Joh 3:13 | Luther | STEP | [[Luther published two sermons for John 3:1-15. One can be found in the electronic version in verses 1-7; the other in verses 8-12 (Part I) and 13-15 (Part II).]] V.13. “And no one hath ascended into heaven, but he that descended out of heaven, even the Son of man, who is in heaven? 56 Here he begins to speak of infinite and heavenly matters — of the secret, eternal, unspeakable counsel and will which God framed in eternity. And thus he completes the second part of this discourse regarding the new birth, that is, how a sinful person becomes righteous, a child of God and an heir of heavenly and eternal life; whence baptism has such power and by whom it has been acquired and merited; also how it must be received. And he now begins to speak of himself as the Messiah promised and sent by God, God’s Son and his office and work. Of these things the Pharisees were in utter ignorance, things which seemed far more strange to them than those he had already told them. They could not at all conceive that their Messiah had to be sent from heaven that he might redeem and propitiate all the world, and particularly his own Jewish people, who were condemned and lost, under the wrath of God, and this notwithstanding they had the Law and the ceremonial of Moses. Much less did they understand that he had to die on the cross, that he must be crucified and become a sacrifice for their sins and the sins of the whole world, and that his dominion was not to be in the nature of an earthly kingdom. To be told these things was utterly offensive and intolerable to them. The reason was because they failed to recognize that the whole nature of man in the sight of God merited only damnation and perdition; and because, in their holiness, they regarded themselves as being without sin, or were so bold as to imagine that they could put away and atone for their sins by their own good works and so would need no Messiah, but only one who would deliver them from their temporal bondage and foreign oppression and who would avenge them upon their enemies. 57 Christ’s words mean: My dear Nicodemus, withdraw your thoughts entirely from your own legal righteousness and holiness, and that of all other men, and be careful not to try to enter the kingdom of God by their merit. All ability of men, no matter how wise, learned and holy they are, is of no avail. It is determined with God from the beginning that no man can enter heaven as he is descended from Adam. 58 Yea, there has never been a saint who in his own merit could go to heaven, no matter who he was, whether Adam, Noah, Abraham, Moses, Elijah, John or any other. None of these was distinguished as worthy to enter heaven — to reconcile God, to take away sin and death, to merit eternal life for himself and others. But before man can reach heaven, that is, enter the kingdom of God and receive eternal life, there must first come from heaven One who has eternal righteousness and life in himself, who is able to appease God’s anger and to abolish sin and death. He must be the Mediator by whom we, too, may enter heaven. Yea, for this very purpose One had to come down from heaven and, for our sakes, become flesh and blood like we are; that is, he had to take upon himself our misery and sin. 59 With these words Christ directs us to himself as the point of all that he had said before regarding the new birth and the kingdom of God, that it may be manifest that no one can avail himself of these things except through him and for his sake. Without him, it would be in vain that man should even desire to be delivered from his old birth, to be renewed by the Spirit, and to become pure. For had not One first obtained for us these things no one could have realized them. Nor would there be any virtue in holy baptism and the Spirit if they were not bestowed through him and for his sake. Accordingly, the point on which all now depends is that this person, by whom we, too, may be saved, must be known and apprehended. This fact he sets forth in conclusion. 60 It is thus that he pictures his own person: He is the promised Savior come from heaven, that is, he is the true Son of God from eternity; for if he is come from heaven he must have been with God in eternity. But he is descended from heaven, not as an angel who appears and after a while disappears again, but he has taken upon himself the nature of man and, as says, has dwelt among us on earth. For this reason he here calls himself the Son of man, that is, actual man, having flesh and blood like we have. 61 The signification of this descent of the Son of mart is that he has cast himself down into our misery and affliction, that he has taken upon himself our sins and made himself a sacrifice to the everlasting wrath of God which we had merited by our sins. To this he alludes when he here says that he must be exalted. Now, since this man comes down from heaven, personally he must be without any sin whatsoever, innocent and of divine purity. It cannot be said of him that he was born of flesh, as we are, but of the Holy Ghost; and his flesh is not sinful flesh and blood, but is pure and holy. All this was wrought to the end that he might be able to make our sinful flesh and blood pure and holy by his purity and his holy, immaculate sacrifice. 