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Translated by:
John Nicholas Lenker
and others
Edited by John Nicholas Lenker

VOLUME 4
FOR THE 1st. TO 12th.
SUNDAY’S AFTER TRINITY
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CONTENTS
First Sunday after Trinity, <421619>Luke 16:19-31.
Examples of Unbelief and Faith. The Rich Man and Lazarus,
Second Sunday after Trinity, <421416>Luke 14:16-24.
The Great Supper and the Invitation,
SECOND SERMON: The Great Supper and the Guests,
Third Sunday after Trinity, <421501>Luke 15:1-10.
Christian Conduct Toward Sinners. The Parable of the Lost Sheep,
Second Sermon: The Doctrine of Christian Liberty; Grace and the
Forgiveness of Sins,
Fourth Sunday after Trinity, <420636>Luke 6:36-42.
A Lesson in Mercy. The Mote and the Beam,
SECOND SERMON: Right Conduct to One’s Enemies,
Fifth Sunday after Trinity, <420501>Luke 5:1-11.
Peter’s Miraculous Draught of Fishes,
SECOND SERMON: Faith, the Care of God, Our Daily Occupation,
etc. ,
Sixth Sunday after Trinity, <400520>Matthew 5:20-26.
Explanation of the Fifth Commandment. The Righteousness of the
Pharisees,
SECOND SERMON: The Fifth Commandment Explained,
THIRD SERMON: Anger and Its Signs,
Seventh Sunday after Trinity, <410801>Mark 8:1-9.
Concerning Faith and Love. Jesus Feeds the Multitude,
SECOND SERMON: An Admonition and a Consolation,
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Eighth Sunday after Trinity, <400715>Matthew 7:15-23.
Christ’s Warning Concerning False Prophets,
SECOND SERMON: Beware of False Prophets,
THIRD SERMON: Instruction Concerning False Prophets,
Ninth Sunday after Trinity, <421601>Luke 16:1-9.
Parable of the Unrighteous Steward,
SECOND SERMON: Defense of the True Doctrine of Faith, Works,
etc. ,
Tenth Sunday after Trinity, <421941>Luke 19:41-48.
Prophecy of the Destruction of Jerusalem,
Eleventh Sunday after Trinity, <421809>Luke 18:9-14.
A Picture and an Example of a True Saint,
SECOND SERMON: The Pharisee and the Publican,
Twelfth Sunday after Trinity, <410731>Mark 7:31-37.
Concerning Faith and Love,
SECOND SERMON: Christ Heals the Deaf Mute,
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ACKNOWLEDGMENT
To the following co-laborers we make grateful acknowledgment for help in
translating: To Revelation J. Humberger for translating the second Sermon
of the Second Sunday after Trinity; second Sermon of the Third Sunday;
second Sermon of the Fourth Sunday; first, second and third Sermons of
the Eighth Sunday; first and second Sermons of the Ninth Sunday; first
Sermon of the Tenth Sunday, and first and second Sermons of the Eleventh
Sunday after Trinity. To President J. Schaller for the first and second
Sermons of the Twelfth Sunday after Trinity. To President A. W. Meyer
for the first, second and third Sermons of the Sixth Sunday; and to Prof. E.
G. Lund for the first Sermon of the Third Sunday, and the second Sermon
of the Fifth Sunday after Trinity. The other sermons, all the analyses and
“Summaries” were translated and the whole work edited with the
introduction by the undersigned.
J. N. LENKER.
Minneapolis, Minn. , December 9, 1904.
 6

FIRST SUNDAY AFTER TRINITY.

EIGHT PAMPHLET EDITIONS OF THIS SERMON
APPEARED IN 1523-24.
Text. <421619>Luke 16:19-31. Now there was a certain rich man, and he
was clothed in purple and fine linen, faring sumptuously every
day: and a certain beggar named Lazarus was laid at his gate, full
of sores, and desiring to be fed with the crumbs that fell from the
rich man’s table; yea, even the dogs came and licked his sores.
And it came to pass, that the beggar died, and that he was carried
away by the angels into Abraham’s bosom: and the rich man also
died, and was buried. And in hell he lifted up his eyes, being in
torments, and seeth Abraham afar off, and Lazarus in his bosom.
And he cried and said, Father Abraham, have mercy on me, and
send Lazarus, that he may dip the tip of his finger in water, and
cool my tongue; for I am in anguish in this flame. But Abraham
said, Son, remember that thou in thy lifetime receivedst thy good
things, and Lazarus in like manner evil things: but now here he is
comforted, and thou art in anguish. And besides all this, between
us and you there is a great gulf fixed, that they who would pass
front hence to you may not be able, and that none may cross over
from thence to us. And he said, I pray thee therefore, father, that
thou wouldst send him to my father’s house; for I have five
brethren; that he may testify unto them, lest they also come into
this place of torment. But Abraham saith, They have Moses and
the prophets; let them hear them. And he said, Nay, father
Abraham: but if one go to them from the dead, they will repent.
And he said unto him, If they hear not Moses and the prophets,
neither will they be persuaded, if one rise from the dead.

CONTENTS:

EXAMPLES OF UNBELIEF AND OF FAITH.

I. THE EXAMPLE OF UNBELIEF IN THE RICH MAN.

 7
Contents of this Gospel. 1.
1. How and why we are not to look here at the external. 2-3.
The Gospel has sharp eyes. 3.
2. How we are to look at the internal; and there we find:
a. Unbelief. 4-6. Of the fruits of true faith. 5-6.
b. The lack of love. 7f. Ways of faith and unbelief. 8-9.
3. How this example teaches that where there Is no faith there is no
love; and the reverse. 10.
4. Many follow this example. 11.

II. THE EXAMPLE OF FAITH IN LAZARUS.

1. How and why we are not here to look at the external. 12.
2. How and why we are in this example to look at the internal; and
there we find:
a. Faith. 13.
b. Love. 14f.
3. How this example still serves the whole world. 15-16.
4. How reason and human wisdom are put to shame here. 16-17.
5. How God still gives daily such examples; but the world does not
esteem them. 18.
6. All believers are like this example. 19-20.

III. SOME QUESTIONS ANSWERED.

1. First question: What is meant by Abraham’s bosom. 21-22. Of the
hell where the rich man Isaiah 23.
2. Second question: The nature of the conversation between Abraham
and the rich man. 24-26.
3. Third question: When did the rich man experience the torments of
hell and whether they continue to the present 27.
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4. Fourth question: Whether we should pray for the dead. 28-29f.
Opinion on the mass for the souls of the dead and on vigils. 30.
Concerning rapping spirits and the appearance of departed souls.

1. An opinion on them. 31-33.

2. Two examples of rapping spirits being expelled. 34-35.

SUMMARY OF THIS GOSPEL:

1. Here we have a parable and the connected parts of hypocritical

righteousness which nowadays thoroughly knows and possesses almost
everything, besides it is also highly esteemed by the world, as if it were the
nearest heaven; and the Christian Cross or persecution is despised by every
one.
2. The hypocritical righteousness seeks its own, rejoices in its own affairs
and helps no one; but the Christian Cross must suffer everything, it lies at
our door, no one shows it any mercy, has no consolation except that all
who suffer oppression, anxiety and persecution have peace in God. A
hypocrite is considered pious; while a Christian must be considered a
heretic and a blasphemer of God.
3. Aside from this parable in this Gospel, we have nothing in the whole
Scriptures as to how the dead sleep after this life, until the day of
Judgment. And since we must not and should not prefer a parable to the
revealed, plain and clear written Word; although I do not esteem all as a
pure parable, which resembles a history; so I agree here with the
explanation of Dr. Martin Luther, as will follow, namely, that we will feel
and experience all that is set forth in this parable when we die; especially
when the foolish virgins see that the wise virgins have oil in their lamps,
and they have none, <402507>Matthew 25:7.
1. We have hitherto heard in our Gospel lessons of various examples of
faith and of love; for as they all teach faith and love, I hope you are
abundantly and sufficiently informed that no human being can be pleasing
to God unless he believes and loves. Now in this Gospel text the Lord
presents to us at the same time an example of faith and of unbelief or of the
state of the godless, in order that we also may abhor the contrary and the
 9
opposite of faith and love, and that we may cleave to faith and love more
diligently.
For here we see the judgment of God upon the believers and the
unbelievers, which is both dreadful and comforting. Dreadful to the
faithless and comforting to the faithful. But in order that we may the better
grasp the meaning of this text we must picture to ourselves both the rich
man and poor Lazarus. In the rich man we see the nature of unbelief and in
Lazarus the nature of belief.

