair of his. Whereas, if he had said to his father, “Alas, I have slain Abel, my brother. I repent of the deed I have done. Return upon me what punishment thou wilt,” there might have been room for a remedy; but as he denied his sin, and, contrary to the will of God, disclaimed responsibility for his brother altogether, there was no place left for mercy or favor.
127. Moreover, Moses took special pains in the preparation of this account, that it might serve as a witness against all hypocrites, and as a chronicle containing a graphic description of their character and of the ire to which they are aroused by Satan against God, his Word and his Church. It was not enough for this murderer that he had killed his brother, contrary to the command of God, but he added the further sin that he became filled with indignation and rage when God inquired of him concerning his brother. I say, “when God inquired of him,” because, although it was Adam who spoke these words to his son Cain, yet he spoke them by the authority of God and by the Holy Spirit. In view of so great a sin, was it not quite gentle to inquire, “Where is Abel thy brother?” And yet, to this word, which contained nothing severe, the hypocrite and murderer is ferocious and proud enough to reply, “I know not.” And he is indignant that he should be called to an account concerning the matter at all. For the reply of Cain is the language of one who resists and hates God.
128. But to this sin Cain adds one still worse. Justly under indictment for murder, he presently becomes the accuser of God, and expostulates with him: “Am I my brother’s keeper?” He prefaces his reply with no such expression of reverence or honor as is due both to God and to his father. He did not say, “Lord, I know not.” He did not say, “My Father, didst thou make me the keeper of my brother?” Such expressions as these would have indicated a feeling of reverence toward God or toward his parent. But he answers with pride as if he himself were the Lord, and plainly manifests that he felt indignation at being called to account by him who had the perfect right to do so.
129. This is a true picture of all hypocrites. Living in manifest sins, they grow insolent and proud, aiming all the while to appear righteous. They will not yield even to God himself and his Word when upbraided by them. Nay, they set themselves against God, contend with him, and excuse their sin. Thus David says, that God is judged of men, but that at length he clears and justifies himself, and prevails, Ps 51, 4. Such is the insolence of the hypocrites Moses has here endeavored to paint.
130. But what success has Cain with his attempt? This, that his powerful effort to excuse himself becomes a forcible self-accusation. Christ says, “Out of thine own mouth will I judge thee, thou wicked servant,” Lk 19, 22. Now, this servant wished to appear without guilt, saying: “I knew thee that thou art a hard man, reaping where thou didst not sow; and I was afraid, and hid thy talent,” Mt 25, 24-25. Could he have brought a stronger accusation against himself, in view of the fact that Christ immediately turns his words against him? Thereby Christ evidences the wisdom of the Holy Spirit.
131. Such illustrations help us to learn not to contend with God. On the contrary when you feel in your conscience that you are guilty, take heed with all your soul that you strive neither with God nor with men by defending or excusing your sin. Rather do this: When you see God point his spear at you, flee not from him; but, on the contrary, flee to him with a humble confession of your sin, and with prayer for his pardon. Then God will draw back his spear and spare you. But when, by the denial and excuse of your sin, you flee farther and farther from him, God will pursue you at close range with still greater determination, and bring you to bay. Nothing, therefore, is better or safer than to come with the confession of guilt. Thus it comes to pass that God’s victory becomes our victory through him.
132. But Cain and hypocrites in general do not this. God points his spear at them, but they never humble themselves before him nor pray to him for pardon. Nay, they rather point their spear at God, just as Cain did on this occasion. Cain does not say, “Lord, I confess I have killed my brother; forgive me.” On the contrary, though being the accused, he himself accuses God by replying, “Am I my brother’s keeper?” And what did he effect with his pride? His reply was certainly equal to the confession that he cared naught for the divine law, which says, “Thou shalt love thy neighbor as thyself,” Lev 19, 18. And again, “Do not unto another that which you would not have another do unto you,” Mt 7, 12. This law was not first written in the Decalog; it was inscribed in the minds of all men. Cain acts directly against this law, and shows that he not only cares nothing for it, but absolutely despises it.
133. In this manner, Cain represents a man who is not merely wicked, but who occupies such a height of wickedness as to combine hypocrisy with bloodshed, and yet is so eager to maintain the appearance of sanctity that he rather accuses God than concedes the justice of the accusation against himself. And this is what all hypocrites do. They blaspheme God and crucify his Son, and yet wish to appear righteous. For after their sins of murder, blasphemy and the like their whole aim is to seek means whereby to excuse and palliate the same. But the result always is that they betray themselves and are condemned out of their own mouths.
134. While Cain makes an effort to clear himself, he exhibits the foulest stains. He thinks he made a most plausible excuse when he said, “Am I my brother’s keeper?” But this very excuse becomes his most shameful accusation. The maxim of Hilary, that wickedness and stupidity always go hand in hand, finds unvarying application. If Cain had been as wise as he was wicked, he would have excused himself in quite a different manner. Now, under the operation of the divine rule that wickedness and stupidity are running mates, he becomes his own accuser. The same principle operates in favor of the truth, and makes her defense against all adversaries easy. Just as Cain betrayed by word and mien his indifference and hate toward his brother, so all adversaries of the truth betray their wickedness, the one in this way, the other in that.
135. Facts of importance and apt for instruction are, therefore, here set before us. And their general import is that God does not permit hypocrites to remain hidden for any length of time, but compels them to betray themselves just when they make shrewd efforts to hide their hypocrisy and crime.
136. Moses does not exhibit in his narrative the verbose diction characteristic of pagan literature, where we often find one and the same argument embellished and polished by a variety of colors. We find by experience that no human power of description can do justice to inward emotions. In consequence, verbosity, as a rule, comes short of expressing emotion. Moses employs the opposite method, and clothes a great variety of arguments in scant phraseology.
137. Above the historian used the expression, “when they were in the field.” Thereby Moses indicates that the murderer Cain had watched his opportunity to attack his brother when both were alone. All the circumstances plainly show that Abel was not idle at the time; for he was in the field, where he had to do the things his father committed to him. From Moses’ statement we may infer that Abel’s parents felt absolutely no fear of danger. For, although at the outset they had feared that the wrath of Cain would eventually break out into still greater sin, Cain, by his gentleness and pretended affection, prevented all suspicion of evil on the part of his parents. For had there been the least trace of apprehension, they certainly would not have permitted Abel to go from their presence alone. They would have sent his sisters with him as companions; for he no doubt had some. Or his parents themselves would have prevented by their presence and authority the perpetration of so great a crime. As already stated, also the mind of Abel was perfectly free from suspicion. For, had he suspected the least evil at the hand of his brother, he would doubtless have sought safety by flight. But after he had heard that Cain bore the judgment of God with composure, and did not envy the brother his honor, he pursued his work in the field with a feeling of security.
138. What orator could do justice to the scene which Moses depicts in one word: “Cain rose up against his brother?” Many descriptions of cruelty are to be found on every hand, but could any be painted as more atrocious and execrable than is the case here? “He rose up against his brother,” Moses writes. It is as if he had said, Cain rose up against Abel, the only brother he had, with whom he had been brought up and with whom he had lived to that day. But not only the relationship Cain utterly forgot; he forgot their common parents also. The greatness of the grief he would cause his parents by such a grave crime, never entered his mind. He did not think that Abel was a brother, from whom he had never received any offense whatever. For Cain knew that the honor of having offered the more acceptable sacrifice, proceeded not from any desire or ambition in Abel, but from God himself. Nor did Cain consider that he, who had hitherto stood in the highest favor with his parents, would lose that favor altogether and would fall under their deepest displeasure as a result of his crime.
139. It is recorded in history of an artist who painted the scene of Iphigenia’s sacrifice, that when he had given to the countenance of each of the spectators present its appropriate expression of grief and pain, he found himself unable to portray the vastness of the father’s grief, who was present also, and hence painted his head draped.
140. Such is the method, I think, Moses employs in this passage, when he uses the verb yakam, “Rose up against.” What tragical pictures would the eloquence of a Cicero or a Livy have drawn in an attempt to portray, through the medium of their oratory, the wrath of the one brother, and the dread, the cries, the prayers, the tears, the uplifted hands, and all the horrors of the other! But not even in that way can justice be done to the subject. Moses, therefore, pursues the right course, when he portrays, by a mere outline, things too great for utterance. Such brevity tends to enlist the reader’s undivided attention to a subject which the vain adornment of many words disfigures and mars, like paint applied to natural beauty.
141. This is true also of the additional statement, “He slew him.” Occasionally we see men start a quarrel and commit murder for a trivial cause, but no such ordinary murder is described here. Murderers of this kind immediately afterward are filled with distress; they grieve for the deeds they have done and acknowledge them to be delusions of the devil by which he blinded their minds. Cain felt no distress; he expressed no grief, but denied the deed he had done.
142. This satanic and insatiable hatred in hypocrites is described by Christ in the words, “When they kill you, they will think that they do God service,” Jn 16, 2. So the priests and the kings filled Jerusalem with the blood of the prophets and gloried in what they did as a great achievement; for they considered this as proof of their zeal for the Law and the house of God.
143. And the fury of popes and bishops in our day is just the same. They are not satisfied with having excommunicated us again and again, and with having shed our blood, but they wish to blot out our memory from the land of the living, according to the description in the Psalm, “Rase it, rase it, even to the foundation thereof,” Ps 137, 7. Such hatred is not human but satanic. For all human hatred becomes mellow in time; at all events, it will cease after it has avenged our injury and gratified its passion. But the hatred of these Pharisees assumes constantly larger dimensions, especially since it is smoothed over by a show of piety.
144. Cain, therefore, is the father of all those murderers who slaughter the saints, and whose wrath knows no end so long as there remains one of them, as is proved in the case of Christ himself. As for Cain, there is no doubt of his having hoped that by putting Abel to death he should keep the honor of his birthright. Thus, the ungodly always think that their cruelty will profit them in some way. But when they find that their hope is vain they fall into despair.
145. Now, when the fact of this shameful murder was made known to the parents, what do we think must have been the sad scenes resulting? What lamentations? What sighs and groans? But I dwell not on these things; they are for the man with the gifts of eloquence and imagination to describe. It was certainly a marvel that both parents were not struck lifeless with grief. The calamity was rendered the greater by the fact that their first-born, who had aroused so large hopes concerning himself, was the perpetrator of this horrible murder.
146. If, therefore, Adam and Eve had not been helped from above, they could never have been equal to this disaster in their home; for there is nothing like it in all the world. Adam and Eve were without that consolation which we may have in sudden and unexpected calamities, namely, that like evils have befallen others and have not come upon us alone. Our first parents had only two sons, though I believe that they had daughters also; and therefore they lacked such instances of grief in the human family as we have before our eyes.
147. Who can doubt, moreover, that Satan by this new species of temptation increased greatly the grief of our first parents? They no doubt thought, Behold, this is all our sin. We, in paradise, wished to become like God; but by our sin we have become like the devil. This is the case also with our son. We loved only this son, and made everything of him! Our other son, Abel, was righteous before us, above this son; but of his righteousness we made nothing! This elder son we hoped would be he who should crush the serpent’s head; but behold, he himself is crushed by the serpent! Nay, he himself has become like the serpent, for he is now a murderer. And whence is this? Is it not because he was born of us, and because we, through our sin, are what we are? Therefore it is to our flesh; therefore it is to our sin, that this calamity must be traced.
148. It is very probable, accordingly, and the events of the series of years which followed strengthen this probability, that the sorrowing parents, shaken to the core by their calamity, abstained for a long time from connubial intercourse. For it appears that when Cain committed this murder he was about thirty years of age. During this period some daughters were born unto Adam. In view of the subsequent statements, verse 17, that “Cain knew his wife,” he no doubt married a sister. Moreover, since Cain himself says in verse 14, “It shall come to pass that everyone that findeth me shall slay me”, and as it is further said in verse 15, “The Lord set a mark upon Cain, lest any finding him should kill him”—it appears most probable from all these circumstances that Adam had many children besides Cain and Abel, but these two only are mentioned, on account of their important and memorable history, and because these two were their first and most remarkable children. It is my full belief that the marriage of our first parents was most fruitful during the first thirty years of their union. Somewhere Calmana and Dibora are mentioned as daughters of Adam, but I know not whether the authors are worthy of credence. Inasmuch, therefore, as the birth of Seth is recorded as having taken place a long time after this murder, it seems to me very probable that the parents, distressed beyond measure at this monstrous crime in the bosom of their family, refrained for a long time from procreation. While Moses does not touch upon all these things, he intimates enough to arouse in the reader a desire to dwell upon the noteworthy events which the absence of detailed information permits us to survey only from a distance.
149. But I return to the text before us. Cain is an evil and wicked man, and yet, in the eyes of his parents, he is a divine possession and gift. Abel, on the contrary, is in the eyes of his parents nothing; but in the eyes of God he is truly a righteous man; an appellation with which also Christ honors him when he calls him “righteous Abel”! Mt 23, 35. This divine judgment concerning Abel, Cain could not endure, and, therefore, he thought that by murder not only the hatred against his brother could be satisfied, but also his birthright be retained. But he was far from thinking that was sin; as the first-born he thought he had exercised his right. He killed Abel, not with a sword, as I think, but with a club or a stone, for I hold that there were as yet no iron weapons.
150. After the murder, Cain remained unconcerned, for he thought the deed could be concealed by hiding the body, which he buried, or perhaps cast into a river, thinking that thus it would surely remain undiscovered by his parents.
When Abel, however, had been from home a longer time than had been his habit, the Holy Spirit prompted Adam to inquire of Cain concerning Abel, saying, “Where is Abel thy brother?” The above-mentioned utterance of Adam, “If not, sin lieth at the door,” was a prophecy which now began to come true. Cain thought he had laid his sin to rest, and all would thus remain hidden. And true it was that his sin did lie at rest, but it lay at rest “at the door.” And who opens the door? None other than the Lord himself! He arouses the sleeping sin! He brings the hidden sin to light!
151. The same thing must come to pass with all sinners. For, unless by repentance you first come to God, and yourself confess your sin to God, God will surely come to you, to disclose your sin. For God cannot endure that any one should deny his sin. To this fact the psalmist testifies: “When I kept silence, my bones wasted away through my roaring all the day long. For day and night thy hand was heavy upon me; my moisture was changed as with the drouth of summer.” Ps 32, 3-4. For, although sin has its sleep and its security, yet that sleep is “at the door”; it cannot long last, and the sin cannot remain hidden.
152. When Moses introduces Jehovah as speaking, I understand him to mean, as above, that it was Adam who spoke by the Holy Spirit in the place of God, whom he represented in his relation as father. The expression of the Holy Spirit, therefore, is intended to set forth the high authority of parents; when children dutifully hear and obey these, they hear and obey God. And I believe Adam knew by the revelation of the Holy Spirit that Abel had been slain by his brother; for his words intimate the commission of murder at a time when Cain still dissembled as to what he had done.
V. CAIN PUNISHED FOR HIS MURDER.
A. CAIN’S PUNISHMENT IN GENERAL.
1. By whom and how he is punished 153.
2. Why he was not put to death 153.
* The double grief of the first parents 154.
* What was Adam’s church and altar 155.
3. How Cain was excommunicated 156.
* God’s inquiry about Abel’s blood.
a. How unbelievers refer to it 157.
b. How a theologian should use it 158.
c. It is a great and important matter 159.
* How Abel’s death is to be viewed 159.
d. Why God does not inquire after the blood of beasts 160-161.
e. Whether this inquiry was from God direct or made through Adam 162-163.
f. How Cain felt upon this inquiry 164.
* The result of sin to murderers and other sinners 165-166.
* An evil conscience the result of evil-doing 166.
g. How to understand the statement that Abel’s blood crieth to heaven 167.
* How God’s children are to comfort themselves when the world oppresses them and seemingly God refuses to help 168-171.
h. This inquiry is a sign of God’s care for Abel 169.
* The blood of many Evangelical martyrs cry to the Papists 170.
* How God opportunely judges the afflictions of believers 171.
* Why God’s vengeance does not immediately follow 172.
i. The time this inquiry occurred 173.
* God indeed has regard for the sufferings and tears of his children 174.
* How sinners can meet the judgments of God 174.
4. The miserable life Cain must have led after his punishment 175.
B. CAIN’S PUNISHMENT IN DETAIL.
1. The Church suffered.
a. How Cain’s punishment and curse differed from Adam’s 176-178.
b. Why Cain’s person was cursed 178-179.
* The more Cain desired honor, the less he received 180.
* The beginning of both churches, the true and the false 181.
* Cain’s whole posterity perished in sin 181.
c. How his curse and punishment were lightened 182.
* Whether any of Cain’s posterity were saved, and holy 182.
* The way the heathen had part in the promise 182-185.
* The way Cain withheld his children from the true Church 185.
2. The Home suffered.
a. How this curse affected the earth 186-187.
b. Why Adam used such severe words in this curse 186.
c. How it caused the earth to be less fruitful 187.
* The difference between “Arez” and “Adama” 188.
3. The State suffered.
* What “No” and “Nod” mean, and how they differ 189-190.
* Cain’s sin punished in three ways and in each the sin was mitigated 191-193.
* Cain a fugitive and a wanderer.
a. This refers chiefly to the true Church, as is illustrated by many examples of the saints 194-195.
b. It refers less to the false 194-195.
c. Many take offense at this 196.
V. HOW CAIN WAS PUNISHED FOR HIS MURDER.
A. Cain’s Punishment in General.
153. If Eve overheard these words, what think you must have been the state of her mind! Her grief must have been beyond all description. But the calamity was brought home to Adam with even greater force. As he was the father, it fell to him to rebuke his son and to excommunicate him for his sin. Since, according to the ninth chapter, the law concerning the death-penalty for murderers was not promulgated until afterward when the patriarchs beheld murder becoming alarmingly frequent, Adam did not put Cain to death, but safeguarded his life in obedience to the prompting and direction of the Holy Spirit; still, it is a fact not to be gainsaid that the punishment ordained for him and all his posterity was anything but light. For in addition to that curse upon his body he suffered excommunication from his family, separation from the sight of his parents and from the society of his brothers and sisters, who remained with their parents, or in the fellowship of the Church.
154. Now, Adam could not have done all this, nor could Eve have heard it without indescribable anguish. For a father is a father, and a son is a son. Gladly would Adam have spared his son and retained him at home, as we now sometimes see murderers become reconciled to the brothers of their victims. But in this case no place was left for reconciliation. Cain is bidden at once to be a fugitive upon the face of the earth. The pain of the parents was doubled in consequence. They see one of their sons slain, and the other excommunicated by the judgment of God and cut off forever from the fellowship of his brethren.
