Mat 28:19 | Luther | STEP | [[Luther published three sermons for Mark 16:14-20. One can be found in the electronic version in verses 14-15 (or Mt 28:16); the second in verses 16-17 (or Mt 28:17), and the last in verses 18 (or Mt 28:18) (Parts 1,2), 19 (or Mt 28:19) (Part 3a), and 20 (or Mt 28:20) (Part 3b).]] 16 Now this is the commission: V.15. “Go ye and preach the Gospel to the whole creation.” Christ looks far into the future. He does not want his message hidden in a corner. He does not wish them to have any fear concerning it, neither to go about it secretly nor deceitfully. He wants it proclaimed so publicly that even the sun in the heavens, yea forests and stones might hear it if they had ears. And so it has been proclaimed, though the world has opposed it for so many centuries. It has steadily advanced. There never has been in the world a like force and power; nothing of equal sway and authority. This message, then, must be of divine power. It pertains not to insignificant, vain, or sinful things of the world, such as robbing, stealing, lying, deceiving, murdering, violence, oppression and tyranny, but to pure, heavenly and divine things. Thus it cannot be of human origin but is God's own message. Both word and work, then, harmonize and openly testify to Christ's authority before all creatures under heaven, on land and sea. 17 Christ thus sends forth, not a decree to stir up rebellion in the world, or to overthrow the legal power of kings, princes or other temporal authority, but he simply puts his word and command into the mouths of the disciples that they may carry into effect his own power by their speech and ministry. They shall speak not of worldly institutions, worldly authority or earthly riches, nor of the glory of the Jewish people, their laws, religious rites and priesthood--though it was the expectation of all Jews that these should be world-honored--but the import of the message shall be to teach nobler things, namely how we may be reconciled to God, how to be redeemed from sin, death and all evil, and be saved; how to obtain everlasting righteousness, life and glory. 18 This, indeed, was a new message, of which the world knew nothing. It differs greatly from all other preaching and teaching. Yes, heaven raises it above all that can be taught on earth. All other teaching must give way to it, for it alone ministers the power to be saved. When Christ says, V.15. “Go ye into all the world and preach the Gospel to the whole creation,” he desires none to be excluded; but he shows that the whole world knows naught of his doctrine: In spite of all its wisdom, it is blind concerning these things, no matter how learned and holy it pretends to be. His own people, the Jews, though they have not the light and knowledge of salvation to which the prophet Zecharias refers in bis Benediction, : “To give knowledge of salvation unto his people in the remission of sins.” If the Jews had known this before, or could have discovered it for themselves, it would not have been necessary to preach it to them. Christ would not have had to descend from heaven and send forth his servants into the whole world with the message. 19 All the world is here sent to school, to hear and learn of Christ's kingdom and confess that it did not know anything about it. Men may know well how to build, how to care for their property, to rule, to be outwardly pious, and how to lead a decent, honest life, and they may be able to teach others what they know; but of things pertaining to God's kingdom, and how to escape sin and death, they know nothing. Christ sets aside all teachings, even that of Moses, and of the ten commandments. The order is given to the disciples to go forth and tell all men what they do not know--that all must hear and accept, by God's command, this message, if they would be saved. 20 The meaning of this message Christ plainly shows. In the first place, he gives it a worthy name, calling it Gospel-preaching. No doubt be gives it this peculiar new name for a special reason, to distinguish it from all other teaching and preaching. It is something different from the Law of Moses and the teachings of men. A new name would impress itself upon the minds of the disciples. For the word “Gospel” means a new message--a good message bearing joyful tidings, proclaiming something, that one gladly and eagerly hears. Not a law or a commandment, forcing or demanding from us and threatening punishment and condemnation if we do not obey it. Such a message none like to hear. Even if we, to our utmost ability, both teach and obey the law, yet no consolation and joy will result from it; because we can never so perfectly comply with its demands that it will cease to smite and accuse us. Therefore, if we were to be rescued, God had to send us, through his Son, a different message than the Law from which to derive consolation and peace. 21 As to what the Gospel is, and the difference between the Law and the Gospel, enough has already been said. However, we here observe how Christ himself gives the definition, and shows what the Gospel teaches, saying: V.16. “He that believeth and is baptized shall be saved; but he that disbelieveth shall be condemned.” 22 This indeed is a kind, friendly and consoling message, and is rightly called a Gospel; here, in one word, you hear salvus erit, i. e., he shall be saved--the gates of heaven opened, hell closed, the Law and judgment set aside, sin and death destroyed, and life and salvation granted to all the world if they only believe the message. Oh, if one could thoroughly learn these words: Believe and be saved! They are spelled in few letters yet they are a sermon of such power that the world cannot grasp the glorious grace and unspeakable treasure given us through this message. And all this without any merit on our part since we have done absolutely nothing to earn it, we have not known anything about it. If the world had really believed it, they would, I am convinced, out of pure love have overwhelmed the preachers of the Gospel, particularly the apostles, and come in great multitudes and joyfully kissed their feet and borne them on their hands, praising and thanking God for their having lived to hear a Christian Gospel preacher. 23 The Gospel is faithfully taught and practiced in our day, yet it will continue to be necessary, as here, for Christ to upbraid his disciples with their unbelief and hardness of heart. Unbelief is still too strong in us, and our hearts are too narrow and too weak to grasp these wonderful words. We are controlled too much by our own desires and feelings when sin troubles us and God's wrath startles and terrifies us, though we desire to be saved. We seek and strive to discover how we may save ourselves by our own works; we try to find within ourselves that, by which we may justify ourselves before God. 24 We must, therefore, constantly learn, preach and exhort about this message of salvation, though it cannot at once enter the hearts of men--that is impossible. But day after day, year after year, the Gospel may the more and more be grasped, to the limit of our comprehension here on earth. The promise is dependent upon the condition. We cannot separate these two things; they must remain together just as Christ joins them and says: “He that believeth shall be saved.” As to one part, namely, shall be saved, there is indeed nothing wanting, nor is it uncertain; this is surely a promise in the Word, which is God's unchangeable truth. But as to the other part, our believing, there is indeed much lacking. We do not firmly believe; we do not accept and adhere to God's word of promise. As I have said, the grace and the spiritual treasures offered are so great that the human heart is astonished and overwhelmed when it realizes that the high and eternal majesty opens the gates of heaven so wide, and that he causes his grace and mercy to shine over all the sins and misery of the whole world, and that this great store of grace and spiritual riches is given us through the Word alone. 25 However, this passage stands here and declares both what the Gospel is,--a message concerning faith in Christ, and what power it has, namely to save him that believeth. The Jews have waited until this day for the coming of their Messiah to restore the city of Jerusalem and its temple, and so exalt the Law of Moses that it may be accepted by all the world. But what happens? At the very place and at the very time when their temple services are most glorious, and their best, noblest and wisest men most strenuously observe the Law, the Son of God himself pronounces judgment upon them, commanding his disciples to go and preach throughout all Jewry and all the world that not the temple service nor the Levitical priesthood, not circumcision nor the Law and its observance, which God indeed had given them, will save, but he that believeth shall be saved, be he Jew or gentile. There is no distinction ( ), nor one possessing any special privileges. This Gospel shall be preached to the whole creation. 26 This, surely, was tearing a dreadful hole in the Jewish expectations and ideas--proclaiming himself as alone having authority and that to him all must submit--for neither Moses nor any of the prophets would have dared to do so. They all had to be circumcised and to observe the Law under penalty of loss of body and soul. And now this man Jesus with full authority interferes, and even indifferently sets aside the Law, as though he would know nothing about it. He commands, in few simple words, his disciples thus: You shall not tell the world, in whatever part of it you may be, that the people must go to Jerusalem, or must keep the Law of Moses etc., but you shall tell them all that if they would be saved, which everybody desires (especially the Jews at that time), then they must believe this message of mine, and thereupon be baptized etc. Commence this kind of preaching among my people who desire to be saved by their Law and its temple service, and go forth through the entire Roman empire, and to all the corners of the world. Those that trust in their idols, reprove and condemn, one and all, and tell them that this is the command that I, the Lord of heaven and earth, give them, that they shall believe in me. This is my message; it shall go through all the world unhindered and unmolested. No matter if the Jews disbelieve and are offended by it, and put you under the ban, consigning you to the devil, and fret not if the heathen endeavor to suppress it by force. 