the contrary, if the great one is to be free, much more must
the little one go free. Of this St. Paul says, 1 Cor. 15, 55-57 :
*'0 death, where is thy sting? The sting of death Is sin; but
thanks be to God, who giveth us the victory through our Lord
Jesus Christ; for death is swallowed up in victory." Behold,
is not this a precious redemption from the law through him,
who innocently subjected himself to the law?
25. Praise God, v^'hat an exceedingly rich and mighty thing
faith is ! It indeed makes of man a god, to whom nothing is
Impossible, as Christ says, Mark 9,23: "If thou canst! All
tl.lngs are possible to him that belleveth." Therefore it is also
318 luthkr's church postil.
said in Psalm 82, 6 : "Ye are gods, and all of you sons of
the Most High."
26. His name is rightly called on this day Jesus, that is
interpreted, Saviour: for Saviour we call one who saves, re-
deems, brings salvation and is of help to everybody; this
one the Hebrew language calls Jesus. So the angel Gabriel
spoke to Joseph in sleep. Math. 1,21: 'She shall bring forth
a son; and thou shalt call his name Jesus; for it is he that
shall save his people from their sins." Here the angel himself
explains why he is called Saviour, Jesus, namely, because he
is help and salvation to his people. \Ye have now heard how
this comes to pass through faith, to which he gives all his
right and possession, that he has over sin, death, and the law.
He makes it righteous, free and blessed.
27. Now as circumcision signifies our faith, as we have
heard: so the naming of children signifies that by faith we
have a name and are known before God. For God knows
none of those who do not believe, as is said in Psalm 1,6:
''For Jehovah knoweth the way of the righteous; but the way
of the wicked shall perish." And in Math. 25,12: "Verily,
I say unto you, I know you not." What then is our name?
Doubtless as Christ gives us ail that is his, so he also gives his
name to us; therefore we are all called Christian from him,
all God' children from him, all Jesuses from him, all Saviour
from him, and whatever is his name, that also is ours ; as St.
Paul writes, Rom. 8, 24 : "In hope were ye saved," for ye
are Jesuses or Saviours. Behold, there is therefore no measure
to the dignity and honor of a Christian ! These are the super-
abundant riches of his goodness, which he pours out upon us,
so that our heart may be free, joyous, peaceable, and un-
terrified; and willingly and cheerfully keep the law. Amen.
EPIPHANY. 319
EPIPHANY.
This sermon is found in the Erlangen Edition, 10,331; Walch
Edition, 11,404; St. Louis Edition, 11,297.
A part of this sermon appeared in two editions of a pamphlet
under the title: The Difference Between True And False Wor-
ship, Dr. Martin Luther, 1522, and 1646.
Another part of this sermon appeared under the title: "An
Exposition And Explanation Of The Papacy In Its Own Colors,"
by Dr. Martin Luther, 1522.
Text: Math, 2, 1-12, Nozv zvhcn Jesus zvas horn in Bethle-
hem of Judea in the days of Herod the king, behold, zvise-inen
front the east came to Jerusalem, saying, Where is he that is
born King of the Jezusf for zve sazv his star in the east, and are
come to zvorship him. And zuhen Herod the king heard it,
he zvas troubled, and all Jerusalem zvith him. And gathering
together all the chief priests and scribes of the people, he in-
quired of them zühere the Christ should be born. And they
said unto him. In Bethlehem of Judea: for thus it is zvritten
through the prophets,
And thou Bethlehem, land of Judah,
Art in no zvise least among the princes of Judah :
for out of thee shall come forth a governor.
Who shall be shepherd of my people Israel.
