Bach Cantata/Luther Sermon: Trinity Sunday

Trinity Sunday, BWV 129: Gelobet sei der Herr, mein Gott, Sunday Cantata, 26. May 2013
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Sermons of Dr. Martin Luther for the Feast of the Holy Trinity

Nota Bene: “Luther’s Church Postil: In Defense of Lenker, et al.”

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Gospel Sermon

(Note from the Lenker edition: This sermon, which is not found in edition c., appeared in two pamphlet editions in 1522 and 1523. The title of the first was, “A sermon of Dr. Martin Luther, Preached on the Day of the Holy Trinity on the Gospel, John 3. Wittenberg (1522).” German text: Erlangen Edition, 12:407; Walch Edition, 11:1547; St. Louis Walch, 11:1146.)

Text: John 3:1-15

Now there was a man of the Pharisees, named Nicodemus, a ruler of the Jews: the same came unto him by night, and said to him, Rabbi, we know that thou art a teacher come from God; for no one can do these signs that thou doest, except God be with him. Jesus answered and said unto him, Verily, verily, I say unto thee, Except one be born anew, he cannot see the kingdom of God. Nicodemus saith unto him, How can a man be born when he is old? can he enter a second time into his mother’s womb, and be born? Jesus answered, Verily, verily, I say unto thee, Except one be born of water and the Spirit, he cannot enter into the kingdom of God. That which is born of the flesh is flesh; and that which is born of the Spirit is spirit. Marvel not that I said unto thee, Ye must be born anew. The wind bloweth where it will, and thou hearest the voice thereof, but knowest not whence it cometh, and whither it goeth: so is every one that is born of the Spirit. Nicodemus answered and said unto him, How can these things be? Jesus answered and said unto him, Art thou the teacher of Israel, and understandest not these things? Verily, verily, I say unto thee, We speak that which we know, and bear witness of that which we have seen; and ye receive not our witness. If I told you earthly things and ye believe not, how shall ye believe if I tell you heavenly things? And no one hath ascended into heaven, but he that descended out of heaven, even the Son of man, who is in heaven. And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up; that whosoever believeth may in him have eternal life.


Here we have a masterly, excellent and valuable example of the wisdom of human reason and the foolishness of Christ, that is, of the righteousness of the spirit.

1. A wise and moral man is here punished because he knew nothing of the things of God, who least expected that he would be convicted by them.


2. Nicodemus imagined the righteousness of the Law to be something; but Christ teaches that the new birth, that is, the crucifixion of the flesh, is right and true righteousness.

3. Human wisdom can not understand the righteousness of God, but considers it to be foolishness.

4. By the passage, “That which is born of the flesh,” all our affairs and we ourselves are condemned and overthrown, regardless of how holy and great they are.

5. Honest and spiritual characters are concealed and are not recognized by the flesh. What have we then to do with the outward pomp that still holds the church together?

6. “No one hath ascended into heaven, but he that descended out of heaven, even the Son of man, who is in heaven.” From this it is clear that you will never ascend into heaven by means of your free will or your own power, but alone in him and through him who alone ascended into heaven, that is, through Jesus Christ, our Savior.


1. Today we celebrate the festival of the Holy Trinity, to which we must briefly allude, so that we may not celebrate it in vain. It is indeed true that the name “Trinity” is nowhere to be found in the Holy Scriptures, but has been conceived and invented by man. For this reason it sounds somewhat cold and we had better speak of “God” than of the “Trinity.”

2. This word signifies that there are three persons in God. It is a heavenly mystery which the world cannot understand. I have often told you that this, as well as every other article of faith, must not be based upon reason or comparisons, but must be understood and established by means of passages from the Scriptures, for God has the only perfect knowledge and knows how to speak concerning himself.

3. The great universities have invented manifold distinctions, dreams and fictions by means of which they would explain the Holy Trinity, and have made fools of themselves. We shall therefore quote only passages from the Scriptures in order to determine and establish the divinity of Christ. In the first place, we quote from the New Testament, where we find many proof texts; for instance, John 1:1-3: “In the beginning was the Word, and the Word was God. The same was in the beginning with God. All things were made through him; and without him was not anything made that hath been made.” Now if he is not made, but is himself the Maker, he must indeed be God. John also says afterwards: “And the Word became flesh.”

4. Again, we quote from the Old Testament, where David says, in Psalm 110:1: “Jehovah saith unto my lord, Sit thou at my right hand,” that is, sit upon the royal throne and be a lord and king over all creatures, all which must be subject to thee — “until I make thine enemies thy footstool.” In Psalm 8:4-8, we read: “What is man, that thou art mindful of him? and the son of man, that thou visitest him? For thou hast made him but little lower than God, and crownest him with glory and honor. Thou makest him to have dominion over the works of thy hands; thou hast put all things under his feet: all sheep and oxen, yea, and the beasts of the field, the birds of the heavens, and the fish of the sea, whatsoever passeth through the paths of the seas.” That means: Thou hast made him Lord of the whole world. Paul explains this passage, in Ephesians 1:20 and Colossians 2:9-10, in a masterly way. Now, if God has set him at his right hand and made him lord of all in heaven and on earth, he must indeed be God; for it would not be fitting that he should set him at his right hand and give him as much power over all creatures as he himself possesses, if he were not God. God will not give his glory to another, as he says in Isaiah 48:11. Thus, we have here two persons, the Father, and the Son to whom the Father has given all that is subject to him. To “sit at the right hand of God” means to be over all God’s creatures; he must therefore be God to whom is given all this.

5. God has also commanded us not to worship strange gods. Now, we read in John that, according to the will of God, we should honor the Son even as we honor the Father. These are the words of John 5:19-23, where Christ says to the Jews: “Verily, Verily, I say unto you, The Son can do nothing of himself, but what he seeth the Father doing: for what things soever he doeth, these the Son also doeth in like manner. For the Father loveth the Son, and showeth him all things that himself doeth: and greater works than these will he show him, that ye may marvel. For as the Father raiseth the dead and giveth them life, even so the Son also giveth life to whom he will. For neither doth the Father judge any man, but he hath given all judgment unto the Son; that all may honor the Son, even as they honor the Father. He that honoreth not the Son honoreth not the Father that sent him.” These are, to my mind, truly clear and distinct words concerning the divinity of Christ. Now, as God commands that we should have only one God, and should not render to any other creature the glory which belongs to God and is due him, and yet he gives this glory to Christ, Christ must indeed be God.

