Augsburg Confession, Article 27
Of Monastic Vows.
What is taught on our part concerning Monastic Vows, will be better understood if it be remembered what has been the state of the monasteries, and how many things were daily done in those very monasteries, contrary to the Canons. In Augustine's time they were free associations. Afterward, when discipline was corrupted, vows were everywhere added for the purpose of restoring discipline, as in a carefully planned prison. Gradually, many other observances were added besides vows. And these fetters were laid upon many before the lawful age, contrary to the Canons. Many also entered into this kind of life through ignorance, being unable to judge their own strength, though they were of sufficient age. Being thus ensnared, they were compelled to remain, even though some could have been freed by the kind provision of the Canons. And this was more the case in convents of women than of monks, although more consideration should have been shown the weaker sex. This rigor displeased many good men before this time, who saw that young men and maidens were thrown into convents for a living. They saw what unfortunate results came of this procedure, and what scandals were created, what snares were cast upon consciences! They were grieved that the authority of the Canons in so momentous a matter was utterly set aside and despised. To these evils was added such a persuasion concerning vows as, it is well known, in former times displeased even those monks who were more considerate. They taught that vows were equal to Baptism; they taught that by this kind of life they merited forgiveness of sins and justification before God. Yea, they added that the monastic life not only merited righteousness before God but even greater things, because it kept not only the precepts, but also the so-called "evangelical counsels." Thus they made men believe that the profession of monasticism was far better than Baptism, and that the monastic life was more meritorious than that of magistrates, than the life of pastors, and such like, who serve their calling in accordance with God's commands, without any man-made services. None of these things can be denied; for they appear in their own books. [Moreover, a person who has been thus ensnared and has entered a monastery learns little of Christ.] What, then, came to pass in the monasteries? Aforetime they were schools of theology and other branches, profitable to the Church; and thence pastors and bishops were obtained. Now it is another thing. It is needless to rehearse what is known to all. Aforetime they came together to learn; now they feign that it is a kind of life instituted to merit grace and righteousness; yea, they preach that it is a state of perfection, and they put it far above all other kinds of life ordained of God. These things we have rehearsed without odious exaggeration, to the end that the doctrine of our teachers on this point might be better understood. First, concerning such as contract matrimony, they teach on our part that it is lawful for all men who are not fitted for single life to contract matrimony, because vows cannot annul the ordinance and commandment of God. But the commandment of God is 1 Cor. 7, 2: To avoid fornication, let every man have his own wife. Nor is it the commandment only, but also the creation and ordinance of God, which forces those to marry who are not excepted by a singular work of God, according to the text Gen. 2, 18: It is not good that the man should be alone. Therefore they do not sin who obey this commandment and ordinance of God. What objection can be raised to this? Let men extol the obligation of a vow as much as they list, yet shall they not bring to pass that the vow annuls the commandment of God. The Canons teach that the right of the superior is excepted in every vow; [that vows are not binding against the decision of the Pope;] much less, therefore, are these vows of force which are against the commandments of God. Now, if the obligation of vows could not be changed for any cause whatever, the Roman Pontiffs could never have given dispensation for it is not lawful for man to annul an obligation which is simply divine. But the Roman Pontiffs have prudently judged that leniency is to be observed in this obligation, and therefore we read that many times they have dispensed from vows. The case of the King of Aragon who was called back from the monastery is well known, and there are also examples in our own times. [Now, if dispensations have been granted for the sake of securing temporal interests, it is much more proper that they be granted on account of the distress of souls.] In the second place, why do our adversaries exaggerate the obligation or effect of a vow when, at the same time, they have not a word to say of the nature of the vow itself, that it ought to be in a thing possible, that it ought to be free, and chosen spontaneously and deliberately? But it is not unknown to what extent perpetual chastity is in the power of man. And how few are there who have taken the vow spontaneously and deliberately! Young maidens and men, before they are able to judge, are persuaded, and sometimes even compelled, to take the vow. Wherefore it is not fair to insist so rigorously on the obligation, since it is granted by all that it is against the nature of a vow to take it without spontaneous and deliberate action. Most canonical laws rescind vows made before