Then Herod privily called the Wise-men, and learned of
them exactly zvhat time the star appeared. A]id he sent them
to Bethlehem, and said, Go and search out exactly concerning
the young child; and zi'hen ye have found him, bring me
zvord, that I also may come and zvorship him. And they, hav-
ing heard the king, zvent their zvay; and lo, the star, zvhicJi
they sazv in the east, zvent before them, till it came and stood
over where the young child zvas. And zvhen they sazv the
star, they rejoiced zvith exceeding great joy. And they came
into the house and sazv the young child zvith Mary his mother;
and they fell dozvn and zvorshipped him; and opening their'
treasurers they offered unto him gifts, gold and frankincense
320
Luther's church posth.
and myrrh. And being warned of God in a dream that they
should not return to Herod, they departed into their own
country another way.
THE STORY OF THIS GOSPEL AND ITS SPIRITUAL IN-
TERPRETATION.
I. the treatise of the
STORY OF THIS GOSPEL.
* How this Gospel is com-
forting as well as terrify-
ing-. 1.
I. The First Part Of The Story
Is The Coming- Of The Wise
Men To Jerusalem. 2-33.
A. The time they came. 2-3.
B. The persons who arrived at
Jerusalem.
1. How many persons there
were. 4.
2. Where these persons came
from. 4-5.
3. Why these persons are call-
ed Magi. 6ff.
* Concerning natural magic.
a. The nature of natural ma-
gic. 7.
b. How Solomon and Jacob
were well versed in this
art. 8.
c. That this art is a fine, hon-
orable, and perfectly natur-
al art. 9.
d. How this art has been cor-
rurted. 10.
4. That these persons were not
kings but learned and ex-
perienced people. 11-13.
* Concerning natural magic.
13.
C. Opinion concerning diverse
questions, which are asked
about this visit. 14-15.
D. How the Jewish people have
been put to shame by this
visit. 16.
* Concerning those versed in
the study of nature and
natural art, especially con-
cerning the philosophy of
Aristotlp.
1. That natural art is, in part
at least, known to every-
one. 17.
2. The origin of natural art.
18-19ff.
3. Concerning the misuse of
natural art. lS-19ff.
4. The folly and pernicious-
ness of Aristotle's philoso-
phy. 20-23.
5. Exhortation t-^ forsake the
natural art. 24.
E, The occasion and cause of
this visit.
1. Hov/ this part is to bo res-
cued from misuse.
a. The misuse. 2r<.
b. The rescue. 26-?9.
2. The nature of this part.
30-33.
II. The Second Part Of The Story
In Which We Are Told Of
Herod's Attitude To The
Visit Of The Wise Men. 34-
83.
A. How Herod as well as entire
Jerusalem were struck with
fear at the arrival of the
wise men.
1. Why Herod and entire Jeru-
salem were struck with
fear. 34.
2. Whether each and every ci-
tizen of Jerusalem, none ex-
cepted, were terrified. 35.
B. How Herod assembles the
liigh priests and scribes.
1. How this teaches that we
are to cling to the Script-
ures and are not to follow
our self-conceit, nor human
teachings. 36-62.
* Concerning the diverse ways
in wliich the Papists lead
the people away from the
Scriptures.
a. The first way.
1. The nature of this way.
37.
2. Opinion concerning this
way. 38- 3 9.
b. The second way.
1. Its nature. 40.
2. Opinion concerning this
way. 40-41.
3. With what the Papists try
to defend this way, and
what we are to answer
them. 42-44.
c. The third way.
1. Its nature. 45.
2. Opinion concerning this
way. 46-50.
d. The fourth way. 51.
e. The fifth way. 52.ff.
* Concerning tlie three points
which must be observed by
the appearance of ghosts.
a. The first noint. 53-54.
b. The second point. 54-55.
c. The third point, 56-57.
* What we are to think of
purgatory. 58.
* How and why our faith is to
be grounded upon God's
Word. Again, concerning
the eight ways in which thfe
world usually'' searches into
hidden things. 59_61.
2. How this teaches that the
Scriptures and Christ have
EPIPHANY.
321
three kinds of disciples. 62-
67.
a. The first class of these dis-
ciples. 63-65-.
b. The second class of tliese
disciples. 66.
c. The third class of these dis-
ciples. 67.
* Concerning Micah 5, 2.
