MARTIN LUTHER: Romans 15:4-13 REJECTS ORGANS Churches us: bells and organs, candles and lamps; the money for which expense should have been appropriated to the poor if the object was to make an offering to God.See Martin Luther collected notes on instrumental music in the church.
Romans 14 corrected by Romans 15 which defines a synagogue and NOT a worship center.
¶ Romans 14 and Romans 15 are part of the same letter and written within minutes of one another.
¶ Romans 14 defines food habits as the source of contention.
............The kingdom of God does no consist of what one eats or drinks or personal relationships "at home"
............ unless it brings reproach on the "school of the Bible."Paul says that they should not DIALOG about those things.
This is because the ekklesia Jesus founded is a SCHOOL OF THE BIBLE
............devoted to reading and dialoging GOD'S word.If you restrict your activities to being such a school then people with diverse backgrounds can assemble and learn.
That defines the ekklesia of Christ which had the same function as the synagogue. That is why Paul's words for gathering or assemblying are forms of the word synagogue.
¶ In Romans 15 Paul defines such a synagogue and we know that "the synagogue never had a praise service." He outlaws the PLEASURING produced by arousal singing and instruments among the Orphics and Dionysiacs in Rome.
We know that because the Greek for pleasuring was usually connected to singing and music in the pagan world.
¶ Paul defines his UNIQUE worship word as "giving heed ot the the Word" of God. His words for assembly and gathering mean SYNAGOGUE where common sense and ethics knows that you don't make music while Christ is speaking through HIS words.
We know this to be true because "there was no praise service in the synagogue" according to scholars.
History knows that singing as an ACT of worship was added in the year 373
The Catholic church never used instruments to accompany congregational singing. The organ played preludes, interludes and recessional. It was used like a pitchpipe and not in a musical worship sense.
¶ Now, look at how God who submits Himself to the musical attack necessary to fulfill the SACRIFICE of innocent lambs with loud instrumental noise.
"WE then that are strong ought to bear the infirmities of the weak, and not to PLEASE ourselves. Rom 15:1
PLEASE IS: Aresko (g700) ar-es'-ko; prob. from 142 (through the idea of exciting emotions)
AIRO (g142) ah'ee-ro; a prim. verb; to LIFT; by impl. to take up or AWAY; fig. to RAISE THE VOICE, KEEP IN SUSPENSE the MIND
Let every one of us please his neighbour for his good to edification. Rom 15:2
For even Christ pleased not himself; but, as it is written,
........... The reproaches of them that reproached thee fell on me. Rom 15:3
Aresko (g700) ar-es'-ko; prob. from 142 (through the idea of exciting emotion); to be agreeable (or by impl. to seek to be so): - please.
Airo (g142) ah'ee-ro; a prim. verb; to lift; by impl. to take up or away; fig. to raise (the voice), keep in suspense (the mind); spec. to sail away (i.e. weigh anchor); by Heb. [comp. 5375] to expiate sin: - away with, bear (up), carry, lift up, loose, make to doubt, put away, remove, take (away, up).
This had the same meaning of EXTERNAL SINGING:
Aoidê 1. art of song, autar aoidên thespesiên, spell, incantation, thing sung, song, whether of joy or sorrow,
Aeidô sing,.hence of all kinds of vocal sounds, crow as cocks, hoot as owls, croak as frogs,; hoi tettiges chamothen aisontai, crowing too soon.
The tettiges are the LOCUSTS which are the MUSES serving Apollo, Abaddon or Apollyo
THIS AGREES WITH THE LATIN TRANSLATION. Charlton T. Lewis, Charles Short
YOU DON'T GET A PERSONAL OPINION ABOUT A FAITHFUL ASSEMBLY
Areskô I. of pers. only, make good, make amends, spondas theois aresasthai make full drink-offerings to the gods, please, satisfy, be Lord and Master.
IV. areskei is used impers. to express the opinion or resolution of a public body, also of prevailing opinions; ta areskonta the dogmas of philosophers
please, satisfy, despozô 2. c. gen., to be lord or master of, h.Cer.365, Hdt.3.142 as law-term, to be the legal proprietor,
Heredotus 3. I always disliked it that Polycrates or any other man should lord it over men like himself. Polycrates has fulfilled his destiny, and inviting you to share his power I proclaim equality.
You don't TAKE A VOTE and you don't PERFORM entertainment and you DO NOT let philosophers into your assemblly
Similar Greek:
handanô please, delight, gratify, mostly Ion. and poet., used like hêdomai,
Hêdomai -enjoy oneself, take one's pleasure,
Plato Phaedrus [233e] at private entertainments you ought not to invite your friends, but beggars and those who need a meal; for they will love you and attend you and come to your doors and be most pleased and grateful, and will call down many blessings upon your head. Perhaps, however, you ought not to grant favors to those who beg for them, but to those who are most able to repay you; and not to those who ask merely, but to the most deserving; and not to those
II. in Hdt. handanei expresses the opinion of a body of people,
Romans XV. 1 debemus autem nos firmiores imbecillitates infirmorum sustinere et non nobis placere
Sustinere A. In gen., to uphold, sustain, maintain, preserve with dignity.
Imbecillitas Caes. B. G. 7, 77, 9
Caes. B. G. 7, 77, 9 Caesar, Gallic War 7.77. LXXVII. But those who were blockaded at Alesia , the day being past, on which they had expected auxiliaries from their countrymen, and all their corn being consumed ignorant of what was going on among the Aedui, convened an assembly [Concilium Pastorium ]and deliberated on the exigency of their situation. After various opinions had been expressed among them, some of which proposed a surrender, others a sally, while their strength would support it, the speech of Critognatus ought not to be omitted for its singular and detestable cruelty.
Infirmus I. not strong, weak, feeble. Very uncertain about their beliefs. This could be superstitious about what foods they coudl eat. Cic. Fam. 15, 1, 3
sum paulo infirmior, Hor. S. 1, 9, 71Cicero 1 11 My dear Tullia's ill-health and weakness frightens me to death. I gather that you are shewing her great attention, for which I am deeply grateful.
Horace 1.9.
"We do not live there in the manner you imagine; there is not a house that is freer or more remote from evils of this nature. It is never of any disservice to me, that any particular person is wealthier or a better scholar than I am: every individual has his proper place.""You tell me a marvelous thing, scarcely credible."
"But it is even so."
"You the more inflame my desires to be near his person.""You need only be inclined to it: such is your merit, you will accomplish it: and he is capable of being won; and on that account the first access to him he makes difficult."
"I will not be wanting to myself; I will corrupt his servants with presents; if I am excluded to-day, I will not desist; I will seek opportunities; I will meet him in the public streets; I will wait upon him home. Life allows nothing to mortals without great labor."
Outlawed: Placeo to please, to be pleasing or agreeable, to be welcome, acceptable, to satisfy (class.).
