Joh 10:15 | Luther | STEP | [[Luther published three sermons for John 10:11-16. One can be found in the electronic version in verses 11-12; the second in verses 13-14; and the last in verse 15 (Parts I-IV) and 16 (Part V).]] 1 Today's Gospel has been appointed, I think, for this Sunday because Christ announces in it that he will lay down his life for his sheep, that is, suffer and die; and yet he also shows, at the same time, that he will rise again, in that he says: V.16. “Other sheep I have; them also I must bring” etc. For if he is to be and remain a shepherd of his sheep, he must not remain in death, as he himself afterward explains and interprets, in plain words: V.17. “I have power to lay my life down, and I have power to take it again.” 2 The Jews indeed heard this parable and sermon of Christ, but did not understand it at all, as the context declares. It sounded altogether too strange in their ears that he alone should be the true shepherd, and yet he was in the act of laying down his life for his sheep. What kind of a shepherd, think they, was this to be, who would die and give his life for the sheep? Can that be called guarding and keeping the sheep? 3 In like manner it was an intolerable doctrine to them that he said he had other sheep which were not of this fold, that is, did not belong to the nation which alone was called God's people. These also he would bring, and of these, although they were not of this fold, there should be one flock, under one shepherd, regardless of what became of their fold and their shepherding. They understood very well what he meant by shepherd and sheep (for it was a form of speech familiar and current among them, especially from the Scriptures), namely, that he claimed to be a man who would teach and govern the people. But because, as they consider it, he puts forth his claim so unreasonably, wishing to be the shepherd alone and yet saying that he will lay down his life for the sheep and that he has still other sheep which he will gather and make one flock--nothwithstanding that they, the Jews, refuse to be his sheep--they are offended in him and say that he is mad and that the devil speaks through him. They, nevertheless, understood this much, that his meaning was that their shepherding--that is, their entire government which they had from Moses, the Law, the priesthood, circumcision, the service of God, all appointed for them by God himself--should become void and henceforth count for nothing, and that he would institute something entirely new, in which he would be all in all and rule supreme and would gather a new flock of both Jews and gentiles, just as he should find those who would cling to him recognizing no one else, whether Judaism and its government, glory and existence should abide, stand or fall. 4 He makes matters still worse by saying, “I am the good shepherd,” whereby he draws the people entirely to himself. He means to say, Dismiss the teachers and rulers you have, and take me for your shepherd. The very best of them, those who teach and profess Moses and the Law, he calls hirelings, who are to be forsaken and not listened to; without considering that other multitude, the thieves and murderers, that is, those who teach against God's Word and are public persecutors. Hereby he well deserves that they should execute him without sentence and grate, as a public-accursed blasphemer against God, God's Law and God's people. 5 Without doubt, the great lords, high priests, Pharisees, scribes and all that belonged to their spiritual government, defiantly boasted and bragged against all this: We sit in the true office and priestly estate, ordained not by Moses, but by God himself through Moses. How dare you, rebellious scoundrel, open your mouth before all the people and boast against God's ordinance and commandment, that you are the shepherd and you alone? You are not even of priestly lineage, of those to whom God, through Moses, committed this charge and whom he commanded the people to hear. And when did God, publicly before all the people, speak to you as he spake to Moses? Who are you, or where do you come from, that you dare, of your own authority, to utter such things and to apply to yourself alone all that has been said and commanded concerning the office of shepherd, thereby exalting yourself above and against Moses, the Law of God, the priesthood and all authority? Is not this both rebellious usurpation of the government and the crown by the whole people, and also blasphemy and sin against the divine Majesty? 6 To say, V.11. “I am the good shepherd,” what else is it but to say: To me alone they must hearken, the whole flock of sheep. That is, the entire nation belongs to me alone. I alone am its shepherd, and the only good shepherd, who saves the sheep. You, however, are but hirelings, that care not for the sheep, seeking only your own in them and letting them perish in time of danger. In one word, this is to make the people revolt from them and to tell the people that they have no good shepherd or preacher who is faithfully-minded towards them or is able to save them and to whom they ought to give ear. “For my sheep,” says he, “hear not the voice of a stranger.” But he tells them, if they cling to him, they shall be saved. 7 Moreover, he not only says that he alone is the shepherd of these sheep, but that he also has another flock and people, who are not under the government of Moses but are altogether outside of this fold. These, also, are to cling to him, and all shall be alike to him, gentiles as Jews, and Jews as gentiles. This is now the most offensive thing of all, that he makes nothing of God's people and puts them, with their Law, priesthood and everything else, on a level with the gentiles, and the gentiles on a level with them, so that neither is better, of more importance or has more than the other. In short, it is equivalent to saying that all Moses instituted and ordained in the priesthood, temple and service of God is to come to an end and to pass away; that now there is a new priesthood and government, and a new shepherd has arisen, whose alone the flock is to be and who is to do all. This surely is knocking the bottom out of the barrel and taking the head off from all Judaism, depriving it of all its glory. Hereby he simply bids them to yield up their shepherdhood, to hear him alone and to suffer him to be all in all. 8 This was to them necessarily an odious, blasphemous injunction. For in their minds nothing was more certain than this: We have been appointed by God, through Moses, to the priesthood, to the office of teaching and ruling the whole nation. Now, whatever God has commanded and ordained must stand and not be changed by any creature. Therefore, our priesthood and Moses' government must continue forever. And if the gentiles are to be added and to become God's people, this must not and cannot take place through this carpenter of Nazareth (as they regarded and called Jesus), but through Moses, in that they suffer themselves to be circumcised and accept his Law, and visit the temple at Jerusalem. Even the apostles at that time still believed that this must remain, above all things, as the ordinance and commandment of God, given and instituted from heaven. In opposition to this, Jesus of Nazareth dares to arise and publicly declare the contrary. If you would come to God and be saved, you must, after all, surrender Moses, the Law, the temple and the priesthood. All these will in nowise help you. You must come hither to me, whether you be Jew, gentile, priest, layman or what you will, even if you should be Moses himself. So the Jews were offended at this discourse, and are offended at it to this day. This stumbling-block of opposition to Moses and their Law so lies in their way that they cannot get over it. 9 In like manner it is also not less offensive to our opponents, the pope and his following, so to preach. For this Gospel makes it necessary to preach against their government, which has been called the only government of the Christian church in the world, and which, it is claimed, possesses constituted authority and all that belongs to the church, namely, baptism, the sacrament, the keys etc., by inheritance from the apostles and by the prescription of so many years. Wherefore, like the Jews, they claim to be the people of God and the church alone. It is intolerable to them, when, in spite of all their pretensions, it is urged against them that they are not the church and that God cares nothing about their boasting, their government and all that. And it is likewise intolerable to them when we separate ourselves from them and renounce obedience to them and also teach others so to do; because, in the name of the church, of Christ and of faith, they have quite obscured the shepherd Christ, and in the name of the church and Christian government have filled the church with their own idle talk, and are not as good as hirelings, but are wolves and murderers. They, themselves, now prove this by their public persecution and execution of Christians on account of this doctrine and confession concerning Christ, that he is the only shepherd, through whom we have forgiveness of sins and eternal life, who alone laid down his life for us. 10 And I declare that if the case of the pope were as good as that of the Jews, who without contradiction had the Scriptures and God's Word in their favor, no man could get along with his adherents. For the Jews had the great advantage that their government was instituted by God's command through Moses, and moreover was confirmed by miraculous signs and was so strict in its provisions that whoever would not hear Moses was to be stoned and excluded from God's people. Such glorying and testimony, that their government of the church was commanded and confirmed by God, our opponents, God be praised, cannot produce. Nevertheless, they do as the Jews did. Let any one preach concerning Christ and the Gospel whatever he will, they at once cry out against it: The church must be obeyed, the fathers be heard, the canons and decrees of the councils be kept. How else, say they, shall it be known what and where Christians or the church are? There must surely be some organization proceeding in proper order, such as the fathers and councils nicely arranged, and as has existed for so long a time, namely, that the church has a common head, the pope, and a regular government of bishops, and, under these, the ordinary priesthood, and, over all, a general council, whose decision, conclusion and judgment must be followed in all things. And if any one does not observe this order and institution, or opposes it and gives occasion to division, he must be of the devil, a perfidious, rebellious, accursed heretic. 