_LUTHER'S WORKS: SERMONS ON THE GOSPEL OF JOHN: CHAPTERS 17-20_ By Dr. Martin Luther, 1483-1546 Erwin W. Koehlinger, Trans. (Fort Wayne: Concordia Theological Seminary Press, 1988) Translated from: "Wochenpredigten ueber Johannes 146-20" in: the _Luther's Werke_, v. 28, p. 70-464. The Interpretation of John 17: Christ's Prayer (Verses 1 and 2) V 1a: THESE WORDS SPAKE JESUS, AND LIFTED UP HIS EYES TO HEAVEN, AND SAID. 1. Relative to all that Christ did, we would have particular interest in knowing how he conducted himself when he prayed and spoke to his dear Father. Much has been written about his preaching and his miracles but very little about his prayer-life. His prayer is long, and it was recorded for us here just as he spoke it in the presence of his disciples and as a final farewell. And yet no one pays attention to it. Had the prayer not been recorded, posterity would have been without it forever. 2. And, truly, the words themselves constitute an extraordinarily fervent and heartfelt prayer, in which he pours out his very heart to us and to his Father. However, if not properly understood, they are words which sound very childish and wishy-washy, indeed, not even worth speaking. For reason and human wisdom place no value on speech which is not couched in words that show talent and taste, inviting one to open eyes and ears. 3. Could we but see and be affected by the One who is praying and by the One who is being prayed to, in order to realize how weighty the matter is for which he is praying, we would not consider it to be so worthless and insignificant but grow aware and feel the superabundance of power and comfort contained and offered in these simple words. For here he himself asserts the principle he so often laid down and taught us (Matt. 6,5.7), that if we wish to pray properly we ought not babble on and on but use words which are simple and come from the heart. Therefore, we should not regard this prayer as having no telling significance and skim over it, as though the words were the shallow words of a person who is fancying how he would like to make conditions better. However, were anyone to give it a try, skill, words, and diction would soon fail him. 4. However, the summary and purpose of this chapter are these. A good sermon should be followed by a good prayer, meaning: once a person has expounded the Word, he should petition that what he has said will be efficacious and bear fruit. For while Christ had proclaimed all his doctrines and fulfilled his office and had blessed his disciples by that beautiful, lengthy sermon of comfort, he finally also had to offer up a prayer for them and for all Christians, so that he might carry out his office as our only High Priest and leave nothing undone that might serve to strengthen and sustain them since he was going to leave them behind in the world. 5. For this reason I have always stressed the necessity of prayer, that without it faith cannot subsist. For those who preach, hear, and know the Word of God, but do not pray, intimate that they are still arrogant and secure, as though they were not continually in need of God's grace. They do not recognize their need and peril. They fancy themselves to be secure and already possessing what they desire. Thus in back of them is the devil, who is beguiling and hopelessly entrapping them, without their ever being aware of it. For this reason Christ teaches us by his own example, along with preaching, not to neglect prayer so that the Word will not be wanting in fruit. 6. However, my concern is that I am unable to emphasize what power, resource, and virtue there are in prayer. For though it sounds plain and simple, it is so deep, rich, and far-reaching that no one is able to fathom it. 7. In the first place, when the evangelist says: "These words spake Jesus, and lifted up his eyes to heaven", etc., Jesus has extolled prayer so highly that it also affects his outward behavior, when he confronts those wildly religious in his effort to shut the mouths of those who assert that such externals so not carry weight. For you see here that he is not merely praying aloud, so that his disciples hear what he is saying, but also is using such mannerisms as people are wont to use. Such as: Some kneel, some fall on their face, some stand and look toward heaven. All three mannerisms are indicated in Scripture. King David lay on the ground as he prayed seven days for his child. (2 Sam. 12,16.) Christ both knelt and fell on his face when he prayed in the garden. (Luke 22,41; Matt. 26,39.) Also, Peter , along with many others, fell down at Jesus' feet. (Luke 5,8.) However, he also speaks of standing when he says in Mark 11,25: "And when ye stand praying", etc. 8. Thus it is of no great consequence whether a person stands, kneels, or prostrates himself, for there are customs neither commanded nor forbidden. Just as there are still others who lift head and eyes to heaven, fold their hands, smite their breast. Nevertheless, we are not to look down on these customs since Scripture and Christ himself have commanded them. For this reason St. Paul also says about his prayer habits, Eph. 3,14: "For this cause I bow the knees unto the Father of our Lord Jesus Christ." Also, 1 Tim. 2,8: "I will, therefore, that men pray every where, lifting up holy hands", etc. Nor is there anything wrong when a person working in the fields and gathering harvest or lying in bed silently prays. 