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Epistle Sermons, Vol. 3: Trinity Sunday to Advent. Martin Luther
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Автор произведения Martin Luther
Жанр Философия
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2. John here admonishes the Christian to exercise the virtue of love. Considering the evident rarity of love among men, this admonition is necessary. He particularly warns Christians not to wonder at the world's hatred and desire for their death. Such was the hate of Cain for his brother, of which the apostle has just spoken. The world's hate, it must be admitted, repels love and powerfully obstructs its exercise.
3. Is it not surpassing strange that one can hate those who love him and from whom he has received only kindness? Such wickedness is almost inconceivable, we say. What incentive is there for any to render the world service when in ingratitude it rewards love with hatred? But let us examine ourselves, who are baptized and have received the Gospel, and confess how we requite the supreme love of God in giving us his Son. What a beautiful example of glad gratitude we display! For the shame of it we ought to despise ourselves before God and his angels.
And what shall we say of those who will not endure the preaching of the glorious message of God's grace and blessing, but condemn it as heresy? to whom they who seek to serve, to benefit and save the world by declaring the good news, must be, as Paul says, "as the filth of the world, the offscouring of all things," 1 Cor 4, 13. Indeed, no criminal receives more wretched and ignominious treatment and execution, of which the Pope and his followers are a case in point.
THE WORLD'S HATRED
4. While experience has proven this otherwise incredible fact, John vouchsafes the admonition notwithstanding: "Marvel not, brethren, if the world hateth you." If we are not to wonder at this, is there anything in the world to incite wonder? I should truly think the hearing of a single sermon on the grace of Christ would suffice to bring the world to receive the Gospel with intense joy and never to forget the divine mercy and blessing. It would be no wonder should the earth suddenly open and engulf mankind because of its ingratitude to God who has given his Son to become man for the purpose of redeeming us condemned mortals from sin and death and restoring us to life and salvation. Is it not a horrible thing that any man should shun and oppose such a Savior and his doctrine even more than he does the devil himself?
5. But what is God's attitude toward such conduct? Well does he say to the Jews through the prophet: "O my people, what have I done unto thee? and wherein have I wearied thee? testify against me. For I brought thee up out of the land of Egypt, and redeemed thee out of the house of bondage; and I sent before thee Moses, Aaron, and Miriam. O my people, remember now what Balak, king of Moab, devised; and what Balaam, the son of Beor, answered him; remember from Shittim unto Gilgal, that ye may know the righteous acts of Jehovah." Mic 6, 3-5. And well does Christ say to his ungrateful people: "O Jerusalem, Jerusalem, that killeth the prophets, and stoneth them that are sent unto her! how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not!" Mt 23, 37. As if he would say, "I surely did not come to effect your death and condemnation by my message. I am about to suffer death and God's wrath for your sins. I bring you God's endless grace and blessing for time and eternity. Then why this bitter hatred against me and my message?"
6. "Since the world hates even God for his kindness," argues John, "marvel not, my beloved, that you suffer the same fate. What does it signify that I show my love by hazarding life and limb to sustain this doctrine of the Gospel and help my neighbor? Mine is but a poor, mean, uncouth, offensive love in comparison with the love that led Christ to die for me and to redeem me from eternal death. If God's supreme, unfathomable love fails to awaken the gratitude of the world, what wonder if the world hates you for all your kindness? Why will you bring down your fist and stamp your foot in anger at such ingratitude? You are yourselves of that race for whom the Son of God had to die. And even were you to die for the Gospel, your sacrifice would be as nothing in comparison to the fact that God, for the sake of the world, spared not his own Son but permitted the world to put him to death."
7. But whence arises the world's hatred? John tells us in verse twelve when he mentions the incident of Cain, who, he says, "was of the evil one, and slew his brother. And wherefore slew he him? Because his works were evil, and his brother's righteous." An excellent reason, indeed, for hating—the hater and murderer is evil and the benefactor good! In civil and domestic affairs it is the evil-doers and disobedient who incur displeasure and receive punishment; and such reward is just. But whenever God has dealings with the world, it shows what a rotten fruit it is by hating, persecuting, and putting to death as evil-doers and impostors its very benefactors. This trait it inherits, John tells us, from its ancestor Cain, the great fratricide saint. He is a true picture of the world of all times, and ever its spirit and fashion is patterned after him.
8. When mother Eve, the dear, godly woman, bore her first son, she declared in her joy and her hope of God's promise of the future seed that should bruise the serpent's head: "I have gotten a man with the help of Jehovah" (Gen 4, 1); and she named him Cain, which means "obtained," as if she would say, "I have obtained the true treasure." For she had not before seen a human being born; this was the first, precious fruit of man. Over Cain she rejoiced, pronouncing herself blessed. This son was trained in the hope that he should be a savior of the future race, a comfort to his brothers and sisters with all their offspring. Nor was he unaware of these proud hopes. Proudly he lorded it over his brother, who in contrast had to bear the ignominious name of Abel, meaning "nothing," or "vanity," as if voicing the thought of the parents' hearts: "Alas! this one has no future. Cain is the rightful heir to the blessing God has promised man; he is lord and master of his brethren."
9. It is likely that the godly father and mother for many years drew their solace from the hope placed in their first-born son, as they looked forward with intensest longing to the redemption from their deplorable fall. Doubtless they trained both sons very carefully and instructed them concerning their own sin and fall and the promise God had given them, until they were fully grown and had entered into the priestly office. Cain the first-born was particularly zealous in that respect, desiring to be first inasmuch as he offered his first fruits of the earth, given by God and obtained by his own labor, as he no doubt had seen his father offer. Abel, however, the inferior, the poor shepherd, offered the firstlings of his sheep, given him of God and obtained without effort and toil of his own. Now, God in a wonderful way manifested his preference concerning the gifts upon the altar. Fire descended from heaven and consumed Abel's offering, but Cain's remained. The fire was the sign of God's favor. The text says: "And Jehovah had respect unto Abel and to his offering: but unto Cain and to his offering he had not respect." Gen 4, 4-5.
10. Thereupon Adam and Eve saw that the hope and solace centering in their first-born son, were a delusion. They began to learn the wonderful judgments of God, who gave precedence to Abel, the male counterpart of Cinderella—which is all he was in his own sight when he compared himself with his brother. Now Cain, with full confidence in his position, spoiled by the delusion of his parents that as the first-born he was God's preference, felt himself outraged. His hypocrisy, hitherto masked, comes to the surface. He burns with secret hate against God, with hate and anger against his brother, which he takes no trouble whatever to disguise. The parents rebuke him, but effect nothing. The flame of his resentment rises higher, and meeting him alone upon the field, he fells him to the ground. Far from contemplating amendment of life or seeking grace from God, he has no mercy upon the only brother he has on earth, who has done him no harm whatever. He cannot forgive him and leave him in unenvied possession of the grace of God.
11. Such was the solace and joy poor Adam and Eve lived to experience in their first children! From this time on their earthly life was fraught with gloom and sorrow, particularly since they could not but see the source of these in their own fall and they would have pined to death had not God comforted them with another son. For when it became evident that the hope they had placed in Cain was a delusion, and that they were deprived of the son who, beyond a doubt, possessed the grace of God, they, without another son, would not have known where to look for the solace of the promised seed.
CAIN THE WORLD, ABEL THE CHURCH
12. Note, in this man Cain is pictured the world in its true, characteristic colors; in him its true spirit stands reflected. Certainly his equal has never been.