1. In scenic lang., of players or pieces presented, to please, find favor, give satisfaction: scenico placentiRom. 8:8 So then they that are in the flesh cannot please God.
Rom. 8:9 But ye are not in the flesh, but in the Spirit,
if so be that the Spirit of God dwell in you.
Now if any man have not the Spirit of Christ, he is none of his.Outlawed: Scaenicus I. of or belonging to the stage, scenic, dramatic, ORGANA, theatrical
I. Lit.: poëtae, dramatic poets, ludi, stage-plays, theatrical representations, : fabula, a drama,
2. Placere sibi, to be pleased or satisfied with one's self, to flatter one's self, to pride or plume one's selfI. Lit.: poëtae, dramatic poets, ludi, stage-plays, theatrical representations, : fabula, a drama, organa, Suet. Ner. 44 : coronae, id. ib. 53 : habitus, id. ib. 38 : gestus, Cic. de Or. 3, 59, 220 : modulatio Comedy. Orator
Poi-êtês II. composer of a poem, author, p. kômôidias Pl.Lg.935e ; p. kainôn dramatôn, b. composer of music, 2. author of a speech
Outlawed: Organum Vitr. 10, 1.--Of musical instruments, a pipe,. Gen. 4, 21; id. 2 Par. 34, 12 et saep.--Of hydraulic engines, an organ, water-organ: organa hydraulica,
Gen 4:21 And his brother's name was Jubal: he was the father of all such as handle the harp and organ.
H8610 manipulate, figuratively to use unwarrantably:--catch, handle, (lay, take) hold (on, over), stop, X surely, surprise, take.
H8608 taphaph to drum, that is, play (as) on the tambourine:taber, play with timbrels.H8611 tôpheth to'-feth From the base of H8608 ; a smiting, that is, (figuratively) contempt:--tabret. MEANING HELL
Outlawed: Modulatio. In partic., a rhythmical measure, modulation; hence, singing and playing, melody, in poetry and music, Quint. 9, 4, 139: modulatione produci aut corripi (verba), id. 9, 4, 89 : modulatio pedum, id. 1, 6, 2 : scenica, id. 11, 3, 57 : vocis, melody, id. 11, 3, 59 : musica, Aus. Ep. 25, 13 .
Clement of Alexandria: "After having paid reverence to the discourse about God, they leave within [at church] what they have heard. And outside they foolishly amuse themselves with impious playing, and amatory quavering (feminine vibrato), occupied with flute-playing, and dancing, and intoxication, and all kinds of trash.
[2] unusquisque vestrum proximo suo placeat in bonum ad aedificationem [3] etenim Christus non sibi placuit sed sicut scriptum est inproperia inproperantium tibi ceciderunt super me
LOQUOR I. inf. loquier, Naev. ap. Gell. 1, 24, 2), v. dep. n. and a. [Sanscr. lap-, to talk, whisper; Gr. lak-, elakon, laskô], to speak, talk, say (in the lang. of common life, in the tone of conversation; cf. Quint. 9, 4, 10; 11, 3, 45).
1. To speak out, to say, tell, talk about, mention, utter, name: A. To speak, declare, show, indicate or express clearly:
Aedificatio III. Fig., building up, instructing, edification.
(a). Absol.: loquitur ad aedificationem, Vulg. 1 Cor. 14, 3 ; 14, 26.--
(b). With gen.: ad aedificationem Ecclesiae [church], Vulg. 1 Cor. 14, 12 ; ib. Eph. 4, 12.
Eph. 4:11 And he gave some, apostles; and some, prophets; and some, evangelists;
and some, pastors and teachers;
Eph. 4:12 For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ:
Eph. 4:13 Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ:Jesus came to give REST which is the opposite of what we too often see as worship but it rarely gives us real satisfaction. The laded burden which fits Paul's idea and which Jesus died to remove is the Greek:
Phortizo (g5412) for-tid'-zo; from 5414; to LOAD up.. figurative to OVERBURDEN with CEREMONIAL or SPIRITUAL ANXIETY.
Cycle One
Cycle Two
15:10 And again he saith, Rejoice, ye Gentiles, with his people.
15:3 For even Christ pleased not himself; but, as it is written, The reproaches of them that reproached thee fell on me.
For whatsoever things were written aforetime were written for our learning (teaching), that we through patience and comfort of the scriptures might have hope. Romans 15:4
........... I will declare thy name unto my brethren:
........... in the midst of the congregation will I praise thee. Psalm 22:22The congregation was the synagogue or church in the wilderness:
Qahal (h6951) kaw-hawl'; from 6950; assemblage (usually concr.): - assembly, company, congregation, multitude.
But when the congregation is to be gathered together, ye shall blow, but ye shall not sound an alarm. Num 10:7
Ruwa (h7321) roo-ah'; a prim. root; to mar (espec. by breaking); fig. to split the ears (with sound), i. e. shout (for alarm or joy): - blow an alarm, cry (alarm, aloud, out), destroy, make a joyful noise, smart, shout (for joy), sound an alarm, triumph.
This was not WORSHIP but the nations' BATTLE CRY or Alarm. Psalm 41 prophesied that Judas WOULD NOT make music over Jesus because he would be dead. However, the LEVITICAL WARRIOR MUSICIANS would mock Jesus to the cross.
The Hebrew PRAISE means to debase self or make self vile. Paul defined how this would be done when Jesus gathers with the twos and threes so that they can learn of Him:
Saying, I will declare thy name unto my brethren, in the midst of the church will I sing praise unto thee. Heb 2:12
Sing is not charismatic hand clapping but:
Apalgeo (g524) ap-alg-eh'-o; from 575 and algeo, (to smart); to grieve out, i.e. become apathetic: - be past feeling
As for me, this is my covenant with them, saith the Lord; My spirit that is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seeds seed, saith the Lord, from henceforth and for ever. Isaiah 59:21. Later, he said:
And the Gentiles shall come to thy light, and kings to the brightness of thy rising. Isaiah 60:3
"During Luther's time, congregational chorales were performed in the service without accompaniment. They were most often sung with the choir in unison, and occasionally the congregation would sing the melody while the choir sang a simple polyphonic harmonization. However, the pipe organ was never used to accompany hymns. The general view of Luther toward the organ was not at all enthusiastic because of its "primitive" nature (mean-tone tuning).
The pipe organ was used to preludize to give the initial pitch to the priest and choir. And it was used with chorales in alternation with the choir, one verse played by the organ and the next sung. Source
Sermon for the Second Sunday in Advent; Romans 15:4-13
A Sermon by Martin Luther; taken from his Church Postil of 1521.