155. Moreover, when we here speak of excommunication from the Church, it stands to reason that not our houses of worship, built in magnificent style and ample proportions out of hewn stone, are meant. The sanctuary, or church, of Adam was a certain tree, or a certain little hill under the open heaven, where they assembled to hear the Word of God and to offer their sacrifices, for which purpose they had erected altars. And when they offered their sacrifices and heard the Word, God was present, as we see from the experience of Abel.
Also elsewhere in the sacred story, mention is made of such altars under the open heaven, and of sacrifices made upon them. And, if we should come together at this day under the open sky to bend our knees, to preach, to give thanks, and to bless each other, a custom would be inaugurated altogether beneficial.
156. It was from a temple of this kind and from such a church, not a conspicuous and magnificent church at a particular place, that Cain was cast out. He was thus doubly punished; first, by a corporal penalty, because the earth was accursed to him, and secondly, by a spiritual penalty, because by excommunication, he was cast out from the temple and the church of God as from another paradise.
157. Lawyers also have drawn upon this passage, and quite properly brought out the fact that Jehovah first investigated the matter and then passed sentence. Their application is, that no one should be pronounced guilty until his case has been tried; until he has been called to the bar, proved guilty and convicted. This, according to a previous statement, was also done with Adam: “The Lord God called unto Adam, and said unto him. Where art thou?” Gen 3, 9. And further on: “I will go down now, and see whether they have done altogether according to the cry of it, which is come unto me; and if not, I will know,” Gen 11, 5; 18, 21.
158. However, dismissing the matter in its bearings upon public life, let us view its more attractive theological features. The element of doctrine and of hope is found in the fact that Jehovah inquires concerning the dead Abel. Clearly there is pointed out to us here the truth of the resurrection of the dead. God declared himself to be the God of Abel, although now dead, and he inquired for the dead, for Abel. Upon this passage we may establish the incontrovertible principle that, if there were no one to care for us after this life, Abel would not have been inquired for after he was slain. But God inquires after Abel, even when he had been taken from this life; he has no desire to forget him; he retains the remembrance of him; he asks: “Where is he?” God, therefore, we see, is the God of the dead. My meaning is that even the dead, as we here see, still live in the memory of God, and have a God who cares for them, and saves them in another life beyond and different from this corporal life in which saints suffer affliction.
159. This passage, therefore, is most worthy of our attention. We see that God cared for Abel, even when dead; and that on account of the dead Abel, he excommunicated Cain, and visited him, the living, with destruction in spite of his being the first-born. A towering fact this, that Abel, though dead, was living and canonized in another life more effectually and truly than those whom the pope ever canonized! The death of Abel was indeed horrible; he did not suffer death without excruciating torment nor without many tears. Yet it was a blessed death, for now he lives a more blessed life than he did before. This bodily life of ours is lived in sin, and is ever in danger of death. But that other life is eternal and perfectly free from trials and troubles, both of the body and of the soul.
160. No! God inquires not after the sheep and the oxen that are slain, but he does inquire after the men who are slain. Accordingly men possess the hope of a resurrection. They have a God who brings them back from the death of the body unto eternal life, a God who inquires after their blood as a most precious thing. The Psalmist says: “Precious in the sight of Jehovah is the death of his saints,” Ps 116, 15.
161. This is the glory of the human race, obtained for it by the seed of the woman which bruised the serpent’s head. The case of Abel is the first instance of such promise made to Adam and Eve, and God showed by the same that the serpent did not harm Abel, although it caused his murder. This was indeed an instance of the serpent’s “bruising the heel” of the woman’s seed. But in the very attempt to bite, its own head was crushed. For God, in answer to Abel’s faith in the promised seed, required the blood of the dead, and proved himself thereby to be his God still. This is all proved by what follows.
V. 10. And he said, What hast thou done? The voice of thy brother’s blood crieth unto me from the ground.
162. Cain’s sin hath hitherto lain at the door. And the preceding circumstances plainly show how hard he struggled to keep his sin asleep. For being interrogated by his father concerning his brother Abel and his whereabouts, he disclaimed knowledge of the matter, thus adding to murder lying. This answer of Cain is sufficient evidence that the above words were spoken by Adam in his own person, and not by God in his divine Majesty. For Cain believed that the deed was hidden from his father, as he was a mere man, while he could not have thought this of the divine Majesty. Therefore, had God spoken to him in his own person, he would have returned a different answer. But, as he thought himself dealing with a human being only, Cain denied his deed altogether, saying: “I know not. How numerous are the perils by which a man may perish. He may have been destroyed by wild beasts; he may have been drowned in some river; or he may have lost his life by some other death.”
163. Thus Cain thought that his father would think of any other cause of death than the perpetration of murder. But Cain could not deceive the Holy Spirit in Adam. Adam therefore, as God’s representative, arraigns him with the words, “What hast thou done?” As if he had said “Why dost thou persist in denying the deed; be assured thou canst not deceive God, who hath revealed to me all. Thou thinkest the blood of thy brother is hidden by the earth. But it is not so absorbed and concealed thereby as to prevent the blood crying aloud unto God.” That meant to awaken the sin lying at the door, and to drag it forth.
164. The text before us, then, provides much consolation against the enemies and murderers of the Church; for it teaches us that our afflictions and sufferings and the shedding of our blood fill heaven and earth with their cries. I believe, therefore, that Cain was so overwhelmed and confounded by these words of his father that, as if thunderstruck, he knew not what to say or what to do. No doubt his thoughts were, “If my father Adam knows about the murder which I have committed, how can I any longer doubt that it is known unto God, unto the angels, and unto heaven and earth? Whither can I flee? Which way can I turn, wretched man that I am?”
165. Such is the state of murderers to this day. They are so harassed with the stings of conscience, after the crime of murder has been committed, that they are always in a state of alarm. It seems to them that heaven and earth have put on a changed aspect toward them, and they know not whither to flee. A case in point is Orestes pursued by the furies, as described by the poets. A horrible thing is the cry of spilled blood and an evil conscience.
166. The same is true of all other atrocious sins. Those who commit them, experience the same distresses of mind when remorse lays hold of them. The whole creation seems changed toward them, and even when they speak to persons with whom they have been familiar, and when they hear the answers they make, the very sound of their voice appears to them altogether changed and their countenances seem to wear an altered aspect. Whichever way they turn their eyes, all things are clothed, as it were, in gloom and horror. So grim and fierce a monster is a guilty conscience! And, unless such sinners are succored from above, they must put an end to their existence because of their anguish and intolerable pain.
167. Again Moses’ customary conciseness is in evidence, which, however, is more effective than an excess of words. In the first place, he personifies a lifeless object when he attributes to blood a voice filling with its cries heaven and the earth. How can that voice be small or weak which, rising from earth, is heard by God in heaven? Abel, therefore, who when alive was patient under injuries and gentle and placid of spirit, now, when dead and buried in the earth, can not brook the wrong inflicted. He who before dared not murmur against his brother, now fairly shrieks, and so completely enlists God in his cause that he descends from heaven, to charge the murderer with his crime. Moses, accordingly, here uses the more pregnant term. He does not say, “The voice of thy brother’s blood speaketh unto me from the ground,” but, “The voice of thy brother’s blood crieth unto me.” It is a cry like the shout of heralds when they raise their voices to assemble men together.
168. These things are written, as I have observed, to convince us that our God is merciful, that he loves his saints, takes them into his special care, and demands an account for them; while, on the other hand, he is angry with the murderers of his saints, hates them and designs their punishment. Of this consolation we stand in decided need. When oppressed by our enemies and murderers, we are apt to conclude that our God has forgotten and lost interest in us. We think that if God cared for us, he would not permit such things to come upon us. Likewise, Abel might have reasoned: God surely cares nothing for me; for if he did, he would not suffer me thus to be murdered by my brother.
169. But only look at what follows! Does not God safeguard the interests of Abel better than he could possibly have done himself? How could Abel have inflicted on his brother such vengeance as God does, now that Abel is dead? How could he, if alive, execute such judgment on his brother as God here executes? Now the blood of Abel cries aloud, who, while alive, was of a most retiring disposition. Now Abel accuses his brother before God of being a murderer; when alive he would bear all the injuries of his brother in silence. For who was it that disclosed the murder committed by Cain? Was it not, as the text here tells us, the blood of Abel, fairly deafening with its constant cries the ears of God and men?
170. These things, I say, are all full of consolation; especially for us who now suffer persecution from the popes and wicked princes on account of our doctrine. They have practiced against us the utmost cruelty and have vented their rage against godly men, not in Germany only, but also in other parts of Europe. And all this sin is disregarded by the papacy, as if it were nothing but a joke. Nay, the Papists really consider it to be a service toward God, Jn 16, 2. All this sin, therefore, as yet “lieth at the door.” But it shall become manifest in due time. The blood of Leonard Kaiser, which was shed in Bavaria, is not silent. Nor is the blood of Henry of Zutphen, which was shed in Dietmar; nor that of our brother Anthony, of England, who was cruelly and without a hearing slain by his English countrymen. I could mention a thousand others who, although their names are not so prominent, were yet fellow-sufferers with confessors and martyrs. The blood of all these, I say, will not be silent; in due time it will cause God to descend from heaven and execute such judgment in the earth as the enemies of the Gospel will not be able to bear.
171. Let us not think, therefore, that God does not heed the shedding of our blood! Let us not imagine for a moment that God does not regard our afflictions! No! he collects all our tears, and puts them into his bottle, Ps 56, 8. The cry of the blood of all the godly penetrates the clouds and the heavens to the very throne of God, and entreats him to avenge the blood of the righteous, Ps 79, 10.
172. As these things are written for our consolation, so are they written for the terror of our adversaries. For what think you can be more horrible for our tyrants to hear than that the blood of the slain continually cries aloud and accuses them before God? God is indeed long-suffering, especially now toward the end of the world; and therefore sin lies the longer “at the door,” and vengeance does not immediately follow. But it is surely true that God is most grievously offended with all this sin, and that he will never suffer it to pass unpunished.
173. Such judgment of God on Cain, however, I do not believe to have been executed on the first day, but some time afterward. For it is God’s nature to be long-suffering, inasmuch as he waits for the sinner to turn. But he does not, on that account, fail to punish him. For he is the righteous judge both of the living and of the dead, as we confess in our Christian Faith. Such judgment God exercised in the very beginning of the world with reference to these two brothers. He judged and condemned the living murderer, and justified murdered Abel. He excommunicated Cain and drove him into such agonies of soul that the space of the whole creation seemed too narrow to contain him. From the moment Cain saw that God would be the avenger of his brother’s blood, he felt nowhere safe. To Abel, on the other hand, God gave for enjoyment the full width of earth and heaven.
174. Why, then, should we ever doubt that God ponders and numbers in his heart the afflictions of his people, and that he measures our tears and inscribes them on adamantine tablets? And this inscription the enemies of the Church shall never be able to erase by any device whatever except by repentance. Manasseh was a terrible tyrant and a most inhuman persecutor of the godly. And his banishment and captivity would never have sufficed to blot out these sins. But when he acknowledged his sin and repented in truth, then the Lord showed him mercy.
So Paul had, and so the pope and the bishops have now, only one way left them: to acknowledge their sin and to supplicate the forgiveness of God. If they will not do this, God in his wrath will surely require at their hands the blood of the godly. Let no one doubt this!
175. Abel is dead, but Cain is still alive. But, good God, what a wretched life is that which he lives! He might wish never to have been born, as he hears that he is excommunicated and must look for death and retribution at any moment. And in due time this will be the lot of our adversaries and of the oppressors of the Church.
B. Cain’s Punishment In Detail.
V. 11. And now cursed art thou from the ground, which hath opened its mouth to receive thy brother’s blood from thy hand;
176. We have heard, so far, of the disclosure of Cain’s sin through the voice of Abel’s blood, of his conviction by Adam his father, and of the decision rendered with reference to the two brothers, namely, that the one should be canonized, or declared a saint—the first fruits, as it were, of the blessed seed; but that the other, the first-born, should be condemned and excommunicated, as shall presently be shown. Now Moses mentions the penalties to be visited upon such fratricide.
177. First of all, we should mark as particularly worthy of note the discrimination exercised by the Holy Spirit. Previously, when the penalty for his sin was inflicted upon Adam, a curse was placed not upon the person of Adam, but only upon the earth; and even this curse was not absolute but qualified. The expression is this: “Cursed is the ground for thy sake”; and in the eighth chapter of the Romans, verse twenty, we read: “The creature was made subject to vanity, not willingly.” The fact is, that the earth, inasmuch as it bore guilty man, became involved in the curse as his instrument, just as also the sword, gold, and other objects, are cursed for the reason that men make them the instruments of their sin. With fine reasoning the Holy Spirit discriminates between the earth and Adam. He diverts the curse to the earth, but saves the person.
178. But in this instance the Holy Spirit speaks of Cain. He curses the person of Cain. And why is this? Is it because the sin of Cain, as a murderer, was greater than the sin of Adam and Eve? Not so. But because Adam was the root from whose flesh and loins Christ, that blessed seed, should be born. It is this seed, therefore, that was spared. For the sake of this seed, the fruit of the loins of Adam, the curse is transferred from the person of Adam to the earth. Thus, Adam bears the curse of the earth, but his person is not cursed; from his posterity Christ was to be born.
179. Cain, however, since he fell by his sin, must suffer the curse being inflicted upon his person. He hears it said to him, “Cursed art thou,” that we might understand he was cut off from the glory of the promised seed, and condemned never to have in his posterity that seed through which the blessing should come. Thus Cain was cast out from the stupendous glory of the promised seed. Abel was slain; therefore there could be no posterity from him. But Adam was ordained to serve God by further procreation. In Adam alone, therefore, after Cain’s rejection, the hope of the blessed seed rested until Seth was born unto him.
180. The words spoken to Cain, “Cursed art thou,” are few, but nevertheless entitled to a great deal of attention, in that they are equal to the declaration: Thou art not the one from whom the blessed seed is hoped for. With this word Cain stands cast out and cut off like a branch from the root, unable longer to hope for the distinction around which he had circled. It is a fact, that Cain craved the distinction of passing on the blessing; but the more closely he encircled it the more elusive it became. Such is the lot of all evildoers: their failure is commensurate with their efforts to succeed.
181. From this occurrence originate the two churches which are at war with each other: the one of Adam and the righteous, which has the hope and promise of the blessed seed; the other of Cain, which has forfeited this hope and promise through sin, without ever being able to regain it. For in the flood Cain’s whole posterity became extinct, so that there has been no prophet, no saint, no prince of the true Church who could trace his lineage back to Cain. All that was denied Cain and withdrawn from him, when he was told: “Cursed art thou.”
182. We find added, however, the words, “from the ground.” These words qualify the fearful wrath. For, if God had said, “from the heavens,” he would have deprived his posterity forever of the hope of salvation. As it is, the words, “from the ground,” convey, indeed, the menacing decision that the promise of the seed has been forfeited, but the possibility is left that descendants of Cain as individuals, prompted by the Holy Spirit, may join themselves to Adam and find salvation.
This, in after ages, really came to pass. While it is true the promise of the blessed seed was a distinction confined to the Jews, according to the statement in Psalm 147, 20: “He hath not dealt so with any nation,” the Gentiles, nevertheless, retained the privilege of beggars, so to speak. It was in this manner that the Gentiles, through divine mercy, obtained the same blessing the Jews possessed on the ground of the divine faithfulness and promise.
183. In like manner, all rule in the Church was absolutely denied also to the Moabites and Amorites; and yet many private individuals among them embraced the religion of the Jews. Thus, every right in the Church was taken away from Cain and his posterity absolutely, yet permission was left them to beg, as it were, for grace. That was not taken from them. Cain, because of his sin, was cast out from the right of sitting at the family table of Adam. But the right was left him to gather up, doglike, the crumbs that fell from his father’s table, Mt 15, 26-27. This is signified by the Hebrew expression min haadama, “From the ground.”
184. I make these observations because there is a great probability that many of the posterity of Cain joined themselves to the holy patriarchs. But their privileges were not those of an obligatory service toward them on the part of the Church, but mere toleration of them as individuals who had lost the promise that the blessed seed was to spring from their flesh and blood. To forfeit the promise was no trifle; still, even that curse was so mitigated as to secure for them the privilege of beggars, so that heaven was not absolutely denied them, provided they allied themselves with the true Church.
185. But this is what Cain, no doubt, strove to hinder in various ways. He set up new forms of worship and invented numerous ceremonies, that thereby he might also appear to be the Church. Those, however, who departed from him and joined the true Church, were saved, although they were compelled to surrender the distinction that Christ was to be born from their flesh and blood. But let us now return to the text.
186. Moses here uses a very striking personification. He represents the earth as a dreaded beast when he speaks of her as having opened her mouth and swallowed the innocent blood of Abel. But why does he treat the earth so ruthlessly since all this was done without her will? Yes, being a creature of God which is good, did not all transpire in opposition to her will and in spite of her struggle against it, according to Paul’s teaching: “The earth was made subject to vanity, not willingly,” Rom 8, 20. My reply is: The object was to impress Adam and all his posterity, so that they might live in the fear of God and beware of murder. The words of Adam have this import “Behold the earth hath opened her mouth and swallowed the blood of thy brother; but she ought to have swallowed thee, the murderer. The earth is indeed a good creature, and is good to the good and godly; but to the wicked she is full of pitfalls.” It is for the purpose of inspiring murderers with fear and dread that these terrifying words were spoken. Nor is there any doubt that Cain, after hearing the words from an angry father, was overwhelmed with terror and confusion, not knowing whither to turn. The expression, “which hath opened its mouth to receive thy brother’s blood from thy hand,” is, indeed, terrifying, but it portrays the turpitude of the fratricidal deed better than any picture.
V. 12a. When thou tillest the ground, it shall not henceforth yield unto thee its strength.
187. The Lord said above to Adam, “Thorns also and thistles shall it bring forth to thee.” But the words spoken to Cain are different. As if he had said, “Thou hast watered and fertilized the earth, not with healthful and quickening rain, but with thy brother’s blood. Therefore the earth shall be to thee less productive than to others. For the blood thou hast shed shall hinder the strength and the fruitfulness of the earth.” This material curse is the second part of the punishment. The earth, although alike cultivated by Adam and Cain, should be more fruitful to Adam than to Cain and yield its return to the former for his labors. But to the labors of Cain it should not yield such returns, though by nature desirous to give in proportion to its fruitfulness and strength, because it was hindered by the blood spilled by Cain.
188. Here we must offer a remark of a grammatical nature. In the present passage Moses terms the earth haadama. In the passage following, “A fugitive and a wanderer shalt thou be in the earth” he uses the term arez. Now adama signifies, according to grammatical interpreters, that part of the earth which is cultivated, where trees grow and other fruits of the earth adapted for food. But arez signifies the whole earth, whether cultivated or uncultivated. This curse, therefore, properly has reference to the part of the earth cultivated for food. And the curse implies that where one ear of wheat brings forth three hundred grains for Adam, it should bring forth scarcely ten grains for Cain the murderer; and this for the purpose that Cain might behold on every side God’s hatred and punishment of the shedding of blood.
