New Year's Day (Circumcision) — Sermons of Martin Luther

L U T H E R ' S C H U R C H T h i s sermon appears in the And when eight days were fulfilled for circumcising him, his name was called

Jesus, which was so called by the angel before he was conceived in the womb.

T H E C I R C U M C I S I O N , A N D C H O O S I N G T H E N A M E , A S W A S T H E C U S T O M A T C I R C U M C I S I O N .

* A judgment on "Distributlnp also to the fathers, who livthe New Year", as was done ed before Abraham. 16.

6. Why the rite was abolished in I. O F T H E CIRCUMCISION.

1. Hpw to rescue circumcision 7. Whether the rite is so abolishfrom the offense reason e d i n t h e Testament, takes at it.

, that it is a sin to be circuma. The offense reason takes at cised. 18.

• w h a t is' the nature of holy b. xne rescue. 3-4.

2reason for circumcision. n . O F CHOOSING T H E NAME AS a. The first reason, which is b. The second reason, which is _„„„•„ spiritual. 6-9

Christ did not receive • Of natural depravity. 8-9. his name from the circumciGod confined eircums l o n M a cislon only to the male. 10.

* How and by what means 4. Why the rite had to be perChrist became lord over formed just on the eighth death and the law. 21-23.

* How and by what means bea. The first reason. 11-13. lievers become lords over b. The second reason. 14. death, law and sin. 24-26. c. The third reason. 15.

2. The spiritual meaning of th« 5. Why the rite was not given naming of the child. 27.

I t is the custom "to distribute the New Year"* from the pulpit on this day, as if there were not enough other useful and salutary matter to preach, and it were necessary to present such useless fables in place of the Word of God, and to make a sport and disgrace of so serious an office. The Gospel requires us to preach on the circumcision and the name of Jesus; and this we will do!

* A custom is referred to here which arose in the latter part of the Middle Ages.

O n New Year's Day the preacher declared from the pulpit special New Year's wishes to his hearers with reference to the different classes among them.

T h e custom introduced many absurdities and improprieties into the church service.

Realencyclopaedie sub voce Neujahrsfest,—Translator.

2. First let us ask the wise woman, Dame Jezebel, natural reason: Is it not a foolish, ridiculous, useless command, when

God demands circumcision ? Could he find no member of the body but this ? I f Abraham had here followed reason, he would not have believed that it was God who demanded this of him.

For in our eyes it is such a foolish thing that there Can scarcely be anything more absurd. The Jews had to endure great infamy and disgrace on account of it, were despised by everybody and treated as an abomination. Moreover, there is no use in it. What benefit is it, if the body is mutilated ? Man is made no better by it, for everything depends upon the soul.

3. But such are all of God's commandments and works, and such they are to be. I n our eyes they appear most foolish, most contemptible, and most useless, in order that haughty

Reason, who deems herself clever and wise, may be put to shame and blinded, and may surrender her self-conceit and submit to God, give him honor, and believe that whatever he appoints, is most useful, most honorable, and most wise, although she does not see it and thinks quite differently. I f God had given a sign which would have been suitable to her and useful, wise, and honorable in her estimation, she would have remained in her old skin, would not have surrendered her haughtiness, would have continued in her custom of seeking and loving only honor, gain, and wisdom on earth, and so would have become ever more deeply rooted in worldly, temporal things. But now that he presents to her foolish, useless, and contemptible things, he tears her away from the seeking after gain, honor, and wisdom, and teaches her to regard only the invisible, divine wisdom, honor, and gain, and for its sake willingly to suffer the lack of temporal honor, gain, and wisdom, and to be a fool, poor, unprofitable, and despised for God's sake. Therefore God was not concerned about the circumcision, but about the humiliation of proud nature and reason.

4. So we also have baptism in the New Testament, in order that we should be buried in the water, and believe that we are

Still Waters Revival Books - All Rights Reserved thereby cleansed from sins and saved; also, that Christ's body is in the bread of the altar; also, that we worship the crucified man as Lord and God. A l l this is immeasurably far above, and contrary to, reason. So the works and words of God are all contrary to reason, and this, in turn, is also contrary to God and recoils at the sign that is spoken against. Before men it was a very foolish speech, when Noah built the ark and said, the world would be flooded. So Lot must needs have been a fool, when he said, Sodom and Gomorrah would perish. Moses and Aaron were fools before King Pharaoh. I n short, God's

Word and his preachers must be fools, as St. Paul says, 1 Cor.

