But I know well that this work is lightly esteemed, and has indeed become unknown. Therefore we must examine it further, and will say no more about the necessity of doing it in the faith and confidence that it pleases God. Indeed there is no work in which confidence and faith are so much experienced and felt as in honoring God’s Name; and it greatly helps to strengthen and increase faith, although all works also help to do this, as St. Peter says, II. Peter i: “Wherefore the rather, brethren, give diligence through good works to make your calling and election sure.”
Its Positive Works
XIX. The First Commandment forbids us to have other gods, and thereby commands that we have a God, the true God, by a firm faith, trust, confidence, hope and love, which are the only works whereby a man can have, honor and keep a God; for by no other work can one find or lose God except by faith or unbelief, by trusting or doubting; of the other works none reaches quite to God. So also in the Second Commandment we are forbidden to use His Name in vain. Yet this is not to be enough, but we are thereby also commanded to honor, call upon, glorify, preach and praise His Name. And indeed it is impossible that God’s Name should not be dishonored where it is not rightly honored. For although it be honored with the lips, bending of the knees, kissing and other postures, if this is not done in the heart by faith, in confident trust in God’s grace, it is nothing else than an evidence and badge of hypocrisy.
See now, how many kinds of good works a man can do under this Commandment at all times and never be without the good works of this Commandment, if he will; so that he truly need not make a long pilgrimage or seek holy places. For, tell me, what moment can pass in which we do not without ceasing receive God’s blessings, or, on the other hand, suffer adversity? But what else are God’s blessings and adversities than a constant urging and stirring up to praise, honor, and bless God, and to call upon His Name? Now if you had nothing else at all to do, would you not have enough to do with this Commandment alone, that you without ceasing bless, sing, praise and honor God’s Name? And for what other purpose have tongue, voice, language and mouth been created? As Psalm li. says: “Lord, open Thou my lips, and my mouth shall show forth Thy praise.” [Ps. 51:15] Again: “My tongue shall sing aloud of Thy mercy.” [Ps. 51:14]
What work is there in heaven except that of this Second Commandment? As it is written in Psalm lxxxiv: “Blessed are they that dwell in Thy house: they will be for ever praising Thee.” [Ps. 84:4] So also David says in Psalm xxxiv: “God’s praise shall be continually in my mouth.” [Ps. 34:1] And St. Paul, I. Corinthians x: “Whether therefore ye eat or drink, or whatsoever ye do, do all to the glory of God.” [1 Cor. 10:31] Also Colossians iii: “Whatsoever ye do in word or deed, do all in the Name of the Lord Jesus, giving thanks to God and the Father.” [Col. 3:17] If we were to observe this work, we would have a heaven here on earth and always have enough to do, as have the saints in heaven.
The Praise of God
XX. On this is based the wonderful and righteous judgment of God, that at times a poor man, in whom no one can see many great works, in the privacy of his home joyfully praises God when he fares well, or with entire confidence calls upon Him when he fares ill, and thereby does a greater and more acceptable work than another, who fasts much, prays much, endows churches, makes pilgrimages, and burdens himself with great deeds in this place and in that. Such a fool opens wide his mouth, looks for great works to do, and is so blinded that he does not at all notice this greatest work, and praising God is in his eyes a very small matter compared with the great idea he has formed of the works of his own devising, in which he perhaps praises himself more than God, or takes more pleasure in them than he does in God; and thus with his good works he storms against the Second Commandment and its works. Of all this we have an illustration in the case of the Pharisee and the Publican in the Gospel. [Luke 18:10 f.] For the sinner calls upon God in his sins, and praises Him, and so has hit upon the two highest Commandments, faith and God’s honor. The hypocrite misses both and struts about with other good works by which he praises himself and not God, and puts his trust in himself more than in God. Therefore he is justly rejected and the other chosen.