V. 12b. A fugitive and a wanderer (vagabond) shalt thou be in the earth.
189. This is a third punishment resting on murderers to our day. For, unless they find reconciliation, they have nowhere a fixed abode or a secure dwelling-place.
We find here, in the original, two words, No Vanod, signifying vagabond and fugitive. The distinction I make between them is, that No designates the uncertainty of one’s dwelling-place. An illustration is furnished by the Jews, who have no established habitation, but fear every hour lest they be compelled to wander forth. Nod, on the other hand, signifies the uncertainty of finding the dwelling-place sought; with the uncertainty of a present permanent dwelling-place there is linked the uncertainty of a goal to strive for when the present uncertain dwelling-place must be abandoned. Thus, the punishment contains two features, the insecurity of the present dwelling-place and a lack of knowledge whither to turn when thrust forth from the insecure abode of the present. In this sense the term is used in Psalm 109, 10: “Let his children be continually vagabonds.” That means, Nowhere shall they find a certain abode; if they are in Greece this year, they shall migrate to Italy the next, and so from place to place.
190. Just such is evidently the miserable state of the Jews at the present day. They can fix their dwelling-place nowhere permanently. And to such evil God adds this other in the case of Cain, that when he should be driven from one place of abode he should not know where to turn, and thus should live suspended, as it were, between heaven and earth, not knowing where to abide nor where to look for a permanent place of refuge.
191. In this manner the sin of Cain was visited with a threefold punishment. In the first place he was deprived of all spiritual or churchly glory; for the promise that the blessed seed was to be born from his posterity, was taken from him. In the second place, the earth was cursed, which is a punishment affecting his home life. The third punishment affects his relations to the community, in that he must be a vagabond without a fixed abode anywhere.
192. Notwithstanding, an open door of return into the Church is left, but without a covenant. For, as has been explained, in the event that any one of Cain’s posterity should ally himself with the true Church and the holy fathers, he was saved. Thus the Home is left, but without a blessing; and the State is left so that he may found a city and dwell there, but for how long, is uncertain. Without exaggeration, therefore, he may be likened to a beggar in Church, Home and State.
193. This punishment is mitigated by the prohibition to slay him forthwith after the commission of the murderous deed, a law providing for the punishment of murderers which was reserved for a later day. Cain was saved that he might be an example for others, to teach them to fear God and to beware of murder. So much about the sin, arraignment, and punishment of Cain.
194. But there are some who reply that, the godly, likewise sometimes endure these same curses, while the wicked, on the contrary, are free from them. Thus, Paul says that he also “wandered about and had no certain dwelling-place,” 1 Cor 4, 11. Such is even our condition to-day, who are teachers in the churches. We have no certain dwelling-place; either we are driven into banishment or we expect banishment any hour. Such was the lot also of Christ, the apostles, the prophets, and the patriarchs.
195. Concerning Jacob the Scriptures say “The elder shall serve the younger,” Gen 25, 23. But does not Jacob become a servant when we see him, from fear of his brother, haste away into exile? Does he not, on his return home, supplicate his brother and fall on his knees before him? Is not Isaac also seen to be a most miserable beggar? Gen 6, 1-35. Abraham, his father, goes into exile among the Gentiles and possesses not in all the world a place to set his foot, as Stephen says, Acts 7, 1-5. On the other hand, Ishmael was a king, and had the princes of the land of Midian as his offspring before Israel entered into the land of promise, Gen 25, 16. Thus, as we shall see a little later, Cain first built the city of Enoch, and, furthermore, became the ancestor of shepherds, workers in metals, and musicians. All this appears to prove that it is a mistake to attribute to Cain and his posterity a curse. The curse seems to rest with weight upon the true Church, while the wicked appear to thrive and flourish.
196. These things are often a stumbling-block, not to the world only, but even to the saints, as the Psalms in many places testify. And the prophets, also, are frequently found to grow indignant, as does Jeremiah, when they see the wicked possess freedom as it were from the evils of life, while they are oppressed and afflicted in various ways. Men may therefore inquire, Where is the curse of the wicked? Where is the blessing of the godly? Is not the converse the truth? Cain is a vagabond and settled nowhere; and yet Cain is the first man that builds a city and has a certain place to dwell in. But we will answer this argument more fully hereafter. We will now proceed with the text of Moses.
VI. CAIN’S CONDUCT WHEN PUNISHED.
1. How he despaired. “My punishment is greater” etc.
a. These words have greatly perplexed interpreters 197.
b. The way Augustine explains them 197.
c. The explanation of the rabbins 198.
* How the rabbins pervert the Scriptures and whence their false comments 198-199.
d. Why the rabbins’ interpretation cannot be accepted 200.
e. The true understanding of these words 201.
* The punishment troubles Cain more than his sin 201.
f. What makes these words difficult 202.
* The right understanding of the words “Minso” and “Avon” 202-203.
* Grammarians cannot get at the right meaning of the Scriptures 204.
* How we should proceed in interpreting Scripture 204.
2. How Cain viewed his political punishment 205.
3. How he viewed his ecclesiastical punishment 206.
* Why Cain was excommunicated by Adam 206-207.
* In what sense Cain was a fugitive and a wanderer 208-209.
* Adam received his punishment in a better way 210.
* The meaning of being a fugitive and a wanderer. How the same is found among the papists 211-212.
* The grace of God was guaranteed to Seth and his posterity 212.
* Why no temptation can harm believers 212.
4. Cain’s fear that in turn he would be slain 213.
* God shows Cain a double favor in his punishment. Why he does this 213.
* Whether any of Cain’s posterity, under the Old Testament, were saved 214-215.
5. Whether Cain prayed that he might die, as Augustine, Lyra and others relate 216-217.
* The fables of the rabbins cause Luther double work and why he occasionally cites them 218.
* Whether God changed his judgment upon Cain 219.
* Why God still showed Cain incidental grace 219.
* The fables of the Jews concerning Cain’s death and Lamech’s punishment 220-221.
* It is foolish to dispute concerning the sevenfold vengeance to be visited upon the one who slew Cain 222.
* The divine promises.
a. They are twofold, of the law and of grace 223.
b. The promise Adam received 224.
c. Whether God gave Cain one of these promises 224-225.
d. The kind of promises well organized police stations have 226.
e. The promises the Church has 227.
f. Cain’s promise is temporal, incidental and incomplete 227.
* Was Cain murdered 228.
6. How Cain had cause to fear, even though there were no people on the earth except Adam and Eve and his sisters 229-230.
* The sign that is put upon Cain.
a. Can anything definite be said of it. What the fathers thought of it 231.
b. Why this sign was placed upon him 232.
c. How he had to carry it his whole life 232.
d. How the sign was a confirmation and a promise of the law 233.
7. Of Cain’s departure, and his excommunication from the presence of Jehovah.
a. The first parents in obedience to God made Cain an outcast 234-235.
b. How the first parents overcame their parental affections in expelling Cain 236.
* What should urge men to flee from their false security 237.
c. His expulsion must have pierced Cain to the heart 238.
* What is the presence of Jehovah 238.
d. How he went from the presence of Jehovah, to be without that presence 239.
e. It was a sad departure, both for Cain and his parents 240.
f. Whither he resorted 241.
* What meaning of “in the land of Nod” 241.
* Of Paradise.
(1) The deluge very likely destroyed paradise 241.
(2) Where was paradise 242.
* Of the Deluge.
(1) The deluge destroyed paradise 243.
* Cain lived where Babylon was built later 244.
(2) The deluge gave the earth an entirely different form 244.
VI. CAIN’S CONDUCT UPON BEING PUNISHED.
V. 13. And Cain said unto Jehovah, My punishment (iniquity) is greater than I can bear (than can be remitted).
197. Here Moses seems to have fixed a cross for the grammarians and the rabbins; for they crucify this passage in various ways. Lyra recites the opinions of some who see in this passage an affirmation, considering it to mean that in his despair Cain claimed his sin to be greater than could be pardoned. This is our rendering. Augustine likewise retained this view of the passage, for he says, “Thou liest, Cain; for the mercy of God is greater than the misery of all the sinners.”
198. The rabbins, however, expound the passage as a denial in the form of a question, as if he had said, “Is my iniquity greater than can be remitted?” But if this rendering be the true one, Cain not only does not acknowledge his sin, but excuses it and, in addition, insults God for laying upon him a punishment greater than he deserves. In this way the rabbins almost everywhere corrupt the sense of the Scriptures. Consequently I begin to hate them, and I admonish all who read them, to do so with careful discrimination. Although they did possess the knowledge of some things by tradition from the fathers, they corrupted them in various ways; and therefore they often deceived by those corruptions even Jerome himself. Nor did the poets of old so fill the world with their fables as the wicked Jews did the Scriptures with their absurd opinions. A great task, therefore, is incumbent upon us in endeavoring to keep the text free from their comments.
199. The occasion for all this error is the fact that some men are competent to deal only with grammatical questions, but not with the subject matter itself; that is, they are not theologians at the same time. The inevitable result is mistakes and the crucifixion of themselves as well as of the Scriptures. For how can any one explain what he does not understand? Now the subject matter in the present passage is that Cain is accused in his own conscience. And no one, not only no wicked man, but not even the devil himself, can endure this judgment; as James witnesses, “The devils also believe and tremble before God,” Jas 2, 19. Peter also says, “Whereas angels which are greater in power and might cannot endure that judgment which the Lord will exercise upon blasphemers,” 2 Pet 2, 11. So also Manasseh in his prayer, verses 4 and 5, confesses that all men tremble before the face of the Lord’s anger.
200. All this is sufficient evidence that Cain, when arraigned by God, did not have courage to withstand and to argue with him. For God is an almighty adversary; the first assault he makes is upon the heart itself when he takes the conscience into his grasp. Of this the rabbins know nothing, nor can they understand it; in consequence they speak of this arraignment as if it took place before men, where the truth is either denied or facts are smoothed over. This is impossible when God arraigns men; as Christ says in Matthew 12, 37, “By thy words thou shalt be justified and by thy words thou shalt be condemned.”
201. Cain thus acknowledges his sin, although it is not so much the sin he grieves over as the penalty inflicted. The statement, then, is to be understood in the affirmative, and it reveals the horrors of despair.
A further proof of Cain’s despair is, that he does not utter one word of reverence. He never mentions the name of God or of his father. His conscience is so confused and so overwhelmed with terror and despair that he is not able to think of any hope of pardon. The Epistle to the Hebrews gives the same description of Esau when it states that he “for one mess of meat, sold his own birthright. For ye know that even when he afterward desired to inherit the blessing, he was rejected; for he found no place for change of mind, though he sought it diligently with tears,” Heb 12, 16-17. Thus in the present instance, Cain feels his punishment, but he grieves more for his punishment than for his sin. And all persons, when in despair, do the same.
202. The two original words of this passage, minneso and avon, are a pair of crosses for grammarians. Jerome translates this clause, “My iniquity is greater than can be pardoned.” Sanctes, the grammarian of Pagnum, a man of no mean erudition and evidently a diligent scholar, renders the passage, “My punishment is greater than I can bear.” But by such a rendering we shall make a martyr of Cain and a sinner of Abel. Concerning the word nasa, I have before observed that when it is applied to sin it signifies, to lift sin up, or off, or on high; that is, to take it out of the way. Similarly the figure has found currency among us: the remission of sins, or to remit sin. In the Thirty-second Psalm, verse one, we find the expression, Aschre Nesu Pascha. This, literally translated, would make: Being blessed through the removal of crime, or sin. We make it: Blessed is he whose transgression is forgiven, or taken away. The same is found in Isaiah 33, 24, The people that dwell therein shall be Nesu Avon, that means, relieved from sin—shall be the people whose sin is forgiven.
203. The other original term, avoni, grammarians derive from the verb anah, which signifies “to be afflicted,” as in Zechariah 9, 9: “Behold thy king cometh unto thee lowly (or afflicted).” Our translation renders it “meek.” Likewise in Psalms 132, 1: “Jehovah, remember for David all his affliction.” From the same root is derived the expression, “low estate,” or “lowliness,” used by the Virgin Mary in her song, Lk 1, 48. This fact induces Sanctes to render it “punishment.”
But here avoni signifies “iniquity” or “sin,” as it does also in many other passages of the Holy Scriptures, which appears more plainly from the verb “remit,” which stands connected with it.
204. Hence it is that grammarians, who are nothing but such and know nothing of the divine things, find their crosses in all such passages, and crucify, not only the Scriptures, but themselves and their hearers as well. In the interpretation of the Holy Scriptures, the sense is first to be determined; and when that appears in all respects consistent with itself, then the grammatical features are to receive attention. The rabbins, however, take the opposite course, and hence it grieves me that divines and the holy fathers so frequently follow them.
V. 14. Behold, thou hast driven me out this day from the face of the ground; and from thy face shall I be hid; and I shall be a fugitive and a wanderer in the earth; and it will come to pass, that whosoever findeth me will slay me.
205. From these words it appears that the sentence on Cain was pronounced through the mouth of Adam. Cain acknowledges that he is driven first from Home and State, and then also from the Church. Of the difference between the words adamah and erez we spoke above. We showed that erez signifies the earth generally, while the word adamah means the cultivated part of the earth. The meaning therefore is: I am now compelled to flee from thy presence and from that part of the earth which I have cultivated. The whole world indeed lies before me, but I must be a fugitive and a vagabond upon the earth; that is, I shall have no certain dwelling place. In the same way fugitive murderers among us are punished with exile. These words, accordingly, cast additional light upon the utterance of Adam, “Cursed art thou from the ground.” They refer to Cain’s banishment. This part of Cain’s punishment therefore is a civil punishment, and by it he is shut out from civic association.
206. But that which Cain next adds, “From thy face shall I be hid,” is an ecclesiastical punishment and true excommunication. For, as the priesthood and the kingdom rested with Adam, and Cain on account of his sin was excommunicated from Adam, he was thereby also deprived of the glory both of priesthood and kingdom. But why Adam adopted this punishment is explained by the words, “When thou tillest the ground, it shall not henceforth yield unto thee its strength;” as if he had said, Thou art cursed and thy labors are cursed also. Therefore if thou shalt remain with us upon earth it cannot be but that both thyself and we likewise must perish with hunger. For thou hast stained the earth with thy brother’s blood, and wherever thou art, thou must bear about the blood of thy brother, and even the earth itself shall exact her penalties.
207. A similar sentence we find pronounced in 1 Kings 2, 29-33, where Solomon gives commandment to Benaiah, son of Jehoiada, saying, “Fall upon Joab, that thou mayest take away the blood, which Joab shed without cause, from me and from my father’s house. And Jehovah will return his blood upon his own head. But unto David, and unto his seed, and unto his house, and unto his throne, shall there be peace for ever from Jehovah.” As much as to say, If Joab suffer not this punishment of his unjust murder, the whole kingdom must suffer that punishment and be shaken by wars. The meaning of Adam then, in this passage is, If thou shalt remain on the earth with us, God will bring punishment upon us for thy sake, in that the earth shall not yield us her fruit.
208. But now let us reply to the question raised above. It was said to Cain, “A fugitive and wanderer shalt thou be in the earth.” And yet, Cain was the first man who builds a city, and his posterity so increased from that time that they debauched and oppressed the Church of God, and so utterly overthrew it as not to leave more than eight persons of the posterity of Seth. All of the remainder of mankind, which perished in the flood, had followed Cain, as the text plainly declares when it affirms that the sons of God, when they came unto the daughters of men, begat giants and mighty men, which were of old, men of renown, Gen 6, 4. Therefore, since Cain had so great a posterity, and he built the first city, how can it be true, men ask, that he was a fugitive and wanderer upon earth?
209. We will reply in accordance with what is written. The illustrations from the New Testament above mentioned, Paul, the apostles, Christ, and the prophets, assuredly belong to quite a different category. When Adam here says to Cain, “A fugitive and a wanderer shalt thou be in the earth,” he speaks these words to him to send him away, without further precept. He does not say to him, “Go to the east;” he does not say, “Go to the south;” he does not mention any place to which he should go. He gives him no command what to do; but simply casts him out. Whither he goes and what he does, is no concern of his. He adds no promise of protection, he does not say: God shall take care of thee; God shall protect thee. On the contrary; as the whole sky is free to the bird, which is at liberty to fly whither it pleases, but is without a place where it may be secure from the attacks of other birds, so Adam turns Cain away. The latter feels this. Hence his rejoinder: “It shall come to pass that every one that findeth me, shall slay me.”
210. The condition of Adam was different and better. Adam had sinned, and by his sin he had sunk into death. But when he was driven out of paradise, God assigned him a particular task—that he should till the earth in a particular place. God also clothed him with a covering of skins. This, as we said, was a sign that God would take care of him and protect him. And, last but not least, a glorious promise was made to the woman concerning the seed which should bruise the serpent’s head. Nothing like this was left to Cain. He was sent away absolutely without assignment of any particular place or task. No command was given him nor was any promise made him. He was like a bird aimlessly roving beneath the wide heavens. This is what it means to be a vagabond and wanderer.
211. Unsettled and aimless, likewise, are all who lack God’s Word and command, wherein person and place receive adequate direction. Such were we under the papacy. Worship, works, exercises—all these were present; but all these existed and found acceptance without a divine command. A trying condition was that and Cainlike—to be deprived of the Word; not to know what to believe, what to hope, what to suffer, but to undertake and to perform everything at haphazard. What monk is there who could affirm that he did anything right? Everything was man’s tradition and man’s teaching, without the Word. Amid these we wandered, being driven to and fro, and like Cain, uncertain what verdict God would pass, whether we should merit love or hate. Such was, in those days, our instruction.
Unsettled and aimless like this was Cain’s whole posterity. They had neither promise nor command from God, and lacked all definite guidance for life and for death. Hence, if any of them came to the knowledge of Christ, and allied themselves with the true Church, it was not by reason of a promise but through sheer compassion.