6. Paul says in Romans 1:2-4: “The Gospel he promised afore through his prophets in the Holy Scriptures, concerning his Son, who was born of the seed of David according to the flesh, who was declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead; even Jesus Christ our Lord.” Therefore, according to the flesh he began to exist, but according to the spirit he existed from eternity, although it was not clearly understood before; as it was not necessary that we should make a God of him, but only that we should declare and understand that he is the Son of God. This is the work of the Holy Spirit, as Christ himself says in John 16:13: “Howbeit when he, the Spirit of truth, is come, he shall guide you into all the truth.” And elsewhere the Evangelist writes, John 17:1-5: “These things spoke Jesus; and lifting up his eyes to heaven, he said, Father, the hour is come; glorify thy Son, that the Son may glorify thee: even as thou gavest him authority over all flesh, that to all whom thou hast given him, he should give eternal life. And this is life eternal, that they should know thee the only true God, and him whom thou didst send, even Jesus Christ. I glorified thee on the earth, having accomplished the work which thou hast given me to do. And now, Father. glorify thou me with thine own self with the glory which I had with thee before the world was.”

7. We also read in Psalm 2:8: “Ask of me, and I will give thee the nations for thine inheritance, and the uttermost parts of the earth for thy possession.” He is truly enthroned king of all. He is God’s child, and the world it subject to no other prince or king. Likewise, in another psalm, David openly calls him God, when he says: “Thy throne, O God, is for ever and ever: a scepter of equity is the scepter of thy kingdom. Thou hast loved righteousness, and hated wickedness: therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows.” Psalm 45:6-7. God will make no one such a king who is not God, for he will not give the reins out of his hands; he alone will be the Lord over heaven and earth, death, hell, the devil and all creatures. If he, then, makes Christ Lord of all that is created, Christ must truly be God.

8. We can. therefore, have no surer foundation for our belief in the divinity of Christ than that we enwrap and en-’close our hearts in the declarations of the Scriptures. The Scriptures gradually and beautifully ‘lead us to Christ; first revealing him to us as a man, then as the lord of all creatures. and finally as God. Thus we are successfully led to the true knowledge of God. But the philosophers and the wise men of this world would begin at the top and so they have become fools. We must begin at the bottom and gradually advance in knowledge, so that the words of Proverbs 25:27 may not apply to us: “It is not good to eat much honey; so for men to search out their own glory is grievous.”

9. Our faith in these two persons, the Father and the Son, is therefore sufficiently established and confirmed by passages from the Scriptures. But of the Holy Spirit, the third person, we read in Matthew 28:19 that Christ sent forth his disciples, saying to them: “Go ye therefore, and make disciples of all the nations, baptizing them into the name of the Father and of the Son and of the Holy Spirit.” Here divinity is also ascribed to the Holy Spirit, since I may trust or believe in no one but God. And I must trust only in one who has power over death, hell, the devil and all creatures, whose authority withholds them from harming me, and who can save me. None will suffice except one in whom I may trust absolutely. Now, Christ in this passage commands that we should also believe and trust in the Holy Spirit; therefore he must be God. In the Gospel according to John, Christ speaks frequently to his disciples of the Holy Spirit, his power or existence.

10. In Genesis 1:2 we read: “And the Spirit of God moved upon the face of the waters.” But this passage is not as clear as the one last quoted; the Jews attack it and affirm that the word “spirit” in Hebrew signifies “wind.”

11. David says in Psalm 33:6: “By the word of Jehovah were the heavens made, and all the host of them by the Spirit of his mouth.” Here it is quite clear that the Holy Spirit is God, because the heavens and all their hosts were made by him. And, again, David says in Psalm 139:7-8: “Whither shall I go from thy Spirit? or whither shall I flee from thy presence? If I ascend up into heaven, thou art there: if I make my bed in Sheol, behold, thou art there.” Now, this cannot be said of any creatures — that it is everywhere and fills the whole world — but only of God, the Creator.

12. Therefore, we cling to the Scriptures, those passages which testify of the Trinity of God, and we say: I know very well that in God there are the Father, the Son and the Holy Spirit; but how they can be one I do not know, neither should I know it. This may suffice for the first part. Now we will come back to the Gospel and say something on that in the time that is left us.




1. In this Gospel you see clearly what reason and free-will can do. You may see it distinctly in Nicodemus, who was the best of the best, a prince and leader of the Pharisees, and the Pharisees held first place in their day. They were, however, in the highest things — in spiritual life — altogether blind and dead before God, however holy, wise, good and mighty they may have been considered by men. The longer Nicodemus associates with Christ, the less he understands Christ, although he is expected to understand only earthly things and the manner of Christ’s death. Reason is so blind that it can neither perceive nor understand the things of God, nor all things which properly belong to its own sphere. This is a blow to nature and human reason, which have been rated so high by philosophy and the wise men of this world; the wise ones have said that reason always strives to attain the best.

2. God has here given us an example showing that even the best in nature must fail. In instances where human nature is at its best it is blind, not to speak of its envy and hatred. Christ has here demonstrated by examples, words and deeds that human reason is altogether blind and dead before God, Hence, it cannot appreciate divine things nor desire them.

3. Now, Nicodemus, who is a pious and well-meaning man, cannot grasp the work and Word of God; how then would Annas and Caiaphas? He comes to the Lord at night, which he did from fear, not desiring to be called a heretic by others. From this we may conclude that he was in nature an old Adam, cowardly seeking Christ by night, and that he did not yet possess the true light. If he had been a “new man,” he would have come in the bright light of day, fearing no one. Because of his hypocrisy, the Lord deals sharply with him, cutting off his salutation and all further speech, as we shall see. Nicodemus approaches the Lord with these words: “Rabbi, we know that thou art a teacher come from God; for no one can do these signs that thou doest, except God be with him.”