[The following sermon is taken from volume VI:28-63 of The Sermons of Martin Luther, published by Baker Book House (Grand Rapids, MI). It was originally published in 1908 in english by Lutherans in All Lands Press (Minneapolis, MN), as The Precious and Sacred Writings of Martin Luther, vol. 1. The original title of this sermon appears below. The pagination from the Baker edition has been maintained for referencing. This e-text was scanned and edited by Richard Bucher, it is in the public domain and it may be copied and distributed without restriction.] [28]
1. It is quite probable the individual who arranged this epistle text knew little about Paul. He includes in the [29] selection more than pertains to the theme. The beginning-- "Whatsoever things were written," etc. --relates to what goes before. The text should have begun with the words, "Now the God of patience." It is necessary to a clear and methodical understanding of the passage that we remember this: the Romans to whom the apostle writes were converts to Christianity from both Jews and gentiles.
At that time there were many Jews living in all countries, and especially were they found in Rome, as we learn from the seventeenth and eighteenth chapters of the Acts of the Apostles. Having properly inculcated the doctrines of faith and of good works all through the epistle, the apostle in conclusion introduces several exhortations to the Romans to preserve harmony in faith and in good works, removing what might be productive of discord and subversive to unity of the Spirit. There are two difficulties which today as in all times strongly militate against the unity of the Spirit, against faith and good works. They must here be carefully noted and described.
2. The first difficulty was this: Some Jewish converts feared that deviating from former customs would be committing sin. Notwithstanding they had been taught the New Testament freedom regarding meats, days, clothing, vessels, persons, conditions, customs; that only faith renders us righteous in God's sight; and that the restrictions of the Law concerning the eating of flesh and fish, concerning holidays, places, vessels, were entirely abolished; yet so completely fettered by old customs were their weak consciences and imperfect faith, they could not exercise such liberties. Again, both Jews and gentiles, in consequence of this same disordered idea, could not venture to eat of bread and meat offered to idols by unbelievers, though sold in the public market. They imagined that to eat thereof was to honor the idols and deny Christ, when in fact the act had no significance. For all kinds of food are clean, and good creatures of God, whether in the hands of heathen or Christians, whether offered to God or to the devil.
3. The second difficulty was this: They of better understanding and stronger faith had not sufficient regard for the [30] weak, but exercised their liberty indiscreetly, offending the weak by eating and drinking without discrimination whatever was set before them. Not that there was any wrong in the act so far as the food was concerned; the wrong consisted in their indiscretion in causing the weak to err through the act. For the latter, beholding, could neither agree with them nor dissent from them. Had they thought to consent, their weak consciences would have interposed, protesting, "It is sinful; do it not." Had they thought to dissent, conscience again would have interposed, objecting, "You are not Christians for you do not as other Christians do; your faith must be false." Thus they could neither do one thing nor the other without opposing conscience. Now, to violate conscience is equivalent to violating faith, and is a grievous sin.
4. Paul here teaches us to have patience and bear with the weak, and not to conduct ourselves carelessly before them; rather to agree with them--become weak with them -- until they grow stronger in the faith and recognize their liberty. We are to guard against creating discord in faith over the subject of meats and drinks or any other temporal thing.
The apostle, however, discriminates upon this point, for in general his teaching recognizes two classes of individuals to be considered in the matter. One consists of those weak in the faith, of whom we have already spoken. It is to this class alone Paul here refers.
They are good, pious, common people, willingly doing better when they have the knowledge or power. They are not tenacious of their opinions; the trouble lies altogether in weakness of conscience and lack of faith.
They are unable to extricate themselves from prevailing doctrines and customs.
The other class are obstinate. Not satisfied to enjoy liberty of conduct for themselves, they must enforce it upon others, constraining them to their own practices.
They claim that because certain liberty is permissible, it must be enjoined.
They will not listen to real truth in the matter of Christian liberty, but strive against it.They are to blame for the weakness of the [31] first class. For their doctrine disregards the weak consciences and misleads them into the belief that certain conduct is essential.
This domineering class delight in bringing simple consciences into subjection to their demands. Paul does not here refer to that manner of people; no, but he elsewhere teaches us to faithfully oppose them and always do the opposite. Titus 1.
5. The best rule to follow in such matters is the rule of love. You should hold the same attitude toward these two classes that you would toward a wolf and a sheep.
........... Suppose a wolf were to wound almost fatally a sheep,
........... ........... and you were to proceed with rage against the sheep,
........... ........... declaring it to be wrong in being wounded, that it should be sound;and you were violently to compel it to follow the other sheep to the pasture and to the fold, giving it no special care;
........... would not all men declare you inconsiderate?The sheep might well say: "Certainly it is wrong for me to be wounded, and unquestionably I ought to be sound;
........... but direct your anger toward the inflicter of my wounds, and assist in my recovery."
........... So should these Romans have done and have faithfully repelled the wolf-like teachers.At the same time, the consciences weakened and discouraged by false doctrines should have received consideration. The Church at Rome ought not to have denounced nor ignored them,
but rather to have carefully healed their spiritual disorder and ultimately eradicated the wrong doctrines,
in patience bearing with their weak brethren lest they should cause them to err.6. Now, the circumstance Paul here speaks of has long since passed, and the law of Moses concerning meats, drinks, apparel, place, and so on, is no longer pertinent;
yet another has been introduced in its stead, causing even greater trouble, and Paul's doctrine an this point is more necessary now than then.
There is today established by the Pope and the clergy a world-wide system of human devices in regard to meats and drinks, apparel and place, days and seasons, persons and orders, customs and performances,
so elaborate that one can scarce eat a morsel, drink a drop, or open his eyes even, but there is a law concerning the act.
Thus is [32] our liberty usurped. Particularly is it true in convents and cloisters, where it is unanimously contended that we must be clothed and shorn in a certain way, must conduct ourselves by certain rules, and must not eat this meat, drink that drink, and so on, lest we sin by disobedience.
There obedience to human doctrines has been exalted to the point of highest esteem. The monks and nuns regard it the foundation, the corner-stone, of their religion, and base upon it their souls' salvation.
7. No one will open his eyes to the fact that mere human devices and doctrines are ensnaring souls, weakening consciences, dissipating Christian liberty and faith, and replenishing hell.
Wolves! wolves! How abominably, awfully, murderous, how harassing and destructive, are these things the world over! This matter of obedience to human doctrine has never been agitated sufficiently to discover weak consciences. No one has opposed in word or act the teachings harmful to them.
Whosoever has deviated from the doctrines has been condemned, and denounced as an apostate, a roving monk, an abandoned Christian.
Thus forcibly have the sheep not only been enfeebled, but driven into the jaws of the wolf. Oh, the wrath, the indignation, the displeasure, of the Divine Majesty!
