Epistle Sermons, Vol. 2: Epiphany, Easter and Pentecost

by Martin Luther

"In all wisdom."

27. Were we to have the Word of God so richly as to ring in every street corner, to be sung everywhere by all children—as they designed who into the pulpits and the lessons introduced canonical prayers and singing and reading—what would all this profit without an understanding mind—without wisdom? For the Word of God was given to make us wise. It was intended that we should understand it; that it should be preached and sung intelligibly. And they who minister it, who sing and speak it, ought to be wise, understanding everything pertaining to the salvation of the soul and the honor of God. That is what it means to have the Word of God dwell among us in all wisdom. Here Paul briefly overthrows the vociferous practices of the churches and monasteries where so much preaching and reading obtain while at the same time the Gospel is not understood. He seems to have foreseen the coming time when the Word of God should freely prevail, but with no resulting wisdom; the time when men should daily increase in ignorance and fanaticism until they should become mere dolts, so completely void of wisdom as to call vociferation and boasting divine worship, and to regard that preaching the salvation of souls.

28. What it is to teach and to admonish has been frequently explained. Here Paul makes the duty of instruction common to all Christians—"teaching and admonishing one another." That is, aside from the regular office of preaching, each is to teach himself and others, thus making everyday use of the Word of God, publicly and privately, generally and specially.

29. As I see it, the apostle's distinction of the three words—psalms, hymns and spiritual songs—is this: "psalms" properly indicates those productions of David and others constituting the Book of Psalms; "hymns" refers to the songs of the prophets occasionally mentioned in the Scriptures—songs of Moses, Deborah, Solomon, Isaiah, Daniel, Habakkuk, with the Magnificat, the Benediction, and the like, called "Canticles"; "spiritual songs" are those not written in the Scriptures but of daily origin with men. Paul calls these latter "spiritual" to a greater degree than psalms and hymns, though he recognizes those as themselves spiritual. He forbids worldly, sensual and unbecoming songs, desiring us to sing of spiritual things. It is then that our songs are calculated to benefit and instruct, as he says.

30. But what is the significance of Paul's phrase "with grace"? I offer the explanation that he refers to the grace of God and means that the singing of spiritual songs is to be voluntary, uncompelled, spontaneous, rendered with cheerfulness and prompted by love; not extorted by authority and law, as is the singing in our churches today. No one sings, preaches or prays from a recognition of mercy and grace received. The motive is a hope for gain, or a fear of punishment, injury and shame; or again, the holiest individuals bind themselves to obedience, or are driven to it, for the sake of winning heaven, and not at all to further the knowledge of the Word of God—the understanding of it richly and in all wisdom, as Paul desires it to be understood. I imagine Paul has in mind the charm of music and the beauty of poetry incident to song. He says in Ephesians 4, 29: "Let no corrupt speech proceed out of your mouth, but such as is good for edifying as the need may be, that it may give grace to them that hear." Likewise should songs be calculated to bring grace and favor to them who hear. Foul, unchaste and superfluous words have no place therein, nor have any inappropriate elements, elements void of significance and without virtue and life. Hymns are to be rich in meaning, to be pleasing and sweet, and thus productive of enjoyment for all hearers. The singing of such songs is very properly called in Hebrew singing "with grace," as Paul has it. Of this character of songs are the psalms and hymns of the Scriptures; they are good thoughts presented in pleasing words. Some songs, though expressed in charming words, are worldly and carnal; while others presenting good thoughts are at the same time expressed in words inappropriate, unattractive and devoid of grace.

"Singing with grace in your hearts unto God."

31. Paul does not enjoin silence of the lips. He would have words of the mouth proceed from the heart sincerely and fervently; not hypocritically, as Isaiah mentions (ch. 29, 13), saying: "This people draw nigh unto me, and with their mouth and with their lips do honor me, but have removed their heart far from me." Paul would have the Word of God to dwell among Christians generally, and richly to be spoken, sung and meditated upon everywhere; and that understandingly and productive of spiritual fruit, the Word being universally prized. He would that men thus sing unto the Lord heartfelt praise and thanks. He says let the Word "dwell" among you. Not merely lodge as a guest for a night or two, but abide with you forever. He is constantly apprehensive of human doctrines.

"And whatsoever ye do, in word or in deed, do all in the name of the Lord Jesus, giving thanks to God the Father through him."

32. The works of Christians are not circumscribed by name, time nor place. Whatever Christians do is good; whenever done it is timely; wherever wrought it is appropriately. So Paul names no work. He makes no distinction, but concludes all works good, whether it be eating or drinking, speaking or keeping silence, waking or sleeping, going or staying, being idle or otherwise. All acts are eminently worthy because done in the name of the Lord Jesus. Such is Paul's teaching here. And our works are wrought in the name of the Lord Jesus when we by faith hold fast the fact that Christ is in us and we in him in the sense that we no longer labor but he lives and works in us. Paul says (Gal 2, 20), "It is no longer I that live, but Christ liveth in me." But when we do a work as of ourselves, then it is wrought in our own name and there is nothing good about it.

33. The expression "in the name of God," or "Go in the name of Jesus," is frequently uttered falsely and in cheer hypocrisy. The saying is, "All misfortunes rise in the name of God." For teachers of false doctrines habitually offer their commodities in the name of God. They even come in the name of Christ, as he himself foretells. Mt 24, 24. To sincerely and earnestly speak and work in Jesus' name, necessarily the heart must accord with the utterances of the mouth. As the lips declare in the name of God, so must the heart confidently, with firm faith, hold that God directs and performs the work. Peter teaches the same (1 Pet 4, 11): "If any man ministereth [perform anything], ministering as of the strength which God supplieth." Then will the venture prosper. No Christian should undertake to do any deed in his own ability and directed by his own judgment. Rather let him be assured that God works with and through him. Paul says (1 Cor 9, 26): "I therefore so run, as not uncertainly; so fight I, as not beating the air."