I. THE SUFFERINGS OF CHRIST.
1. This Gospel presents to us again the two thoughts of faith and love,
both in that Christ says he must go up to Jerusalem and suffer crucifixion;
and in that Christ serves and helps the blind man. By the first thought,
that of faith, it is proved that the Scriptures are not fulfilled
except by Christ's sufferings; also that the Scriptures speak of
no other theme than of Christ, and they treat only of Christ, who
must fulfil the Scriptures by his death. But if his death must do this,
then our death will add nothing to that end; for our death is a sinful
and a cursed death. However, if our death be sin and cursed, which is
the highest and severest suffering and misfortune, what can our suffering
and death merit? And since our sufferings are nothing and are lost,
what can our good works do, in view of the fact that suffering is
always nobler and better than doing good works? Christ alone must
be supreme here and faith must firmly lay hold of him.
2. But Christ spoke these words before be finished his passion, when
on his way to go up to Jerusalem at the time of the Easter festivities,
when the disciples least expected to witness his sufferings, and
instead anticipated a joyful occasion at the Feast of the Passover.
These words Christ spoke for the purpose that his disciples might
later grow stronger in their faith, when they recalled that he had
before told them, that he had voluntarily offered himself as a sacrifice,
and that he was not crucified by the power or strategy of his enemies,
the Jews. Long before Isaiah also had prophesied that Christ would
voluntarily and cheerfully give himself as a sacrifice, Is 53, 3-7;
and the angel also on Easter morning, Lk 24,6, admonishes the women
to call to mind what he here utters, in order that they might be assured
and the firmer believe how he suffered thus willingly in our behalf.
3. And this is the true foundation, thoroughly to know Christ's
passion, when we not only understand and lay hold of Christ's sufferings,
but also of his heart and will in those sufferings, for whoever views
his sufferings in a way that they do not see his will and heart in
them, must be more terrified before them than they are made to rejoice
on account of them. But if one sees Christ's will and heart in his
passion, they cause true comfort, assurance and pleasure in Christ.
Therefore Ps 40, 7-8 also praises this will of God and of Christ:
"In the roll of the book it is written of me: I delight to do thy will,
0, my God." The Epistle to the Hebrews says on this point: "By which
will we have been sanctified;" Heb 10, 10; it does not say: Through
the suffering and blood of Christ, which is also true, but through the
will of God and of Christ, that they both were of one will, to sanctify
us through the blood of Christ. This will to suffer he shows here in
this Gospel when be first announced that he would go up to Jerusalem
and allow them to crucify him; as if he had said, look into my heart
and see that I do all willingly, freely and cheerfully, in order
that it may not terrify nor shock you when you shall now soon see
it, and you think I do it reluctantly, I must do it, I am forsaken,
and the power of the Jews force me to it.
4. "But the disciples understood none of these things," says Christ,
"And this saying was hid from them." That is as much as to say: Reason,
flesh and blood, cannot understand it nor grasp that the Scriptures
should say how the Son of man must be crucified; much less does reason
understand that this is Christ's will and he does it cheerfully;
for it does not believe it is necessary for him to suffer for us,
it will deal directly with God through its own good works. But God
must reveal it in their hearts by his Spirit more than is proclaimed
by words into their ears; yea, even those to whom the Spirit reveals
it in their hearts believe it with difficulty and must struggle with it.
Such a great and wonderful thing it is that the Son of man died the
death of the cross willingly and cheerfully to fulfil the Scriptures,
that is, for our welfare; it is a mystery and it remains a mystery.
5. From this it now follows how foolish they act who teach that
people should patiently bear their sufferings and death in order to
atone for their sins and obtain grace; and especially those who comfort
such, who should be put out of the way by the civil law and the sentence
of death, or who are to die in other ways; and pretend that if they
suffer willingly all their sins will consequently be forgiven them.