212. Seth, however, who was born subsequently, had, together with his posterity, a definite promise, a definite abode and a definite mode of worship; on the other hand, Cain was aimless. He founded a city, it is true, but he did not know how long he should dwell in it, not having a divine promise. Whatever we possess without a promise is of uncertain duration; at any amount Satan may disturb it or take it. However, when we go into the fray equipped with God’s command and promise, the devil fights in vain; God’s command insures strength and safety. Therefore, although Cain was lord of the whole world and possessed all the treasures of the world, still, lacking the promise of God’s help and the protection of his angels, and having nothing to lean upon but man’s counsels, he was in every respect aimless and unsettled. This he himself admits when he further says:
V. 14b. And it shall come to pass that every one that findeth me shall slay me.
213. This result was quite to be expected. Having neither God nor his father to look to for succor, having forfeited his rights both as priest and as ruler, he saw the possibility before him that any one found him, might slay him, for he was outlawed, body and soul. Notwithstanding, God conferred upon the nefarious murderer a twofold blessing. He had forfeited Church and dominion, but life and progeny were left. God promised him to protect his existence, and also gave him a wife. Two blessings these by no means to be despised; and when he heard the first part of his sentence pronounced by his father, they were more than he had a right even to hope for. They were valuable for the additional reason that opportunity and time for repentance were granted, though, in the absence of a clear promise, there was neither covenant nor commission. In the same manner, we found our way under the papacy to uncovenanted mercy (fortuita gratia), if I may use this expression, for no promise was previously given that the truth was to be revealed in our lifetime, and the Antichrist to become manifest. The reason to which these blessings are attributable, is consideration for the elect. It is quite credible that many of Cain’s offspring were saved, namely, those who joined the true Church. Likewise, at a later day, provision was made among the Jews for proselytes and Gentiles.
214. While a stern law existed according to which the Moabites and Ammonites were not admitted to the religious services, Ammonites and Moabites were saved, such as came to the kings of Judah to serve under them. Also Ruth, the mother and ancestress of our Saviour, was a Moabite. This is what I call uncovenanted mercy, no previous promise having rendered it certain.
215. Also Naaman, and the king of Nineveh, and Nebuchadnezzar, and Evilmerodach, and others from among the Gentiles, were saved by such uncovenanted mercy; for, unlike the Jews, they had no promise of Christ. In the same way, bodily safety is vouchsafed to Cain, and a wife with offspring, for the sake of the elect to be saved by uncovenanted mercy. For, although what we said of the Moabites is true of all his posterity, that it was to live under a curse, it is true, notwithstanding, that some of the patriarchs took their wives from the same.
V. 15a. And Jehovah said unto him, Therefore whosoever slayeth Cain, vengeance shall be taken on him sevenfold.
216. Jerome, in his Epistle to Damascus, contends that Cain had begged of the Lord that he might be slain, an opinion into which he rushes full sail, as it were, entertaining no doubt whatever concerning its truth. Lyra follows Jerome, and resolutely affirms that the context requires this interpretation. But this error of theirs should be laid at the door of the rabbins from whom they received it. The true sense of the passage is rather that everyone was prohibited from killing Cain. Judgment is pronounced here by God, and when he spares Cain’s life and in addition permits him afterward to marry, it is done to stay its execution.
217. Moreover, how is it likely that an ungodly person asks death at the very time when God exercises judgment? Death is the very punishment of sin; therefore he flees and dreads death as the greatest part of his penalty. Away, therefore, with such vagaries of the rabbins! With these also Lyra’s suggestion may safely be classed that the text ought to be divided and made to mean, Whoever shall kill Cain, shall surely meet with severe punishment. And when it is further stated, He shall be punished sevenfold, they would explain it as meaning that in the seventh degree—in the seventh generation—the punishment is to be inflicted.
218. Such vagaries are worthy of the rabbins after having cast away the light of the New Testament. However, they impose a double labor upon us, inasmuch as we are compelled to defend the text and to clear it of such corruptions, and to correct their absurd comments. If I quote them occasionally, it is to avoid the suspicion of proudly despising them, or of failing to read, and to give sufficient consideration to, their writings. While we read them intelligently, we do so with critical discrimination, and we do not permit them to obscure Christ, and to corrupt the Word of God.
219. The Lord, accordingly, does not in this passage at all alter the sentence upon Cain whereby he had been doomed to a curse on earth, but merely vouchsafes to him this uncovenanted mercy for the sake of the elect that are to be saved from that curse as from a mass of dregs. That is the reason he said Cain should not be killed, as he feared.
There is, then, no necessity for doing violence to this text as Rabbi Solomon does, who, after the words “whosoever slayeth Cain,” puts a stop; making it to be a hiatus or (ellipsis), as we find in that noted line in Virgil (Aeneas, 135)—
Quos ego—sed motos praestat componere fluctus.
Whom I—but now, be calm, ye boist’rous waves.
And then the expression, “shall be punished sevenfold,” the rabbi refers to Cain himself, who was punished in his seventh generation. For Cain begat Enoch, and Enoch begat Irad, and Irad begat Mehujael, and Mehujael begat Methusael, and Methusael begat Lamech.
220. And the Jews’ absurd comment upon that passage (verse 23, below), is that Lamech, when he was old, and his eyes dim, was taken by his son Tubal-Cain into a wood to hunt wild beasts, and that, when there shooting at a wild beast, Lamech accidently shot Cain, who in his wanderings had concealed himself in the wood. Such interpretations are only fables, unworthy a place or notice in our schools. Moreover, they militate against the very truth of the text. For if Cain was really designed of God to be killed in the seventh generation, and if that time was thus fixed for his death, he was not “a fugitive and a vagabond upon earth.”
221. We condemn, therefore, this interpretation of Rabbi Solomon, on the ground of critical discrimination, because it militates directly against that sentence which God had before pronounced; and God is not man, that he should change his mind, 1 Kings 15, 29-30. This rule should be strictly observed in all interpretation of the Holy Scripture, that the rendering of one passage must not subsequently conflict with that of another. And when the rabbins, moreover, say that the deluge was the particular punishment of Lamech’s sin in thus killing Cain, Lyra refutes them. He very truly affirms that the deluge was the common punishment of the whole world of wicked men. We leave, therefore, all these Jewish absurdities and hold fast the true meaning of the text before us, that, when Cain feared lest he should be slain by any one who should find him, the Lord prevented him from being thus slain, and denounced on such murderer a punishment sevenfold greater than that of Cain.
222. And, though Lyra argues and inquires how it could be that he who should slay Cain could deserve a sevenfold greater vengeance than Cain deserved, who slew his own brother, of what profit is it to us to inquire into the counsel of God in such matters as these, especially when it is certain that God permitted his mercy to stray to Cain in the form of promises and blessings under the Law, if I may so express myself, thus securing his safety.
223. There are two kinds of promises, or a twofold promise, as we have often explained. There are the legal promises, if I may so call them, which depend, as it were, upon our own works, such as the following: “If ye be willing and obedient, ye shall eat the good of the land,” Is 1, 19. Again, I am God, showing mercy unto thousands of them that love me and keep my commandments, Ex 20, 6. And also above, in this case of Cain, “If thou doest well, shall not thy countenance be lifted up?” Gen 4, 7. And these legal promises have for the most part their corresponding threats attached to them.
But the other kind of promises are promises of grace, and with them no threats are joined. Such are the following: “Jehovah thy God will raise up unto thee a prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken,” Deut 18, 15. Again, “I will put my law in their inward parts, in their heart will I write it; and I will be their God, and they shall be my people,” Jer 31, 33. And again, “I will put enmity between thee and the woman,” Gen 3, 15. Now, these promises depend not in any way upon our works, but absolutely and only upon the goodness and grace of God, because he was pleased to make those promises and to do what he thus promised. Just in the same way we have the promise of Baptism, of the Lord’s Supper, and of the Keys, etc., in which God sets before us his good will and his mercy and his works.
224. Now, God gave no promise of the latter kind to Cain. He only said to him, Whosoever shall slay thee shall be punished sevenfold. But Adam had such a promise of grace made to him. And Cain, because he was the first-born, ought to have received that promise as an inheritance from his parents. That promise was the large and blessed promise of eternal glory, because by it the seed was promised which should bruise the serpent’s head, and this without any work or merit of man. For that promise had no condition attached to it, such as, If thou shalt offer thy sacrifices, if thou shalt do good, etc.
225. If, therefore, you compare this promise of grace with the words God spake to Cain, the latter are as a mere crust held out to a beggar. For even Cain’s life is not promised him absolutely. Nothing more is said than a threat pronounced against those who should slay him. God does not say positively, No man shall slay thee. He does not say, I will so overrule all others that no one shall slay thee. Had the words been thus spoken, Cain might have returned into the presence of God and of his parents. But a command only is given to men that they slay not Cain. If, therefore, the words spoken to Cain be at all considered as a promise, it is that kind of promise which, as we have before said, depends on the works and will of man. And yet, even such promise is by no means to be despised, for these legal promises often embrace most important things.
226. Thus, Augustine observes that God gave to the Romans their empire on account of their noble virtues. And in the same manner we find, even to this day, that the blessings of those nations which keep from murder, adultery, theft, etc., are greater than those of other nations in which these evils prevail. And yet, even governments which, as far as mere reason can succeed, are especially well established, possess nothing beyond these temporal promises.
227. The Church, however, possesses the promises of grace, even the eternal promises. And although Cain was left utterly destitute of these promises, yet it was a great favor that the temporal mercies were left him: that he was not immediately killed, that a wife was given him, that children were born unto him, that he built a city, that he cultivated the earth, that he fed his cattle and had possessions, and that he was not utterly ejected from the society and fellowship of men. For God could not only have deprived Cain of all these blessings, but he could have added pestilence, epilepsy, apoplexy, the stone, the gout, and any other disease. And yet there are men disposed curiously to argue in what manner God could possibly have multiplied the curse of Cain sevenfold on himself or on any other.
As God above deprives Cain of all the divine blessings, both spiritual—or those pertaining to the Church—and civil, so here he mitigates that sentence by commanding that no one shall slay Cain. But God does not promise at the same time that all men shall surely obey his command. Therefore Cain, even possessing this promise in reference to his body, is still a fugitive and a wanderer. And it might be that if he continued in his wickedness, he was liable to be slain at any moment; whereas, if he did well, he might live a long time. But nothing is promised him with certainty, for although these corporal or legal promises are great and important, yet they are positively uncertain and uncovenanted.
228. Whether, therefore, Cain was killed or not, I cannot with any certainty say, for the Scriptures afford no plain information upon that point. This one thing, however, evidently can be proved from the present text, that Cain had no certain promise of the preservation of his life; but God left him to a life of uncertainty, doubt and restless wandering, and did no more than protect the life of Cain by a command and a threat which might restrain the wicked from killing him, on account of the certain awful punishment which would follow such destruction of the murderer. But a promise that he should not be murdered was withheld. We know, moreover, what is the nature of the law, or a legal command, and that there are always very few who obey it. Therefore, although it is not recorded at what time, in what place, or by whom, Cain was slain, yet it is most probable that he was killed. The Scriptures however make no mention of it, even as they are quite silent also concerning the number of the years of Cain, and say nothing about the day of his birth or the day of his death. He perished, together with his whole generation; to use a popular proverb, “without cross, candle, or God.” A few only of his generation are excepted, who were saved by the uncovenanted mercy of God.
229. The question is here usually asked, To what persons could the words of Cain possibly apply, when he says, “Everyone that findeth me shall slay me,” when it is evident that besides Adam and Eve and their few daughters, no human beings were in existence. I would at once reply that they bear witness to the fact that we see the wicked “flee when no man pursueth,” as the Scriptures say; for they imagine to themselves various perils where none really exist. Just so we see it to be the case with murderers at the present day, who are filled with fears where all is safe, who can remain quiet nowhere, and who imagine death to be present everywhere.
230. However, when it follows in the command of God, “Yea, verily, whosoever slayeth Cain shall be punished sevenfold,” these words cannot be referred exclusively to the fears of Cain, for Cain had sisters, and perhaps he greatly dreaded that sister whom he had married, lest she should take vengeance on him for the murder of her brother. Moreover, Cain had perhaps a vague apprehension of a long life, and he saw that many more sons might be born of Adam. He feared, therefore, the whole posterity to Adam. And it greatly increased these fears that God had left him nothing more than his stray mercy. I do not think that Cain feared the beasts at all, or dreaded being slain by them; for what had the sevenfold vengeance threatened upon murderers to do with beasts?
V. 15b. And Jehovah appointed a sign for (set a mark upon) Cain, lest any finding him should smite him (slay him).
231. What this mark was is not to be found in the Holy Scriptures. Therefore commentators have entertained various opinions. Nearly all, however, have come to this one conclusion—they have inferred that there was apparent in Cain a great tremor of his head and of all his limbs. They suppose that, as a physical cause of his trembling, God had changed, or disarranged, or mutilated some particular organ in his body, but left the body whole as it was first created, merely adding a visible outward mark, such as the trembling. This conjecture of the fathers contains much probability, but it cannot be proved by any testimony of the Scriptures. The mark might have been of another kind. For instance, we observe in nearly all murderers an immediate change in the eyes. The eyes wear an appearance of sullen ferocity, and lose that softness and innocence peculiar to them by nature.
232. But whatever this mark was, it was certainly a most horrible punishment; for Cain was compelled to bear it during his whole life as God’s penalty for the awful murder which he had committed. Rendered conspicuous by this degrading mark, hateful and abominable in the eyes of all, Cain was sent away—banished from his home by his parents. And although the life he asked of God was granted him, yet it was a life of ignominy, branded with an infamous mark of homicide; not only that he himself might be perpetually reminded of the sin he had committed, to his own confusion, but also that others might be deterred from the crime of committing murder. Nor could this mark be effaced by repentance. Cain was compelled to bear about this sign of the wrath of God upon him as a punishment in addition to his banishment, the curse, and all the other penalties.
233. It is worthy of observation that the original verb used above is harag, which signifies “to kill.” But the verb here found is nakah, which means “to strike.” God, therefore, here gives to Cain security, not only from death, but also from the danger of death. This security, however, as we have observed, is a legal security only; for it merely commands that no one shall slay Cain, threatening a sevenfold punishment upon the person who should do so. But God does not promise that all men will obey his command. It was far better for Cain, however, to have this legal promise made him, than to be without any promise at all.
V. 16. And Cain went out from the presence of Jehovah, and dwelt in the land of Nod, on the east of Eden.
234. This also is a very remarkable text, and it is a wonder that the fancy of the rabbins did not run riot here as usual. Moses leaves it to the thoughtful reader to reflect how miserable and how full of tears this departure of Cain from his father’s house must have been. His godly parents had already lost their son Abel; and now, at the command of God, the other son departs from them into banishment, loaded with the divine curses, on account of his sin—the very son whom his parents had hoped to be the only heir of the promise, and whom they therefore had devotedly loved from his cradle. Adam and Eve, nevertheless, obey the command of God, and in conformity therewith they cast out their son.
235. Accordingly, this passage rightly praises obedience to God, or the fear of God. Adam and Eve had, indeed, learned by their own experience in paradise that it was no light sin to depart from the command of God; therefore they thought: Behold, our sin in paradise has been punished with death, and with an infinite number of other calamities into which we have been thrown since we were driven out of paradise. And now that our son has committed so atrocious a sin, it behooves us not to resist the will of God and his righteous judgment, however bitter we feel them to be.
236. The story of the woman of Tekoah is well known, whom Joab instructed to intercede for the banished Absalom. She pleads as an argument before the king, that as she had lost one son, it would be wicked in the extreme to deprive her of the other also. Also Rebecca said to Jacob, her younger son, after she had perceived the wrath of Esau against his brother: “Why should I be bereaved of you both in one day?” Gen 27, 45. Adam and Eve overcame this same pain in their bosoms, and thus mortified their paternal and maternal affections. For not only did they feel it to be their duty to obey the will of God, but they had also learned wisdom from former obedience. They had been driven out of paradise for their sin of disobedience. They feared, therefore, that if they now retained their son with them, contrary to the will of God, they should be cast out of the earth altogether.
237. This part of the history of Adam and Eve, therefore, is a beautiful lesson in obedience to God, and a striking exhortation to fear God. This is also Paul’s principal object in his first Epistle to the Corinthians, nearly all of which is written against the self-confidence of the human heart. For, although God is merciful, yet men are not therefore to sin; he is merciful to those only who fear and obey him.
238. As it was bitter in the extreme for the parents to lose their son, this departure from his home was, I have no doubt, most bitter also to Cain himself. For he was compelled to leave, not only the common home, his dear parents and their protection, but his hereditary right of primogeniture, the prerogative of the kingdom and of the priesthood, and the communion of the Church.
Hence it is that we have the expression in the text, that Cain “went out from the presence of Jehovah.” We have above shown what the Scriptures term “the face of Jehovah,” namely, all those things and means by which Jehovah makes himself known to us. Thus the face of Jehovah, under the Old Testament, was the pillar of fire, the cloud, the mercy-seat, etc. Under the New Testament, the face of Jehovah is baptism, the Lord’s Supper, the ministry of the Word, etc. For by these things, as by visible signs, the Lord makes himself known to us, and shows that he is with us, that he cares for us and favors us.
239. It was from this place, therefore, in which God declared that he was always present, and in which Adam resided as high priest, and as lord of the earth, that Cain “went out;” and he came into another place, where there was no “face of God,” where there was no visible sign of his presence by which he could derive the consolation that God was present with his favor. He had no sign whatever, save those signs which are common to all creatures, even to the beasts, namely, the uses of sun and moon, of day and night, of water, air, etc. But these are not signs of that immutable grace of God contained in the promise of the blessed seed. They are only the signs of God’s temporal blessings and of his good will to all his creatures.
240. Miserable, therefore, was that going out of Cain indeed. It was a departure full of tears. He was compelled to leave forever his home and his parents, who now gave to him, a solitary man and a “vagabond,” their daughter as his wife, to live with him as his companion; but they knew not what would become either of their son or of their daughter. In consequence of losing three children at one time their grief is so much greater. No other explanation suggests itself for the subsequent statement “Cain knew his wife.”
241. Where, then, did Cain live with his wife? Moses answers, “in the land of Nod,” a name derived from its vagabond and unsettled inhabitant. And where was this land situated? Beyond paradise, toward the east, a place indeed most remarkable. Cain came into a certain place toward the east, but when he came there, he was insecure and unprotected, for it was the land of Nod, where he could not set foot with certainty, because “the face of God” was not there. For this “face” he had left with his parents, who lived where they had paradise on their side, or toward the west. When Cain fled from his home he went toward the east. So the posterity of Cain was separated from the posterity of Adam, having paradise as a place of division between them. The passage, moreover, proves that paradise remained undestroyed after Adam was driven out of it. In all probability it was finally destroyed by the deluge.
242. This text greatly favors the opinion of those who believe that Adam was created in the region of Damascus, and that, after he was driven out of paradise for his sin, he lived in Palestine; and hence it was in the midst of the original paradise that Jerusalem, Bethlehem and Jericho stood, in which places Jesus Christ and his servant John chiefly dwelt. Although the present aspect of those places does not altogether bear out that conclusion, the devastations of the mighty deluge were such as to change fountains, rivers and mountains; and it is quite possible that on the site which was afterward Calvary, the place of Christ’s sacrifice for the world’s sin, there stood the tree of the knowledge of good and evil, the same spot being marked by the death and ruin wrought by Satan and by the life and salvation wrought by Christ.
