Chapter 16

16. What follows concerning Christ, now that we understand the meaning of "form of God" and "form of a servant," is surely plain. In fact, Paul himself tells us what he means by "form of a servant." First: He makes the explanation that Christ disrobed, or divested himself; that is, appeared to lay aside his divinity in that he divested himself of its benefit and glory. Not that he did, or could, divest himself of his divine nature; but that he laid aside the form of divine majesty--did not act as the God he truly was. Nor did he divest himself of the divine form to the extent of making it unfelt and invisible; in that case there would have been no divine form left. He simply did not affect a divine appearance and dazzle us by its splendor; rather he served us with that divinity. He performed miracles. And during his suffering on the cross he, with divine power, gave to the murderer the promise of Paradise. Lk 23, 43. And in the garden, similarly, he repelled the multitude by a word. Jn 18, 6.

Hence Paul does not say that Christ was divested by some outside power; he says Christ "made himself" of no repute. Just so the wise man does not in a literal way lay aside wisdom and the appearance of wisdom, but discards them for the purpose of serving the simple-minded who might fittingly serve him. Such man makes himself of no reputation when he divests himself of his wisdom and the appearance of wisdom.

17. Second: Christ assumed the form of a servant, even while remaining God and having the form of God; he was God, and his divine words and works were spoken and wrought for our benefit. As a servant, he served us with these. He did not require us to serve him in compensation for them, as in the capacity of a Lord he had a just right to do. He sought not honor or profit thereby, but our benefit and salvation. It was a willing service and gratuitously performed, for the good of men. It was a service unspeakably great, because of the ineffable greatness of the minister and servant--God eternal, whom all angels and creatures serve. He who is not by this example heartily constrained to serve his fellows, is justly condemned. He is harder than stone, darker than hell and utterly without excuse.

18. Third: "Being made in the likeness of men." Born of Mary, Christ's nature became human. But even in that humanity he might have exalted himself above all men and served none. But he forbore and became as other men. And by "likeness of men" we must understand just ordinary humanity without special privilege whatever. Now, without special privilege there is no disparity among men. Understand, then, Paul says in effect: Christ was made as any other man who has neither riches, honor, power nor advantage above his fellows; for many inherit power, honor and property by birth. So lowly did Christ become, and with such humility did he conduct himself, that no mortal is too lowly to be his equal, even servants and the poor. At the same time, Christ was sound, without bodily infirmities, as man in his natural condition might be expected to be.

19. Fourth: "And being found in fashion as a man." That is, he followed the customs and habits of men, eating and drinking, sleeping and waking, walking and standing, hungering and thirsting, enduring cold and heat, knowing labor and weariness, needing clothing and shelter, feeling the necessity of prayer, and having the same experience as any other man in his relation to God and the world. He had power to avoid these conditions; as God he might have demeaned and borne himself quite differently. But in becoming man, as above stated, he fared as a human being, and he accepted the necessities of ordinary mortals while all the time he manifested the divine form which expressed his true self.

20. Fifth: "He humbled himself," or debased himself. In addition to manifesting his servant form in becoming man and faring as an ordinary human being, he went farther and made himself lower than any man. He abased himself to serve all men with the supreme service--the gift of his life in our behalf.

21. Sixth: He not only made himself subject to men, but also to sin, death and the devil, and bore it all for us. He accepted the most ignominious death, the death on the cross, dying not as a man but as a worm (Ps 22, 6); yes, as an arch-knave, a knave above all knaves, in that he lost even what favor, recognition and honor were due to the assumed servant form in which he had revealed himself, and perished altogether.

22. Seventh: All this Christ surely did not do because we were worthy of it. Who could be worthy such service from such a one? Obedience to the Father moved him. Here Paul with one word unlocks heaven and permits us to look into the unfathomable abyss of divine majesty and to behold the ineffable love of the Fatherly heart toward us--his gracious will for us. He shows us how from eternity it has been God's pleasure that Christ, the glorious one who has wrought all this, should do it for us. What human heart would not melt at the joy-inspiring thought? Who would not love, praise and thank God and in return for his goodness, not only be ready to serve the world, but gladly to embrace the extremity of humility? Who would not so do when he is aware that God himself has such precious regard for him, and points to the obedience of his Son as the pouring out and evidence of his Fatherly will. Oh, the significance of the words Paul here uses! such words as he uses in no other place! He must certainly have burned with joy and cheer. To gain such a glimpse of God--surely this must be coming to the Father through Christ. Here is truly illustrated the truth that no one comes to Christ except the Father draw him; and with what power, what delicious sweetness, the Father allures! How many are the preachers of the faith who imagine they know it all, when they have received not even an odor or taste of these things! How soon are they become masters who have never been disciples! Not having tasted God's love, they cannot impart it; hence they remain unprofitable babblers.