PART I. THE RICH MAN.

2. We must not view the rich man according to his outward conduct; for he
is in sheep’s clothing, his life glitters and shines beautifully, while he
tactfully conceals the wolf. For this Gospel text does not accuse him of
adultery, of murder, or robbery, of violence or of having done anything
that the world or reason would censure. Yea, he has been as honorable and
respectable in his life as that Pharisee who fasted twice a week and was not
as other men, of whom <421811>Luke 18:11f. speaks. For had he committed
such glaring sins the Gospel would have mentioned them since it examines
him so particularly that it describes even the purple robe he wore and the
food he ate, which are only external matters and God does not judge
according to them. Therefore he must have led outwardly an exemplary,
holy life; and according to his own opinion and that of others, he must have
kept the whole law of Moses.
3. But we must look into his heart and judge his spirit. For the Gospel has
penetrating eyes and sees deep into the secret recesses of the soul;
reproves also the works which reason cannot reprove, and looks not at the
sheep’s clothing, but at the true fruit of the tree to learn whether it is good
or not, as the Lord teaches in <400717>Matthew 7:17. Hence if we judge this rich
man according to the fruits of faith, we will find a heart and a tree of
unbelief. For the Gospel chastises him that he fares sumptuously every day
and clothes himself so richly, which reason never considers as especially
great sins. Besides, the work-righteous people think it is right, and that
they are worthy of it, and have merited it by virtue of their holy lives, and
they do not see how they thus sin by their unbelief.
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4. For this rich man is not punished because he indulged in sumptuous fare
and fine clothes; since many saints, kings and queens in ancient times wore
costly apparel, as Solomon, Esther, David, Daniel and others; but because
his heart was attached to them, sought them, trusted in and chose them,
and because he found in them all his joy, delight and pleasure; and made
them in fact his idols. This Christ indicates by the words “every day,” that
he lived thus sumptuously daily, continuously. From this is seen that he
diligently’ sought and chose such a life, was not forced to it nor was he in
it by accident, or because of his office or to serve his neighbor; but he only
thereby gratified his own . lust, and lived to himself and served only
himself.
5. Here one traces the secret sins of his heart as the evil fruit. For where
faith is, there is no anxiety for fine clothing and sumptuous feasting, yea,
there is no longing for riches, honor, pleasure, influence and all that is not
God himself; but there is a seeking and a striving for and a cleaving to
nothing except to God, the highest good alone; it is the same to him
whether his food be dainty or plain, whether his clothing be fine or
homespun. For although they even do wear costly clothes, possess great
influence and honor, yet they esteem none of these things; but are forced to
them, or come to them by accident, or they are compelled to use them in
the service of others.
Thus queen Esther says, that she bore the royal crown against her will, and
that she had to wear it for the sake of the King. David also would rather
have lived a private life; but for the sake of God and of his people he had to
become king. In like manner all the saints considered that they were
constrained to fill their stations of influence, honor and glory; and their
hearts were never entangled by them, and labored in these external things
to be helpful to their neighbor, as <196210>Psalm 62:10 says: “Trust not in
oppression and become not vain in robbery; if riches increase set not your
heart thereon.”
6. But where unbelief reigns man is absorbed by these vanities, he cleaves
to them, seeks them and has no rest until he has acquired them, and after
he possesses them, he feeds and fattens himself with them as the swine
wallow in the mire, and finds at the same time his happiness and felicity
there. He never inquires how his heart stands with his God and what he
possesses in God and may expect from him; but his belly is his God; and if
he cannot get what he wants, he imagines things are going wrong. And lo,
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these dreadful and wicked fruits of unbelief the rich man does not see, he
covers them over, and blinds his own eyes by the good works of his
pharisaical life, and hardens himself until no teaching, exhortation,
threatening nor promise can help him. Behold, this is the secret sin which
to-day’s Gospel punishes and condemns.
7. From this now follows the other sin, that he forgets to exercise love
toward his neighbor; for there he lets poor Lazarus lie at his door, and
offers him not the least assistance. And if he had not wished to help him
personally, he should have commanded his servants to take him in and care
for him. It may have been, he knew nothing of God and had never
experienced his goodness. For whoever feels the goodness of God, feels
also for the misfortune of his neighbor; but whoever is not conscious of the
goodness of God, sympathizes not in the misfortune of his neighbor.
Therefore as he has no pleasure in God, he has no heart for his neighbor.
8. For the nature of faith is that it expects all good from God, and relies
only on God. For from this faith man knows God, how he is good and
gracious, that by reason of such knowledge his heart becomes so tender
and merciful, that he wishes cheerfully to do to every one, as he
experiences God has done to him. Therefore he breaks forth with love and
serves his neighbor out of his whole heart, with his body and life, with his
means and honor, with his soul and spirit, and makes him partaker of all he
has, just like God did to him. Therefore he does not look after the healthy,
the high, the strong, the rich, the noble, the holy persons, who do not need
his care; but he looks after the sick, the weak, the poor, the despised, the
sinful people, to whom he can be of benefit, and among whom he can
exercise his tender heart, and do to them as God has done to him.
9. But the nature of unbelief is that it does not expect any good from God
By which unbelief the heart is blinded so that it neither feels nor knows
how good and gracious God is; but as <191402>Psalm 14:2 says: he cares not for
God, seeks not after him. Out of this blindness follows further that his
heart becomes so hard, obdurate and unmerciful that he has no desire to do
a kindness to his fellow man; yea, he would rather harm and offend
everybody. For as he is insensible to the goodness of God, so he takes no
pleasure in doing good to his neighbor. Consequently it follows that he
does not look after the sick, poor and despised people, to whom he could
and should be helpful and profitable; but he casts his eyes upward and sees
 12
only the high, rich and influential, from whom he himself may receive
advantage, gain, pleasure and honor.
10. So we see now in the example of the rich man that it is impossible to
love, where no faith exists, and impossible to believe, where there is no
love; for both will and must be together, so that a believer loves everybody
and serves everybody; but an unbeliever at heart is an enemy of everybody
and wishes to be served by every person and yet he covers all such
horrible, perverted sins with the little show of his hypocritical works as
with a sheep’s skin; just as that large bird, the ostrich, which is so stupid
that when it sticks its head into a bush, it thinks its entire body is
concealed. Yea, here you see that there is nothing slinder and more
unmerciful than unbelief. For here the dogs, the most irascible animals, are
more merciful to poor Lazarus than this rich man, and they recognize the
need of the poor man and lick his sores; while the obdurate, blinded
hypocrite is so hard hearted that he does not wish him to have the crumbs
that fell from his table.
11. Now all unbelieving people are like this rich hypocrite. Unbelief cannot
do nor be different than this rich man is pictured and set forth by his life.
And especially is this the character of the clergy-, as we see before our
eyes, who never do a truly good work, but only seek a good time, never
serving nor profiting any one; but reversing the order they want everybody
to serve them. Like harpies they only claw everything into their own
pockets; and like the old adage runs they “rob the poor of his purse.” They
are not moved in the least by the poverty of others. And although some
have not expensive food and raiment, yet they do not lack will power and
the spirit of action; for they imitate the rich, the princes and the lords, and
do many hypocritically good works by founding institutions and building
churches, with which they conceal the great rogue, the wolf of unbelief; so
that they become obdurate and hardened and are of no use to anybody.
These are the rich man.

PART II. POOR LAZARUS.

