Monday, July 06, 2020

Ebuku ya Yeremia

Obweng’e bw’ayara ase euku eye:
Okorangerigwa kwa Yeremia 1:1-9
Obobani ase engaki y’okogamba kwa Yosia, 
na yehoyakimu, na Yehoyakini, na Zedekia 2:1-25:38
Ayakoregete ase obogima bwa Yeremia 26:1-45:5
Obobani igoro y’abanto b’ebisaku 46:1-54:64
Okogwa kwa Yerusalemu 52:1-32

———--

Okorangerigwa kwa Yeremia 1:1-9
    Yeremia okorangerigwa 1:4-10
    Amaroro abere 1:11-19

Obobani ase engaki y’okogamba kwa Yosia, 
na yehoyakimu, na Yehoyakini, na Zedekia 2:1-25:38
    Oborendi bwa Nyasae ase Abaisraeli 2:1-5
    Ebibe bie chisokoro chi’Abaisraeli 2:4-8
    Ekina kia Nyasae ase abanto baye 2:9-13
    Aya abanyorete Abaisraeli ekiagera tibabete abegenwa 2:14-19
    Abaisraeli bakwanga gosasima Omonene 2:20-25
    Abaisraeli mbagwenerete konyora egesusuro 2:26-37
    Abaisraeli tibabete abegenwa 3:1-5
    Abaisraeli na Abayuda goika baonchoke 3:6-18
    Abanto ba Nyasae bagosasima emegwekano 3:19-25
    Ogosorora gw’okoonchoka 4:1-4
    Abayuda bakogoswa negesusuro 4:5-12
    Abayuda bagoetananwa nababisa 4:13-18
    Ogoichana kwa Yeremia ase abanto baye 4:19-22
    Amaroro a yeremia ay’ogosaria kogochi-gocha 4:23-31
    Ebibe bi’abanto ba Yerusalemu 5:1-11
    Omonene okwanga Abaisraeli 5:12-19
    Nyasae ogokurera abanto baye 5:20-31
    Yerusalemu ogoetananwa nababisa 6:1-8
    Ogosaria kw’Abaisraeli 6:9-15
    Abaisraeli bakwanga enchera ya Nyasae 6:16-21
    Abarwani esegi bagocha korwa sugusu 6:22-30
    Yeremia okorandia ase Hekalu ime 7:1-15
        [MO: 7:1-15  Rituko ri’Omonene ria 10 Nyuma 
           y’Obotato Obochenu (eria 11 Pentekosti Koyaerire)
           Rituko ri’Okoinyora Ogosarigwa kw’Omochie o 
           Yerusalemu Ase Omwaka 70]
    Ogotaigwera kw’abanto 7:16-28
    Ogokora kwebibe ase Rikura ria Hinomu 7:29-8:3
    Ebibe na egesusuro 8:4-17
        [MO: 8:4-9  Rituko ri’Omonene Ria Gatano na 
           Kabere Epasaka Etaraika (Kwinkwagesima)]
    Ogwechanda kwa Yeremia ase abanto baye 8:18-9:16
    Abanto ba Yerusalemu bakorera ng’a bakonywe 9:17-26
        [MO: 9:23-24  Rituku ri’Omonene Ria Kianda 
           Epasaka Etaraika (Septuagesima)]
    Ogosasima emegwekano na ogosasima gw’ekeene 10:1-11
    Ogotera gw’okomotogia Nyasae 10:12-16
    Okong’anyigwa kogocha 10:17-25
    Yeremia na okobwatana kw’ogotianania 11:1-17
    Omoroberio bw’ogoita Yeremia 11:18-23
    Yeremia okoboria Omonene na okoiranigwa 12:1-6
    Omonene ore nomichano ase engencho y’abanto baye 12:7-13
    Eira y’Omonene ase abagisangio b’Abaisraeli 13:1-11
    Omoreng’anio bw’ekeguru ki’edivai 13:12-14
    Yeremia ogokurera aare abaenenu 13:15-27
    Eguru-gura y’ogokumia 14:1-18
    Abanto bakorera bakomosorora Omonene 14:19-22
    Abayuda bakogambigwa ekenia 15:1-9
    Yeremia okorera ase Omonene 15:10-21
    Omonene ogwanchera obogima bwa Yeremia 16:1-13
    Okoirana korwa ase obosomba 16:14-15
    Ebisusuro bikorentwa 16:16-18
    Ogosaba kwa Yeremia ase okomosemeria Omonene 16:19-21
    Ebibe na egesusuro ki’Abayuda 17:1-4
    Amang’ana ao ao ay’Omonene 17:5-13
        [MO: 17:13-17 Etichi rimo Ase Echuma Enchenu]
    Yeremia okoboria Omonene ng’a akonywe 17:14-18
    Okorenda Esabato 17:19-27
    Yeremia ore ase enyomba y’omokori chinyongo 18:1-12
    Abanto bakwanga Omonene 18:13-17
    Omoroberio bw’ogoita Yeremia 18:18-23
    Enyongo yategete 19:1-15
    Yeremia okobanera Pasuri 20:1-6
    Yeremia okwemurungania ase Omonene 20:7-18
    Ogosarigwa kwa Yerusalemu gokobanwa 21:1-10
    Okogambigwa kw’enyomba y’omoruoti bw’Abayuda 21:11-14
    Amang’ana a Yeremia ase enyomba y’omoruoti bw’Abayuda 22:1-9
    Obobani bwa Yeremia igoro ya Salumu, nere Yhoahasi 22:10-12
    Obobani bwa Yeremia igoro ya Yehoyakimu 22:13-19
    Obobani bwa Yeremia igoro y’ogosirigwa kwa Yerusalemu 22:20-23
    Ekina kia Nyasae igoro ya Konia 22:24-30
    Ogosemeria kw’amatuko agochi-gocha 23:1-8
    Obobani bwa yeremia igoro y’ababani 23:9-32
        [MO: 23:16-29  Rituko ri’Omonene ria Gatano na 
           Gatato Nyuma y’Obotato Obochenu
           (eria Kianda Pentekosti Koyaerire)]
    Egurube y’Omonene 23:33-40
    Ebitonga bibere bire namako 24:1-10
    Ababisa korwa sugusu 25:1-14
    Nyasae okonachera ebisaku ekina 25:15-38