1,21. I n all this God seeks nothing but this humility, that man bring his reason into captivity and be subject to divine truth. Abraham and his seed received the foolish rite of circumcision, in order that by it they should give glory to God and suffer him alone to be wise.

5. Now circumcision was an external mark, by which God's people were known in distinction from other nations; just as we see that every prince gives his people and army his standard and watchword, by which they are known among themselves and by which foreigners can tell, to what lord they belong. Thus God has never left his people without such a sign or watchword, by which it can outwardly be known in the world where his people are to be found. Jews are known by circumcision: that was their divine mark. Our mark is baptism and the body of Christ. Therefore the ancient fathers called these signs, characters, symbola, tesseras, that is, watchwords or standards, what we now call sacraments, that is, sacred signs. For where there is baptism, there certainly are Christians, be they where they will in the world. I t matters not if they are not under the pope, as he claims; for he would like to make of himself a sacrament and a Christian watchword.

6. Let this be enough concerning the temporal reason for circumcision. We will now also look at the spiritual reason and its significance.

First, why did he not command to circumcise a finger, hand, foot, ear, or eye, or some other member ? Why did he select just that which in human life serves for no work or employment and which was created by God for natural

Still Waters Revival Books - All Rights Reserved birth and multiplication? I f evil was to be cut off, then certainly the hand or the tongue, of all members, ought to have been circumcised: for by the tongue and hands all wickedness is perpetrated among men.

7. I t is said that it was done for the reason, that evil lust manifests itself most in this member of the body; wherefore also Adam and Eve felt the disobedience of their flesh there, and sought a covering for their nakedness.

That is all true; but in addition to that it also signifies, as we are wont to say, that God does not condemn or save the person on account of his works, but his works on account of the person.

Accordingly, our fault lies not in our works, but in our nature. The person, nature, and entire existence are corrupt in us because of Adam's fall. Therefore no work can be good in us, until our nature and personal life are changed and renewed.

The tree is not good, therefore its fruits are bad.

8. Thus God has here taught every one, that nobody can become righteous by works or laws, and that all works and labors to become righteous and be saved are in vain, as long as the nature and person are not renewed. You see now that, had he commanded to circumcise the hand or the tongue, this would have been a sign that the fault to be changed lay in the words or works; that he was favorable to the nature and person, and hated only the words and works. But now, in selecting that member which has no work except that the nature and personal existense arise thereby, he gives clearly to understand that the fault lies in the entire state of the nature, that its birth and its origin are corrupt and sin. This is original sin, or the sin of the nature, or the sin of the person, the truly chief sin.

I f this did not exist, there would neither be any actual sin.

This sin is not done, like all other sins; but it exists, lives, and does all sins, and is the essential sin, that sins not for an hour or a season; but wherever and as long as the person exists.

9. God looks at this sin of the nature alone. This can be eradicated by no law, by no punishment, even if there were a thousand hells: but the grace of God alone, which makes the nature pure and new, must purge it away. The law only maniStill Waters Revival Books - All Rights Reserved fests it and teaches how to recognize it, but does not save from i t ; the law restrains only the hand or member, it cannot restrain the person and nature from being sinful; for in birth the nature has already anticipated the law, and has become sin before the law could forbid it. Just as little as it lies in one's human power to be born and to receive natural existence, so little does it lie in his power to be without sin or to escape from it. He who has created us, he alone must take it away.

Therefore he first gives the law, by which man recognizes this sin and thirsts for grace: then he also gives the Gospel and saves him.

10. I n the second place, why does he command to circumcise males only, when nature and birth involve the woman also? The prophet also complains more of the mother than of the father, when he says, P§. 51,5:

"Behold, I was brought forth in iniquity; and in sin did my mother conceive me." I t was surely done on account of Christ and his mother, because he was to come, and because it was possible that a natural man and person could be born of a woman without sin and natural intercourse.

But in all conception from a man, the man sins as well as the womnn, and sin on either side cannot be avoided.