12. Likewise we must not judge poor Lazarus in his sores, poverty and
anxiety, according to his outward appearance. For many persons suffer
from affliction and want, and yet they gain nothing by it; for example King
Herod suffered a great affliction, as is related in <441223>Acts 12:23; but
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afterwards he did not have it better before God on account of it. Poverty
and suffering make no one acceptable to God; but, whoever is first
acceptable to God, his poverty and suffering are precious in the eyes of
God, as <19B615>Psalm 116:15 says: “Precious in the sight of Jehovah is the
death of his saints.”
13. Thus we must look into the heart of Lazarus also, and seek the treasure
which made his sores so precious. That was surely his faith and love; for
without faith it is impossible to please God, as the author of the Epistle to
the Hebrews says, <581106>Hebrews 11:6. Therefore his heart also must have
confessed that he even in the midst of such poverty and misery expected all
good from God, and comfortably relied upon him; with whose blessings
and grace he was so richly satisfied, and had such pleasure in them, that he
would have heartily and willingly suffered even more misery, if the will of
his gracious God had so determined. See, that is a true, living faith, which
softened his heart by the knowledge of the divine goodness; so that nothing
was too heavy or too much to suffer and to do. So clever and skillful does
faith make the heart, when it experiences the grace of God.
14. From this faith follows now another virtue, namely, love to one’s
neighbor, so that he is willing and ready to serve everybody; but since
Lazarus is poor and in misery himself, he had nothing with which he could
serve others; therefore his good will is taken for the deed.
15. But this lack of service in temporal things he abundantly makes good
by his services in things spiritual. For even now, long after his death, he
serves the whole world with his sores, hunger and misery. His bodily
hunger feeds our spiritual hunger; his bodily nakedness clothes (or feeds, as
some editions read) our spiritual nakedness; his bodily sores heal our
spiritual sores; in this way he teaches and comforts by his example, how
God is pleased with us, when we are not prosperous here upon the earth, if
we believe; and warns us how God is angry with us, even if we are
prosperous in our unbelief; just as God had pleasure in Lazarus in his
misery, and was displeased with the rich man.
16. Tell me, what king could have rendered a service to the whole world
with his possessions, like poor Lazarus has done with his sores, hunger and
poverty? Oh, the wonderful works and judgments of God! In what a
masterly manner he puts to shame the cunning goddess and fool of this
world, namely, reason and worldly wisdom! She stalks abroad and fixes her
eyes rather upon the beautiful purple of the rich man, than upon the
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wounds of poor Lazarus; she would rather center her eyes upon a healthy,
handsome person, as this rich man was, than upon a revolting and naked
person like Lazarus; yea, she holds her nose before the stench of his
wounds and turns her eyes from his nakedness. Thus the great goddess and
fool of this world overlooks God in the very presence of such a noble
treasure, and always quietly passes her own judgment, and at the same time
makes this poor person so precious and dear, that all the kings hence are
not worthy to serve him or to dress his sores. For what king, do you think,
would not now with his whole heart exchange his health, purple and crown
for the sores, poverty and misery of poor Lazarus, if it were possible for
him to do so? And what person is there who would now give a snuff for
the purple and all the riches of this rich man?
17. Do you not think that this rich man himself, had he not been so blind
and had known that such a treasure, a man so precious in the eyes of God,
was dying at his gate, would have run out, and dressed and kissed his
sores, and laid him in his best bed; and made all his purple and riches to
serve him? But at the time God’s judgment went forth, he did not see that
he could do it. Then God thought, truly, you are not worthy to serve him.
When later the judgment and work of God were accomplished, the wise
fool begins to come to himself; and since he suffers now in hell he will
gladly give his house and land, to whom before he would not give a crumb
of bread; and wishes now that Lazarus might cool his tongue with the tips
of his fingers, whom before he would not touch.
18. Behold, even at the present day God is filling the world with such
judgments and works, but no one sees it; yea, everybody despises it. There
are continually before our eyes poor and needy persons, whom God lays
before us as the greatest treasures; but we close our eyes to them, and see
not what God does there; later, when God has done his work, and we have
neglected the treasure, then we hasten and wish to serve, but we waited
too long. Then we begin and make sacred relics of their garments, shoes
and furniture, and make pilgrimages to and erect. churches over their
graves, are occupied with many like foolish deeds and thus ridicule
ourselves in that we permit the living saints to be trodden under our feet
and to perish, and we worship their garments, which is neither necessary
nor of any use; so that indeed our Lord will let the judgment fall as he did
in <402329>Matthew 23:29-33, and say: “Woe unto you, scribes and Pharisees,
hypocrites! for ye build the sepulchres of the prophets, and garnish the
tombs of the righteous, and say, If we had been in the days of our fathers,
 15
we should not have been partakers with them in the blood of the prophets.
Wherefore ye witness to yourselves, that ye are sons of them that slew the
prophets. Fill ye up then the measure of your fathers. Ye serpents, ye
offspring of vipers, how shall ye escape the judgment of hell?”
19. All believers are like poor Lazarus; and every believer is a true Lazarus,
for he is of the same faith, mind and will, as Lazarus. And whoever will not
be a Lazarus, will surely have his portion with the rich glutton in the flames
of hell. For we all must like Lazarus trust in God, surrender ourselves to
him to work in us according to his own good pleasure, and be ready to
serve all men. And although we all do not suffer from such sores and
poverty, yet the same mind and will must be in us, that were in Lazarus,
cheerfully to bear such things, wherever God wills it.
20. For such poverty of spirit may exist in those who have very great
possessions; as Job, David, Abraham were poor and rich. For David in
<193912>
Psalm 39:12 says: “I am a stranger with thee, a sojourner, as all my
fathers were.” How could that be, since he was a king and possessed
extensive lands and large cities? Thus it came about; although he indeed
possessed these, yet his heart did not cleave to them, and they were as
nothing compared with the riches he had with God. Likewise he had said of
the health of his body that it was as nothing compared to the health of his
soul before God, and he would indeed not have murmured, had God
afflicted him with bodily sores and sickness. So Abraham also, although he
had not the poverty and affliction of Lazarus, yet he had the mind and will
to bear what Lazarus did, if God had visited him thus. For the saints should
have one and the same inner mind and spirit, but they cannot have the same
outward work and suffering. Therefore Abraham also recognized Lazarus
as one of his own and received him into his bosom; which he would not
have done, were he not of the same mind and had he not taken pleasure in
the poverty and maladies of Lazarus. Thus is set forth the sum and meaning
of the Gospel, that we may see, how faith everywhere saves and unbelief
condemns.
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PART III. QUESTIONS SUGGESTED

AND ANSWERED.