4. He thinks that he has uttered these words in all sincerity; but there is still the old life and nothing but hypocrisy. For this reason Christ will not accept his salutation, but will take from Nicodemus everything in which he feels secure and will make a “new” man of him, giving him a new heart and enabling him to walk by faith. He says to him: “Verily, verily, I say unto thee, Except one be born anew, he cannot see the kingdom of God.”

5. Christ’s words are as if to say: No, my dear Nicodemus, I am not moved by your beautiful words. You must give up your old life and become a new man. You have not the faith which you say you have; you are still afraid.

Although the natural man hears the Word of God, the Gospel, and delights in it, yet it does not enter the heart. Therefore, we must slay reason and experience the new birth. This is what Christ means when he says that we must be born anew. Reason cannot understand this, wherefore Nicodemus replies: “How can a man be born when he is old? can he enter a second time into his mother’s womb, and be born?”

6. Thus reason takes offense at the Spirit, imagines unreality’s and conceives of this new birth as a natural birth. Therefore Christ proceeds, explaining this birth to him to clear his misunderstanding, and says: “Verily, verily, I say unto thee, Except one be born of water and the Spirit, he cannot enter into the kingdom of God.”

7. In other words: The new birth of which I speak must be otherwise explained. I do not abolish the natural birth but I speak of a birth which is of water and the Spirit. Then he continues: “That which is born of the flesh is flesh; and that which is borne of the Spirit is spirit.”

8. These words cannot be grasped by reason, which seeks to explain the words “Spirit” and “water,” speculating how such birth may be. Here it sees nothing in the nature of a birth and therefore plays the part of a fool by saying: How earl a man be born of water and the Spirit? Indeed, such a source would produce but water-bubbles.

9. Now, Christ speaks and destroys reason, saying: “Art thou the teacher of Israel, and understandest not these things?” You should teach others the spiritual birth, that they might become righteous, but you yourself do not understand it. He defeats reason and the whole law and says: My friend, do you not know how these things can be? It is plain to me, as it was also to the prophets, who corroborate my words. Renounce your reason and close your eyes; cling only to my Word and believe it. Again he says: “Marvel not that I said unto thee, Ye must be born anew. The wind bloweth where it will, and thou hearest the voice thereof, but knowest not whence it cometh, and whither it goeth: so is every one that is born of the Spirit.”

10. As if to say: You presume to judge spiritual things by your reason, and at the same time you cannot understand the simple things of nature. He calls Nicodemus’ attention to the wind. No philosopher or scientist has ever been able to comprehend and describe the nature of the wind — where it has its beginning or where it ends. We cannot see where the wind comes from, or how it blows past us, or how far it goes. Now, if we cannot by our reason fathom those things which we see daily in nature, much less will we be able to fathom with our reason the divine works which God accomplishes within us.

11. How a man is born anew may easily be told in words. When, however, it is a question of experience, as it was here with Nicodemus, then it is a hard matter to understand and it requires effort to attain the experience. It is easy to say: We must blind our reason, disregard our feelings, close our eyes and only cling to the Word — finally die and yet live. But to persevere in this, when it becomes a matter of experience and when we are really tested, requires pains and labor. It is a very bitter experience.

12. An example of this new birth we have in Abraham, whose son was to inherit the world and whose seed was to be like the stars in heaven, as was promised him in Genesis 15:5 Then God came and commanded him to slay his son. Now had Abraham acted as reason dictated, he would have concluded thus: Aye, God has given me this seed, by which he has promised to increase my family, and now he commands me to offer him up as a sacrifice. Surely, God cannot command this; it must be the devil. But Abraham slays reason and honors God, thinking: God is so powerful that he can raise my son from death and increase my family through him. or he can give me another son, or effect his purpose in some other way, which I do not know. So Abraham commends all to God. Here Abraham leaves his old life and surrenders himself to God, believes in him and becomes a new man. Then the angel comes and says to him: “Abraham, Abraham, lay not thy hand upon the lad, neither do thou anything unto him,: for now I know that thou fearest God, seeing thou hast not withheld thy son, thine only son, from me,” Genesis 22:11-12. Abraham could not have imagined that God would thus come to his rescue; nay, he had already in his heart slain his son.

13. Now, the beginning of this birth was in baptism. The water is baptism; the Spirit is that grace which is given to us in baptism. The result of this birth is clearly seen in the hour of death or in times of test by poverty and temptation. He who is born of the flesh fights to defend himself, looks hither and thither, employs his reason to make his living. But he who is born anew reasons thus: I am in God’s hands, who has preserved and nourished me before in a wonderful manner: he will also feed and preserve me in the future and save me from, all sorrow and misfortune.

14. When we are about to die we feel that we must depart and we know not whither; the house of shelter is not ready and we know not whether it will be a white or a black house. For where there is flesh and blood, there is still the old Adam, who does not know where he shall go, whether below or above, to the left or to the right; on what he should rest his soul and depart. Then there is anxiety and misery in the nature of a real hell; for the torment of hell is nothing but fear, terror. dread and despair. But if I believe in God and am born anew, I close my eyes and do not grope about. I am willing that the condition of the soul be changed entirely, and I think: O God, my soul is in thy hands; thou hast preserved it during my life and I have never known where thou hast put it. neither do I wish to know, to which place thou wilt now assign it. I only know that it is in thy hands and thou wilt take care of it. Thus we must abandon the life of the flesh and enter into a new life, being dead to the old. This is a real dying and not merely a painful sensation, like the scratching off of a scab, as the philosophers have said; and they have compared the entering upon the new life with the rinsing of a pot by the cook. There must be a real change and an entire transformation of nature, for the natural state and natural feeling must be completely overthrown.

15. Now, the Lord says here: “That which is born of the flesh is flesh.” “Flesh” means the whole man, with body and soul, reason and will, who is not yet born of the Spirit. For the soul has entered so deeply into the flesh to guard and protect it from harm that the soul is more flesh than the flesh itself. We see it in death, when the flesh does not willingly give up life because the soul is still present; but as soon as the soul has departed, the body allows itself to be mutilated and permits everything that may be done with it. The Lord our God also alludes to this with these words in Genesis. spoken before the deluge: “My Spirit shall not strive with man for ever, for that he also is flesh.” Man does not desire the destruction of the flesh, or, in other words, to die; but this is the will of the Spirit, wherefore he desires that the flesh may soon be destroyed. Thus the nature of the soul must change and it must become an enemy of the body, desiring that the body may die, so that it (the soul) may enter into a new life. That this will be, we are to believe, but not to know how. It is the work of God, and he has not commanded us to fathom it.