243. It is not without a particular purpose, therefore, that Daniel uses the striking expression: “The end thereof (of the sanctuary, the sacrifice and the oblation) shall be with a flood,” Dan 9, 26. As if he had said, The first paradise was laid waste and utterly destroyed by the mighty deluge, and the other, future paradise, in which redemption is to be wrought, shall be destroyed by the Romanists as by a flood.
244. We may carry the analogy further by stating that as Babel was the cause of the destruction of the Jewish people, so this disaster had its beginning with Cain and his offspring, who settled in that part of the earth where, at a later day, Babylon was founded. These are my thoughts and views, derived partly from the fathers. Though they may not be true, they are yet probable, and have nothing ungodly in them. And there can be no doubt that Noah, after the flood, saw the face of the whole earth altogether changed from what it was before that awful visitation of the wrath of God. Mountains were torn asunder, fountains were made to break forth and the courses of the rivers themselves were wholly altered and diverted into other channels, by the mighty force of the overwhelming waters.
VII. GENERATIONS OF CAIN AND OF THE RIGHTEOUS.
A. IN GENERAL.
1. Why Cain’s generations were described before those of the righteous 245.
2. How the Holy Spirit is interested more in the generations of the righteous than in those of Cain 246-247.
3. Why the Holy Spirit gives this description of both 248.
4. The relation of the two to each other 248.
5. How the generations of the righteous are attacked and conquered by those of the godless 249.
* Of Cain’s marriage.
a. Who was his wife, and the question of his being married before he committed the murder 250-251.
* How to read the writings of the Jews 251.
b. The question of his being married after the murder 252-254.
* That some of his posterity were saved 254.
VII. THE GENERATIONS OF CAIN AND THE GENERATIONS OF THE GODLY.
A. The Posterity of Cain in General.
V. 17. And Cain knew his wife; and she conceived, and bare Enoch: and he builded a city, and called the name of the city, after the name of his son, Enoch.
245. It is worthy of admiration that Moses describes the generation of the sons of Cain before the generation of the sons of God. But all this is done according to the fixed counsel of God. For the children of this world have in this life and in this their generation the advantage of the children of God (Lk 16, 8) with reference to the first promise. The spiritual seed of the woman indeed possess the spiritual blessing, but the seed of the serpent arrogate to themselves the corporal, or temporal, blessing, and they bruise the heel of the blessed seed. In this respect the temporal has precedence over the spiritual.
246. But a great difference comes to the surface at a later day. Although Moses records the history of the posterity of Cain before the posterity of the righteous, yet we afterwards see that the latter are more especially the care of the Holy Spirit. He does not confine himself to a bare registration of their names, but he carefully numbers their years, makes mention of their death, and not only chronicles their own doings, as he chronicles in this passage those of the sons of Cain, but also the transactions and the conversations which Jehovah had with them, the promises he made, the help rendered in danger, and the blessings vouchsafed.
247. None of these things are recorded of the wicked posterity of Cain. When Moses has said that Cain begat a son named Enoch, and that he built a city to which he gave the name of his son, calling it Enoch, the sacred historian immediately cuts off the memory of Cain altogether and, as it were, buries him forever with these few short words of record. He seems to entertain no further care or concern for either his life or his death. He merely records temporal blessings—that he begat a son and that he built a city. For as the gift of reproduction was not taken away from the murderer Cain, neither was the gift of dominion taken from him. But he lost all the rich blessings of the earth because it had drunk the blood of his brother, as we have shown above.
248. The Holy Spirit records these things in order that we may see that there was, from the very beginning, two churches: one the church of the sons of Satan and of the flesh, which often makes sudden and great increase; and the other the church of the sons of God, which is usually weak and makes slow progress. Although the Scriptures do not relate how these two churches lived together in the beginning, yet, as it was declared by God to Satan, “I will put enmity between thy seed and her seed,” it is certain that the church of Cain was ever hostile to the Church of Adam. And the present text fully shows that the sons of men so increased and prevailed that they almost completely perverted and destroyed the Church of the sons of God. For in the great flood, only eight souls of them were saved; all the rest of the human race perished in the waters on account of their sin.
249. And this is a calamity of the true Church, common to all ages: as soon as she begins to increase, she is compelled to oppose with all her might Satan and the ungodly. She is at length tired out by the wickedness of her enemy, and is then either obliged to yield to her enraged foe, overcome by the cross and its afflictions, or she sinks under the seductions of pleasures and riches. So it was with the posterity of Adam. Broken down, at length, under so long a war with the sons of men, they yielded, being reduced at last to eight souls only, who were saved. Ungodliness having so far prevailed, and the godly losing ground, the Lord at length interposes and saves the few righteous remaining; but all the rest, both the seduced and the seducers, he punishes, including them in the same judgment. And we hope and believe the Lord will do the same in the judgment at the last day.
250. Many questions arise here. Some inquire respecting the circumstances connected with the wife of Cain: at what time the murder was committed; whether Cain murdered his brother before he was a husband, or after he was married. And the Jews, moreover, say that Eve brought forth twins at every birth, a male and a female; and they assert that Cain married his sister Calmana, and Abel his sister Debora. Whether these things be true or not I cannot affirm. I know not. But they are not vital to the interests of the Church, and there is nothing certain known concerning them. This one thing is certain, that Cain had a sister for his wife. But whether or no he had her as his wife when he committed the murder, cannot with certainty be proven. However, the text before us greatly tends to the conclusion that Cain was married when he committed the murder of his brother; for it intimates that the inheritance was divided between the two brothers when it affirms that the care of the cattle was committed by the father to Abel and the tilling of the ground to Cain. I, therefore, am inclined to believe that both of the brothers were married.
251. This conclusion is favored also by the statement made above, that Cain and Abel “in the process of time” brought their offerings. This has been explained in the following manner: At the end of the year, the two newly married husbands brought as offerings the new fruits which God had given them in this first year of their marriage; Cain brought the first fruits of the earth, and Abel the first fruits of his flock. And the time was probably the autumn of the year, the time when the fruits of the earth are gathered, the same season in which the Jews afterwards held the feast of expiation. Moses, in his Levitical law, seems carefully to have noted and collected the ancestral patterns, and to have reduced them to a code. When, therefore, the new husbands came to render their thanks to God for his blessings and to offer their gifts, and Abel’s offering was accepted of God and not the offering of Cain, Cain’s heart was immediately filled by Satan with hatred of his brother; and upon this hatred afterwards followed the horrible murder. This is the opinion of the Jews, which I thus relate because it does not appear to be at all far from the truth. But, as I have often said, the interpretations of the Jews are to be read with critical discrimination, so that in their teachings, we may retain the things consistent with the truth, but condemn and refute all fictions of their own making.
252. If Cain was not married when he slew his brother, it is still more wonderful that after such a wicked deed he obtained a wife at all; and certainly that damsel was worthy the highest praise who married such a man. For how could the maiden rejoice in a marriage with her brother who was a murderer, accursed and excommunicated? She, on her part, no doubt supplicated her father, and expostulated with him and asked how he could give her, an innocent one, in marriage to a man thus accursed, and force her into banishment with him. Nay, the very example of her brother’s murder must have naturally filled her with terror, lest the crime which her husband committed on his brother he might also dare to commit on her, his sister and his wife.
253. In bringing about this marriage, Adam obviously had to exercise marvelous eloquence. It was for him to convince his daughter that the father’s command was not to be disobeyed, and that while Cain, curse-ridden, would have to bear the penalty of his sin, God would still preserve and bless her, the innocent one.
Nor do I entertain the least doubt that God conferred many personal blessings upon Cain, down the whole line of his posterity, for the sake of his wife, who, from motives of faith toward God and of obedience toward her parents, had married her murderous brother.
As Christ was the minister of the circumcision for the truth of God, to establish the certainty of the promise made unto the Jewish fathers; and as, in the absence of a promise, he was the minister of the Gentiles, because of the mercy of God, (Rom 15, 8-9), so the like uncovenanted mercy was shown also to the posterity of Cain. These two opinions have been expressed concerning the marriage of Cain, but which is the truth I know not. If Cain was married after he committed the murder, his wife is most certainly worthy of all praise and of all fame, who could thus yield to the authority of her parents, and suffer herself to be joined in marriage with an accursed murderer.
254. To myself, the first opinion appears to be much nearer the truth, that he murdered his brother after his marriage with his sister; because we have so clear a testimony in the text concerning the division of the inheritance. And in that case, the necessity lay on the wife to follow her husband. As wife and husband are one body and one flesh, Adam had no desire to separate them; moreover, the wife is bound to bear her part of the calamities of her husband. Just in the same manner as the posterity of Cain enjoyed a part of those blessings which were bestowed of God upon the innocent wife, Pharaoh, king of Egypt, was saved in the time of Joseph, and the King of Nineveh was saved in the time of his calamity, although neither of them belonged to the people of God. And so I also believe that some were saved out of the posterity of Cain, although Cain himself had utterly lost the promise concerning the blessed seed.
B. THE POSTERITY OF CAIN IN DETAIL; THE GENERATIONS OF CAIN.
* The names were given to the descendants of Cain, not by accident, but by special thought and with a definite meaning 255.
1. Of Enoch.
a. The meaning of his name 255-256.
b. Is the first in Cain’s posterity and the beginning of the temporal blessing 256.
* Why Cain built a city 257-258.
2. Irad and the meaning of his name. It was not given without a purpose 259.
3. Mehujael and the meaning of his name 260.
* The means the false church uses to suppress the true Church 260.
4. Methushael and the meaning of his name 261.
5. Lamech.
a. What his name signifies 262.
* Cain’s descendants persecute the true Church. Yet some of Cain’s posterity were saved 263.
b. The reason he took two wives 264.
c. Who were his wives 265.
d. His sons, Jabal, Jubal, Tubal-cain, and his daughter Naamah 266-268.
* Why Moses mentions the various arts of Cain’s descendants 269.
* Whether poverty drove Cain’s descendants to the arts 269-270.
* As the false church was before the flood so is she still, and will remain so to the end of the world 271.
* How the Cainites increased and oppressed the true Church 272.
* Why the Scriptures do not mention that some of the Cainites were saved 272.
e. Of his haughty speech, “I have slain a man etc.”
(1) This is difficult to understand, and has been poorly treated by interpreters 273.
(2) The fable explanation of these words by the Jews refuted 274-275.
(3) How others explained them 275.
(4) Luther’s understanding of them 276-277.
f. Whether Lamech slew Cain, and thereby made himself famous 278.
g. How he attempted to be ruler upon Adam’s death 279.
* How the Church is oppressed from both sides 279.
* Why Moses mentions the blood descendants of Cain with such care 280.
h. Cain is not sorry for his deed, but even boasts of it 281.
* The nature of the Cain church 281.
i. How he seeks to avoid being slain by others 282.
* The pope has the conscience of Cain and Lamech 282.
j. He is a type of all the children of this world 283.
* How the devil drives the Cainites to rage against the Church under the guise of being holy 284.
* The true Church from the very beginning had to shed her blood 285.
* The tyranny of Popes Julius II and Clement VII 285.
* God at all times severely punished the persecutors of his Church 286.
k. How Lamech still wished to defend his deed 287.
l. He had no Word of God, but was filled with pride 288.
B. THE POSTERITY OF CAIN IN DETAIL.
255. As regards the names of Cain’s offspring, I believe that, in common with those of the holy patriarchs, they indicate not an absence of purpose or a random selection, but a definite purpose and a prophecy. Thus “Adam” signifies a man of, or taken out of, the red earth. “Eve” signifies the mother of life, or of the living. “Cain” signifies possession. “Abel” signifies vanity. And we find that also among the Gentiles many names have such a significance; not seldom names are found which are truly prophetic. “Enoch” is a prophetic name, expressive of hope in the future as a relief to Cain’s mind, or rather to his wife’s, for it was the latter who called the son she bore Enoch, from the Hebrew Hanach, which signifies, “she dedicated,” or “she devoted.”
256. This is a word frequently used by Moses. As when he says, “What man is there that hath built a new house, and hath not dedicated it? let him go and return to his house, lest he die in the battle, and another man dedicate it,” Deut 20, 5. The verb in this passage, which signifies originally to dedicate, here signifies to possess, or to enjoy; and when this possession or enjoyment begins, it is attended with happy signs and auspicious invocations. So when the wife of Cain brought forth her first son, she said to her husband, Enoch; that is, “Dedicate him, devote him:” for the verb is in the imperative mood. As if Cain had said himself, May this our beginning be happy and prosperous. My father Adam cursed me on account of my sin. I am cast out of his sight. I live alone in the world. The earth does not yield me her strength; she would be more fruitful to me, had I not thus sinned. And yet God now shows me uncovenanted mercy in giving me this son. It is a good and happy beginning.
As in the generation of Cain the corporal blessings begin with Enoch, so it is another Enoch in the generation of the righteous under whom religion and spiritual blessings begin to flourish.
257. That which is added by Moses concerning the city Cain thus built belongs to history. But I have before observed that Cain, when separated from the true church and driven into banishment, hated the true church. When, therefore, Cain thus first built a city, that very act tended to show that he not only disregarded and hated the true Church, but wished also to oppose and oppress it. For he reflects thus: Behold I am cast out by my father and I am cursed by him, but my marriage is not a barren one; therefore I have in this the hope of a great posterity. What, therefore, is it to me that I am driven by my father from beneath his roof? I will build a city, in which I will gather a church for myself. Farewell, therefore, to my father and his church. I regard them not.
258. Accordingly, it is not through fear, or for defense, that Cain “built a city,” but from the sure hope of prosperity and success, and from pride and the lust of dominion. For he had no need whatever to fear his father and mother, who at the divine command had thrust him out to go into some foreign land. Nor had he any more ground of fear from their children than from themselves. But Cain was inflated with pride through this uncovenanted mercy of God, as I have termed it; and, as the world ever does, he sought by means of his “city” an opportunity of emerging from his present state into future greatness. The sons of God, on the contrary, are only anxious about another city, “which hath foundations, whose builder and maker is God,” as we have it described in the Epistles to the Hebrews 11, 10.
V. 18a. And unto Enoch was born Irad.
259. What opinion to form concerning this name, I really know not, for its origin is very obscure; and yet I believe the name is not accidental but prophetic. In the book of Joshua we have a city called Ai; and this same term is used elsewhere as an appellative. Now, the proper name Ai signifies, “a heap,” as a heap of fallen buildings. And if with this name you compound the verb Irad, the word thus compounded will signify increase. Although the posterity of Cain, on account of their excommunication, were at that time like a great heap of ruins, it was his prayer that they might not altogether perish, but be preserved and greatly increased by means of this son Irad. If anyone can offer a better interpretation, I will by no means despise it; for on obscure points like the present, conjecture is quite allowable.
V. 18b. And Irad begat Mehujael.
260. This name is formed from the verb mahah, which signifies “to destroy,” and from jaal, “he began,” or “he attempted or dared.” Accordingly this name signifies that the posterity of Cain should now enter upon so mighty an increase as to dare to set itself in array against the true Church and to despise it and persecute it; so mightily should it prevail by its wealth, wisdom, glory and numbers. These, indeed, are for the most part the influences through which the true Church is always overcome by the world and the false church.
V. 18c. And Mehujael begat Methushael.
261. Meth signifies “death,” and schaal means “to ask,” or “to demand.” Hence we have the name Saul; that is, demanded. This name indicates a spirit haughtier than any of the others. I understand it to signify that Methushael threatens that he will avenge his parents, who are dead, whom the other church—that is the true Church—has punished with excommunication and exile.
V. 18d. And Methushael begat Lamech.
262. Hitherto the Cainites seem to have insulted the true Church with impunity and to have triumphed over them. But the name “Lamech” signifies that God, at the time in which Lamech was born, inflicted on the posterity of Cain their due punishment. The name Lamech is derived from the verb makak, which signifies to humble, to diminish, to suppress. Or, it may be understood actively, to mean that in the time of Lamech the posterity of Cain so greatly increased that the true Church was quite overwhelmed by them.
263. Such was the posterity of Cain; men, no doubt, renowned for their wisdom and greatness. And I also believe that some of them were saved by the uncovenanted mercy of God, as I have above explained. But far the greater part of them most bitterly hated and persecuted the true Church. They could not brook inferiority to the sons of Adam, the true Church; therefore they set up their own forms of worship, and introduced many other new things for the sake of suppressing the church of Adam. And because the false church was thus kept separate from the true Church, I believe that Cain married to each other his sons and daughters. Accordingly, about the time of Lamech, Cain’s posterity began to multiply exceedingly. And it is for this reason, I believe, that Moses here terminates the list.
V. 19. And Lamech took unto him two wives; the name of the one was Adah, and the name of the other Zillah.
264. Here again a twofold question arises. In the first place divines dispute whether Lamech married these two wives on account of lustful passion or for some other cause. My belief is that polygamy was not entered into for the sake of lust, but with the object of increasing his family, and from the lust of dominion, and especially so if, as his name imports, the Lord at that time had been punishing the Cainites, or the posterity of Cain, by pestilence, or by some other calamity. In this case, Lamech probably thought by such expedient to retrieve his greatness. Thus barbarous nations retain polygamy to strengthen and establish both home and State.
265. As regards the names of these two wives, the name of one is Adah; that is, adorned, or, having chains on the neck. Adi signifies a neat, or elegant woman, and adah, the verb, signifies to adorn, or, to put on. And perhaps this name was given to her, not only because she was the mistress of the house, elegantly adorned or clothed, but because she was also beautiful. The name of the other wife, Zillah, signifies, his shade.
V. 20. And Adah bare Jabal; he was the father of such as dwell in tents and have cattle.
266. The name Jabal is derived from the verb jabal, which signifies to bring forward, or to produce.
V. 21. And his brother’s name was Jubal; he was the father of all such as handle the harp and pipe.
267. And the name Jubal has the same origin and signification; for it means produced, or introduced. Both these names, therefore, contain a wish or prayer of Lamech concerning the increase of his family. The posterity of Cain always entertained the object and expectation of surpassing in numbers. And, no doubt, the Cainites held up this temporal blessing in the face of the true Church as an evident proof that they were not cast off by God, but were the very people of God.
V. 22. And Zillah, she also bare Tubal-cain, the forger of every cutting instrument of (an artificer in every workmanship of) brass and iron; and the sister of Tubal-cain was Naamah.
268. Tubal-cain signifies, produce property. So the Romans gave such names as “Valerius” (from valeo), and “Augustus” (from augeo). And Naamah received her name from her sweetness, or beauty. This posterity of Cain increased infinitely; hence Moses breaks off at this point.