the age of fifteen; for before that age there does not seem sufficient judgment in a person to decide concerning a perpetual life. Another Canon, granting more to the weakness of man, adds a few years; for it forbids a vow to be made before the age of eighteen. But which of these two Canons shall we follow? The most part have an excuse for leaving the monasteries, because most of them have taken the vows before they reached these ages. Finally, even though the violation of a vow might be censured, yet it seems not forthwith to follow that the marriages of such persons must be dissolved. For Augustine denies that they ought to be dissolved (XXVII. Quaest. I, Cap. Nuptiarum), and his authority is not lightly to be esteemed, although other men afterwards thought otherwise. But although it appears that God's command concerning marriage delivers very many from their vows, yet our teachers introduce also another argument concerning vows to show that they are void. For every service of God, ordained and chosen of men without the commandment of God to merit justification and grace, is wicked, as Christ says Matt. 16, 9: In vain do they worship Me with the commandments of men. And Paul teaches everywhere that righteousness is not to be sought from our own observances and acts of worship, devised by men, but that it comes by faith to those who believe that they are received by God into grace for Christ's sake. But it is evident that monks have taught that services of man's making satisfy for sins and merit grace and justification. What else is this than to detract from the glory of Christ and to obscure and deny the righteousness of faith? It follows, therefore, that the vows thus commonly taken have been wicked services, and, consequently, are void. For a wicked vow, taken against the commandment of God, is not valid; for (as the Canon says) no vow ought to bind men to wickedness. Paul says, Gal. 5, 4: Christ is become of no effect unto you, whosoever of you are justified by the Law, ye are fallen from grace. To those, therefore, who want to be justified by their vows Christ is made of no effect, and they fall from grace. For also these who ascribe justification to vows ascribe to their own works that which properly belongs to the glory of Christ. Nor can it be denied, indeed, that the monks have taught that, by their vows and observances, they were justified, and merited forgiveness of sins, yea, they invented still greater absurdities, saying that they could give others a share in their works. If any one should be inclined to enlarge on these things with evil intent, how many things could he bring together whereof even the monks are now ashamed! Over and above this, they persuaded men that services of man's making were a state of Christian perfection. And is not this assigning justification to works? It is no light offense in the Church to set forth to the people a service devised by men, without the commandment of God, and to teach that such service justifies men. For the righteousness of faith, which chiefly ought to be taught in the Church, is obscured when these wonderful angelic forms of worship, with their show of poverty, humility, and celibacy, are east before the eyes of men. Furthermore, the precepts of God and the true service of God are obscured when men hear that only monks are in a state of perfection. For Christian perfection is to fear God from the heart, and yet to conceive great faith, and to trust that for Christ's sake we have a God who has been reconciled, to ask of God, and assuredly to expect His aid in all things that, according to our calling, are to be done; and meanwhile, to be diligent in outward good works, and to serve our calling. In these things consist the true perfection and the true service of God. It does not consist in celibacy, or in begging, or in vile apparel. But the people conceive many pernicious opinions from the false commendations of monastic life. They hear celibacy praised above measure; therefore they lead their married life with offense to their consciences. They hear that only beggars are perfect; therefore they keep their possessions and do business with offense to their consciences. They hear that it is an evangelical counsel not to seek revenge; therefore some in private life are not afraid to take revenge, for they hear that it is but a counsel, and not a commandment. Others judge that the Christian cannot properly hold a civil office or be a magistrate. There are on record examples of men who, forsaking marriage and the administration of the Commonwealth, have hid themselves in monasteries. This they called fleeing from the world, and seeking a kind of life which would be more pleasing to God. Neither did they see that God ought to be served in those commandments which He Himself has given and not in commandments devised by men. A good and perfect kind of life is that which has for it the commandment of God. It is necessary to admonish men of these things. And before these times, Gerson rebukes this error of the monks concerning perfection, and testifies that in his day it was a new saying that the monastic life is a state of perfection. So many wicked opinions are inherent in the vows, namely, that they justify, that they constitute Christian perfection, that they keep the counsels and commandments, that they have works of supererogation. All these things, since they are false and empty, make vows null and void.