11 In opposition to this, we must open our mouths and, in accord with this teaching of Christ, tell everybody, even as he commanded us to preach these things to all creatures: Dear friend, you may indeed observe, glorify and exalt such a human institution; but that does not make you a Christian. This is not yet the true shepherd and master, whose name is Christ. You must be led another way to know and bear him aright, else all this will not help you in the least to your salvation. For being a Christian is something different from the pope's government, and also something different from and higher than what the fathers have taught or the councils have decreed. Even though they did well, as Moses also did well and truly somewhat better--for example, the Jews circumcised, they sacrificed, and they observed their divine service--and even though among us a fine order of offices and ranks be maintained, and external discipline and a beautiful service of God, together with fasting, praying, singing etc.-- all this is not yet what is meant by Christ's Word: “I am the good shepherd.” 12 For this shepherd and his office must be carefully distinguished (wherefore he also teaches this) from all other preachers, teachers and everything else that claims to have the rule over souls. Let all these do as well as they can, still none of them is a good shepherd. For Moses, forsooth, did not do badly; he instituted a fine order of a spiritual and temporal government, both in external discipline and in the service of God. Nevertheless, his Jews are here compelled to hear that it can in no way help them before God, and that now, after it has endured and been maintained for so long a time, another is to come, who will glory exceedingly and boast: You have not yet the true shepherd that you ought to have. I alone am he, whose voice you must hear if you would be saved. And I have still other sheep, people who neither know nor observe anything at all of Moses and your entire government. Nevertheless, all shall be one flock. How so? Both shall learn to know me as their true shepherd and shall hear my voice. Therefore, I allow to preach whoever will preach, and let it pass; but the shepherd who can heal the injury, none will find until he comes hither and clings to me. 13 Therefore, we are also to conclude from this that there is nothing in the loud pretensions of those of the present day who would like to maintain the papacy with its counterfeit bishops, and who sputter much about the church government which they affect, where they sit together in established inherited power, as the heirs of the sees of the first bishops, ordained by the apostles etc.; by which the whole government of the church is to be bound to them, so that without them there can be no church. They alone are to have power to ordain, consecrate and confirm bishops. They would persuade us to hear them alone in whatever they jointly decide, and of necessity receive from them all that pertains to the church, its office and government, the sacraments, the office of preaching, priestly orders etc. They would have us believe that they are no true bishops or priests, nor can they administer the sacraments, who have not received unction and chrism from them. Therefore, they also clamor and fume about us, saying that we are disobedient and rebellious and have set ourselves against the constituted power of the church and have seceded from them etc. 14 In opposition to this, Christ teaches us in this Gospel to look to him alone as the true shepherd, who only is the founder, lord and head of the church, and says his sheep hear his voice, and not a stranger's. Hereby he indicates that these are the true church, without regard to their being under the pope and his bishops, or even under Moses. For he and his kingdom and church are bound neither to Moses' Law nor to Judaism, although they were instituted by God, much less to the government of pope and bishops, established by themselves. Neither has he taken or received anything from them, but he is the Lord of Moses and of all creatures, to whom all men should be subject. 15 Therefore, when the Jews in the name of Moses, or our opponents in the name of the church and its power, undertake to draw people away from Christ, that is, from his Word and the pure teaching of the Gospel, he opposes them and says: “My sheep hear my voice; and a stranger will they not follow, for they know not the voice of strangers.” Here he gives us not only the right and power, but even a distinct command not to hear nor to be allied with them. 16 Since now we see and apprehend that the whole papal party not only keep, believe and teach nothing concerning Christ, but are public persecutors of the Gospel, that is, wolves and murderers of Christ's sheep and church, and that they conduct and exercise a real anti-Christian government, we should and must, by Christ's command, break away from their imagined power and possessions, from which they already are deposed by Christ himself. We are commanded to have nothing to do with them, but are to avoid and flee from them as the devil's church, as St. Paul also utters this sentence ( ): “Though we, or an angel from heaven, should preach any other gospel, let him be anathema.” This is certainly a strong enough deposition from all power in the church, and a command to respect the deposition and condemnation of God. 17 This then is the main thought and sum of this Gospel, that Christ alone is the good shepherd. It teaches us the power and fruit of the preaching of the Gospel and its ministry and distinguishes it from the office of Moses and the preaching of the Law. Christ names only two who keep and feed the sheep, the true shepherd and the hireling. For the wolf is but a murderer, who works only injury and havoc; to resist him shepherds are necessary. But if the shepherd and the hireling are compared, it becomes manifest that Christ alone is the shepherd, who lays down his life for the sheep. Neither Moses nor any other preacher of the Law does this. 18 For this reason, he justly calls himself alone the good, that is, the comforting and helpful, shepherd. For, although Moses, the prophets and all other preachers of the Law preach and teach, they are not able to lay down their lives for the sheep and to save them. They all had to die for themselves, and were not able thereby to save either themselves or others. But Christ says: It is I alone who lay down my life for the sheep. Only death brings salvation to the sheep. And because I am such a one, I found this new doctrine and a new flock and people. 19 In this way he refers the true shepherd's office, that is, the authority to help consciences and souls, to his own person alone, as the only one who has effected and completed the work of our redemption, given his body and life for his sheep, and instituted and perpetuated the office through which he gathers, governs and preserves them. This office, therefore, comprises the whole preaching of the Gospel, wherever, whenever and by whomsoever it is done. These preachers are also named, after Christ shepherds; not for themselves, for that honor belongs to Christ alone, but because they are in the office which is Christ's and which he exercises through them. 20 This then is the first section, treating of Christ's person and the office which he exercises in his church. Afterwards, when he speaks of his sheep, he elucidates it further. But first he pictures the hireling in contrast and says: V.12, 13. “He that is a hireling, and not a shepherd, whose own the sheep are not, beholdeth the wolf coming, and leaveth the sheep, and fleeth, and the wolf snatcheth them, and scattereth them; he fleeth because he is a hireling, and careth not for the sheep.” 21 He names three kinds of persons or three offices which have to do with the sheep: The true shepherd, which, as has been said, he is himself; the hireling, including all besides him who preach the Law and teach how we ought to live and do good, but do not point to Christ, like the scribes and Pharisees among the Jews of old; and finally the wolf, who wishes to be among the sheep and to rule over them but only works injury and ruin. The wolf is the devil, who also has his messengers and preachers. However, they have not the Word of God, neither the ten commandments nor the Gospel, but they mislead souls by false doctrine and heresies, which St. Paul, , calls “doctrines of devils, speaking lies in hypocrisy.” Such are now the pope's anti-christian doctrines, the Koran of the Turks, and doctrines of other sects. These three kinds of teachers have always been in the world from the beginning. We should keep the first, reform the second, and shun the third. None do this, however, except the true sheep, that is, the little flock which knows Christ. 