27 This is also a consoling message to us, because we, too, are included in these words of Christ when he says: V.15. Go into all the world, and preach the Gospel to the whole creation. Herein are inclosed all who hear this message, wherever they may live, be they few or many. “All the world” does not mean one or two parts of it, but everywhere within it wherever people may dwell. Therefore, the Gospel had to be proclaimed according to the command, as it is yet being proclaimed today. Although it is not steadily triumphant in every place, yet it is destined to reach to the ends of the earth and to resound in all places and corners of the world. As it is a general command to preach the Gospel everywhere, to all men, so it is also a general injunction and the Lord's command that all shall believe this message. 28 It was essential for Christ, in his command, to emphasize “all the world.” The Jews, who wanted thus to silence the rest of mankind, boasted that they alone were God's people, to whom the fathers and the prophets were given, and that Christ was promised to come from their seed. This boasting Christ had to kill, otherwise they would have overcome us gentiles and compelled us to become Jews and accept circumcision. Directly opposed to their claim is the fact that Christ commanded that the Gospel be preached to all creatures. Christ says, He that believes, belongs to God's people and is saved, be he Jew or gentile, Greek or barbarian, priest or layman, male or female etc. True, God did not give any other nation than his chosen people, the Jews, those special honors and blessings that were theirs in their God-given and mighty leaders and in the miracles he wrought for them, and in the fact that to them first were given the divine promises and the Scriptures. 29 But now we are made one people in the sight of God. None have any preference or privilege to boast of. Christ would have none despised nor rejected. The injunction reads, To all creatures, the disciples shall preach and proclaim it. The greatest, the most powerful, the noblest born, the most learned and the holiest person is not a whit better than the humblest, simplest, most despised on earth. All are brought into one company and fellowship. No one is preferred above another. No partiality is shown. No one is pictured or separated to special honor or advantage; but everything hinges entirely on “He that believeth.” It matters not what people, nation or rank or what station in the world they may occupy. There must, of course, be a difference in the physical life of the various inhabitants of the earth, as the creatures are and are called each according to its nature and each is different from the other; sun from moon, man from woman, master from servant. 30 Therefore, as in the world every country and people have their own special laws, rights and customs, so, like in outward temporal appointments, there must also be a difference in the preaching. Every station and office must be responsible and taught in its appointed sphere. But though duty be beautifully and faithfully performed, all Jews perfect in temple service, all temporal government faultlessly administered, all discipline and obedience observed and rendered in the matter of laws and customs--yet all of this is not sufficient to insure salvation to the doer. In this kingdom of Christ all humanity is brought to the same place--all are made into one bread (kuchen)--all must meet the one condition. Not this or that person, who lives in a certain manner, and is doing a certain thing, shall be saved, but: “He that believeth shall be saved.” Here you have it all. No matter if you are Jew or gentile, master or servant, virgin or husband, monk or layman, if you believe, says Christ, then you are in my kingdom, saved and redeemed from sin and death. 31 By this message, Christ's kingdom is clearly distinguished from all other kingdoms of the world. In earthly kingdoms, he who obeys the laws and precepts, does not rob, steal and kill, shall not be punished, but shall be commended, honored and protected as an obedient citizen of the kingdom. It will not do to say: He that believes shall have honor and riches in this temporal kingdom. Such honor and riches would mean temporal, visible requisition. He who is pious and good in the eyes of the world and leads a perfect life, is not, bemuse of that, in the kingdom of God. Something higher and better is necessary. He must believe in Christ, who ascended into heaven and sitteth at the right hand of God. A temporal kingdom knows nothing of the spiritual matters of faith. It does not deal in nor control these things. And yet the blind world dares to attempt that which it is not able to understand nor rightly to judge. 32 On the other hand, Christ's kingdom has nothing to do with the kingdoms of men. He permits them to continue in their own observances. Christ commands that the disciples should preach the Gospel to all creatures. The creatures existed before the Gospel came to them. Governments are instituted, and laws formed, by men, through God-given reason and wisdom. St. Peter calls them human ordinances in . They are also called ordinances of God in . In such things, Christ would establish no change; he permits them to remain as they are, in fact and in name. But instructs the world concerning his own eternal kingdom; how it is possible for one to be freed from sin and eternal death, how all, without difference, shall be subject unto him, and acknowledge him, through faith, as their Lord. 33 We must examine and rightly understand the words, “He that believeth,” in order not to pervert or mar them by additions and glosses. With such the papists becloud and nullify this sublime and powerful passage, attaching to it their sermons, and, saying that here must be understood “good works” with the word “faith,” so that it must read: He that believeth, and also does good works, shall be saved. These are the highly learned masters that take Christ to school, correct his language and teach him how to speak, babbling in their blindness whatever they please, though they know not what and whereof they speak concerning these sublime things. But we shall do Christ the honor to keep his Word pure und undefiled. He well knew how to express these things and what he would have the disciples speak when he commanded them to preach his message to all the world. 34 Christ intentionally made the statement thus plain: V.16. “He that believeth, and is baptized” etc., in order to set right the delusions and pretensions of the Jews and of all the world regarding salvation by man's own works. On faith and baptism, not on our own but on his works, he bases all. In opposition, the Jews, and the world in general, wish to consider their own pride and glory. They boast of their own holiness, unwilling to be censured and condemned in respect of it. The Jews, because they observe circumcision, the Law and many temple services, these, in their own estimation, sufficient to secure them salvation, will, therefore, not consent that the heathen, who observe none of these, should be considered their equals, be called God's people and be saved, until they also conform to these practices and become Jews. Just so the false apostles, and many of those who became Christians, with great pretense fought over these things and argued against the teachings of the apostles. 35 What have the heathen, who had not the Word of God nor the true knowledge of him, ever done of themselves, yet they would either hear nor accept the Gospel for the very reason that they did not wish to forsake their idolatry. They claimed that they also served the true God with their offerings and religious rites. They would not listen to condemnation of these things. 36 All who depend on good works, and teach the people salvation through the same, are alike in error. They cannot endure disregard of their works in the matter of salvation. They cannot endorse such a doctrine as Christ here states to be true: “He that believeth shall be saved” etc. Although they receive the Gospel and wish to be Christians, as do our papists, they will not accept this doctrine in its purity but must defile the same with their additions and glosses, claiming that it must be understood thus: He that believes, and does also good works, shall be saved. Their interpretation means that one obtains salvation, not by faith alone, but also by good works. just so the false apostles and disciples from among the Jews also made additions to this doctrine, pretending that not faith alone secures salvation, but the law of Moses must be kept also. They said: “Except ye be circumcised after the custom of Moses, ye cannot be saved.” . Thus they confused the true disciples and Christians, and the apostles at Jerusalem had to reject this statement publicly. 37 But you may say: Indeed, you yourself teach that a Christian must do good works; God himself commanded to do them, enjoining the keeping of the Law, and Christ also says: “If thou wouldest enter into life, keep the commandments,” . Now, faith alone does not justify and save. This message must be understood as not excluding good works; but Christ here, in addition and beyond good works, also demands faith, which the Jews and heathen did not exercise. Our papists also hold that good works are not sufficient unto salvation for those who have no faith, but that faith and good works must go together. Nor do they mean by “works” the observance of the law of Moses, of circumcision and the Jewish temple service, which are now obsolete; but they mean the works demanded by the ten commandments, which teach the obedience all men owe to God. And in order to prove that these words must be thus understood, the papists refer to : “Go ye therefore, and make disciples of all the nations, baptizing them,” etc. and “teaching them to observe all things whatsoever I commanded you.” These last words, they say, also belong to the command Christ here gave to the disciples; therefore, this text must be interpreted to mean that it demands not faith alone, but also good works. 38 We answer: All this, as I have said before, is mere babbling, false and perverted comment of blind sophists who understand nothing of this text and of the glorious doctrine of the Gospel, They know not what they say, concerning either faith or good works, nor do they know how properly to distinguish between the two. We also confess, and have always, better and more forcibly than the papists, taught that good works must be done; that they must follow faith, and that faith is dead if good works be absent. Therefore, this doctrine of faith does not denounce good works; it does not teach that they should not be performed. Nor is it the question here, whether or no good works are requisite. But faith and good works differ, and it must be taught with discrimination what is the value of each for and by itself. Each must be considered in its proper relations that we may understand both what faith accomplishes and receives, and why good works are necessary. This distinction is everywhere taught in the Gospel and was preached by the apostles. It is, therefore, but blindness, if not intentional malice, that these papal sophists, without here making any distinction, in a swine-like manner misconstrue and pervert these passages so that neither of them can be clearly understood. 