16. Thus the Lord would point out with this simile of the wind that the spiritual man is neither here nor there and is not limited to any time or place. He does not put on a hood, neither does he do any o£ the things that are merely material. for he knows that they will not avail. In brief, no pilgrimage. no fasting, no money given for masses, no good work at all. is of any avail; there must be a new life, that is, all our works must perish and come to naught, as has been said. The new life, however, consists not in dependence upon works, but it abides and perseveres in the grace of God, which he gives us through Jesus Christ. If I would then hold my ground, my works and all I have devised must fall to pieces and come to naught. Consequently, there is in the new man no definite beginning nor end. We indeed hear the blowing of the wind. but do not know whence it comes and whither it goes. Thus it is here: A man preaches and the Word is in his mouth, but no one knows whence it comes to him, what it will accomplish and where it will bring forth fruit.

17. Hence, we conclude from this passage that a Christian should not depend upon works, upon certain places or persons. Reason wonders at this and inquires: How can it be that everyone, who is born of the Spirit is to be compared with the wind and that all our works mean nothing? What results can possibly follow? If this were so, all priests, monks and nuns, with their beautiful and worthy lives, must be condemned. Christ answers Nicodemus’ question, “How can these things be?” as follows: “Art thou the teacher of Israel, and understandest not these things?”

18. In other words: You surely should know this, because you are one of those who teach the people, but I see that you know nothing of it. That which I have explained to you. namely, that we must be born anew, you should have taught the people. But you have taught them the contrary — have endeavored to know whence the wind comes and whither it goes, have concerned yourselves about its blowing and other useless things; but the things most necessary to you and the people, you have disregarded. Hear then what I tell you: “Verily, verily, I say unto thee, We speak that which we know, and bear witness of that which we have seen; and ye receive not our witness.”

19. As if Christ said: Should I point out to you how these things can be? It cannot be done. You should believe me. since you say yourself that I am a teacher come from God. When I have said that a man must be born anew and that all your works are worthless, it cannot be demonstrated so that you may see it with your eyes; it can only be explained in words. If you believe it, you will understand it. But Nicodemus did not understand it. Therefore, the Lord, disclosing more and more to him his folly, continues: “If I told you earthly things and ye believe not, how shall ye believe if I tell you heavenly things?”

20. I have only told you of earthly things — how we must all come to naught; that man is dust and must return to dust: how the wind blows — and yet you do not understand it. What would you know if I should tell you much about God? I have spoken to you about insignificant things, and you do not understand them. How would you understand if I told you that our immortal bodies, after death, will shine as bright and clear as the sun? And what if I told you of what comes after death? You would understand this much less. He then explains to Nicodemus a few of these heavenly things and continues: “And no one hath ascended into heaven, but he that descended out of heaven even the Son of man, who is in heaven.”

21. Reason does not understand what this means, for it is a sermon from heaven; as if Christ would say: The Son of man came upon earth and yet remained in heaven. He again ascended into heaven; that is, he became Lord of heaven and earth and all creatures. Know then that I am he who has come down, who even descended into hell, and yet remained in heaven. For when Christ was in death, he lived; when he was considered the most insignificant and despised of men, he was before God regarded as the most worthy of honor, and the greatest. He ascended again into heaven, after he rose from the dead, assumed again all power, and has become lord of all creatures on earth. No one has followed him in this.

22. We are truly also in death, but at the same time we are in heaven like Christ. Sin and death rule within us, but they have not been able to Conquer Christ; nay, in his hand and in his power are life and death, as he says in John 10:17-18: “Therefore doth the Father love me, because I lay down my life, that I may take it again. No one taketh it away from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again.” No one but Christ obtains such power that all things are subject to him. Although before the world he was dead, yet he lived before God, his Father; and although before the world he was in great disgrace and shame, he was yet greatly honored by God. But all this he did only for our sakes. For in the fall of our first father Adam, we are all fallen. Christ had to atone for this fall by his disgrace, shame, ignominy and death, so that we might again obtain honor and life.

23. Christ rebukes Nicodemus here again, as he had done before when he said: “That which is born of the flesh is flesh.” He says in effect: You presume to, ascend into heaven and to escape from hell, but you will fail. Flesh and blood cannot enter into heaven. Only he ascends into heaven, who has come down from heaven, so that the control of all may be in his hands. He can destroy all that lives, make alive all that is dead and make poor all that is rich. It is then here determined that nothing can enter into heaven that is born of the flesh. But Christ’s ascent into heaven, as well as his descent to us, was for our benefit, so that we, who are carnal, might also enter heaven. Yet it is only on the condition that first our mortal body must perish. In short, we cannot effect anything by our own works, for God will save us only through Christ, who alone is the ladder by means of which we ascend into heaven. How this ascent into heaven is granted to us, how it becomes our own, Christ explains when he says: “And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up; that whosoever believeth may in him have eternal life.”

24. What does Christ mean by this? He means that all who would enter heaven and follow him must become new creatures; he ascended into heaven that we might follow him. The narrative to which Christ refers is written in Numbers 21:6-9: “And Jehovah sent fiery serpents among the people, and they bit the people; and much people of Israel died. And the people came to Moses, and said, We have sinned, because we have spoken against Jehovah, and against thee; pray unto Jehovah, that he take away the serpents from us. And Moses prayed for the people. And Jehovah said unto Moses, Make thee a fiery serpent, and set it upon a standard: and it shall come to pass, that every one that is bitten, when he seeth it. shall live. And Moses made a serpent of brass, and set it upon the standard: and it came to pass, that if a serpent had bitten any man, when he looked unto the serpent of brass. he lived.”