9. It is, however, true when it is purely external conduct, muttering or babbling, as has been the case in the church up till now, counting beads on the rosary, turning pages, wailing and howling in the choir, that this, of course, is not praying. Heart and soul are totally absent in such prayer. And it is not the prayer of a person who is seriously thinking of requesting something from God. But wherever such behavior, singing, speaking, or reading occurs firm in purpose, where the heart is set aglow, where desire and devotion to prayer are aroused, this is very good and beneficial. It is also for this reason that from time immemorial it was the practice in Christendom daily to read and sing psalms, that by having heard and dealt personally with the Word of God the proper attitude was created for prayer. Also, we have many examples in Scripture of such praying and outward inducement. Just as prophet Elisha, 2 Kings 3,15, had the habit, when not feeling devout and joyous enough, of having a harp-player to play for him and then receiving power from the Lord he began to prophesy. And King David arranged Psalms to be joyfully sung in the temple to the accompaniment of all kinds of stringed instruments, thus to rouse the people to fervent prayer. (I Chron. 16,7ff.) 10. I do not know how strong others are in spirit; but so holy I cannot ever become were I as learned and full of spirit as some think themselves to be. But my experience always is that when I am without the Word, when I do not think about it or am not engrossed in it, then no Christian is at ease, yes, has no joy and spirit. But as soon as I turn to a psalm or a passage from Scripture, my heart is so illuminated and set aglow that mind and spirit are completely transformed. I feel also that this is something every person should daily experience for himself. 11. As we discover within ourselves, the reason is that our instincts and thought are so uncertain, unreliable, and inconstant, even though we would immediately and earnestly petition for something or reflect on God without Word and Scripture, it always happens that before we have a chance to examine carefully, we have strayed off course a hundred miles from our original thinking. Give it a try and then tell me how long you are able to persist with an initially conceived thought. Or stop at a given moment and promise to tell me all you are thinking. I'll wager you will feel ashamed of yourself and be afraid that if you had to reveal what you were thinking you would be taken for some silly beast and be chained up. The same is my experience, even when I am concerning myself with serious and the best of thoughts. Man's heart is such a pitifully confused thing. It fluctuates and vacillates so badly that not even wind or water is that active and unstable. 12. I must cite an example. The story is about St. Bernhard, who made such an effort, and on one occasion lamented to a good friend that it was so difficult for him to pray as he should and that he could not even pray the Lord's Prayer without other thoughts intruding. This took the friend by surprise, and he indicated that this took no particular skill or effort. St. Bernhard challenged him to try it and at stake was a good stallion. The friend accepted the dare and without incident began to pray: "our Father, etc., but before he ever reached the First Petition, he was struck by the thought that should he win the horse would be due saddle and bridle as well. In short his thinking went so far afield that he had to stop praying and concede St. Bernhard the wager. In a word, if you are able to pray the Lord's Prayer without think about anything else, I shall regard you a master. I am unable to do it. Indeed, I would be only too happy to have the thoughts which come into my mind to leave in the same way they entered. 13. I speak like this so that you will not become confused over such texts as do coarse spirits, but learn what benefit can be derived from such outward words and ways, namely, that there be consistency in your thinking, that your mind not be distracted, and thoughts rivet themselves on the letters, as one is forced with clenched fist to cling to a tree or wall so that we do not slip or are left dangling and go so far afield in our thinking. 