39 We, therefore, insist that these two passages--this one and that written in Matthew--be properly interpreted in the light of their actual wording and arrangement. In our teachings it is right that we instruct men to observe all that Christ commanded. But we cannot disregard that which Christ here says concerning faith. We must always observe the place and order which Christ gives his words. Now, we find in this text, , that Christ first commands the eleven to go and make disciples of all nations, and to baptize them into the name of the Father, Son and Holy Spirit. That is, they are to preach to them the teaching of the Gospel, how they must be saved--which, as yet, neither the Jews nor the heathen knew--and in this knowledge to baptize them, making the people disciples or Christians. These are the first essentials and thereto the words agree: “He that believeth and is baptized” etc. Then comes the other part, which must follow the teachings of the Gospel, namely, what those who believe and are baptized shall do. These, Christ says, ye shall teach to observe all things that I commanded you, so, that all things shall be according to my Word, and not according to the Jewish law and ceremonies, or any man-made laws pertaining to self-chosen works or religious services. 40 Therefore these two, faith and good works, must not be confused. They must be clearly distinguished from each other. Faith and baptism, as the chief part and foundation of our salvation, must stand first. The other part follows. Both must be taught, but each in its proper relation. As I have often stated, and as is also clearly self-evident, there is a vast differrence between the efficacy of our own works and of that which Christ has accomplished for us. In our teaching, the latter must be exalted and made infinitely superior to the former. Now, in these words of Christ: “Teach all nations and baptize them” etc.; and “He that believeth and is baptized”--it is evident that he holds before us not our unworthy works and the demands of the Law, but his own merits and his gift; these we can accept in no other way than by faith. These are the treasures by which we are saved, which were neither earned nor procured by us, but were graciously presented to us by him. For we may never dare to boast that we merit the gift of Christ in whom we believe, or that the baptism which we receive in his name is of our own doing or has been instituted by any human being. 41 To prove my statements, consider this: Christ says plainly and clearly; V.16. “He that believeth and is baptized shall be saved;” as though he would say: If you would know how you can be saved, then this shall be considered the chief and essential condition--to believe and be baptized. The question is not whether or no we must do good works. There is no dispute about that. But there is something more important. The point is not what we are doing ourselves, but where shall we seek with the certainty we shall find that by which we can be saved from sin and death, and can obtain life and salvation? Here Christ clearly explains what shall be the chief doctrine of the Gospel. He bases it entirely on faith and baptism, concluding that we shall be saved for the sole reason that we have Christ by faith and baptism. 42 Believing means: To hold to be true, and with all the heart to depend on, that which the Gospel and all the articles of faith say about Christ; that he has been sent to us by God the Father, that he suffered, died and rose again and ascended into heaven for the sole reason that we may obtain from God the Father forgiveness of sin and life eternal in his name. That our faith may grasp and hold this the more firmly, he gives us holy baptism, by this visible sign to prove that God the Father will accept us and unfailingly give us that which is offered to us in the Gospel. 43 Now, if I am to believe this, then I must not adulterate my faith with belief in my own works. I must not depend upon my own merits, daring to offer them to God, as do the monks and self-righteous Jews. There are two doctrines that will not agree and can never hold combined, namely, the belief that we, for Christ's sake and without our merits, obtain God's grace; and the belief that we obtain God's grace by our own works. For if we could obtain this grace by our own merits, then we should not need Christ in addition. Such confusion and detestable patchwork of the sophists cannot be tolerated--the claiming that Christ, indeed, atoned for original sins and for sins done aforetime and that he opens the door of heaven, but that we ourselves, by our own good works, must now also atone for sins and merit grace in order to fully obtain salvation. This is to rob Christ of his honor; yea, to set him, his death, resurrection and ascension aside, as if his merit were not sufficient for us, and as if his sufferings and blood are not able to atone for sins. But St. John says he is the only propitiation for our sins, and not for ours only, but for the sins of the whole world. , 44 And that the passage we are considering and similar ones must be thus understood, St. Paul teaches in his epistles, especially in that to the Romans, where he proves that we are freely justified by his grace through the redemption that is in Christ Jesus, whom God set forth to be a propitiation, through faith in his blood . Here he plainly mentions the word gratis, i. e., freely, without our merits, and not for the sake of our works. Thus, we may have a sure consolation, and not doubt God's grace and salvation though we are truly unworthy and still have remnants of sin in us. If the people be taught thus: If you desire forgiveness of sins and a merciful God, you must do enough good works and possess sufficient merits to overcome and remove your sins--then faith is already nullified. Christ is then of no efficacy, conscience is robbed of all consolation, and man is driven to despair, because he seeks help by and in himself and dares to attempt to accomplish himself that for which Christ was sent and which only he could do for us. Christ came to fulfil the Law, and to earn for us, by his obedience, grace and life eternal. 45 So, our passage on faith, and others like it, must be understood in this light; not perverted and marred by misleading comments and additions, for the purpose of belittling faith and contradicting Christ's meaning. Such error will surely result if the teaching of good works is confused with that of faith; if distinction is not made between the chief doctrine of Christ's Gospel, appropriation by faith alone, and the teaching of the Law concerning good works. As I said above, these two doctrines cannot stand side by side; they are directly contradictory. To believe that for Christ's sake alone grace and eternal life are granted, and yet at the same time to seek and claim to obtain them by our own merits, is absurd. 46 I repeat, Christ would, with these words, condemn the pretensions of the Jews and of all the world, their boasting of their law and works, and would declare that no one will be saved by works, but alone by faith in the Lord. It is written that Christ alone has conquered sin and death, and is now sitting at the right hand of God, etc. 47 From all this explanation you are now enabled to clearly distinguish between these two passages from Matthew and Mark--which the papists, by reason of their ignorance, confound with each other--so that both are vindicated. By the text: “He that believeth and is baptized” etc., our own works and doings, in so far as they are considered as a merit, are not considered with faith but are excluded when we speak of man's justification and salvation before God. Not that good works have no place in a believer's creed, but he must be conscious that by his own worthiness he cannot be saved, that his own works and deeds do not merit for him grace and life eternal; that this has been merited for him through Christ alone, granted him for Christ's sake, and must be apprehended by faith. Then this text, “He that believeth and is baptized shall be saved,” is rightly understood. 48 When one understands and believes this text, then the teaching of the other text should follow, namely, that we should also do good works. Yet good works must accompany faith and depend upon faith, which always clings to Christ and pleads before God that he will graciously and for Christ's sake accept and be pleased with the supplicant's life and works, and not impute to him that which might be imperfect and sinful in him. Hereupon follows properly the text, : “Teaching them to observe all things whatsoever I commanded you.” Fail not to observe the first and essential condition; for if faith is absent, all our good works and upright life count for naught before God. Indeed, it is not possible to do truly good works without faith. Christ says in : “For apart from me ye can do nothing” etc. 49 Observe, by making this distinction you can rightly understand this passage. Learn how to apply it and to derive from it consolation in the struggle with a conscience, terrified by sin and death. Only in the experience of such agony can one know the power of faith. This truth is apparent even among the papists and all sectarians, for they also preach these words, although in a superficial and indifferent manner as if they were of no importance. They thus show, by their besmirching additions, that they understand nothing about the subject. Alas, exclaim the papists, that you preach nothing but faith, notwithstanding we are neither unbelievers nor Turks. Well, my good man, if it is so easy, then try it once and see how you will fare in the hour when death overtakes you, or when Satan terrifies and disheartens you, and when your reason and all your senses feel nothing but God's wrath and the anguish of hell. 50 If you are a Christian, as you claim, then you must, indeed, believe and never doubt the statement that Christ died for you, and through his resurrection and ascension conquered for you sin, death and hell; yes, destroyed and swallowed them up. Why is it, then, that you still fear death, flee from God and dread his judgment? This surely is an unmistakable sign that you lack faith, inasmuch as he that has faith cannot be troubled nor terrified by death or hell. Where faith is, there it strengthens and delivers the heart from fear, so that we can cheerfully say: What do I care for sin, death and the terrors of Satan, for I have a Lord and Saviour who sits in heaven at the right hand of God the Father, and rules over all in heaven and upon earth, and who gives me his righteousness and life? Can you thoroughly learn the art to do this? Then I will say, you are a doctor of all the doctors. However, you will certainly experience, like all others, even the greatest saints, that you are woefully deficient when it comes to a real test and trial. 