1. How the scruples, which
are caused by this verse, are
to be removed.
a. The first scruple and its
solution. 68-69.
b. The second scruple and its
solution. 70.
c. The third scruple and ita
solution. 71.'
d. The fourth scruple and its
solution. 72.
2. How Christ's divinity can
be proved from this verse.
73-76.
3. How Christ's humanity can
be seen from this verse. 77.
4. How we can see from this
verse that Christ had to
suffer, die, and rise from the
dead. 78.
5. How we can see from this
verse that Christ's kingdom
shall be enlarged through
preaching and suffering. 79.
C. How Herod secretly calls thfe
wise men and speaks with
them.
1. How we can see from this
that the wise men must
have been of inferior rank
than Herod. 80.
2. The nature of this. 81-82.
3. How this is to serve the be-
lievers as a consolation. 83.
ni. The Third Part Of This
Story, How The Wise Men
Continue Their Journey,
Find Christ, And Adore
Him.
A. How the wise men continuft
their journey. 84-91.
1. How this continuation oc-
curred, after the wise men
had heard Herod.
a. What the purpose of this
is. 84-87.
b. Why Herod's name is not
mentioned here. 88.
2. How the wise men in this
continuation of their jour-
ney are guided by the star.
a. Whether this star was
high in the heavens, or only
hung in the air. 89.
b. What is to be said con-
cerning the course of this
star. 89-90.
c. Why the star appeared
again to the wise men,
when they knew where
Christ was to be born. 91.
B. How the wise men find
Christ- 92-101.
1. How the wise men experi-
ence many diffculties before
they find him.
a. The nature of these difil-
culties. 03-95.
* Difference between nature
and grace, 96.
b. How God strengthens the
wise men in their difficul-
ties. 97.
* After the trials God be-
comes very precious to man.
98.
c. How we can know that the
wise men must have been
in great trials and difficul-
ties. 99.
2. How and why the wise men
are not offended, although
they find Christ in a very
miserable condition. 100.
* The nature of faith. 101.
C. How the wise men adore
Christ. 102.
* Whether tlie wise men were
able to talk with Mary and
Joseph. 103.
IV. The Fourth Part Of This
Story, How The Wise Men,
According To God's Com-
mand, Return Into Their
Country.
1. How we can learn from this
return that God provides for
his own. 104-105.
* Concerning faith, the Word,
and the temptation with
which man tempts God.
a. What attitude man is to
take in his faith that he
may not tempt God. 106ff.
b. Wliere there is the Word
of God, we are to believe,
but where there is no Word
of God, we are not to be-
lieve. 107-108.
c. The temptation with whicli
God is tempted is twofold.
108-109.
d. How we can tell true faitli.
110.
e. What it means to tempt
God. 111.
2, Why God prevents the wise
men from coming to Herod
again on their return, when
tlirough his omnipotence, he
could have preserved Christ.
112-114.
IL THE SPIRITUAL, INTER-
PRETATION OF THIS GOS-
PEL.
I. The Spiritual Meaning Of
The Birth Of Christ. 113.
IL The Spiritual Meaning Of
Herod's Rule.
1. In respect to the Jewish
church. 114-118.
2. In respect to the Christian
church under the Papacy.
119-122.
III. The Spiritual Meaning Of
The Star.
322
luthkr's church postil.
1. Of the star itself. 123.
2. Of the rise of this star. 124ff.
• What are we to think of the
books that are written in
the New Testament con-
cerning Christian doctrine.
124-127.
3. Of those who saw this star,
and those who did not see
it. 128-129.
IV. The Spiritual Meaning Of
The Wise Men.
1. In view of the fact that they
are called wise men. 130-
131.
2. In view of their arrival at
Jerusalem and their ques-
tioning concerning Christ.
132ff.
V. The Spiritual Meaning Of
The Things Touched Upon
By Herod.
1. The spiritual nieaning of
the fact that Herod rules
in Jerusalem. 132-133.
2. The spiritual meaning of the
fact that Herod is struck
with fear at the arrival of
the wise men. 134-136.