Scripture references for paragraph 1
Berean Standard Bible. Public domain text and source credits.
1 Corinthians 7:1-401Now for the matters you wrote about: It is good to abstain from sexual relations.
2But because there is so much sexual immorality, each man should have his own wife, and each woman her own husband.
3The husband should fulfill his marital duty to his wife, and likewise the wife to her husband.
4The wife does not have authority over her own body, but the husband. Likewise the husband does not have authority over his own body, but the wife.
5Do not deprive each other, except by mutual consent and for a time, so you may devote yourselves to prayer. Then come together again, so that Satan will not tempt you through your lack of self-control.
6I say this as a concession, not as a command.
7I wish that all men were as I am. But each man has his own gift from God; one has this gift, another has that.
8Now to the unmarried and widows I say this: It is good for them to remain unmarried, as I am.
9But if they cannot control themselves, let them marry. For it is better to marry than to burn with passion.
10To the married I give this command (not I, but the Lord): A wife must not separate from her husband.
11But if she does, she must remain unmarried or else be reconciled to her husband. And a husband must not divorce his wife.
12To the rest I say this (I, not the Lord): If a brother has an unbelieving wife and she is willing to live with him, he must not divorce her.
13And if a woman has an unbelieving husband and he is willing to live with her, she must not divorce him.
14For the unbelieving husband is sanctified through his believing wife, and the unbelieving wife is sanctified through her believing husband. Otherwise your children would be unclean, but now they are holy.
15But if the unbeliever leaves, let him go. The believing brother or sister is not bound in such cases. God has called you to live in peace.
16How do you know, wife, whether you will save your husband? Or how do you know, husband, whether you will save your wife?
17Regardless, each one should lead the life that the Lord has assigned to him and to which God has called him. This is what I prescribe in all the churches.
18Was a man already circumcised when he was called? He should not become uncircumcised. Was a man still uncircumcised when called? He should not be circumcised.
19Circumcision is nothing and uncircumcision is nothing. Keeping God’s commandments is what counts.
20Each one should remain in the situation he was in when he was called.
21Were you a slave when you were called? Do not let it concern you—but if you can gain your freedom, take the opportunity.
22For he who was a slave when he was called by the Lord is the Lord’s freedman. Conversely, he who was a free man when he was called is Christ’s slave.
23You were bought at a price; do not become slaves of men.
24Brothers, each one should remain in the situation he was in when God called him.
25Now about virgins, I have no command from the Lord, but I give a judgment as one who by the Lord’s mercy is trustworthy.
26Because of the present crisis, I think it is good for a man to remain as he is.
27Are you committed to a wife? Do not seek to be released. Are you free of commitment? Do not look for a wife.
28But if you do marry, you have not sinned. And if a virgin marries, she has not sinned. But those who marry will face troubles in this life, and I want to spare you this.
29What I am saying, brothers, is that the time is short. From now on those who have wives should live as if they had none;
30those who weep, as if they did not; those who are joyful, as if they were not; those who make a purchase, as if they had nothing;
31and those who use the things of this world, as if not dependent on them. For this world in its present form is passing away.
32I want you to be free from concern. The unmarried man is concerned about the work of the Lord, how he can please the Lord.
33But the married man is concerned about the affairs of this world, how he can please his wife,
34and his interests are divided. The unmarried woman or virgin is concerned about the work of the Lord, how she can be holy in both body and spirit. But the married woman is concerned about the affairs of this world, how she can please her husband.
35I am saying this for your own good, not to restrict you, but in order to promote proper decorum and undivided devotion to the Lord.
36However, if someone thinks he is acting inappropriately toward his betrothed, and if she is beyond her youth and they ought to marry, let him do as he wishes; he is not sinning; they should get married.
37But the man who is firmly established in his heart and under no constraint, with control over his will and resolve in his heart not to marry the virgin, he will do well.