The reason of all this is that the higher and better the works are, the less show they make; and that every one thinks they are easy, because it is evident that no one pretends to praise God’s Name and honor so much as the very men who never do it and with their show of doing it, while the heart is without faith, cause the precious work to be despised. So that the Apostle St. Paul dare say boldly, Romans ii, that they blaspheme God’s Name who make their boast of God’s Law. [Rom. 2:23] For to name the Name of God and to write His honor on paper and on the walls is an easy matter; but genuinely to praise and bless Him in His good deeds and confidently to call upon Him in all adversities, these are truly the most rare, highest works, next to faith, so that if we were to see how few of them there are in Christendom, we might despair for very sorrow. And yet there is a constant increase of high, pretty, shining works of men’s devising, or of works which look like these true works, but at bottom are all without faith and without faithfulness; in short, there is nothing good back of them. Thus also Isaiah xlviii. rebukes the people of Israel: “Hear ye this, ye which are called by the name of Israel, which swear by the Name of the Lord, and make mention of the God of Israel neither in truth, nor in righteousness” [Is. 48:1]; that is, they did it not in the true faith and confidence, which is the real truth and righteousness, but trusted in themselves, their works and powers, and yet called upon God’s Name and praised Him, two things which do not fit together.
XXI. The first work of this Commandment then is, to praise God in all His benefits, which are innumerable, so that such praise and thanksgiving ought also of right never to cease or end. For who can praise Him perfectly for the gift of natural life, not to mention all other temporal and eternal blessings? And so through this one part of the Commandment man is overwhelmed with good and precious works; if he do these in true faith, he has indeed not lived in vain. And in this matter none sin so much as the most resplendent saints, who are pleased with themselves and like to praise themselves or to hear themselves praised, honored and glorified before men.
Avoiding the Praise of Self
Therefore the second work of this Commandment is, to be on one’s guard, to flee from and to avoid all temporal honor and praise, and never to seek a name for oneself, or fame and a great reputation, that every one sing of him and tell of him; which is an exceedingly dangerous sin, and yet the most common of all, and, alas! little regarded. Every one wants to be of importance and not to be the least, however small he may be; so deeply is nature sunk in the evil of its own conceit and in its self-confidence contrary to these two first Commandments.
Now the world regards this terrible vice as the highest virtue, and this makes it exceedingly dangerous for those who do not understand and have not had experience of God’s Commandments and the histories of the Holy Scriptures, to read or hear the heathen books and histories. For all heathen books are poisoned through and through with this striving after praise and honor; in them men are taught by blind reason that they were not nor could be men of power and worth, who are not moved by praise and honor; but those are counted the best, who disregard body and life, friend and property and everything in the effort to win praise and honor. All the holy Fathers have complained of this vice and with one mind conclude that it is the very last vice to be overcome, St, Augustine says: “All other vices are practised in evil works; only honor and self-satisfaction are practised in and by means of good works.”
Therefore if a man had nothing else to do except this second work of this Commandment, he would yet have to work all his life-time in order to fight this vice and drive it out, so common, so subtle, so quick and insidious is it. Now we all pass by this good work and exercise ourselves in many other lesser good works, nay, through other good works we overthrow this and forget it entirely. So the holy Name of God, which alone should be honored, is taken
in vain and dishonored through our own cursed name, self-approval and honor-seeking. And this sin is more grievous before God than murder and adultery; but its wickedness is not so clearly seen as that of murder, because of its subtilty, for it is not accomplished in the coarse flesh, but in the spirit.
The Seeking of Honor as a Motive for Good
XXII. Some think it is good for young people that they be enticed by reputation and honor, and again by shame and dishonor, and so be induced to do good. For there are many who do the good and leave the evil undone out of fear of shame and love of honor, and so do what they would otherwise by no means do or leave undone. These I leave to their opinion. But at present we are seeking how true good works are to be done, and they who are inclined to do them surely do not need to be driven by the fear of shame and the love of honor; they have, and are to have a higher and far nobler incentive, namely, God’s commandment, God’s fear, God’s approval, and their faith and love toward God. They who have not, or regard not this motive, and let shame and honor drive them, these also have their reward, [Matt. 6:2] as the Lord says, Matthew vi; and as the motive, so is also the work and the reward: none of them is good, except only in the eyes of the world.
