It appears then, that one of the principal causes why the words of Moses and of Paul are not received, is their absurdity. But against what article of faith does that absurdity militate? Or, who is offended at it? It is human Reason that is offended; who, being blind, deaf, impious, and sacrilegious in all the words and works of God, is, in the case of this passage, introduced as a judge of the words and works of God. According to the same argument of absurdity, you will deny all the Articles of Faith: because, it is of all things the most absurd, and as Paul saith, foolishness to the Gentiles, and a stumbling-block to the Jews, that God should be man, the son of a virgin, crucified, and sitting at the right hand of His Father: it is, I say, absurd to believe such things. Therefore, let us invent some tropes with the Arians, and say, that Christ is not truly God. Let us invent some tropes with the Manichees, and say, that He is not truly man, but a phantom introduced by means of a virgin; or a reflection conveyed by glass, which fell, and was crucified. And in this way, we shall handle the Scriptures to excellent purpose indeed!
After all, then, the tropes amount to nothing; nor is the absurdity avoided. For it still remains absurd, (according to the judgment of reason,) that that God, who is just and good, should exact of “Free-will” impossibilities and that, when “Freewill” cannot will good and of necessity serves sin, that sin should yet be laid to its charge and that, moreover, when He does not give the Spirit, He should, nevertheless, act so severely and unmercifully, as to harden, or permit to become hardened: these things, Reason will still say, are not becoming a God good and merciful. Thus, they too far exceed her capacity; nor can she so bring herself into subjection as to believe, and judge, that the God who does such things, is good; but setting aside faith, she wants, to feel out, and see, and comprehend how He can be good, and not cruel. But she will comprehend that, when this shall be said of God: — He hardens no one, He damns no one; but He has mercy upon all, He saves all; and He has so utterly destroyed hell, that no future punishment need be dreaded. It is thus that Reason blusters and contends, in attempting to clear God, and to defend Him as just and good.
But faith and the Spirit judge otherwise; who believe, that God would be good, even though he should destroy all men. And to what profit is it, to weary ourselves with all these reasonings, in order that we might throw the fault of hardening upon “Free-will”! Let all the “Free-will” in the world, do all it can with all its powers, and yet, it never will give one proof, either that it can avoid being hardened where God gives not His Spirit, or merit mercy where it is left to its own powers. And what does it signify whether it be hardened, or deserve being hardened, if the hardening be of necessity, as long as it remains in that impotency, in which, according to the testimony of the Diatribe, it cannot will good? Since, therefore, the absurdity is not taken out of the way by these tropes; or, if it be taken out of the way, greater absurdities still are introduced in their stead, and all things are ascribed unto “Free-will”; away with such useless and seducing tropes, and let us cleave close to the pure and simple Word of God!
Sect. LXXXIII. — AS to the other point— ‘that those things which God has made, are very good: and that God did not say, for this purpose have I made thee, but “For this purpose have I raised thee up.” —
I observe, first of all, that this, Gen. i., concerning the works of God being very good, was said before the fall of man. But it is recorded directly after, in Gen. iii. how man became evil, — when God departed from him and left him to himself. And from this one man thus corrupt, all the wicked were born, and Pharaoh also: as Paul saith, “We were all by nature the children of wrath even as others.” (Eph. ii. 8). Therefore God made Pharaoh wicked; that is, from a wicked and corrupt seed: as He saith in the Proverbs of Solomon, xvi. 4, “God hath made all things for Himself, yea, even the wicked for the day of evil:” that is, not by creating evil in them, but fly forming them out of a corrupt seed, and ruling over them. This therefore is not a just conclusion — God made man wicked: therefore, he is not wicked. For how can he not be wicked from a wicked seed? As Ps. li. 5, saith, “Behold I was conceived in sin.” And Job xiv. 4, “Who can make that clean which is conceived from unclean seed?” For although God did not make sin, yet, He ceases not to form and multiply that nature, which, from the Spirit being withdrawn, is defiled by sin. And as it is, when a carpenter makes statues of corrupt wood; so such as the nature is, such are the men made, when God creates and forms them out of that nature. Again: If you understand the words, “They were very good,” as referring to the works of God after the fall, you will be pleased to observe, that this was said, not with reference to us, but with reference to God. For it is not said, Man saw all the things that God had made, and behold they were very good. Many things seem very good unto God, and are very good, which seem unto us very evil, and are considered to be very evil. Thus, afflictions, evils, errors, hell, nay, all the very best works of God, are, in the sight of the world, very evil, and even damnable. What is better than Christ and the Gospel? But what is more execrated by the world? And therefore, how those things are good in the sight of God, which are evil in our sight, is known only unto God and unto those who see with the eyes of God; that is, who have the Spirit. But there is no need of argumentation so close as this, the preceding answer is sufficient.
Sect. LXXXIV. — BUT here, perhaps, it will be asked, how can God be said to work evil in us, in the same way as He is said to harden us, to give us up to our own desires, to cause us to err, &c.?
We ought, indeed, to be content with the Word of God, and simply to believe what that saith; seeing that, the works of God are utterly unspeakable. But however, in compliance with Reason, that is, human foolery, I will just act the fool and the stupid fellow for once, and try, by a little babbling, if I can produce any effect upon her.