Ayakoregete ase obogima bwa Yeremia 26:1-45:5
    Yeremia okoirwa ase ekina 26:1-24
        [MO: 26:1-9  Rituko ri’Omonene Ria 
           Kane Epasaka Etaraika (Okuli) Amaiso Aane 
           Nigo Akomorigereria Omonene]
    Yeremia okwebekera amakorogoto e chiombe 27:1-22
    Yeremia na Hanania omobani bw’oborimo 28:1-17
    Rirube Yeremia atomete gochia ase Abayahudi abarenge Babeli 29:1-23
    Rirube Semaya arigete 29:24-32
    Eira y’Omonene ase abanto baye 30:1-24
    Abaisraeli bakoirana sobo 31:1-14
    Amabera a Nyasae ase Abaisraeli 31:15-22
    Ogosesenigwa kw’abanto ba Nyasae ase amatuko agochi-gocha 31:23-40
        [MO: 31:31-34  Rituko ri’Omonene rie Ritang’ani 
           Ase Okoganya (Okoiborwa gwa Kristo) Advent]
    Yeremia okogora omogondo 32:1-15
    Ogosaba kwa Yeremia 32:16-35
    Eira y’ogosemeria 32:36-44
    Eira ende ey’ogosemeria 33:1-26
    Amang’ana ase Zedikia 34:1-7
    Okong’airanerigwa kw’abasomba 34:8-22
    Yeremia na Abarekabu 35:1-19
    Baruku ogosoma ebuku ase Hekalu 36:1-10
    Ebuku egosomwa ase amasio ’abanene 36:11-19
    Omoruoti ogosamba ebuku eria 36:20-26
    Yeremia okorika ebuku ende 36:27-32
    Zedekia okoboria Yeremia abasabere 37:1-10
    Yeremia okobwatwa na kobekwa echela 37:11-21
    Yeremia ore ase engoro ere netintira 38:1-13
    Zedekia okoboria Yeremia amosemie 38:14-28
    Okogwa kwa Yerusalemu 39:1-10
    Yeremia ogosiborwa 39:11-14
    Ogosemeria ase Ebedi-Meleki 39:15-18
    Yeremia okomenya na Gedalia 40:1-12
    Gedalia ogoitwa 40:13-41:18
        [2 Abaruoti 25:22-26]
    Abanto bakoboria Yeremia abasabere 42:1-6
    Omonene okoiraneria ogosaba kwa Yeremia 42:7-22
    Yeremia okoirwa Misiri 43:1-13
    Amang’ana Nyasae atomerete Abaisraeli abarenge misiri 44:1-30
    Eira ya Nyasae ase Baruku 45:1-5