"Wherefore also God highly exalted him."

23. As Christ was cast to the lowest depths and subjected to all devils, in obeying God and serving us, so has God exalted him Lord over all angels and creatures, and over death and hell. Christ now has completely divested himself of the servant form--laid it aside. Henceforth he exists in the divine form, glorified, proclaimed, confessed, honored and recognized as God.

While it is not wholly apparent to us that "all things are put in subjection" to Christ, as Paul says (1 Cor 15, 27), the trouble is merely with our perception of the fact. It is true that Christ is thus exalted in person and seated on high in the fullness of power and might, executing everywhere his will; though few believe the order of events is for the sake of Christ. Freely the events order themselves, and the Lord sits enthroned free from all restrictions. But our eyes are as yet blinded. We do not perceive him there nor recognize that all things obey his will. The last day, however, will reveal it. Then we shall comprehend present mysteries; how Christ laid aside his divine form, was made man, and so on; how he also laid aside the form of a servant and resumed the divine likeness; how as God he appeared in glory; and how he is now Lord of life and death, and the King of Glory.

This must suffice on the text. For how we, too, should come down from our eminence and serve others has been sufficiently treated of in other postils. Remember, God desires us to serve one another with body, property, honor, spirit and soul, even as his Son served us.

SUMMER PART

_Easter Sunday_

Text: First Corinthians 5, 6-8.

6 Your glorying is not good. Know ye not that a little leaven leaveneth the whole lump? 7 Purge out the old leaven, that ye may be a new lump, even as ye are unleavened. For our passover also hath been sacrificed, even Christ: 8 wherefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth.

EXHORTATION TO WALK AS CHRISTIANS.[1]

[Footnote 1: This and all the following sermons on the Epistle Texts were first printed in 1540 and 1543 and included in the Epistle Postil.]

1. When God was about to lead the Israelites out of Egypt, he commanded, shortly before their departure, that they should eat the Passover the night they started; and as a perpetual memorial of their redemption, they were annually, on the recurrence of the season, to celebrate the feast of Easter for seven days. A specially urgent feature of the command was that on the first evening of the feast they must put out of their houses all leaven and leavened bread, and during the seven days eat none but the unleavened bread, or cakes. Hence the evangelists speak of the feast as the Feast (or Days) of Unleavened Bread. Mk 14, 1; Lk 22, 1.

2. Paul, in this lesson, explains the figure in brief but beautiful and expressive words. He is prompted to introduce the subject by the fact that in the preceding verses of this chapter he has been reproving the Corinthians for their disposition to boast of the Gospel and of Christ while abusing such liberty unto unchastity and other sins. He admonishes them that, possessing the Gospel and having become Christians, they ought, as becomes Christians, to live according to the Gospel, avoiding everything not consistent with the faith and with Christian character--everything not befitting them as new creatures.

3. So the apostle uses the figure of the Paschal lamb and unleavened bread requisite at the Jews' Feast of the Passover, in his effort to point the Corinthians to the true character and purpose of the New Testament made with us in the kingdom of Christ. He explains what is the true Paschal Lamb and what the unleavened bread, and how to observe the real Passover, wherein all must be new and spiritual. In the joy and wealth of his mind he presents this analogy to remind them that they are Christians and to consider what that means.

His meaning is: Being Christians and God's true people, and called upon to observe a Passover, you must go about it in the right way, putting away from you all remaining leaven until it shall have been purged out utterly.

What Paul means by "leaven" is told later in his phrase "neither with the leaven of malice and wickedness"; he means whatever is evil and wicked. Everything foreign to Christianity in both doctrine, or faith, and life, is "leaven." From all this Paul would have Christians purge themselves with the same thoroughness with which the leaven was to be put away from their Easter according to the law. And, holding to the figure, he would have us observe our Passover in the use of the sweet bread, which, in distinction from the leaven, signifies sincerity and truth, or a nature and life completely new.

4. The text, then, is but an admonition to upright Christian works, directed to those who have heard the Gospel and learned to know Christ. This is what Paul figuratively calls partaking of the true unleavened bread--or wafers, or cakes. We Germans have borrowed our word "cakes" from the phraseology of the Jewish Church, abbreviating "oblaten," wafers, into "fladen," or cakes. How else should we gentiles get the idea of cakes on Easter, when at our Passover we, by faith, eat the Paschal Lamb, Christ? We are admonished to partake of the true unleavened bread, that life and conduct may accord with faith in Christ, whom we have learned to know. Paul's admonition begins:

"Know ye not that a little leaven leaveneth the whole lump?"

5. This by way of introducing the succeeding admonitions. Leaven is a common figure with the apostle, one he uses frequently, almost proverbially; employing it, too, in his epistle to the Galatians (ch. 5, 9). Christ, also, gives us a Scripture parable of the leaven. Mt 13, 33. It is the nature of leaven that a small quantity mixed with a lump of dough will pervade and fill the whole lump until its own acid nature has been imparted to it. This Paul makes a figure of spiritual things as regards both doctrine and life.