Such persons only mislead the people for they bury out of sight Christ
and his death upon whom our comfort is founded, and bring the people
to a false confidence in their own suffering and death. This is the
worst of all things a man can experience at the end of his life,
and by it he is led direct into perdition. But you learn and say:
Whose death! Whose patience! My death is nothing; I will not have
it nor hear of it for my consolation. Christ's suffering and death
are my consolation, upon it I rely for the forgiveness of my sins; but
my own death I will suffer, to the praise and honor of my God, freely
and gratuitously, and for the advantage and profit of my neighbor,
and in no way whatever depend upon it to avail anything in my own
behalf before God.
6. It is indeed one thing to die boldly and fearlessly, or to suffer
death patiently, or to bear other pain willingly; and another thing to
atone for sin by such death and sufferings, and thus obtain grace
from God. The first the heathen have done, and many reckless villains
and rough people still do; but the other is a poisonous addition,
devised by Satan, like all other lies, by which he founds our trust
and consolation upon our own doings, and works, against which we
are to guard. For as firmly as I should resist one, who teaches me
to enter a monastery, when I wish to be saved; so firmly should I
also oppose any who would in my last hour point me to my own death
and suffering for consolation and hope, as if they would help to
wash away my sins. For both deny God and his Christ, blaspheme his
grace and pervert his Gospel. They, however, do much better who hold
a crucifix before the dying and admonish them of Christ's death and
sufferings.
7. I must relate an example and experience that is in point here and
is not to be despised. There was once a good hermit, reared in this
faith of human merit, who was called upon to comfort a man of prominence
upon his death bed, and he approached the sick man dauntlessly and
consoled him thus: My dear friend, only suffer death patiently and
willingly and I will pledge you my soul you will be a child of eternal
life. Well, he promised him he would do so, and he passed away by
death with this comfort. But three days later the hermit himself
became sick unto death, when the true teacher, Rev. Reuling, came
and opened his eyes so that he saw what he had done and taught, and
he lay until he died and lamented that he had given such counsel
and consolation: 0, woe is me, what have I advised! Frivolous people
laughed at him that he failed to do as he had taught others to do;
he offered another the pledge of his own soul that he might die in
peace and he himself now sinks in despair not only before death,
but also at the advice he so confidently had given and now so publicly
rebuked and recalled. But God surely said to him that which is written
in Lk 4, 23: "Physician, heal thyself;" and another passage, Lk 12,:21;
"So is he that layeth up treasures for himself, and is not rich toward
God." For here surely the blind led the blind and both fell into
the ditch, and both were condemned. Lk 6, 39. The first, because
he died trusting in his own patient suffering and death, the other,
because he despaired of God's grace and had not acknowledged it,
and besides he also thought, had he not committed sin, he would have
departed this life saved; and in both Christ remained unknown and
was denied. On this point some books are misleading, in which the
sayings also of St. Augustine and others are sounded forth, how death
is only a door to life and a medicine against sin; for they do not
see that these words are to be understood as referring to Christ's
death and sufferings. But simple and plain as this example is, it
teaches us in a masterly manner how no work, no human suffering,
no death can help us or stand before God. For one cannot indeed deny
here that the first did the highest work, namely, suffered death
with patience, in which free will did its best; and yet he was lost
as the other who confessed and clearly proved by his despair. And
whoever will not believe these two examples must find it out by experience
for himself.
8. The above is said concerning faith in the sufferings of Christ. As
he now offered himself for us, we should also follow the same example
of love, and offer ourselves for the welfare of our neighbor, with all
we have. We have spoken sufficiently on other occasions that Christ
is to be preached in these two ways; but it is talk that no one desires
to understand; the Word is hid from them; for "the natural man receiveth
not the things of the Spirit of God." 1 Cor 2, 14.
II. THE FAITH AND LOVE OF THE BLIND MAN.
9. The second part of our Gospel treats of the blind man, in which we
see beautifully and clearly illustrated both the love in Christ to the
blind man and the faith of the blind man in Christ. At present we will
briefly consider the faith of the blind man.