14. Our fanatics fall short here, thinking that when they contrive lofty spiritual thoughts they are hitting it off well and do not see that unquestionably they are on the wrong track and are deluding themselves. Therefore, beware of such fleeting thoughts and dealing with God outside the spoken word and prayer. However, you must maintain the proper distinction, that it is not a purely external prayer, where you desire nothing more than to perform that act, thinking that when so much has been read and spoken you have done everything in a most satisfactory manner, while the heart at no time was sensing what the mouth was saying or realizing what it was doing. It is the heart that makes the beginning, followed externally by mouth and body, word and behavior. In short, if it comes from the heart, if one prays joyfully and earnestly, the attitude there is good and praiseworthy. V 1b. FATHER THE HOUR IS COMING; GLORIFY THY SON. 15. Here we are now to see what virtue there is in prayer. Three special things are involved in prayer to make it beneficial. First, a person thanks and praises God and recounts the many blessings he has previously received from him, just as Christ here indicates what the Father has given and granted him. Just as we also ought properly to be praying now: Dear Father, you have given us your precious, gracious, holy Gospel and showered us with unspeakable grace, and so on. Thereupon, we need to offer the prayer and present the need; Dear Father, help us also to retain and remain in the same. and Thirdly, that we go on from there, look about ourselves, and pray that everybody may be helped. He also deals with these three matters, one by one. 16. And thus would every prayer go, praying for the temporal need, giving thanks and confessing whatever we have is God's gift and blessing and asking that he would protect these things, further and increase them among ourselves and others. This is made in order to dispose God gladly to hear us. You find the same thing expressed in a similar manner elsewhere, where glowingly he praises the Father and , at the same time, preaches a beautiful, invaluable sermon midst the prayer, as at the end of Matt. 11. 17. Accordingly, he now continues: "Father, the hour is come; glorify the Son, that Thy Son may glorify thee." These are still such insignificant, simple words that they are not worth a rap as far as the world is concerned. However, where is there a human being who is able satisfactorily to evaluate such an enormous matter and with such striking earnestness? However, he prays briefly for so much: Dear Father, I pray, glorify me. But he does not leave it at that; but he states the reason, that I may glorify you. To glorify, however, means nothing other than to praise and to extol, to exalt and to magnify, that all the world would be able to speak and sing about it. 18. And with this word he indicates how matters stand with him and what it is that is motivating him to such prayer. Bearing on this (he wants to say) is that I am to suffer and die the most shameful of deaths, consequently, that all my majesty, glory, name, and honor must be extinguished and blacked out. He had accomplished great things: he has preached and worked magnificently, has demonstrated his power and might, so that fairly all the world should have lavishly praised, honored, and worshipped him. But he is experiencing the opposite, that for all the honor and praise he is due he is being overwhelmed by shame and disgrace; he must hang on the cross between two murderers and die as the most malicious, most desperate villain the earth has ever seen, that never has there been a murderer treated that shamefully and disgracefully. 19. For so pious the world still is that when the most wicked miscreants are done away with everybody has compassion for them, deplores their miserable lot, and is moved to pity. But for this solitary Christ, the Savior of the World, things had to go like this; everyone was happy to see him die. And they, the Jews, how significantly the little heart they had for him cooled, and still they were not satisfied. In short, there wasn't a soul that thought differently: God will be rendered the greatest service and the world benefited if this Man is put to death. For they regarded him to be the most noxious worm which had ever came to earth, that rather would they suffer and endure all kinds of plagues. 20. This truly is casting the precious, perfect Man into darkness. Thus the beloved Christ, the Light and Salvation of the World, had to be taken captive and honored by being cursed and banned from the world as the worst of devils. Just as the Jews now still fill up the measure of their fathers and much rather endure devils and misfortune than to hear spoken the name of Christ and his mother Mary. The same thing is happening to the precious Gospel - the papal rabble, together with all of our adversaries, is not as antagonistic to any devil or misfortune as it is to our doctrine. Our doctrine has to be condemned, cursed, and banned since there is no more pernicious clamor on earth than that heard against this Christ and his Word. 21. This is what it means here that Christ's hour is come or is at hand: he prays with such heart and earnestness as though he were already hanging on the cross. As though he were saying: Now I am pinned midst shame and death and am lying in deepest darkness. Now is the time for you to extricate me, to lift me up and glorify me, since my light has nearly been extinguished, and the world is trampling on me; everybody is shunning and fleeing me; there is no counsel and help save what you yourself are giving me. For me to be freed from the jaws of death and the power of the devil (who is the prince of darkness, Eph. 6,12) requires a power that is everlasting, almighty and divine. 