22 He also manifests here the condition of the sheep, and why he alone must be known and believed as the true shepherd. The condition of the sheep is such that, if the shepherd is absent, they are in the certain danger and distress of being seized, torn and killed by the wolf, for by their own strength they can neither guard nor defend themselves against him. A sheep is naturally a poor, weak, defenseless animal above all others and is quite dependent upon the protection, care and help of someone. The true shepherd must devote himself to the sheep, ever be with them, watch over them, rescue and defend them, whenever it is necessary, so that they may not perish. A stranger or a paid hireling, whose own the sheep are not, says Christ, will not do that; although for a time he leads and feeds them, he will not hold out to the end. When the wolf comes, he flees in order to save himself, and meanwhile lets the poor sheep face the danger and perish. 23 So, also, it is with consciences in a spiritual way. If Christ himself, by his shepherd's office, does not guard, lead and guide, all other preaching is vain, even if in other respects it is good and right. It cannot serve in distress, when the devil opens the jaws of hell by the terrors of sin and everlasting death. When this comes to pass, the poor sheep stands there alone and forsaken, dependent upon itself and its own efforts, according to the doctrine of the Law and of works, with nobody to help or assist, from whom to obtain comfort or find salvation. 24 No better example of this can be adduced than what we, ourselves, experienced under the papacy in times past. The sweetest preaching possible was given, which, among others, I gave diligence to teach both myself and the people. We were told: You ought to keep the ten commandments, love God with your whole heart and your neighbor as yourself. This teaching was not wrong, for the Law should be taught. But in order to impress this on the people, they added: Man can well do this, for he has the natural light of reason, given by God, by which he understands what he ought to do and what leave undone. Moreover, he has a will, by which he can resolve and begin to do this. And if with all diligence he exercises himself in such works and does what is in his power, God will regard and accept this, and undoubtedly bestow grace upon him. 25 To this comforting assurance they added many good counsels. For they, themselves, felt that what they taught concerning the decalogue was not sufficient. The purpose of their counsels was to escape from death and to obtain salvation. They prescribed extraordinary, severe orders and modes of life, mortification of the body, fasting, watching, pilgrimages etc. All this they considered good and valuable, and performed it with the good intention that it was to be acceptable to God and to be received as a fulfilment of his commandments. But when all this had been tried, and when finally the devil came, in the hour of death or in other grievous trials, then all such teaching and works were found wanting, and poor consciences were miserably led into the devil's sweatbox, in which they worried and tormented themselves with thoughts of despair, with words and groanings, crying: O Lord God, if I could live longer, I would do penance for all my sins! etc. 26 Such was the use and fruit of the hireling-doctrine, which referred poor souls to their own doing and suffering, while nothing was said of Christ and of faith. This kind of teaching can only comfort and sustain so long as the devil is not present; for he is not concerned about our works, satisfactions and life. Where he does not find Christ, he has won the game. He advances, tears and devours souls without restraint or hindrance, according to his pleasure. Indeed, these teachers and masters are powerless to help themselves. They are frightened and scattered as well as the sheep, so that they know not where to abide and finally, unless they learn of other help, they become the prey of the enemy. An example of this is the case of a hermit who once came to a sick man on his deathbed and endeavored to comfort him so that he might die peaceably. He exhorted him, as is the custom of such comforters, work-saints and monks, to die willingly, and to suffer patiently; this would secure for him forgiveness of all sins, with God. He was willing to pledge his soul for it. Gracious God! Here lies a poor sheep in its dying moments; it accepts what it cannot avoid, and on the strength of such comfort dies. But what happens? Soon after the death of this poor wretch the old hermit's last hour comes and fills him with such anxiety and terror that he becomes despondent of the very comfort which he gave to others. No attempt at consolation will avail him, and he finally sinks into despair. 27 This is what must come to pass when only our own words are preached, or even only the ten commandments are taught, nothwithstanding the preaching of these things is necessary, especially for the rude multitude. But where there is no Christ, it only serves to confuse and scatter the poor sheep and to drive them into terror and despair, so that they must perish, unless they are restored again by the true shepherd. 28 When human nature and reason hear the preaching of the Law, even in the case of those who teach the Law in the very best manner without however knowing Christ, they foolishly err and imagine, when they have heard this doctrine, that they can easily fulfil it. For they say they have both the understanding and the will to do it. They think no further than that it is accomplished with their self-devised thoughts and outward works. Accordingly they proceed, and imagine that they must do whatever is told and held up to them in the way of good works, as commanded by God. They seek thereby to atone for sin and to blot it out, whereas God by no means demands that we do good works to this end, or that sin can be blotted out by works. Hence, they go on in this erroneous delusion and gather and accumulate all the works they can think or hear of, which God certainly has not commanded. They are simply caught by this conclusion: Good works are to be done; this is a good work, therefore I am under obligation to do it. In this manner they proceed and are ever doing, but never arrive at fulfilment. Hence, they are not able to resist the wolf. The more they do, the less they are satisfied and the more they find to do. And as soon as the devil comes and pretends: Behold, this is a good work, which you have done--they cannot get around it and must allow themselves to be carried away. 29 Yea, though they had done all that man can do, nevertheless, if the wolf appears before their eyes with his gaping jaws of hell, they realize that it will not stand before God's wrath and judgment. With a single breath the devil blows it all away and says: You have done much, it is true; but when have you fulfilled God's commandment, to love him with the whole heart above all things, to have no evil thought, desire or lust in the heart, to speak no idle, vain words? Then both the doctrine which the hireling gave you, and all your works and deeds which cost you so much labor and toil, drop and fall. You have no comfort or refuge against the devil, for he always has the advantage of driving you back on your own conscience and the testimony of your own efforts, as the hireling instructed you, who taught you only what to do, but imparted no strength to do it, and so left you in the lurch. In short, you are overcome by yourself and are convicted by the sentence: The good must be done. 30 In this way the devil introduced the mire and filth of all human doctrines into the church through the pope, and there was no one to resist him, for all proceeded on the principle that what is good must be done. Therefore, whatever they called good and a service of God, had to be done. And even now they have not ceased to spew venom upon us, contending that our doctrine of faith and love is a bad doctrine; that we know nothing better to preach than the childish lesson of the ten commandments; that we must rise much higher and do much more, and teach not only what is contained in the Scriptures, but also hear what the church and the councils say etc. 31 Hence, everything that any shabby, impudent mendicant monk dared to hold forth was violently confirmed and swept in like a deluge. Indeed, we simpletons, doctors of the Holy Scriptures as we were, could not prevent the pernicious barefoot (Carmelite) sect from persuading the people that if a dead man was buried in their monk's cowl, he would be saved and the devil could not get him, or else he would have taken him before. For we were all dazzled and taken captive by the sentence: We must do good works, and whoever does them is saved. 32 Verily, even to this day we could not stand before the papacy or overthrow its least error if we had not more than this doctrine of our works and deeds. Even as the pious martyr, John Hus, was cried down and condemned by the devil in the diabolical council at Constance, when he rebuked the pope and his followers on account of the wicked, shameless life by which they often violated their own canonical laws. For this was their defense against him, that although the life was not right, the doctrine, that these things were to be kept and done, was right. Hence, the papacy has hitherto resisted overthrow so long as its doctrine has been considered true and remained unchallenged. 