21. This Gospel lesson suggests several questions. First, what is the bosom
of Abraham, since it cannot be a natural bosom that is meant? To answer
this, it is necessary to know that the soul or spirit of man has no rest or
place where it may abide, except the Word of God, until he comes at the
last day to the clear vision of God. Therefore we conclude that the bosom
of Abraham signifies nothing else than the Word of God, where Christ was
promised, <012218>Genesis 22:18, to Abraham, namely: “In thy seed shall all the
nations of the earth be blessed.” In these words Christ is promised to him,
as the one through whom every person shall be blessed, that is, shall be
delivered from sin, death and hell, and through no one else and through no
other work. All who have believed this passage, have believed on Christ,
and have become good Christians, and have also through faith in this Word
been released from sin, death and hell.
22. Thus were all the fathers before the birth of Christ carried into
Abraham’s bosom; that is, at their death they were established in this
saying of God, and they fell asleep in the same, they were embraced and
guarded as in a bosom, and sleep there until the day of judgment; excepting
those,. who have already risen with Christ, as <402752>Matthew 27:52 teaches,
where they also remained. In like manner we, when we face death, must lay
hold of and trust in the Word of Christ with strong faith, as <431126>John 11:26
says: “Whosoever believeth on me shall never die,” or like passages; and
thus die in this faith, fall asleep, be embraced and guarded in the bosom of
Abraham until the day of judgment. For the word spoken to Abraham and
the word spoken to us is the very same word; both speak of Christ, that we
must be saved through him. But the former is more particularly called
Abraham’s bosom, because it was spoken first to Abraham and began with
him.
23. Likewise on the other hand the hell here mentioned cannot be the true
hell that will begin on the day of judgment. For the corpse of the rich man
is without doubt not in hell, but buried in the earth; it must however be a
place where the soul can be and has no peace, and it cannot be corporal.
Therefore it seems to me, this hell is the conscience, which is without faith
and without the Word of God, in which the soul is buried and held until the
day of judgment, when they are cast down body and soul into the true and
 17
real hell. For just as Abraham’s bosom is God’s Word, in which believers
rest through faith, and fall asleep and are guarded there until the day of
judgment; so must that on the contrary ever be hell, where God’s Word is
not, into which the unbelievers are cast until the day of judgment. That can
be nothing else than an empty, unbelieving, sinful, and evil conscience.
24. The second question is: How then did Abraham and the rich man
converse with one another? Answer: It could not have been a conversation
with the natural voice, since the bodies of both were lying in their graves;
likewise as little was it the natural tongue that complained of being
tormented; nor was it natural fingers and natural water that were desired
from Lazarus. Therefore this all must be in the conscience thus: When the
conscience is awakened by death or by the agonies of death, then it will
have a testimony of its unbelief and will see then for the first time the
bosom of Abraham, and those embraced by it, that is, the Word of God, in
which it should have believed and did not; from which it has the very
greatest pain and anxiety as in hell, and finds neither help nor consolation.
25. Then thoughts arise in the conscience, which held such a conversation,
if they could speak, as this rich man did with Abraham, and seeks then
whether the Word of God, and all who have believed in it, would help; and
with so much anxiety that it would receive the least comfort from the very
meanest of men, but even that cannot be granted to him. Then Abraham
answered him, that is, his conscience took such a view of the Word of
God, that it cannot be; but he had his portion of good things in his life, and
he must now suffer; while the others are comforted, whom he despised.
26. At last he feels, that it is declared unto him: There is a great gulf fixed
between him and the believers, that they will never be able to come
together. These are the thoughts of despair, when the conscience feels that
the Word of God is withdrawn forever from him; accordingly the thoughts
of his conscience rage and would gladly have the living to know that such
are the agonies of death, and he craves that someone would tell it to them.
But it is to no purpose; for he feels an answer in his own conscience, that
Moses and the prophets are sufficient, whom they ought to believe, as he
himself should have done. All such thoughts pass between the condemned
conscience and the Word of God, in the hour of death or in the agonies of
death; and no one can perceive what it is, except the one who experiences
it; and he who experienced it wished that others should know it, but all is
in vain.
 18
27. The third question is: When did that take place, and if the rich man still
daily without ceasing suffers thus until the day of judgment? That is a
subtle question and not easily answered to the inexperienced. For here one
must banish the idea of time from the mind and know that in the other
world there is neither time nor hours, but all is an eternal moment or wink
of the eye; as <610308>2 Peter 3:8 says: “A day is with the Lord as a thousand
years and a thousand years as one day,” <199004>Psalm 90:4. Therefore it seems
to me that in this rich man we have an example of the future of all
unbelievers, when their eyes are opened by death and its agonies; which
can endure but for a moment and then cease until the day of judgment, as it
may please God; for here no definite rule can be established. Therefore I
dare not say that the rich man suffers still at present as he suffered at that
time; and I dare not deny that he still suffers thus; for both depend upon
the will of God. It is sufficient for us to know that his example and the
beginning of the suffering of all unbelievers are here clearly set before us.
28. The fourth question is: Shall we pray for the dead; since here in the
Gospel there is no intermediate state between Abraham’s bosom and hell,
and those in Abraham’s bosom do not need it, and it does not help those in
perdition. We have no command from God to pray for the dead; therefore
no one sins by not praying for them; for what God does not bid or forbid
us to do, in that no one can sin. Yet, on the other hand, since God has not
permitted us to know, how it is with the souls of the departed and we must
continue uninformed, as to how he deals with them, we will not and cannot
restrain them, nor count it as sin, if they pray for the dead. For we are ever
certain from the Gospel, that many have been raised from the dead, who,
we must confess, did not receive nor did they have their final sentence; and
likewise we are not assured of any other, that he has his final sentence.
29. Now since it is uncertain and no one knows, whether final judgment
has been passed upon these souls, it is not sin if you pray for them; but in
this way, that you let it rest in uncertainty and speak thus: Dear God, if the
departed souls be in a state that they may yet be helped, then I pray that
thou wouldst be gracious. And when you have thus prayed once or twice,
then let it be sufficient and commend them unto God. For God has
promised that when we pray to him for anything he would hear us.
Therefore when you have prayed once or twice, you should believe that
your prayer is answered, and there let it rest, lest you tempt God and
mistrust him.
 19
30. But that we should institute masses, vigils and prayers to be repeated
forever for the dead every year, as if God had not heard us the year before,
is the work of Satan and is death itself, where God is mocked by unbelief,
and such prayers are nothing but blasphemy of God. Therefore take
warning and turn from these practices. God is not moved by these
anniversary ceremonies, but by the prayer of the heart, of devotion and of
faith; that will help the departed souls if anything will. Vigils, masses,
indeed help the bellies of the priests, monks and nuns, but departed souls
are not helped by them and God is thus mocked.
31. However, if you have in your house a spook or ghost, who pretends
that the departed can be helped by saying masses, you should be fully
persuaded that it is the work of Satan. No soul has yet since the beginning
of the world reappeared on the earth, and it is not God’s will that it should
be so. For here in this Gospel you see that Abraham declares that no one
can be sent from the dead to teach the living; but he points them to the
Word of God in the Scriptures, Deuteronomy 31: “They have Moses and
the Prophets; let them hear them.” By these words Abraham turns to the
command of God in <051811>Deuteronomy 18:11, where God says: “Thou shalt
not be a consulter with a familiar spirit.” <230819>Isaiah 8:19. Therefore it is
surely nothing but the contrivance of Satan that any spirits should let
themselves be entreated and that they should require so and so many
masses, such and such pilgrimages or other works, and appear afterwards
in the clear light and pretend that certain persons are saved. In this way
Satan has introduced error so that the people have fallen from faith into
works, and think their deeds may accomplish such great things. And thus is
fulfilled what St. Paul declared in <530210>2 Thessalonians 2:10-11, that God
would send upon them powerful error, and temptation to unrighteousness,
because they have not received the love of the truth that they might be
saved.
32. Therefore be prudent and know that God will not let us know how it is
with the dead, so that faith may retain its place in the Word of God, which
believes that God will save the believers after this life and condemn the
unbelievers. If now a familiar spirit present itself before you, take no notice
of it; but be assured that it is the devil, and conquer him with this saying of
Abraham, “They have Moses and the prophets,” and likewise with the
command in Moses, “Thou shalt not be a consulter with a familiar spirit;”
then he will soon be gone. If he leave you not, then let him make a noise
until he is tired, and in firm faith suffer his wantonness.
 20
as. And if it were possible that it were indeed a departed soul or a good
spirit even, then you should neither learn nor inquire anything of him, since
God has forbidden you to do so; because he has sent his Son himself to
teach us all that is necessary for us to know. What he has not taught us,
that we should gladly not wish to know, and be satisfied with the teachings
of the holy Apostles, in which he is preached to us. However, I have
further written on this subject in the Postils on the Gospel for Epiphany
and in my booklet on the Misuse of the Mass; where you may read more
along this line.
34. Likewise, to give an example, we read in the Historia Tripartita (A
History in Three Parts) of a bishop, who came to Corinth where he had
come to attend a Council, and as he could not find a suitable lodging for
himself and his attendants, he saw a house unoccupied and condemned as
uninhabitable, and he asked if he might not be allowed to occupy it. Then
they told him in reply that it was infested with nightly ghosts, that no one
could live in it, and often people were found dead in it in the morning.
Then the bishop said but little and immediately entered and lodged there
the same right, for he very well saw that the devil was the author of all
these ghost stories, and as he had firm faith that Christ was Lord over
satan, therefore he was not moved by his stratagems and he entered to
lodge with him. And thus that house was made free by the prayers and
presence of a holy man from infesting ghosts and horrifying spectres.
Behold, you see that the ghosts are satan, and there is little use to dispute
with them; but one should despise them with a cheerful spirit as nothing.
35. A similar story we read about Gregory, the Bishop of Cappadocia, that
he crossed the Alps and lodged with a heathen sexton or clerk of the
church, who had an idol, that answered him the questions he asked; and he
made his living by telling the people secret things. Now the bishop knew
nothing of this, and proceeded the next day as soon as it was morning on
his journey. But Satan or the evil spirit could not endure the prayers and
presence of the holy man, and at once he betook himself out of the house,
so that the heathen sexton could no longer receive answers as before. As
soon as he felt his great loss, he set up a great howl to call back his idol,
which appeared to him while he was asleep, and said, it was his own fault
because he had lodged the bishop, with whom he (the evil spirit) could not
remain. The sexton hastened to overtake the bishop and complained to him
that he had taken his god and livelihood, and returned evil for the kindness
extended to him. Then the bishop took paper out of his pocket and wrote
 21
these few words: “Gregory sendeth greetings to Apollinius. Be thou at
liberty, O, Apollinius, to do as thou hast done before. Farewell.” The
sexton took the letter and laid it by the side of his idol; then the devil came
again, and did as before. Finally the sexton began to think, what a poor god
is he, who allows himself to be driven away and lead by my guest who was
only a man. And at once he started to the bishop, was instructed and
baptized, and grew in his faith, so that he became the eminent bishop of
Caesarea, a city in Cappadocia, upon the death of the bishop that baptized
him. Behold, how simply faith proceeds, and acts joyfully, securely and
effectively. Treat all your troublesome evil spirits in the same way’
 22