Therefore Christ willed not to be conceived of a man, in order that his mother also might not be under the necessity of sinning and of conceiving him in sin. Therefore he made use of her womanly flesh and body for natural birth, but not for natural conception, and was conceived and born a true man without sin. Since, therefore, it is possible that a pure, innocent birth, nature, and person may be derived from a woman; but from a man only a sinful birth, nature, and person; therefore circumcision was imposed upon males only, in order to signify that all birth from man is sinful and condemned, requiring circumcision and change: but that a birth derived only from a woman without a man, is innocent and uncondemned, requiring no circumcision or change. And here one may apply what John writes, in John 1, 12-13: "To them gave he the right to become children of God, even to them that believe on his name: who were born not of blood, nor of the will of the flesh, nor of the will of man, but of God"—with the understanding that Still Waters Revival Books - All Rights Reserved

"the will of man" refers to birth from man. I f it were possible now that more women could bear without men, these births would be altogether pure and holy; but this has been reserved for this one mother alone.

11. I n the third place, why was it necessary to perform it on the eighth day? Here again the sin of nature is indicated.

For the poor babe has no actual sin of its own; nevertheless it must be circumcised and assume the sign of purification from sin. I f he had commanded to circumcise after eight years, one might say it was done for sins committed and for the avoidance of future sins. But by commanding to circumcise on the eighth day he excludes both ideas, that it is done for sins committed and for the sake of future sins; without doubt, because a greater than any actual sin is born and ingrained in human nature.

12. But here it might be objected that Abraham and his servants and household were circumcised when they were grown and old, Gen. 17, 23: therefore circumcision might signify actual committed sins. The answer is: Scripture anticipates and abolishes the idea that Abraham was justified by circumcision, for he was already justified of his sins when he received circumcision; for it is written in Gen. 15,6 that he was made righteous by his faith before his circumcision, when he was eighty years old or a little more, and circumcision he received when he was ninety-nine years old; so that circumcision was instituted almost twenty years after his justification. From this St. Paul, in Rom. 4,11, concludes, against the Jews, that not circumcision, but faith without circumcision justifies, as Abraham's example cogently shows. Therefore circumcision is not a putting off of sin, but a sign of such putting off, which is accomplished by faith alone, as was the case with Abraham.

Therefore it demands, as in Abraham so in all men, faith, which removes the sin of nature and makes the person righteous and accepted.

13. I f now Abraham's faith had not been described before his circumcision, it would have been a certain sign of original sin in him, as it is in the case of children, whose faith is not described beforehand.

The Scriptures have ordered it so. that Still Waters Revival Books - All Rights Reserved L U T H E R ' S C H U R C H Abraham first believed and afterwards was circumcised, and others were first circumcised and afterwards believed, in order that both truths might stand: first, that circumcision is only a sign of justification and nobody is justified by i t ; secondly, that faith justifies alone without the cooperation of circumcision, and therefore faith and its sign are clearly distinguished, to the discomfiture of the righteousness that trusts in works.

14. Perhaps the eighth day was also appointed for bodily reasons, in order that the babe might first grow stronger, lest it might appear that it had died from the circumcision, if it were circumcised directly after birth and had died from weakness.

15. But the spiritual significance is of greater importance.

Seven days signify the time of this world until the last day, because this present time is measured by the week or seven days described in Genesis 1. The eighth day is the last day after the present time, when weeks, months, and years will cease, and there will be only an eternal day. On that day circumcision shall be fulfilled, when not only the soul, but also the body, shall be redeemed from sin, death and all impurity, and shall shine as the sun. Meanwhile the soul is circumcised from sin and an evil conscience by faith.

16. So we see that the Scriptures in all places urge to faith, but only to faith in Christ. Therefore circumcision was not given by the law of Moses, nor to the fathers before Abraham, but to Abraham, to whom Christ, his seed, was promised for a blessing, so that the bodily circumcision might everywhere be in accord with the spiritual circumcision.

17. Why then has it ceased, if that same faith in Christ, to which it points, still remains? The answer is, God has always, from the beginning of the world to the end, maintained one faith in Christ; but he has not given only one sign of it.

