Luther's greatest writing? – on John 1:29 - Behold! (Part 3)

This Part 3 continues from Part 2 of a 4-part series (Table of Contents on Part 1)  presenting what I consider to be Luther's greatest writing – his exposition of John 1:29.  It is the writing that C.F.W. Walther and Franz Pieper drew heavily on when speaking about the central doctrine of Christianity – Justification.

To cross-reference the quotes that Walther and Pieper used from this sermon, you will find the following indications:

• Walther quotes will be highlighted in yellow, and bold italics added where Walther italicized
• Simultaneous quotes by both Walther and Pieper will be done in blue

Any highlights I make for myself for commenting, I will use green.

The third part, pages 164-167 (LW):

12th Sermon on John 1-4 (John 1:29)

Martin Luther

(continued from Part 2)

This is the basis of all Christian doctrine. Whoever believes it, is a Christian; whoever does not, is no Christian, and will get what he has coming to him. The statement is clear enough: “This is the Lamb of God, who bears the sin of the world.” Moreover, this text is the Word of God, not our word. Nor is it our invention that the Lamb was sacrificed by God and that, in obedience to the Father, this Lamb took upon Himself the sin of the whole world. But the world refuses to believe this; it does not want to concede the honor to this dear Lamb that our salvation depends entirely on His bearing our sin. The world insists on playing a role in this too. But the more it aspires to do in atonement for sin, the worse it fares. For there is no atoner but this Lamb; God recognizes no other. Would it not be reasonable and right to take these words into our hearts that we might become aware of our sin?

Now note here that the Law of Moses, indeed, apprises you of your sin and tells you how you should obey God and man. It also informs me that I am hostile to God, that I blaspheme Him, and that I do not regulate my life properly according to the precepts of the Ten Commandments. In brief, the Law shows me what I am; it reveals sin and burdens me with it. This is its proper function. Then I become frightened and would like to be rid of it. But the Law says: “I cannot aid you in this.” Then we run to the saints, and we invoke the assistance of the Virgin Mary, saying: “Intercede for me before your Son; show Him your breasts!” Another calls on St. Christopher, although he never existed on this earth. Another hies himself to St. Barbara for her intercession. Others enter monastic orders, thereby aspiring to becoming holy themselves and their own saviors. Indeed, each one of us beholds his sins and promises to mend his sinful life from day to day, saying: “O Christ, grant me a respite and stay the time of my death, and I shall become pious and atone for my sin!” But is this not a hideous and terrible blindness? Sin is at your throat; it drives you and lies heavy on you. Reason knows of no other counsel and advice. As soon as reason sees that it has sinned, it declares: “I will reform and become pious!” But now St. John intervenes and declares that the entire world is polluted with sin. He shows us through the Law that we are saddled with this sin, and that we must not let it rest where the Law has deposited it, namely, in our bosom. For if sin remains there, you are damned and doomed. At the same time you are too feeble to remove it; you cannot overcome sin.

In view of this, St. John, by his testimony or sermon, shows us Another upon whom God the Father has laid our sins, namely, Christ the Lord. The Law lays them upon me, but God takes them from me and lays them upon this Lamb. There they fit very well, far better than on me. God wishes to say to us: “I see how the sin oppresses you. You would have to collapse under its heavy burden. But I shall relieve and rid you of the load—when the Law convicts you of, and condemns you for, your sin—and from sheer mercy I shall place the weight of your sin on this Lamb, which will bear them.”

May you ever cherish and treasure this thought. Christ is made a servant of sin, yea, a bearer of sin, and the lowliest and most despised person. He destroys all sin by Himself and says: “I came not to be served but to serve” (Matt. 20:28). There is no greater bondage than that of sin; and there is no greater service than that displayed by the Son of God, who becomes the servant of all, no matter how poor, wretched, or despised they may be, and bears their sins. It would be spectacular and amazing, prompting all the world to open ears and eyes, mouth and nose in uncomprehending wonderment, if some king’s son were to appear in a beggar’s home to nurse him in his illness, wash off his filth, and do everything else the beggar would have to do. Would this not be profound humility? Any spectator or any beneficiary of this honor would feel impelled to admit that he had seen or experienced something unusual and extraordinary, something magnificent. But what is a king or an emperor compared with the Son of God? Furthermore, what is a beggar’s filth or stench compared with the filth of sin which is ours by nature, stinking a hundred thousand times worse and looking infinitely more repulsive to God than any foul matter found in a hospital? And yet the love of the Son of God for us is of such magnitude that the greater the filth and stench of our sins, the more He befriends us, the more He cleanses us, relieving us of all our misery and of the burden of all our sins and placing them upon His own back. All the holiness of the monks stinks in comparison with this service of Christ, the fact that the beloved Lamb, the great Man, yes, the Son of the Exalted Majesty, descends from heaven to serve me.

Such benefactions of God might well provoke us to love and to laud God and to celebrate this service in song and sermon and speech. It should also induce us to die willingly and to remain cheerful in all suffering. For how amazing it is that the Son of God becomes my servant, that He humbles Himself so, that He cumbers Himself with my misery and sin, yes, with the sin and the death of the entire world! He says to me: “You are no longer a sinner, but I am. I am your substitute. You have not sinned, but I have. The entire world is in sin. However, you are not in sin; but I am. All your sins are to rest on Me and not on you.” No one can comprehend this. In yonder life our eyes will feast forever on this love of God. And who would not gladly die for Christ’s sake? The Son of Man performs the basest and filthiest work. He does not don some beggars torn garment or old trousers, nor does He wash us as a mother washes a child; but He bears our sin, death, and hell, our misery of body and soul. Whenever the devil declares: “You are a sinner!” Christ interposes: “I will reverse the order; I will be a sinner, and you are to go scotfree.” Who can thank our God enough for this mercy?

Whoever can confidently believe that the sins of the world, also his own, were laid on Christ’s shoulders will not easily be deceived and deluded by the schismatic spirits, who are in the habit of quoting us verses that deal with good works and alms and give the impression that good work wipe out sins and acquire salvation. A Christian can refute any passages which the factious spirits may adduce about good works. This cardinal text still remains intact. It reads that I cannot bear my sin or render satisfaction for it, but that God has chosen a sacrifice which was slaughtered, roasted on the cross, and eaten. Upon this Lamb all sins were laid. A Christian will not permit himself to be cut adrift from this, nor will he be led away from a proper understanding of the Gospel. Let them teach or preach what they choose in the world. He will adhere to the plain and true faith and clear words, namely: “If I had been able to earn anything for myself, then it would not have been necessary for God’s Son to die for me.” John declares that it is solely the Lamb that bears the sin of the whole world; otherwise it would surely not be done at all. I, too, will find refuge in Him. You may do whatever you please!

(concluded in Part 4)

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