22. How did this glorification come about? In no other way than that the father again raised him from the dad, cast the devil beneath his feet, and made him King and Lord over all creation, and had such to be publicly proclaimed through the Gospel, so that it would be made known in all the world. For as it happened once on Easter, so must it be proclaimed until the end of the world and be discerned by children and children's children. V 1c. THAT THY SON ALSO MAY GLORIFY THEE. 23. It is easy to see in the words "Thy Son" a bit of gratitude, that he confesses and boasts he is the Son of God and has received everything from the Father, just as a little farther on he makes it a matter of record. From eternity he is his Son, one in majesty, might, and glory: now, however, in the world, in misery, weakness, shame, and death, forsaken by the Father and by everyone. The world utilizes all its power and might, the devil all his arts and cunning, to destroy him, nevermore to be remembered, as they say in the psalm, "When shall he die, and his name perish?" (Ps. 4,5.) And they think they have now accomplished it since he is hanging on the cross and is dying. 24. For this reason he now petitions the Father: Father, you know that I have been sent by you and have come to earth; therefore, you will not permit your Son to lie hidden in such darkness. Moreover, you want to glorify me; not for my own glorification but for the sake of your own honor AND GLORY. The purpose for which he was sent was to extol and gloriously proclaim the Father's praise and glory; and he is also the only person through whom the Father must be manifested and glorified, then would the Father's glory and praise likewise be shrouded in darkness and be extinguished, yes, would with him remain in shame and disgrace (for whatever the Son suffers, that also must the Father take upon himself and suffer), so that the world and all within it would have had blasphemed: Lo, where is now his God and Father, whom he has extolled so highly? What choice help has he given him, and so forth. In order for such a thing not to happen, the Father must manifest his power and might in him and glorify him to the extent that all the world must in infamy fall down and worship him. Through this then the Father is glorified, that is, manifested and proclaimed: he is able to help in times of weakness, shame, and death and to create therefore life, glory and power. This all began when Christ in glory rose from the dead, ascended into heaven, and then granted the Holy Spirit and still has it proclaimed across the length and breadth of the earth until Judgment Day. For it is the office and work of the Holy Spirit through the Gospel to reveal how great and glorious a thing God has done for us through Christ, to wit, has redeemed us from sin, death, and the power of the devil, has accepted us in his grace and under his protection and given himself to us totally. 25. Such glorification of the Father is ever as necessary as is the glorification of Christ himself. For when one looks closely at him, he lies before the world for the sake of his name and honor in darkness so intense as was Christ's on the cross for the sake of his body and life. For what was the world's condition at that time? Everything was replete with abominable idolatry, to the extent that men even worshipped sun and moon, yes, fish and birds, and the holy name of Supreme Majesty had to tolerate men ascribing the name to all creatures, excepting to him. Yes, they also, the Jews themselves, who were called God's own people committed their own brand of idolatry under his name by relying on their works and their righteousness. The situation is still the same today: Everybody has his own idea of God, as evidenced by the innumerable ways man falsely worships him and gives off the semblance of holiness; not to mention any other manifest, abominable blasphemy of God of which the world is full. For this reason it was necessary to pray that the Father be glorified, that is, by revealed through the Gospel as to how he ought to be and wants to be regarded and honored, so that all false doctrine or worship and human trumpery might cease and the light of his grace alone might shine and avail. 