• The Gospel ought, for the
sake of men, neither be con-
fessed nor denied. 137.
3. The spiritual meaning of tlie
fact that Herod convenes
the priests and scribes and
inquires after Christ. 138-
140.
4. The spiritual meaning of the
fact that Herod takes the
Scriptures in a sense differ-
ent from that of the wise
men. 141-142ff.
• Concerning the abomina
tions and sinful life of the
clergy in the Papacy.
A. In general. 143-145.
B. In particular.
a. They are lovers of self and
think much of themselves.
146-147.
b. They are boastful. 148-149.
c. They are haughty. 150-152.
d. They are lovers of money.
153-154.
e. They are railers. 155-156.
f. They are disobedient to pa-
rents. 157-158.
• Whether parents have the
power to liberate their
children from monastic life,
if they have been forced in-
to it. 158-161.
• Whether parents have the
power to separate marriage
contracted without their
consent. 162-167.
g. They are unthankful. 168.
h. They are unholy. 169-171.
i. They are without natural
affection. 172-173.
k. They are obstinate. 174-176.
1. They are slanderers and
baok-biters. 177-185.
m. They are unchaste. 186.
n. They are fierce. 187.
o. They are no lovers of good.
188-192.
p. They are traitors.
1. In a spiritual way. 193.
2. In a bodily way. 194-195.
q. They are headstrong. 196-
197.
r. They are puffed up. 198.
s. They are blind. 200-201.
t. They are lovers of pleasure
rather than lovers of God,
202-203.
u. They hold a form of godli-
ness, but are denied the
power thereof. 204-206.
X. They creep into houses and
take captive silly women.
207-212.
* What impelled Luther to
attack the clergy so angri-
ly. 212.
y. They withstand the truth.
213-214.
z. They are corrupted in mind
and reprobate concerning
the faith. 215-216.
5. The spiritual meaning of the
fact that Herod secretly
calls tlie wise men and in-
quires about the appearance
of the star. 217ff.
* How the Papists pervert the
Gospel.
A. In particular.
a. In regord to the doctrine
of faith. 218.
b. In regard to the doctrine of
Christ, the Saviour. 219.
c. In regard to the doctrine of
the law. 220-221.
d. In regard to the doctrine
of grace. 222.
e. In regard to the doctrine
of original sin. 223.
f. In regard to the doctrine
of love. 224.
g. In regard to the doctrine
of hope. 225.
h. In regard to the doctrine
of the providence of God.
226.
B. In general. 227.
6. The spiritual meaning of the
fact that Herod sends the
wise men to Bethlehem and
commands to inquire after
the child. 228-229.
7. The spiritual or secret mean-
ing of the fact that Herod
says, he will come and adore
the child. 230-231ff.
* Concerning the true wor-
ship.
a. That the true worship can
be known only from the
Word of God. 232.
b. The parts of true w^orship,
according to all ten com-
inandments:
1. According to the first
commandment. 233.
2. According to the second
commandment. 234.
EPIPHANY.
323
3. According" to the third
commandment. 235.
4. According' to the fourth
commandment. 236.
5. According to the fifth
commandment. 237.
6. According to tlie sixth
commandment. 238.
7. According to the seventh
commandment. 239.
8. According to the eighth
commandment. 240.
9. According to the ninth
and tenth commandments.
241.
c. That true worship is com-
mon to all stations and all
men. 242.
* Concerning the false wor-
ship in the Papacy.
a. The nature of this false
worship. 243.
b. That this false worship de-
stroys the true worship. 244.
c. Objection which is made in
connection with this false
worship and its answer. 245-
246.
d. That this false worship is
dead and useless. 247.
e. How this false worship
glitters very much and de-
ceives many people. 248-249.
8. The spiritual significance of
the false and treacherous
heart of Herod that he in-
tends to kill the children.
250-252.
* Concerning the vows of the
clergy in the Papacy.