51 The reason the world cares naught about the preaching of faith is that it lives in false security and in carelessness, having neither knowledge nor experience of the terrors of sin and a troubled conscience. But when death and its horrors overtake it, then it knows of no help and plunges suddenly into, despair. Then it will, indeed, having waited too long, realize what it is to have faith, of which it hitherto knew nothing. It will learn that faith is not a dead letter, not mere words of the tongue, a vague idea or a mere imagination, which the papists call faith, but a fearless and strong courage that, with all boldness of heart, relies on Christ, in defiance of sin, death and hell. 52 In such times, even the best of holy men deplore their weakness, and must confess that their faith is still insufficient, because they are sad and troubled by fear and anguish. As to these words, “He that believeth shall be saved” etc., there is, indeed, no doubt whatever that by them hell is closed, heaven opened, and eternal life and joy granted. But here the chief thing is lacking, namely, that you are not yet the person qui credit, i. e., who believes, or that you are still weak in faith. However, though you are not strong, if you only cling to Christ you will obtain the consolation, power and strength that overcomes all terror of death and hell, which all human power, works and merit cannot accomplish. 53 Here your conscience, burdened by the demands of the Law, will say: You still have sin, and have not kept God's commandments, which under threat of eternal condemnation, you are bound to keep. Answer: All this I know, alas, only too well, and you must not speak to me of it. Wait with your demands of the Law as to what I must do, till I first possess this chief part of my salvation, namely, Christ and his righteousness, Christ who conquers sin and death for me. This, alone, I want to hear now, and it shall transcend the other in importance as much as the heavens are higher than the earth. For at present the question is not, how I must live and what I must do, but how I may overcome sin and death, or, as Christ here says, be saved. But, after having attained all this, and being, in spite of all that is called sin, death, hell, God's wrath, Law and works, in Christ justified and saved, and made heir of life eternal, then I want to know also how I must live here on the earth. Then you may come and teach and admonish me, like a faithful schoolmaster, as much as you tan, but never going further with your Moses than is right and necessary; not teaching me that thereby I can be saved, or can conquer sin and death. 54 Now, this is the message that Christ commands to be preached to all creatures. But that we may know that in his kingdom he would have this message supreme, so that we should never doubt it, nor expect something else, but should altogether depend upon it and know that it shall stand as an irrevocable declaration of this Lord of all creation, Christ repeats the message once more, making it still stronger in the negative form, saying: V.16. “But he that disbelieveth shall be condemned.” 55 Here you have the final judgment against the boasting pride and self-praise of the Jews and of all the world. As the first part of the text with one word opens heaven, closes hell and sets aside Moses and the threats of the Law for those who believe, so Christ here with one word, closes heaven, leaves open the jaws of hell, permits death to reign and Moses to be an intolerable tyrant for all that disbelieve. For this there is and shall be no help, though you, like the Jews, torment yourself to death in keeping the Law, even torturing and burdening yourselves, saying: Did I not do many good works and even suffer much? Alas, here you have the decision: “He that disbelieveth shall be condemned.” 56 Even though man accomplishes all that he possibly can, yet without Christ, everything has already been concluded under sin and God's wrath; as we heard in the Gospel of St. John, that the Holy Spirit will convict the world in respect of sin, because they believe not etc. . Here, in the text we are considering, the judgment of condemnation is already pronounced on the world, together with all its righteousness of the Law and religious service. No one on earth can escape this judgment, nor be rescued from condemnation, except by hearing and believing this message, which says that those who believe in this Lord and Saviour shall not be condemned because of their sins, but shall, because of him, have forgiveness of sins and life eternal. Christ says, in , that “God so loved the world that he gave his only begotten son, that whosoever believeth on him should not perish” etc. “For God sent not the Son into the world to judge the world; but that the world should be saved through him.” . Therefore, “He that believeth on him is not judged,” but “he that believeth not,” says he, “hath been judged already.” This judgment of condemnation remains upon him because of his disbelieving, imputing all sins to him, which cannot be forgiven. Thus he increases his sin and makes his condemnation the stronger; in addition to all other sins, he also despises Christ by not believing in him. B. The Signs Christ Appointed To Accompany This Preaching. 57 When Christ adds baptism to the first part, “He that believeth,” he has in view the established rite among the Christian people. We read in , where he puts both parts together, “Make disciples of all the nations, baptizing them” etc. He thus shows, first, that faith, which the Gospel preaches, must not remain concealed; it is not sufficient for each one to go his own way and believe for himself, after he has heard this Gospel message, deeming it not necessary to confess his faith before others. On the contrary, in order that it may become evident, not only where this Gospel is preached, but also where it is accepted and believed, that is, where the church and kingdom of Christ may be in this world, Christ wants to unite and hold us together by virtue of this divine sign, baptism. If Christians were without such an ordinance, if they had no common bond in the way of seal or sign, the organization would neither be expanded nor preserved. Christ wishes to bind us together by a divine communion, to further the spread of the Gospel; that others through our confession, may be brought into the fold. Therefore, baptism is a public testimony to the Gospel teaching, and to our faith, by which the world may know where and within whom the Lord rules. 58 In the second place, Christ has especially ordained this sign to the end that, through the office of the Word and of baptism, we may be conscious of God's work and mighty power in his church; that the Christian, in accepting baptism, might know that, Christ himself being witness, he is accepted by God the Father, Son and Holy Spirit. That is what it means to be baptized into the name of the Father, Son and Holy Ghost, in obedience to Christ's command. Thus, baptism is a sign and seal, in addition to the Word or promise, that we have been called and brought into the kingdom of Christ, have become God's children and heirs of eternal life, if, by faith we cling to Christ. This we have often taught elsewhere with reference to baptism. 59 It is, indeed, wisely ordained by Christ, that in his kingdom, which shall expand into all the world and among all nations, he instituted not many ceremonies, as was the custom among the Jews, nor a diversity of forms among the various countries and nations, peoples and languages; but he ordained only the simplest and most ordinary sign; it is everywhere observed in the same way--just as the preaching of the Gospel is alike in all places, making all, adults and children, rich and poor, great and humble, one and all, in the world, equal before God. Hence, if a Christian from the uttermost parts of the world should come to us and observe our forms, he would have to say, They are the very same Word and sign that I have learned and received. 60 Among the various inhabitants that people our earth, each individual and each nation has its own characteristics. But Christians everywhere may be distinguished by their one doctrine, one language, one sign, even as they have one faith and one confession. Indeed, the kingdom of Christ everywhere is a kingdom of love, unity and peace. But it would be impossible for it to always withstand, steadfastly and in unity, the devils and their wiles, if Christ, by his divine power, did not preserve and protect it. However, we see that although Satan causes many sects and factions to rise up, soon they war among themselves and disappear again. What countless cliques and fanatical tyrants Satan has produced to oppose the Gospel during these fifteen hundred years, endeavoring to rend and destroy the kingdom of Christ! And yet there remains to this day one and the same Gospel message, one faith, one baptism and all; even the world, if not wilfully blind and hardened, might see and feel the strength and power of this Lord. 61 Christ deems it sufficient to say, in the first part of our text: V.16. “He that believeth and is baptized,” and in the other part: “But he that disbelieveth” etc., not further mentioning baptism. The reason, of course, is that the first part sufficiently enjoins the ordinance and that baptism is commanded elsewhere, namely, in : “Make disciples of all the nations, baptizing them into the name of the Father” etc. Hence, we have no authority in these for omitting baptism; no reason to hold that because one has faith he needs no baptism. If one becomes a Christian and truly believes, he will surely also gladly accept this sign. He will wish to have this divine testimony and confirmation of his salvation, for strength and consolation throughout life, and also to confess his faith publicly before the world. St. Paul makes plain the Christian's duty when he says: “With the heart man believeth unto righteousness; and with the mouth confession is made unto salvation.” . True, it is possible that one may believe though he is not baptized; and Again, that some may receive baptism though they do not believe. 62 This text, however, must be understood as commanding and confirming baptism: no one shall despise the ordinance but, as has been said, it is the duty of all to accept it. Yet the lines must not be drawn so closely that one should be condemned and lost for the failure to receive baptism if he could not obtain it.