8. If now, by the mercy of God, these papistical doctrines should be recognized as merely human,
as false and assumed, things God has not commanded;
and if some were to have courage enough to depart from custom in the matter of masses, prayers, garb, meats, and to maintain their Christian liberty according to the Gospel, the two classes referred to would take offense.The first, the Papists, would rant and rage, making loud outcry: "Our teachings must be observed! He who disregards them is a heretic, a heathen, a Jew, and disobedient to the Church." They would continue to cry "Obedience to the Church!" solely for the sake of retaining in fetters and spiritual death the consciences which, as they have been taught to do, regard their obedience as unto the Church, when in reality it is unto mere papistical knavery and satanic devices, things whereby many [33] saints, even, have been misled and deceived; St. Francis, for instance, and others.
The second class--the weak--in the face of the others' outcry and of their own established custom, would err, being puzzled as to whose doctrine to accept, though sincerely desirous to follow the right. But whatever course they might take, conscience would oppose them.
Should they essay to accept our Christian liberty, their own established custom and the outcry of the Papists would deter them. Their consciences bound by these two restraints, they would not dare deviate from the old way lest they oppose God. On the other hand, should they not accept our Christian liberty, they would again fear they were opposing the God we proclaim. Whither, then, shall flee the poor, weak conscience over whom Christ and the devil contend?
9. To this situation Paul's teaching appropriately applies. The doctrine of the devil and his Papists is wholly destitute of compassion. In violent rage it compels immediate retraction from our doctrine of liberty.
It excommunicates and curses the offender, casting him down four thousand miles below hell, if he does not recant in the twinkling of an eye and renounce every letter and tittle of his belief. From the fact of the rage manifested, as well as from the fruit of papistical doctrine, we perceive who is its author.
The teaching of Christ, however, does not so.
It calls not for summary rejection of the individual
who fails to quickly retract and readily desist when found to err in faith;
notwithstanding there is more reason it should than in the case of papal teaching.Recognizing the weak and wounded condition of the offender, Christ's doctrine comes in a friendly way, teaching the real truth about human laws-that of Christian liberty. It is patient, bearing with him who does not immediately abandon his erroneous ways, and giving him time to learn to forsake them. It allows him to do the best he can, according to what he has been used to, until he is made whole and clearly perceives the truth.
10. Therefore, the Christian must on this point discriminate between the two classes mentioned. The weak should [34] receive his kindly and patient instruction, but the roving, ranting kind are to meet with his earnest opposition. Let him teach and perform everything calculated to annoy and oppose the latter, and quietly omit whatever is pleasing to them, and let him honor their ban with a great easel-box. This is the consistent course of Christian love. It is the treatment every man desires for himself. Were any one of us misled by a weak conscience, he would desire a little time to retrieve instead of being precipitately cut off from the Church. He would like to be kindly instructed, to be borne with for a while and to be delivered from the wolves. Such is Christ's conduct toward us, and such does he desire our conduct toward one another to be.
11. The second cause of discord Paul also removes. There is, and always will be, among Christ's followers a class who are weak and sickly in good works, just as the first were defective in faith. We have, then, two kinds of invalid Christians--those affected inwardly, in faith and conscience; and those outwardly unsound, in works and deportment. Christ desires none of them to be rejected, but would have all received. He would give Christian love abundant opportunity to exercise itself, to heal its neighbors, to do them good and to bear with them, in matters inward and outward--in faith and conduct.
The weak in conduct are they who sometimes fall into open sin; or again they who are called in German "wunderliche Koepfe und Seltsame," people easily irritated or with other shortcomings which make it difficult to get along with them. Especially have we instances among husbands and wives, masters and servants, rulers and subjects.
12. Now, where Paul's Christian doctrine does not obtain, naturally each individual forgets the beam in his own eye and perceives only the mote in his neighbor's. One will not bear with the faults of the other; each requires perfection of his fellow. Hence they reflect upon each other's conduct. One resorts to this subterfuge, the other to that, to evade the harassing censure and displeasure of his neighbor. He who can, cuts the other's acquaintance, drops [35] him, and then justifies himself with the excuse that his motive was love of righteousness; that he did not want to associate with wicked persons, but desired the company of only the good and godly like himself.
13. This evil holds sway chiefly in individuals ranking more or less high in the estimation of their fellows, who lead respectable lives and are particularly favored. These puff themselves up and put on airs. Whoever is not just like them is held in disgrace, in disparagement and contempt. Only themselves are worthy of admiration. But he who measures up to them, whose life is equally respectable-ah! he is righteous and a good friend; with him they can associate with perfect satisfaction to themselves as individuals who love only righteousness and the righteous, and hate nothing but wickedness and the wicked. They are not aware of the secret satanical pride in the inmost recesses of their hearts, which pride is the very reason they haughtily and meanly despise their neighbors for their imperfections.
14. Love of virtue and hatred of vice may spring from two different motives; one heathenish, the other Christian. Christ, too, is an enemy to sin and a friend to righteousness. Psalms 45, 7 says of him, "Thou hast loved righteousness, and hated wickedness." And this saying does not conflict with Moses' declaration concerning Christ, "Dilexit populos," Yea, he loveth the people." Deut 33, 3. But heathen love of virtue and hatred of vice, like the unreasoning swine, indiscriminately roots up and tosses together vices and virtues, regardless of the individual; truly a friend to no one but itself. This truth is evident from the fact that so long and so far as virtue adorns the individual, so long and so far heathenism loves him and is interested in him; but when virtue is lacking, the individual is rejected.
15. Now, the Christian hatred of sin discriminates between the vices and the individual. It endeavors to exterminate only the former and to preserve the latter. It does not flee from, evade, reject nor despise anyone: rather it receives every man, takes a warm interest in him and accords him treatment calculated to relieve him of his vices. [36] It admonishes, instructs and prays for him. It patiently bears with him. It does only as the doer would be done by in circumstances of like infirmities.
16. The Christian's whole purpose in life is to be useful to mankind; not to cast out the individual, but to exterminate his vices. This we cannot do if we refuse to tolerate the faulty person. It would be a very inconsistent case of charity in which you should desire to feed the hungry, satisfy the thirsty, clothe the naked, visit the sick, but at the same time should not permit the hungering, the thirsting, the naked and the sick to approach you. But just so your unwillingness to tolerate a wicked or faulty person is inconsistent with your willingness to help him, or to aid him to godly living.
17. Let us learn from this that the life of Christian love does not consist in seeking godly, upright, holy individuals, but in making them godly, upright and holy. Let this be the Christian's earthly labor, whether it calls for admonition, prayer, patience or other exercise. For the Christian does not live to seek after the wealthy and strong in virtue, but to make such virtuous ones from the poor, weak and infirm.
18. So, then, the text admonishes to two thoughts--to Christian love and to good and noble works; not only to bearing with our neighbor's spiritual imperfections of faith and conduct, but also to receiving him into fellowship, to healing him and to restoring from infirmities. They who fail so to do, create seditions, sects and divisions; as in time past the heretics, Donatists and Novatians, and many others, separated from the Church because unwilling to tolerate sinners and the faulty. There must be heretics and sects where the doctrine of Christian love is ignored; it cannot be otherwise.