A. In general. 253-273.
- a. Whether the clergy in the
Papacy is able to keep its
vows with a good consci-
ence. 253.
b. Whether the clergy in the
Papacy is bound to keep its
vows. 254-257.
C. That the vows of the cler-
gy in the Papacy are con-
trary to the first command-
ment. 258-261.
d. That the vows of the cler-
gy in the Papacy destroy
Christ and his merit. 262.
e. That these vows are ten
times worse than open sins.
263.
f. That these vows are very
dreadful and cruel. 264-265.
g. Whether these vows can be
broken when necessary. 266-
270."
h. That these vows are ridicu-
lous, foolish, and pernicious.
271.
i. In what manner these vows
have had their origin. 272-
273.
B. In particular.
a. Of the vow of chastity.
1. If it is possible to keep
this vow. 274-277.
2. By what means the Papists
seek to confirm this vow,
and what we are to reply to
them. 278-284.
b. Of changeable and un-
changeable vows.
1. The nature of these vows.
285.
2. The foundation of the dif-
ference of the alterable and
unalterable vows. 286.
3. What is to be thought of
these kinds of vows. 287-293.
c. Of the vow of poverty.
1. What we are to hold as to
this vow. 294-295.
2. How the Papists them-
selves annihilate their doc-
trine of this vow by their
own examples. 2 96.
3. The abolishing of the rea-
sons which the Papists
teach when any of them
neglect this vow. 297-300.
d. Of the vow of obedience.
301-302 .
e. That the Papists make so
much of the vow of chasti-
ty is a work of Satan. 303.
* Of the spiritual state and
character of the Papists,
and of the mass.
a. Nothing there is certain
and fundamental, yea, before
God it is all condemned and
cursed. 304.
b. What we are to answer the
Papists when they wish to
confirm their spiritual life
by the examples of the
saints. 305-306.
c. How the ministerial office
was first made a real curse
by means of the mass. 307.
d. Luther's defense of his
teaching concerning the
ministerial office and life.
308-309.
* A judgment on the vow of
chastity. 310-312.
VI. The Hidden Spiritual Mean-
ing Of The Star Going Be-
Again To The Wise Men
And Of Them Rejoicing In
It. 313-314.
VII. The Secret Spiritual Mean-
ing Of The Star Going Be-
fore The Wise Men And
Standing Over The Place
Where The Child Was. 315ff.
* What reply we are to make
to the Papists, when they
say faith and the Christian
church are to be sought
among them. 817-31S.
VIII. The Hidden Meaning Of
The House In Which Christ
Was Found By The Wise
Men. 319-320.
IX. The Spiritual Meaning Of
The Offerings Brought By
The Wise Men.
A, The spiritual significance of
offerings in general. 321-323.
B. The spiritual significance of
these offerings in particular,
1. Of the gold. 324-325.
324 luthkr's church postil.
2 Of the frankincense. 326-328. ble results of horror and
3 Of the myrrh. 329-330. misery. 333-336. _ , _, .
* Of ih^ nffPrVn^s the wise X. The Hidden Meaning In That
£or. >.rnnth^^ The Wise Men Did Not Dare
men brought. , . . ., To Return To Herod Again.
a. Of the order, m which the 33^^^
Evangelist relates these of- * q^ human doctrines,
ferings. 331. 1, T^e harmful fruits of the
b. Why Isaiah in mentioning doctrines of men. 338-339.
these offerings omits myrrh. 2. The way to avoid human
332. doctrines.
c How the Papists separated a. The first way. 340-341.
such offerings and annihil- b. The second way. 342.
ated them with inexpressi- c. The third way. 343-344.
1. This Gospel harmonizes with the Epistle and speaks of
the temporal coming of the heathen to Christ, by which their
spiritual coming to Christ, mentioned in the Epistle, is signi-
fied and commenced. It is both a terrifying and consoling
Gospel : terrifying to the great and wise, the self-satisfied and
the mighty, because they all reject Christ; consoling to the
humble and despised, because to them alone Christ is re-
vealed.