25. Christ uses this Scripture to point to himself; his reference is as if to say: Just as the Jews in the desert, who were bitten by fiery serpents, were saved by looking upon the serpent of brass, which Moses set upon a standard, so it is also with regard to me. None who looks upon me will perish; that is, all those who have an evil conscience, are tormented by sin and death, should believe that I have come down for their sakes and have ascended again. Then neither sin nor death shall harm them; nay, they shall not perish in all eternity. Whoever would enter heaven and be saved, must be saved by this serpent, which is Christ; otherwise he will perish. Thus, this Gospel condemns freewill and everything of human accomplishment and points only to this serpent.

26. The spiritual significance of the narrative in Numbers is this: The serpent, which bit and poisoned the Jews is sin, death and an evil conscience. I know that I must die and that I am under the power of death; I cannot free myself and must remain in this state until a dead serpent is set up for me, one which, because it is not alive, can harm no one, but rather benefit, as did the serpent of Moses. Now, this is Christ. I see him hanging on the cross, not beautiful nor greatly honored. If his death upon the cross were in fashion to win for him the plaudits of men, the flesh might say that he deserved his honors and his exaltation by his works. But I see him hanging in disgrace on the cross, like a murderer and malefactor; thus, reason must say that he is cursed before God. The Jews believed that this was true and they could only consider him the most cursed of all men before God and the world, for they remembered this passage in the Law of Moses: “He that is hanged is accursed of God.” Deuteronomy 21:23.

27. Moses had to set up a serpent of brass, which looked like the fiery serpents, but did not bite or harm any one, nay. it rather saved the people. Thus, Christ also has the form and the appearance of a sinner, but has become my salvation; his death is my life; he atones for my sin and takes away from me the wrath of the Father. The living, fiery serpent is with in me, for I am a sinner, but in him is a dead serpent; he was indeed regarded a sinner, but he never committed any sin.

28. If, then, man believes that the death of Christ has taken away his sin, he becomes a new man. The carnal, natural man cannot believe that God will gratuitously take away and forgive us all our sins. Reason argues in this manner: You have sinned, you must also atone for your sin. Then it invents one good work after another and endeavors to take away sin by good works. But the Gospel of Christ is: If you have fallen in sin, another must atone for you, if a man believes this, he becomes one with Christ, and has everything that is Christ’s.

29. This Gospel, then, signifies that our works are nothing, and that all human power can do is useless, but faith in Christ does it all.

Epistle Sermon

Romans 11:33-36

O the depth of the riches both of the wisdom and the knowledge of God! How unsearchable are his judgments, and his ways past tracing out! For who hath known the mind of the Lord? Or who hath been his counselor? Or who hath first given to him, and it shall be recompensed unto him again? For of him and through him, and unto him, are all things. To him be the glory for ever.

1. This festival requires us to instruct the people in the dogma of the Holy Trinity, and to strengthen both memory and faith concerning it. This is the reason why we take up the subject once more. Without proper instruction and a sound foundation in this regard, other dogmas cannot be rightly and successfully treated. The other festivals of the year present the Lord God clothed in his works and miracles. For instance: on Christmas we celebrate his incarnation; on Easter his resurrection from the dead; on Whit-sunday the gift of the Holy Spirit and the establishment of the Christian Church. Thus all the other festivals present the Lord in the guise of a worker of one thing or another. But this Trinity Festival discloses him to us as he is in himself. Here we see him apart from whatever guise assumed, from whatever work done, solely in his divine essence. We must go beyond and above all reason, leaving behind the evidence of created things, and hear only God’s own testimony concerning himself and his inner essence; otherwise we shall remain unenlightened.

2. Upon this subject the foolishness of God and the wisdom of the world conflict. God’s declaration that he is one God in three distinct persons, the world looks upon as wholly unreasonable and foolish; and the followers of mere reason, when they hear it, regard every one that teaches or believes it as no more than a fool. Therefore this article has been assailed continually, from the times of the apostles and the fathers down to the present day, as history testifies. Especially the Gospel of St. John has been subjected to attack, which was written for the special purpose of fortifying this dogma against the attacks of Cerinthus the heretic, who in the apostolic age already attempted to prove from Moses the existence of but one God, which he assigned as reason that our Lord Jesus cannot be true God on account of the impossibility of God and man being united in one being. Thus he gave us the prattle of his reason, which he made the sole standard for heaven to conform to.

3. O shameless reason! How can we poor, miserable mortals grasp this mystery of the Trinity? we who do not understand the operation of our own physical powers—speech, laughter, sleep, things whereof we have daily experience? Yet we would, untaught by the Word of God, guided merely by our fallible head, pronounce upon the very nature of God. Is it not supreme blindness for man, when he is unable to explain the most insignificant physical operation daily witnessed in his own body, to presume to understand something above and beyond the power of reason to comprehend, something whereof only God can speak, and to rashly affirm that Christ is not God ?

4. Indeed, if reason were the standard of judgment in such matters, I also might make a successful venture; but when the conclusions of even long and mature reflections upon the subject are compared with Scripture, they will not stand. Therefore we must repeat, even though a mere stammering should be the result, what the Scriptures say to us, namely: that Jesus Christ is true God and that the Holy Spirit is likewise true God, yet there are not three Gods; not three divine natures, as we may speak of three brothers, three angels, three suns, three windows. There is one indivisible divine essence, while we recognize a distinction as to the persons. Paul, speaking of Christ in Hebrews 1:3, refers to him as the express image of God’s substance. Again, in Colossians 1:15 he says of Christ: “Who is the image of the invisible God, the firstborn of all creation.” We must take these words for what they say—that all creatures, even angels and men, are ranked below Christ. This classification leaves room for God only: taking away the creature, only God remains. It is one and the same thing, then, to say that Christ is the firstborn of all creatures and that Christ is true and essential God.

5. To make the matter as clear as possible Paul uses the expression “image of the invisible God.” If Christ be the image of God he must be a person distinct from him whose image he is, but at the same time in one divine essence with the Father. He and the Father are not one person, but two, and yet Christ could not be the express image of the Father’s person, or essence, if he were not equally divine. No creature can be an image of the divine essence, for it does not possess that essence. To repeat, Christ could not be called the express image of God if he and the Father were not distinct persons; there must be one imaged and one who is the image. Expressed more clearly and according to Scripture, one person is the Father, who in eternity begets the other; the other is the Son, begotten in eternity, yet both are equally eternal, mighty, wise and just.