33 Therefore, these two, the hireling and the wolf, are always together. The devil likes such teachers, for, in the absence of the true shepherd, they serve him in enabling him to rend and kill the sheep without trouble, when and as he wills. And there is no defence save Christ and his doctrine and protection. As the only true shepherd, he does not allow the sheep to struggle with the wolf (for if it once comes to that, they are already in his jaws), but flings himself against the latter and gathers us around himself, and so protects us that the devil is compelled to flee. This takes place when from the Scriptures it is taught that no human work or endeavor, however good it may appear, even if done in accordance with the ten commandments, and no possible teaching, will avail to free from sin or stand before the wrath of God and the terrors of death and hell etc. This alone avails, that Christ laid down his life for you and took it again, and thereby overcame the devil and death and made them subject to himself, in order that by his power and strength you might be saved. 34 But where the voice of this shepherd remains, the sheep can guard themselves against both hireling and wolf, and say: You, indeed, say truly that I ought to keep the ten commandments; but you do not tell me where I am to take refuge, seeing I have not fulfilled them. Here I will rather hear my dear shepherd, who died for me, and died not without reason nor in vain, but for this very purpose that I, who was such a poor lost sheep without a shepherd and in the power of the wolf, might be rescued. So, also, when the devil shows his teeth in your heart and threatens to kill and devour you, and tells you that you ought to have done or left undone this or that which you have not done or left undone, and that therefore you belong to him, you can take refuge with Christ as a sheep that knows its shepherd; and you can tell the devil to attack him who died and rose for you, and to try what he can win from him. 35 Still more can you repulse others who are not as good as hirelings, but are the wolf's servants. They come and preach, as geese gabble, about our own fancied works. Say to them: I will hear and know nothing of these, for I have a much greater thing to do in learning the ten commandments. I am not able to keep them. Why should I worry myself with such useless works, which only harm and hinder me from properly considering the ten commandments? It indeed happened that the world was so filled with commandments and doctrines of men that no bishop and no doctor knew or taught the ten commandments properly. 36 For this reason we have reproved and attacked the papacy, not on the ground of their wicked and shameful life, which they themselves also acknowledge, but we say to them that, even if they led holy angelic lives, which they never have done and never will do, and if they kept not only their own law, but also the law of Moses, both of which are impossible, we nevertheless should regard them not only as hirelings, but also as wolves, because they teach only what destroys the souls. For nothing can feed or give life to the soul, which is not the doctrine of Christ. Although the hireling does not himself slay and destroy, he does not restrain the wolf. Therefore, because you neither point out nor teach this shepherd, you shall not and ought not to be heard, but you shall be shunned as a wolf. 37 With this argument the papacy and all that leads away from this doctrine are overthrown. Otherwise it is impossible, as has been said, to correct the least error which is given out under the pretence of a holy life. And no doctrine is so foolish or disgraceful but that it finds hearers and disciples, as is proven by the experience of the church with so many heresies and divisions. The heathen were reasonable and highly intelligent people, yet we read of them that they worshiped not only cats and storks, but also cabbages and onions, and even a member of the human body. All this comes from the name and delusion that such things are good works and render a service to God. The preacher of such works comes with the reputation and pretence of a shepherd who desires to counsel and direct souls on the way to God. 38 Alas! we have hitherto not been able to correct or prevent the shameful lies and fables of the monks concerning the rosary of Mary. This consisted of fifty Ave Marias and five Pater-Nosters addressed to Mary the Virgin. The popes granted many indulgences to it, and the preaching friars (Dominicans) scribbled great books full of fanciful and disgusting lies concerning the power and wonderful efficacy of this prayer, which they themselves invented. Besides there was the frippery of innumerable similar lies invented by others, like the barefooted friars' (Carmelite) crown and psalter of Mary, concerning which they themselves are now silent and ashamed. Indeed, at the present day nobody in the papacy could refute or resist the faith of the Turks or of the Jews, for they of the papacy have not the true master nor the true solid doctrine of this shepherd. Therefore, the devil has power and authority over them, even by the decalogue. He always has the advantage of convicting you by your own conscience of not having kept the commandments; so much the more if you have spent your life in works based on human teaching. 39 If, however, you know this shepherd, you can defend yourself against devil and death, and say: Alas! I have not kept God's commandments, but I creep under the wings of this good hen, my Lord Jesus Christ, and believe that he is my shepherd, bishop and mediator with God, who covers me with his innocence and bestows his righteousness upon me. What I have not kept he has kept, and the sin I have done, he has atoned for with his blood etc; for he died and rose, not for himself but for me. Even as he says here, that he lays down his life, not for himself, but for his sheep; that is, as St. Peter says ( ): “Christ also suffered for sins once, the righteous for the unrighteous.” Thus you are secure and the devil and hell must leave you in peace. The devil certainly will not be able to do harm to Christ, who has overcome him, and who, if you only believe in him as his sheep, will, as a faithful shepherd, not forsake you, but will stand by you, protect and preserve you. 40 If now under this shepherd you are secure against the wolf, it is right that the hireling should also come as a good teacher, showing how you ought to live according to God's commandments and to do good works, and go before you where now you can walk yourself (as far as lies outside of the conflict of the conscience with sin and death), provided, however, that you are first in the protection and pasture of this shepherd and do not stray away from him. 41 Behold, these are the three forms of preaching which always exist in the world: First, that of the great multitude, who set forth not God's Word, but human doctrine. These are the wolves, such as the pope with his decretals, the Turk with his Koran, the Jews with their Talmud, and other sects against the pure teaching of the Scriptures. Second, the hirelings, who preach only the decalogue. They are few, and without the Gospel cannot long remain pure. Third, those who sincerely and truly point and lead to Christ. These are the fewest of all, but they will necessarily be found somewhere until the last day, as we say in the creed: “I believe in the holy Christian church etc.” 42 These are, and are called, true shepherds, because they preach not themselves, but Christ, and hence are the mouth of Christ, as he himself says in : “It is not ye that speak, but the spirit of your Father that speaketh in you;” and again in : “I will give you a mouth and wisdom, which all your adversaries shall not be able to withstand or gainsay,” that is, it shall not be your mouth, but I will prepare your mouth that it shall be full of wisdom given by me, and shall speak by me. For this is the clap of thunder by which everything that is not of this doctrine and quality is laid low so that it serves and avails nothing for the life to come. It may in other respects be good to keep people under restraint or to bring them to a knowledge of their faults. For what is it that a man, pope or Turk can do in the face of eternal death and hell! 43 Hereby the pope's government and all doctrines of men are stormed and overthrown. However, we do not antagonize them because they do not keep their own commandments and doctrine; for against this they always have the defense that, although their life is censurable, their doctrine is good and right. Hence they maintain their government by force, arguing from the words of Christ in : “The scribes and Pharisees sit on Moses' seat: all things therefore whatsoever they bid you, these do and observe: but do not ye after their works; for they say, and do not” etc. Therefore, before we had the Gospel, we were able to accomplish nothing against them. But now that we know Christ, we are able to condemn their doctrine together with all their works. 44 Here now you have the distinction which Christ draws between his preaching and government and that of all others who desire to rule consciences and hearts without or independent of him. With so many words about the hireling he pictures the danger, nay more, the injury and destruction, which must follow if he is not heard and known as the only shepherd, namely, that the wolf cannot be warded off, however numerous the hirelings. For with their doctrine they cannot help or give counsel how to escape from sin and death, nor can they resist the devil: and the poor sheep must soon be eternally lost and destroyed, unless it comes to this shepherd. Therefore, he again repeats what he said at the beginning, in order to impress it upon us, that we must hold fast to his protection and pasture, that is, to his Word and ministry, and says:

John 10:15

[[Luther published three sermons for John 10:11-16. One can be found in the electronic version in verses 11-12; the second in verses 13-14; and the last in verse 15 (Parts I-IV) and 16 (Part V).]]

Sermon for the Second Sunday after Easter; John 10:11-16 (3rd Sermon)

¹ Today's Gospel has been appointed, I think, for this Sunday because Christ announces in it that he will lay down his life for his sheep, that is, suffer and die; and yet he also shows, at the same time, that he will rise again, in that he says: _V.16. “Other sheep I have; them also I must bring” etc. For if he is to be and remain a shepherd of his sheep, he must not remain in death, as he himself afterward explains and interprets, in plain words: _V.17. “I have power to lay my life down, and I have power to take it again.”

I. HOW AND WHY THE JEWS WERE OFFENDED AT THIS SERMON.

² The Jews indeed heard this parable and sermon of Christ, but did not understand it at all, as the context declares. It sounded altogether too strange in their ears that he alone should be the true shepherd, and yet he was in the act of laying down his life for his sheep. What kind of a shepherd, think they, was this to be, who would die and give his life for the sheep? Can that be called guarding and keeping the sheep?

³ In like manner it was an intolerable doctrine to them that he said he had other sheep which were not of this fold, that is, did not belong to the nation which alone was called God's people. These also he would bring, and of these, although they were not of this fold, there should be one flock, under one shepherd, regardless of what became of their fold and their shepherding. They understood very well what he meant by shepherd and sheep (for it was a form of speech familiar and current among them, especially from the Scriptures), namely, that he claimed to be a man who would teach and govern the people. But because, as they consider it, he puts forth his claim so unreasonably, wishing to be the shepherd alone and yet saying that he will lay down his life for the sheep and that he has still other sheep which he will gather and make one flock--nothwithstanding that they, the Jews, refuse to be his sheep--they are offended in him and say that he is mad and that the devil speaks through him. They, nevertheless, understood this much, that his meaning was that their shepherding--that is, their entire government which they had from Moses, the Law, the priesthood, circumcision, the service of God, all appointed for them by God himself--should become void and henceforth count for nothing, and that he would institute something entirely new, in which he would be all in all and rule supreme and would gather a new flock of both Jews and gentiles, just as he should find those who would cling to him recognizing no one else, whether Judaism and its government, glory and existence should abide, stand or fall.

⁴ He makes matters still worse by saying, “I am the good shepherd,” whereby he draws the people entirely to himself. He means to say, Dismiss the teachers and rulers you have, and take me for your shepherd. The very best of them, those who teach and profess Moses and the Law, he calls hirelings, who are to be forsaken and not listened to; without considering that other multitude, the thieves and murderers, that is, those who teach against God's Word and are public persecutors. Hereby he well deserves that they should execute him without sentence and grate, as a public-accursed blasphemer against God, God's Law and God's people.

⁵ Without doubt, the great lords, high priests, Pharisees, scribes and all that belonged to their spiritual government, defiantly boasted and bragged against all this: We sit in the true office and priestly estate, ordained not by Moses, but by God himself through Moses. How dare you, rebellious scoundrel, open your mouth before all the people and boast against God's ordinance and commandment, that you are the shepherd and you alone? You are not even of priestly lineage, of those to whom God, through Moses, committed this charge and whom he commanded the people to hear. And when did God, publicly before all the people, speak to you as he spake to Moses? Who are you, or where do you come from, that you dare, of your own authority, to utter such things and to apply to yourself alone all that has been said and commanded concerning the office of shepherd, thereby exalting yourself above and against Moses, the Law of God, the priesthood and all authority? Is not this both rebellious usurpation of the government and the crown by the whole people, and also blasphemy and sin against the divine Majesty?

⁶ To say, _V.11. “I am the good shepherd,” what else is it but to say: To me alone they must hearken, the whole flock of sheep. That is, the entire nation belongs to me alone. I alone am its shepherd, and the only good shepherd, who saves the sheep. You, however, are but hirelings, that care not for the sheep, seeking only your own in them and letting them perish in time of danger. In one word, this is to make the people revolt from them and to tell the people that they have no good shepherd or preacher who is faithfully-minded towards them or is able to save them and to whom they ought to give ear. “For my sheep,” says he, “hear not the voice of a stranger.” But he tells them, if they cling to him, they shall be saved.

⁷ Moreover, he not only says that he alone is the shepherd of these sheep, but that he also has another flock and people, who are not under the government of Moses but are altogether outside of this fold. These, also, are to cling to him, and all shall be alike to him, gentiles as Jews, and Jews as gentiles. This is now the most offensive thing of all, that he makes nothing of God's people and puts them, with their Law, priesthood and everything else, on a level with the gentiles, and the gentiles on a level with them, so that neither is better, of more importance or has more than the other. In short, it is equivalent to saying that all Moses instituted and ordained in the priesthood, temple and service of God is to come to an end and to pass away; that now there is a new priesthood and government, and a new shepherd has arisen, whose alone the flock is to be and who is to do all. This surely is knocking the bottom out of the barrel and taking the head off from all Judaism, depriving it of all its glory. Hereby he simply bids them to yield up their shepherdhood, to hear him alone and to suffer him to be all in all.

⁸ This was to them necessarily an odious, blasphemous injunction. For in their minds nothing was more certain than this: We have been appointed by God, through Moses, to the priesthood, to the office of teaching and ruling the whole nation. Now, whatever God has commanded and ordained must stand and not be changed by any creature. Therefore, our priesthood and Moses' government must continue forever. And if the gentiles are to be added and to become God's people, this must not and cannot take place through this carpenter of Nazareth (as they regarded and called Jesus), but through Moses, in that they suffer themselves to be circumcised and accept his Law, and visit the temple at Jerusalem. Even the apostles at that time still believed that this must remain, above all things, as the ordinance and commandment of God, given and instituted from heaven. In opposition to this, Jesus of Nazareth dares to arise and publicly declare the contrary. If you would come to God and be saved, you must, after all, surrender Moses, the Law, the temple and the priesthood. All these will in nowise help you. You must come hither to me, whether you be Jew, gentile, priest, layman or what you will, even if you should be Moses himself. So the Jews were offended at this discourse, and are offended at it to this day. This stumbling-block of opposition to Moses and their Law so lies in their way that they cannot get over it.

II. HOW THIS SERMON SERVES TO OVERTHROW THE FALSE TEACHINGS OF THE PAPISTS CONCERNING THE CHURCH.

⁹ In like manner it is also not less offensive to our opponents, the pope and his following, so to preach. For this Gospel makes it necessary to preach against their government, which has been called the only government of the Christian church in the world, and which, it is claimed, possesses constituted authority and all that belongs to the church, namely, baptism, the sacrament, the keys etc., by inheritance from the apostles and by the prescription of so many years. Wherefore, like the Jews, they claim to be the people of God and the church alone. It is intolerable to them, when, in spite of all their pretensions, it is urged against them that they are not the church and that God cares nothing about their boasting, their government and all that. And it is likewise intolerable to them when we separate ourselves from them and renounce obedience to them and also teach others so to do; because, in the name of the church, of Christ and of faith, they have quite obscured the shepherd Christ, and in the name of the church and Christian government have filled the church with their own idle talk, and are not as good as hirelings, but are wolves and murderers. They, themselves, now prove this by their public persecution and execution of Christians on account of this doctrine and confession concerning Christ, that he is the only shepherd, through whom we have forgiveness of sins and eternal life, who alone laid down his life for us.

¹⁰ And I declare that if the case of the pope were as good as that of the Jews, who without contradiction had the Scriptures and God's Word in their favor, no man could get along with his adherents. For the Jews had the great advantage that their government was instituted by God's command through Moses, and moreover was confirmed by miraculous signs and was so strict in its provisions that whoever would not hear Moses was to be stoned and excluded from God's people. Such glorying and testimony, that their government of the church was commanded and confirmed by God, our opponents, God be praised, cannot produce. Nevertheless, they do as the Jews did. Let any one preach concerning Christ and the Gospel whatever he will, they at once cry out against it: The church must be obeyed, the fathers be heard, the canons and decrees of the councils be kept. How else, say they, shall it be known what and where Christians or the church are? There must surely be some organization proceeding in proper order, such as the fathers and councils nicely arranged, and as has existed for so long a time, namely, that the church has a common head, the pope, and a regular government of bishops, and, under these, the ordinary priesthood, and, over all, a general council, whose decision, conclusion and judgment must be followed in all things. And if any one does not observe this order and institution, or opposes it and gives occasion to division, he must be of the devil, a perfidious, rebellious, accursed heretic.