First, then, both Reason and the Diatribe grant, that God works all in all; and that, without Him, nothing is either done or effective, because He is Omnipotent; and because, therefore, all things come under His Omnipotence, as Paul saith to the Ephesians.
Now then, Satan and man being fallen and left of God, cannot will good; that is, those things which please God, or which God wills; but are ever turned the way of their own desires, so that they cannot but seek their own. This, therefore, their will and nature, so turned from God, cannot be a nothing: nor are Satan and the wicked man a nothing: nor are the nature and the will which they have a nothing, although it be a nature corrupt and averse. That remnant of nature, therefore, in Satan and the wicked man, of which we speak, as being the creature and work of God, is not less subject to the divine omnipotence and action, than all the rest of the creatures and works of God.
Since, therefore, God moves and does all in all, He necessarily moves and does all in Satan and the wicked man. But He so does all in them, as they themselves are, and as He finds them: that is, as they are themselves averse and evil, being carried along by that motion of the Divine Omnipotence, they cannot but do what is averse and evil. Just as it is with a man driving a horse lame on one foot, or lame on two feet; he drives him just so as the horse himself is; that is, the horse moves badly. But what can the man do? He is driving along this kind of horse together with sound horses; he, indeed, goes badly, and the rest well; but it cannot be otherwise, unless the horse be made sound.
Here then you see, that, when God works in, and by, evil men, the evils themselves are inwrought, but yet, God cannot do evil, although He thus works the evils by evil men; because, being good Himself He cannot do evil; but He uses evil instruments, which cannot escape the sway and motion of His Omnipotence. The fault, therefore, is in the instruments, which God allows not to remain action-less; seeing that, the evils are done as God Himself moves. Just in the same manner as a carpenter would cut badly with a saw-edged or broken-edged axe. Hence it is, that the wicked man cannot but always err and sin; because, being carried along by the motion of the Divine Omnipotence, he is not permitted to remain motionless, but must will, desire, and act a
ccording to his nature. All this is fixed certainty, if we believe that God is Omnipotent!
It is, moreover, as certain, that the wicked man is the creature of God; though being averse and left to himself without the Spirit of God, he cannot will or do good. For the Omnipotence of God makes it, that the wicked man cannot evade the motion and action of God, but, being of necessity subject to it, he yields; though his corruption and aversion to God, makes him that he cannot be carried along and moved unto good. God cannot suspend His Omnipotence on account of his aversion, nor can the wicked man change his aversion. Wherefore it is, that he must continue of necessity to sin and err, until he be amended by the Spirit of God. Meanwhile, in all these, Satan goes on to reign in peace, and keeps his palace undisturbed under this motion of the Divine Omnipotence.
Sect. LXXXV. — BUT now follows the act itself of hardening, which is thus: — The wicked man (as we have said) like his prince Satan, is turned totally the way of selfishness, and his own; he seeks not God, nor cares for the things of God; he seeks his own riches, his own glory, his own doings, his own wisdom, his own power, and, in a word, his own kingdom; and wills only to enjoy them in peace. And if any one oppose him or wish to diminish any of these things, with the same aversion to God under which he seeks these, with the same is he moved, enraged, and roused to indignation against his adversary. And he is as much unable to overcome this rage, as he is to overcome his desire of self-seeking; and he can no more avoid this seeking, than he can avoid his own existence; and this he cannot do, as being the creature of God, though a corrupt one.
The same is that fury of the world against the Gospel of God. For, by the Gospel, comes that “stronger than he,” who overcomes the quiet possessor of the palace, and condemns those desires of glory, of riches, of wisdom, of self-righteousness, and of all things in which he trusts. This very irritation of the wicked, when God speaks and acts contrary to what they willed, is their hardening and their galling weight. For as they are in this state of aversion from the very corruption of nature, so they become more and more averse, and worse and worse, as this aversion is opposed or turned out of its way. And thus, when God threatened to take away from the wicked Pharaoh his power, he irritated and aggravated him, and hardened his heart the more, the more He came to him with His word by Moses, making known His intention to take away his kingdom and to deliver His own people from his power: because He did not give him His Spirit within, but permitted his wicked corruption, under the dominion of Satan, to grow angry, to swell with pride, to burn with rage, and to go on still in a certain secure contempt.
Sect. LXXXVI. — LET no one think, therefore, that God, where He is said to harden, or to work evil in us (for to harden is to do evil), so does the evil as though He created evil in us anew, in the same way as a malignant liquor-seller, being himself bad, would pour poison into, or mix it up in, a vessel that was not bad, where the vessel itself did nothing but receive, or passively accomplish the purpose of the malignity of the poison-mixer. For when people hear it said by us, that God works in us both good and evil, and that we from mere necessity passively submit to the working of God, they seem to imagine, that a man who is good, or not evil himself, is passive while God works evil in him: not rightly considering that God, is far from being inactive in all His creatures, and never suffers any one of them to keep holiday.