10. First, he hears that Christ was passing by, he had also heard of
him before, that Jesus of Nazareth was a kind man, and that he helps
every one who only calls upon him. His faith and confidence in Christ
grew out of his hearing; so he did not doubt but that Christ would
also help him. But such faith in his heart he would not have been
able to possess had he not heard and known of Christ; for faith does
not come except by hearing.
11. Secondly, he firmly believes and doubts not but that it was true
what he heard of Christ, as the following proves. Although he does
not yet see nor know Christ, and although he at once knew him, yet
he is not able to see or know whether Christ had a heart and will to
help him; but he immediately believed, when he heard of him; upon
such a noise and report he founded his confidence, and therefore be
did not make a mistake.
12. Thirdly, in harmony with his faith, he calls on Christ and prays,
as St. Paul in Rom 10, 13-14 wrote: "How then shall they call on him
in whom they have not believed." Also, "Whoever shall call upon the
name of the Lord shall be saved."
13. Fourthly, he also freely confesses Christ and fears no one; his
need constrains him to the point that he inquires for no one else. For
it is the nature of true faith to confess Christ to be the only one who
can and will help, while others are ashamed and afraid to do this
before the world.
14. Fifthly, he struggles not only with his conscience, which doubtless
moves him to think he is not worthy of such favor, but he also struggles
with those who threatened him and urged him to keep quiet. They wished
thereby to terrify his conscience and make him bashful, so that he
should see his own unworthiness, and then despair. For wherever faith
begins, there begin also war and conflict.
15. Sixthly, the blind man stands firm, presses through all obstacles
and triumphs, he would not let the whole world sever him from his
confidence, and not even his own conscience to do it. Therefore he
obtained the answer of his prayer and received Christ, so that Christ
stood and commanded him to be brought unto him, and he offered to
do for him whatever he wished. So it goes with all who hold firmly
only to the Word of God, close their eyes and ears against the devil,
the world and themselves, and act just as if they and God were the
only ones in heaven and on earth.
16. Seventhly he follows Christ, that is he enters upon the road of
love and of the cross, where Christ is walking, does righteous works,
and is of a good character and calling, refrains from going about with
foolish works as work-righteous persons do.
17. Eighthly, he thanks and praises God, and offers a true sacrifice
that is pleasing to God, Ps 50, 23: "Whoso offereth the sacrifice of
thanksgiving glorifieth me; and to him that ordereth his way aright
will I show the salvation of God."
18. Ninthly, he was the occasion that many others praised God, in
that they saw what he did, for every Christian is helpful and a blessing
to everybody, and besides be praises and honors God upon earth.
19. Finally, we see here how Christ encourages us both by his works
and words. In the first place by his works, in that he sympathizes so
strongly with the blind man and makes it clear, how pleasing faith is
to him, so that Christ is at once absorbed with interest in the man,
stops and does what the blind man desires in his faith. In the second
place, that Christ praises his faith in words, and says: "Thy faith hath
made thee whole;" he casts the honor of the miracle from himself and
attributes it to the faith of the blind man. The summary is: to faith is
vouchsafed what it asks, and it is moreover our great honor before
God.
20. This blind man represents the spiritually blind, the state of every
man born of Adam, who neither sees nor knows the kingdom of God;
but it is of grace that he feels and knows his blindness and would
gladly be delivered from it. They are saintly sinners who feel their
faults and sigh for grace. But he sits by the wayside and begs, that is,
he sits among the teachers of the law and desires help; but it is
begging, with works he must appear blue and help himself. The people
pass him by and let him sit, that is the people of the law make a
great noise and are heard among the teachers of good works, they
go before Christ and Christ follows them. But when he heard Christ,
that is, when a heart hears the Gospel of faith, it calls and cries,
and has no rest until it comes to Christ. Those, however, who would
silence and scold him are the teachers of works, who wish to quiet
and suppress the doctrine and cry of faith; but they stir the heart
the more. For the nature of the Gospel is, the more it is restrained
the more progress it makes. Afterwards he received his sight, all
his work and life are nothing but the praise and honor of God, and
he follows Christ with joy, so that the whole world wonders and is
thereby made better.