26. For this reason you can see how Christ's heart is aglow and a fervent prayer proceeds from the bottom of his heart. For it grieves him that God's name is shrouded in such intense darkness, is being so horribly shamed and blasphemed, and the entire world is lying in blindness and unbelief, that he will soon happily die and endure all shame and disgrace if only the Father would become known and his glory emerge. Now, the Father (as stated) cannot be glorified unless Christ be glorified first, that the Holy Spirit must come and the Gospel be preached, without which no one is able to know the Father. For prior to this he has been proclaimed or regarded as nothing else but a spiritual life. This is not to the praise of the Father but to our own praise and merit, whereas Christ wants to be praised in no other way than by the Father, and he in turn be praised though this, that men denigrate themselves and glory solely in his grace and goodness. 27. The Lord speaks this way only for our sake, in order to strengthen our faith in face of the great annoyance with which the world receives the Gospel. It grieves Christians deeply as they hear and see the name of God everywhere being put to shame and blasphemed, while he permits his Christians to be persecuted and oppressed and pretends that he cannot or does not want to help them as the world laughs them to scorn and advances to victory. Christ, indeed, saw and perceived that the experience of his little flock in the world would always be like his. For this reason he prays not to be glorified for his own person alone but in and through all who will believe in him and to glorify the Father, who through this prayer ever more demonstrates on Christians the same power he demonstrated on Christ, so that, just as he was glorified through him, he would also be glorified through us. Therefore, if we now in the same way suffer and die for the sake of the Word, we shall through such shame, disgrace, and death obtain everlasting glory and honor. On the other hand, our adversaries, though they are now getting on extremely well and living in abundance, will, nevertheless, ultimately be struck down and suffer eternal harm. This has been amply fulfilled, and history from the time of the apostles on bears witness to this through beloved martyrs and others. 28. John Hus was condemned and killed in a most shameful way. Yet his renown was so great that what he preached lit up the entire world, condemned and discredited the papacy with all its splendor. The same will happen to all of our adversaries who want to muffle the Gospel and exterminate the Christians, many of whom they have already burned at the stake and slain. For indeed arrogant kings and rulers have stumbled because of the Gospel and gone to ruin, in contrast to whom today's princes and rulers are but beggars. How many times hasn't the Roman Empire been horribly destroyed and demolished. And it happened at the time people thought that the empire had reached the zenith of its power and had exhibited its integrity but maligning, furiously attacking, persecuting, and killing the Christians, that those very same tyrants and persecutors suffered a horrible fate and their names were despised the world over, whereas the names of martyrs shone brilliantly and were honored. For this prayer is heard, continues to be effective, exerts all its efficacy against all of earth's frenzy and might. And in short, just as glorification has begun, thus it continues on within Christendom in the power and efficacy of this prayer. 29. In this text is to be noted how Christ refers to himself as being the one Man through whom the Father must be glorified. By this he also wants to prevent his people, the Jews, even though they had the Law and the proper worship of God, from boasting of their holiness, that not one of them had the power to glorify the Father or to bring anyone to the knowledge of righteousness before God. For wherever the possibility might have existed for the glory and knowledge of God to have been made manifest through the Law, there Christ would not have dared come, preach, suffer, and die to glorify the Father. 30. This served to teach us how we must properly seek and apprehend or deal with God. For (as stated) "to glorify the Father" is nothing else than that we come to recognize and know who he is, what he has in mind, and what our relationship is to him. Only through Christ can man come to such knowledge. For in no other way did he want to reveal himself, for anyone to see his heart and will, than in and through Christ. We see now in Christ nothing but sincere, unfathomable love and mercy. On the other hand, outside of him are nothing but wrath and displeasure. In short, whoever seeks or desire to serve God other than in Christ does not find nor does he serve the true God. 31. For this reason I have often said and warned that anyone who wishes to be secure ought to beware of all lofty thinking and speculating, where without intervening agency he explore the majesty of God and seeks to probe his work, will, and counsel, to obtain hidden and specific revelations, etc., as they not only fail and deceive but also lead and plunge men into the abyss. And in few words herewith condemned