¹¹ In opposition to this, we must open our mouths and, in accord with this teaching of Christ, tell everybody, even as he commanded us to preach these things to all creatures: Dear friend, you may indeed observe, glorify and exalt such a human institution; but that does not make you a Christian. This is not yet the true shepherd and master, whose name is Christ. You must be led another way to know and bear him aright, else all this will not help you in the least to your salvation. For being a Christian is something different from the pope's government, and also something different from and higher than what the fathers have taught or the councils have decreed. Even though they did well, as Moses also did well and truly somewhat better--for example, the Jews circumcised, they sacrificed, and they observed their divine service--and even though among us a fine order of offices and ranks be maintained, and external discipline and a beautiful service of God, together with fasting, praying, singing etc.-- all this is not yet what is meant by Christ's Word: “I am the good shepherd.”

¹² For this shepherd and his office must be carefully distinguished (wherefore he also teaches this) from all other preachers, teachers and everything else that claims to have the rule over souls. Let all these do as well as they can, still none of them is a good shepherd. For Moses, forsooth, did not do badly; he instituted a fine order of a spiritual and temporal government, both in external discipline and in the service of God. Nevertheless, his Jews are here compelled to hear that it can in no way help them before God, and that now, after it has endured and been maintained for so long a time, another is to come, who will glory exceedingly and boast: You have not yet the true shepherd that you ought to have. I alone am he, whose voice you must hear if you would be saved. And I have still other sheep, people who neither know nor observe anything at all of Moses and your entire government. Nevertheless, all shall be one flock. How so? Both shall learn to know me as their true shepherd and shall hear my voice. Therefore, I allow to preach whoever will preach, and let it pass; but the shepherd who can heal the injury, none will find until he comes hither and clings to me.

¹³ Therefore, we are also to conclude from this that there is nothing in the loud pretensions of those of the present day who would like to maintain the papacy with its counterfeit bishops, and who sputter much about the church government which they affect, where they sit together in established inherited power, as the heirs of the sees of the first bishops, ordained by the apostles etc.; by which the whole government of the church is to be bound to them, so that without them there can be no church. They alone are to have power to ordain, consecrate and confirm bishops. They would persuade us to hear them alone in whatever they jointly decide, and of necessity receive from them all that pertains to the church, its office and government, the sacraments, the office of preaching, priestly orders etc. They would have us believe that they are no true bishops or priests, nor can they administer the sacraments, who have not received unction and chrism from them. Therefore, they also clamor and fume about us, saying that we are disobedient and rebellious and have set ourselves against the constituted power of the church and have seceded from them etc.

¹⁴ In opposition to this, Christ teaches us in this Gospel to look to him alone as the true shepherd, who only is the founder, lord and head of the church, and says his sheep hear his voice, and not a stranger's. Hereby he indicates that these are the true church, without regard to their being under the pope and his bishops, or even under Moses. For he and his kingdom and church are bound neither to Moses' Law nor to Judaism, although they were instituted by God, much less to the government of pope and bishops, established by themselves. Neither has he taken or received anything from them, but he is the Lord of Moses and of all creatures, to whom all men should be subject.

¹⁵ Therefore, when the Jews in the name of Moses, or our opponents in the name of the church and its power, undertake to draw people away from Christ, that is, from his Word and the pure teaching of the Gospel, he opposes them and says: “My sheep hear my voice; and a stranger will they not follow, for they know not the voice of strangers.” Here he gives us not only the right and power, but even a distinct command not to hear nor to be allied with them.

¹⁶ Since now we see and apprehend that the whole papal party not only keep, believe and teach nothing concerning Christ, but are public persecutors of the Gospel, that is, wolves and murderers of Christ's sheep and church, and that they conduct and exercise a real anti-Christian government, we should and must, by Christ's command, break away from their imagined power and possessions, from which they already are deposed by Christ himself. We are commanded to have nothing to do with them, but are to avoid and flee from them as the devil's church, as St. Paul also utters this sentence (Gal 1:8): “Though we, or an angel from heaven, should preach any other gospel, let him be anathema.” This is certainly a strong enough deposition from all power in the church, and a command to respect the deposition and condemnation of God.

III. WHAT IS THE SUMMARY OF THIS SERMON

¹⁷ This then is the main thought and sum of this Gospel, that Christ alone is the good shepherd. It teaches us the power and fruit of the preaching of the Gospel and its ministry and distinguishes it from the office of Moses and the preaching of the Law. Christ names only two who keep and feed the sheep, the true shepherd and the hireling. For the wolf is but a murderer, who works only injury and havoc; to resist him shepherds are necessary. But if the shepherd and the hireling are compared, it becomes manifest that Christ alone is the shepherd, who lays down his life for the sheep. Neither Moses nor any other preacher of the Law does this.

¹⁸ For this reason, he justly calls himself alone the good, that is, the comforting and helpful, shepherd. For, although Moses, the prophets and all other preachers of the Law preach and teach, they are not able to lay down their lives for the sheep and to save them. They all had to die for themselves, and were not able thereby to save either themselves or others. But Christ says: It is I alone who lay down my life for the sheep. Only death brings salvation to the sheep. And because I am such a one, I found this new doctrine and a new flock and people.

¹⁹ In this way he refers the true shepherd's office, that is, the authority to help consciences and souls, to his own person alone, as the only one who has effected and completed the work of our redemption, given his body and life for his sheep, and instituted and perpetuated the office through which he gathers, governs and preserves them. This office, therefore, comprises the whole preaching of the Gospel, wherever, whenever and by whomsoever it is done. These preachers are also named, after Christ shepherds; not for themselves, for that honor belongs to Christ alone, but because they are in the office which is Christ's and which he exercises through them.

IV. HOW CHRIST EXPLAINS IN THIS SERMON HIS PERSON AND OFFICE BY A REVERSE PICTURE.

²⁰ This then is the first section, treating of Christ's person and the office which he exercises in his church. Afterwards, when he speaks of his sheep, he elucidates it further. But first he pictures the hireling in contrast and says:

_{V.12, 13.} “He that is a hireling, and not a shepherd, whose own the sheep are not, beholdeth the wolf coming, and leaveth the sheep, and fleeth, and the wolf snatcheth them, and scattereth them; he fleeth because he is a hireling, and careth not for the sheep.”

²¹ He names three kinds of persons or three offices which have to do with the sheep: The true shepherd, which, as has been said, he is himself; the hireling, including all besides him who preach the Law and teach how we ought to live and do good, but do not point to Christ, like the scribes and Pharisees among the Jews of old; and finally the wolf, who wishes to be among the sheep and to rule over them but only works injury and ruin. The wolf is the devil, who also has his messengers and preachers. However, they have not the Word of God, neither the ten commandments nor the Gospel, but they mislead souls by false doctrine and heresies, which St. Paul, I Tim 4:1-2, calls “doctrines of devils, speaking lies in hypocrisy.” Such are now the pope's anti-christian doctrines, the Koran of the Turks, and doctrines of other sects. These three kinds of teachers have always been in the world from the beginning. We should keep the first, reform the second, and shun the third. None do this, however, except the true sheep, that is, the little flock which knows Christ.