269. Now, when he not only chronicles names but makes mention also of the deeds and labors of each one, the Jewish explanation is to be rejected that the offspring of Cain was compelled to follow other occupations because the earth was cursed, and hence gained their livelihood, one as a shepherd, another as a worker in brass, and another as a musician, obtaining grain and the other fruits of the earth from the offspring of Adam. But if the Cainites had been so severely pressed by hunger, they would have forgotten the harp, organ and other instruments of music in their extremity; for the enjoyment of music is not characteristic of the hungry and thirsty.
270. Their invention of music and their efforts in the discovery of other arts is proof that they had the necessaries of life in abundance. The reason, therefore, that the descendants of Cain turned to these pursuits and were not contented with the simple food the earth produced, like the descendants of Adam, was that they wished to rule, and aimed at the high praise and glory of being men of talent. I believe, however, that some of them passed over to the true Church and followed the religion of Adam.
271. And such as Moses here describes the generation of the wicked, or the false church, to be, from the beginning down to the mighty flood of waters, so we find it ever, and such it will remain until the final flood of fire. “The sons of this world are for their own generation wiser than the sons of the light,” Lk 16, 8. Therefore it is that they ever advance and increase, and commend themselves and their own, and thus acquire riches, dignities and power; while the true Church, on the other hand, always lies prostrate, despised, oppressed, excommunicated.
Vs. 23-24. And Lamech said unto his wives: Adah and Zillah, hear my voice; ye wives of Lamech, hearken unto my speech: for I have slain a man for wounding me, and a young man for bruising me. If Cain shall be avenged sevenfold, truly Lamech seventy and sevenfold.
272. Thus far Moses has given us a history of the generation of the children of this world, and having brought down the list to the time of Lamech and his wives and children, he buries them, as it were, altogether in silence, leaving them without any promise, either of the life which is to come or of the life that now is. For except that uncovenanted blessing of offspring and of food, the Cainites possessed nothing whatever. Yet they so increased in power and in multitude that they filled the whole world, and at length overturned and ravaged to such an extent the righteous nation of the children of God which possessed the promise of the future and eternal life, and sunk them into so deep a hell of wickedness, that eight men only remained to be saved when the flood came upon the whole world of the ungodly. And though there is no doubt that some of the generation of Cain were saved both before the flood and in the flood, yet the Scriptures do not mention them, to the end that we might the more fear God and walk according to his Word. But hard as the diamond are those human hearts which fail to be moved by such an example as the flood, than which nothing more dreadful is to be found in the whole chain of time.
273. Moses, therefore, having buried in silence the entire generation of Cain, records only one unimportant fact respecting Lamech, but what the real import of that fact is, Moses does not explain. I know not that any other passage in the Holy Scriptures has been so diversely interpreted, and so rent and wrested, as this text. For ignorance at least, if eloquence is not, is fruitful of surmises, errors and fables. I will mention some of the vulgar views upon the passage now before us.
274. The Jews compose the fable that Lamech, when he had grown old and was blind, was led by a youth into the woods to hunt wild beasts, not for the sake of their flesh but for their skins; circumstances which are altogether absurd, and at once prove the whole fable to be a lie. And they hold that Cain was there, concealed among the bushes, and in that solitude he not only exercised repentance but sought security for his life. The young man who directed the spear for Lamech, thinking he saw a wild beast in a certain thicket, told Lamech to hurl his spear, and Lamech hurled his spear and, contrary to all thought, pierced Cain. And they add that after Lamech had been made conscious of the murder he had committed, he immediately speared the youth himself, who also died under the wound he received. It was thus, say the Jews, that the “man” and the “young man” were slain by Lamech. But such absurdities as these are utterly unworthy of refutation. Indeed, Moses himself completely refutes them; he records the fact that Cain, far from fleeing into solitude and concealment, “built a city,” which implies that he governed a State and thereby established for himself a kind of kingdom. Moreover, the ages of Cain and Lamech would not accord with this explanation, for it is not at all probable Cain lived to the time Lamech became old and blind.
275. There is still another Jewish invention. After Lamech had killed Cain, his wives would no longer live with him, through fear of the punishment they foreboded would come upon him, and therefore Lamech, to comfort himself and to induce his wives to live with him, prophesied that whosoever should kill him would assuredly be punished “seventy and sevenfold.” The Jews invent like absurdities also concerning the sons of Lamech, whom they say he taught to fabricate arms for the destruction of men. Other commentators, again, will have it that the sense of this text is to be taken negatively, thus: If I had killed a man, as Cain killed his brother, I should have been worthy of your reprobation.
276. My interpretation, accordingly, is that the words, “If Cain shall be avenged sevenfold,” etc., are not to be taken for the Word of God. For that generation did not have the Word; how, then, could Lamech be believed to have been a prophet? Thus, even such a man as Jerome produces the vagary that, inasmuch as, according to Luke, seventy-seven generations can be counted between Adam and Christ, it was after this space of time that Lamech’s sin was taken away by Christ. If such vaporings are legitimate, anything can be proved from the Scriptures. Jerome even forgets that Lamech represented the seventh generation from Adam! The word under consideration then, is not to be placed upon the same level with the former, spoken to Cain; for that was the Word of God. It is, on the contrary, the word of a wicked murderer; not true, but an audacious fiction, based upon that spoken by Adam to Cain. But why does he deliver his discourse not before his church but at home, and only before his wives?
277. It is probable that the good and pious women were greatly alarmed on account of the murder committed by their husband. The wicked murderer, therefore, to appear equally safe with Cain, endeavored in this way to reassure his wives concerning his safety from death. This is what the wicked church is accustomed to do; it prophesies out of its own head. But all such prophecies are vain. This one thing, however, we can gather from the present text, that Lamech did not utter the contents of his prophecy from the Word of God, but out of his own brain.
278. In respect to Cain, I do not think that he was killed by Lamech, but that he died long before the time of Lamech. And as there were continual animosities between the Cainite church and the Church of Adam—for the Cainites could not brook their being treated as outside of the true communion—my opinion is, that Lamech killed some eminent man and some distinguished youth of the generation of the righteous, just as Cain, his father, had killed Abel. And I believe that, having committed such murders, he wished to protect himself from being killed by uttering the words of the text, after the manner of the protection vouchsafed by God to his father Cain. For Lamech was no doubt a man of very great abilities and the chief man in his day and State. He had also strengthened his cause by a novel venture, for he was the first man who married two wives. And he harassed the Church of the godly in various ways, as men are wont to do who combine talent with malice. Therefore he furnished his men with arms, riches, and pleasures, that he might overcome the true Church on every side, which alone held the holy faith, the pure Word, and the pure worship of God. To all else he paid little attention.
279. It is very probable that the patriarch Adam died about this time, this being the first patriarchal death; and there is no doubt that Lamech seized this opportunity of transferring the whole government of the world at that time to himself, that he might have all things under his own rule. This is the manner in which the world acts to this day. The Church of God, therefore, placed as it were in the midst, is oppressed on either side; by tyrants and blood-thirsty men on the one hand, and by those who are devoted to the concerns and pleasures of this world on the other. As tyrants use violence and the sword to destroy the Church, so the latter entice her by their allurements.
280. Hence it is that Moses makes a special point of recording that the blood-thirsty seed of the Cainites gave themselves up to pleasures and to other worldly pursuits. And hence it is, also, that Christ expressly shows that much blood was shed even before the flood, by testifying “that upon you may come all the righteous blood shed on the earth, from the blood of Abel the righteous unto the blood of Zachariah son of Barachiah, whom ye slew between the sanctuary and the altar,” Mt 23, 35. Moses testifies subsequently (Gen 6, 1-13), that the earth before the flood was filled with iniquities; and he is not speaking of the iniquities and violent deeds of thieves and adulterers, but describes particularly the tyranny of the Cainite church, which pursued with all the violence of the sword the holy posterity of Adam. And it is for this same reason that the sacred historian describes the descendants of Cain by the name “giants.” These are the reasons which lead me to conclude that Lamech followed in the footsteps of his father Cain and slew some distinguished man of the holy patriarchs and his son.
281. It was certainly an evidence of the greatest tyranny in Lamech, that, when he had been discovered by his wives, he did not grieve for what he had done, but held in contempt the punishment which he had just cause to dread. As if he had said: I have killed a man ’tis true, but what is that to you? The wound of that belongs to me; I shall be wounded for it, not you. I have indeed killed a young man, but it is to my own hurt. I shall be punished for it, not you. What utterances could evince more contempt than these in the face of open sins?
These are my thoughts on the passage now before us. The text shows that the Cainites were tyrannical men, proud of their success, and given to pleasure; and the very words of Lamech prove him to be a proud man, not grieving at all for the murder he had committed, but glorying in it as in a righteous cause. The Cainite church always excuses that tyranny which it exercises over the godly, as Christ says: “Whosoever killeth you shall think that he offereth service unto God,” Jn 16, 2. This is expressed in the additional words of Lamech:
V. 24. If Cain shall he avenged sevenfold, truly Lamech seventy and sevenfold.
282. Here Lamech sets himself above his father Cain, making it appear that he had a more righteous cause for the murder he had committed, and fortifying himself against those inclined to avenge the murders perpetrated by him. For the words of the text are not the words of the Lord, as we have said, but the words of Lamech himself. Just so the pope fortifies himself by violence, tyranny, threats and anathemas, to make himself secure against avengers, for he has the conscience of a Cain and a Lamech. Let him, says the pope, who shall do anything contrary to these my decrees know that he shall incur the indignation of St. Peter and St. Paul.
283. Lamech, therefore, is an example of this world, and Moses points to him to show what kind of a heart, will and wisdom the world has. Just as if he had said in reference to Lamech: Such are the actions of the seed of the serpent and such are the children of this world. They gather riches, follow their pleasures, increase their power, and then abuse all these things by their tyranny, making use of them against the true Church, the members of which they persecute and slay. And yet in the midst of all these mighty sins, they fear not, but are proud and secure, boasting and saying, “What can the righteous do?” (Ps 11, 3): “Our lips are our own: who is lord over us?” (Ps 12, 4): “He (the wicked) saith in his heart: God hath forgotten, he hideth his face, he will never see it,” (Ps 10, 11): and other like sentiments.
284. That such is the meaning of the passage in question the facts recorded prove, though the words of the text do not so clearly express that meaning. The true Church has ever Satan as its great enemy, and he drives the Cainites into fury, disguised as devotion, against their brethren, the Abels; as Christ also says, affirming that the devil was a murderer from the beginning, Jn 8, 44. It is declared throughout the Scriptures concerning the true Church, that the wicked are ever shedding its blood. The various passages in the Psalms speak the same things, “Precious shall their blood be in his sight,” Ps 72, 14. Again, “Precious in the sight of Jehovah is the death of his saints” Ps 116, 15. And again, “For thy sake are we killed all the day long” Ps 44, 22.
285. As, therefore, the Church of God has at all times, and in all ages, given her blood to be shed by the wicked and by false brethren, so also, in that first age of the world she had to suffer from her enemies, whom the Scriptures call “giants,” and affirm that those “giants” filled the earth with “violence.” Among these giants was also this Lamech now before us, who was one perhaps like Pope Julius II or Clement VII who although they exercised cruelty in the highest degree, yet wished to be called and appear as most holy saints. Just so Lamech here wishes to make it appear that he had a most righteous cause for the murder he had committed, and therefore he threatened greater vengeance on the man who should kill him than God himself had threatened on the person who should slay his father, the murderer Cain.
286. In this manner, the Church was vexed with the cross and with persecutions from the very beginning of the world until God, compelled by the wickedness of man, destroyed the whole world by the flood. Just so, also, when the measure of Pharaoh’s malice was full he was drowned with all his host in the Red Sea. Just so, again, when the measure of the malice of the Gentile nations was full they were all uprooted and destroyed by Moses and Joshua. In the same manner afterwards when the Jews raged against the Gospel they were so utterly destroyed that not one stone was left upon another in Jerusalem. Other instances are the Babylonians, the Medes, the Persians, the Grecians, and the Romans.
287. The Scriptures therefore do not record whom Lamech killed. They only record that two murders were committed by him, and that Lamech, in his impenitence, wished to protect himself in the same manner as his father Cain had been divinely protected, by issuing his proclamation, thereby making it appear that he had righteous cause for the murder he committed. And if this interpretation be not the true one, it is at least certain that the generation of the Cainites was a blood-thirsty generation, and hated and persecuted the true Church.
288. And it is, moreover, true that Lamech had not the Word, and that, accordingly, his utterance is not to be considered in the same light as that word which was spoken to his father Cain; for the latter was the voice of truth, but the word of Lamech was the voice of his own pride, expressive of the rule of Satan and of a church of hypocrites, which sins securely and yet glories in its sins as if they were deeds of righteousness.
C. THE POSTERITY OF THE RIGHTEOUS IN DETAIL; THE GENERATIONS OF THE RIGHTEOUS.
1. Of Seth.
a. Why Seth is described in detail 289.
b. Why Eve at Seth’s birth recalled Cain’s murder 290.
* How and why the first parents after Abel’s death refrained from bearing children 291.
c. Seth’s birth was announced before in a special way by God 291-292.
* The uncovenanted grace of the Cainites. Also, why God did not mention that some of them would be saved 293.
d. How Eve manifested special faith and obedience in Seth’s birth 294-295.
* Why the Romish church never canonized Eve 296.
* The idle fables of the Jews about Lamech and his wives, and about Adam’s abstinence and Cain’s increase, are to be rejected 297.
e. A new generation springs from Seth, in which the promise shall be fulfilled 298.
2. Of Enoch.
a. What his name means, and why it was given to him 299.
* The names of the holy patriarchs originated not by chance 299.
b. How true worship began under Enoch 300-302.
* Of true worship.
(1) In what it consists 301.
(2) Why it was not in use before 302.
* The meaning of “the name of Jehovah” or the proclaiming of the name of Jehovah 303.
(3) The right course to take in the doctrine concerning divine worship 304.
* God always ministered comfort to his Church under the cross 305.
(4) What is the true worship according to the first table of the law 306-307.
(5) How true worship according to the second table follows from the first 308.
(6) People are to be instructed first and chiefly in the worship of the first table 309.
(7) Whether visible signs were present in these days in their worship, and to what end they were necessary 310-311.
(8) The worship of which Moses speaks is to be understood not of the Cainites but of Seth’s posterity 312.
* A summary review of the contents of the fourth chapter of Genesis 313.
* Why the fifth chapter was written 314.
* Why the Jews cannot see the unity in the first five chapters of the Bible 315.
C. THE POSTERITY OF THE RIGHTEOUS IN DETAIL.
V. 25. And Adam knew his wife again; and she bare a son, and called his name Seth: For, said she, God hath appointed me another seed instead of Abel; for Cain slew him.
289. Hitherto Moses has spoken of the generation of the wicked only, the whole of which he buries as it were with the above brief catalog. The historian now turns to the description of the godly and of the true Church. And first of all, we are to observe the manner of expression Moses uses in reference to the name given by Eve to her son: “And she called his name Seth.” Moses does not speak thus concerning Cain when he was born, nor concerning righteous Abel, nor with reference to Enoch, nor with reference to any of the others. By this particular expression regarding Seth and his name Moses would signify that this was the first son in whom flowed the stream of the promise which had been made to the parents in paradise. So Eve is to be understood when she assigns the reason for giving her son this name. Eve manifests her surpassing godliness and faith in giving her son such a name.
290. The fact that Eve recalls the murder by wicked Cain of his brother Abel proves that there had existed a fierce enmity between these two churches, and that she had witnessed and suffered many evils and indignities from the Cainites. Because of this she now called to mind the awful murder which had been committed, whereby Cain wished to destroy the righteous seed that he might reign alone. But thanks be to God, says she, who hath appointed me another seed instead of Abel.
291. Moses here, as is his usual manner, embraces in the fewest possible words the mightiest things, that he may incite the reader to the most diligent consideration of the works of God. Of the pain and righteous grief of the parents at the murder of Abel by his brother we have spoken before. I see no reason why we should not believe that after the perpetration of that horrible murder no son was born to Adam until the birth of Seth; for it is most probable that the awful peril of a recurrence of a calamity like that which they had just experienced, induced the godly parents to abstain from connubial intercourse. I believe, therefore, that by a particular promise made to them by an angel, their minds were again comforted and confirmed, and that they were influenced to believe that a son of the description of Seth would now be born unto them, who should hold fast the promise; and that, although the generation of Cain should utterly perish by their sin, the generation of him about to be born should be preserved until the promised blessed seed should come into the world.
292. It is a proof of some like particular promise having been revealed to the parents by an angel that Eve adds to the name she gave to her son a kind of short sermon, and that Moses when recording this circumstance makes use of an expression not otherwise adopted by him in connection with the names Adam or Eve gave to their children: “And she called his name Seth.” Seth is derived from the Hebrew verb sath, which signifies he placed, or he established, and was intended to show that this son would be, as it were, the foundation on which the promise concerning Christ would rest, even though many other sons should be born unto the parents. Eve does not give him an exalted name, such as “Cain,” yet she gives him a name signifying that the posterity of Seth should never be suppressed or destroyed.
293. The Cainites, cast out from the sight of their parents, are left under a curse, without any promise whatever, and have only so much mercy as they receive from the generation of the righteous as beggars, not as heirs. This is the mercy we above called uncovenanted mercy. But who, of the posterity of the Cainites, obtained that mercy, Moses does not mention, and his design in this omission is to keep separate the two churches: the one the Church of the righteous, which had the promise of a life to come, but in this life was poor and afflicted; the other the church of the wicked, which in this life is rich and flourishing.
294. Eve, the mother of us all, is highly to be praised, as a most holy woman, full of faith and charity, because in the person of her son Seth she so nobly lauds the true Church, paying no regard whatever to the generation of the Cainites. For she does not say, I have gotten another son in the place of Cain. She prefers the slain Abel to Cain, though Cain was the first-born. Herein praise is due, not only to her faith but to her eminent obedience; for she is not only not offended at the judgment of God concerning righteous Abel, but she also changes her own judgment concerning God. When Abel was born she despised him, and magnified Cain as the first-born, and as the possessor, as she thought, of the promise. But now she acts in all things quite the contrary. As if she had said: After God’s acceptance of him and of his offering, I had placed all my hopes on my son Abel, because he was righteous; but his wicked brother slew him. But now God hath appointed me another seed instead of Abel.
295. She does not indulge her maternal affection for Cain. She does not excuse or lessen the sin of her son. But she herself excommunicates him, already excommunicated of God; and she banishes him, together with all his posterity, among the polluted mass of the Gentiles who live without any sure mercy of God, laying hold only as they can of that uncovenanted mercy which, as we have said, they receive as beggars, not as heirs.
296. It is a great marvel, surely, that the church of the pope, having made up so great a list of saints, has not yet inserted in that catalog Saint Eve, a woman full of faith and love, and with an infinite number of crosses! But perhaps we are to gather from this omission that it would rather follow the church of the Cainites than the holy Church.