I f all the signs which refer to faith remained, who could keep them? But since faith is inward and invisible, God has foreshadowed it to men by many external signs, in order that they might be incited to believe as by many examples, and has permitted each to continue for its time. How many signs did

Moses alone do in Egypt and in the wilderness, which have Still Waters Revival Books - All Rights Reserved all passed away and lasted during their time, and still were all signs of faith? So when God promised to Abraham the blessings in his seed and gave to him a sign of it, namely circumcision, it could not exist by virtue of that promise longer than the fulfilment of the promise. But when Christ, the blessed seed, came, the promise was finished and fulfilled; it was no longer to be expected. Therefore the sign also necessarily was finished and fulfilled; why should it continue any longer, when the promise on which it depended was finished?

But that which it signified, faith, remains always, whether the promise with its sign passes away or remains.

18. Yet circumcision has not been abolished in such a way that it is sin to be circumcised, as St. Jerome and many others contend; but it has become free. I f anybody wishes, he may circumcise himself, or not circumcise himself, as long as he does not act from the opinion, that it is necessary and commanded, or that the promise of God to Abraham is unfulfilled and still to be expected. For faith can endure none of these opinions. Therefore it does not depend upon the work, but upon the imagination and opinion of the one doing the work.

I f anybody circumcise himself with the same opinion with which he cuts his hair, beard, or skin, in love and service to another, he would not commit sin; for he would do it bound not by the law and by necessity of justification, nor against the fulfilled promise of God, but from free volition and his own choice, because the promise is fulfilled and the sign attached to it is finished.

19. Moreover, God never has had the custom of establishing a sign again, when once it has come to an end, but he has always instituted other new signs. So after the fulfilment of his promise, after the coming of Christ, he instituted for Abraham's seed another new sign, namely, baptism. This indeed is the last sign to be instituted before the last day, because he instituted it in person. Nevertheless the same faith in Christ, which was in Abraham, abides always; for it knows neither day nor night, nor any outward transformation. This baptism has the same significance as circumcision, as is to be shown at the proper time.

Still Waters Revival Books - All Rights Reserved T H E N A M I N G O F JESUS, AS W A S T H E CUSTOM 20. Finally, it was the custom to give the child its name in circumcision, as we see here and in the instance of John the Baptist, to whom his name was also given in his circumcision. However, just as Christ was not obliged to be circumcised and this sign was empty in this case, so also his name had been given to him before by the angel, so that he did not obtain it by circumcision. This was done and is written, to the end that he should be altogether free from the law and from sin above all other men, and only serve us by submitting to the law and becoming like unto us in order to redeem us from it, as St.

Paul said in the last Epistle: "He was born under the law, that he might redeem them that were under the law," Gal.

21. For when death fell upon him and slew him, and yet had no right or cause against him, and he willingly and innocently submitted and suffered himself to be slain: death became liable to him, did him wrong and sinned against him, and completely exposed itself, so that Christ has an honest claim upon it. Now the wrong which death became guilty of toward him, is so great that death can never pay nor atone for it. Therefore it must be subject to Christ and in his power forever: and so death is overcome and killed in Christ.

Now Christ did not do this for himself, but for us, and has bestowed upon us this victory over death in baptism. Therefore all who believe in Christ must also be lords over death, and death must be their subject, nay, their criminal, whom they are to judge and execute; even as they do when they die and at the last day. For by the gift of Christ death has also become guilty to all those, who have received this gift from Christ. Behold, this is the sweet and joyous redemption from death through Christ; these are the spiritual victories of Joshua over the heathen of Canaan, notably the five kings, upon whose necks the princes of Israel put their feet by his command, Josh. 10.

22. So also circumcision did Christ wrong, for he was not Still Waters Revival Books - All Rights Reserved subject to it. Therefore it is justly subject to him and he has power over it, has conquered it, and has granted to us, that it must cease and has lost its right over those who believe in Christ. He has released us from circumcision only by submitting to it innocently and by bestowing his right against it upon us.

23. Behold, this is putting Christ under the law, in order that he might redeem those who were under it. Gal. 4,5.

Moreover, he has subjected himself to all other laws, to none of which he was bound, being Lord and God over all. There-= fore they have all fallen into his power, have done him wrong, and must now justly be subject to him.