38So then, he who marries the virgin does well, but he who does not marry her does even better.
39A wife is bound to her husband as long as he lives. But if her husband dies, she is free to marry anyone she wishes, as long as he belongs to the Lord.
40In my judgment, however, she is happier if she remains as she is. And I think that I too have the Spirit of God.
1 Corinthians 2:1-161When I came to you, brothers, I did not come with eloquence or wisdom as I proclaimed to you the testimony about God.
2For I resolved to know nothing while I was with you except Jesus Christ and Him crucified.
3I came to you in weakness and fear, and with much trembling.
4My message and my preaching were not with persuasive words of wisdom, but with a demonstration of the Spirit’s power,
5so that your faith would not rest on men’s wisdom, but on God’s power.
6Among the mature, however, we speak a message of wisdom—but not the wisdom of this age or of the rulers of this age, who are coming to nothing.
7No, we speak of the mysterious and hidden wisdom of God, which He destined for our glory before time began.
8None of the rulers of this age understood it. For if they had, they would not have crucified the Lord of glory.
9Rather, as it is written: “No eye has seen, no ear has heard, no heart has imagined, what God has prepared for those who love Him.”
10But God has revealed it to us by the Spirit. The Spirit searches all things, even the deep things of God.
11For who among men knows the thoughts of man except his own spirit within him? So too, no one knows the thoughts of God except the Spirit of God.
12We have not received the spirit of the world, but the Spirit who is from God, that we may understand what God has freely given us.
13And this is what we speak, not in words taught us by human wisdom, but in words taught by the Spirit, expressing spiritual truths in spiritual words.
14The natural man does not accept the things that come from the Spirit of God. For they are foolishness to him, and he cannot understand them, because they are spiritually discerned.
15The spiritual man judges all things, but he himself is not subject to anyone’s judgment.
16“For who has known the mind of the Lord, so as to instruct Him?” But we have the mind of Christ.
Genesis 2:1-251Thus the heavens and the earth were completed in all their vast array.
2And by the seventh day God had finished the work He had been doing; so on that day He rested from all His work.
3Then God blessed the seventh day and sanctified it, because on that day He rested from all the work of creation that He had accomplished.
4This is the account of the heavens and the earth when they were created, in the day that the LORD God made them.
5Now no shrub of the field had yet appeared on the earth, nor had any plant of the field sprouted; for the LORD God had not yet sent rain upon the earth, and there was no man to cultivate the ground.
6But springs welled up from the earth and watered the whole surface of the ground.
7Then the LORD God formed man from the dust of the ground and breathed the breath of life into his nostrils, and the man became a living being.
8And the LORD God planted a garden in Eden, in the east, where He placed the man He had formed.
9Out of the ground the LORD God gave growth to every tree that is pleasing to the eye and good for food. And in the middle of the garden were the tree of life and the tree of the knowledge of good and evil.
10Now a river flowed out of Eden to water the garden, and from there it branched into four headwaters:
11The name of the first river is Pishon; it winds through the whole land of Havilah, where there is gold.
12And the gold of that land is pure, and bdellium and onyx are found there.
13The name of the second river is Gihon; it winds through the whole land of Cush.
14The name of the third river is Hiddekel; it runs along the east side of Assyria. And the fourth river is the Euphrates.
15Then the LORD God took the man and placed him in the Garden of Eden to cultivate and keep it.
16And the LORD God commanded him, “You may eat freely from every tree of the garden,
17but you must not eat from the tree of the knowledge of good and evil; for in the day that you eat of it, you will surely die.”
18The LORD God also said, “It is not good for the man to be alone. I will make for him a suitable helper.”
19And out of the ground the LORD God formed every beast of the field and every bird of the air, and He brought them to the man to see what he would name each one. And whatever the man called each living creature, that was its name.
20The man gave names to all the livestock, to the birds of the air, and to every beast of the field. But for Adam no suitable helper was found.
21So the LORD God caused the man to fall into a deep sleep, and while he slept, He took one of the man’s ribs and closed up the area with flesh.