SECOND SUNDAY AFTER

TRINITY.
This sermon appeared in tract form under the title: “A sermon by Dr.
Martin Luther on Luke 14: ‘A man made a great supper. ’” Wittenberg,
1523.
Text. <421416>Luke 14:16-24. But he said unto him, A certain man made
a great supper; and he bade many: and he sent forth his servant at
supper time to say to them that were bidden, Come; for all things
are now ready. And they all with one consent began to make
excuse. The first said unto him, I have bought a field, and I must
needs go out and see it; I pray thee have me excused. And another
said I have bought five yoke of oxen, and I go to prove them; I
pray thee have me excused. And another said, I have married a
wife, and therefore I cannot come. And the servant came, and told
his lord these things. Then the master of the house being angry
said to his servant, Go out quickly into the streets and lanes of the
city, and bring in hither the poor and maimed and blind and lame.
And the servant said, Lord, what thou didst command is done, and
yet there is room. And the lord said unto the servant, Go out into
the highways and hedges, and constrain them to come in, that my
house may be filled. For I say unto you, that none of those men
that were bidden shall taste of my supper.

CONTENTS:

THE GREAT SUPPER AND THE INVITATION.

I. WHAT THE GREAT SUPPER MEANS. 1-3.

II. THE INVITATION. 4-13.
A. In general. 4-5.
B. In particular. 6-13.
 23

III. CONCLUSION AND SUMMARY OF THE TEACHINGS CONCERNING THE

GREAT SUPPER. 14.
1. Here in this Gospel lesson, as everywhere in the Scriptures, we are to be
careful that we grasp, as well as we can, the true, simple meaning, as we
have often heard, and establish our hearts and consciences in that meaning.
For whoever will contend with satan, dare not waver and sway hither and
thither, but must be convinced of his cause and be armed with clear sure
written documents, for if the devil gets him on his fork through his
unsettled notions, he will then toss him here and there as the wind does the
dry leaf.
2. Therefore we must here in this Gospel grasp its true meaning, in which
we may be able to stand. It is not to be understood as referring to the holy
Sacrament or the bread of the altar, to which the Papists have pulled it as it
were by the hair on holy Corpus Christi day, along with many other
passages of Scripture, which have not in a single letter any reference or
very little to that Sacrament. But the meaning and substance of this text is,
that while the Gospel is preached and published in all the world, few
people accept it. And it is here called a supper or an evening meal, because
the Gospel shall be the last word or doctrine that will usher in the end of
the world.
3. Therefore this supper is nothing else than a rich, expensive meal, which
God has provided in Christ through the Gospel, in which he spreads before
us great possessions and rich treasures.
4. This invitation, however, took place thus, as the text says: The Lord sent
out his servant to invite the guests to this costly supper, that is, the
Apostles were all sent forth with one and the same word into all the world,
to bid and call to this supper with one voice and with one Gospel, or with
one message. Thus, when St. Peter arrived at and preached in a place
where St. Paul had preached before, it was the same teaching which the
one preached as the other, and the hearers also could say: Behold, he
preaches just like we heard before from the first one; they agree and are
one and the same. In order to show this unity, the Evangelist says: “And he
sent forth his servant,” and says not, his servants, as if he spake of many
servants. But the message, the servant should execute and with which he
should gain recruits, was:
“Come; for all things are now ready.”
 24
5. For Christ had been crucified, had destroyed sin and death by his death,
had risen from the dead, the Holy Spirit had been given, and in short, all
things pertaining to this supper were now ready. It all was so prepared that
it did not cost us anything; for the Father through Christ bore all its
expenses, in order that we without our merit and assistance might enjoy his
treasures, and become rich and prosperous.
6. At that time he sent his servant first among the Jews, to invite them to
the supper, who had the promises and oracles of God; for the Law and all
the prophets were framed to the end that they should prepare a people for
God, as the angel Gabriel said of John the Baptist to his father Zacharias:
“He shall be filled with the Holy Spirit, even from his mother’s womb. And
many of the children of Israel shall he turn unto the Lord their God. And he
shall go before his face in the spirit and power of Elijah, to turn the hearts
of the fathers to the children, and the disobedient to walk in the wisdom of
the just; to make ready for the Lord a people prepared for him,” <420115>Luke
1:15-17. But what do the guests say to the message of the servant? The
text tells us’
“And they all with one consent began to make excuse.”
7. That is what the Lord in <401037>Matthew 10:37-38 says: “He that loveth
father or mother more than me is not worthy of me; and he that loveth son
or daughter more than me is not worthy of me. And he that doth not take
his cross and follow after me, is not worthy of me.” Now observe how few
there are who are thus experts in leaving all for Christ. For whoever will
come to this supper, must esteem the Gospel above everything, body and
riches, wife and child, friend and foe; yea, he must forsake everything that
separates him from the Gospel, let it be as good, right and holy as it ever
can be.
8. Do not think that these men who excuse themselves here were engaged
in public, coarse sins, and in unrighteous employment and business. No.
They were occupied in a laudable, good employment. For it is never wrong
that we buy and transact business, that we honestly support ourselves, or
take a wife and live in the married state. But the reason we should not
come into the state of these persons, is that they were unwilling to leave
these things, but hung to them with all their hearts. Now we must be
willing to leave them, if the Gospel require it.
 25
9. Should you then say: I would gladly follow and cleave to the Gospel,
and cheerfully also do all things besides; but shall I leave my land, my home
and servants, my wife and child, that is hard? Has not God commanded
that I should labor to support my wife and child? Observe, therefore, this is
also the sum of it all; the Gospel is the Word of the cross and the word of
offense, so that everyone is easily offended by it. Yes, God commanded
you to do this, he commanded you besides to honor and love him above all
creatures, and esteem him higher than all things you may know, as the first
and greatest commandment teaches: “Thou shalt love Jehovah thy God
with all thy heart, and with all thy soul, and with all thy might.”
<050605>
Deuteronomy 6:5; <402237>Matthew 22:37. Therefore you must let all things
go rather than let them separate you from his love and his Word.
10. However, he loses nothing, who forsakes anything for the Gospel’s
sake. Do you lose for its sake your temporal life, God will indeed give you
another and a better, an eternal life; as Christ in <401039>Matthew 10:39 says:
“He that findeth his life shall lose it; and he that loseth his life for my sake
shall find it.” Must you leave your wife and child; remember, God cares for
you, he will give them a much better father than you are; and if you only
believe it will certainly come to pass. For you have such great pledges and
rich promises and admonitions, that he will not let his Word fail; but will
maintain it, if we only heartily trust in and yield to it. As he said in
<401929>
Matthew 19:29: “Every one that hath left houses, or brethren, or
sisters, or father, or mother, or children, or lands for my name’s sake, shall
receive a hundredfold, and shall inherit eternal life.”
Here stand his very word and promise, what wish we further? Or what do
we desire that is greater? Ay, where then is the trouble? Only in our faith.
Therefore no one comes to this supper, unless he brings with him a true
faith, which God honors and loves above all creatures. But what does the
Lord do, who lets the guests be invited, and who thus excused themselves?
The text says:
“Then the master of the house, being angry, said to his servant, Go
out quickly into the streets and lanes of the city and bring in hither
the poor, and maimed, and blind, and lame.”
11. To go out into the streets and lanes means nothing but that the Jews
made themselves unworthy of the Gospel, to turn from them and for the
disciples turn to the heathen. For Christ commanded his disciples before his
resurrection that they should not go into any way of the Gentiles nor
 26
preach in any city of the Samaritans; but go only to the lost sheep of the
house of Israel and feed them, <401005>Matthew 10:5-6, as they did. But since
the Jews after the resurrection of Jesus Christ resisted his Word and would
not accept it, then the disciples spake to them as we have an example in
<441346>
Acts 13:46-47: “It was necessary that the Word of God should first be
spoken to you. Seeing ye thrust it from you, and judge yourselves
unworthy of eternal life, lo, we turn to the Gentiles. For so hath the Lord
commanded us, saying, I have set thee for a light of the Gentiles, that thou
shouldest be for salvation unto the uttermost part of the earth.” <234906>Isaiah
49:6. But what does it mean when he says to the servant:
“Go out into the highways and hedges,
and constrain them to come in, that my house may be filled.”
12. This is to be understood as referring to those of a dispirited, timid
conscience, who also belong among the guests of this supper, they will be
constrained to come in. However it is not an outward but an inward and
spiritual constraining, and takes place in this way: When the Law is
preached and sin is unfolded or made manifest, that man comes to a
knowledge of himself, so that compelling and constraining them to come in
means, to force anew the sins into the conscience, that thereby man may
acknowledge, that he is nothing, that all his works are sinful and damnable,
and thus quickly receives a despairing conscience and a bashful and
terrified heart, in which every refuge and help are taken from him and
everywhere he is unable to find any comfort in them, and finally despairs of
all help in himself.
13. When this now takes place, it is called “constraining,” for you should
not delay his “coming in,” but help him out of his state of despair. But this
takes place, when you comfort him with the Gospel and tell him how he
may be delivered from his sin, and say to him: Believe in Christ, that he has
freed you from sin, then your sins are forgiven you. That is what “constrain
them to come in” (compelle intrare) means; and it does not mean outward
compelling as they explain it, so that they drive rogues and wicked persons,
as it were with police force, to this supper; for that accomplishes nothing,
and it is not the sense of the Gospel. Therefore do the constraining
energetically in the conscience only, and let it be an inner and spiritual
constraining. And the Lord says further to the servant and to others:
“For I say unto you that none of those men that were bidden
shall taste of my supper.”
 27
14. These words are the conclusion and summary of this Gospel lesson,
that those, who are the most certain and wish to taste of this supper, shall
not taste of it. The reason you have heard. Therefore in brief, the guests,
who are here invited and came not, are those who imagine they could
obtain the supper through their own works, they greatly exert themselves
and are sure of their cause, they wish to taste of the supper. But the Lord
concludes with powerful words and says: “That none of those men that
were bidden shall taste of my supper.” Why then, dear Lord? They have
done nothing bad and neither have they been occupied with false teachings.
Why, the reason is that they have denied the faith, and did not publicly
confess it before everybody, and did not esteem this rich and expensive
supper above all creatures. For since it is costly and precious, it therefore
also requires something from the people who esteem it so, and it puts them
under some obligation, be it what it may. See, that is the sense of this
Gospel text briefly considered. Whoever desires to develop it further, may
do so.
 28