are all doctrines and beliefs of the Jews, Turks, monks, of factious saints or zealots, and whoever they are who want to serve God, attain grace, and rid themselves of sin through means other than through Christ the Lord; as, through their works, godliness, great devotion, religious concepts, etc. For it is resolved that he will not reveal himself nor let himself be found outside that one Mediator, that, where Christ is not, there likewise is no true God or worship. But more of that later. V.2. AS THOU HAST GIVEN HIM POWER OVERALL FLESH, THAT HE SHOULD GIVE ETERNAL LIFE TO AS MANY AS THOU HAST GIVEN HIM. 32. He now proceeds with the other two matters included in his prayer, as was indicated above (para. 15), to give thanks and to acknowledge what the Father has given him, and he shouts it to all the world. For now you hear that he is not praying for his own sake, as, for example, in order to retain his glory, but that it would benefit and serve us to attain eternal life. And for the sake of this very thing he values how he has received from the Father sovereignty over all that is great and so that he can and will bring to the same glory, to eternal life, that poor flock which is clinging to him and is so oppressed in the world, enduring shame and disgrace. And he is saying as much as: I have under my dominion kings, princes, and all flesh; I am able to save my dear Christians from sin, death, and all misfortune. However, this is not yet apparent since I am living amid weakness and dishonor. For this reason I pray that you will glorify me in order that I make this known and substantiate it. 33. This is not our comfort and our confidence in face of all our adversaries: we, now believe in Christ and cling to his Word, are those very ones whom God the Father has given him to be his very own, and he the One who wants to look after, protect, and sustain us. Further, that regardless to what extent the world rises up against us, Christ will, nevertheless, remain in control of the situation, so that no harm will befall us. Instead, the more we are oppressed, all the more will oppression assist us to eternal life. Therefore, we must unceasingly lift up hands, praise and give thanks to God for numbering us among those who belong to him and are his own; for we know the world as our enemy. The one who is sure and certain of this ought have no doubt that he is a member of this little flock which is earmarked for eternal life. 34. And from this you are able to conclude further: Since it is the work and gift of Christ that we have eternal life, the world with all its wisdom, might, and glory must go to rack and ruin in order that our weakness and feebleness may be completely turned around. Just as Christ adequately demonstrated to his enemies when he ascended from the deepest shame to the highest honor and brought to naught forever all their boast of, and renown for, righteousness and holy living, for which reason they persecuted him. For since he alone is Lord of eternal life, the world, which persecutes him and his Christians, cannot attain eternal life, even though it is striving for it and with all its powers fails to achieve. But wherever Christ gives eternal life, there you will find everlasting majesty and glory. On the other hand, where such does not exist, there must follow everlasting shame and distress. Since we know this, let our adversaries revile and abuse all they want; it will soon come to an end. For what are thirty, forty, or sixty years but a moment of time compared to eternal life, yes, as positively nothing compared to this our entire life? 35. Notice, however, how St. John speaks, compared to the other evangelists, when he substantiates the article that Christ is true God with the Father. For these words: "As thou hast given him power over all flesh, that he should give eternal life", etc., do not allow him to be mere human. For such power over all living things and to grant eternal does not belong to some creature. To accept and to receive is well possible, but to grant life is solely the work and power of God. For even angels, though they live in eternity, cannot share eternity with anyone. Since he then acknowledges that he has such power from his Father, etc., he clearly indicates that he has the same divine power and essence as his Father, and still they are two distinct persons. And he makes it still clearer when he says: "And this is life eternal, that they might know thee the only true God, and Jesus Christ whom thou hast sent." _________________________________________________________________________ This text was translated into English by Erwin W. Koehlinger, (c)1988. Concordia Theological Seminary Press holds the copyright. It was converted to ASCII format for Project Wittenberg by Thomas House. You may freely distribute, copy or print this text for non-commercial purposes, providing this statement and the information in the header remain attached to it. 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