22And from the rib that the LORD God had taken from the man, He made a woman and brought her to him.
23And the man said: “This is now bone of my bones and flesh of my flesh; she shall be called ‘woman,’ for out of man she was taken.”
24For this reason a man will leave his father and mother and be united to his wife, and they will become one flesh.
25And the man and his wife were both naked, and they were not ashamed.
Genesis 18:1-331Then the LORD appeared to Abraham by the Oaks of Mamre in the heat of the day, while he was sitting at the entrance of his tent.
2And Abraham looked up and saw three men standing nearby. When he saw them, he ran from the entrance of his tent to meet them and bowed low to the ground.
3“My lord,” said Abraham, “if I have found favor in your sight, please do not pass your servant by.
4Let a little water be brought, that you may wash your feet and rest yourselves under the tree.
5And I will bring a bit of bread so that you may refresh yourselves. This is why you have passed your servant’s way. After that, you may continue on your way.” “Yes,” they replied, “you may do as you have said.”
6So Abraham hurried into the tent and said to Sarah, “Quick! Prepare three seahs of fine flour, knead it, and bake some bread.”
7Meanwhile, Abraham ran to the herd, selected a tender and choice calf, and gave it to a servant, who hurried to prepare it.
8Then Abraham brought curds and milk and the calf that had been prepared, and he set them before the men and stood by them under the tree as they ate.
9“Where is your wife Sarah?” they asked. “There, in the tent,” he replied.
10Then the LORD said, “I will surely return to you at this time next year, and your wife Sarah will have a son!” Now Sarah was behind him, listening at the entrance to the tent.
11And Abraham and Sarah were already old and well along in years; Sarah had passed the age of childbearing.
12So she laughed to herself, saying, “After I am worn out and my master is old, will I now have this pleasure?”
13And the LORD asked Abraham, “Why did Sarah laugh and say, ‘Can I really bear a child when I am old?’
14Is anything too difficult for the LORD? At the appointed time I will return to you—in about a year—and Sarah will have a son.”
15But Sarah was afraid, so she denied it and said, “I did not laugh.” “No,” replied the LORD, “but you did laugh.”
16When the men got up to leave, they looked out over Sodom, and Abraham walked along with them to see them off.
17And the LORD said, “Shall I hide from Abraham what I am about to do?
18Abraham will surely become a great and powerful nation, and through him all the nations of the earth will be blessed.
19For I have chosen him, so that he will command his children and his household after him to keep the way of the LORD by doing what is right and just, in order that the LORD may bring upon Abraham what He has promised.”
20Then the LORD said, “The outcry against Sodom and Gomorrah is great. Because their sin is so grievous,
21I will go down to see if their actions fully justify the outcry that has reached Me. If not, I will find out.”
22And the two men turned away and went toward Sodom, but Abraham remained standing before the LORD.
23Abraham stepped forward and said, “Will You really sweep away the righteous with the wicked?
24What if there are fifty righteous ones in the city? Will You really sweep it away and not spare the place for the sake of the fifty righteous ones who are there?
25Far be it from You to do such a thing—to kill the righteous with the wicked, so that the righteous and the wicked are treated alike. Far be it from You! Will not the Judge of all the earth do what is right?”
26So the LORD replied, “If I find fifty righteous ones within the city of Sodom, on their account I will spare the whole place.”
27Then Abraham answered, “Now that I have ventured to speak to the Lord—though I am but dust and ashes—
28suppose the fifty righteous ones lack five. Will You destroy the whole city for the lack of five?” He replied, “If I find forty-five there, I will not destroy it.”
29Once again Abraham spoke to the LORD, “Suppose forty are found there?” He answered, “On account of the forty, I will not do it.”
30Then Abraham said, “May the Lord not be angry, but let me speak further. Suppose thirty are found there?” He replied, “If I find thirty there, I will not do it.”
31And Abraham said, “Now that I have ventured to speak to the Lord, suppose twenty are found there?” He answered, “On account of the twenty, I will not destroy it.”