SECOND SUNDAY AFTER

TRINITY.
SECOND SERMON: <421416>LUKE 14:16-17.
This sermon appeared in 1535 in the document: “Two Sermons etc.” It
agrees in part with the Sermon in the House Postil.

CONTENTS:

THE GREAT SUPPER AND THE GUESTS.

I. THE PARABLE IN GENERAL. 1-9.

II. IN PARTICULAR. 10-48.
A. The supper. 10-14.
B. The guests. 15-40.
C. The guests judged. 41-48.
1. The Papists, contrary to the order of the ancient Church, have appointed
this Gospel lesson for the first Sunday after Trinity, because they
celebrated it the week during the festival of Corpus Christi, as is still the
custom among them. For they interpreted the supper, of which this Gospel
speaks, to signify the Sacrament of the Altar, and thereby desired to
establish the Communion in one part or form only, which, as you well
know, is one of their chief abuses and an anti-Christian perversion of this
sacrament, concerning which we do not agree with them.
2. Inasmuch as young people are growing up and know nothing about such
festivals or pompous demonstrations, and as we older persons forget it
also, it is well to remind our people, so that, when our youth come to their
churches and see such things, they may not be offended, but may be able to
say: That it is not right, that they should play with the holy Sacrament and
carry it about, in order thereby to dispense so many false indulgences, not
 29
with the intention thereby to honor the Sacrament, for then they would
have carried about the entire Sacrament, or both elements, bread and wine.
But to the shame and disgrace of the Sacrament, they do this that they
themselves may thereby be honored, namely, that the distinction be
maintained, that the order of priests is a more special and a higher order
before God, than the common order of Christians; because the priests alone
receive the entire Sacrament or both elements, the body and the blood of
Christ, and other Christians, as the body and the blood of Christ, and other
Christians, as people of a lower order, must be satisfied with only one part
of the Sacrament.
3. This difference they sought to introduce among the people by such a
festival in order thus to praise their order above others, to the shame and
disgrace of the holy Sacrament and our Lord Jesus Christ, who did not
institute his holy Sacrament for a special order over and above the common
order of Christians; just as he also did not suffer and die for a special order,
but for the comfort Of his Christian church which is not divided, but
consists of one body, of the one only Head, Jesus Christ, where all the
members, so far as life and character are concerned, are equal; although
their works are unequal and different.
4. This abuse, which is very great and harmful, we must not overlook, but
picture it forth in its true colors, because the Papists insist with such
hardened and impenitent hearts on their own godless conduct. For how
does it happen that the holy Sacrament must be used to make a distinction
among Christians? Whereas Christ our Lord instituted it chiefly for the
comfort of the conscience and for the strengthening of our faith, and
further that Christendom should be like a bond, by which Christians are
bound together in the most intimate manner; that they be as one bread or
one loaf, not only that they might have in common and at the same time
one God, one Word, one Baptism, one Sacrament, one hope, one
confidence, and all the grace and treasures of Christ in common; but that in
their external life they are also one body, where one member assists,
serves, helps, advises and sympathizes with the others.
5. This use of the holy Sacrament the Papists have thus entirely abolished,
so that they alone have wholly taken the Sacrament to themselves, and
thereby have formed an extra class that was to be better than common
Christians. Yet, in order that the common people might also highly esteem
the one part of the Sacrament and not entirely despise it, they celebrated
 30
this festival every year for eight days, When they played with the one part,
with the wafer, in a grand procession through the city and carried it about
with cymbals and stringed instruments, so that they made the people stare
with wonder, and made them think that even if the order of priests were
grander and greater before God, yet, they too had something of which they
could publicly boast.
6. For this purpose they used this Gospel lesson, although it agrees very
poorly with the teaching of the Sacrament under one form. Just as though
this master of the house had prepared a feast for mice, and only gave them
something to eat and nothing to drink; and yet they themselves sing about
it:
Venite, comedite panem meum,
Et Bibite vinum meum.
Come, eat my bread,
And drink my wine!
And after all, they only gave them the one form, the bread, and kept the
wine for themselves. But thus our dear Lord God is constantly treated;
whatever he institutes and orders must be perverted and put to shame by
the devil and his imps. Thus the Sacrament has also been treated, which on
this festival even at the present day is still most horribly blasphemed by the
Papists.
7. For as said before, they do not keep this feast in honor of the holy
Sacrament, else they would bear in their processions both parts, and the
entire Sacrament; but they do it to honor themselves, and they had to raise
it high, not for our benefit, but only that we might know what the
difference is between a priest and a lay member. In other things, where
God has so created them, it is proper to observe the difference, for
instance, that a woman is a woman, and a man a man, that worldly
government must be distinguished from its subjects, and in like manner
other worldly conditions.
However, that men should here make a difference where God has put away
all differences; that the Pope and bishops, yea, even St. Peter or St. Paul
should have a better baptism or a better Gospel than any other common
Christian is wrong. Therefore it is also wrong that they wish to have a
better Sacrament than other Christians, for Christ our Lord and Savior, as
already said, did not institute the Sacrament to make a difference among
 31
his Christians, but for the sake of equality, just as baptism and the Gospel,
that we may have just as much from it as other persons.
8. This I desired to say briefly for the sake of the young, and also for our
sakes, that everyone should learn to know the devil, and beware of the
abominations which Popery has introduced, and has thus divided the
Christian church which our Lord God has made one, while they condemn
and persecute us because we will not allow ourselves to be made mice and
rats who eat without drinking, or only receive the one part. For this reason
we in our church have altogether done away with this festival, because the
Papists have made it nothing else but pure idolatry, and have gone straight
against the order and institution of Christ, bringing disgrace to the holy
Sacrament and a positive injury to Christianity. For we will remain with the
unity of Christians, that one is as good as another, and all differences are
here at an end. This is enough here for the sake of the young and the
common people. We will now take up the Gospel lesson.
9. The occasion of this sermon by Christ was the miracle which the Lord
Jesus Christ performed in the house of a Pharisee, when he healed one sick
of the dropsy. But the Evangelist tells how they followed him and were on
the watch for him, in order to catch him. Therefore, he also begins to
lecture them, and tells them how they are filled with pride and vanity, and
crowd into the highest seats, until he at length comes to the host, and reads
a text also to him, how he should invite his guests; not the rich who can
invite him again and thank him for it, but the poor, who may welcome him
again in the life to come.
10. Following this address one of them who thought himself much more
learned than Christ the Lord, begins to say:
“Oh, how blessed is he who eateth bread in the kingdom of God.” As
though he would say in his great wisdom: You make yourself unprofitable
enough by your preaching! If it would depend on preaching, I can do that,