Obobani igoro y’abanto b’ebisaku 46:1-54:64
    Abamisiri bakobugwa agwo Karikemisi 46:1-12
    Nebukadinesario ogoch 46:13-26
    Omonene natoorie abanto baye 46:27-28
    Obobani bw’Omonene igoro y’Abafilisti 47:1-7
    Ogosirigwa kw’Abamoabu 48:1-10
    Emechie y’Abamoabu egosirigwa 48:11-25
    Abamoabu bagokanywa koba abaitongo 48:26-39
    Abamoabu tibagotooreka 48:40-47
    Omonene okogambia Abaamoni 49:1-6
    Omonene okogambia Abaedomu 49:7-22
    Omonene okogambia Damesiki 49:23-27
    Okogambigwa kw’egesaku gia kedari na omochie o Hasori 49:28-34
    Omonene okogambia ense y’Elamu 49:34-39
    Babeli okobwatwa 50:1-3
    Abaisraeli bakiorana 50:4-10
    Okogwa kwa Babeli 50:11-16
    Okoirana kw’Abaisraeli 50:17-20
    Nyasae okogambia Babeli 50:21-46
    Babeli okogenderera kogambigwa 51:1-14
    Amatera ay’okomotogia Omonene 51:15-19
    Babeli nenturago y’Omonene 51:20-23
    Egesusuro ki8a Babeli 51:24-35
    Nyasae nakonye Abaisraeli 51:36-40
    Ogosirigwa kwa Babeli 51:41-49
    Amang’ana a Nyasae ase Abaisraeli bamenyete Babeli 51:50-53
    Babeli okogenderera gosirigwa 51:54-58
    Amang’ana a Yeremia agotomwa gochia Babeli 51:59-64

Okogwa kwa Yerusalemu 52:1-32
    Ogokwa kwa Yerusalemu 52:1-11
        [2 Abaruoti 24:18-25:7]
    Ogotagorwa gwe Hekalu 52:12-23
        [2 Abaruoti 25:8-17]
   Abayuda bakong’anyigwa gochia Babeli 52:24-34
        [2 Abaruoti 25:18-21, 27-30]

Thursday, June 04, 2020

Luther's Notes on the Gospel: Trinity

John 3:1-15 
1 There was a man of the Pharisees named Nicodemus, a ruler of the Jews. 2 This man came to Jesus by night and said to Him, “Rabbi, we know that You are a teacher come from God; for no one can do these signs that You do unless God is with him.”
3 Jesus answered and said to him, “Most assuredly, I say to you, unless one is born again, he cannot see the kingdom of God.”
4 Nicodemus said to Him, “How can a man be born when he is old? Can he enter a second time into his mother’s womb and be born?”
5 Jesus answered, “Most assuredly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God. 6 That which is born of the flesh is flesh, and that which is born of the Spirit is spirit. 7 Do not marvel that I said to you, ‘You must be born again.’ 8 The wind blows where it wishes, and you hear the sound of it, but cannot tell where it comes from and where it goes. So is everyone who is born of the Spirit.”
9 Nicodemus answered and said to Him, “How can these things be?”
10 Jesus answered and said to him, “Are you the teacher of Israel, and do not know these things? 11 Most assuredly, I say to you, We speak what We know and testify what We have seen, and you do not receive Our witness. 12 If I have told you earthly things and you do not believe, how will you believe if I tell you heavenly things? 13 No one has ascended to heaven but He who came down from heaven, that is, the Son of Man who is in heaven. 14 And as Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up, 15 that whoever believes in Him should not perish but have eternal life.
Luther's Explanatory Notes

 It seems that this excellent, beautiful gospel, which shows the right way to eternal life, had been selected for the festival of the Holy Trinity, because the difference in the persons is so finely and properly pointed out in the highest and greatest work, which God carries on with us poor people, by justifying and saving us.