Matthew 28:19

[[Luther published three sermons for Mark 16:14-20. One can be found in the electronic version in verses 14-15 (or Mt 28:16); the second in verses 16-17 (or Mt 28:17), and the last in verses 18 (or Mt 28:18) (Parts 1,2), 19 (or Mt 28:19) (Part 3a), and 20 (or Mt 28:20) (Part 3b).]]

III. THE PREACHING OF THE GOSPEL ENJOINED IN THIS COMMISSION.

A. The Preaching of the Gospel in Itself.

¹⁶ Now this is the commission: _V.15. “Go ye and preach the Gospel to the whole creation.” Christ looks far into the future. He does not want his message hidden in a corner. He does not wish them to have any fear concerning it, neither to go about it secretly nor deceitfully. He wants it proclaimed so publicly that even the sun in the heavens, yea forests and stones might hear it if they had ears. And so it has been proclaimed, though the world has opposed it for so many centuries. It has steadily advanced. There never has been in the world a like force and power; nothing of equal sway and authority. This message, then, must be of divine power. It pertains not to insignificant, vain, or sinful things of the world, such as robbing, stealing, lying, deceiving, murdering, violence, oppression and tyranny, but to pure, heavenly and divine things. Thus it cannot be of human origin but is God's own message. Both word and work, then, harmonize and openly testify to Christ's authority before all creatures under heaven, on land and sea.

¹⁷ Christ thus sends forth, not a decree to stir up rebellion in the world, or to overthrow the legal power of kings, princes or other temporal authority, but he simply puts his word and command into the mouths of the disciples that they may carry into effect his own power by their speech and ministry. They shall speak not of worldly institutions, worldly authority or earthly riches, nor of the glory of the Jewish people, their laws, religious rites and priesthood--though it was the expectation of all Jews that these should be world-honored--but the import of the message shall be to teach nobler things, namely how we may be reconciled to God, how to be redeemed from sin, death and all evil, and be saved; how to obtain everlasting righteousness, life and glory.

¹⁸ This, indeed, was a new message, of which the world knew nothing. It differs greatly from all other preaching and teaching. Yes, heaven raises it above all that can be taught on earth. All other teaching must give way to it, for it alone ministers the power to be saved. When Christ says, _V.15. “Go ye into all the world and preach the Gospel to the whole creation,” he desires none to be excluded; but he shows that the whole world knows naught of his doctrine: In spite of all its wisdom, it is blind concerning these things, no matter how learned and holy it pretends to be. His own people, the Jews, though they have not the light and knowledge of salvation to which the prophet Zecharias refers in bis Benediction, Lk 1:77: “To give knowledge of salvation unto his people in the remission of sins.” If the Jews had known this before, or could have discovered it for themselves, it would not have been necessary to preach it to them. Christ would not have had to descend from heaven and send forth his servants into the whole world with the message.

¹⁹ All the world is here sent to school, to hear and learn of Christ's kingdom and confess that it did not know anything about it. Men may know well how to build, how to care for their property, to rule, to be outwardly pious, and how to lead a decent, honest life, and they may be able to teach others what they know; but of things pertaining to God's kingdom, and how to escape sin and death, they know nothing. Christ sets aside all teachings, even that of Moses, and of the ten commandments. The order is given to the disciples to go forth and tell all men what they do not know--that all must hear and accept, by God's command, this message, if they would be saved.

²⁰ The meaning of this message Christ plainly shows. In the first place, he gives it a worthy name, calling it Gospel-preaching. No doubt be gives it this peculiar new name for a special reason, to distinguish it from all other teaching and preaching. It is something different from the Law of Moses and the teachings of men. A new name would impress itself upon the minds of the disciples. For the word “Gospel” means a new message--a good message bearing joyful tidings, proclaiming something, that one gladly and eagerly hears. Not a law or a commandment, forcing or demanding from us and threatening punishment and condemnation if we do not obey it. Such a message none like to hear. Even if we, to our utmost ability, both teach and obey the law, yet no consolation and joy will result from it; because we can never so perfectly comply with its demands that it will cease to smite and accuse us. Therefore, if we were to be rescued, God had to send us, through his Son, a different message than the Law from which to derive consolation and peace.

²¹ As to what the Gospel is, and the difference between the Law and the Gospel, enough has already been said. However, we here observe how Christ himself gives the definition, and shows what the Gospel teaches, saying:

_V.16. “He that believeth and is baptized shall be saved; but he that disbelieveth shall be condemned.”

²² This indeed is a kind, friendly and consoling message, and is rightly called a Gospel; here, in one word, you hear salvus erit, i. e., he shall be saved--the gates of heaven opened, hell closed, the Law and judgment set aside, sin and death destroyed, and life and salvation granted to all the world if they only believe the message. Oh, if one could thoroughly learn these words: Believe and be saved! They are spelled in few letters yet they are a sermon of such power that the world cannot grasp the glorious grace and unspeakable treasure given us through this message. And all this without any merit on our part since we have done absolutely nothing to earn it, we have not known anything about it. If the world had really believed it, they would, I am convinced, out of pure love have overwhelmed the preachers of the Gospel, particularly the apostles, and come in great multitudes and joyfully kissed their feet and borne them on their hands, praising and thanking God for their having lived to hear a Christian Gospel preacher.

²³ The Gospel is faithfully taught and practiced in our day, yet it will continue to be necessary, as here, for Christ to upbraid his disciples with their unbelief and hardness of heart. Unbelief is still too strong in us, and our hearts are too narrow and too weak to grasp these wonderful words. We are controlled too much by our own desires and feelings when sin troubles us and God's wrath startles and terrifies us, though we desire to be saved. We seek and strive to discover how we may save ourselves by our own works; we try to find within ourselves that, by which we may justify ourselves before God.

²⁴ We must, therefore, constantly learn, preach and exhort about this message of salvation, though it cannot at once enter the hearts of men--that is impossible. But day after day, year after year, the Gospel may the more and more be grasped, to the limit of our comprehension here on earth. The promise is dependent upon the condition. We cannot separate these two things; they must remain together just as Christ joins them and says: “He that believeth shall be saved.” As to one part, namely, shall be saved, there is indeed nothing wanting, nor is it uncertain; this is surely a promise in the Word, which is God's unchangeable truth. But as to the other part, our believing, there is indeed much lacking. We do not firmly believe; we do not accept and adhere to God's word of promise. As I have said, the grace and the spiritual treasures offered are so great that the human heart is astonished and overwhelmed when it realizes that the high and eternal majesty opens the gates of heaven so wide, and that he causes his grace and mercy to shine over all the sins and misery of the whole world, and that this great store of grace and spiritual riches is given us through the Word alone.

²⁵ However, this passage stands here and declares both what the Gospel is,--a message concerning faith in Christ, and what power it has, namely to save him that believeth. The Jews have waited until this day for the coming of their Messiah to restore the city of Jerusalem and its temple, and so exalt the Law of Moses that it may be accepted by all the world. But what happens? At the very place and at the very time when their temple services are most glorious, and their best, noblest and wisest men most strenuously observe the Law, the Son of God himself pronounces judgment upon them, commanding his disciples to go and preach throughout all Jewry and all the world that not the temple service nor the Levitical priesthood, not circumcision nor the Law and its observance, which God indeed had given them, will save, but he that believeth shall be saved, be he Jew or gentile. There is no distinction (Rom 3:23), nor one possessing any special privileges. This Gospel shall be preached to the whole creation.

²⁶ This, surely, was tearing a dreadful hole in the Jewish expectations and ideas--proclaiming himself as alone having authority and that to him all must submit--for neither Moses nor any of the prophets would have dared to do so. They all had to be circumcised and to observe the Law under penalty of loss of body and soul. And now this man Jesus with full authority interferes, and even indifferently sets aside the Law, as though he would know nothing about it. He commands, in few simple words, his disciples thus: You shall not tell the world, in whatever part of it you may be, that the people must go to Jerusalem, or must keep the Law of Moses etc., but you shall tell them all that if they would be saved, which everybody desires (especially the Jews at that time), then they must believe this message of mine, and thereupon be baptized etc. Commence this kind of preaching among my people who desire to be saved by their Law and its temple service, and go forth through the entire Roman empire, and to all the corners of the world. Those that trust in their idols, reprove and condemn, one and all, and tell them that this is the command that I, the Lord of heaven and earth, give them, that they shall believe in me. This is my message; it shall go through all the world unhindered and unmolested. No matter if the Jews disbelieve and are offended by it, and put you under the ban, consigning you to the devil, and fret not if the heathen endeavor to suppress it by force.

²⁷ This is also a consoling message to us, because we, too, are included in these words of Christ when he says: _V.15. Go into all the world, and preach the Gospel to the whole creation. Herein are inclosed all who hear this message, wherever they may live, be they few or many. “All the world” does not mean one or two parts of it, but everywhere within it wherever people may dwell. Therefore, the Gospel had to be proclaimed according to the command, as it is yet being proclaimed today. Although it is not steadily triumphant in every place, yet it is destined to reach to the ends of the earth and to resound in all places and corners of the world. As it is a general command to preach the Gospel everywhere, to all men, so it is also a general injunction and the Lord's command that all shall believe this message.