297. I am inclined to say nothing here about that absurd and idle fable of the Jews, that Lamech brought his disobedient wives to Adam as judge, and that when Adam commanded them to render to their husband due benevolence the wives in reply asked Adam why he did not do the same to Eve. These fablers say that Adam, who had refrained from the bed of his wife from the murder of Abel to that time, again lived with her as man and wife, in order that he might not by his example induce others to maintain perpetual continence, and thus prevent mankind from being multiplied. All these fables show how impure the thoughts of the Jews were. Of the same description is the like argument of these Jews, who hold that when Seth was born, which was within a hundred years after the death of Abel, the children of Cain had increased unto the seventh generation. Such absurdities do wicked men invent to bring reproach upon the Holy Scriptures. And of precisely the same description is the opinion that Cain was born in paradise, while, as yet, the original righteousness of his parents remained. What is the object of this lying invention but to cause us to do away with Christ altogether? For take away original sin, and what need is there of Christ at all? These things are indeed, as we have intimated, unworthy of being mentioned here. But they are worthy the enemies of Christ and the enemies of grace.
298. In Seth, therefore, we have a new generation, which arises from and comes to pass in accordance with the great original promise, that the seed of the woman should bruise the serpent’s head. Appropriately the name Seth is bestowed, so that Eve may felicitate herself upon the fact that this seed is established, safe from overthrow. David uses the same verb: “If the foundations be destroyed, what can the righteous do?” Ps 11, 3. And the Hebrew word forms a perfect rhyme with its German equivalent: “Seth—steht.”
V. 26a. And to Seth, to him also there was born a son; and he called his name Enosh.
299. The verb yikra, he called, is in the masculine gender, by which you are to understand that it was the father who gave this name to his son. In the former case the verb was feminine, because Eve gave to her son Seth his name. The expression in each case is different, which difference of gender in a verb the Latin language does not indicate.
Enosh signifies a man afflicted or full of calamity. “What is man that thou art mindful of him,” Ps 8, 4. Seth, accordingly, intimates that at that time there was some persecution or affliction of the Church. That “old serpent,” who had cast man out of paradise and had killed Abel, the man beloved of God, was neither asleep nor idle. Therefore, upon the consolation enjoyed in the birth of Seth there soon follows another trial or tribulation, which the godly parents Adam and Eve signalize by giving the name Enosh to their son. The names thus given are by no means to be considered accidental. They were either prophetical or commemorative of some particular event.
V. 26b. Then began men to call upon the name of Jehovah.
300. The rabbins understand this as having reference to idolatry. They think that about this time the name of Jehovah began to be given to creatures: to the sun, the moon, etc. But Moses is not here speaking of what the generation of Cainites did, but what the godly generation of Adam did. The sacred historian is testifying that after the birth of Enosh there began the true worship of God, the calling upon the name of Jehovah.
301. Here Moses most beautifully defines what it is to worship God, to call upon the name of Jehovah; which is, as it were, the work of the first table and concerns the true worship of God. Now, calling upon the name of Jehovah embraces the preaching of the Word, faith, or confidence in God, confession, etc. Paul beautifully joins these things together in the fourteenth verse of the tenth chapter of his Epistle to the Romans. True, the works of the second table also belong to the worship of God, but these works do not refer directly and only to God as do the works of the first table.
302. After the confusion made in the house of Adam by Cain, the generation of the godly began to multiply by degrees and a little Church was formed, in which Adam as the high priest governed all things by the Word and by sound doctrine. Moses here affirms that this took place about the time of the birth of Enosh. Although this name implies that the Church had been overwhelmed by some terrible disaster, yet God raised her up again by his grace and mercy, and added the great spiritual blessing of godly assemblage in a particular place, with preaching, prayer and the offering of sacrifices, blessings which had hitherto perhaps been either hindered or forbidden by the Cainites. We have here, then, another evidence of the promised seed warring with the serpent and bruising its head.
303. Furthermore, as Moses does not say: Jehovah began to be called upon, but the name of Jehovah, the reference to Christ recommends itself to our approval, since also in other passages the Schem Jehovah (the name of Jehovah) is so to be understood. This expression, “then men began to call upon the name of Jehovah,” contains a meaning most important. It signifies that Adam, Seth, and Enosh taught and exhorted their posterity to expect redemption and to believe the promise concerning the seed of the woman, and to overcome by that hope the snares, the crosses, the persecutions, the hatred and the violence of the Cainites, and not to despair of salvation, but rather to give thanks unto God, assured that he would at some time deliver them by the seed of the woman.
304. What could Adam and Seth teach greater or better than that the great deliverer, Christ, was promised to their posterity? And this is quite in keeping with the proper principle to be observed in religious instruction. The first care should ever be directed to the first table. When this table is well understood, the right understanding of the second table will soon follow; yea, it is then easy to fulfil the latter. For how is it possible that, where pure doctrine is taught, where men rightly believe, rightly call upon the name of Jehovah, and rightly give thanks unto God, the second and inferior fruits can be wanting?
305. In this manner did it please God at that time to comfort the afflicted church of the godly and to prevent their despair concerning the future. We see throughout the pages of sacred history a perpetual succession and change of consolations and afflictions. Joseph in Egypt keeps alive his parents and his brethren when divinely visited by famine. After this, when these people were oppressed by wicked kings, they were again delivered from their cruel bondage. And Cyrus delivers them when captives in Babylon. When God permits his own people to be oppressed by the violence and guile of the devil and the world, he always lifts them up again and gives them prophets and godly teachers to restore his sinking church, and to break for a while the fury of Satan.
306. Furthermore, it is the intention to lay down a logical definition when it is claimed that the worship of God does not consist in ceremonies devised and transmitted by men, in the erection of statues, or the performance of other sport suggested by reason, but in calling upon the name of Jehovah. Worship in its truest meaning, well-pleasing to God, and subsequently made mandatory in the first commandment, embraces the fear of God, trust in God, confession, prayer and preaching.
307. The first commandment of the Law demands faith, that we believe God is the only helper in time of need, Ps 9, 9. The second commandment demands confession and prayer, that we call upon the name of Jehovah in times of peril and give thanks unto God. The third commandment requires that we teach the truth, and that we guard and defend sound doctrine.
These are the true and appropriate acts of the worship of God, and they are those which God requires. He requires not sacrifices nor money nor anything of the kind. As regards the first table, he requires that we hear, consider and teach the Word; that we pray to God and fear him.
308. Where these things exist, the observances and works required by the second table follow, as it were, of their own accord. It is impossible that he who does the works and performs the worship of the first table should not do and perform those of the second table also. David saith: “His delight is in the law of Jehovah; and on his law doth he meditate day and night. And he shall be like a tree planted by the stream of water; that bringeth forth its fruit in its season, whose leaf also doth not wither.” Ps 1, 2-3. These things are evident consequences of the right worship of God, according to the commandments of the first table. He who believes God, who fears God, who calls upon God in tribulation, who praises God and gives thanks unto him for his mercies, who gladly hears the Word of God, who continually contemplates the works of God, and who teaches others to do the same things—do you think that such a one will harm his neighbor, or disobey his parents, or kill, or commit adultery?
309. The first table, therefore, is to be set forth first of all, and instruction as regards the true worship is to receive precedence to all else. This means, first to make the tree good on which good fruit is to grow. Now, our adversaries take the diametrically opposite course; they want to have the good fruit before they have even the tree.
310. Moreover, I believe that about this time there was added some visible ceremony of divine worship, for God is ever wont thus to do. He always joins with the Word some visible sign. When Abel and Cain presented their offerings God showed by a visible sign from heaven that he had respect unto Abel and his offering, but not unto Cain and his offering. And so, in all probability, it was in this case and at this time. When the Church began to flourish and the Word of God was publicly taught with considerable success, God added also some visible sign, that the Church might assuredly know that she pleased God.
311. But whatever that sign was, whether fire from heaven or something else, God withheld it until the third generation, that men might learn to be content with the Word alone. Afterwards, when men had comforted themselves by the Word alone against the Cainites, in all tribulations, God of his great mercy added to the Word some visible sign. He established a place and appointed persons and ceremonies to which the Church might gather for the exercise of faith, for preaching and prayer. By means of these things, the Word or the first table and then a visible sign ordained of God, a Church is constituted, in which men undergo discipline through teaching, hearing, and the partaking of the sacraments. Then upon these things will assuredly follow the works of the second table, which are acceptable, and acts of worship, only on the part of those who possess and practice the first table.
312. This gift of God, Moses sets forth in the few short words of the text before us, when he says, “Then began men to call upon the name of Jehovah.” For this beginning to call upon the name of Jehovah was not on the part of the Cainites, as the Jews explained the passage, but on the part of the godly posterity of Adam, which alone was then the true Church. If any of the posterity of Cain were saved, it must of necessity have been by joining this Church.
313. The sum of the first four chapters of Genesis is that we are to believe in a resurrection of the dead after this life, and a life eternal through the Seed of the woman. This is the blessed portion of the godly, of them that believe, who in this life are filled with afflictions and subject to injuries at the hands of all men. To the wicked, on the contrary, are given, as their portion, the riches and power of this world, which they use against the true Church of God.
In the first chapter it is shown that man was created unto immortality, because he was created “in the image of God.”
The teaching also of the second chapter sets forth the same thing, “In the day that thou eatest thereof, thou shalt surely die.” It follows that the first created man and woman could not have died if they had not eaten of that fruit. By their sin of eating they fell from immortality to mortality, and they begat an offspring like unto themselves.
In the third chapter immortality is set forth anew, as restored by the promise of the Seed of the woman.
In the fourth chapter we have an especial example of immortality set before us in Abel, who, after he had been slain by his brother, was received into the bosom of God, who testified that the voice of the blood of Abel cried unto him from the ground.
314. And the fifth chapter, which now follows, is expressly written to set forth the immortality of Enoch, who was taken up into heaven by the Lord. Although the following chapter is necessary as a chronicle of the number of the years of the generation of the righteous, yet its most remarkable feature is its record that Enoch did not die like Adam, nor was slain like Abel, nor carried away, nor torn to pieces by lions and bears, but was taken up into heaven and translated into immortality by the Lord himself; all which was written that we might believe in the Seed of the woman, Christ our Redeemer and Satan’s conqueror, and that through him we also might expect a life immortal after this mortal and afflicted life.
315. This harmony of these five chapters the Jews see not, for they are destitute of that sun which sheds light upon these things and makes them manifest; which sun is Christ, by whom we have the remission of sins and life immortal.
CHAPTER V.
I. THE BOOK OF THE FIRST GENERATIONS OF MAN, AND THE GLORY OF THE CAINITES.
A. THE BOOK OF THE FIRST GENERATIONS OF MAN.
1. The reasons why Moses records the generations of Adam 1.
2. Why he so particularly gives the years, and in the case of each patriarch adds “and he died” 1-2.
3. Why Enoch is placed in the records of the dead 3-4.
* Was Enoch a sinner, and do sinners have hope of eternal life 4.
* Of death.
a. How we are to comfort ourselves against death 5.
b. How reason views death, and how the best heathen philosophers viewed it 6.
c. The knowledge the Scriptures give us of death 6.
4. How we may be greatly profited by the book of the generations of the ancient world 7.
5. Why the book of the generations of Cain is larger than that of Seth’s 7.
* How terrible that both lines were totally destroyed, except eight persons 8.
6. The aim of Moses in writing this book of the generations of Adam 9.
* The glory of the first world 10.
a. What was this glory 9-10.
b. Why this glory was revealed 10.
c. Profitable and interesting to meditate upon it 11.
d. The patriarchs of the first world the most holy of all martyrs 12.
B. THE GLORY OF THE CAINITES.
1. The Cainites greatly tormented God’s Church, especially after Adam’s death 12.
2. To what end their hatred and persecution served the holy patriarchs 13.
* Why Moses did not record the zeal of the holy fathers against the Cainites 14.
* Why Moses gives such a short description of the deluge 15.
* The character of the first world 16.
* Luther’s lamentation over the character of the last world; its approaching destruction, and an earnest prayer to God 16-18.
I. THE RECORDS OF THE GENERATIONS OF MAN AND THE GLORY OF THE CAINITES.
A. The Records of the Generations of Man.
V. 1. This is the book of the generations of Adam.
1. This chronicle has been arranged by Moses for two reasons. First, on account of the promise of the seed made to Adam; and second, on account of Enoch. Moses writes still another genealogy in the tenth chapter, after the flood, from a far different motive than the present. In the present chapter, he gives the number of the years of the righteous and adds with a special purpose in the case of each one, the words, “and he died.”
2. This little phrase may at first thought appear superfluous. After the historian has said, “All the days that Adam lived were nine hundred and thirty years,” what seems to be the use of his adding the few words, “and he died”? The statement as to the number of his years connotes also the time of his death; for had he lived longer, the additional years would have been contained in the enumeration.
Moses, however, does this with the definite purpose of pointing out the unspeakable wrath of God against sin, and the inevitable punishment of it, inflicted by him on the whole human race, on the righteous as well as on the wicked. So does the Apostle Paul pursue his argument, drawn from this very portion of the Holy Scripture: “As through one man sin entered into the world, and death through sin; and so death passed upon all men, for that all sinned,” Rom 5, 12. This is a consequence perpetuated through all generations. Adam died, therefore Adam was a sinner. Seth died, therefore Seth was a sinner. Infants die, therefore infants partake of sin and so are sinners. This is what Moses intends to set forth when he says, concerning the whole line of patriarchs, that, though they were all sanctified and renewed by faith, yet, “they died!”
3. Nevertheless, from this line of the dying there flames starlike a most lovely light of immortality when Moses here records concerning Enoch that “he was not;” that is, he no longer appeared among men, and yet he did not die but was taken up into heaven by the Lord himself. By this glorious fact is signified that the human race is indeed condemned to death on account of sin, and yet the hope of life and immortality is left us, that we need not abide in death forever.
4. For this cause God thought it needful, not only that the promise of life should be given to the original world, but that immortality should be demonstrated by an object lesson. Accordingly Moses said of each patriarch that he fulfilled so many years of life and “died”: that is, suffered the punishment of sin, or, was a sinner. But the divine historian does not use these expressions concerning Enoch. Not because that patriarch was not a sinner, but because, even unto such sinners as he, there was left a hope of eternal life through the blessed seed. Therefore all the patriarchs, who died in the faith of this seed, held fast the hope of eternal life.
Enoch, therefore, is the second object lesson by which God makes it manifest that it is his will to give unto us life eternal after this life. The Lord says that Abel, who was killed by his brother, still lived, and that his voice cried from the ground. In the present instance, Enoch is taken up by the Lord himself into heaven.
5. We will not despair, therefore, though we see death, derived from Adam, extend to every one of the whole human race. We must, indeed, suffer death because we are sinners. But we shall not abide in death. We rather have a hope in a divine purpose and providence whereby God designs our deliverance from death. This deliverance has begun with the promise of the blessed seed, and has been demonstrated by Abel and Enoch as object lessons. Wherefore we possess the first fruits of immortality. The Apostle Paul says, “For in hope were we saved,” Rom 8, 24. Hope saves us until the fullness of immortality shall be brought unto us at the last day, when we shall see and feel that eternal life which we possessed here in faith and hope.
6. Now, the flesh does not understand this. The flesh judges that man dies like a beast. Men, occupying the front rank of philosophers have felt accordingly that by death the soul is separated and delivered from the prison of the body, to mingle, free from all bodily infirmities, in the assembly of the gods. Such was the immortality dreamed of by the philosophers, though steadfastness of grasp and of vision was out of the question. The Holy Scriptures, however, teach differently concerning the resurrection and eternal life; they place this hope so plainly before our eyes as to leave no room for doubt.
7. Next in order, we find in this chapter a reflection of the condition of the primitive world. The ten antediluvian patriarchs belonging to the lineage of Christ, with their descendants, are enumerated. Nor is it a useless study to put these data before one’s eyes on paper, according to the directions given by Moses, to see who the patriarchs were, who were their contemporaries, and how old they became, as I have taken the time to do. Cain also has his line, as Moses has shown in the preceding chapter, and I have no doubt that the posterity of Cain was far more numerous than that of righteous Seth.
8. From these two families, as from roots, was the world peopled, down to the deluge, in which both branches, with their two classes of descendants (that is, the posterity of the wicked and that of the righteous) were rooted out of the earth, eight souls only being left, and even among them one was wicked. Accordingly, as in this chapter a magnificent picture of the primeval world is presented to our view, so we behold also the incalculable wrath of God, and the horrible event of the reduction of the total offspring of these patriarchs to eight souls.
9. We will reserve this awful record for its proper time and place. Let us now do that which Moses does in the present chapter, who wants us to consider the exceeding splendor of this primeval age of the world. Adam lived beyond the age of his grandson Enoch, and died but a short time before Noah was born. A hundred and twenty years only intervened between the death of Adam and the birth of Noah. Seth died only fourteen years before Noah’s birth. Enosh and the rest of the patriarchs, except Enoch, lived at the same time with Noah. Thus by a comparison of the figures, we shall ascertain that quite a number of gray-headed patriarchs, of whom one lived seven hundred, and another nine hundred years, were contemporaries, and teaching and governing the Church of the godly.
10. The exceeding glory of the primitive world consists in this, that it contained so many good and wise and holy men. We are by no means to think that all these are merely common names of plain and simple men. They were the greatest heroes and men of renown that the world ever witnessed, next to Christ and John the Baptist. In the last day we shall behold and admire the real majesty of all these worthies, and then we shall truly behold the mighty deeds which these mighty men wrought. Yes, it will then be made manifest what Adam did, what Seth did, what Methuselah did, and the others; what they suffered from the old serpent; how they comforted and fortified themselves, by their hope in the promised seed, against all the harm and violence of the world, that is, of the Cainites; what craft they experienced; what injuries and hatred and contempt they bore for the glory of the blessed seed to be born from their lineage. We are assuredly not to imagine that these great and holy men lived without severe afflictions and innumerable crosses. All these things, I say, shall be revealed at the last day.
11. And it is an undertaking, as I said, full of profit and pleasure now to contemplate with our minds, as with open eyes, that happy age, in which so many patriarchs lived contemporaneously, nearly all of whom, except Noah, had seen and known their first father, Adam.
B. The Glory of the Cainites.
12. Also the Cainites had their glory. Among them were men most eminent in the liberal arts, and the most consummate hypocrites, who gave the true Church a world of trouble, and harassed the holy patriarchs in every possible way. We may justly call all those who were thus oppressed by them most holy martyrs and confessors. The Cainites, as Moses before intimated, very soon surpassed the other descendants of Adam in numbers and activity. Although they were compelled to revere their father Adam, yet they adopted all possible means of oppressing the Church of the godly, and especially so after the death of the first patriarch, Adam. By such wickedness, these Cainites helped to bring on the flood as retribution.