32Finally, Abraham said, “May the Lord not be angry, but let me speak once more. Suppose ten are found there?” And He answered, “On account of the ten, I will not destroy it.”
33When the LORD had finished speaking with Abraham, He departed, and Abraham returned home.
Matthew 16:1-281Then the Pharisees and Sadducees came and tested Jesus by asking Him to show them a sign from heaven.
2But He replied, “When evening comes, you say, ‘The weather will be fair, for the sky is red,’
3and in the morning, ‘Today it will be stormy, for the sky is red and overcast.’ You know how to interpret the appearance of the sky, but not the signs of the times.
4A wicked and adulterous generation demands a sign, but none will be given it except the sign of Jonah.” Then He left them and went away.
5When they crossed to the other side, the disciples forgot to take bread.
6“Watch out!” Jesus told them. “Beware of the leaven of the Pharisees and Sadducees.”
7They discussed this among themselves and concluded, “It is because we did not bring any bread.”
8Aware of their conversation, Jesus said, “You of little faith, why are you debating among yourselves about having no bread?
9Do you still not understand? Do you not remember the five loaves for the five thousand, and how many basketfuls you gathered?
10Or the seven loaves for the four thousand, and how many basketfuls you gathered?
11How do you not understand that I was not telling you about bread? But beware of the leaven of the Pharisees and Sadducees.”
12Then they understood that He was not telling them to beware of the leaven used in bread, but of the teaching of the Pharisees and Sadducees.
13When Jesus came to the region of Caesarea Philippi, He questioned His disciples: “Who do people say the Son of Man is?”
14They replied, “Some say John the Baptist; others say Elijah; and still others, Jeremiah or one of the prophets.”
15“But what about you?” Jesus asked. “Who do you say I am?”
16Simon Peter answered, “You are the Christ, the Son of the living God.”
17Jesus replied, “Blessed are you, Simon son of Jonah! For this was not revealed to you by flesh and blood, but by My Father in heaven.
18And I tell you that you are Peter, and on this rock I will build My church, and the gates of Hades will not prevail against it.
19I will give you the keys of the kingdom of heaven. Whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven.”
20Then He admonished the disciples not to tell anyone that He was the Christ.
21From that time on Jesus began to show His disciples that He must go to Jerusalem and suffer many things at the hands of the elders, chief priests, and scribes, and that He must be killed and on the third day be raised to life.
22Peter took Him aside and began to rebuke Him. “Far be it from You, Lord!” he said. “This shall never happen to You!”
23But Jesus turned and said to Peter, “Get behind Me, Satan! You are a stumbling block to Me. For you do not have in mind the things of God, but the things of men.”
24Then Jesus told His disciples, “If anyone wants to come after Me, he must deny himself and take up his cross and follow Me.
25For whoever wants to save his life will lose it, but whoever loses his life for My sake will find it.
26What will it profit a man if he gains the whole world, yet forfeits his soul? Or what can a man give in exchange for his soul?
27For the Son of Man will come in His Father’s glory with His angels, and then He will repay each one according to what he has done.
28Truly I tell you, some who are standing here will not taste death before they see the Son of Man coming in His kingdom.”
Matthew 9:1-381Jesus got into a boat, crossed over, and came to His own town.
2Just then some men brought to Him a paralytic lying on a mat. When Jesus saw their faith, He said to the paralytic, “Take courage, son; your sins are forgiven.”
3On seeing this, some of the scribes said to themselves, “This man is blaspheming!”
4But Jesus knew what they were thinking and said, “Why do you harbor evil in your hearts?
5Which is easier: to say, ‘Your sins are forgiven,’ or to say, ‘Get up and walk?’
6But so that you may know that the Son of Man has authority on earth to forgive sins...” Then He said to the paralytic, “Get up, pick up your mat, and go home.”
7And the man got up and went home.
8When the crowds saw this, they were filled with awe and glorified God, who had given such authority to men.
9As Jesus went on from there, He saw a man named Matthew sitting at the tax booth. “Follow Me,” He told him, and Matthew got up and followed Him.