62 But what do these words import: “The Son of man, who is in heaven”? How is it that he has descended from heaven and is still in heaven? Did he not first ascend in the clouds on the fortieth day after his resurrection? True, he descended into our flesh and blood and humbled himself below all men, unto death on the cross, as a man forsaken and accursed by God. However, he was not in the meantime separated from God, but he remained with God all the time and hence was always in heaven; he exists from eternity, ever beholding his Father and present with him, ruling and working together with him, co-equal in power and might. These features of his omnipotence were not in any wise apparent in his humbled state, when he divested himself of the form of God, as Paul says in , and went about in the form of a servant, enduring suffering and death, until such time as he was delivered from this state and was exalted again and sat down at the right hand of God, having now been made Lord over death and hell and all elements of his human nature. All this he has manifested by his visible ascension when he was taken up in the clouds before the eyes of his disciples, and in the same visible manner he shall return and be seen by all men. 63 That is the explanation of the record that the Son of man descended and ascended and at the same time remained in heaven in divine essence and power, and in eternal communion with the Father. He does not have reference to a material change of place but to a spiritual removal from humiliation to exaltation, from his suffering and death to his resurrection and heavenly communion with the Father, in which he is not restricted by material conditions. His divinity and communion with the Father he has had from eternity and has continued in possession of them all the time, even from the moment he took upon himself the limitations of his human nature. V.14, 15. “And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up; that whosoever believeth may in him have eternal life.” 64 Here he shows how we may also enter heaven; that is, he shows what he has done for us and how we are to receive and become partakers of his blessing. With these words he proclaims the grand work of redemption, which was decreed by God in his eternal counsel and which, therefore, had so to be accomplished out of the unutterable and fathomless love of God toward the human race, who would not that it should perish (as we have heard in the Gospel for Pentecost Monday, which follows soon after these words). Since there was not elsewhere any help or redress, any expedient for appeasing his eternal wrath against sin, any hope of redeeming men from everlasting death by the agency of any creature in heaven or earth, the only Son of God had to take our place and become a sacrifice for our sin, thereby to appease God’s wrath and make payment for us. This work now is our salvation and comfort and the power that is operative in baptism to the end that we may become new-born men and enter heaven. 65 This is the teaching: His ascending and descending and his being in heaven pertain to himself, and do not help us. They are his prerogatives and no one can do the same. However, he says: I have all things in my power and dwell in heaven above, yet I do not wish to ascend alone, but to draw men upward with me; they could not otherwise ascend, but if they cling to me it shall be accomplished. I shall suffer myself to be crucified and shall rise. Those who believe that I have died for them, I shall draw after me, although they cannot enter heaven by their own strength. Thus he places us on his shoulders and bears us up to the place to which he ascends. Hence, our salvation is not by our strength, but by that of another. With these words all our works are rejected once more. 66 Now, he introduces a beautiful allegory from , which aptly depicts Christ. When the Jews were journeying in the desert, the way being long and bread and water failing, they murmured against Moses and became very impatient. Then it was that God sent fiery serpents among them, which bit the people. In the countries toward the South there are great deserts, where no food nor drink is found, and there are also multitudes of noxious vermin. The serpents on this occasion were a particularly vicious kind, for their bite caused such fever and such an unquenchable thirst that people had to die. For this reason they are called fiery serpents, such as the Greeks called Dipsades. There may, however, be another reason for the term, for we read that some of the serpents in those countries are so fiery that when they hiss or give forth breath, there issues, as it were, sheer fire from them. 67 On account of this cruel affliction of the Jews there was much pitiful crying and calling among the people to Moses, but he could give no advice until God took pity upon them and said to Moses: Make thee a brazen serpent, like those which are biting the people, and set it upon a standard. Every one that is bitten, when he seeth it, shall live. “And Moses,” so the story runs, “made a serpent of brass and set it upon the standard, and it came to pass that if a serpent had bitten any man, when he looked unto the serpent of brass, he lived.” 68 Behold now, how Christ has been typified in this story. In the first place, the main point is that the Jews, when bitten by serpents, could find no aid not remedy until they were helped by looking at such a simple thing as the brazen serpent. This serpent had the appearance of a real serpent, but it was dead and without venom, yea, it was salutary. Not that the brass could help them; what made it efficient was the fact that there was affixed to it God’s order and this promise: Whoever is bitten and looks at the serpent, shall live. This word was wrapped about the serpent, and by virtue of it the serpent helped the people. 69 Now, Christ makes application to himself and says: “As Moses lifted up the serpent, even so must the Son of man be lifted up” etc. This is the true explanation and interpretation of this allegory, or figure: We, too, have been stung or bitten by the deadly fang of the devil, which is sin. As St. Paul says, sin is a fiery, poisonous bite, or sting. If the poison enters the conscience, there is never any rest. Sin hurls against us and sets upon us death; death drives man, causing him to feel that he is in a veritable hell. And there is no help nor redress. You may do as many works as you please, you are condemned, nevertheless, until this miracle of grace arrives for you; that is, another serpent is raised up which is not poisonous nor harmful and has only the form of a serpent. 