²⁸ It was essential for Christ, in his command, to emphasize “all the world.” The Jews, who wanted thus to silence the rest of mankind, boasted that they alone were God's people, to whom the fathers and the prophets were given, and that Christ was promised to come from their seed. This boasting Christ had to kill, otherwise they would have overcome us gentiles and compelled us to become Jews and accept circumcision. Directly opposed to their claim is the fact that Christ commanded that the Gospel be preached to all creatures. Christ says, He that believes, belongs to God's people and is saved, be he Jew or gentile, Greek or barbarian, priest or layman, male or female etc. True, God did not give any other nation than his chosen people, the Jews, those special honors and blessings that were theirs in their God-given and mighty leaders and in the miracles he wrought for them, and in the fact that to them first were given the divine promises and the Scriptures.

²⁹ But now we are made one people in the sight of God. None have any preference or privilege to boast of. Christ would have none despised nor rejected. The injunction reads, To all creatures, the disciples shall preach and proclaim it. The greatest, the most powerful, the noblest born, the most learned and the holiest person is not a whit better than the humblest, simplest, most despised on earth. All are brought into one company and fellowship. No one is preferred above another. No partiality is shown. No one is pictured or separated to special honor or advantage; but everything hinges entirely on “He that believeth.” It matters not what people, nation or rank or what station in the world they may occupy. There must, of course, be a difference in the physical life of the various inhabitants of the earth, as the creatures are and are called each according to its nature and each is different from the other; sun from moon, man from woman, master from servant.

³⁰ Therefore, as in the world every country and people have their own special laws, rights and customs, so, like in outward temporal appointments, there must also be a difference in the preaching. Every station and office must be responsible and taught in its appointed sphere. But though duty be beautifully and faithfully performed, all Jews perfect in temple service, all temporal government faultlessly administered, all discipline and obedience observed and rendered in the matter of laws and customs--yet all of this is not sufficient to insure salvation to the doer. In this kingdom of Christ all humanity is brought to the same place--all are made into one bread (kuchen)--all must meet the one condition. Not this or that person, who lives in a certain manner, and is doing a certain thing, shall be saved, but: “He that believeth shall be saved.” Here you have it all. No matter if you are Jew or gentile, master or servant, virgin or husband, monk or layman, if you believe, says Christ, then you are in my kingdom, saved and redeemed from sin and death.

³¹ By this message, Christ's kingdom is clearly distinguished from all other kingdoms of the world. In earthly kingdoms, he who obeys the laws and precepts, does not rob, steal and kill, shall not be punished, but shall be commended, honored and protected as an obedient citizen of the kingdom. It will not do to say: He that believes shall have honor and riches in this temporal kingdom. Such honor and riches would mean temporal, visible requisition. He who is pious and good in the eyes of the world and leads a perfect life, is not, bemuse of that, in the kingdom of God. Something higher and better is necessary. He must believe in Christ, who ascended into heaven and sitteth at the right hand of God. A temporal kingdom knows nothing of the spiritual matters of faith. It does not deal in nor control these things. And yet the blind world dares to attempt that which it is not able to understand nor rightly to judge.

³² On the other hand, Christ's kingdom has nothing to do with the kingdoms of men. He permits them to continue in their own observances. Christ commands that the disciples should preach the Gospel to all creatures. The creatures existed before the Gospel came to them. Governments are instituted, and laws formed, by men, through God-given reason and wisdom. St. Peter calls them human ordinances in I Pet 2:13. They are also called ordinances of God in Rom 13:2. In such things, Christ would establish no change; he permits them to remain as they are, in fact and in name. But instructs the world concerning his own eternal kingdom; how it is possible for one to be freed from sin and eternal death, how all, without difference, shall be subject unto him, and acknowledge him, through faith, as their Lord.

³³ We must examine and rightly understand the words, “He that believeth,” in order not to pervert or mar them by additions and glosses. With such the papists becloud and nullify this sublime and powerful passage, attaching to it their sermons, and, saying that here must be understood “good works” with the word “faith,” so that it must read: He that believeth, and also does good works, shall be saved. These are the highly learned masters that take Christ to school, correct his language and teach him how to speak, babbling in their blindness whatever they please, though they know not what and whereof they speak concerning these sublime things. But we shall do Christ the honor to keep his Word pure und undefiled. He well knew how to express these things and what he would have the disciples speak when he commanded them to preach his message to all the world.

³⁴ Christ intentionally made the statement thus plain: _V.16. “He that believeth, and is baptized” etc., in order to set right the delusions and pretensions of the Jews and of all the world regarding salvation by man's own works. On faith and baptism, not on our own but on his works, he bases all. In opposition, the Jews, and the world in general, wish to consider their own pride and glory. They boast of their own holiness, unwilling to be censured and condemned in respect of it. The Jews, because they observe circumcision, the Law and many temple services, these, in their own estimation, sufficient to secure them salvation, will, therefore, not consent that the heathen, who observe none of these, should be considered their equals, be called God's people and be saved, until they also conform to these practices and become Jews. Just so the false apostles, and many of those who became Christians, with great pretense fought over these things and argued against the teachings of the apostles.

³⁵ What have the heathen, who had not the Word of God nor the true knowledge of him, ever done of themselves, yet they would either hear nor accept the Gospel for the very reason that they did not wish to forsake their idolatry. They claimed that they also served the true God with their offerings and religious rites. They would not listen to condemnation of these things.

³⁶ All who depend on good works, and teach the people salvation through the same, are alike in error. They cannot endure disregard of their works in the matter of salvation. They cannot endorse such a doctrine as Christ here states to be true: “He that believeth shall be saved” etc. Although they receive the Gospel and wish to be Christians, as do our papists, they will not accept this doctrine in its purity but must defile the same with their additions and glosses, claiming that it must be understood thus: He that believes, and does also good works, shall be saved. Their interpretation means that one obtains salvation, not by faith alone, but also by good works. just so the false apostles and disciples from among the Jews also made additions to this doctrine, pretending that not faith alone secures salvation, but the law of Moses must be kept also. They said: “Except ye be circumcised after the custom of Moses, ye cannot be saved.” Acts 15:1. Thus they confused the true disciples and Christians, and the apostles at Jerusalem had to reject this statement publicly.

³⁷ But you may say: Indeed, you yourself teach that a Christian must do good works; God himself commanded to do them, enjoining the keeping of the Law, and Christ also says: “If thou wouldest enter into life, keep the commandments,” Mt 19:17. Now, faith alone does not justify and save. This message must be understood as not excluding good works; but Christ here, in addition and beyond good works, also demands faith, which the Jews and heathen did not exercise. Our papists also hold that good works are not sufficient unto salvation for those who have no faith, but that faith and good works must go together. Nor do they mean by “works” the observance of the law of Moses, of circumcision and the Jewish temple service, which are now obsolete; but they mean the works demanded by the ten commandments, which teach the obedience all men owe to God.

And in order to prove that these words must be thus understood, the papists refer to Mt 28:19-20: “Go ye therefore, and make disciples of all the nations, baptizing them,” etc. and “teaching them to observe all things whatsoever I commanded you.” These last words, they say, also belong to the command Christ here gave to the disciples; therefore, this text must be interpreted to mean that it demands not faith alone, but also good works.

³⁸ We answer: All this, as I have said before, is mere babbling, false and perverted comment of blind sophists who understand nothing of this text and of the glorious doctrine of the Gospel, They know not what they say, concerning either faith or good works, nor do they know how properly to distinguish between the two. We also confess, and have always, better and more forcibly than the papists, taught that good works must be done; that they must follow faith, and that faith is dead if good works be absent. Therefore, this doctrine of faith does not denounce good works; it does not teach that they should not be performed. Nor is it the question here, whether or no good works are requisite. But faith and good works differ, and it must be taught with discrimination what is the value of each for and by itself. Each must be considered in its proper relations that we may understand both what faith accomplishes and receives, and why good works are necessary. This distinction is everywhere taught in the Gospel and was preached by the apostles. It is, therefore, but blindness, if not intentional malice, that these papal sophists, without here making any distinction, in a swine-like manner misconstrue and pervert these passages so that neither of them can be clearly understood.