19. St. Augustine, commenting on the sixth chapter of Galatians, says: "In nothing is one's religious character so well shown as when, in dealing with the sinful individual, he insists on redemption of the sinner rather than on reproach; on his welfare rather than on reproof." Upon this subject of Christian love, Paul says (Gal 6, 1-2): "Brethren, even if [37] a man be overtaken in any trespass, ye who are spiritual, restore such a one in a spirit of gentleness; looking to thyself, lest thou also be tempted. Bear ye one another's burdens, and so fulfill the law of Christ." In other words: "Neglect not to take upon yourselves the burdens of your neighbor--whatever is hard for him to bear. Seek not to derive advantage from him, but bear his. burdens." To use him for your own advantage is not bearing but being borne. Advantage belongs to the angels in yonder life. At the same time we are to make a distinction between the two classes before mentioned. We are to avoid as heathen those who obstinately attempt to justify their sins and are unwilling to forsake them. For so we are taught in Matthew 18, 17. The doctrine of Christian love is applicable only to them who, though perceiving the wrong, yet stumble through weakness or imperfection. Let us examine the text.
THE WORD OF HOPE.
"For whatsoever things were written aforetime were written for our learning, that through patience and through comfort of the Scriptures we might have hope."
20. In the selection of this epistle passage it should not have been made to begin with these words. They pertain to the first part of the chapter. We shall therefore present the text in its proper order.
The apostle with the fifteenth chapter begins to teach the aforesaid principle of love which is to have expression in our attitude toward our neighbor of erring conduct;
even as in the fourteenth chapter he taught us to manifest love toward our neighbor of imperfect faith.
He says, "We that are strong ought to bear the infirmities of the weak, and not to please ourselves. Let each one of us please his neighbor for that which is good, unto edifying. For Christ also pleased not himself; but, as it is written, The reproaches of them that reproached thee fell upon me.
For whatsoever things were written aforetime were written for our learning, that through patience and through comfort of the scriptures we might have hope."
In these truly forcible words Paul teaches the principle of love [38] that is to enable us to bear with the imperfect conduct of our neighbor.
21. First, he tells us we are under obligation to forbear. Whence arises this obligation? Doubtless from the Law and from love (Mt 7, 12): "All things whatsoever ye would that men should do unto you, even so do ye also unto them; for this is the law and the prophets." Now, there is no one of us who would not have others bear with him in his infirmities and help him to do better. In return, we are under obligation to conduct ourselves in a similar manner toward our fellows. The strong should bear with the feeble and help them to better things.
22. Secondly, Paul teaches we are not to take pleasure in ourselves; that is, not to consider ourselves good because of abilities superior to those of our neighbors.
For that means but to delight in beholding others in sin and depravity, from unwillingness to see them our equals or our superiors; and to rejoice at the misfortunes which prevent their gaining ascendancy.
Truly this spirit is diametrically and fundamentally opposed to love. The Pharisee in the Gospel (Lk 18, 11) thanks God he is not like other men. So good does he regard himself and so does he delight in himself, it would be painful indeed to him were there any other without sin.
The LADED BURDEN Jesus died to lift was "spiritual anxiety created by religious rituals." Therefore, Paul defines a TEACHING or EDIFICATION purpose for speaking or preaching the Words of Christ:
"WE then that are strong ought to bear the infirmities of the weak, and not to PLEASE ourselves. Rom 15:1
PLEASE IS: Aresko (g700) ar-es'-ko; prob. from 142 (through the idea of exciting emotions)
AIRO (g142) ah'ee-ro; a prim. verb; to LIFT; by impl. to take up or AWAY; fig. to RAISE THE VOICE, KEEP IN SUSPENSE the MIND
Let every one of us please his neighbour for his good to edification. Rom 15:2
23. Now, are not they detestable individuals who begrudge grace and salvation to others, and who rejoice to see them ruined in sin, but at the same time are ambitious to be regarded pious and holy, strong enemies to sin and friends to godliness?
But what is Paul's teaching? Emphatically not this. He says no one should unduly approve himself--regard himself good.
What then? Let him secure the approbation of others. Let everyone so conduct himself as to gain the approval of his neighbor. Each should bear his neighbor's infirmities with patience and gentleness, and by kindness win his love and confidence. Let him not treat his neighbor with a rashness and severity that shall warrant the latter's fear and shall drive him farther away, leading him to expect no favors ever and to become but more sinful. [39]
24. But you will say,
"If I proceed in the way that shall please my neighbor I must let him have his own way and allow him to continue as he is.
But this is not Paul's thought, for he adds the modifier "for his good."
His meaning is that each should so conduct himself as to please his neighbor in the things that make for that neighbor's betterment, and in those only.
And, indeed, our conduct toward our fellow may be such as to deny him his will without incurring his displeasure.
But if he be dissolute beyond our power to benefit him, let him go; we have made a reasonable effort to gratify him in so far as we could contribute to his improvement.
We cannot force his approval of our efforts to please him. Paul requires no more of us than to please our neighbor in the way of ministering to his good. The world does not delight even in the fact that God gave his own Son to die for its happiness.
25. Therefore, when Paul tells us everyone should please his neighbor in that which is good,
........... his intent is not for us merely to strive to please our fellows; that is not what is required of us.But he would have us, in obedience to the rule of love, conduct ourselves in a way we might reasonably expect pleasing to them; in a way that if we fail we are not at fault. Paul says in First Corinthians 10, 33:
"Even as I also please all men in ail things." So would he have us please everyone in all things.
How did Paul please all men when Jews and gentiles were his deadly enemies?
........... He did everything for their benefit, and what reasonably should have pleased them.26. Now, in the third place, to more effectually impress this doctrine, the apostle cites the example of Christ, saying Christ did not please himself.
And what does he mean? Simply that notwithstanding Christ's holiness and graciousness, he did not despise us. Nor did he have pride in himself as the Pharisee did because he possessed something we had not.
He rejoiced not in the fact that we had nothing while he had all things and all power. On the contrary, because he was grieved over our destitute condition, he devised a plan to be with us whereby we may become like [40] him--possessing what he possesses and being liberated from our sins.
There being no other way, he put forth his whole being and all his powers to accomplish our redemption. He assumed our sins and exterminated them. His purpose in it all was to please us and to win our affection. Thus is fulfilled Psalms 69, 9: "The reproaches of them that reproach thee are fallen upon me."
Our sins reproach and dishonor God, as our good conduct contributes to his honor and praise. So the prophet speaks of God's reproach and dishonor. All our sins are fallen upon Christ so as to be removed from us. Had Christ treated us as the Pharisee treated the publican, and as haughty saints do poor, faulty sinners, who of us would have been redeemed?