70 But why does Christ not choose a different symbol? Why that of the serpent by which men had been bitten? Surely, he might have chosen some other figure. The reason is stated by St. Paul in : De peccato damnavit peccatum. For sin he condemned sin. He has driven out death by death: he has overcome the Law by the Law. How has he done this? Christ was made a sinner upon the cross, bearing the title of an arch fiend in the midst of knaves. He suffered the judgment and punishment which a sinner must suffer. He was innocent, he never committed any sin; yet, the name of a sinner and the guilt and punishment verily settled upon him, and thus he has abolished sin by taking upon himself the sin which was not his, and by suffering himself to be judged and condemned as a malefactor. 71 Now, although he is indeed innocent, nevertheless he is like unto a sinner, and there is in him a salutary sin, by which he means to save us, who are truly sinners, from the deadly poison. He has condemned sin upon the cross; for sin wronged him when it condemned him and inflicted death upon him. For this reason he now obtains authority over the sin of the whole world and rightly and justly condemns sin, because it tried to condemn him. Accordingly, he now pronounces to all who believe, this verdict of justice in place of their sin: Sin shall not harm. you; for it is become amenable to me and owes me penitence. Therefore it shall either be no sin, or else a sin that has been sentenced. 72 Now, the conclusion which Christ draws is expressed thus: “That whosoever believeth in him shall not perish, but have eternal life.” That is saying as much as was said in regard to the serpent: “Whoever looks unto it shall live.” To look unto Christ crucified is to believe on him. By that act sin is canceled and cannot hurt us; or, if it does hurt us, it shall cause no harm. Accordingly, all depends on looking unto Jesus and not on any work. However, while on the former occasion looking was a physical action, looking in this instance is performed spiritually, in the heart, by believing that Christ by his innocence has destroyed sin. 73 Now, Christ might have died upon the cross a thousand times and we would have been helped just as little as the Israelites would have been helped by raising a thousand serpents of their own accord, if this word of promise had not been issued, namely, as is written: “Whosoever believeth on him shall not perish” etc. This word appropriates and applies to us these blessings and makes us certain that we shall reach heaven; that is, certain that for the sake of this exalted and crucified Christ we shall obtain the grace of God and victory over the power of sin, death and hell, and shall receive eternal life, if we believe on him and are thus borne upward clinging to him. 74 Behold, this is the allegory which faithfully depicts to us the misery and need of our entire human nature, and the office of redemption of Christ our Lord, and the manner of obtaining these blessings we have been discussing. It shows how all men were mortally wounded by the fiery, hellish poison of the devil, and no remedy nor aid could have been procured for them if the Son of God had not been given and had not appeared for this purpose, that he might destroy the works of the devil, as states. And this he did, not by a display of the great power, force and might of his divine majesty, but in the greatest weakness and infirmity, by his suffering and dying, when he hung upon the cross, an accursed, noxious worm. But there is a salutary death in the form of this dead serpent; it brings to all who, by their sins, have been poisoned and tainted unto eternal death, a healing balm by means of which they recover and are saved forever. 75 It is very strange to say and to believe that this salvation is achieved utterly without human co-operation. Yon poor Israelites who had to lie among the fiery serpents were not helped at all, though they tried every remedy that they could secure; they only grew worse the more they labored and the longer they strove to defend themselves against the serpents. And at last, when they had despaired of all help and there was no more comfort and hope, no other plan is proposed to them than this, that they must have raised among them just such a serpent, made of brass — a sight that might have terrified and awed them still more! — and must lift their eyes unto this serpent. And yet, it came to pass that whoever obeyed this word of God recovered forthwith and remained unharmed thereafter. 76 So, in this instance, whoever desires to obtain unfailing aid and salvation against sin and eternal death must hear and follow this strange counsel of God, letting go of every other comfort and endeavor, and must fix his heart upon this Christ alone, who has borne our sins and death in his own body. For it is settled that for our salvation no other name under heaven shall avail except that of Christ crucified. . 77 Thus, Christ has delivered the entire discourse concerning the new birth, or the righteousness of man in the sight of God, going through all the parts which must needs be taught in this connection, namely, whence and by what means it is effected and how it is obtained. He has instructed us concerning the Word, baptism and the Spirit who works through these means; concerning the merit and sacrifice of Christ, for whose sake the grace of God and eternal life are given us; and concerning faith, by which we appropriate these blessings. Accordingly, you must now so retain the thread of this entire discourse that the end shall agree with the beginning. When you are asked: How does the new birth take place, in which the Spirit through the water and the Word makes a person a child of God? you must answer: In the way that Christ has here stated — it takes place when, over and against the terror on account of your sin, you grasp this comfort, the belief that Christ, the Son of God, is come from heaven for your sake and has been raised upon the cross for you, in order that you should not perish but have eternal life. This faith is the chest, or shrine, which holds the treasure of the forgiveness of sins and the heritage of eternal life, and man is saved by it; as Christ says, “Thy faith hath made thee whole” etc.