too, even better than you; for I consider this a truly great sermon: “Blessed
is he that shall eat bread in the kingdom of God.”
11. Christ replies to him: Yes, says he, I will tell you how blessed you and
your comrades are: “A certain man made a great supper, and bade many,”
and they despised it and would not come. This blow was meant for him. As
though he would say: You say much in the words, that he is a blessed man
who eats bread in heaven! Oh, but you are in very great earnest! What an
 32
excellent holy man you are, namely, you are one of those who are invited
and yet do not come. These are hard, sharp and terrible words when rightly
considered; for he is speaking to real thorough-going rogues, who sat
about the table, not because they wanted to learn anything, but in order to
observe him closely to see by what means they might come to him and take
him. To those he spoke this parable:
“A certain man made a great supper.”
12. This man who prepared this supper is our Lord God himself. He is a
great and rich Lord, who also once prepared a feast according to his
glorious majesty and honor, and it was such a supper which is called great
and glorious not only on account of the host, who is God himself, for it
would be a glorious supper if he had only given a vegetable broth or a dry
crust; yet the food is beyond all measure great and costly, namely, the holy
Gospel, yea, Christ our Lord himself. He is himself the food, and is offered
unto us through the Gospel, how he has made satisfaction by his death for
our sins, and has redeemed us from all the misery of eternal death, of hell,
of the wrath of God, sin and eternal condemnation.
13. This preaching of Christ is the great and glorious supper with which he
feeds his guests and sanctifies them through his holy Baptism, and comforts
and strengthens them through the Sacrament of his body and blood, that
nothing may be wanting and a great plenty may be at hand and all become
satisfied. Thus this supper is justly called a glorious, great supper on
account of the fare and food, so costly and richly prepared that no tongue
can describe it and no heart sufficiently grasp it. For it is an eternal food
and an eternal drink, by partaking of which a man shall nevermore thirst
nor hunger, but be forever satisfied, his thirst is quenched and he becomes
joyful; and this not only for one man, but for the whole wide world, even if
it were ten times wider, they would all have sufficient. For it is an
inexhaustible food and an everlasting drink, as our Gospel says: He who
believeth on this Lord Jesus Christ, that he was born for us of the Virgin
Mary and crucified for out’ sins under Pontius Pilate, died, descended into
hell, and rose again from the dead and sitteth at the right hand of God, etc.;
he who believes this, eats and drinks truly from this supper. For to believe
in Christ the Lord means to eat and to drink, from which the people
become satisfied, fat and stout and strong, so that they are joyful forever.
14. This is rightly called a great supper, because it is so precious, and is
offered to so many people that every one may eat until he is satisfied, and
 33
yet the food never becomes less. For it is such a great and strengthening
food that it endures forever and gives eternal life, for it nourishes us
differently than our mere bodily eating and drinking. If one has eaten and
drunk enough to-day, he must still eat again to-morrow. But this is an
eternal food and lasts forever. With this Christ gives those hypocrites at the
table to understand that it is a different supper from what they had given
him; and yet they are such rogues and knaves, that although they gossip
and talk about it a great deal, yet they despise God and his mercy, eternal
life and salvation, and hold everything else dearer. It follows further:
“And he bade many.”
15. The many who are bidden are the Jews and all the people of Israel, who
from Abraham on, and especially through the prophets had been invited.
For to the patriarch Abraham the seed was promised through whom the
blessing should come, and to him as the father of this people was this
supper first announced. After that the prophets carried it further and
directed the attention of the people to it, so that nothing was wanting on
the part of the Lord our God, and all were diligently invited. Therefore St.
Paul in his Epistles everywhere tells the Jews: Judaeis primum et Graecis:
To the Jew first, and also to the Greek.
16. Now when the hour came to go to the table, that is, when the time
came for our Lord Christ to be born, to suffer and rise again from the dead,
then the servants went out, John the Baptist and the Apostles, and said to
those who were bidden, to the people of Israel: Dear people, hitherto you
have been invited, now is the time to come, now the supper is ready! Your
Lord Jesus Christ, your Messiah is already born, has died and rose again,
therefore do not remain away any longer, come to the table, eat and be
happy, that is, accept your promised treasure with joy, who has according
to promise delivered you from the curse and condemnation and has saved
you. And this message was brought especially to the leaders of the people,
who held high places in the spiritual and civil governments. But what did
they do with it?
“And they all with one consent began to make excuse.”
17. This was a lesson for those guests who sat with Christ at the table, and
especially for the good-for-nothing babbler, who wanted to master Christ
and preached much about the bread in the kingdom of God; blessed is the
man who eats bread in the kingdom of heaven! Yes, Christ answers, do
 34
you want to know how blessed you are? I will tell you. The bread is now
on the table and the supper prepared. John the Baptist was here, I and my
Apostles invite you now to come to the supper; but you do not only stay
away, you let the host sit at his great and glorious supper, but you even
want to excuse yourselves and yet be pure. Hence it is a twofold sin, not
only that you despise the Gospel, but even claim to be doing right, and to
be even holy, pious and wise; this is a very grievous sin. It were already too
wicked not to believe in the Word of God our Lord; but as they go further
and despise it, and yet want to be just besides, is going entirely too far. As
our young noblemen also do, who have disgraced and blasphemed the
Sacrament and have given to us erring creatures only one part, and at the
same time excuse themselves, and claim thereby to have done right. Yea,
they also condemn us, and oppress us with all kinds of martyrdom, murder
and drive away the people who truly desire to enjoy the whole Sacrament.
But let them only pour out their rage hot enough, who knows, who will yet
be compelled to sweat in this bath?
18. The Jews acted and excused themselves thus: Oh, we cannot accept the
doctrine, for it is opposed to the priesthood and to the law, which God
himself has given us through Moses. Besides it also creates divisions in our
kingdom which God has confirmed. We must see how to maintain our own
affairs! Thus the first one excuses himself with his land, the second with his
oxen, and both think they do well; the third does not even excuse himself at
all, he simply refuses, and says he cannot come.
19. These are the excuses of the Jews as well as our own, which we prefer
against the Gospel, for we are no better than they were. They first
pretended that the law of Moses had to remain, and because the Apostles
preached against the law, that neither their law, temple nor priests were
necessary, for a greater priest was present, Jesus Christ, of the tribe of
Judah; they would not tolerate such preaching, but held to their law as they
still do. Thus it has come to pass that they still wait at the present day, and
must wait until the last day for their Messiah to come, and they hope that
he will prepare all things, the old priesthood anti kingdom as it was in the
time of David, when he will give them everything in the greatest
abundance.
20. For Christ here treats of these three parties. The first says: I want to
see my farm. These are the foremost and best among them, among the