Paul again holds up the example of Christ in Philippians 2, 5-8: "Have this mind in you, which was also in Christ Jesus: who, existing in the form of God, counted not the being on an equality with God a thing to be grasped, but emptied himself, taking the form of a servant, being made in the likeness of men; and being found in fashion as a man, he humbled himself, becoming obedient even unto death, yea, the death of the cross."
27. Such should be our spirit in regard to the sins of our neighbor. We should not judge, backbite nor condemn him. We should keep an undesigning eye upon him, solely for the purpose of delivering him, even at the hazard of our own bodies, our lives, fortunes and honor. Let him who fails here, know he has lost Christ and is a heathen saint.
28. Now follows our text. It is because of the words cited from Psalm 69 concerning Christ that Paul says, "For whatsoever things were written aforetime," etc. By way of explaining the bearing of that passage here, and in what way it concerns us when it was spoken of Christ and is fulfilled in him, the apostle goes on to give us a general admonition from the Scriptures,
saying that not only this passage but the entire Scriptures were written for our learning. True, the Bible contains much about Christ. But so it contains much about numerous saints--Adam, Abel, Noah, Abraham, Isaac, Jacob- -which was not recorded for [41] their sakes. The Bible was written long after their time; they never saw it.
For the zeal (jealousy) of thine house (temple) hath eaten me up; and the reproaches of them that reproached thee are fallen upon me. Psalm 69:9
Cherphah (h2781) kher-paw'; from 2778; contumely, disgrace, the pudenda: - rebuke, reproach (-fully), shame.
Charaph (h2778) khaw-raf'; a prim. root; to pull off, i. e. (by impl.) to expose (as by stripping); spec. to betroth (as if a surrender); fig. to carp at, i. e. defame; denom. (from 2779) to spend the winter: - betroth, blaspheme, defy, jeopard, rail, reproach, upbraid.When I wept, and chastened my soul with fasting, that was to my reproach. Psalm 69:10
I made sackcloth also my garment; and I became a proverb to them. Psalm 69:11
They that sit in the gate speak against me; and I was the song of the drunkards Psalm 69:12 .Those who "sit" in judgment, sit in judgment or in AMBUSH (Yashab h3427)
Yashab (h3427)yaw-shab'; a prim. root; prop. to sit down (specially as judge. in ambush, in quiet); by impl. to dwell, to remain; causat. to settle, to marry: - (make to) abide (-ing), continue, (cause to, make to) dwell (-ing), ease self, endure, establish, * fail, habitation, haunt, (make to) inhabit (-ant), make to keep [house], lurking, * marry (-ing), (bring again to) place, remain, return, seat, set (-tle), (down-) sit (- down, still, -ting down, -ting [place] -uate), take, tarry.
The song of the drunkards is:
Negiynah (h5058) neg-ee-naw'; or nÿgynath neg- ee- nath'; from 5059; prop. instrumental music; by impl. a stringed instrument; by extens. a poem set to music; spec. an epigram: - stringed instrument, musick, Neginoth [plur.], song
Nagan (h5059) naw-gan'; a prim. root; prop. to thrum, i. e. beat a tune with the fingers; espec. to play on a stringed instrument; hence (gen.) to make music: - player on instruments, sing to the stringed instruments, melody, ministrel, play (-er, -ing..
The singers went before, the players (h5059) on instruments followed after; among them were the damsels playing with timbrels. Ps.68:25
Chalal (h2490) khaw-lal'; a prim. root [comp. 2470]; prop. to bore, i. e. (by impl.) to wound, to dissolve; fig. to profane (a person, place or thing), to break (one's word), to begin (as if by an "opening wedge"); denom. (from 2485) to play (the flute): - begin (* men began), defile, * break, defile, * eat (as common things), * first, * gather the grape thereof, * take inheritance, pipe, player on instruments, pollute, (cast as) profane (self), prostitute, slay (slain), sorrow, stain, wound.
As well the singers as the players (h2490) on instruments shall be there: all my springs are in thee. Ps.87:7
Shiyr (h7891) sheer; or (the orig. form) 7788 (1 Sam. 18:6), shoor; a prim. root [rather ident. with 7788 through the idea of strolling minstrelsy]; to sing: - behold [by mistake for 7788], sing (-er, - ing man, -ing woman).
Shuwr (h7788) shoor; a prim. root; prop. to turn, i. e. travel about (as a harlot or a merchant): - go, sing. See also 7891.
29. So, however much is written about Christ, it is not for his sake; he had no need for it.
........... It is recorded for our instruction.The record of Christ's words and deeds is for our edification, the model for us to follow.
It is with this same understanding Paul says in First Corinthians 9, 9:"For it is written in the law of Moses, Thou shalt not muzzle the ox when he treadeth out the corn."
Do you suppose God's care is for the ox, or is not the verse written for our sakes? Surely for our sakes. As if the apostle had said:
........... "God's care is not for the ox but for us."Not that God does not govern and provide for all creatures, but that he does not write and speak for them. What should he write and speak to oxen? Only to man does he speak. So here; although the words are about Christ, they are not directed to him but to us, for our learning: we, too, are to conduct ourselves as the Scriptures tell us Christ and his saints have done.
30. Mark the book the apostle here presents for the perusal and study of Christians-- none other than the holy Scriptures. And he tells us it contains doctrine for us.
Now if our doctrine is to be found in the Bible, we certainly should not seek it elsewhere; all Christians should make daily use of this book.
31. Observe, however, what the devil has accomplished through the Papists.
........... It was not enough for them to throw the Bible under the table, to make it so rare
........... that few doctors of the holy Scriptures possess a copy, much less read it;
........... but lest it be brought to public notice they have branded it with infamy.For they blasphemously say it is obscure; we must follow the interpretations of men and not the pure Scriptures. What else is their proceeding but giving Paul the lie here where he says
........... the Bible is our manual of instruction?
........... They say it is obscure and calculated to mislead.32. How was God to reward such blasphemers and criminal destroyers of the Scriptures? Had he consulted with me about the matter,
I would have entreated him-- since [42] they cast reproach upon his clear word, declaring it obscure and unsafe, and exclude it from the sight and knowledge of men, throwing it under the table--to give them in its stead Aristotle and Averrois, along with the endless statutes and fallacies of the Pope;
to let them rave after these, studying Aristotle all the days of their lives and learning nothing; and yet to
permit the dolts to be crowned masters of the liberal arts and doctors of the holy Scriptures.Yet up to this time none of them have understood a single line in Aristotle, or at most have learned no more than a five-year-old child or the most depraved dolt knows. For Aristotle is a hundredfold more obscure than the holy Scriptures. If you would know what he teaches, I will tell you in few words: "A potter can make a pot from clay; a blacksmith cannot unless he learns how." If there is anything in Aristotle more exalted than this, believe not a word I have said. Demand of me to prove it and I will.