6. Though the Jews and Turks ridicule our doctrine, as if we taught the existence of three brothers in heaven, it does not signify. Might I also cavil were it to serve any purpose here. But they do us wrong and falsify our teaching; for we do not conceive of the Trinity as in the nature of three men or of three angels. We regard it as one divine essence, an intimacy surpassing any earthly unity. The human body and soul are not so completely one as the Triune God. Further, we claim the Holy Scriptures teach that in the one divine essence, God the Father begot a son. Before any creature was made, before the world was created, as Paul says, “before the foundation of the world,” in eternity, the Father begot a Son who is equal with him and in all respects God like himself. Not otherwise could Paul call Christ the express image of the invisible God. Thus it is proven that the Father and the Son are distinct persons, and that nevertheless but one God exists, a conclusion we cannot escape unless we would contradict Paul, and would become Jews and Turks.

7. Again, Paul makes mention of Christ in different phrase, saying: “Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents.” 1 Corinthians 10:9. Now, keeping this verse in mind, note how Paul and Moses kiss each other, how clearly the one responds to the other. For Moses says (Numbers 14:22): “All those men… have tempted me these ten times, and have not hearkened to my voice,” and in this connection the speaker is represented by the term “Lord,” everywhere in the Bible printed by us in capitals to indicate a name belonging only to the Eternal, applicable to none but the one true God. Other terms used to designate God are sometimes applied also to men, but this word “Lord” refers only to God. Now, Moses says: “And the Lord [Adonai, the true God] said… All these men… have tempted me these ten times.” Then comes Paul explaining who this God is—saying they tempted “Christ.” Crawl through this statement if you may; the fact remains that Paul declares it was Christ who was tempted, and Moses makes him the one eternal and true God. Moreover, Christ was not at that time born; no, nor were Mary and David. Nevertheless, the apostle plainly says, They tempted Christ, let us not also tempt him.

8. Certainly enough, then, Christ is the man to whom Moses refers as God. Thus the testimony of Moses long before is identical with that of Paul. Though employing different terms, they both confess Christ as the Son of God, born in eternity of the Father, in the same divine essence and yet distinct from him. You may call this difference what you will; we indicate it by the term “person.” True, we do not make a wholly clear explanation of the mystery; we but stammer when speaking of a “Trinity? But what are we to do? we cannot better the attempt. So, then, the Father is not the Son, but the Son is born of the Father in eternity; and the Holy Spirit proceeds from God the Father and God the Son. Thus there are three persons, and yet but one God. For what Moses declares concerning God Paul says is spoken of Christ.

9. The same argument substantially Paul employs in Acts 20:28, when, blessing the Church of Miletus and exhorting the assembled ministers concerning their office, he says: “Take heed unto yourselves, and to all the flock, in which the Holy Spirit hath made you bishops, to feed the church of the Lord which he purchased with his own blood.” This, too, is a significant text, proving beyond all controversy that Christ our Lord, who purchased the Church with his blood, is truly God, and to him the Church belongs. For the apostle plainly asserts it was God who bought the Church with his blood and that the Church is his own. Now, in view of the fact already established that the persons are distinct, and of the further statement that God has purchased the Church through his own blood, we inevitably conclude that Christ our Savior is true God, born of the Father in eternity, and that he also became man and was born of the Virgin Mary in time.

10. If such blood—the material, tangible, crimson blood, shed by a real man—is truly to be called the blood of God, then he who shed it must be actually God, an eternal, almighty person in the one divine essence. In that case we truly can say the blood flowing from the side of the crucified One and spilled upon the ground is not merely the blood of an ordinary man, but God’s own. Paul does not indulge in frivolous talk. He speaks of a most momentous matter; and he is in dead earnest when he in his exhortation reminds us that it is an exalted office to rule the Church and to feed it with the Word of God. Lest we toy in the performance of such an office we are reminded that the flock is as dear to him as the blood of his dear Son, so precious that all creatures combined can furnish no equivalent. And if we are indolent or unfaithful, we sin against the blood of God and become guilty of it, inasmuch as through our fault it has been shed in vain for the souls which we should oversee.

11. There are many passages of similar import, particularly in the Gospel of John. So we cannot evade the truth but must say God the Father, God the Son and God the Holy Spirit are three individual persons, yet of one divine essence. We do not, as the Jews and Turks derisively allege, worship three Gods; we worship only one God, represented to us in the Scriptures as three persons. Christ said to Philip (John 14:9), “He that hath seen me hath seen the Father.” There Christ claims unity and equality with the Father in the one divine essence. So does Paul in Colossians 1:15, where he calls Christ “the image of the invisible God,” at the same time indicating two distinct persons: the Father is not the Son and the Son is not the Father, yet they are one God. Such passages, I say, are frequent. By means of them the sainted fathers valiantly maintained this dogma of the Trinity against the devil and the world, thus making it our heritage.

12. Now, what care we that reason should regard it as foolishness? It requires no skill to cavil over these things; I could do that as well as others. But, praise God, I have the grace to desire no controversy on this point. When I know it is the Word of God that declares the Trinity, that God has said so, I do not inquire how it can be true; I am content with the simple Word of God, let it harmonize with reason as it may. And every Christian should adopt the same course with respect to all the articles of our faith. Let there be no caviling and contention on the score of possibility; be satisfied with the inquiry: Is it the Word of God? If a thing be his Word, if he has spoken it, you may confidently rely upon it he will not lie nor deceive you, though you may not understand the how and the when. Since, then, this article of the Holy Trinity is certified by the Word of God, and the sainted fathers have from the inception of the Church chivalrously defended and maintained the article against every sect, we are not to dispute as to how God the Father, the Son and the Holy Spirit are one God. This is an incomprehensible mystery, it is enough that God in his Word gives such testimony of himself. Both his nature and its revelation to us are far beyond our understanding.