I. THE HISTORY OR LESSON STORY.
2. The Evangelist first refers to Herod the king, in order
to recall the prophecy of Jacob the patriarch, who said : "The
scepter shall not depart from Judah, nor the ruler's stafif from
between his feet, until Shiloh come; and unto him shall the
obedience of the peoples be." Gen. 4, 9-10. From this prophecy
is evident that Christ must come, when the kingdom or govern-
ment of the Jews is taken from them, so that no other king or
ruler from the house of Judah might sit on the throne. This
Vv-as fulfilled now when Herod, who was not of the house of
Judah, nor of Jewish descent but of Edom, hence a foreigner,
was made king over the Jews by the Romans to the great
dissatisfaction of the Jewish people. Hence for thirty years
he warred with them before he finally silenced and subdued
them.
§143-216 inclusive are found only in the editions a. to e., also
in the Wittenberg complete edition.
KPIPHANY. o2.)
3. Now when this foreigner had ruled over the Jews for
thirty years, had taken possession of the government, and the
Jews had acquiesced therein having no hopes of getting rid of
him and thus the prophecy of Jacob was fulfilled, then the
time was at hand, then Christ came and was born under this
first stranger and appeared according to the prophecy; as
though he would say: The scepter has now departed from
Judah, a stranger is ruling over my people ; it is now time that
I should appear and become king; the government now be-
longs to me.
4. These wise men are usually called the three Kings.
As not much depends on this, we will grant this opinion to
the simple minded people. However, it is not known whether
there were two, three or more. But they certainly came from
the rich country Arabia or Sheba, which is evident from
their gifts viz. gold, frankincense and myrrh. All three of
these are very precious in that country. It can certainly not
be assumed that they had bought these elsewhere, for it is
icustomary in these Eastern countries to do homage and make
presents of the choice fruits and wealth of the country. Just
like Jacob commanded his sons to carry presents of the choice
fruits of the land to Joseph in Egypt. Gen. 43, 11. Had these
gifts of the wise men not been of their own country, why
should they then have brought frankincense, myrrh and gold
produced in the land of Judea, instead of silver and precious
stones or fruits of some other country?
5. Therefore these gifts were not presented to Christ like
artists paint the scenery that one offers gold, another frankin-
cense and the third myrrh, but they presented the gifts in
common as one man. And probably there were quite a number
present, a few of them being the leaders, just as now a prince
or a city sends a few brave men as messengers to the emperor
with presents.
6. The Evangelist calls these men wise men which means
in German Weissager, i. e. (predictors, diviners) ; not in the
same manner as the prophets predicted, but like those whom
we call wise men and wise women, who can tell people all
326 luthkr's church posTit.
kinds of things; who know a great deal about the secret arts
and follow adventures. The art of such people is called
magic, which is sometimes accomplished by the black arts
and the help of the devil, but not in all things as by the witches
and sorcerers. For the wise men imitate the true prophets
and prophesy like the true prophets, though not by the spirit
of God. For this reason they sometimes happen to be correct
as their work is not, like that of the witches, altogether the
devil's work, but rather human reason aided by the devil.
7. Again, their miraculous deeds are not altogether done
by the devil's cunning, like the doings of the witches, but by
a combination of natural forces and the power of the devil.
Hence a magician always imitates the real natural arts. For
there are many hidden forces in nature, and he who knows
how to apply them performes miracles in the eyes of those
who know no better as, for instance, the alchemists make gold
out of copper.
8. Of these secret forces of nature Solomon knew a great
deal by the spirit of God, and made good use of this knowledge
when he judged between the two women concerning the liv-
ing and the dead child, 1 Kings 3, 25, discovering the real
mother by appealing to the deepest feelings of nature. Again,
Jacob also made use of this art when he used the peeled rods
and the flocks brought forth speckled and spotted lambs. Gen.
30, 39.
9. This is a fine and a truly natural art by which is derived
all that physicians and others know about the properties of
herbs, plants, metals, stones etc. The Scriptures also recognize