³⁹ We, therefore, insist that these two passages--this one and that written in Matthew--be properly interpreted in the light of their actual wording and arrangement. In our teachings it is right that we instruct men to observe all that Christ commanded. But we cannot disregard that which Christ here says concerning faith. We must always observe the place and order which Christ gives his words. Now, we find in this text, Mt 28:19-20, that Christ first commands the eleven to go and make disciples of all nations, and to baptize them into the name of the Father, Son and Holy Spirit. That is, they are to preach to them the teaching of the Gospel, how they must be saved--which, as yet, neither the Jews nor the heathen knew--and in this knowledge to baptize them, making the people disciples or Christians. These are the first essentials and thereto the words agree: “He that believeth and is baptized” etc. Then comes the other part, which must follow the teachings of the Gospel, namely, what those who believe and are baptized shall do. These, Christ says, ye shall teach to observe all things that I commanded you, so, that all things shall be according to my Word, and not according to the Jewish law and ceremonies, or any man-made laws pertaining to self-chosen works or religious services.

⁴⁰ Therefore these two, faith and good works, must not be confused. They must be clearly distinguished from each other. Faith and baptism, as the chief part and foundation of our salvation, must stand first. The other part follows. Both must be taught, but each in its proper relation. As I have often stated, and as is also clearly self-evident, there is a vast differrence between the efficacy of our own works and of that which Christ has accomplished for us. In our teaching, the latter must be exalted and made infinitely superior to the former. Now, in these words of Christ: “Teach all nations and baptize them” etc.; and “He that believeth and is baptized”--it is evident that he holds before us not our unworthy works and the demands of the Law, but his own merits and his gift; these we can accept in no other way than by faith. These are the treasures by which we are saved, which were neither earned nor procured by us, but were graciously presented to us by him. For we may never dare to boast that we merit the gift of Christ in whom we believe, or that the baptism which we receive in his name is of our own doing or has been instituted by any human being.

⁴¹ To prove my statements, consider this: Christ says plainly and clearly; _V.16. “He that believeth and is baptized shall be saved;” as though he would say: If you would know how you can be saved, then this shall be considered the chief and essential condition--to believe and be baptized. The question is not whether or no we must do good works. There is no dispute about that. But there is something more important. The point is not what we are doing ourselves, but where shall we seek with the certainty we shall find that by which we can be saved from sin and death, and can obtain life and salvation? Here Christ clearly explains what shall be the chief doctrine of the Gospel. He bases it entirely on faith and baptism, concluding that we shall be saved for the sole reason that we have Christ by faith and baptism.

⁴² Believing means: To hold to be true, and with all the heart to depend on, that which the Gospel and all the articles of faith say about Christ; that he has been sent to us by God the Father, that he suffered, died and rose again and ascended into heaven for the sole reason that we may obtain from God the Father forgiveness of sin and life eternal in his name. That our faith may grasp and hold this the more firmly, he gives us holy baptism, by this visible sign to prove that God the Father will accept us and unfailingly give us that which is offered to us in the Gospel.

⁴³ Now, if I am to believe this, then I must not adulterate my faith with belief in my own works. I must not depend upon my own merits, daring to offer them to God, as do the monks and self-righteous Jews. There are two doctrines that will not agree and can never hold combined, namely, the belief that we, for Christ's sake and without our merits, obtain God's grace; and the belief that we obtain God's grace by our own works. For if we could obtain this grace by our own merits, then we should not need Christ in addition. Such confusion and detestable patchwork of the sophists cannot be tolerated--the claiming that Christ, indeed, atoned for original sins and for sins done aforetime and that he opens the door of heaven, but that we ourselves, by our own good works, must now also atone for sins and merit grace in order to fully obtain salvation. This is to rob Christ of his honor; yea, to set him, his death, resurrection and ascension aside, as if his merit were not sufficient for us, and as if his sufferings and blood are not able to atone for sins. But St. John says he is the only propitiation for our sins, and not for ours only, but for the sins of the whole world. 1 Jn 2:2,

⁴⁴ And that the passage we are considering and similar ones must be thus understood, St. Paul teaches in his epistles, especially in that to the Romans, where he proves that we are freely justified by his grace through the redemption that is in Christ Jesus, whom God set forth to be a propitiation, through faith in his blood Rom 3:24-25. Here he plainly mentions the word gratis, i. e., freely, without our merits, and not for the sake of our works. Thus, we may have a sure consolation, and not doubt God's grace and salvation though we are truly unworthy and still have remnants of sin in us. If the people be taught thus: If you desire forgiveness of sins and a merciful God, you must do enough good works and possess sufficient merits to overcome and remove your sins--then faith is already nullified. Christ is then of no efficacy, conscience is robbed of all consolation, and man is driven to despair, because he seeks help by and in himself and dares to attempt to accomplish himself that for which Christ was sent and which only he could do for us. Christ came to fulfil the Law, and to earn for us, by his obedience, grace and life eternal.

⁴⁵ So, our passage on faith, and others like it, must be understood in this light; not perverted and marred by misleading comments and additions, for the purpose of belittling faith and contradicting Christ's meaning. Such error will surely result if the teaching of good works is confused with that of faith; if distinction is not made between the chief doctrine of Christ's Gospel, appropriation by faith alone, and the teaching of the Law concerning good works. As I said above, these two doctrines cannot stand side by side; they are directly contradictory. To believe that for Christ's sake alone grace and eternal life are granted, and yet at the same time to seek and claim to obtain them by our own merits, is absurd.

⁴⁶ I repeat, Christ would, with these words, condemn the pretensions of the Jews and of all the world, their boasting of their law and works, and would declare that no one will be saved by works, but alone by faith in the Lord. It is written that Christ alone has conquered sin and death, and is now sitting at the right hand of God, etc.

⁴⁷ From all this explanation you are now enabled to clearly distinguish between these two passages from Matthew and Mark--which the papists, by reason of their ignorance, confound with each other--so that both are vindicated. By the text: “He that believeth and is baptized” etc., our own works and doings, in so far as they are considered as a merit, are not considered with faith but are excluded when we speak of man's justification and salvation before God. Not that good works have no place in a believer's creed, but he must be conscious that by his own worthiness he cannot be saved, that his own works and deeds do not merit for him grace and life eternal; that this has been merited for him through Christ alone, granted him for Christ's sake, and must be apprehended by faith. Then this text, “He that believeth and is baptized shall be saved,” is rightly understood.

⁴⁸ When one understands and believes this text, then the teaching of the other text should follow, namely, that we should also do good works. Yet good works must accompany faith and depend upon faith, which always clings to Christ and pleads before God that he will graciously and for Christ's sake accept and be pleased with the supplicant's life and works, and not impute to him that which might be imperfect and sinful in him. Hereupon follows properly the text, Mt 28:20: “Teaching them to observe all things whatsoever I commanded you.” Fail not to observe the first and essential condition; for if faith is absent, all our good works and upright life count for naught before God. Indeed, it is not possible to do truly good works without faith. Christ says in John 15:5: “For apart from me ye can do nothing” etc.

⁴⁹ Observe, by making this distinction you can rightly understand this passage. Learn how to apply it and to derive from it consolation in the struggle with a conscience, terrified by sin and death. Only in the experience of such agony can one know the power of faith. This truth is apparent even among the papists and all sectarians, for they also preach these words, although in a superficial and indifferent manner as if they were of no importance. They thus show, by their besmirching additions, that they understand nothing about the subject. Alas, exclaim the papists, that you preach nothing but faith, notwithstanding we are neither unbelievers nor Turks. Well, my good man, if it is so easy, then try it once and see how you will fare in the hour when death overtakes you, or when Satan terrifies and disheartens you, and when your reason and all your senses feel nothing but God's wrath and the anguish of hell.

⁵⁰ If you are a Christian, as you claim, then you must, indeed, believe and never doubt the statement that Christ died for you, and through his resurrection and ascension conquered for you sin, death and hell; yes, destroyed and swallowed them up. Why is it, then, that you still fear death, flee from God and dread his judgment? This surely is an unmistakable sign that you lack faith, inasmuch as he that has faith cannot be troubled nor terrified by death or hell. Where faith is, there it strengthens and delivers the heart from fear, so that we can cheerfully say: What do I care for sin, death and the terrors of Satan, for I have a Lord and Saviour who sits in heaven at the right hand of God the Father, and rules over all in heaven and upon earth, and who gives me his righteousness and life? Can you thoroughly learn the art to do this? Then I will say, you are a doctor of all the doctors. However, you will certainly experience, like all others, even the greatest saints, that you are woefully deficient when it comes to a real test and trial.