13. And why should you presume to comprehend, to exactly understand, the sublime, inconceivable divine essence when you are wholly ignorant of your own body and life? You cannot explain the action of your laughter, nor how your eyes give you knowledge of a castle or mountain ten miles away. You cannot tell how in sleep one, dead to the external world, is yet alive. If we are unable to understand the least detail of our physical selves, anything so insignificant as the growth of a mere hair, for instance, can we, unaided by the revelation of God’s Word, climb by reason—that reason so blind to things within its natural realm—into the realm of heavenly mysteries and comprehend and define God in his majesty? If you employ reason from mere love of disputation, why not devote it to questions concerning the daily workings of your physical nature? for instance, where are the five senses during sleep? just how is the sound of your own laughter produced? We might without sin occupy ourselves with such questions. But as to the absolute truth in a matter such as this, let us abide patiently by the authority of the Word. The Word says that Christ is the express image of the invisible God, the firstborn of all creatures; in other words, he is God equally with the Father.

14. Again, John 5:23 testifies that all should honor the Son as they honor the Father. And in John 12:44 we read: “He that believeth on me, believeth not on me, but on him that sent me.” Also, John 14:1: “Believe in God, believe also in me.” And again, John 16:15: “All things whatsoever the Father hath are mine.” These and similar passages are armor that cannot be pierced; for they are uttered by God, who does not lie and who alone is qualified to speak the truth concerning himself. Thus the dogma of the Trinity is thoroughly founded upon the holy Scriptures.

15. Now, having established the existence of Christ in the Trinity, we must next consider the third person, the Holy Spirit, in Scripture sometimes termed the “Spirit” of God and sometimes his “Soul.” This person is not spoken of as “born”; he is not born like the Son, but proceeds from the Father and the Son. To express it differently, he is a person possessing in eternity the divine essence, which he derives from the Father and Son in unity in the same way the Son derives it from the Father alone. There are, then, three distinct persons in one divine essence, one divine majesty. According to the Scripture explanation of the mystery, Christ the Lord is the Son of God from eternity, the express image of the Father, and equally great, mighty, wise and just. All deity, wisdom, power and might inherent in the Father is also in Christ, and likewise in the Holy Spirit, who proceeds from Father and Son. Now, when you are asked to explain the Trinity, reply that it is an incomprehensible mystery, beyond the understanding of angels and creatures, the knowledge of which is confined to the revelations of Scripture.

15. Rightly did the fathers compose the Creed, or Symbol, in the simple form repeated by Christian children: “I believe in God the Father Almighty, Maker of heaven and earth, and in Jesus Christ his only Son… I believe in the Holy Ghost.” This confession we did not devise, nor did the fathers of former times. As the bee collects honey from many fair and gay flowers, so is this Creed collected, in appropriate brevity, from the books of the beloved prophets and apostles— from the entire holy Scriptures— for children and for unlearned Christians. It is fittingly called the “Apostle’s Symbol,” or “Apostle’s Creed.” For brevity and clearness it could not have been better arranged, and it has remained in the Church from ancient time. It must either have been composed by the apostles themselves or it was collected from their writings and sermons by their ablest disciples.

17. It begins “I believe.” In whom? “In God the Father.” This is the first person in the Godhead. For the sake of clear distinction, the peculiar attribute and office in which each person manifests himself is briefly expressed. With the first it is the work of creation. True, creation is not the work of one individual person, but of the one divine, eternal essence as such. We must say, God the Father, God the Son and God the Holy Spirit created heaven and earth. Yet that work is more especially predicated of the person of the Father, the first person, for the reason that creation is the only work of the Father in which he has stepped forth out of concealment into observation; it is the first work wrought by the divine Majesty upon the creature. By the word “Father” he is particularly and rightly distinguished from the other persons of the Trinity. It indicates him as the first person, derived from no other, the Son and the Holy Spirit having existence from him.

18. Continuing, the Creed says, I believe in another who is also God. For to believe is something we owe to no being but God alone. Who is this second person? Jesus Christ. God’s only begotten Son. Christians have so confessed for more than fifteen hundred years; indeed, such has been the confession of believers from the beginning of the world. Though not employing precisely these words, yet this has been their faith and profession.

19. The first designation of God the Son makes him the only Son of God. Although angels are called sons of the Lord our God, and even Christians are termed his children, yet no one of these is said to be the “only” or “only-begotten” Son. Such is the effect of Christ’s birth from the Father that he is unequaled by any creature, not excepting even the angels. For he is in truth and by nature the Son of God the Father; that is, he is of the same divine, eternal, uncreated essence.

20. Next comes the enumeration of the acts peculiar to him: “Who was conceived by the Holy Spirit, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, dead and buried. He descended into hell; on the third day he rose again from the dead; he ascended into heaven, and sits at the right hand of God the Father Almighty; from thence he shall come to judge the quick and the dead.” The distinct personality of the Son is thus demonstrated by acts peculiar to himself. Not the Father and not the Holy Spirit, but the Son alone, assumed human nature of flesh and blood, like unto ours, to suffer, die, rise again and ascend into heaven.

21. In the third place we confess, “I believe in the Holy Ghost.” Here again a distinct person is named, yet one in divine essence with the Father and the Son; for we must believe in no one but the true God, in obedience to the first commandment: “I am Jehovah thy God… Thou shalt have no other gods before me.” Thus briefly this confession comprehends the unity of the divine essence— we accept and worship only one God— and the revealed truth that in the Trinity are three distinct persons. The same distinction is indicated in holy baptism; we are baptized into the faith of one God, yet Christ commands us to baptize “into the name of the Father and of the Son and of the Holy Spirit.”

22. The peculiarity of this third person is the fact that he proceeds from both the Father and the Son. He is therefore called also the Spirit of the Father and the Son; he is poured into the human heart and reveals himself in the gathering of the Church of Christ in all tongues. Through the Word of the Gospel he enlightens and kindles the hearts of men unto one faith, sanctifying, quickening and saving them.