The Father loves the world and gives it the Son. (Verse 16.) The Son permits himself to be given to the world, and like the serpent in the wilderness, to be lifted up on a cross, in order that all who believe on him should have eternal life. (Verse 15 f.) To this Word is added yet the third person, the Holy Ghost, who, by the water in Holy Baptism, enkindles faith in the heart, and regeneration into the kingdom of God.
1 There was a man of the Pharisees named Nicodemus, a ruler of the Jews. 
Nicodemus is highly praised by John the Evangelist: In relation to the government he is a ruler; as regards intelligence, the wisest; as regards life, the holiest; for he was a Pharisee. Besides this, there was an additional grace, that he had a love for the Lord Christ, which was more than all the three other graces. But he comes to Christ with thoughts like these: "He will be glad that I come to him, and it will delight Him that such a great and excellent man, one of the rulers and best men, condescends so much, and bestows such an honor on Him, an inferior person."
2 This man came to Jesus by night and said to Him, “Rabbi, we know that You are a teacher come from God; for no one can do these signs that You do unless God is with him.”
We know that You are a teacher come from God. And he would say, "Master, we see very well that thy doctrine must be right and divine, for the signs and the miracles which You perform prove this. But why do You rebuke us Pharisees, who exercise all diligence to keep the law of Moses, which was given by God, as if God were not pleased with us, and as if we could not merit heaven thereby?" These words he thinks he has spoken with a good intention. But there is yet here the old Adam and pure hypocrisy. For that he comes to the Lord "by night" is on account of fear, lest others should call him a heretic. From this we conclude that he was yet an old Adam, since he comes by night, and does not yet have the true light.
3 Jesus answered and said to him, “Most assuredly, I say to you, unless one is born again, he cannot see the kingdom of God.”
unless one is born again. How does the Lord receive him? Verily in such a manner, that He strikes him down as with a stroke of lightning; for his hope and good intention must come to naught and perish. "What you speak," He says, "is not right and is without spirit; you speak very loftily in saying that I come from God, and are yet so deeply sunken in your imagination and blindness; you have heard the bell ring, but know not from what steeple."

Just so now, many begin to extol Christ by their words, but there is only foam on their tongue, but nothing in the heart; for they are not born again. Therefore the Lord gives him a short, plain answer; "Most assuredly, I say to you, unless one is born again, he cannot see the kingdom of God." As much as to say: "You expect no more of your Messiah, than that He should be such a one who shall praise your law and government. But the law is yet far from being fulfilled, when you perform outward works; the law must be kept entirely in body and soul, and from the bottom of the heart, without any disobedience and sin. You must first become such a man before you can do real good works. My doctrine is not about doing and not doing; but about becoming, that is, it means not new works done, but first to become new." The child that is yet to be born can do nothing. Thus all works, good and precious though they may be, are entirely worthless when done before regeneration; these same works are pure sin and death. Thus Christ says, "I begin to teach the people that I will make them thoroughly pious, but not with outward demonstrations."

But what is the new birth? It is when a man becomes what he was not before. For the birth brings something into being, which did not exist before. What Christ says here is just as much as what He says in Matt. 18:3, "Except ye become as little children," etc. To be born again means to become a little child, so that we say to God, "All my strength is vain, all my wisdom is blindness and the greatest folly; all my piety and life is condemned to perdition; therefore I commend myself to Your grace, please rule over me according to Your Spirit."
4 Nicodemus said to Him, “How can a man be born when he is old? Can he enter a second time into his mother’s womb and be born?”
How can a man be born when he is old? This is the answer of human reason and wisdom to the preaching of repentance and the new birth; and it must answer thus, because it knows or understands nothing else.
5 Jesus answered, “Most assuredly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God. 

Born of water and the Spirit. This also cannot be understood, unless anyone has experienced it and has passed through the spiritual birth. But let these words stand, and do not contort them by sophistry; it is better that you think: "I do not understand the words; rather than change them I will commend them to God."

Understand the words simply as they read. The water is nothing else, than holy baptism, as Christ also says, (Mark 16:16) Now the water does not have this power on account of its own nature; the Word of God, His command and promise are comprised in it. But when word and water are brought together, then you have such a water in which the Holy Ghost will be present. Therefore he also adds, "with the Holy Spirit." When he comes to it, it becomes a living bath, which washes the people and cleanses and washes away all sin and death. Here is a new man, for you have such thoughts as no Papist or Turk has; namely, that Christ died for you and rose from the dead. Now if you continue in this faith, then the Holy Spirit is present and baptizes you, strengthens faith in you more and more, and gives you new understanding in your heart. He also awakens in you new and holy thoughts and affections, so that you begin to love God, and to do from the heart what pleases him.

Now if the children need to be born again, and otherwise can not see the kingdom of God, why should we deny them baptism? Although the water can do nothing without the Holy Spirit, yet without the water the Holy Spirit will not work within us

The external office. But learn also from these words, how He points Nicodemus to the external office in His church, which is preaching and baptism. For God will not act and work secretly with his Spirit. Otherwise who could experience or be certain where or how he should seek or find the Holy Spirit.
 6 That which is born of the flesh is flesh, and that which is born of the Spirit is spirit. 
Born of the flesh. The Scripture denominates the whole man as flesh; as born from father and mother, so he lives, acts, thinks, and speaks, no matter where and when he is born, or whether he is born a Jew or a heathen. All this is nothing else than what He says here, that it can not enter into the kingdom of God; that it is to be condemned in sin under God's wrath. Rom. 11:32; 3:23; Eph. 2:8, 9.

Spirit means what God creates in us above nature and human strength; namely, spiritual knowledge, light, understanding, which he reveals to us, whereby we know God and turn to him, take hold of his grace and cleave to him. If such a beginning is to be made in man, then the heart must be enkindled and renewed by the Holy Ghost.
7 Do not marvel that I said to you, ‘You must be born again.’ 
Do not marvel. As Nicodemus turns up his nose, as if he was not pleased, and remains silent, the Lord continues: "Why are you so much surprised, my dear Nicodemus? You will not be able to comprehend it yourself. Submit and reflect that you must learn it from Me."
8 The wind blows where it wishes, and you hear the sound of it, but cannot tell where it comes from and where it goes. So is everyone who is born of the Spirit.”
The wind blows where it wishes. "You cannot tell Me," says Christ, "whence the wind comes and whither it goes, and yet you must believe that there is such a thing as wind." So also the wind does not blow just as we wish, or whence we desire it; "thus the wind roars and storms without your knowledge, strength, will, might or power, where it will." This is a certain, material thing, which all people feel and hear, and is subject to our five senses; and yet we do not know what it is. Why then should we not honor our blessed God and believe His Word when He says that we are born through baptism?

When we contemplate all nature we find it is full of such examples. For instance, you can not explain why a plant grows out of a little seed. You hear the bodily voice and the external word very well, but you do not see the power of the word. In such a high and great work nothing externally extraordinary or glorious will be seen, for nothing that we hear or see comes to it, but the word and water, and yet the power and work of the Holy Spirit is there, which enkindles the heart and awakens the true fear of God, etc.

Therefore we have in this example a beautiful, lovely picture clearly and properly painted, as to what takes place in this new birth. First, the outward office of the word, and the power which the Holy Spirit exerts thereby.

Secondly, this parable shows finely that Christianity is not bound to external things, places, persons, garments or other things, as the Jews' external holiness was. As the wind blows where it wills, and yet no body knows whence it comes, so also we cannot determine the Spirit in a Christian with rules and doctrines, nor judge of it by reason, but the same (Spirit) will simply not be trammeled and judged by any one, ( I Cor. 2:14 ff) except only that it can be perceived externally in the word and confession which every one should obey, and not regard the persons of men, if only they rightly administer the word and office of the Spirit.

In the third place, the Holy Spirit and his gifts are bestowed upon us in such a manner, that we know not how we received them; here not every one can point out the place or the person, as to when and where he was converted; the Holy Ghost and His gifts are not given to us according to the will of man. He also bestows his gifts to every one as he will.
9 Nicodemus answered and said to Him, “How can these things be?”
How can these things be? Nicodemus in his thoughts clings continually to the bodily birth.
10 Jesus answered and said to him, “Are you the teacher of Israel, and do not know these things? 
"Are you the teacher of Israel," says the Lord, "and, indeed, a doctor in Israel, so that Israel should learn from you? Why do you teach other people what you do not know? You (Pharisees) know nothing at all of the doctrine of Christ, the kingdom of God and true spiritual things; but you have perverted everything, go about securely, boasting of your holiness."
11 Most assuredly, I say to you, We speak what We know and testify what We have seen, and you do not receive Our witness. 
We speak what We know. "We (John and all My disciples) proclaim not an uncertain nonsense, based on reason, but the doctrine revealed by God through the Holy Spirit."
12 If I have told you earthly things and you do not believe, how will you believe if I tell you heavenly things? 
If I tell you heavenly things. "Thus far I have spoken to you of such things as take place on earth, how man must be born of water and the Spirit; that is, how the Spirit operates through the external office of the word and baptism, which you can see and grasp, and of which you have examples, such as that of Abraham, Isaac, David, Samuel, Gideon and others, who by faith became changed men. Now, if you will not believe this, which is yet prefigured in earthly and external things, how much less can you believe, if I speak further of that which is above in the heavenly, divine essence and council, (of the Holy Trinity, the resurrection of Christ, etc.)"
13 No one has ascended to heaven but He who came down from heaven, that is, the Son of Man who is in heaven. 
No one has ascended to heaven. Here he begins to speak of those high and heavenly things (Verse 12) namely, the secret, eternal, ineffable council and will of God, determined from eternity; and concludes also the other part; namely, of the new birth, which is described in this discourse; that is, how man can be justified from sin, become a child of God and heir of the heavenly, eternal life; namely, from where and why baptism has such a power, and by whom it is acquired and merited, and how this must be received.

And now he begins to speak of Himself, as the promised Messiah, sent by God, of the Son of God and His office and work.

No one has ascended to heaven; that is, by his own power, but He who came down from heaven. Thus He draws everything to Himself that He had previously said about the new birth and the kingdom of heaven, that we may know that no one could attain it, unless He (Christ) had accomplished and attained it; so also there would be no power and spirit in baptism, if it were not given through Him and for His sake.

Who is in heaven. With these words is shown first the person; namely, that is in heaven; that is, He has been with the Father, the eternal, true God from eternity and is still with Him continually. John 8:54.

In the second place, "He came down from heaven," not like an angel comes down, but He assumed the human nature (John 1:14) and has again ascended to heaven; and yet He was without intermission sitting at the right hand of his heavenly Father, and was therefore continually and eternally in heaven, so that He always beholds the Father, and rules and works with Him in equal power and authority. Only this was too deeply hidden in His coming down; that is, when He emptied himself of His divine form (Phil. 2:7) until He was again exalted, as He is also according to His human nature, the Lord over death and hell and all creatures; as He showed by his visible ascension to heaven. But He does not here speak of a bodily change of the place, but of his spiritual journey, His humiliation and exaltation; that is, of His sufferings, death and resurrection.

In the third place, it may be asked, Since "no one ascends to heaven, but He who also came down from heaven," where do we remain? And it is certainly true that He only knows the way. But He keeps the way not only for Himself, or else He would have remained above, but He shows us the same way also through His dear gospel.
14 And as Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up, 
As Moses lifted up the serpent. This is the other part of this heavenly discourse (Ver. 12) with the right seed of the Holy Spirit, and is as comforting as the first part is dreadful. For here He shows how and by what means we also may receive His benefits. The Lord here gives us the right cue, how to interpret Moses and the prophets; namely, that Moses, with all his works and symbols, points to Him; namely, that Christ is the center around which the whole circle is drawn and whoever turns to Him belongs to it.

Now, in this figure are very finely painted and prefigured the nature, misery and distress of the whole human race, the office and redemption of the Lord Christ, and the way by which this is obtained.

The serpent in the wilderness. The serpent which Moses is to make according to the command of God is to be brass or copper; that is, reddish, and of course (yet without poison) like those who had been bitten by the fiery serpents, red and scorched by heat. Thus also must the Son of man, who was without sin, be numbered with the transgressors.

But why does he take no other sign than just that of the serpent? This it is which St. Paul says, (Rom. 8:3) He condemned sin with sin, drove away death with death, over came law with law. The world sees Christ only according to the outward appearance, not otherwise than a devil; and to the stubborn and impious He will also be a serpent, devil and judge; yea, their tyrant and punisher, as they themselves make a serpent of Him, and run from Him. But this is the divine wisdom, which does not act otherwise. Thus He helps the world by making foolish the wisdom of this world ( 1 Cor. 1:20, 21.) It has pleased God to help the people in this way, that His Son should be regarded by the world as a poisonous reptile, and yet save all who believe on Him.
15 that whoever believes in Him should not perish but have eternal life.
Whoever believes in Him. The look upon the serpent and upon Christ is of two kinds and unlike. The former is a bodily looking. The look upon Christ is a spiritual looking, that I may believe. It is our Lord's manner to accomplish great things by small, insignificant things which appear foolish to the world. To the Papists faith also appears as a small thing. But it is truly the power of God, to believe that Christ was hanged upon the cross, killed and condemned for us (1 Cor. 1:23) For very soon the devil also presents himself, and whispers to thee: "Oh, can one be saved in such an easy way? The Jews also had said you must tear the serpent away, cool yourself in the water, etc., what can it help you to look upon the serpent?" But our Lord God is so mighty, that He leads and guides the whole world by a strawhalm [a puny insignificant appearing thing], and by a drop of water can save from sin, death and the devil.

The humanity is to be seen in these words, that the serpent was nailed to the cross and died; but the Godhead is indicated in this, that the serpent gives eternal life.


Luther's Explanatory Notes on the Gospels, pp. 285-290

Thursday, May 28, 2020

Luther's Notes on the Gospel: Pentecost Vigil

John 14:15-21 
15 “If you love Me, keep My commandments. 16 And I will pray the Father, and He will give you another Helper, that He may abide with you forever— 17 the Spirit of truth, whom the world cannot receive, because it neither sees Him nor knows Him; but you know Him, for He dwells with you and will be in you. 18 I will not leave you orphans; I will come to you.
19 “A little while longer and the world will see Me no more, but you will see Me. Because I live, you will live also. 20 At that day you will know that I am in My Father, and you in Me, and I in you. 21 He who has My commandments and keeps them, it is he who loves Me. And he who loves Me will be loved by My Father, and I will love him and manifest Myself to him.”

Luther's Explanatory Notes

 15 “If you love Me, keep My commandments." 
"I impose nothing else upon you," says He, "than that you preach faithfully of me, and have charge of my word and sacraments, and for my sake have love and unity among yourselves, and endure with patience whatever may befall you on this account. I will not be a Moses, who urges you with threats and plagues; but I give you such commands, which you can without constraint do and keep, provided you love me."
16 "And I will pray the Father, and He will give you another Helper, that He may abide with you forever"
And I will pray the Father"If you keep my commandments, you must also take this into consideration, that the devil will trouble you, and the world will hate you. But I will not sit idle in heaven above; but will be your dear High Priest and Mediator." 

But how will these words, "I will pray the Father," agree with what was said above, [v. 13] : "Whatever you shall ask in My name, that will I do?" Answer: Christ speaks the word both of God and men. If He spoke everywhere as God, we could not prove that He was in truth a real man.

and He will give you another Helper, that He may abide with you forever. The world lives on securely without fear and alarm, but this poor little flock needs a comforter. "Hitherto," Christ will say, "you had, indeed, joy and comfort in me; but this was only a temporary and bodily comfort, which at any rate must cease. You shall have another Comforter, who shall always abide with you and will console you much more than I have done by my bodily presence."

So He begins to preach of the Holy Spirit. But He describes the Holy Spirit here and everywhere thus, that He does not merely name Him according to his essence, how He is and is called the Holy Spirit. For by this He can not be comprehended by us, because He is not seen or felt; but He gives Him a name according to His office and work, which makes Him comprehensible and real, which is the office of the word, and constitutes Him a preacher, and He calls him a " Comforter" and " Spirit of Truth," who is with them through the office of the word or the ministry, and lets Himself be heard and seen.

The word "Comforter" (from the Greek, Parakletes, which is nearly the same as Advocatus or Patronus) means an Advocate, Interceder, or Assistant before the court, who comforts, strengthens, or helps the guilty or accused one. This also the Holy Spirit does for us in our conscience before God's tribunal against sin, the world and the accusations of the devil.
17 the Spirit of truth, whom the world cannot receive, because it neither sees Him nor knows Him; but you know Him, for He dwells with you and will be in you. 
Again Christ calls him also "the Spirit of Truth"; that is, a true, certain spirit, who does not deceive, nor let those be wanting in comfort who believe the Gospel, so that they know that such consolation which they hear through the word is honest and true, does not lie or deceive, and gives courage and joy to those who firmly trust in it; for it is not founded on any thing uncertain and changeable, but upon the word of Christ and God's eternal truth.

Christ also gives this name in antagonism to the devil, who is also a spirit, but not a spirit of truth, but a lying spirit, who deceives and destroys both with false terrors and comforts, yet under the semblance of truth.

But this comfort and truth of the Holy Spirit is very secret and deeply hidden in faith, so that the Christians themselves do not always find it, but in their weakness must often feel the contrary; because the devil hinders and restrains them everywhere, both inwardly through themselves and their own timidity of the flesh, and outwardly through the malice of the world, so that they often can have no good, consolable thoughts of God. Therefore let a Christian be wise here, and not judge or decide according to his own thoughts and feelings; but know that even against such temptation, he must hold on to the word, and consolatory teaching which the Holy Spirit proclaims to all sorrowful hearts and consciences. Isaiah 61:2.

 whom the world cannot receive, because it neither sees Him nor knows Him. Jesus speaks this to his disciples for their consolation . For when they look about in the wide world, and see so very many who despise and persecute our doctrine, and that these are not the simple, common people, but mostly the very intelligent, learned, powerful, and also those who pretend to be the most pious and holy; then a heart weak in faith becomes discouraged and begins to think: "Could such great people be altogether in error, and all that they do and say, suppose and decide be false and condemned?" Against this Christ speaks in very plain words, that it must not be expected, that the great mass, represented by the greatest, noblest, best, and the real kernel of the world, should hold to the truth.

But Oh, what a terrible word is this, not to be able to receive the Holy Spirit! For from this must follow, that the world has no part in the kingdom of heaven, must be forever separated from God, and remain in the power of the devil and the bonds of hell.

 but you know Him, for He dwells with you and will be in you. How do they know that they have the Holy Spirit and that he remains with them? Only from this, that they abide with Christ, through faith, and love and esteem His word. Therefore, whatever they do, suffer and live, is all the doing and work of the Holy Spirit and means to have lived, worked and suffered right and well.

18 I will not leave you orphans; I will come to you. 19 “A little while longer and the world will see Me no more, but you will see Me. Because I live, you will live also.
I will not leave you orphans; I will come to you. By the word "orphans," He points out how the church is constituted according to her own feelings and in the eyes of all the world; she is a rent, dispersed lot of poor miserable orphans, without a head, protector or assistant on earth. And such despair increases especially when one feels the devil's power. "But I will not leave you, as it looks and feels," says Christ, "but I will give you a Comforter, who shall inspire you with such courage, which shall assure you that you are my true Christians and the true church. To that end I will surely be with you, and abide with you with My protection and mastership, though I now part from you as regards My bodily and visible presence."

A little while longer and the world will see Me no more, but you will see Me. Because I live, you will live also. The dear Lord Christ continues with friendly, consoling words to prepare them to take comfort, in their distress, sorrow and suffering. Therefore he now says to them: "Soon it will take place, there is only one night yet, and the world shall see Me no more." As if he would say: "It is such an evil, pernicious thing in the world, that whoever seeks his comfort and salvation from the people is already lost. For I myself have experienced this. Therefore I will also disappear from their eyes, that they shall not see me, and yet I will order it so, that the world must endure Me on earth and permit Me to rule. For soon after my death I shall rise from the dead, that you may always see Me both bodily and spiritually in My government, and experience My power in you and all the world."
20 At that day you will know that I am in My Father, and you in Me, and I in you. 21 He who has My commandments and keeps them, it is he who loves Me. And he who loves Me will be loved by My Father, and I will love him and manifest Myself to him.” 
At that day you will know that I am in My Father, and you in Me, and I in youHe will say, "I live in the Father, and in such a life, that in my own person I have destroyed death, so that you must say that I am the Son of God, who performs such works as belong only to God. Afterwards ye will also say, that 'I am in you.' For as the Father has raised Me up and I have devoured death; so also will I devour death in you, that through faith in Me you shall be lords over death."

He who has My commandments and keeps them, it is he who loves Me. He has comforted them with this high consolation, and then He says, "I will also be praised in you. Therefore I will give you a certain sign as to who are the true Christians who are in Me and I in them; namely, this, that they keep My commandments. For you already possess that which I shall accomplish in you. But whether you yourselves certainly believe and firmly abide by it, shall be seen when you also live on earth in such a way that you will preach and confess it freely and courageously, and for its sake risk goods, honor, body and life, and also love each other as heartily as I have taught and commanded you; thereby one must feel and judge where there is the true faith in Me. Therefore this is the characteristic of the true Christian, that he loves Me from the heart; otherwise he will certainly not do it."

He who loves me [and proves him self to be a true Christian] shall be loved by my Father, and I will love him, and will manifest myself to him. Why does He now say, that He will love them and manifest Himself to them? Has he not already done both [v. 20] ? Answer: This happens in this way: When a Christian has begun, and now is a Christian, believes and lives in Him; then the devil attacks him, falls upon him like a cloud-burst, inwardly with anxiety and fear, outwardly by all kinds of danger and misfortune. Therefore God performs two kinds of work in the Christian; these are called consolation and help.





Luther's Explanatory Notes on the Gospels, pp. 348-351

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