33. I say this to show how well Christ has rewarded the Papists for denouncing his Scriptures as obscure and unsafe, and for perverting their design;
for he permits the Papists to read the writings of a dead heathen,
who is not strong in real science, no, not in anything but darkness.What I have cited is the very best thing in Aristotle. I say nothing of his virulent and fatal positions. The universities deserve annihilation. Nothing more pernicious and satanic ever has been or ever will be on earth.
34. Now, let us return to Paul. He tells us here what we should read and where we should seek our doctrine. Were there any other book he would have designated it. Further, he shows the nature of the fruit resulting from perusal of the Bible; for he says,
"That through patience and through comfort of the scriptures we might have hope."
Now let all other doctrine present itself, let all other books be introduced, and see if they have any virtue or power to comfort a single soul in its least tribulation.
Truly, no comfort but that of God's word is possible to the soul. But where will we find God's word except in the Scriptures? What do we accomplish by reading other books to the exclusion of the [43] Book? Other books may have power to slay us, indeed, but no book except the holy Scriptures has power to comfort us.
No other bears the title here given by Paul--book of comfort--one that can support the soul in all tribulations, helping it not to despair but to maintain hope. For thereby the soul apprehends God's word and, learning his gracious will, cleaves to it, continuing steadfast in life and death. He who knows not God's will must doubt, for he is unaware what relation he sustains to God.
35. But how shall I express the situation? The calamity is beyond the power of words, even inconceivable. The evil spirit has accomplished his design; he has suppressed the Book and introduced in its stead so many books of human doctrine that we may well say we are deluged with them. Yet these contain only error, falsehood, darkness, venom, death, destruction, hell and the devil. This condition of things our abominable ingratitude has merited.
36. Observe the aptness of Paul's expression where he links patience with the comfort of the Scriptures.
The Bible does not remove adversity, suffering and death.
No, it simply reveals the holy cross--Paul calls it the Word of the Cross--therefore patience is necessary.In the midst of suffering, however, the Bible consoles and strengthens, that our patience may not fail but press on unto victory. Under the strong comfort of God's solacing assurance that he is present to direct, the soul bears up with courage and joy beneath its sufferings.
This life is simply a mortification of the old Adam, which must die. So patience is essential. Again, since the life to come is not evident to mortal sense, it is necessary for the soul to have something to which it may cleave in patience, something to help it to a partial comprehension of that future life, and upon which it can rest. That something is God's Word. To it the soul cleaves; therein it abides, and therein is conveyed from this earthly life to the life to come as in a safe ship. Thus does the hope of the soul continue steadfast.
37. Mark you, the real mission of the Scriptures is to [44] comfort the suffering, distressed and dying. Then he who has had no experience of suffering or death cannot at all understand the comfort of the Bible. Not words but experience must be the medium of tasting and finding this comfort. Paul mentions "patience" before "comfort of the Scriptures" to indicate that he who, unwilling to endure suffering, seeks consolation elsewhere cannot taste the comfort of the Word. It is the province of the Word alone to comfort. It must therefore meet with patience first. It is jealous and will not permit human relief on a level with itself, which would be to frustrate the purpose of patience and suffering.
38. Now, it is no small cross and calls for no little measure of patience to bear the imperfections and sins of our neighbors. In some instances these things are oppressive enough to evoke, on the part of the sufferers, desire for death, either for themselves or someone else. To maintain Christian patience under these trials, the afflicted must comfort themselves with those portions of Scripture that show Christ's example. They will be helped to steadfastness and submission in suffering by perceiving that for their sakes Christ has submitted to far greater suffering, and has taken upon himself the infinitely heavier burden of their sins in the effort to redeem them.
39. Note, the comfort accompanying this patience is productive of a firm hope in Christ that we shall be like him. By contemplation of his record we are assured that for our sakes he has submitted, and continues to submit, to suffering. But to him who forgets Christ's example and the Scriptures, there remains very little comfort and patience, even when reason and material things have done their best to comfort him. For their efforts must be ineffectual. They cannot reach the inmost life of the heart. All the patience and comfort they are capable of affording is merely visionary.
"Now, the God of patience and consolation grant you to be like-minded one toward another according to Christ Jesus." [45]
40. This epistle lesson should have commenced here. This verse has reference to the imperfections of both our faith and our conduct, but more especially to the frailties of faith, as we shall see. It is a prayer, with which Paul follows his preaching and teaching and concludes his letter to the Romans. Lest one might presume to exercise patience and to know the comfort of the Scriptures all by his own power, Paul in his prayer reminds us they are gifts of God, to be obtained through prayer. Particularly is it beyond our power to bear with the imperfections of others and to preserve the simple unity of faith.
41. Therefore, Paul says, "God of patience and of consolation;" that is, God is the Lord, and grants patience and consolation. just as he is the God of heaven and earth, so is he the God of patience and consolation. All are his gifts and his creatures.
Paul says God "grants" patience and comfort; we do not possess them of ourselves. If they are granted they are not of nature but of grace, and are gifts. If God does not direct his Word to the heart to fit the needs of the individual, the heart will never discover this patience and consolation. Indeed, where God does not grant them, the Scripture is neglected and human doctrine sought, as in the case of condemned popery. But where he grants grace to search the Scriptures first, he gives likewise patience and consolation.
There is no more marked manifestation of God's wrath than the fact that he permits the decline of his spoken and written Word;
so not undesignedly the apostle uses the particular language of this prayer. On the other hand, God gives no greater blessing than when he exalts his Word among us and permits it to be read. Truly, then, we should all repeat this prayer with the apostle.
42. "To be like-minded one towards another." What do these words imply? How can the weak be "minded" like the strong? The phrase means each to tolerate the prejudices of another, and think that may be good which appears proper to another. Prejudice is the cause of all parties, sects, discord and heresy. As the proverb says, [46]
........... "Pleased with his own way is everyone, Hence the land with fools is overrun."Paul here would arrest self-pleasing and prejudice. Nothing is more intolerable and pernicious to the Christian faith and the Church than prejudice. The victim of it cannot rid himself of the fault. He must follow his own way, differing from the commonly- accepted one. He must establish a course pleasing to himself. This is the cause of the many parties and various customs in the different institutions and cloisters of the world, all mutually discordant. Each one is best pleased with his own choice and condemns the way of others.