23. So the Creed confesses three persons as comprehended in one divine essence, each one, however, retaining his distinct personality; and in order that the simple Christian may recognize that there is but one divine essence and one God, who is tri-personal, a special work, peculiar to himself, is ascribed to each person. And such acts, peculiar to each person, are mentioned for the reason that thus a confusion of persons is avoided. To the Father we ascribe the work of creation; to the Son the work of Redemption; to the Holy Spirit the power to forgive sins, to gladden, to strengthen, to transport from death to life eternal. The thought is not that the Father alone is the Creator, the Son alone Redeemer and the Holy Spirit alone Sanctifier. The creation and preservation of the universe, atonement for sin and its forgiveness, resurrection from the dead and the gift of eternal life—all these are operations of the one Divine Majesty as such. Yet the Father is especially emphasized in the work of creation, which proceeds originally from him as the first person; the Son is emphasized in the redemption he has accomplished in his own person; and the Holy Spirit in the peculiar work of sanctification, which is both his mission and revelation. Such distinction is made for the purpose of affording Christians the unqualified assurance that there is but one God and yet three persons in the one divine essence— truths the sainted fathers have faithfully gathered from the writings of Moses, the prophets and the apostles, and which they have maintained against all heretics.

24. This faith has descended to us by inheritance, and by his power God has maintained it in his Church, against sects and adversaries, unto the present time. So we must abide by it in its simplicity and not be wise. Christians are under the necessity of believing things apparently foolish to reason. As Paul says (1 Corinthians 1:21): “It was God’s good pleasure through the foolishness of the preaching to save them that believe.” How can reason adapt itself to comprehend that three are one, and one is three; that God became man; that he who is washed with water in obedience to Christ’s command, is washed with the blood of our Lord Jesus Christ and cleansed from all sins? Such articles of faith appear utterly foolish to reason. Paul aptly calls the Gospel foolish preaching wherewith God saves such as do not depend on their own wisdom but simply believe the Word. They who will follow reason in the things dealt with in these articles, and will reject the Word, shall be defeated and destroyed in their wisdom.

25. Now, we have in the holy Scriptures and in the Creed sufficient information concerning the Holy Trinity, and all that is necessary for the instruction of ordinary Christians. Besides, the divinity of our Lord Jesus Christ and that of the Holy Spirit is also attested by miracles not to be lightly esteemed nor disregarded. The Lord our God brings to pass miraculous things for the Christian’s sake—for the strengthening of his faith—and not merely as a rebuke to false teachers. Were he to consider the false teachers alone, he might easily defer their retribution to the future life, since he permits many other transgressors to go unpunished for ten, twenty or thirty years. But the fact is, God openly in this life lays hold upon leaders of sects who blaspheme and slander him with their false doctrines. He inflicts upon them unusual punishments for the sake of warning others. Besides being openly convicted of blasphemy and having the condemnation of their own conscience, the misguided ones receive testimony to the fact that these false leaders are instigators of blasphemy against God’s name and his Word. All men are compelled to admit God can have no pleasure in their doctrine, since he visits them with special marks of his displeasure, destroying them with severer punishments than ordinarily befall offenders.

26. History records that John the evangelist had as contemporary a heretic, by the name of Cerinthus, who was the first to arise in opposition to the apostolic doctrine and in blasphemy against the Lord Jesus with the claim that Jesus is not God. This blasphemy spread to such an extent that John saw himself compelled to supplement the work of the other evangelists with his Gospel, whose distinct purpose it is to defend and maintain the deity of Christ against Cerinthus and his rabble. A feature of John’s Gospel patent to all is the sublime beginning of his Gospel which renders it distinct from the others. He does not lay stress upon the miraculous doings of Christ, but upon his preaching, wherein he reveals himself powerfully as true God, born of the Father from eternity, and his equal in power, honor, wisdom, righteousness and every other divine work. With respect to John and Cerinthus it is reported that the former, having gone to a public bath with some of his disciples, became aware that Cerinthus and his rabble were there, also. Without hesitation he told his disciples to be up and away, and not to abide among blasphemers. The disciples followed his advice and departed. Immediately after their departure the room collapsed, and Cerinthus with his followers perished, not one escaping.

27. We also read concerning the heretic Arius, the chief foe of his time toward the dogma of the deity of Christ. the injury done by this man to the cause of Christ was such as to occupy the Church for four centuries after his death; and still today his heresy has not been altogether rooted out. But the Lord took the matter in hand by the performance of a miracle which could not but be understood. History records that Arius had ingratiated himself into the favor of Constantine, the emperor, and his counselors. With an oath he had succeeded in impressing them with the righteousness of his doctrine, so that the emperor gave command that Alexander, bishop of Constantinople, should recognize him as a member of the Christian Church and restore him to the priestly office. When the godly bishop refused to accede to this demand, knowing full well the purpose pursued by Arius and his followers, Eusebius and the other bishops who supported Arius threatened him with the imperial edict and expressed the determination to drive him out by force and to have Arius restored by the congregation as such. However, they gave him a day to think the matter over.

28. The godly bishop was fearful. The following of Arius was large and powerful, being supported by the imperial edict and the whole court. The bishop, therefore, resolved to seek help from God, where alone it is found in all things relating to God’s honor. He fell down upon his face in the church and prayed all night long that God should preserve his name and honor by methods calculated to stem the tide of evil purpose, and to preserve Christendom; against the heretics. When it was morning, and the hour had come when Alexander the bishop should either restore Arius to office or be cast out of his own, Arius convened punctually with his followers. As the procession was wending its way to the church, Arius suddenly felt ill and was compelled to seek privacy. The pompous procession halted, waiting his return, when the message came that his lungs and liver had passed from him, causing his death. The narrative comments: Mortem dignam blasphema et foetida mente— a death worthy such a blasphemous and turpid mind.

29. We see, then, that this dogma has been preserved by God first through the writings and the conflicts of the apostles, and then by miracles, against the devil and his blasphemers. And it shall be preserved in the future likewise, so that, without a trace of doubt, we may believe in God the Father, God the Son, God the Holy Spirit. This is the faith which we confess with our children daily. To guard against a mixing of persons or the abandonment of the tri-personality, three distinct acts are predicated. This should enable the common Christian to avoid confusing the persons, while maintaining the divine unity as to essence. We proclaim these things on this Sunday in order to call attention to the fact that we have not come upon this doctrine in a dream, but by the grace of God through his Word and the holy apostles and Fathers. God help us to be found constant and without blemish in this doctrine and faith to our end. Amen.