Now I hold that a young person could be more easily trained and incited by God’s fear and commandments than by any other means. Yet where these do not help, we must ensure that they do the good and leave the evil for the sake of shame and of honor, just as we must also endure wicked men or the imperfect, of whom we spoke above; nor can we do more than tell them that their works are not satisfactory and right before God, and so leave them until they learn to do right for the sake of God’s commandments also. Just as young children are induced to pray, fast, learn, etc., by gifts and promises of the parents, even though it would not be good to treat them so all their lives, so that they never learn to do good in the fear of God: far worse, if they become accustomed to do good for the sake of praise and honor.
The Need and the Danger of a Good Name
XXIII. But this is true, that we must none the less have a good name and honor, and every one ought so to live that nothing evil can be said of him, and that he give offence to no one, as St. Paul says, Romans xii: “We are to be zealous to do good, not only before God, but also before all men.” [Rom. 12:17] And II. Corinthians iv: “We walk so honestly that no man knows anything against us.” [2 Cor. 4:2] But there must be great diligence and care, lest such honor and good name puff up the heart, and the heart find pleasure in them. Here the saying of Solomon holds: “As the fire in the furnace proveth the gold, so man is proved by the mouth of him that praises him.” [Prov. 27:21] Few and most spiritual men must they be, who, when honored and praised, remain indifferent and unchanged, so that they do not care for it, nor feel pride and pleasure in it, but remain entirely free, ascribe all their honor and fame to God, offering it to Him alone, and using it only to the glory of God, to the edification of their neighbors, and in no way to their own benefit or advantage; so that a man trust not in his own honor, nor exalt himself above the most incapable, demised man on earth, but acknowledge himself a servant of God, Who has given him the honor in order that with it he may serve God and his neighbor, just as if He had commanded him to distribute some gulden17 to the poor for His sake. So He says, Matthew v: “Your light shall shine before men, so that they may see your good works and glorify your Father Who is in heaven.” [Matt. 5:16] He does not say, “they shall praise you,” but “your works shall only serve them to edification, that through them they may praise God in you and in themselves.” This is the correct use of God’s Name and honor, when God is thereby praised through the edification of others. And if men want to praise us and not God in us, we are not to endure it, but with all our powers forbid it and flee from it as from the most grievous sin and robbery of divine honor.
The Profitableness of Dishonor
XXIV. Hence it comes that God frequently permits a man to fall into or remain in grievous sin, in order that he may be put to shame in his own eyes and in the eyes of all men, who otherwise could not have kept himself from this great vice of vain honor and fame, if he had remained constant in his great gifts and virtues; so God must ward off this sin by means of other grievous sins, that His Name alone may be honored; and thus one sin becomes the other’s medicine, because of our perverse wickedness, which not only does the evil, but also misuses all that is good.