13. This power and malice of the Cainites caused the holy patriarchs to teach and instruct their Church with increased zeal and industry. What numerous and powerful sermons may we suppose were preached by them in the course of these most eventful years! There is no doubt that both Adam and Eve testified of their original state of innocence, described the glory of paradise and warned their posterity to beware of the serpent, who, by tempting them to sin, had caused all these great evils. How constant may we suppose them to have been in explaining the promise of the blessed seed! How earnestly must they have exhorted the hearts of their followers to be moved neither by the splendor of the Cainites nor by their own afflictions.
14. All these particulars Moses omits to record, both because they could not be described on account of their infinite variety of detail and because the revelation of them is reserved for that great day of deliverance and glory!
15. Likewise the flood, in spite of its horror, is described with the greatest brevity because he wished to leave such things to the meditation of men.
16. For the same reasons Moses has purposely given us, in these first five chapters, as briefly as possible, a picture of the original and primeval world. It was an admirable condition of life, and yet that primeval age contained a multitude of the worst of men, in consequence not more than “eight souls” were saved from the destroying flood! What then, may we conclude, will be the state of things before the last day shall come, seeing that even now, under the revealed light of the Gospel, there is found so great a host of despisers of it that there is cause to fear that they will fill the world ere long with errors and prevail to the extinction of the Word altogether.
17. Awful is the voice of Christ when it utters the words, “Nevertheless, when the Son of man cometh, shall he find faith on the earth?” Lk 18, 8. And in Matthew 24, 37-38, our Lord compares the last days with the days of Noah. These utterances of our Lord are indeed most awful. But the world, in its security and ingratitude, is a despiser of all the threats as well as all the promises of God. It abounds in iniquities of every kind and becomes daily more corrupt. From the time that the popes ceased to rule among us, who had ruled the whole world by means of the mere dread of their vengeance, sound doctrine has been despised, and men have degenerated into all but brutes and beasts. The number of holy and godly preachers of the Word is becoming less and all men are indulging their desires. The last day, however, shall assuredly come upon the world as a thief, and will overtake these men in all their security, and in the indulgence of their ambition, tyranny, lust, avarice, and vices of every kind.
18. And let it be remembered that it is Christ himself who has foretold these things, and we can not possibly imagine that he would lie. If the primitive world, which contained so mighty a multitude of the greatest patriarchs, was so wholly corrupted, what may we not have cause to dread in the weakness of our nature? May the Lord our God grant that we may be gathered, as soon as possible, in the faith and confession of his Son Jesus Christ, unto these our fathers; yea, if it please him, that we may die within the next twenty years, and not live to see the miseries and calamities, both temporal and spiritual, of the last time! Amen!
II. ADAM AND HIS SON SETH.
1. The name Adam, and why given to the first man 19.
2. The Jews’ fables of Adam’s cohabitation with Eve 20.
* Purity of doctrine cannot be expected from the Jews 20.
3. Why Moses so carefully describes the times of Adam 21.
4. Why it is said of Adam that he was created in the likeness of God 21-23.
* The likeness of God.
a. The difference between “Zelem” and “Demuth” 22-23.
b. How the likeness of God was lost and how it is restored 24.
c. Whether it can be fully restored in this life 25.
5. The prating of the rabbins about the name Adam 26.
* Why Moses here mentions the blessing 27.
* Why he did not refer to the blessing in the descriptions of Cain and Abel 28.
6. How long it was before Adam begat Seth 29.
* Abel’s age when murdered 29.
7. How and why Adam mourned so long for his son Abel, and therefore refrained from bearing children 29-30.
8. The Jews’ fable of Adam’s vow of chastity refuted 30.
9. How we are to understand that Adam begat a son in his own likeness 31.
10. Whether Adam’s son Seth had God’s likeness 31.
11. How Adam acquired again the lost image 32.
12. How Seth secured the likeness of God 32.
13. Why Adam gave his son the name Seth; its meaning 33.
* The long lives of the first men.
a. Longevity a part of the happy state of the first world 34.
b. The causes of such long lives 34-35.
* Men’s bodies were much stronger and healthier than ours 35.
c. Whether the climate, food and holy living contributed to this end 36-37.
* The creatures given to man for food after the flood were inferior to those before, and they injured the body more than nourished it 37.
d. Luther’s thoughts on this theme 38.
14. Which is the first or chief branch born from Adam and Eve 39.
15. How long Adam lived after Seth’s birth 39.
* The glory of the first world 40.
* The histories of the first world were most excellent, but they were destroyed in the flood 41.
* Eve’s age and experiences 42.
* The age of the first world is called the golden age 43.
II. ADAM AND HIS SON SETH.
V. 1a. This is the book of the generations of Adam.
19. “Adam,” as will be stated further on, is the common name of the whole human race, but it is applied to the first man more expressly as an appellation of dignity, because he was the source, as it were, of the whole human family. The Hebrew word sepher, “a book,” is derived from saphar, which signifies “to narrate” or “to enumerate.” Wherefore this narration or enumeration of the posterity of Adam is called “the book of the generations of Adam.”
V. 1b. In the day that God created man, in the likeness of God made he him.
20. This clause of the sacred text has induced the blind Jews to fable that Adam slept with Eve as his wife in paradise on the same day in which he was created, and that she conceived in that same day. Fables of this kind are numerous among them, nor may anything sound or pure in the matter of scriptural interpretation be expected of them.
21. The intent of Moses, in this clause, is to record the complete age of Adam, and to number the days of his life from the day of his creation, and, at the same time, to show that before Adam there was no generation. Generation is to be clearly distinguished from creation. There was no generation before Adam, but creation only. Adam and Eve were not born but created, and that directly by God himself. Moses adds, “In the likeness of God made he him.” We are to understand, then, that when he afterwards mentions that Adam begat Seth, he numbers his years from the very day of his creation.
22. In respect to Adam’s having been made in the likeness of God, we have shown above in its place what that “likeness” of God was. Although almost all commentators understand the expressions, “the likeness of God,” and “the image of God,” to mean one and the same thing, yet so far as I have been able from careful investigation to reach a conclusion, there is a difference between the two terms. Zelem properly signifies “an image,” or “figure,” as when the Scripture says, Ye shall break down their images, Ex. 23, 24, in which passage the original term signifies nothing more than the figures, or statues, or images erected by men. But demuth signifies “a likeness,” or “the perfectness of an image.” For instance, when we speak of a lifeless image, such as that which is impressed on coins, we say, This is the image of Brutus or of Cæsar. That image, however, does not reproduce the likeness, nor exhibit every single feature.
23. Accordingly, when Moses says that man was created also in the likeness of God, he points out that man resembles God not only in the possession of reason, or of intellect and will, but that he has also the likeness of God, that is, a will and an intellect, with which he knows God and wills what he wills.
24. If man, having been created both “in the image” and “in the likeness” of God, had not fallen, he would have lived forever, full of joy and gladness, and would have possessed a will joyfully eager to obey the will of God. But by sin both this “likeness” and this “image” were lost. They are, however, in a measure, restored by faith, as we are told by the apostle, Col 3, 10; Eph 4, 24. For we begin to know God, and the spirit of Christ helps us, so that we desire to obey the commandments of God.
25. Of these blessed gifts we possess only the first-fruits. This new creation within us is only as yet begun; it is not perfected here in the flesh. The will is in some measure stirred to praise God, to give him thanks, to confess sin, and to exercise patience, but all this is only the first-fruits. The flesh, obeying the law of its nature, still follows the things of the flesh, while it opposes the things of God. The result is that the restoration of such gifts in us is only in the initial stage; but the full tithe of this likeness in all its perfection shall be rendered in the future life, when the sinful flesh shall have been destroyed by death.
V. 2. Male and female created he them, and blessed them, and called their name Adam, in the day when they were created.
26. I have above observed that the general name “Adam” was applied to Adam alone, by reason of his superiority. I omit to mention those vagaries of the rabbins, who say that no man can be called “Adam” unless he has a wife. Likewise, no woman can be called “Adam” unless married. The thought may have been drawn from the teachings of the fathers, but the Jews have corrupted it by their foolish fancies and opinions.
27. Moses aims to show this blessing was not taken from man because of his sin, since the blessing of bearing children and ruling them continued with Cain though he had murdered his brother.
28. Moses mentions not Abel, for he had died without an heir and is presented to us as an example of the resurrection of the dead. Neither is Cain mentioned, who because of his sin was cut off from the true Church.
29. Scripture says nothing of what Adam and Eve did during the one hundred years. Some of our writers add a hundred years longer Adam should have lived with Eve before Cain slew his brother Abel, which makes Adam two hundred and thirty years of age when Seth was born. It seems to me plausible that the godly parents passed one hundred years in sorrow and mourned the great dishonor that befell their family. After Adam was expelled from paradise did he first beget children, sons and daughters, who were like him, and Abel was perhaps thirty years of age when he was slain. It appears the children were not much younger than their parents, who were not born, but created.
30. I believe, accordingly, that the godly parents indulged their grief, and abstained from connubial intercourse. This abstinence, however, was not maintained with the intent which the Jews fable, who absurdly affirm that Adam vowed perpetual chastity, like our monks, and that he would still have kept his vow had he not been commanded by an angel from heaven to live together with his wife. Such a story as this is only fit to be told to a Roman pontiff of the age of forty, who alone is worthy of listening to such fables. No, Adam was not so wicked as thus to refuse the gift and command of God! Such abstinence would have been taking vengeance on himself for the grief he had endured, and it would have meant to reject the gift of that blessing which God had been pleased to leave to nature even in its fallen state.
Moreover, this was a matter not left in the power of Adam. As Moses has clearly shown, God had created him a male. He had, therefore, need of a female, or wife, because the instinct of procreation was implanted in his nature by God the Creator, himself. If therefore Adam abstained, he did so for a reason only, intending to return to his Eve after giving vent to his grief for a time.
31. Moses here expressly adds, concerning Adam, that he “begat a son in his own likeness, after his image.” Theologians entertain various opinions as to the real meaning of those expressions. The simple meaning is, that Adam was created “in the image” and “after the likeness” of God, or that he was the image of God, created, not begotten; for Adam had no parents. But in this “image of God” Adam continued not; he fell from it by sin. Seth, therefore, who was afterwards born, was begotten, not after the image of God, but after the image of his father Adam. That is, he was altogether like Adam; he resembled his father Adam, not only in his features, but he was like him in every way. He not only had fingers, nose, eyes, carriage, voice, and speech, like his father, but he was like him in everything else pertaining to body and soul, in manners, disposition, will and other points. In these respects Seth did not bear the image of God which Adam possessed originally, and which he lost; but he bore the likeness of Adam, his father. But this likeness and image were not of God by creation, but of Adam by generation.
32. Now, this image included original sin, and the punishment of eternal death on account of sin, which God inflicted on Adam. But as Adam, by faith in the seed that was to come, recovered the image of God, which he had lost, so Seth also recovered the same after he grew up to man’s estate; for God impressed again his own “likeness” upon him through the Word. Paul refers to this when he says to the Galatians, “My little children, of whom I am again in travail until Christ be formed in you,” Gal 4, 19.
33. Of the name Seth I have spoken above. It denotes command, and voices the sentiments of one praying and prophesying good news, as if Adam had said: “Cain has not only himself fallen, but also caused his brother to fall. May God, therefore, grant that this my son Seth shall stand as a firm foundation which Satan shall not overthrow.” Such blessing or prayer is implied in the name.
Vs. 4-5. And the days of Adam after he begat Seth were eight hundred years and he begat sons and daughters. And all the days that Adam lived were nine hundred and thirty years and he died.
34. This is another part of the happiness of that age, that men attained to so long life. Such longevity, when compared with the length of our lives, seems quite incredible. A question naturally arises as to the cause and theory of such old age. I am not at all displeased with the reasons assigned by some, that the constitutions of men were then far better than ours are now, and also that all things then used for food were more healthful than those now used. To these particulars we must add that important requisite for a long life, the greatest moderation in the use and enjoyment of food. To what extent the latter conduces to health, is needless to explain.
35. Though the body was sounder than at present, yet the general vigor and strength of limb which men had in paradise before the advent of sin, had passed away. It is true, however, that their bodily well-being was enhanced when, after the fall, they were renewed and regenerated through faith in the promised seed. For the same reason, also, sin was weakened through faith in the seed. As for us, we have lost their strength and vigor just in proportion as we have departed from their righteousness.
36. With reference to food, who cannot easily believe that one apple, in that primeval age, was more excellent and afforded a greater degree of nourishment than a thousand in our time? The roots, also, on which they fed, contained infinitely more fragrance, virtue and savor, than they possess now. All these conditions, but notably holiness and righteousness, the exercise of moderation, then the excellence of the fruit and the salubrity of the atmosphere—all these tended to produce longevity till the time came for the establishment of a new order by God which resulted in a decided reduction of the length of man’s life.
37. Now, if we turn to consider thoughtfully our present mode of life, we find that we are much more corrupted than nourished by the meat and drink we consume. In addition to the immoderation characterizing our life, how much have the fruits themselves lost in excellence? Our first parents lived moderately, and chose only those things for their meat and drink calculated to nourish and refresh their bodies. There can be no doubt that after the deluge all the fruits of the earth deteriorated greatly. Even so, in our own age, we find all things deteriorate. The Italian wines and fruits differ no more from our own at the present day than the fruits before the deluge differed from those produced amid that brackishness and foulness made by the sea.
38. These causes, with others which many assign for the great longevity of the primeval patriarchs, I by no means disapprove. But this one reason is quite sufficient, in my opinion, that it pleased God to give them such length of life in the best part of the world. Yet we see, as Peter strikingly says, that God willed not to spare the old world, no, not even the angels in heaven that sinned; so horrible a thing is sin. Sodom and Gomorrah were the choicest portion of the earth, and yet, on account of sin, they were utterly destroyed. In the same manner the Holy Scriptures everywhere set forth the greatness of sin, and exhort to the fear of God.
39. We have now the root, or rather the source, of the human race, namely Adam and his Eve. From these Seth is born, the first branch of this tree. But as Adam lived eight hundred years after the birth of Seth, Adam saw himself in possession of numerous progeny. This was the period of the restoration of righteousness through the promise of the seed to come. Afterwards, however, when men increased, and the sons of God mingled with the daughters of men, the world gradually became corrupt, and the majesty of the holy patriarchs became an object of contempt.
40. It is an attractive sight, to view the number of gray-headed patriarchs living at the same time. Only a little ciphering is required to do it. If you compute carefully the years of our first parent, Adam, you will see that he lived over fifty years with Lamech, Noah’s father. Accordingly, Adam saw all his descendants down to the ninth generation, having an almost infinite number of sons and daughters. These, however, Moses does not enumerate, being satisfied to number the trunk and the immediate branches down to Noah.
41. There were, without doubt, in this mighty multitude, many very distinguished saints, whose history, if we possessed it, would exceed in marvelousness all the histories of the world. Compared with it, the exodus of the children of Israel from Egypt, their passage through the Red Sea and through Jordan, their captivities and returns, would be as nothing. But as the primeval world itself perished, so did its history. In consequence, the first place in the annals of history belongs to the account of the flood, in comparison with which the others are only as sparks to the fire. Of the former world we have nothing but names, but these are, so to speak, great histories in miniature.
42. It is probable that also Eve lived to the age of 800 years and saw this great posterity. What must have been her concern, how great her labors, how devoted her toils, in visiting, in teaching, and in training her children and grandchildren. And what must have been her crosses and sighs, when the generation of the Cainites opposed with so much determination the true Church, although some of them were even converted by the uncovenanted mercy of God.
43. Truly that primeval time was a “golden age,” in comparison with which our present age is scarcely worthy of being called the age of mud. During those primeval centuries, there lived at the same time nine patriarchs, together with their posterities, and all of them in harmony concerning the faith in the blessed seed! All these glorious things Moses just mentions, but does not explain; otherwise this would be the history of histories.
III. ENOCH.
1. Why Moses writes the history of Enoch and not that of the other patriarchs before the flood 43-45.
2. How it is to be understood that Enoch led a godly life and how the monks interpret this falsely 46.
3. Enoch’s prophecy cited by Jude and where Jude received it 47.
4. Enoch’s exceptional courage and how he opposed Satan and the world 48.
5. The length of time he led a godly life; and Moses justly praises him 49.
6. Why Enoch is so greatly praised 50.
7. The tenor of his preaching 51.
8. He by no means led the life of a monk 51.
9. How he was missed. “He was not” 52.
* Enoch’s ascension a proof of the resurrection of the dead 52.
10. The effect of his ascension upon his father and grandfather 53-55.
11. Whether the other patriarchs living then at once knew that he ascended; and how such news affected them 54-56.
* The cross must always precede consolation 54.
12. Why God took Enoch 55.
* The news of Enoch’s ascension must have quickened the holy patriarchs 56.
13. Enoch’s ascension a sign that a better life is offered to man 57.
14. How Enoch walked and lived before God 58.
15. Enoch a man as we are and yet God took him 58.
* The great sorrow of the patriarchs at Enoch’s disappearance and their great joy over such an experience 59.
* Seth at the time was high priest, old and tired of life, and died soon after Enoch was taken 60-63.
* What Luther would do if he knew in advance the day of his death 61.
* This temporal life full of want and misery 62.
* The results of Seth’s preaching after Enoch’s ascension 63.
* The longing of the holy fathers for eternal life, and how it should serve us 64.
* Lamentation over the great corruption inherent in our flesh 65.
16. Enoch’s ascension was great comfort to the holy patriarchs in meeting death 66.
* Of death.
a. It is not death to believers, but a sleep 66.
b. In what way death is a punishment of sin, and how it is sweetened 67.
* Luther’s thoughts of Enoch’s ascension 67.
17. Enoch’s ascension extraordinary, and well worthy of consideration by all 68.
18. The rabbins’ foolish thoughts of Enoch’s ascension refuted 69.
19. Enoch doubtless had many temptations 69.
20. Enoch ascended even bodily, and not with that life which he now lives 70.
* How and why God willed that the world should have in all times a sign of the resurrection, and hence in the first world Enoch ascended, in the second Elijah, and in the third Christ 71.
* Lamentation over the unbelief of the world 72.
* Christ’s ascension more significant than Enoch’s or Elijah’s 73.
* The chief doctrine of the first five chapters of Genesis 74.
* How and why death and the resurrection of the dead are set forth 74.
III. ENOCH.
44. There is one history, however, that of Enoch, the seventh from Adam, which Moses was not willing to pass over for the reason of its being extraordinarily remarkable. Still, even in this case he is extremely brief.
In the case of all the other patriarchs he mentions only the names and the number of their years. Enoch, however, he delineates in such a manner that he seems, in comparison, to slight the other patriarchs and, as it were, to disparage them as if they were evil men, or at least slight