24. Now all this he has also given to us. Therefore if we believe in Christ, and the law would endeavor to punish us as sinners, and death would insist upon it, and try to drive the wretched conscience to hell; and if you then hold up to them in turn their sin and wrong, which they have done to Christ, your L o r d : do you not suppose that they also shall be put to shame and be more afraid of you than you of them?

Death shall feel its guilt and flee in disgrace; the law shall be compelled to give up its terror and smile friendly upon Christ.

In this way sin must be banished by sin. The sins, which they have committed against Christ and now also against you on account of your faith, are greater than those which you have committed against them. I n this case God, the just Judge, will not suffer that a great thief should hang a little one; on the contrary, if the great one is to be free, much more must the little one go free. Of this St. Paul says, 1 Cor. 15,55-57:

"O death, where is thy sting? The sting of death is sin; but thanks be to God, who giveth us the victory through our Lord

Jesus Christ; for death is swallowed up in victory." Behold, is not this a precious redemption from the law through him, who innocently subjected himself to the law?

25. Praise God, what an exceedingly rich and mighty thing faith is! I t indeed makes of man a god, to whom nothing is impossible, as Christ says, Mark 9, 23: " I f thou canst! A l l things are possible to him that believeth." Therefore it is also

26. His name is rightly called on this day Jesus, that is interpreted, Saviour: for Saviour we call one who saves, redeems, brings salvation and is of help to everybody; this one the Hebrew language calls Jesus. So the angel Gabriel spoke to Joseph in sleep, Math. 1 , 2 1 :

'She shall bring forth a son; and thou shalt call his name Jesus; for it is he that shall save his people from their sins." Here the angel himself explains why he is called Saviour, Jesus, namely, because he is help and salvation to his people. We have now heard how this comes to pass through faith, to which he gives all his right and possession, that he has over sin, death, and the law.

He makes it righteous, free and blessed.

27. Now as circumcision signifies our faith, as we have heard: so the naming of children signifies that by faith we have a name and are known before God. For God knows none of those who do not believe, as is said in Psalm

"For Jehovah knoweth the way of the righteous; but the way of the wicked shall perish." And in Math. 25,12:

I say unto you, I know you not." What then is our name?

Doubtless as Christ gives us all that is his, so he also gives his name to us; therefore we are all called Christian from him, all God' children from him, all Jesuses from him, all Saviour from him, and whatever is his name, that also is ours; as St.

Paul writes, Rom. 8,24:

" I n hope were ye saved," for ye are Jesuses or Saviours. Behold, there is therefore no measure to the dignity and honor of a Christian! These are the superabundant riches of his goodness, which he pours out upon us, so that our heart may be free, joyous, peaceable, and unterrified; and willingly and cheerfully keep the law. Amen.

Edition, 11,404; St. L o u i s Edition, 11,297.

A part of this sermon appeared in two editions of a pamphlet under the title:

Between T r u e A n d D r . Martin Luther, 1522, and 1646.

Another part of this sermon appeared under the title:

Exposition A n d Explanation O f T h e Papacy I n Its O w n Colors," by D r . Martin Luther, 1522.

Bethlehem of Judea in the days of Herod the king, behold, wise-men from the east came to Jerusalem, saying, Where is he that is born King of the Jews? for we saw his star in the east, and are come to worship him.

Herod the king heard it, he was troubled, and all Jerusalem with him.

And gathering together all the chief priests and scribes of the people, he inquired of them where the Christ should be born.

And they said unto him.

In Bethlehem of Judea: for thus it is written through the prophets, And thou Bethlehem, land of Art in no wise least among the princes of For out of thee shall come forth a governor,

Who shall be shepherd of my people Herod privily called the Wise-men, and learned of them exactly what time the star appeared.

And he sent them to Bethlehem, and said, Go and search out exactly concerning the young child; and when ye have found him, bring me word, that I also may come and worship him.

And they, having heard the king, went their way; and lo, the star, which they sazv in the east, went before them, till it came and stood over where the young child was.

And when they sazv the star, they rejoiced zvith exceeding great joy.

And they came into the house and saiv the young child zvith Mary his mother; and they fell down and worshipped him; and opening their treasurers they offered unto him gifts, gold and frankincense

S T O R Y O F T H I S G O S P E L I T S S P I R I T U A L I N T E R P R E T A T I O N .

Is comforting as well as terrifying. 1.

I. The F i r s t Part Of The Story Is The Coming Of The Wise Men To Jerusalem. 2-33.

A. The time they came. 2-3.

B. The persons who arrived at 1. How many persons there were. 4.

2. Where these persons came from.

3. Why these persons are called Magi. 6ff.

* Concerning natural magic. a. The nature of natural magic. 7.

Jacob were well versed in this art. 8. c. That this art Is a fine, honorable, and perfectly natural art. 9. d. How this art has been corrupted. 10.

4. That these persons were not kings but learned and experienced people. 11-13.

* Concerning natural magic.

C . Opinion concerning diverse questions, which are asked about this visit. 14-15.

D. How the Jewish people have been put to shame by this visit. 16.

* Concerning those versed in the study of nature and natural art, especially concerning the philosophy of 1. That natural art Is, in part at least, known to everyone. 17.

2. The origin of natural art, 3. Concerning the misuse of natural art. 18-19ff.

4. The folly and pernlciousness of Aristotle's philosophy. 20-23.

5. Exhortation to forsake the natural art. 24.

K. The occasion and cause of this visit.

1. How this part is to be rescued from misuso. b, The rescue, 2fi-"n, 2. The nature of this part.

I I . The Second Part Of The Story Visit Of The Wise Men. 34¬ A. How Herod as well as entire Jerusalem were struck with fear at the arrival of the wise men.

1. Why Herod and entire Jerusalem were struck with fear.

2. Whether each and every c i tizen of Jerusalem, none excepted, were terrified. 35.

Herod assembles the high priests and scribes.

1. How this teaches that we are to cling to the Scriptures and are not to follow our self-conceit, nor human teachings. 36-62.

* Concerning the diverse ways in which the Papists lead the people away from the 1. The nature of this way.

2. Opinion concerning this way. 38-39.

2. Opinion concerning this way. 40-41.

3. With what the Papists try to defend this way, and what we are to answer them. 42-44.

2. Opinion concerning this way. 46-50. e. The fifth way. 62.ff.

* Concerning the three points which must be observed by the appearance of ghosts. a. The first point. 53-54. b. The second point. 54-55. c. The third point, 56-57.

• What we are to think of purgatory. 58.

• How and why our faith is to be grounded upon Again, concerning the eight ways in which the world usually searches into hidden things. 59.61.

2. How this teaches that the Still Waters Revival Books - All Rights Reserved three kinds of disciples. 62¬ a. The first class of these disciples. 63-69. b. The second class of these disciples. c. The third class of these disciples. 67.

* Concerning Mlcah 5, 2.

1. How the scruples, which are caused by this verse, are to be removed. a. The first scruple and its solution. 68-69. b. The second scruple and Its solution. c. The third scruple and d. The fourth scruple and Its solution.

Christ's divinity can be proved from this verse.

3. How Christ's humanity can be seen from this verse. 77.

4. How we can see from this verse that Christ had to suffer, die, and rise from the dead. 78.

5. How we can see from this verse that Christ's kingdom shall be enlarged through preaching and suffering.

C. How Herod secretly calls thfc wise men and speaks with them.

1. How we can see from this that the wise men must have been of Inferior rank than Herod. 80.

2. The nature of this. 81-82.

3. How this is to serve the believers as a consolation.

A. How the wise men continue their journey. 84-91.

1. How this continuation occurred, after the wise men had heard Herod. a. What the purpose of this Herod's name Is not mentioned here. 88.

In this' continuation of their j o u r ney are guided by the star. a. Whether this star was high in the heavens, or only hung In the air. 89.

Is to be said concerning the course of this star. 89-90. c. Why the star appeared again to the wise men, when they knew where

Christ was to be born. 91.

1. How the wise men experience many difficulties before they find him. a. The nature of these diffl* culties. 83-95.

* Difference between nature and grace.

God strengthens the wise men In their difficulties. 97.

* After the trials God becomes very precious to man. c. How we can know that the wise men must have been in great trials and difficulties.

2. How and why the wise men are not offended, although they find Christ in a very miserable condition. 100.

* The nature of faith. 101.

C. How the wise men adore * Whether the wise men were able to talk with Mary and Story, How The Wise Men, 1. How we can learn from this return that God provides for his own. 104-105.

* Concerning faith, the Word, and the temptation with which man tempts God. a. What attitude man is to take In his faith that he may not tempt God. b. Where there is the Word of God, we are to believe, but where there Is no Word of God, we are not to believe. 107-108. c. The temptation with which God Is tempted Is twofold. d. How we can tell true faith. e. What it means to tempt

2. Why God prevents the wise men from coming to Herod again on their return, when through his omnipotence, he could have preserved Christ.

I N T E R P R E T A T I O N O F T H I S GOSP E L .

The Birth Of Christ. 113.

1. I n respect to the Jewish church. 114-118.

2. I n respect to the Christian church under the Papacy.

2. Of the rise of this star. 124ff.

* What are we to think of the books that are written in the Testament concerning Christian doctrine.

8. Of those who saw this star, and those who did not see it 1. I n view of the fact that they are called wise men. 130¬ 2. I n view of their arrival at Jerusalem and their questioning concerning

1. The spiritual meaning of the fact that Herod rules in Jerusalem. 132-133.

2. The spiritual meaning of the fact that Herod is struck with fear at the arrival of the wise men. 134-136.

* The Gospel ought, for the sake of men, neither be confessed nor denied. 137.

3. The spiritual meaning of the fact that Herod convenes the priests and scribes and 4. The spiritual meaning of the fact that Herod takes the Scriptures in a sense different from that of the wise men.

* Concerning the abomlna tlons and sinful life of the clergy in the Papacy.

A . I n general. 143-145. a. They are lovers of self and think much of themselves. b. They are boastful. 148-149. c. They are haughty. 160-152. d. They are lovers of money. e. They are railers. 155-156. f. They are disobedient to parents. 157-158.

* Whether parents have the power to liberate their children from monastic life, if they have been forced into it. 158-161.

* Whether parents have the power to separate marriage contracted without their consent. g. They are unthankful. 168. i. They are without natural affection. k. They are obstinate. 174-176.

1. They are slanderers and back-biters. 177-185. m. They are unchaste. 186. n. They are fierce. 187. o. They are no lovers of good. p. They are traitors.

1. I n a spiritual way. 193.

2. I n a bodily way. 194-195. q. They are headstrong. 196¬ r. They are puffed up. 198. s. They are blind. 200-201. t. They are lovers of pleasure rather than lovers of God, u. They hold a form of godliness, but are denied the power thereof. x. They creep into houses and take captive silly women.

Luther to attack the clergy so angrily. 212. y. They withstand the truth. z. They are corrupted in mind and reprobate concerning the faith. 215-216.

5. The spiritual meaning of the fact that Herod secretly calls the wise men and inquires about the appearance of the star. 217ff.

* How the Papists pervert the a. In regord to the doctrine of faith. 218. b. In regard to the doctrine of Christ, the Saviour. 219. c. In regard to the doctrine of the law. 220-221. d. In regard to the doctrine of grace. 222. e. In regard to the doctrine of original sin. 223. f. In regard to the doctrine of love. 224. g. In regard to the doctrine of hope. h. In regard to the doctrine of the providence of 6. The spiritual meaning of the fact that Herod sends the wise men to Bethlehem and commands to inquire after the child. 228-229.

7. The spiritual or secret meaning of the fact that Herod says, he will come and adore the child. 230-231ff.

* Concerning the true worship. a. That the true worship can be known only from the b. The parts of true worship, according to all ten commandments :

1. According to the first commandment. 233.

2. According to the second commandment.

4. According to the fourth commandment. 236.

5. According to the fifth commandment. 237.

6. According to the sixth commandment. 238.

7. According to the seventh commandment. 239.

8. According to the eighth commandment. 240.

9. According to the ninth and tenth commandments. c. That true worship Is common to all stations and all men. 242.

• Concerning the false worship in the Papacy. a. The nature of this false worship. 243. b. That this false worship destroys the true worship. 244. c. Objection which is made in connection with this false worship and its answer. 245¬ d. That this false worship is dead and useless. 247. e. How this false worship glitters very much and deceives many people. 248-249.

8. The spiritual significance of the false and treacherous heart of Herod that he i n tends to kill the children.

• Concerning the vows of the clergy In the Papacy.

A. I n general. 253-273. a. Whether the clergy In the Papacy Is able to keep its vows with a good conscience. 253. b. Whether the clergy in the Papacy is bound to keep its vows. 254-267. c. That the vows of the clergy In the Papacy are contrary to the first commandment. 258-261. d. That the vows of the clergy in the Christ and his merit. 262. e. That these vows are ten times worse than open sins. f. That these vows are very dreadful and cruel. 264-265. g. Whether these vows can be broken when necessary. 266¬ h. That these vows are ridiculous, foolish, and pernicious.

1. I n what manner these vows have had their origin. 272¬ a. Of the vow of chastity.

1. If it is possible to keep this vow. 274-277.

2. B y what means the Papists seek to confirm this vow, and what we are to reply to them. 278-284. b. Of changeable and u n changeable vows.

1. The nature of these vows.

2. The foundation of the difference of the alterable and unalterable vows. 286.

3. What Is to be thought of these kinds of vows. 287-293. c. Of the vow of poverty.

1. What we are to hold as to this vow. 294-295.

Papists themselves annihilate their doctrine of this vow by their own examples. 296.

3. The abolishing of the reasons which the Papists teach when any of them neglect this vow. 297-300. d. Of the vow of obedience. e. That the Papists make so much of the vow of chastity is a work of Satan. 303.

* Of the spiritual state and character of the Papists, and of the mass.

Is certain and fundamental, yea, before God it is all condemned and cursed. 304. b. What we are to answer the Papists when they wish to confirm their spiritual life by the examples of the saints. 305-306. c. How the ministerial office was first made a real curse by means of the mass. 307. d. Luther's defense of his teaching concerning the ministerial office and life.

• A judgment on the vow of chastity. 310-312.

V I . The Hidden Spiritual Meaning Of The Star Going BeAgain And Of Them Rejoicing I n V I I . The Secret Spiritual Meaning Of The Star Going B e fore

Where The Child Was. 315ff.

• What reply we are to make to the Papists, when they say faith and the Christian church are to be sought among them. 317-318.

V I I I . The Hidden Meaning The House I n Which Christ A. The spiritual significance of offerings in general. 321-323.

B. The spiritual significance of these offerings in particular.

2. Of the frankincense. 326-328. ble results of horror and misery. 333-336.

• Of the offerings, the wise men brought.

X . The Hidden Meaning I n That a. Of the order, in which the Evangelist relates these offerings.

The Wise Men Did Not Dare To Return To Herod Again.

Isaiah in mentioning these offerings omits myrrh.

• Of human doctrines.

1. The harmful fruits of the doctrines of men. 338-339.

2. The way to avoid human c. How the Papists separated such offerings and annihilated them with inexpressidoctrines. a. The first way. 340-341. b. The second way. 342. c. The third way. 343-344.

1. This Gospel harmonizes with the Epistle and speaks of the temporal coming of the heathen to Christ, by which their spiritual coming to Christ, mentioned in the Epistle, is signified and commenced. I t is both a terrifying and consoling

Gospel: terrifying to the great and wise, the self-satisfied and the mighty, because they all reject Christ; consoling to the humble and despised, because to them alone Christ is revealed.

2. The Evangelist first refers to Herod the king, in order to recall the prophecy of Jacob the patriarch, who said:

"The scepter shall not depart from Judah, nor the ruler's staff from between his feet, until Shiloh come; and unto him shall the obedience of the peoples be." Gen. 4, 9-10.

From this prophecy is evident that Christ must come, when the kingdom or government of the Jews is taken from them, so that no other king or ruler from the house of Judah might sit on the throne. This was fulfilled now when Herod, who was not of the house of Judah, nor of Jewish descent but of Edom, hence a foreigner, was made king over the Jews by the Romans to the great dissatisfaction of the Jewish people. Hence for thirty years he warred with them before he finally silenced and subdued them.

§143-216 inclusive are found only in the editions a. to e.,also in the Wittenberg complete edition.

T H E H I S T O R Y OR LESSON STORY.