10Later, as Jesus was dining at Matthew’s house, many tax collectors and sinners came and ate with Him and His disciples.
11When the Pharisees saw this, they asked His disciples, “Why does your Teacher eat with tax collectors and sinners?”
12On hearing this, Jesus said, “It is not the healthy who need a doctor, but the sick.
13But go and learn what this means: ‘I desire mercy, not sacrifice.’ For I have not come to call the righteous, but sinners.”
14At that time John’s disciples came to Jesus and asked, “Why is it that we and the Pharisees fast so often, but Your disciples do not fast?”
15Jesus replied, “How can the guests of the bridegroom mourn while He is with them? But the time will come when the bridegroom will be taken from them; then they will fast.
16No one sews a patch of unshrunk cloth on an old garment. For the patch will pull away from the garment, and a worse tear will result.
17Neither do men pour new wine into old wineskins. If they do, the skins will burst, the wine will spill, and the wineskins will be ruined. Instead, they pour new wine into new wineskins, and both are preserved.”
18While Jesus was saying these things, a synagogue leader came and knelt before Him. “My daughter has just died,” he said. “But come and place Your hand on her, and she will live.”
19So Jesus got up and went with him, along with His disciples.
20Suddenly a woman who had suffered from bleeding for twelve years came up behind Him and touched the fringe of His cloak.
21She said to herself, “If only I touch His cloak, I will be healed.”
22Jesus turned and saw her. “Take courage, daughter,” He said, “your faith has healed you.” And the woman was cured from that very hour.
23When Jesus entered the house of the synagogue leader, He saw the flute players and the noisy crowd.
24“Go away,” He told them. “The girl is not dead, but asleep.” And they laughed at Him.
25After the crowd had been put outside, Jesus went in and took the girl by the hand, and she got up.
26And the news about this spread throughout that region.
27As Jesus went on from there, two blind men followed Him, crying out, “Have mercy on us, Son of David!”
28After Jesus had entered the house, the blind men came to Him. “Do you believe that I am able to do this?” He asked. “Yes, Lord,” they answered.
29Then He touched their eyes and said, “According to your faith will it be done to you.”
30And their eyes were opened. Jesus warned them sternly, “See that no one finds out about this!”
31But they went out and spread the news about Him throughout the land.
32As they were leaving, a demon-possessed man who was mute was brought to Jesus.
33And when the demon had been driven out, the man began to speak. The crowds were amazed and said, “Nothing like this has ever been seen in Israel!”
34But the Pharisees said, “It is by the prince of demons that He drives out demons.”
35Jesus went through all the towns and villages, teaching in their synagogues, preaching the gospel of the kingdom, and healing every disease and sickness.
36When He saw the crowds, He was moved with compassion for them, because they were harassed and helpless, like sheep without a shepherd.
37Then He said to His disciples, “The harvest is plentiful, but the workers are few.
38Ask the Lord of the harvest, therefore, to send out workers into His harvest.”
Galatians 5:1-261It is for freedom that Christ has set us free. Stand firm, then, and do not be encumbered once more by a yoke of slavery.
2Take notice: I, Paul, tell you that if you let yourselves be circumcised, Christ will be of no value to you at all.
3Again I testify to every man who gets himself circumcised that he is obligated to obey the whole law.
4You who are trying to be justified by the law have been severed from Christ; you have fallen away from grace.
5But by faith we eagerly await through the Spirit the hope of righteousness.
6For in Christ Jesus neither circumcision nor uncircumcision has any value. All that matters is faith, expressed through love.
7You were running so well. Who has obstructed you from obeying the truth?
8Such persuasion does not come from the One who calls you.
9A little leaven works through the whole batch of dough.
10I am confident in the Lord that you will take no other view. The one who is troubling you will bear the judgment, whoever he may be.
11Now, brothers, if I am still preaching circumcision, why am I still being persecuted? In that case the offense of the cross has been abolished.
12As for those who are agitating you, I wish they would proceed to emasculate themselves!