43. But the apostle enjoins the Romans to be of one mind and tolerant of one another. The weak in conscience should accept as right what they of strong faith and sound conscience observe. The effort should be for a oneness of faith and conscience, and a sameness of opinion; and to avoid the wrangling occasioned by conflicting personal ideas of what is right. He would have them illustrate the psalmist's declarations (Ps 68, 6): "God setteth the solitary in families;" and (Ps 133, 1): "Behold, how good and how pleasant it is for brethren to dwell together in unity!" For instance, should one of weak faith observe one whose faith is strong eat meat or indulge in drink, or do what to him appears sinful, let him refrain from judging, even though he would not and could not do likewise. He should be of Paul's opinion on the subject: "Let each man be fully assured in his own mind." Rom 14, 5. Then malice, contention and condemning may be avoided, and unanimity of purpose and disposition maintained. On the other hand, if the weak in faith is unable to do as his stronger brethren, they should not force him to it or despise him, but be content to tolerate him in regard to his eating, drinking and doing until he is likewise strong. Paul says, "Him that is weak in faith receive ye, yet not for decision of scruples." Rom 14, 1. That is, ye shall not compel him saying, "This is right and that wrong," but treat him considerately and instruct him until he, too, shall become strong. [47]
44. It is not necessary that we should all follow the same occupation. One may be a smith and another a tailor without impairing unity of faith and purpose, only let one tolerate the outward calling of the other.
If some foolish individual were to interfere and teach that the occupation of a smith is an ungodly trade, he would be responsible for erring consciences and weakened faith. As privilege of occupation is right, so in the external things of meats, apparel and place, we are at liberty to follow our own pleasure. Then he who comes along and teaches it is wrong for you to use such and such things, as the Pope and the clergy teach, causes you to err. On the other hand, if another comes saying you must use certain things, he likewise causes you to err. But he who pursues a medium course, teaching liberty in the matter, not condemning you but permitting you to retain your own custom until you extricate yourself, and at the same time hard presses the wolves that would force you into that custom as a thing not optional but binding--this teacher gives you true instruction.
45. It is not wrong to fast in honor of the name of an apostle, or to confess during Lent. But neither does he who omits these things commit any evil by this omission. Let him who desires to fast and make confession, do so, but let not one censure, judge, condemn or quarrel with his fellow over the matter. One individual should be like- minded with another--tolerant of what the other does and regarding his action as right because in itself blameless.
46. He deserves censure who in these questions rashly presumes to judge according to the dictates of his own doctrine and destroys this unity saying, "Do so and you do right; do not so and you do wrong." He is an apostle of the devil, and his teaching is the doctrine of Satan. This is the manner of the Pope and the Papists. It pertains not to shepherds but to wolves to preach doctrine of this character.. Under such a condition of things, Christian unity must be dissolved. Difference of opinion becomes manifest: "You are a heretic"; "you are disobedient to the Church"; "you do wrong," and so on-just what the devil desires. [48]
47. Having destroyed unity, taken captive the conscience and deprived of liberty,
the Pope proceeds to take your money. Then he gives you a bill of exchange
permitting you to eat butter, eggs and meat
a privilege Christ gave you in the Gospel,
a privilege whereof the Pope robbed you
and which he as the pious shepherd sells to you again.But your indulgence in the privilege again, gives offense to your fellows.
In short, the government of the Pope so abounds with grasping and re-grasping,
with offense and repetition of offenses, with exchanges and re-exchanges,
that it is plainly evident it simply belongs
to the designing devil who effects confusion of conscience
until no one is able to comprehend the right course.48. But I refer to toleration only in the things wherein we are at liberty to be lenient.
We should resist the Pope with his wicked and foolish laws as we would resist a wolf;
and yet we are to permit the weak in faith to continue in their practices for a time,
until we are able finally to extricate them from error.
They must not be too hastily and rashly rejected, with disastrous results to their consciences.49. But in things not optional with us, things prescribed or prohibited by Christ, there is little room for disputation, whether it be the weak in conscience or the strong who are concerned. In such case every individual, the least as well as the greatest,
is under obligation to withstand the Pope; for instance, when he and all his followers teach that the mass is to be regarded as in the nature of a sacrifice and a good work.
This is the most monstrous abomination that ever arose on earth. On it is founded the Pope's government with all its cloisters and other institutions.
In this error no one is excusable, whether weak or strong; for Christ instituted the mass as a sacrament and testament.
No one, can sell or transfer it or give it away.
As in the case of baptism, each must receive it for himself. There are in the Pope's canons many more abominations similar to this misuse of the mass. Indeed, considering the foundation, it is easy to perceive the character of the building. Everything existing in popedom is the wantonness of the [49] devil, from turret to foundation. He who does not believe it, will experience it.
50. The apostle enjoins us to be like-minded "according to Christ Jesus"; that is, from a Christian point of view.
For unbelievers, too, are like-minded, but according to the flesh, the world and the devil, and not according to Christ.
The Jews were of one mind against God and his Christ, as Psalm 2, 2 tells us. Christian unity resists sin and everything opposed to the religion of Christ without, however, committing or designing any sin. It works to the unifying of Christians generally, first with reference to faith and then to outward conduct.51. When one is weak in faith and defective in conduct, the spirit of Christian unity, though deploring his condition, does not forsake him, much less disparage, reject or condemn him. His Christian fellow is interested in his welfare and conducts himself toward the weak one as he would himself be treated, and as Christ has indeed treated him in similar and more important matters. Thus is perpetuated that principle wherein the individual follows the way approved of others, conforming to their views and adhering to the same opinions.
But the obstinate pursue a course quite the reverse, forsaking, rejecting and judging him who differs from them, and following their own ways, guided by their own opinions; as do the orders of popery, and other sects.
"That with one accord ye may with one mouth glorify the God and Father of our Lord Jesus Christ."
52. All the good we can do to God is to praise and to thank him.
This is the only true service we can render him, according to his words in Psalm 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."Whoso offereth praise glorifieth me: and to him that ordereth his conversation aright will I shew the salvation of God. Psa 50:23KJV
Praise means to reach out the hands toward God. The lifted hands was most often in the form of book as if one were reading from the hands: David lifted up his hands toward God's Covenant.
We receive all blessings from him, in return for which we should make the offering of praise.
If anything else purporting to be service to God is presented for your consideration rest assured it is erroneous and delusive.
Luther is not speaking of a ritual where we PERFORM a PRAISE SERVICE. RATHER, worship must be continually aware of and thankful for God's grace.
For instance, the distracted world attempts to serve God by setting apart houses, churches, cloisters;
........... vestures, gold-trimmed, silk and [50] every other kind;
........... silver vessels and images; bells and organs, candles and lamps;
........... the money for which expense should have been appropriated to the poor
........... if the object was to make an offering to God.Further, it keeps up a muttering and wailing in the churches day and night.
........... But true praise and honor of God, a service that cannot be confined to place or person,
........... is quietly ignored the world over.The pretenses of priests and monks about their system of exercises
being service to the Lord, are false and delusive.53. Service to God is praise of him. It must be free and voluntary, at table, in the chamber