6. In Galatians 5, 9 he makes it more especially typify false doctrine. For it is just as true that the introduction of an error in an article of faith will soon work injury to the whole and result in the loss of Christ. Thus it was with the Galatians. The one thing insisted upon by the false apostles was circumcision, though they fully intended to preach the Gospel of Christ. Such innovation will pursue its course with destructive sweep until even the uncontaminated part becomes worthless; the once pure mass is wholly corrupted. The apostle writes to the Galatians (ch. 5, 2): "Behold, I Paul say unto you, that, if ye receive circumcision, Christ will profit you nothing." Again (verse 4), "Ye are severed from Christ--ye are fallen away from grace."

But in this text he has reference more particularly to an erroneous idea concerning life and conduct. In this instance it is likewise true that, once the flesh be allowed any license, and liberty be abused, and that under the name of the Gospel, there is introduced a leaven which will speedily corrupt faith and conscience, and continue its work until Christ and the Gospel are lost. Such would have been the fate of the Corinthians had not Paul saved them from it by this epistle admonishing and urging them to purge out the leaven of license; for they had begun to practice great wantonness, and had given rise to sects and factions which tended to subvert the one Gospel and the one faith.

7. This is, then, wise counsel and serious admonition, that faithful guard be maintained against the infusion or introduction into doctrine of what is false, whether it pertains to works or faith. The Word of God, faith and conscience are very delicate things. The old proverb says: "Non patitur jocum fama, fides, oculus;"--Good reputation, faith and the eye--these three will bear no jest.

Just as good wine or precious medicines are corrupted by a single drop of poison or other impurity, and the purer they are, the more readily defiled and poisoned; so, also, God's Word and his cause will bear absolutely no alloy. God's truth must be perfectly pure and clear, or else, it is corrupt and unprofitable. And the worst feature of the matter is, the sway and intrenchment of evil is so strong that it cannot be removed; just as leaven, however small the quantity, added to the lump of dough, soon penetrates and sours the whole lump, while it is impossible to arrest its influence or once more to sweeten the dough.

8. The proposal of certain wise minds to mediate, and effect a compromise, between us and our opponents of the Papacy, is wrong and useless. They would permit preaching of the Gospel but at the same time retain the Papistical abuses, advocating that these errors be not all censured and rejected, because of the weak; and that for the sake of peace and unity we should somehow moderate and restrict our demands, each party being ready to yield to the other and patiently bear with it. While in such case no perfect purity can be claimed to exist, the situation can be made endurable if discretion is used and trouble is taken to explain.

Nay, not so! For, as you hear, Paul would not mix even a small quantity of leaven with the pure lump, and God himself has urgently forbidden it. The slight alloy would thoroughly penetrate and corrupt the whole. Where human additions are made to the Gospel doctrine in but a single point, the injury is done; truth is obscured and souls are led astray. Therefore, such mixture, such patchwork, in doctrine is not to be tolerated. As Christ teaches (Mt 9, 16), we must not put new cloth upon an old garment.

9. Nor may we in our works and in our daily life tolerate the yielding to the wantonness of the flesh and at the same time boast the Gospel of Christ, as did the Corinthians, who stirred up among themselves divisions and disorder, even to the extent of one marrying his stepmother. In such matters as these, Paul says, a little leaven leavens and ruins the whole lump--the entire Christian life.

These two things are not consistent with each other: to hold to the Christian faith and to live after the wantonness of the flesh, in sins and vices condemned by the conscience. Paul elsewhere warns (1 Cor 6, 9-10): "Be not deceived; neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with men, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God." Again (Gal 5, 19-21): "The works of the flesh are manifest ... of which I forewarn you, even as I did forewarn you, that they who practice such things shall not inherit the kingdom of God."

10. Warrant is given here likewise for censuring and restraining the rash individuals who assert that men should not be terrified by the Law, nor surrendered to Satan. No! it is our duty to teach men to purge out the old leaven; we must tell them they are not Christians, but devoid of the faith, when they yield to the wantonness of the flesh and wilfully persevere in sin against the warning of conscience. We should teach that such sins are so much the more vicious and damnable when practiced under the name of the Gospel, under cover of Christian liberty; for that is despising and blaspheming the name of Christ and the Gospel: and therefore such conduct must be positively renounced and purged out, as irreconcilable with faith and a good conscience.

"Purge out the old leaven, that ye may be a new lump, even as ye are unleavened."