13For you, brothers, were called to freedom; but do not use your freedom as an opportunity for the flesh. Rather, serve one another in love.
14The entire law is fulfilled in a single decree: “Love your neighbor as yourself.”
15But if you keep on biting and devouring one another, watch out, or you will be consumed by one another.
16So I say, walk by the Spirit, and you will not gratify the desires of the flesh.
17For the flesh craves what is contrary to the Spirit, and the Spirit what is contrary to the flesh. They are opposed to each other, so that you do not do what you want.
18But if you are led by the Spirit, you are not under the law.
19The acts of the flesh are obvious: sexual immorality, impurity, and debauchery;
20idolatry and sorcery; hatred, discord, jealousy, and rage; rivalries, divisions, factions,
21and envy; drunkenness, orgies, and the like. I warn you, as I did before, that those who practice such things will not inherit the kingdom of God.
22But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness,
23gentleness, and self-control. Against such things there is no law.
24Those who belong to Christ Jesus have crucified the flesh with its passions and desires.
25Since we live by the Spirit, let us walk in step with the Spirit.
26Let us not become conceited, provoking and envying one another.
Galatians 4:1-311What I am saying is that as long as the heir is a child, he is no different from a slave, although he is the owner of everything.
2He is subject to guardians and trustees until the date set by his father.
3So also, when we were children, we were enslaved under the basic principles of the world.
4But when the time had fully come, God sent His Son, born of a woman, born under the law,
5to redeem those under the law, that we might receive our adoption as sons.
6And because you are sons, God sent the Spirit of His Son into our hearts, crying out, “Abba, Father!”
7So you are no longer a slave, but a son; and since you are a son, you are also an heir through God.
8Formerly, when you did not know God, you were slaves to those who by nature are not gods.
9But now that you know God, or rather are known by God, how is it that you are turning back to those weak and worthless principles? Do you wish to be enslaved by them all over again?
10You are observing special days and months and seasons and years!
11I fear for you, that my efforts for you may have been in vain.
12I beg you, brothers, become like me, for I became like you. You have done me no wrong.
13You know that it was because of an illness that I first preached the gospel to you.
14And although my illness was a trial to you, you did not despise or reject me. Instead, you welcomed me as if I were an angel of God, as if I were Christ Jesus Himself.
15What then has become of your blessing? For I can testify that, if it were possible, you would have torn out your eyes and given them to me.
16Have I now become your enemy by telling you the truth?
17Those people are zealous for you, but not in a good way. Instead, they want to isolate you from us, so that you may be zealous for them.
18Nevertheless, it is good to be zealous if it serves a noble purpose—at any time, and not only when I am with you.
19My children, for whom I am again in the pains of childbirth until Christ is formed in you,
20how I wish I could be with you now and change my tone, because I am perplexed about you.
21Tell me, you who want to be under the law, do you not understand what the law says?
22For it is written that Abraham had two sons, one by the slave woman and the other by the free woman.
23His son by the slave woman was born according to the flesh, but his son by the free woman was born through the promise.
24These things serve as illustrations, for the women represent two covenants. One covenant is from Mount Sinai and bears children into slavery: This is Hagar.
25Now Hagar stands for Mount Sinai in Arabia and corresponds to the present-day Jerusalem, because she is in slavery with her children.
26But the Jerusalem above is free, and she is our mother.
27For it is written: “Rejoice, O barren woman, who bears no children; break forth and cry aloud, you who have never travailed; because more are the children of the desolate woman than of her who has a husband.”
28Now you, brothers, like Isaac, are children of promise.
29At that time, however, the son born by the flesh persecuted the son born by the Spirit. It is the same now.
30But what does the Scripture say? “Expel the slave woman and her son, for the slave woman’s son will never share in the inheritance with the free woman’s son.”
31Therefore, brothers, we are not children of the slave woman, but of the free woman.
Source and edition
Augsburg Confession. F. Bente and W. H. T. Dau, Concordia Triglotta, 1921. F. Bente and W. H. T. Dau, Concordia Triglotta, 1921
Public Domain (historic text). Source transcription.
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