Now see how much a man has to do, if he would do good works, which always are at hand in great number, and with which he is surrounded on all sides; but, alas! because of his blindness, he passes them by and seeks and runs after others of his own devising and pleasure, against which no man can sufficiently speak and no man can sufficiently guard. With this all the prophets had to contend, and for this reason they were all slain, only because they rejected such self-devised works and preached only God’s commandments, as one of them says, Jeremiah vii: “Thus saith the God of Israel unto you: Take your burnt-offerings unto all your sacrifices and eat your burnt-offerings and you yourselves; for concerning these things I have commanded nothing, but this thing commanded I you: Obey My voice (that is, not what seems right and good to you, but what I bid you), and walk in the way that I have commanded you.” [Jer. 7:21] And Deuteronomy xii: “Thou shalt not do whatsoever is right in thine own eyes, but what thy God has commanded thee.” [Deut 12:8, 32]
These and numberless like passages of Scripture are spoken to tear man not only from sins, but also from the works which seem to men to be good and right, and to turn men, with a single mind, to the simple meaning of God’s commandment only, that they shall diligently observe this only and always, as it is written, Exodus xiii: “These commandments shall be for a sign unto thee upon thine hand, and for a memorial between thine eyes.” [Ex. 13:9] And Psalm i: “A godly man meditates in God’s Law day and night.” [Ps. 1:2] For we have more than enough and too much to do, if we are to satisfy only God’s commandments. He has given us such commandments that if we understand them aright, we dare not for a moment be idle, and might easily forget all other works. But the evil spirit, who never rests, when he cannot lead us to the left into evil works, fights on our right through self-devised works that seem good, but against which God has commanded, Deuteronomy xxviii, and Joshua xxiii, “Ye shall not go aside from My commandments to the right hand or to the left.” [Deut 28:14, Josh. 23:6]
Calling on God’s Name
XXV. The third work of this Commandment is to call upon God’s Name in every need. For this God regards as keeping His Name holy and greatly honoring it, if we name and call upon it in adversity and need. And this is really why He sends us so much trouble, suffering, adversity and even death, and lets us live in many wicked, sinful affections, that He may thereby urge man and give him much reason to run to Him, to cry aloud to Him, to call upon His holy Name, and thus to fulfil this work of the Second Commandment, as He says in Psalm l: “Call upon Me in the day of trouble; I will deliver you and thou shalt glorify Me; for I desire the sacrifice of praise.” [Ps. 50:15] And this is the way whereby thou canst come unto salvation; for through such works man perceives and learns what God’s Name is, how powerful it is to help all who call upon it; and Thereby confidence and faith grow mightily, and these are the fulfilling of the first and highest Commandment. This is the experience of David, Psalm liv: “Thou hast delivered me out of all trouble, therefore will I praise Thy Name and confess that it is lovely and sweet.” [Ps. 54:7] And Psalm xci says, “Because he hath set his hope upon Me, therefore will I deliver him: I will help him, because he hath known My Name.” [Ps. 91:14]
In Prosperity
Lo! what man is there on earth, who would not all his life long have enough to do with this work? For who lives an hour without trials? I will not mention the trials of adversity, which are innumerable. For this is the most in dangerous trial of all, when there is no trial and everything is and goes well; for then a man is tempted to forget God, to become too bold and to misuse the times of prosperity. Yea, here
he has ten times more need to call upon God’s Name than when in adversity. Since it is written, Psalm xci, “A thousand shall fail on the left hand and ten thousand on the right hand.” [Ps. 91:7]
So too we see in broad day, in all men’s daily experience, that more heinous sins and vice occur when there is peace, when all things are cheap and there are good times, than when war, pestilence, sicknesses and all manner of misfortune burden us; so that Moses also fears for his people, lest they forsake God’s commandment for no other reason than because they are too full, too well provided for and have too much peace, as he says, Deuteronomy xxxii: “My people is waxed rich, full and fat; therefore has it forsaken its God.” [Deut. 32:15] Wherefore also God let many of its enemies remain and would not drive them out, in order that they should not have peace and must exercise themselves in the keeping of God’s commandments, as it is written, Judges iii [Judges 3:1 ff.]. So He deals with us also, when sends us all kinds of misfortune: so exceedingly careful is He of us, that He may teach us and drive us to honor and call upon His Name, to gain confidence and faith toward Him, and so to fulfil the first two Commandments.
The Error of Calling on Other Names
XXVI. Here foolish men run into danger, and especially the work-righteous saints, and those who want to be more than others; they teach men to make the sign of the cross; one arms himself with letters, another runs to the fortune-tellers; one seeks this, another that, if only they may thereby escape misfortune and be secure. It is beyond telling what a devilish allurement attaches to this trifling with sorcery, conjuring and superstition, all of which is done only that men may not need God’s Name and put no trust in it. Here great dishonor is done the Name of God and the first two Commandments, in that men look to the devil, men or creatures for that which should be sought and found in God alone, through naught but a pure faith and confidence, and a cheerful meditation of and calling upon His holy Name.
Collected Works of Martin Luther Page 53