11. If we are to be a new, sweet lump, Paul says, we must purge out the old leaven. For, as stated, a nature renewed by faith and Christianity will not admit of our living as we did when devoid of faith and in sin, under the influence of an evil conscience. We cannot consistently be "a new lump" and partake of the Passover, and at the same time permit the old leaven to remain: for if the latter be not purged out, the whole lump will be leavened and corrupted; our previous sinful nature will again have supremacy and overthrow the faith, the holiness upon which we have entered and a good conscience.

12. Paul does not here speak of leaven in general; he commands to purge out the "old leaven," implying there may be good leaven. Doubtless he is influenced by respect for the words of the Lord Christ where (Mt 13, 33) he likens the kingdom of heaven also to leaven. In this latter case leaven cannot be bad in quality; rather, the object in mixing it with the lump is to produce good, new bread. Reference is to the Word of God, or the preaching of the Gospel, whereby we are incorporated into the kingdom of Christ, or the Christian Church. Though the Gospel appears to be mean, is despicable and objectionable to the world, yet such is its power that wherever introduced it spreads, finding disciples in whom it works; it transforms them, giving to them its own properties, even as leaven imparts its powers to the dough and causes it to rise.

But Paul refers here to old, inactive and worthless leaven. He means teachings, views, or manner of life resulting from the Old Adam, from flesh and blood, and destructive of the pure, new doctrine, or a nature renewed by Christianity. Later on he terms it the "leaven of malice and wickedness," and in the verse under consideration bids the Corinthians be a new, pure lump.

13. Note the apostle's peculiar words. He enjoins purging out the old leaven, assigning as reason the fact: Ye are a new and unleavened lump. By a new unleavened lump he means that faith which clings to Christ and believes in the forgiveness of sin through him; for he immediately speaks of our Passover: Christ, sacrificed for us. By this faith the Corinthians are now purified from the old leaven, the leaven of sin and an evil conscience, and have entered upon the new life; yet they are commanded to purge out the old leaven.

14. Now, how shall we explain the fact that he bids them purge out the old leaven that they may be a new lump, when at the same time he admits them to be unleavened and a new lump? How can these Corinthians be as true, unleavened wafers, or sweet dough, when they have yet to purge out the old leaven?

This is an instance of the Pauline and apostolic way of speaking concerning Christians and the kingdom of Christ; it shows us what the condition really is. It is a discipline wherein a new, Christian life is entered upon through faith in Christ the true Passover; hence, Easter is celebrated with sweet, unleavened bread. But at the same time something of the old life remains, which must be swept out, or purged away. However, this latter is not imputed, because faith and Christ are there, constantly toiling and striving to thoroughly purge out whatever uncleanness remains.

15. Through faith we have Christ and his purity perfectly conferred upon ourselves, and we are thus regarded pure; yet in our own personal nature we are not immediately made wholly pure, without sin or weakness. Much of the old leaven still remains, but it will be forgiven, not be imputed to us, if only we continue in faith and are occupied with purging out that remaining impurity.

This is Christ's thought when he says to his disciples (Jn 15, 3), "Already ye are clean because of the word which I have spoken unto you," and in the same connection he declares that the branches in him must be purged that they may bring forth more fruit. And to Peter--and to others--he says (Jn 13, 10), "He that is bathed needeth not save to wash his feet, but is clean every whit: and ye are clean, but not all." These passages, as is also stated elsewhere, teach that a Christian by faith lays hold upon the purity of Christ, for which reason he is also regarded pure and begins to make progress in purity; for faith brings the Holy Spirit, who works in man, enabling him to withstand and to subdue sin.

16. They are to be censured according to whose representations and views a Christian Church is to be advocated which should be in all respects without infirmity and defect, and who teach that, when perfection is not in evidence, there is no such thing as the Church of Christ nor as true Christians. Many erring spirits, especially strong pretenders to wisdom, and precocious, self-made saints, immediately become impatient at sight of any weakness in Christians who profess the Gospel faith; for their own dreams are of a Church without any imperfections, a thing impossible in this earthly life, even they themselves not being perfect.

17. Such, we must know, is the nature of Christ's office and dominion in his Church that though he really does instantaneously, through faith, confer upon us his purity, and by the Spirit transforms our hearts, yet the work of transformation and purification is not at once completed. Daily Christ works in us and purges us, to the end that we grow in purity daily. This work he carries on in us through the agency of the Word, admonishing, reproving, correcting and strengthening; as in the case of the Corinthians through the instrumentality of Paul. Christ also uses crosses and afflictions in effecting this end.

He did not come to toil, to suffer and to die because he expected to find pure and holy people. Purity and holiness for us he has acquired in his own person to perfection, inasmuch as he was without sin and perfectly pure from the moment he became man, and this purity and holiness he communicates to us in their flawless perfection in so far our faith clings to him. But to attain personal purity of such perfection requires a daily effort on the part of Christ, until the time shall have come that he has wrought in us a flawless perfection like his own.