⁵¹ The reason the world cares naught about the preaching of faith is that it lives in false security and in carelessness, having neither knowledge nor experience of the terrors of sin and a troubled conscience. But when death and its horrors overtake it, then it knows of no help and plunges suddenly into, despair. Then it will, indeed, having waited too long, realize what it is to have faith, of which it hitherto knew nothing. It will learn that faith is not a dead letter, not mere words of the tongue, a vague idea or a mere imagination, which the papists call faith, but a fearless and strong courage that, with all boldness of heart, relies on Christ, in defiance of sin, death and hell.

⁵² In such times, even the best of holy men deplore their weakness, and must confess that their faith is still insufficient, because they are sad and troubled by fear and anguish. As to these words, “He that believeth shall be saved” etc., there is, indeed, no doubt whatever that by them hell is closed, heaven opened, and eternal life and joy granted. But here the chief thing is lacking, namely, that you are not yet the person qui credit, i. e., who believes, or that you are still weak in faith. However, though you are not strong, if you only cling to Christ you will obtain the consolation, power and strength that overcomes all terror of death and hell, which all human power, works and merit cannot accomplish.

⁵³ Here your conscience, burdened by the demands of the Law, will say: You still have sin, and have not kept God's commandments, which under threat of eternal condemnation, you are bound to keep. Answer: All this I know, alas, only too well, and you must not speak to me of it. Wait with your demands of the Law as to what I must do, till I first possess this chief part of my salvation, namely, Christ and his righteousness, Christ who conquers sin and death for me. This, alone, I want to hear now, and it shall transcend the other in importance as much as the heavens are higher than the earth. For at present the question is not, how I must live and what I must do, but how I may overcome sin and death, or, as Christ here says, be saved. But, after having attained all this, and being, in spite of all that is called sin, death, hell, God's wrath, Law and works, in Christ justified and saved, and made heir of life eternal, then I want to know also how I must live here on the earth. Then you may come and teach and admonish me, like a faithful schoolmaster, as much as you tan, but never going further with your Moses than is right and necessary; not teaching me that thereby I can be saved, or can conquer sin and death.

⁵⁴ Now, this is the message that Christ commands to be preached to all creatures. But that we may know that in his kingdom he would have this message supreme, so that we should never doubt it, nor expect something else, but should altogether depend upon it and know that it shall stand as an irrevocable declaration of this Lord of all creation, Christ repeats the message once more, making it still stronger in the negative form, saying:

_V.16. “But he that disbelieveth shall be condemned.”

⁵⁵ Here you have the final judgment against the boasting pride and self-praise of the Jews and of all the world. As the first part of the text with one word opens heaven, closes hell and sets aside Moses and the threats of the Law for those who believe, so Christ here with one word, closes heaven, leaves open the jaws of hell, permits death to reign and Moses to be an intolerable tyrant for all that disbelieve. For this there is and shall be no help, though you, like the Jews, torment yourself to death in keeping the Law, even torturing and burdening yourselves, saying: Did I not do many good works and even suffer much? Alas, here you have the decision: “He that disbelieveth shall be condemned.”

⁵⁶ Even though man accomplishes all that he possibly can, yet without Christ, everything has already been concluded under sin and God's wrath; as we heard in the Gospel of St. John, that the Holy Spirit will convict the world in respect of sin, because they believe not etc. Jn 16:8. Here, in the text we are considering, the judgment of condemnation is already pronounced on the world, together with all its righteousness of the Law and religious service. No one on earth can escape this judgment, nor be rescued from condemnation, except by hearing and believing this message, which says that those who believe in this Lord and Saviour shall not be condemned because of their sins, but shall, because of him, have forgiveness of sins and life eternal.

Christ says, in John 3:16, that “God so loved the world that he gave his only begotten son, that whosoever believeth on him should not perish” etc. “For God sent not the Son into the world to judge the world; but that the world should be saved through him.” Jn 3:17. Therefore, “He that believeth on him is not judged,” but “he that believeth not,” says he, “hath been judged already.” Jn 3:18 This judgment of condemnation remains upon him because of his disbelieving, imputing all sins to him, which cannot be forgiven. Thus he increases his sin and makes his condemnation the stronger; in addition to all other sins, he also despises Christ by not believing in him.

B. The Signs Christ Appointed To Accompany This Preaching.

⁵⁷ When Christ adds baptism to the first part, “He that believeth,” he has in view the established rite among the Christian people. We read in Mt 28:19, where he puts both parts together, “Make disciples of all the nations, baptizing them” etc. He thus shows, first, that faith, which the Gospel preaches, must not remain concealed; it is not sufficient for each one to go his own way and believe for himself, after he has heard this Gospel message, deeming it not necessary to confess his faith before others. On the contrary, in order that it may become evident, not only where this Gospel is preached, but also where it is accepted and believed, that is, where the church and kingdom of Christ may be in this world, Christ wants to unite and hold us together by virtue of this divine sign, baptism.

If Christians were without such an ordinance, if they had no common bond in the way of seal or sign, the organization would neither be expanded nor preserved. Christ wishes to bind us together by a divine communion, to further the spread of the Gospel; that others through our confession, may be brought into the fold. Therefore, baptism is a public testimony to the Gospel teaching, and to our faith, by which the world may know where and within whom the Lord rules.

⁵⁸ In the second place, Christ has especially ordained this sign to the end that, through the office of the Word and of baptism, we may be conscious of God's work and mighty power in his church; that the Christian, in accepting baptism, might know that, Christ himself being witness, he is accepted by God the Father, Son and Holy Spirit. That is what it means to be baptized into the name of the Father, Son and Holy Ghost, in obedience to Christ's command. Thus, baptism is a sign and seal, in addition to the Word or promise, that we have been called and brought into the kingdom of Christ, have become God's children and heirs of eternal life, if, by faith we cling to Christ. This we have often taught elsewhere with reference to baptism.

⁵⁹ It is, indeed, wisely ordained by Christ, that in his kingdom, which shall expand into all the world and among all nations, he instituted not many ceremonies, as was the custom among the Jews, nor a diversity of forms among the various countries and nations, peoples and languages; but he ordained only the simplest and most ordinary sign; it is everywhere observed in the same way--just as the preaching of the Gospel is alike in all places, making all, adults and children, rich and poor, great and humble, one and all, in the world, equal before God. Hence, if a Christian from the uttermost parts of the world should come to us and observe our forms, he would have to say, They are the very same Word and sign that I have learned and received.

⁶⁰ Among the various inhabitants that people our earth, each individual and each nation has its own characteristics. But Christians everywhere may be distinguished by their one doctrine, one language, one sign, even as they have one faith and one confession. Indeed, the kingdom of Christ everywhere is a kingdom of love, unity and peace. But it would be impossible for it to always withstand, steadfastly and in unity, the devils and their wiles, if Christ, by his divine power, did not preserve and protect it.

However, we see that although Satan causes many sects and factions to rise up, soon they war among themselves and disappear again. What countless cliques and fanatical tyrants Satan has produced to oppose the Gospel during these fifteen hundred years, endeavoring to rend and destroy the kingdom of Christ! And yet there remains to this day one and the same Gospel message, one faith, one baptism and all; even the world, if not wilfully blind and hardened, might see and feel the strength and power of this Lord.

⁶¹ Christ deems it sufficient to say, in the first part of our text: _V.16. “He that believeth and is baptized,” and in the other part: “But he that disbelieveth” etc., not further mentioning baptism. The reason, of course, is that the first part sufficiently enjoins the ordinance and that baptism is commanded elsewhere, namely, in Mt 28:19: “Make disciples of all the nations, baptizing them into the name of the Father” etc. Hence, we have no authority in these for omitting baptism; no reason to hold that because one has faith he needs no baptism. If one becomes a Christian and truly believes, he will surely also gladly accept this sign. He will wish to have this divine testimony and confirmation of his salvation, for strength and consolation throughout life, and also to confess his faith publicly before the world. St. Paul makes plain the Christian's duty when he says: “With the heart man believeth unto righteousness; and with the mouth confession is made unto salvation.” Rom 10:10. True, it is possible that one may believe though he is not baptized; and Again, that some may receive baptism though they do not believe.

⁶² This text, however, must be understood as commanding and confirming baptism: no one shall despise the ordinance but, as has been said, it is the duty of all to accept it. Yet the lines must not be drawn so closely that one should be condemned and lost for the failure to receive baptism if he could not obtain it.