²² He also manifests here the condition of the sheep, and why he alone must be known and believed as the true shepherd. The condition of the sheep is such that, if the shepherd is absent, they are in the certain danger and distress of being seized, torn and killed by the wolf, for by their own strength they can neither guard nor defend themselves against him. A sheep is naturally a poor, weak, defenseless animal above all others and is quite dependent upon the protection, care and help of someone. The true shepherd must devote himself to the sheep, ever be with them, watch over them, rescue and defend them, whenever it is necessary, so that they may not perish. A stranger or a paid hireling, whose own the sheep are not, says Christ, will not do that; although for a time he leads and feeds them, he will not hold out to the end. When the wolf comes, he flees in order to save himself, and meanwhile lets the poor sheep face the danger and perish.

²³ So, also, it is with consciences in a spiritual way. If Christ himself, by his shepherd's office, does not guard, lead and guide, all other preaching is vain, even if in other respects it is good and right. It cannot serve in distress, when the devil opens the jaws of hell by the terrors of sin and everlasting death. When this comes to pass, the poor sheep stands there alone and forsaken, dependent upon itself and its own efforts, according to the doctrine of the Law and of works, with nobody to help or assist, from whom to obtain comfort or find salvation.

²⁴ No better example of this can be adduced than what we, ourselves, experienced under the papacy in times past. The sweetest preaching possible was given, which, among others, I gave diligence to teach both myself and the people. We were told: You ought to keep the ten commandments, love God with your whole heart and your neighbor as yourself. This teaching was not wrong, for the Law should be taught. But in order to impress this on the people, they added: Man can well do this, for he has the natural light of reason, given by God, by which he understands what he ought to do and what leave undone. Moreover, he has a will, by which he can resolve and begin to do this. And if with all diligence he exercises himself in such works and does what is in his power, God will regard and accept this, and undoubtedly bestow grace upon him.

²⁵ To this comforting assurance they added many good counsels. For they, themselves, felt that what they taught concerning the decalogue was not sufficient. The purpose of their counsels was to escape from death and to obtain salvation. They prescribed extraordinary, severe orders and modes of life, mortification of the body, fasting, watching, pilgrimages etc. All this they considered good and valuable, and performed it with the good intention that it was to be acceptable to God and to be received as a fulfilment of his commandments. But when all this had been tried, and when finally the devil came, in the hour of death or in other grievous trials, then all such teaching and works were found wanting, and poor consciences were miserably led into the devil's sweatbox, in which they worried and tormented themselves with thoughts of despair, with words and groanings, crying: O Lord God, if I could live longer, I would do penance for all my sins! etc.

²⁶ Such was the use and fruit of the hireling-doctrine, which referred poor souls to their own doing and suffering, while nothing was said of Christ and of faith. This kind of teaching can only comfort and sustain so long as the devil is not present; for he is not concerned about our works, satisfactions and life. Where he does not find Christ, he has won the game. He advances, tears and devours souls without restraint or hindrance, according to his pleasure. Indeed, these teachers and masters are powerless to help themselves. They are frightened and scattered as well as the sheep, so that they know not where to abide and finally, unless they learn of other help, they become the prey of the enemy. An example of this is the case of a hermit who once came to a sick man on his deathbed and endeavored to comfort him so that he might die peaceably. He exhorted him, as is the custom of such comforters, work-saints and monks, to die willingly, and to suffer patiently; this would secure for him forgiveness of all sins, with God. He was willing to pledge his soul for it. Gracious God! Here lies a poor sheep in its dying moments; it accepts what it cannot avoid, and on the strength of such comfort dies. But what happens? Soon after the death of this poor wretch the old hermit's last hour comes and fills him with such anxiety and terror that he becomes despondent of the very comfort which he gave to others. No attempt at consolation will avail him, and he finally sinks into despair.

²⁷ This is what must come to pass when only our own words are preached, or even only the ten commandments are taught, nothwithstanding the preaching of these things is necessary, especially for the rude multitude. But where there is no Christ, it only serves to confuse and scatter the poor sheep and to drive them into terror and despair, so that they must perish, unless they are restored again by the true shepherd.

²⁸ When human nature and reason hear the preaching of the Law, even in the case of those who teach the Law in the very best manner without however knowing Christ, they foolishly err and imagine, when they have heard this doctrine, that they can easily fulfil it. For they say they have both the understanding and the will to do it. They think no further than that it is accomplished with their self-devised thoughts and outward works. Accordingly they proceed, and imagine that they must do whatever is told and held up to them in the way of good works, as commanded by God. They seek thereby to atone for sin and to blot it out, whereas God by no means demands that we do good works to this end, or that sin can be blotted out by works. Hence, they go on in this erroneous delusion and gather and accumulate all the works they can think or hear of, which God certainly has not commanded. They are simply caught by this conclusion: Good works are to be done; this is a good work, therefore I am under obligation to do it. In this manner they proceed and are ever doing, but never arrive at fulfilment. Hence, they are not able to resist the wolf. The more they do, the less they are satisfied and the more they find to do. And as soon as the devil comes and pretends: Behold, this is a good work, which you have done--they cannot get around it and must allow themselves to be carried away.

²⁹ Yea, though they had done all that man can do, nevertheless, if the wolf appears before their eyes with his gaping jaws of hell, they realize that it will not stand before God's wrath and judgment. With a single breath the devil blows it all away and says: You have done much, it is true; but when have you fulfilled God's commandment, to love him with the whole heart above all things, to have no evil thought, desire or lust in the heart, to speak no idle, vain words? Then both the doctrine which the hireling gave you, and all your works and deeds which cost you so much labor and toil, drop and fall. You have no comfort or refuge against the devil, for he always has the advantage of driving you back on your own conscience and the testimony of your own efforts, as the hireling instructed you, who taught you only what to do, but imparted no strength to do it, and so left you in the lurch. In short, you are overcome by yourself and are convicted by the sentence: The good must be done.

³⁰ In this way the devil introduced the mire and filth of all human doctrines into the church through the pope, and there was no one to resist him, for all proceeded on the principle that what is good must be done. Therefore, whatever they called good and a service of God, had to be done. And even now they have not ceased to spew venom upon us, contending that our doctrine of faith and love is a bad doctrine; that we know nothing better to preach than the childish lesson of the ten commandments; that we must rise much higher and do much more, and teach not only what is contained in the Scriptures, but also hear what the church and the councils say etc.

³¹ Hence, everything that any shabby, impudent mendicant monk dared to hold forth was violently confirmed and swept in like a deluge. Indeed, we simpletons, doctors of the Holy Scriptures as we were, could not prevent the pernicious barefoot (Carmelite) sect from persuading the people that if a dead man was buried in their monk's cowl, he would be saved and the devil could not get him, or else he would have taken him before. For we were all dazzled and taken captive by the sentence: We must do good works, and whoever does them is saved.

³² Verily, even to this day we could not stand before the papacy or overthrow its least error if we had not more than this doctrine of our works and deeds. Even as the pious martyr, John Hus, was cried down and condemned by the devil in the diabolical council at Constance, when he rebuked the pope and his followers on account of the wicked, shameless life by which they often violated their own canonical laws. For this was their defense against him, that although the life was not right, the doctrine, that these things were to be kept and done, was right. Hence, the papacy has hitherto resisted overthrow so long as its doctrine has been considered true and remained unchallenged.