But whoever wishes to understand these things let him think thus: — that God works evil in us, that is, by us, not from the fault of God, but from the fault of evil in us: — that is, as we are evil by nature, God, who is truly good, carrying us along by His own action, according to the nature of His Omnipotence, cannot do otherwise than do evil by us, as instruments, though He Himself be good; though by His wisdom, He overrules that evil well, to His own glory and to our salvation.
Thus God, finding the will of Satan evil, not creating it so, but leaving it while Satan sinningly commits the evil, carries it along by His working, and moves it which way He will; though that will ceases not to be evil by this motion of God.
In this same way also David spoke concerning Shimei. “Let him curse, for God hath bidden him to curse David.” (2 Samuel xvi. 10). How could God bid to curse, an action so evil and virulent! There was no where an external precept to that effect. David, therefore, looks to this: — the Omnipotent God saith and it is done: that is, He does all things by His external word. Wherefore, here, the divine action and omnipotence, the good God Himself, carries along the will of Shimei, already evil together with all his members, and before incensed against David, and, while David is thus opportunely situated and deserving such blasphemy, commands the blasphemy, (that is, by his word which is his act, that is, the motion of his action), by this evil and blaspheming instrument.
Sect. LXXXVII. — IT is thus God hardens Pharaoh — He presents to his impious and evil will His word and His work, which that will hates; that is, by its engendered and natural corruption. And thus, while God does not change by His Spirit that will within, but goes on presenting and enforcing; and while Pharaoh, considering his own resources, his riches and his power, trusts to them from the same naturally evil inclination; it comes to pass, that being inflated and uplifted by the imagination of his own greatness on the one hand, and swollen into a proud contempt of Moses coming in all humility with the unostentatious word of God on the other, he becomes hardened; and then, the more and more irritated and chafed, the more Moses advances and threatens: whereas, this his evil will would not, of itself, have been moved or hardened at all. But as the omnipotent Agent moved it by that His inevitable motion, it must of necessity will one way or the other. — And thus, as soon as he presented to it outwardly, that which naturally irritated and offended it, then it was, that Pharaoh could not avoid becoming hardened; even as he could not avoid the action of the Divine Omnipotence, and the aversion or enmity of his own will.
Wherefore, the hardening of Pharaoh’s heart by God, is wrought thus, — God presents outwardly to his enmity, that which he naturally hates; and then, He ceases not to move within, by His omnipotent motion, the evil will which He there finds. He, from the enmity of his will, cannot but hate that which is contrary to him, and trust to his own powers; and that, so obstinately, that he can neither hear nor feel, but is carried away, in the possession of Satan, like a madman or a fury.
If I have brought these things home with convincing persuasion, the victory in this point is mine. And having exploded the tropes and glosses of men, I understand the words of God simply; so that, there is no necessity for clearing God or accusing Him of iniquity. For when He saith, “I will harden the heart of Pharaoh,” He speaks simply: as though He Should say, I will so work, that the heart of Pharaoh shall be hardened: or, by My operation and working, the heart of Pharaoh shall be hardened. And how this was to be done, we have heard: — that is, by My general motion, I will so move his very evil will, that he shall go on in his course and lust of willing, nor will I cease to move it, nor can I do otherwise. I will, nevertheless, present to him My word and work; against which, that evil impetus will run; for he, being evil, cannot but will evil while I move him by the power of My Omnipotence.
Thus God with the greatest certainty knew, and with the greatest certainty declared, that Pharaoh would be hardened; because, He with the greatest certainty knew, that the will of Pharaoh could neither resist the motion of His Omnipotence, nor put away its own enmity, nor receive its adversary Moses; and that, as that evil will still remained, he must, of necessity, become worse, more hardened, and more proud, while, by his course and impetus, trusting to his own powers, he ran against that which he would not receive, and which he despised.
Here therefore, you see, it is confirmed even by this very Scripture, that “Free-will” can do nothing but evil, while God, who is not deceived from ignorance nor lies from iniquity, so surely promises the hardening of Pharaoh; because, He was certain, that an evil will could will nothing but evil, and that, as the good which it hated was presented to it, it could not but wax
worse and worse.
Sect. LXXXVIII. — IT now then remains, that perhaps some one may ask — Why then does not God cease from that motion of His Omnipotence, by which the will of the wicked is moved to go on in evil, and to become worse? I answer: this is to wish that God, for the sake of the wicked, would cease to be God; for this you really desire, when you desire His power and action to cease; that is, that He should cease to be good, lest the wicked should become worse.
Again, it may be asked - Why does He not then change, in His motion, those evil wills which He moves? This belongs to those secrets of Majesty, where “His judgments are past finding out.” Nor is it ours to search into, but to adore these mysteries. If “flesh and blood” here take offence and murmur, let it murmur, but it will be just where it was before. God is not, on that account, changed! And if numbers of the wicked be offended and “go away,” yet, the elect shall remain!
The same answer will be given to those who ask — Why did He permit Adam to fall? And why did He make all of us to be infected with the same sin, when He might have kept him, and might have created us from some other seed, or might first have cleansed that, before He created us from it? —
Collected Works of Martin Luther Page 424