John 3:13

[[Luther published two sermons for John 3:1-15. One can be found in the electronic version in verses 1-7; the other in verses 8-12 (Part I) and 13-15 (Part II).]]

II. THE RIGHTEOUSNESS THAT AVAILS BEFORE GOD.

_V.13. “And no one hath ascended into heaven, but he that descended out of heaven, even the Son of man, who is in heaven?

⁵⁶ Here he begins to speak of infinite and heavenly matters — of the secret, eternal, unspeakable counsel and will which God framed in eternity. And thus he completes the second part of this discourse regarding the new birth, that is, how a sinful person becomes righteous, a child of God and an heir of heavenly and eternal life; whence baptism has such power and by whom it has been acquired and merited; also how it must be received. And he now begins to speak of himself as the Messiah promised and sent by God, God’s Son and his office and work. Of these things the Pharisees were in utter ignorance, things which seemed far more strange to them than those he had already told them. They could not at all conceive that their Messiah had to be sent from heaven that he might redeem and propitiate all the world, and particularly his own Jewish people, who were condemned and lost, under the wrath of God, and this notwithstanding they had the Law and the ceremonial of Moses. Much less did they understand that he had to die on the cross, that he must be crucified and become a sacrifice for their sins and the sins of the whole world, and that his dominion was not to be in the nature of an earthly kingdom. To be told these things was utterly offensive and intolerable to them. The reason was because they failed to recognize that the whole nature of man in the sight of God merited only damnation and perdition; and because, in their holiness, they regarded themselves as being without sin, or were so bold as to imagine that they could put away and atone for their sins by their own good works and so would need no Messiah, but only one who would deliver them from their temporal bondage and foreign oppression and who would avenge them upon their enemies.

⁵⁷ Christ’s words mean: My dear Nicodemus, withdraw your thoughts entirely from your own legal righteousness and holiness, and that of all other men, and be careful not to try to enter the kingdom of God by their merit. All ability of men, no matter how wise, learned and holy they are, is of no avail. It is determined with God from the beginning that no man can enter heaven as he is descended from Adam.

⁵⁸ Yea, there has never been a saint who in his own merit could go to heaven, no matter who he was, whether Adam, Noah, Abraham, Moses, Elijah, John or any other. None of these was distinguished as worthy to enter heaven — to reconcile God, to take away sin and death, to merit eternal life for himself and others. But before man can reach heaven, that is, enter the kingdom of God and receive eternal life, there must first come from heaven One who has eternal righteousness and life in himself, who is able to appease God’s anger and to abolish sin and death. He must be the Mediator by whom we, too, may enter heaven. Yea, for this very purpose One had to come down from heaven and, for our sakes, become flesh and blood like we are; that is, he had to take upon himself our misery and sin.

⁵⁹ With these words Christ directs us to himself as the point of all that he had said before regarding the new birth and the kingdom of God, that it may be manifest that no one can avail himself of these things except through him and for his sake. Without him, it would be in vain that man should even desire to be delivered from his old birth, to be renewed by the Spirit, and to become pure. For had not One first obtained for us these things no one could have realized them. Nor would there be any virtue in holy baptism and the Spirit if they were not bestowed through him and for his sake. Accordingly, the point on which all now depends is that this person, by whom we, too, may be saved, must be known and apprehended. This fact he sets forth in conclusion.

⁶⁰ It is thus that he pictures his own person: He is the promised Savior come from heaven, that is, he is the true Son of God from eternity; for if he is come from heaven he must have been with God in eternity. But he is descended from heaven, not as an angel who appears and after a while disappears again, but he has taken upon himself the nature of man and, as John 1:14 says, has dwelt among us on earth. For this reason he here calls himself the Son of man, that is, actual man, having flesh and blood like we have.

⁶¹ The signification of this descent of the Son of mart is that he has cast himself down into our misery and affliction, that he has taken upon himself our sins and made himself a sacrifice to the everlasting wrath of God which we had merited by our sins. To this he alludes when he here says that he must be exalted. Now, since this man comes down from heaven, personally he must be without any sin whatsoever, innocent and of divine purity. It cannot be said of him that he was born of flesh, as we are, but of the Holy Ghost; and his flesh is not sinful flesh and blood, but is pure and holy. All this was wrought to the end that he might be able to make our sinful flesh and blood pure and holy by his purity and his holy, immaculate sacrifice.

⁶² But what do these words import: “The Son of man, who is in heaven”? How is it that he has descended from heaven and is still in heaven? Did he not first ascend in the clouds on the fortieth day after his resurrection? True, he descended into our flesh and blood and humbled himself below all men, unto death on the cross, as a man forsaken and accursed by God. However, he was not in the meantime separated from God, but he remained with God all the time and hence was always in heaven; he exists from eternity, ever beholding his Father and present with him, ruling and working together with him, co-equal in power and might. These features of his omnipotence were not in any wise apparent in his humbled state, when he divested himself of the form of God, as Paul says in Philippians 2:7, and went about in the form of a servant, enduring suffering and death, until such time as he was delivered from this state and was exalted again and sat down at the right hand of God, having now been made Lord over death and hell and all elements of his human nature. All this he has manifested by his visible ascension when he was taken up in the clouds before the eyes of his disciples, and in the same visible manner he shall return and be seen by all men.

⁶³ That is the explanation of the record that the Son of man descended and ascended and at the same time remained in heaven in divine essence and power, and in eternal communion with the Father. He does not have reference to a material change of place but to a spiritual removal from humiliation to exaltation, from his suffering and death to his resurrection and heavenly communion with the Father, in which he is not restricted by material conditions. His divinity and communion with the Father he has had from eternity and has continued in possession of them all the time, even from the moment he took upon himself the limitations of his human nature.

_{V.14, 15.} “And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up; that whosoever believeth may in him have eternal life.”

⁶⁴ Here he shows how we may also enter heaven; that is, he shows what he has done for us and how we are to receive and become partakers of his blessing. With these words he proclaims the grand work of redemption, which was decreed by God in his eternal counsel and which, therefore, had so to be accomplished out of the unutterable and fathomless love of God toward the human race, who would not that it should perish (as we have heard in the Gospel for Pentecost Monday, which follows soon after these words). Since there was not elsewhere any help or redress, any expedient for appeasing his eternal wrath against sin, any hope of redeeming men from everlasting death by the agency of any creature in heaven or earth, the only Son of God had to take our place and become a sacrifice for our sin, thereby to appease God’s wrath and make payment for us. This work now is our salvation and comfort and the power that is operative in baptism to the end that we may become new-born men and enter heaven.

⁶⁵ This is the teaching: His ascending and descending and his being in heaven pertain to himself, and do not help us. They are his prerogatives and no one can do the same. However, he says: I have all things in my power and dwell in heaven above, yet I do not wish to ascend alone, but to draw men upward with me; they could not otherwise ascend, but if they cling to me it shall be accomplished. I shall suffer myself to be crucified and shall rise. Those who believe that I have died for them, I shall draw after me, although they cannot enter heaven by their own strength. Thus he places us on his shoulders and bears us up to the place to which he ascends. Hence, our salvation is not by our strength, but by that of another. With these words all our works are rejected once more.

⁶⁶ Now, he introduces a beautiful allegory from Numbers 21:6-9, which aptly depicts Christ. When the Jews were journeying in the desert, the way being long and bread and water failing, they murmured against Moses and became very impatient. Then it was that God sent fiery serpents among them, which bit the people. In the countries toward the South there are great deserts, where no food nor drink is found, and there are also multitudes of noxious vermin. The serpents on this occasion were a particularly vicious kind, for their bite caused such fever and such an unquenchable thirst that people had to die. For this reason they are called fiery serpents, such as the Greeks called Dipsades. There may, however, be another reason for the term, for we read that some of the serpents in those countries are so fiery that when they hiss or give forth breath, there issues, as it were, sheer fire from them.

⁶⁷ On account of this cruel affliction of the Jews there was much pitiful crying and calling among the people to Moses, but he could give no advice until God took pity upon them and said to Moses: Make thee a brazen serpent, like those which are biting the people, and set it upon a standard. Every one that is bitten, when he seeth it, shall live. “And Moses,” so the story runs, “made a serpent of brass and set it upon the standard, and it came to pass that if a serpent had bitten any man, when he looked unto the serpent of brass, he lived.”

⁶⁸ Behold now, how Christ has been typified in this story. In the first place, the main point is that the Jews, when bitten by serpents, could find no aid not remedy until they were helped by looking at such a simple thing as the brazen serpent. This serpent had the appearance of a real serpent, but it was dead and without venom, yea, it was salutary. Not that the brass could help them; what made it efficient was the fact that there was affixed to it God’s order and this promise: Whoever is bitten and looks at the serpent, shall live. This word was wrapped about the serpent, and by virtue of it the serpent helped the people.

⁶⁹ Now, Christ makes application to himself and says: “As Moses lifted up the serpent, even so must the Son of man be lifted up” etc. This is the true explanation and interpretation of this allegory, or figure: We, too, have been stung or bitten by the deadly fang of the devil, which is sin. As St. Paul says, sin is a fiery, poisonous bite, or sting. If the poison enters the conscience, there is never any rest. Sin hurls against us and sets upon us death; death drives man, causing him to feel that he is in a veritable hell. And there is no help nor redress. You may do as many works as you please, you are condemned, nevertheless, until this miracle of grace arrives for you; that is, another serpent is raised up which is not poisonous nor harmful and has only the form of a serpent.

⁷⁰ But why does Christ not choose a different symbol? Why that of the serpent by which men had been bitten? Surely, he might have chosen some other figure. The reason is stated by St. Paul in Romans 8:3: De peccato damnavit peccatum. For sin he condemned sin. He has driven out death by death: he has overcome the Law by the Law. How has he done this? Christ was made a sinner upon the cross, bearing the title of an arch fiend in the midst of knaves. He suffered the judgment and punishment which a sinner must suffer. He was innocent, he never committed any sin; yet, the name of a sinner and the guilt and punishment verily settled upon him, and thus he has abolished sin by taking upon himself the sin which was not his, and by suffering himself to be judged and condemned as a malefactor.

⁷¹ Now, although he is indeed innocent, nevertheless he is like unto a sinner, and there is in him a salutary sin, by which he means to save us, who are truly sinners, from the deadly poison. He has condemned sin upon the cross; for sin wronged him when it condemned him and inflicted death upon him. For this reason he now obtains authority over the sin of the whole world and rightly and justly condemns sin, because it tried to condemn him. Accordingly, he now pronounces to all who believe, this verdict of justice in place of their sin: Sin shall not harm. you; for it is become amenable to me and owes me penitence. Therefore it shall either be no sin, or else a sin that has been sentenced.

⁷² Now, the conclusion which Christ draws is expressed thus: “That whosoever believeth in him shall not perish, but have eternal life.” That is saying as much as was said in regard to the serpent: “Whoever looks unto it shall live.” To look unto Christ crucified is to believe on him. By that act sin is canceled and cannot hurt us; or, if it does hurt us, it shall cause no harm. Accordingly, all depends on looking unto Jesus and not on any work. However, while on the former occasion looking was a physical action, looking in this instance is performed spiritually, in the heart, by believing that Christ by his innocence has destroyed sin.

⁷³ Now, Christ might have died upon the cross a thousand times and we would have been helped just as little as the Israelites would have been helped by raising a thousand serpents of their own accord, if this word of promise had not been issued, namely, as is written: “Whosoever believeth on him shall not perish” etc. This word appropriates and applies to us these blessings and makes us certain that we shall reach heaven; that is, certain that for the sake of this exalted and crucified Christ we shall obtain the grace of God and victory over the power of sin, death and hell, and shall receive eternal life, if we believe on him and are thus borne upward clinging to him.

⁷⁴ Behold, this is the allegory which faithfully depicts to us the misery and need of our entire human nature, and the office of redemption of Christ our Lord, and the manner of obtaining these blessings we have been discussing. It shows how all men were mortally wounded by the fiery, hellish poison of the devil, and no remedy nor aid could have been procured for them if the Son of God had not been given and had not appeared for this purpose, that he might destroy the works of the devil, as 1 John 3:8 states. And this he did, not by a display of the great power, force and might of his divine majesty, but in the greatest weakness and infirmity, by his suffering and dying, when he hung upon the cross, an accursed, noxious worm. But there is a salutary death in the form of this dead serpent; it brings to all who, by their sins, have been poisoned and tainted unto eternal death, a healing balm by means of which they recover and are saved forever.

⁷⁵ It is very strange to say and to believe that this salvation is achieved utterly without human co-operation. Yon poor Israelites who had to lie among the fiery serpents were not helped at all, though they tried every remedy that they could secure; they only grew worse the more they labored and the longer they strove to defend themselves against the serpents. And at last, when they had despaired of all help and there was no more comfort and hope, no other plan is proposed to them than this, that they must have raised among them just such a serpent, made of brass — a sight that might have terrified and awed them still more! — and must lift their eyes unto this serpent. And yet, it came to pass that whoever obeyed this word of God recovered forthwith and remained unharmed thereafter.

⁷⁶ So, in this instance, whoever desires to obtain unfailing aid and salvation against sin and eternal death must hear and follow this strange counsel of God, letting go of every other comfort and endeavor, and must fix his heart upon this Christ alone, who has borne our sins and death in his own body. For it is settled that for our salvation no other name under heaven shall avail except that of Christ crucified. Acts 4:12.

⁷⁷ Thus, Christ has delivered the entire discourse concerning the new birth, or the righteousness of man in the sight of God, going through all the parts which must needs be taught in this connection, namely, whence and by what means it is effected and how it is obtained. He has instructed us concerning the Word, baptism and the Spirit who works through these means; concerning the merit and sacrifice of Christ, for whose sake the grace of God and eternal life are given us; and concerning faith, by which we appropriate these blessings. Accordingly, you must now so retain the thread of this entire discourse that the end shall agree with the beginning. When you are asked: How does the new birth take place, in which the Spirit through the water and the Word makes a person a child of God? you must answer: In the way that Christ has here stated — it takes place when, over and against the terror on account of your sin, you grasp this comfort, the belief that Christ, the Son of God, is come from heaven for your sake and has been raised upon the cross for you, in order that you should not perish but have eternal life. This faith is the chest, or shrine, which holds the treasure of the forgiveness of sins and the heritage of eternal life, and man is saved by it; as Christ says, “Thy faith hath made thee whole” etc.