³³ Therefore, these two, the hireling and the wolf, are always together. The devil likes such teachers, for, in the absence of the true shepherd, they serve him in enabling him to rend and kill the sheep without trouble, when and as he wills. And there is no defence save Christ and his doctrine and protection. As the only true shepherd, he does not allow the sheep to struggle with the wolf (for if it once comes to that, they are already in his jaws), but flings himself against the latter and gathers us around himself, and so protects us that the devil is compelled to flee. This takes place when from the Scriptures it is taught that no human work or endeavor, however good it may appear, even if done in accordance with the ten commandments, and no possible teaching, will avail to free from sin or stand before the wrath of God and the terrors of death and hell etc. This alone avails, that Christ laid down his life for you and took it again, and thereby overcame the devil and death and made them subject to himself, in order that by his power and strength you might be saved.

³⁴ But where the voice of this shepherd remains, the sheep can guard themselves against both hireling and wolf, and say: You, indeed, say truly that I ought to keep the ten commandments; but you do not tell me where I am to take refuge, seeing I have not fulfilled them. Here I will rather hear my dear shepherd, who died for me, and died not without reason nor in vain, but for this very purpose that I, who was such a poor lost sheep without a shepherd and in the power of the wolf, might be rescued. So, also, when the devil shows his teeth in your heart and threatens to kill and devour you, and tells you that you ought to have done or left undone this or that which you have not done or left undone, and that therefore you belong to him, you can take refuge with Christ as a sheep that knows its shepherd; and you can tell the devil to attack him who died and rose for you, and to try what he can win from him.

³⁵ Still more can you repulse others who are not as good as hirelings, but are the wolf's servants. They come and preach, as geese gabble, about our own fancied works. Say to them: I will hear and know nothing of these, for I have a much greater thing to do in learning the ten commandments. I am not able to keep them. Why should I worry myself with such useless works, which only harm and hinder me from properly considering the ten commandments? It indeed happened that the world was so filled with commandments and doctrines of men that no bishop and no doctor knew or taught the ten commandments properly.

³⁶ For this reason we have reproved and attacked the papacy, not on the ground of their wicked and shameful life, which they themselves also acknowledge, but we say to them that, even if they led holy angelic lives, which they never have done and never will do, and if they kept not only their own law, but also the law of Moses, both of which are impossible, we nevertheless should regard them not only as hirelings, but also as wolves, because they teach only what destroys the souls. For nothing can feed or give life to the soul, which is not the doctrine of Christ. Although the hireling does not himself slay and destroy, he does not restrain the wolf. Therefore, because you neither point out nor teach this shepherd, you shall not and ought not to be heard, but you shall be shunned as a wolf.

³⁷ With this argument the papacy and all that leads away from this doctrine are overthrown. Otherwise it is impossible, as has been said, to correct the least error which is given out under the pretence of a holy life. And no doctrine is so foolish or disgraceful but that it finds hearers and disciples, as is proven by the experience of the church with so many heresies and divisions. The heathen were reasonable and highly intelligent people, yet we read of them that they worshiped not only cats and storks, but also cabbages and onions, and even a member of the human body. All this comes from the name and delusion that such things are good works and render a service to God. The preacher of such works comes with the reputation and pretence of a shepherd who desires to counsel and direct souls on the way to God.

³⁸ Alas! we have hitherto not been able to correct or prevent the shameful lies and fables of the monks concerning the rosary of Mary. This consisted of fifty Ave Marias and five Pater-Nosters addressed to Mary the Virgin. The popes granted many indulgences to it, and the preaching friars (Dominicans) scribbled great books full of fanciful and disgusting lies concerning the power and wonderful efficacy of this prayer, which they themselves invented. Besides there was the frippery of innumerable similar lies invented by others, like the barefooted friars' (Carmelite) crown and psalter of Mary, concerning which they themselves are now silent and ashamed. Indeed, at the present day nobody in the papacy could refute or resist the faith of the Turks or of the Jews, for they of the papacy have not the true master nor the true solid doctrine of this shepherd. Therefore, the devil has power and authority over them, even by the decalogue. He always has the advantage of convicting you by your own conscience of not having kept the commandments; so much the more if you have spent your life in works based on human teaching.

³⁹ If, however, you know this shepherd, you can defend yourself against devil and death, and say: Alas! I have not kept God's commandments, but I creep under the wings of this good hen, my Lord Jesus Christ, and believe that he is my shepherd, bishop and mediator with God, who covers me with his innocence and bestows his righteousness upon me. What I have not kept he has kept, and the sin I have done, he has atoned for with his blood etc; for he died and rose, not for himself but for me. Even as he says here, that he lays down his life, not for himself, but for his sheep; that is, as St. Peter says (I Pet 3:18): “Christ also suffered for sins once, the righteous for the unrighteous.” Thus you are secure and the devil and hell must leave you in peace. The devil certainly will not be able to do harm to Christ, who has overcome him, and who, if you only believe in him as his sheep, will, as a faithful shepherd, not forsake you, but will stand by you, protect and preserve you.

⁴⁰ If now under this shepherd you are secure against the wolf, it is right that the hireling should also come as a good teacher, showing how you ought to live according to God's commandments and to do good works, and go before you where now you can walk yourself (as far as lies outside of the conflict of the conscience with sin and death), provided, however, that you are first in the protection and pasture of this shepherd and do not stray away from him.

⁴¹ Behold, these are the three forms of preaching which always exist in the world: First, that of the great multitude, who set forth not God's Word, but human doctrine. These are the wolves, such as the pope with his decretals, the Turk with his Koran, the Jews with their Talmud, and other sects against the pure teaching of the Scriptures. Second, the hirelings, who preach only the decalogue. They are few, and without the Gospel cannot long remain pure. Third, those who sincerely and truly point and lead to Christ. These are the fewest of all, but they will necessarily be found somewhere until the last day, as we say in the creed: “I believe in the holy Christian church etc.”

⁴² These are, and are called, true shepherds, because they preach not themselves, but Christ, and hence are the mouth of Christ, as he himself says in Mt 10:20: “It is not ye that speak, but the spirit of your Father that speaketh in you;” and again in Lk 21,15: “I will give you a mouth and wisdom, which all your adversaries shall not be able to withstand or gainsay,” that is, it shall not be your mouth, but I will prepare your mouth that it shall be full of wisdom given by me, and shall speak by me. For this is the clap of thunder by which everything that is not of this doctrine and quality is laid low so that it serves and avails nothing for the life to come. It may in other respects be good to keep people under restraint or to bring them to a knowledge of their faults. For what is it that a man, pope or Turk can do in the face of eternal death and hell!

⁴³ Hereby the pope's government and all doctrines of men are stormed and overthrown. However, we do not antagonize them because they do not keep their own commandments and doctrine; for against this they always have the defense that, although their life is censurable, their doctrine is good and right. Hence they maintain their government by force, arguing from the words of Christ in Mt 23:2-3: “The scribes and Pharisees sit on Moses' seat: all things therefore whatsoever they bid you, these do and observe: but do not ye after their works; for they say, and do not” etc. Therefore, before we had the Gospel, we were able to accomplish nothing against them. But now that we know Christ, we are able to condemn their doctrine together with all their works.

⁴⁴ Here now you have the distinction which Christ draws between his preaching and government and that of all others who desire to rule consciences and hearts without or independent of him. With so many words about the hireling he pictures the danger, nay more, the injury and destruction, which must follow if he is not heard and known as the only shepherd, namely, that the wolf cannot be warded off, however numerous the hirelings. For with their doctrine they cannot help or give counsel how to escape from sin and death, nor can they resist the devil: and the poor sheep must soon be eternally lost and destroyed, unless it comes to this shepherd. Therefore, he again repeats what he said at the beginning, in order to impress it upon us, that we must hold fast to his protection and pasture, that is, to his Word and ministry, and says: