Part 6
These simple alms we do not find among the worldly. For their giving is of such a character, that the right hand gives, but the left hand takes That is called—givers, takers—as the children mockingly call each other; yes, given in such a way that one takes ten times as much in place of what he gives, as, where one gives a drop of water and takes a cask of wine. For the world gives in such a way that it will have the honor that is immeasurably greater than all money and property, and buys thee with a trifle, so that it may have in thee a perpetual captive, with body and life, and whatever thou hast, yes, and God himself besides.
Therefore says Christ: If thou givest alms with the right hand, take care that thou dost not seek to take more with thy left hand; but hold it behind thee, and do not let it know anything about it; so that it means given with simplicity, and not taken, or given in such a way that one must owe thee ten times as much, and celebrate and worship thee as an idol; as our young squires now do—if they have served some with a ducat or two, they want to have him so bought and under such obligations to them, that he must let everything be gold that they say and do, and dare not say a word to them except what they like to hear. My good friend, if you can sell your bits at that rate, you are not a poor tradesman, by any means.
Therefore let every one know how to guard against this vice, and watch himself closely that he be not also found among these. For there are but few people that are aware of it, and it deceives also even those who suppose they are very pious and full of good works, and are yet in this way twice as bad as others; thus God is specially hostile to this vice, and can less endure it than that one should openly rob his neighbor and do him wrong, than to give in this way, and so shamefully spoil the good work, so that you make of yourself an idol, and you more securely bind and hold your neighbor than
any one else. But that is the way it goes; where the true doctrine lies prostrate, and yet everybody professes great piety, there these good works follow, that have nothing but a vain show, and do twice as much harm as open evil works.
But some one may say: What is to come of it, that he says that alms are to be secret? Is it objectionable for one to let it be proclaimed and shown to those who are to take and receive it? Answer: No; you must see what Christ has in view, for he is looking at the heart and intention, namely, if it is given or bestowed so that honor and glory are sought by it, then it is of no value before God, although many poor may thereby be helped. But to give alms in secret means where the heart does not expose itself, or seek honor and name from it; but is so disposed that it gives away freely, without regarding whether it may have any show or praise before the people; yes, if besides it is despised and abused by everybody, thus it is called secret and done alone before God, even though it takes place openly before all the world. For it is covered over by this simplicity of the heart that does not inquire or care about the issue, let God decide, let come from it gratitude or ingratitude, good or evil. For thus I do not see it, though others may see it; thus I and others in our preacher's office must do, so that we do not concern ourselves whether we thereby please the people or not; yes, must rather expect for it contempt, ingratitude, persecution, and all sorts of misfortune. For every good work must expect this, and by it be tried and proved, that it may endure and be found upright; which is not the case with the other hypocritical sham work.
In short, he who means to be a Christian must not want to do, or omit any good work, out of regard for others, but only in order to serve God with his office, calling, money, goods, or whatever he has or can do, and honor him so far as he can, although he may never merit any thanks thereby upon earth. For it is also impossible that a pious man should be here rewarded for the very smallest work that he does, even if he were crowned with gold and received a whole kingdom. Therefore he should look for nothing more than getting his bread and butter for it, and expect no reward from the world, that is not worthy to recompense a good work, or indeed to recognize and honor a real Christian; and if it even knows him, it is not so good as to thank him. Because, therefore, it is not undertaken out of regard for the world, it ought not to be omitted on its account; but it should be commended to God, who
will abundantly reward it; not secretly, but openly, before the whole world and all angels.
If we do not so understand and feel in this matter, we cannot perform any really good work; but we become impatient, discontented, and allow ourselves to be overcome by the shameful ingratitude of the world, so that thereby this good work is ruined and lost; and it then appears that we meant to do it not for God's sake, but for the sake of the people. And as for myself, I would long ago have given the world its walking-papers and let it go to the devil, rather than let it hear a word from me. But it is no concern of hers, but of our dear Father in heaven; out of love for him, and for his praise and honor, we will preach and do good, because all else in the world is hostile to him and most shamefully despises and reviles him, and does all it can to oppose and vex him; and we take our comfort from the fact that he yet lives if all the world perishes; and because he has declared and promised that he will properly recompense and reward it, he surely will not lie to us. Then try it, and you will find that it will not fail yon. This, at first, in a general way, is what we have to say in regard to almsgiving and all other good works, how a Christian is to be disposed in heart in regard to them, etc.
V. 5, 6. And when thou prayest, thou shalt not be as the hypocrites are; for they love to pray standing in the synagogues and in the corners of the streets, that they may be seen of men. Verily I say unto you, they have their reward. But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret; and thy Father which seeth in secret shall reward thee openly.
Along with almsgiving, or doing good to our neighbor, it is also our Christian duty to pray. For, just as the necessities of the present life demand that we do good to our neighbor and sympathize with him in his need (for that is why we live together upon earth, so that one may serve and help the other); so, because we are daily exposed in this life to all manner of danger and need, that we cannot avoid or turn aside, we must also ever call upon God and seek for help, both for ourselves and every one else.
But as proper almsgiving is a rare thing in the world, not only because of the common robbing and stealing that abound in the world, as no one does good to his neighbor, and everybody scratches on his own dung-pile, and does not ask how his neighbor gets along; but also because if they do a good deed, they seek only their own interests thereby; so that thus the world
is nothing else than a set of robbers and thieves, both on the right and left, both bodily and spiritually, both in bad works and good; just so now is praying a rare thing, that no one does but Christians, and yet it was such a common thing in the world, especially among the Jews, as Christ here shows, in synagogues and at the corners of the streets, and now in so many churches, monasteries, nunneries, etc., muttering and bawling day and night with singing and reading, so that the world is everywhere full of it, and there is no lack of this work, and yet taken altogether it is not worth a cent.
For since Christ here rebukes and rejects all their praying, who were nevertheless so diligently practicing it, only that they might be seen of men and get glory; how much more is the praying of our ecclesiastics to be condemned, who seek nothing else thereby than that they may fill their bellies, and not one of them would say a pater noster if he did not get pay for it. And when they have done their best, they have mumbled over a bagfull of words, or intoned them, without heart, sense or faith, just like bells or organs; they have gotten thereby the honor and glory of being the only ones that pray; but that the others, as occupied with worldly affairs, cannot pray or serve God, and they must pray in our stead, so that we may make lords of them by our money and - 00 is.
But how necessary prayer is, is not to be told here; we ought indeed ourselves to feel this, since we live in flesh and blood that are full of all sorts of evil tendencies; besides, we have the world around us and against us, that causes us much misery and affliction, and manifold trouble; and in addition the devil is everywhere around us, who originates innumerable sects, parties and heresies, and drives us to unbelief, despair, etc., so that there is no end to this, and we have no rest, because we are surrounded by these enemies who do not cease until they have stricken us down, for we as single poor men are much too weak for so many enemies. Therefore God says in the prophet Zechariah xii. 10, that he will give to his own "the spirit of grace and of supplication," wherewith they may be sustained during their present exposure, and guard and defend themselves against the evil, harmful spirit. Therefore it is the special work of Christians, who have the Spirit of God, that they be not weary and idle, but pray without ceasing, as Christ elsewhere teaches.
But now comes the test, that it be a genuine prayer and not a hypocritical one, as theirs was, and ours has hitherto been. Therefore Christ begins by
teaching them how to pray aright, and shows how they are to go about it, namely, that they should not stand and pray openly upon the streets, but should pray at home, alone, in their chamber, in secret, etc.: that is, that they should first of all lay aside the false desire to pray for the sake of the appearance and reputation, or anything of that kind. Not that we are forbidden to pray upon the street or openly; for a Christian is not bound to any place, and may pray anywhere, upon the street, in the field, or in church; but merely, that it must not be done with reference to the people, to get honor and profit from it, just as he forbids sounding a trumpet or bells at alms-giving— not for that reason, but he rebukes the addition and the false motive with these words: that they may be seen of men.
Thus it is also not commanded as necessary that we must go into a closet and shut the door; although it is suitable for one to be alone when he wishes to pray, as he can pour out his prayer to God free and unhindered, and use words and gestures that he could not in the presence of others. For although prayer can take place in the heart without any word or outward indication, yet this helps to stir up and enkindle the spirit; but the heart should, aside from this, be praying almost without intermission. For a Christian (as above said) has the spirit of supplication always present within him, so that his heart is perpetually engaged in supplication and prayer to God, whether he is eating, drinking, laboring, etc. For his whole life is devoted to the dissemination of the name, honor, and kingdom of God, so that whatever he does must contribute to this.
But yet (I say) in addition to this we must also pray outwardly; both individually, that each person use a benediction or a Lord's Prayer, or the Creed, or a psalm, in the morning, in the evening, at table, and when he has time, and collectively, when they come together, handle the word of God, and thereupon thank him and call upon him in view of the common need. This has to be done openly, and time and place are set apart for this purpose, when the people assemble; this is a precious method of prayer, and a strong defense against the devil and his wiles, for then the whole Christian community combines with one accord, and the more earnest the effort, the sooner the prayer is heard, and the more efficient it is: as it is even now doing much good, averting and hindering many artifices of the devil, that he would otherwise employ through his agents, so that surely what is now left
secure, both in ecclesiastical and secular affairs, is preserved through prayer.
But what are the needful elements and characteristics for constituting a real prayer, I have often elsewhere said and treated of, namely, to repeat in a word, that we are urged to it, first, by the command of God, who has strictly enjoined it upon us to pray; then, his promise, in which he assures that he will hear us; thirdly, our contemplation of our need and misery, which so oppresses and burdens us that we greatly need to carry this straight to God, and pour it out before him, as he has commanded; fourthly, that we upon this word and promise of God pray with true faith, in full confidence that he will hear and help us; and all this in the name of Christ, through whom our prayer is acceptable to the Father, and for whose sake he gives us every grace and blessing.
This Christ shows also here with the word: Pray to thy Father in secret, etc., and afterwards more distinctly, where he says: Our Father who art in heaven, etc. For this amounts to saying that our prayer is to be addressed to God as to our gracious, kind Father, not as to a tyrant or angry judge, etc. Now no one can do that unless he has the word of God, that he wishes to have us call him Father, and that as a Father he has promised to hear and help us, and that he have this faith in his heart, so that he cheerfully dare call God his Father, and pray with hearty confidence, and rely upon this prayer, as assuredly heard, and await help.
But there were none of these elements in that Pharisaic prayer, for they thought no further than how the work was to be done, so that they might be looked upon as holy people, who like to pray; or like our monks and priests, so that they may fill their belly by it. Yes, they are so far from holding that they ought to pray with such faith,
that they have regarded it as a folly and presumption that one should congratulate himself upon the certainty that his prayer is acceptable to God and heard by him; and thus, although they prayed, they counted everything as a pure venture, and thereby grievously angered God by unbelief and abuse of his name, against the first and second commandments.
Therefore learn here that no true prayer can be offered without this faith. Do you, however, feel weak and timid? for flesh and blood always hinder faith, as if you were not worthy or fit and in earnest to pray; or do you doubt
whether God has heard you, because you are a sinner? then cling to the word and say: Though I am a sinner and unworthy, yet I have the command of God, that tells me to pray, and his promise that he will graciously hear me, not because of my worthiness, but for the sake of the Lord Christ. By this means you can drive away the thoughts and doubts, and cheerfully kneel down and pray, not regarding your worthiness or unworthiness, but your need and his word upon which he tells you to build; especially since he has placed before you and put into your mouth the words how and what you are to pray for (as follows), so that you joyously send up these prayers through him, and can lay them in his bosom, that he may lay them by his own worthiness before the Father.
V. 7-13. But when ye pray, use not vain repetitions, as the heathen do: for they think they shall be heard for their much speaking. Be not ye therefore like unto them: for your Father knoweth what things ye have need of, before ye ask him. After this manner therefore pray ye: Our Father which art in heaven, Hallowed be thy name. Thy kingdom come. Thy will be done in earth, as it is in heaven. Give us this day our daily bread. And forgive us our debts, as we forgive our debtors; And lead us not into temptation, but deliver us from evil: For thine is the kingdom, and the power, and the glory, for ever. Amen.
He rebuked above their wrong intention in prayer, as they sought 'their own honor and profit among the people even in doing that which was directed to God alone, calling upon him and beseeching him for help in our need and temptation. Here he is rebuking this perversion of prayer, that they suppose it is praying if one uses many words and vain repetitions, and he calls it a heathenish method, a trifling useless prattle, as of those who suppose they will otherwise not be heard. For he saw very well that this would be the case, and that such an abuse would continue in Christendom, as it existed among them already at that time, so that prayer would be made a mere work, that would be valued in proportion to its size and length, as if thereby it were admirably done, and thus instead of a true prayer there was a mere prattle and babbling, of which the heart knew nothing.
Thus, as we see, it was carried on in monasteries, nunneries and the whole ecclesiastical crowd, that seem to have had nothing else to do in their calling than to weary themselves daily so many hours, and at night besides, with singing and reading their Horas; and the more of this they could do,
the holier and greater worship they called it. And yet among them all there was not one that uttered a real prayer from his heart: but they were all filled with the heathenish notion that one must tire God and one's self with crying and muttering, as if he neither could nor would otherwise hear; and they have thereby accomplished nothing else than to waste their time and punish themselves like asses, with their praying.
Therefore they have themselves said that there is no harder work than to pray; and that is in fact true, if you aim to make a work or labor out of your praying, imposing upon your body to read or sing so many hours continuously, so 'that any day laborer would rather choose to thresh for a whole day, than only to move his mouth for two or three hours one after another, or look straight into a book. In short their prayer was not a sighing or desire of the heart, but a mere force-work of the mouth or tongue: so that if a monk has been reading or muttering his Horas for forty years, he has not prayed from his heart for an hour during all that time. For they never think of presenting their wants before God in their prayers, but they think only that they must do it, and God must regard this trouble and toil.
But the Christian's prayer, which is offered in faith upon the promise of God, and presents before him from the heart its need, that is easy, and occasions no labor. For faith soon tells what it wants, yes, with a sigh that the heart utters and that cannot be reached or uttered in words, as Paul says. The Christian prays, and because he knows that God hears him, he does not need to prate everlastingly. Thus the saints in the Scriptures prayed, as Elijah, Elisha, David and others, with short, but strong and powerful words; as we see in the Psalms, in which there is hardly one that has a prayer of more than five or £ix verses. Therefore the old fathers have very properly said, there is no use in many long prayers, but they praise the short ejaculatory prayers, in which one lifts a sigh heavenward with a word or two; which one can do very often when he is reading, writing, or doing some other work.
But the others, who make only a huge labor out of it, can never pray with satisfaction or with devotion, but they are glad when they are through with their babbling; for it must be so, if one prays without faith and with no feeling of need, thus there can be no heart in it: but if the heart is not in it, and the body is to do the work, then it becomes difficult and vexatious; as we see also in secular labor: he who does anything unwillingly, how
difficult and disagreeable it is; but on the contrary, if the heart is cheerful and willing, then it takes no notice of the work. So also it is here; if one is in earnest about it, and takes pleasure in prayer, then he neither knows nor feels any labor or trouble, but looks only at his need, and has finished singing or praying the words before he knows what he is about. In short, one should pray short, but often and strongly; for God does not ask how much and long one has prayed, but how good it is and how it comes from the heart.
Therefore Christ now says: Your Heavenly Father knows what you need before you ask for it; as if he would say: What are you about, that you think to overwhelm him with your long babbling, so that he may give you what you need? You do not need to convince him with words, or instruct him at length; for he knows beforehand better what you need than you do yourselves. Just as if you were to come before a prince or a judge who knew your case better than you could describe it to him, and you would undertake to make a long story to inform him about it, he would rightly laugh at you, or rather be offended at you. Yes, we do not know, says St. Paul, how we are to pray; so that, if he hears us and gives us something, he gives it above what we can understand or hope for. Therefore sometimes he lets us ask for something that he does not soon give, or indeed does not give at all, as knowing very well what we need or what would be useful to us or not; what we ourselves do not see, and at last must ourselves confess that it would not have been good for us if he had given to us in accordance with our prayer. Therefore we need not teach him or prescribe with our long babbling what and how he is to give to us: for he will give in such a way that his name may be hallowed and his kingdom and his will may be advanced and promoted, etc.
But do you say: Why then does he let us pray and present our need, and does not give it to us unasked, since he knows and sees all our need better than we do? He gives surely to the whole world daily so much good freely, as sun, rain, corn, money, body, life, etc., which no one asks or is grateful for; as he knows that they cannot get along for a single day without light, eating and drinking; why does he then tell us to pray for these things? Answer: He does not require it, indeed, for the reason that we are to teach him this with our praying, viz., what he is to give us, but in order that we may acknowledge and confess what kind of blessings he is bestowing upon
us, and yet much more he can and will give; so that we by our praying are rather instructing ourselves than him. For thereby I am turned about, that I do not go along like the ungodly that never acknowledge this or offer thanks for it; and my heart is thus turned to him and aroused, so that I praise and thank him, and have recourse to him in time of need and look for help from him; and the effect of all this is that I learn more and more to acknowledge what kind of a God he is; and because I address my supplications to him, he is the more disposed to answer me abundantly. See, this is now a genuine supplicant, not like those other useless talkers, who babble indeed a great deal, but never acknowledge this. But he knows that what he has is the gift of God, and he says from his heart: Lord, I know that I cannot of myself produce or get a piece of my daily bread, or shield myself against any kind of need or misfortune; therefore I will await it and beseech it from thee, as thou dost teach me, and dost promise to give me, as he who is ready with favors regardless of my thoughts, and who anticipates my need.
See, such acknowledgment in prayer is pleasing to God, and is the true, highest and most precious worship which we can render to him; for thereby the honor and gratitude that are due are given to him. This the others do not do, but they seize and devour all the gifts of God, just as hogs; they appropriate one country, city, house, after another; never think of paying any regard to God; want meanwhile to be holy with their great intonations and babbling in the churches. But a Christian heart, that learns out of the word of God, that we have everything from God and nothing from ourselves, such a heart accepts this in faith and familiarizes itself with it, so that it can look to him for everything and expect it from him. Thus praying teaches us, so that we recognize both ourselves and God, and learn what we need and whence we are to seek for it and get it. Thus there is developed an excellent, sensible man, who can readily adapt himself to all circumstances.
Christ, having thus rebuked and rejected these false and useless prayers, proceeds himself to give an excellent brief form, how and, what we are to pray, that embraces all kinds of wants that are to drive us to prayer, so that we can daily remind ourselves of them in such short words, and no one may be excused, as though he did not know how or what he is to pray; and it is a very good practice especially for ordinary people, children and house servants, to pray the whole of the Lord's prayer daily, morning and evening and at table, and also at other times, so that one may present to God in it all
our needs in general. Since, however, the Lord's Prayer is sufficiently expounded in the Catechism and elsewhere, I will add no further comments at present .
It is, however, as has often been said, surely the very best prayer that was ever uttered upon earth, or that any one could conceive, since God the Father gave it through his Son, and laid it upon his lips; so that we dare not doubt that it is extremely pleasing to him. He admonishes us at the very beginning, both concerning his command and his promise, in the word: "Our Father," etc., as the one who demands from us this honor, that we are to ask from him, as a child from its father, and he wants us to have the confidence that he will gladly give us what we need; and this is further also a part of it, that we glory in being his children through Christ; and thus we come in accordance with his command and promise, and in the name of the Lord Christ, and appear before him with all confidence.
Now, the first, second and third petitions refer to the highest benefits that we receive from him: namely, first, because he is our Father, that he may have his honor from us, and his name be held in high honor in all the world. Herewith I gather into one heap all sorts of false belief and worship, the whole of hell, all sin and blasphemy, and pray that he may put a stop to the abominable belief of the pope, the Turks, the factious spirits and heretics, all of whom desecrate and abuse his name, or under his name seek their own honor. There are indeed but few words, but their meaning is as wide as the world, against all false doctrine and life. Secondly, after we have his word and true doctrine and worship, that also his kingdom may be and remain in us, that is, that he may control us in this doctrine and life, and thereby protect and preserve us against all the power of the devil and of his kingdom, and that all the kingdoms that rage against it may go to destruction, so that this kingdom may stand. And, thirdly, that not our will, nor that of any man, but alone his will may be done, and that what he thinks and advises may succeed, in opposition to all designs and undertakings of the world and whatever may strive against this will and counsel, even if the whole world masses itself and struggles to maintain its antagonistic cause. These are the three most important topics.
In the other four petitions we find ourselves confronted by the need that daily meets us on our own account, with reference to this poor, weak, temporal life. Therefore we pray, in the first place, that he may give us our
daily bread, that is, everything that is needful for the preservation of this life: food, a healthy body, good weather, house, home, wife, child, good government, peace, and that he may preserve us from all manner of calamity, sickness, pestilence, dear times, war, insurrection, etc. Then, that he may forgive us our trespasses, and not regard the shameful misuse of and ingratitude for the blessings which he daily so richly bestows upon us, and that he may not for this reason refuse and deny us these or punish us with the disfavor that we deserve; but graciously forgive us, although we, who are called Christians and his children, do not live as we should. Thirdly, because we are living upon earth, in the midst of all manner of temptation and vexation, where we are assaulted on every side, so that we are hindered, and are tempted not alone outwardly by the world and the devil, but also inwardly by our own flesh, so that we cannot live as we should, nor be able to endure for a day amid so much danger and temptation; we pray therefore that amid this danger and need he may sustain us, so that we are not thereby overcome and ruined. And, finally, that he may at last wholly deliver us from all evil, and when the time comes, that we are to pass out of this life, may grant us a gracious, happy dying hour. Thus we have laid upon his bosom briefly all our bodily and spiritual need, and in a few words have gathered up a world of meaning.
But there is in the text a small appendage that closes the prayer, as with a common grateful confession; which is this: For thine is the kingdom, and the power, and the glory, for ever. These are the proper titles and names that belong to God alone. For these three things he has reserved for himself, that is, to govern, to judge, and to glory. No one has a right to rule or have supremacy except God alone, or those to whom he has entrusted it, through whom as his servants he exercises the control. Likewise no man has a right to judge another, or to be angry and punish, except he who holds the office by divine appointment. For it is not a natural right of men, but one given by God.
These are the two, that he here calls the kingdom, or the sovereignty, so that all authority may be his; and then, the power, that is, the result of the deciding, exsecutio, so that he can punish, hold the wicked in subjection and protect the pious. For he who punishes, does it in God's stead, and it is all owing to his power that one handles justice, protects and sustains. Therefore let no one avenge himself or punish, for it is not his office or sphere, and it
does not avail; as he says: Vengeance is mine, I will repay; and elsewhere he threatens: He who takes the sword, shall perish by the sword.
So also the glory, or honor, is alone God's own, so that no one may boast of anything, of his wisdom, holiness or ability, except through him and from him. For, that I honor a king or prince and call him Gracious Lord, or bend the knee before him, this is not done on account of his person, but on God's account, as he is sitting in majesty in God's stead. So, when I show honor to father and mother, or to those who are in their stead, I do this not to man, but to the divine office, and I honor God in them; thus, where there is authority and power, to this is due honor and glory.
And thus his kingdom, power and glory prevail in the whole world, so that he alone rules, punishes and is glorified in the divine offices and estates, as father, mother, master, judge, prince, king, emperor, etc., although the devil, through his agents, opposes himself and aims to hold the authority and power, exercise vengeance and punishment and monopolize all the glory. Therefore we pray also especially for his name, his kingdom and his will, as those that alone should avail, and that all other names, kingdoms, power and will may go to destruction; and we thus confess that he is the highest in all these three respects, but the others are his instruments, by which he acts and accomplishes these things.
V. 14, 15. "For if ye forgive men their trespasses, your heavenly Father will also forgive you. Bui if ye forgive not men their trespasses, neither will your Father forgive your trespasses.
That is a remarkable addition, but a very precious one; and any one may well wonder how he happens to add such an appendix to this particular petition: Forgive us our trespasses, etc., whilst he might just as well have added also such a fragment to one of the others, and have said: Give us our daily bread, as we give to our children; or, Lead us not into temptation, as we tempt no one; Deliver us from evil, as we rescue and deliver our neighbor; and yet no petition has anything added to it except this one. And it looks besides as if the forgiveness of sins was gained and merited by our forgiving: what would then become of our doctrine that forgiveness comes alone through Christ and is received by faith? Answer to the first: He meant especially to state this petition in such a way, and to link the forgiveness of sin to our forgiving, so that hereby he would obligate the Christians to love each other, and to make this their main and foremost duty, next to faith and
the reception of forgiveness, to be constantly forgiving their neighbor; so that, as we live in faith toward him, so also towards our neighbor in love, that we do not vex or injure others, but think that we always forgive although we are injured (as this must often happen in this life); or we are to know that we are also not forgiven. For if anger and ill-will be present, this spoils the whole prayer, so that one cannot pray or wish any of the former petitions. See, this means the making of a firm and strong bond, by which we are held together, so that we do not become disunited, and create divisions, parties and sects, instead of our coming before God, to pray and get what we need: but we are to forbear with one another through love, and remain of one accord. If this be the case, the Christian man is perfect, as both believing and loving aright. What other faults he may have, these are consumed in the prayer, and all is forgiven and cancelled.
But how does he attach in these words forgiveness to our doing when he says: If you forgive your neighbor, you shall be forgiven, and again, etc.? Does not that make forgiveness depend upon faith? Answer: The forgiveness of sin, as I have often said elsewhere, occurs in two ways; first, through the Gospel and the word of God, which is received internally in the heart before God, through faith; secondly, externally, by works, of which 2 Peter i. 10 says, when he is teaching about good works: Dear brethren, be diligent to make your calling and election sure, etc. Here he means, that we are to make this sure, that we have faith and the forgiveness of sin, that is, that we show the works, so that one may tell the tree by the fruits, and that it may be manifest that it is a good and not an evil tree. For where there is true faith, there assuredly good works will follow. In this way a man is both inwardly and outwardly pious and upright, both before God and man. For this is the result and the fruit, with which I make myself and others sure that I am a true believer; which I cannot otherwise know or see.
So also here the external forgiveness which I practically show is a sure sign that I -have the divine forgiveness of my sins. Again, if this is not shown towards my neighbor, then I have a sure proof that I am not forgiven before God, but am still in unbelief. See, this is the twofold forgiveness; one internal in the heart, that clings alone to the word of God; and one external, that breaks forth, and assures us that we have the internal one.
Thus we distinguish works from faith, as an internal and external righteousness; but in such a way that the internal is there first, as the root
and stem from which the good works as the fruit must grow; the external, however, their witness, and as Peter says, certification an assurance that the other is certainly there. For he who has not the internal righteousness, he does none of the external works. Again, if the external signs and proofs be wanting, I cannot be sure of the former, but am deceiving both myself and others. But if I see and feel that I am gladly forgiving my neighbor, then I can conclude and say: I do not this work naturally, but I feel myself through the grace of God disposed otherwise than before.
This is a short answer to the twaddle of the sophists. But this is also true, that this work, as he here calls it, is not a mere work like others that we do of ourselves; for faith is not thereby overlooked. For he takes this work and plants a promise upon it, so that one might honestly call it a sacrament, thereby to strengthen faith. Just as baptism too is to be regarded as a work that I do, when I baptize or am baptized; but because God's word is associated with it, it is not a mere work, as that which itself avails or effects something: but a divine word and token upon which faith rests. Thus also, our prayer, as our work, would not avail or effect anything; but its efficacy comes from this, that it is done in accordance with his command and promise, so that it may well be regarded as a sacrament, and rather as 'a divine work than as one of our own.
I say this for this reason, because the sophists look at the works that we do, only by themselves, aside from God's word and promise. Therefore, when they hear and read these passages that refer to works, they must indeed say that man merits this by his doing. But the Scriptures teach thus: that we are not to look to ourselves, but to God's word and promise, and cling to this by faith, so that, if you do a work prompted by the word and promise, then you have a sure proof that God is gracious to you; in such a way that your own work, that God has now taken to himself, is to be to you 3 sure proof of forgiveness, etc.
Now God has provided various ways, modes and manners, through which we obtain grace and the forgiveness of sins; as, first, baptism and the sacrament; also (as just said) prayer; also absolution; and here our forgiveness; so that we are richly provided for, and can find grace and mercy everywhere. For where would you seek it nearer than with your neighbor, with whom you are daily living, and have daily occasion to practice this forgiveness? For it cannot be that you are not much and often
offended: so that we have not only in church or with the priest, but in the midst of our life, a daily sacrament or baptism, one brother with another, and every one at home in his house. For if you take hold of the promise through this work, you have the very thing that you get in baptism. How could God be more richly gracious to us than by hanging about our neck such a common baptism, and binding it to the Lord's prayer, which [baptism] every one realizes in himself when he prays and forgives his neighbor? So that no one has cause to complain or to excuse himself, that he cannot bring himself to it, and it is too high and far off for him, or too heavy and dear, since it is brought home to him and his neighbor, right before his door, yes, put into his bosom.
See, if you look at it, not with reference to the work itself, but with reference to the word which is associated with it, you find it an excellent, precious treasure, so that it is no longer your work but a divine sacrament; and it is a powerful consolation that you can attain to the grace of forgiving your neighbor, although you may not be able to come to other sacraments. This ought to induce you willingly to do this work from the heart, and to be thankful to God that you are worthy of this grace: you ought surely to run after this to the end of the world, and spend all your means for it; as we used to do for the fictitious indulgences. He who will not receive this must be a shameful, cursed man, especially if he hears of and recognizes this grace, and yet remains so crooked and stubborn that he will not forgive, whereby he at once loses both baptism and sacrament and everything else. For they are all linked together, so that he who has one should have them all, or retain none. For he who has been baptized ought also to receive the sacrament; and he who receives the sacrament must also pray; and he who prays must also forgive, etc. If you do not forgive, you have here a fearful sentence, that your sins also shall not be forgiven, although you are among Christians and are enjoying the sacrament and other blessings; but these will be all the more injurious and condemnatory for you.
And that Christ may the more incite us to do this, he has employed kind, friendly words, saying: If ye forgive men their trespasses, etc. He does not say: their wickedness and villainy, or perverseness and vice, etc. For by a trespass he means such a sin as is committed rather through weakness or ignorance than from malice. Why does he thus minimize and reduce the sin of our neighbor—for we often see that many a one sins deliberately, from
sheer wickedness and an evil will? He does it for the reason that he wishes to allay your anger, and soften you, that you may willingly forgive, and he is more concerned to make your heart sweet and friendly than to make the sin as great as it is in itself.
For before God it is and must be so great, that it deserves eternal condemnation, and excludes from heaven, even though it be a small sin, and only a fault, if one does not acknowledge, and ask your pardon for it. But he does not mean that the sin should be thus regarded by you and me, whose prerogative it is not to punish sin, but to forgive it; so that you should think thus: Although your neighbor has done something against you through malice, yet he is still misled, taken captive and blinded by the devil. Therefore you ought to be so pious as to rather pity him, who is overcome by the devil, so that it may be called a great, unpardonable sin, on the part of the devil who has put him up to it, but on the part of your neighbor, a failure and fault; as Christ also himself has done toward us, when he prayed on the cross: Father, forgive them, for they know not what they do. That was making our sin small and of little account, which is yet in itself the very greatest that was ever committed on earth. For what greater sin can be committed than most shamefully to torture and kill the only-begotten Son of God?
Yet you must so interpret this error and fault that your neighbor who has sinned against you may acknowledge it, and request forgiveness and desire to reform. For I have elsewhere said that there are two kinds of sin; one that is confessed, which no one should leave unforgiven; the other which is defended—this one none can forgive, for it will not be regarded as sin or accepted as forgiveness. Therefore, also Christ, Matt: xviii. 18, where he is speaking of forgiveness or the keys, places both side by side, binding and loosing; to show that one cannot absolve the sin which one will not acknowledge to be sin or have forgiven, but must bind it in the depth of hell; but on the other hand, those which are confessed we are to absolve and raise to heaven, etc. Just as it is with the office of the keys, so is it also with each Christian in regard to his neighbor; who, although he should be ready to forgive every one that injures him, yet, if any one will not acknowledge and refrain from sin, but besides will continue in it, you cannot forgive him; and this not on your account, but on his, because he will not have forgiveness. But so soon as he acknowledges his guilt and asks forgiveness,
everything must be granted, and the absolution follow promptly. For since he rebukes himself and forsakes his sins, so that no sin any longer adheres to him, I should the rather pass them by; if he however himself clings to them, and will not forsake them, I cannot take them from him, but must let him lie in them, making for himself out of a pardonable sin an unpardonable one. In short, if he will not recognize himself, we must burden his conscience as heavily as possible and show no mercy, as he will perversely be the devil's own. On the other hand, if he confesses his sin, and seeks your pardon, and you refuse to forgive, then you have laden it upon yourself, so that it will condemn you too.
Thus Christ intends also that the sin be confessed, inasmuch as he still calls it a transgression; he does not mean to deny that it is wrong, or to impose it upon you to sanction it as properly done, or treat it as right or good; only if it have become pardonable, and of so small an account as to be called only a fault, that you then say to your neighbor: Although I cannot praise it, and it is wrong, yet, since you acknowledge your error and your heart is now changed, and you have no ill-will against me, I will also gladly overlook it as a fault and oversight, and will forget my anger.
If you now are thus disposed towards your neighbor, God will also show himself again towards you with a sweet friendly heart, and he will make your great, heavy sin that you have committed against him, and are still committing, of such small account that he calls it only a fault, if you acknowledge it and pray for forgiveness, as he is more inclined to forgive than we can expect him to be. Now you should offer your body and life to God for such a heart, and seek for it to the end of the world; as they used to seek for it in the papacy, and worried themselves for it with many kinds of works. Now there is here such a heart offered to you, presented and given altogether gratuitously, just as baptism, the gospel and all its blessings; and you get more than you with all your works and those of all men could acquire. For here you have the sure promise that cannot belie or deceive you, that all your sins, however many or great they may be, shall be before him as small as human daily weaknesses, which he will not count or remember so far as you have faith in Christ. For just as other sacraments originate in and operate through the Lord Christ; so also, that our prayer is heard and we have certain forgiveness; that we have not deserved it, but all is acquired through him and bestowed upon us; so that he always remains
the sole Mediator, through whom we have everything, so that also the forgiveness based upon this work avails alone through him.
So you see now why Christ added this appendage to the prayer, so that he might thereby unite us the more closely together, and preserve his followers in unity of spirit, both in faith and love, so that we do not allow ourselves to be separated on account of any sin or fault, that we may not lose faith and everything else. For it cannot be otherwise than that many offenses will daily occur amongst us in all callings and kinds of business, when we are saying and doing towards one another what one does not like to hear or endure, and give occasion to wrath and contention. For we still have our flesh and blood, that acts after its own fashion, and easily lets slip an evil word, or an angry sign or deed, by which love is wounded, in such a way that there must be much forgiveness among Christians; as we also incessantly need forgiveness from God, and must always cling to the prayer: Forgive us, as we forgive; unless we are such ungodly people, that we always more readily see a mote in our neighbor's eye than the beam in our own, and throw our sins behind us. For, if we should look at ourselves daily from morning till evening, we should find so many cleaving to us that we should forget other people, and be glad that we could engage in prayer.
V. 16-18. Moreover when ye fast, be not as the hypocrites, of a sad countenance: for they disfigure their faces, that they may appear unto men to fast. Verily, I say unto you, they have their reward. But thou, when thou fastest, anoint thy head and wash thy face; that thou appear not unto men to fast, but unto thy Father which is in secret; and thy Father which seeth in secret shall reward thee openly.
As he rebuked their almsgiving and praying, so does he here rebuke their fasting. For these are about the three good works that comprehend all the rest: the first, all kinds of good deeds toward our neighbor; the second, that we are concerned about all manner of needs, both those of others and our own, and bring them before God; the third, that we mortify our body. But, as they had shamefully abused both almsgiving and praying, so that they thereby sought not God's honor but their own glory; so did they also abuse and pervert fasting, not to keep their own body under constraint and in discipline, nor to praise and thank God; but to be seen of men, and have a name, so that people would have to be astonished, and say: O these are excellent saints, who do not live like other common people, but go about in
gray coats, hanging their heads, looking sad and pale, etc. If these do not get to heaven, what will become of the rest of us?
But he does not mean to have fasting in itself rejected or despised, just as little as he rejects almsgiving and praying, but he rather confirms these, and teaches how to use them aright: so he means to properly restore fasting, so that it be rightly used and properly understood, as should be the case with a good work.
It originated among the Jews, when Moses commanded them to fast about fourteen consecutive days, in the autumn, at the feast of expiation. That was the common fast, which they all observed at the same time. In addition the Pharisees had their special fasts, so that they did something more and were counted more holy than others. For that fast was not appointed that they might thereby be seen and observed by others, since it was kept by all the people; and what is common to all, with that no one can specially distinguish himself. There fore they had to undertake many special fasts, that they might be seen, as much higher and more spiritual than common people; hence they also boast in the gospel against Christ: Why do the disciples of the Pharisees fast so often, and thy disciples do not fast? etc. Besides, they assumed distinguishing attitudes and marks by which it should be known when they were fasting; they disfigured their faces, so that they did not wash or anoint themselves, but looked sad and gloomy, and put on such a wonderful earnestness that men had to talk and sing about it, etc.
Now comes Christ and demolishes this fasting, and teaches the direct contrary, and says: If you wish to fast, then fast in such a way that you do not have a sad countenance; but wash and anoint your face, so that you appear merry and cheerful, as on a holiday, so that no difference is noticeable between your fasting and keeping holiday. For it was customary among the Jews for them to sprinkle their bodies with aromatic water and anoint their heads, so that their whole person was fragrant when they were keeping a holiday or wanted to be cheerful. If you fast in this way, between yourself and your Father alone, then you have fasted rightly, so that it pleases him; but not as if it were forbidden on a fast day to wear poor clothes or go unwashed; but the notion is rejected that it is to be done for the sake of the reputation, and in order to make people open their eyes at your peculiar way of doing it. Indeed we often read of how they fasted, putting on sackcloth and casting ashes on their heads; as in the case of the
king of Nineveh and the whole city. But that was another kind of fasting that their need and misery taught them.
Now, we have copied from the Jews our great fasting season, and at first kept fourteen days; then we became holier, and stretched this out to four weeks, until at last it was drawn out to forty days; but, not content with that, we have set apart besides two days in every week throughout the year for fasting, the Friday and Saturday; finally the four golden or compulsory fasts; these were yet all common or general fasts: besides this, the advent season found some special saints who made a fast out of that, aside from what the monks in monasteries observed; and then every one selected some special saints in addition to the general fasts, until the result was that all of this was of no account if each one did not make his own fast.
Now such fasting as this all taken together is not worth a penny. For the primitive fathers may indeed have meant it well and observed the fasts properly; but it soon was overdone and ruined by the filth, so that it was of no account. And it got what it deserved. For as this wonderful multiplication of fasts was mere human trifling, so it soon degenerated into shameful abuse. For I may honestly say that I never saw a genuine fast in the papacy, in what they call fasting. For what kind of a fast is that for me, when they prepare a meal at noon of costly fish, excellently spiced, more and better than for two or three other meals, and the strongest drink besides, and spend an hour or three at it until they have filled their belly full? And that was a common thing and a trifle even among the very strictest monks. But the holy fathers, the bishops, abbots and other prelates got at it in earnest at once with ten and twenty courses, and at night took so much refreshment that several threshers could have fed for three days upon it. It may well be that some prisoners, or poor and sickly people, have had to fast through poverty; but I know of no one who fasted for the sake of devotion, and still less now. But now these, my dear papists, have all become good Lutherans, so that none of them thinks any more about fasting; but meanwhile they let our poor pastors have hunger and trouble and hold a real daily fast in their stead.
Since then this fasting has turned out to be a great deal worse than that of the Jews and Pharisees, who did honestly and truly fast, only that they sought their own honor thereby; but ours under the name of fasting has become a mere feasting, and is no fast, but a mockery of God and of the
people; besides having the disgraceful addition of making a distinction in the kinds of food, and forbidding the use of some, so that they call only that fasting if one abstains from the use of meat, but meanwhile have the best fish with excellent condiments and spices and the strongest wine; therefore I have advised, and do still advise, that we trample such fasting under our feet as an abominable mockery of God; so that it vexes me that men should carry on and endure this blasphemy in Christendom, and deceive God with the mask of calling such a life of high living and belly-filling a fast and a good work.
This is now a gross, shameless, disgraceful deception, which does not need the Scriptures for a rebuke, but every peasant, yes a child of seven years, can comprehend and understand. But they have also added the still more disgraceful abuse (which ruins even true fasting), that they sought thereby great merit before God, as thereby to atone for sin and propitiate God; so they impose this fasting as penance in absolution. That is really fasting in the name of all the devils, smiting Christ in the mouth and trampling him under foot: so that so far as abuse is concerned, if something bad must be done, I would sooner allow that one should guzzle to repletion; and I would rather see a gorged sow, if I have to look at filth, than such a saint who fasts most strictly on water and bread.
The teaching and books of all the monks, the papal bulls, all the pulpits, are still full of this abomination, so that they know nothing of any other fasting when they are doing their very best I will say nothing about their magnifying the gross, shameful, lying fasts of which we have spoken, and their thereby establishing and confirming the worship of the saints; and no one has been found to say a word against these abuses. Therefore I still assert that all my life long I never saw in all the papacy a fast that was a truly Christian one; but only disgraceful fasting and feasting, instead of real fasting, and, along with that, sheer idolatry and hypocrisy, whereby God was insulted and the people deceived. Therefore let us learn here what it means to fast aright.
There are two kinds of fasts that are good and commendable; one may be called a secular or civil fast, ordered by the government, as any other ordinance or command of the authorities, not demanded as a good work or a divine service. For that I would like to see, and would advise and help to bring it about, that the emperor or prince should issue the order that for one
or two days in the week no meat should be eaten or sold, as a good useful ordinance for the country, so that everything should not be gobbled up, as is now done, until at last dear times must come and nothing is to be had. After that, I would be glad if at certain times, once a week, or as might be thought best, people did not have a meal in the evening, except a bit of bread and a drink, so that everything is not consumed with incessant gormandizing and swilling, as we Germans do, and that we should learn to live temperately, especially the young, plump, strong people. But that should be an entirely secular matter, subject to the temporal authority.
In addition to this there should be also a general spiritual fast, which we Christians should observe, and it would be a good arrangement to hold a general fast a few days before Easter, Whitsuntide and Christmas, and thus distribute the fasts through the year. But by all means not for the purpose of making an act of worship out of it, to merit something by it, or to propitiate God; but as an external Christian discipline and exercise for the young and simple people, that they may learn to adapt themselves to the times, and to make the needful distinctions throughout the year; as we have hitherto kept the four ember-weeks, that every one was guided by. For we must distinguish and mark off certain times for the rude common crowd, as fast and feast days, for preaching and commemorating the principal events of the life of Christ; in such a way that thereby no special divine service is aimed at, but only a memorial day, whereby one can divide up the whole year and tell what special time it is. So I would have no objection to people fasting on every Friday evening throughout the whole year, setting it apart as a day to be distinctly marked. But such fasting I neither can nor will inaugurate, unless it were beforehand harmoniously agreed upon. See, thus the Christian Church would have plenty of fasting to do, so that they could not blame us for despising and entirely refusing to fast.
But this is also still not the real Christian fasting that Christ has in view, which has special reference to each person in particular, and which, if it is to deserve the name of true Christian fasting, must be done thus, not merely by not eating in the evening, which is only a part of it, and the very least part; but it consists in your disciplining and restraining your body. This relates .not only to eating, drinking, sleeping, etc., but also to being idle, indulging in sports, and everything that pleases and pampers the body. True fasting means quitting and refraining from all such things, and solely in
order to curb and humiliate the flesh; as the Scriptures inculcate fasting, and call it affligere animam, to mortify the body, etc., so that it renounce voluptuousness, high living, pleasure. This was the fasting of the primitive fathers; they ate nothing the whole day, went about sorrowing, and denied the body everything, so far as nature would allow it.
This fasting we now meet with rarely, especially among our spiritual monks and priests. For the Carthusians, who claim to lead the strictest lives, do not practice it, although they make some pretense of doing it, by wearing a dress of haircloth; but they gormandize, nevertheless, and cram their belly full of the best food and drink, and without any care live most luxuriously. No; it does not mean thus to quibble and deceive, but it demands the mortification of the body, and withholding from it all that pleases and gratifies it; and even if they did really fast aright, yet they would still make a devilish abuse of it by basing their holiness upon it and claiming to get something special from God by it, etc. Therefore, we are not to build anything upon it, although our fasting may be of the very best kind. For there may be a secret scoundrel lurking behind it, against faith or love; as also the prophet Isaiah, lviii. 3, (as quoted above) rebukes the fasting, by which they mortified their bodies, but at the same time cheated and oppressed their debtors, etc. Thus Christ also rejected the fasting of the Pharisees; not that they did not honestly fast, but because they sought thereby their own glory and honor, etc.
Therefore, very much is needed to make fasting a truly good work, and pleasing to God. For he cannot at all endure it that you pay your court to him with your fasting as a great saint, and yet at the same time cherish hatred and wrath against your neighbor, etc.; but if you want to fast properly, bear in mind that you are first to be a pious man, and have both genuine faith and love. For this business has to do not with God or our neighbor, but with our own body, etc. But nobody wants to do this. Therefore, I may well say, that I have never seen any real fasting. For there has been nothing but half and fragmentary fasting, and a miserable deception, when they, for appearance sake, break off a meal, but nevertheless daily tickle the body; except that now in the case of some pious preachers and pastors in the villages and elsewhere, who have to do it from necessity, and besides suffer reproach, ridicule and all manner of annoyance, and get from no one as much as a piece of bread. With these
there is neither pleasure, nor show, nor easy times; these are they who wander in the world, whom no one knows, of whom the world is not worthy (as is said in the epistle to the Hebrews, xi. 38). But the Carthusian monks and our insurrectionary rabble in their robes of haircloth and their gray coats, at these we are to look with amazement, and say: O, what holy people are these! How hard it is for them to go about so shabbily clothed; and yet they are always guzzling and swilling their belly full.
See, that I call the real fasting of Christians, if one mortifies the whole body and forces it, with all the five senses, to relinquish and do without everything that ministers to its ease, whether this be done willingly or by compulsion, (yet that one gladly assents to this and endures it), whether one eats fish or flesh; but nothing more than sheer need requires, so that the body is not thereby injured or incapacitated, but held under constraint and at work, so that it does not become idle, or lazy and lewd. But such fasting as this I do not presume to require, nor will I impose it upon any one. For every one must here look to himself, and judge his own feelings, for we are not all alike, so that one cannot set up a general rule; but every one, in proportion as he is strong, and feels what his own flesh requires, must in such proportion afflict or relieve it. For the intention here is to antagonize lust and the excitement of the flesh, and not nature itself, and it is not limited by any rule or measure of time or place; but it is to be steadily applied, if necessary, so that we hold the body in check, and habituate it to endure discomfort, if it become necessary to do it; and it is to be used according to the discretion of every one, so that no one may undertake to measure it off by rules, as the pope has done; just as we cannot measure off prayers, but let them be free, if any one's devotion suggests or demands them; nor can we apply it to the almsgiving, to whom, or when, or how much we are to give, as if forced by necessity and law.
This is the extent of the general law for all Christians, and it is commended that every one live temperately, soberly and discreetly, not for a day or a year, but daily and continually, which the Scriptures call sobrietatem, living soberly; so that, although they cannot observe all the principal fasts, yet do this much that they are moderate in eating, drinking, sleeping, and in all the needs of the body, that it may minister to what is necessary and not to what is superfluous and capricious, and not live here as if we were only to eat and drink, to dance and be merry. If, however,