Jews they were the entire priesthood and the chief rulers. These said: We
 35
priests must work, cultivate and harvest the land, that is, we must rule the
people, and wait upon the priesthood God has entrusted unto us, as Christ
also calls ministers cultivators of the soil who sow the Gospel. But as the
teachings of the Apostles are opposed to this, it is wrong, and we are justly
excused when we do not accept their doctrine.
21. Thus others also who had offices in the civil government excuse
themselves with the oxen. For oxen are called the rulers of the people,
<192212>
Psalm 22:12: “Many bulls have encompassed me; strong bulls of
Bashan have beset me round.” These also have a fair excuse and say: We
have a kingdom and government, instituted and appointed of God, with
this we must remain and see to it how we may preserve it.
22. The third class say: The Gospel is a doctrine that will not allow
covetousness, nor permit us to strive to have sufficient for our bodily
needs, but commands us to risk everything, body and life, money and
goods, for Christ’s sake. Therefore we will and cannot come, for we must
see how we may keep our own, which God has given us. For to take a wife
is not to do or undertake anything dishonorable, but to enter an honorable
state, and to be at home and plan how to support yourself, which is
everyone’s duty. But all this is just that by which an honest housefather
commits sin, when he only thinks of this, how he may become rich, keep
house well and prosper. God grant it whether it be done with or against
God.
For the Jews took into consideration only how Moses had promised them
if they would be good and keep God’s commandments, to give temporal
blessings, cattle, lands, wife, child, and all things should be blessed and
prosper. Therefore they only sought to have their cellars and kitchens full,
and to be rich, and then they thought that they were good, and that God
had thus blessed them, as the Psalm says, <19E413>Psalm 144:13-14.
23. Just in this very manner our Papists still excuse themselves and say:
The doctrine is right, of course, but we must still adhere to the Church and
her orderly government. Again, we must above all things maintain
obedience to the worldly power, so that there may be no disturbance and
insurrection. Thus they are troubled just like the Jews. If they would accept
the Gospel, they fear they might lose their Church and government,
whereas the Gospel alone builds up the true Christian church, and prevents
all injustice, violence and insurrection. Besides covetousness is also
present; since they see nothing in the Gospel but mere poverty and
 36
persecution, so that it goes as it does here, that they simply and without
fear refuse to obey the Gospel and say, they have taken wives and cannot
come, and still they want to be Christians and claim to have done just right,
and want to be regarded as pious bishops, good princes and good citizens.
24. But how will it go with them? Just as it did with the Jews. They held so
long to their law, priesthood, kingdom and treasures, until they at last went
to destruction, and lost one after the other; so that now they dwell here and
there and have their homes under foreign princes as if living in a swing.
This is the reward for which they labored. For they desired not this supper,
and preferred their kingdom, priesthood and houses, rather than the
Gospel. Therefore they lost all three, and received the sentence that none
of them should taste of this supper, and thus be deprived of both, of
temporal things here on earth, and of the everlasting feast in heaven. The
same will also certainly be the fate of our adversaries.
25. Thus Christ our Lord lectured this sharp doctor and his associates at
the table, and showed them how they stood before our Lord God, namely,
that God was angry at them, and would look out for other guests, as
follows:
“Then the master of the house, being angry, said to his servants, Go
out quickly into the streets and lanes of the city and bring in hither
the poor, and maimed, and blind, and lame.”
26. As though he would say: Very well, inasmuch as this must be done,
that you must examine your land and oxen and take unto you wives, and
on this account neglect my supper, that is, you want your priesthood,
kingdom and wealth, and will let me and my Gospel go, hence I will let you
go, too, that on this account you will lose all, and I will provide me other
guests. Therefore go forth, my servant, into the struts and lanes of the city
and bring in hither the poor and crippled, the lame and blind. This was also
done among the Jews. For as the great lords, princes and priests, and those
who were the best among the people would not accept the Gospel, for
reasons already given, our God and Lord accepted the humble fishermen,
the poor, miserable and despised little flock, as St. Paul also says, <460126>1
Corinthians 1:26-28: “For behold your calling, brethren, that not many
wise after the flesh, not many mighty, not many noble, are called; but God
chose the foolish things of the world, that he might put to shame them that
are wise; and God chose the weak things of the world that he might put to
shame the things that are strong, and base things of the world, and the
 37
things that are despised, did God choose, yea, and the things that are not,
that he might bring to naught the things that are.”
27. According to this passage all that are wise, holy, rich and powerful,
God has rejected, because they will not accept his Gospel; and the foolish,
simple, and the most insignificant little lights, as Peter, Andrew, Philip,
Bartholomew and the like, who were poor fishermen and needy beggars,
whom he here calls the poor, the maimed, the lame and blind, are chosen,
whom no one would have considered worthy to be the servants of the
priests and princes of the people. These were left like dregs, and as Isaiah
says, the dregs of the good costly wine; the best among the people, the
priests, the leaders, the rich and powerful are cast out as a vessel of good
wine, and the dregs alone are left, which the Lord here calls the poor, the
lame, the maimed and the blind. These are promoted to grace and honor,
so that they become acceptable to God and dear guests, because the
others, the high and great people will not come.
28. What the Pharisee now says: “Blessed is he that shall eat bread in the
kingdom of God”- to which Christ answers: Yes, blessed are they; but you
and your followers are concerned about your farm and oxen. You speak of
these things, therefore you shall know that a supper has been prepared, of
which the poor shall eat, as the text says, <401105>Matthew 11:5, Pauperes
evangelizantur, the poor have the Gospel preached to them. For the
powerful, the saints, the wise do not want it, therefore it has come to pass
that both priests and leaders have been cast away as the best wine, because
they have held so firmly to their oxen, their land and their wives; and in
their stead have been promoted the poor beggars, who came to the Gospel
in this glorious supper.
29. This is to press the Jews very hard, and especially this one here, who
wants to be wise and to eat bread in heaven, and yet he clings to his
priesthood and kingdom, let Christ’ and his Gospel be what they may. For
his heart is so constituted that he does not need Christ at all to make sure
of heaven, but thinks our Lord God will say to him and all the Jews: Come,
you Jews, and especially you priests, you saints, you princes, you fat
citizens, for you the supper is prepared! Yes, says he, it is true, you are
invited, but you care nothing for it and excuse yourselves and claim that
you are right. Therefore I cast you away, and accept rather the most
humble people, even if I shall obtain no one but the despised, the poor, the
maimed and the lame.
 38
30. Thus it shall also be done to our adversaries, and nothing shall help
them, though they be great, holy bishops, powerful princes and lords, and
think that our Lord God will not thus cast them away, and accept only the
poor rats’ nest at Wittenberg, and the humble flock who love the Gospel.
Yes, my dear friend, if God has cast away the best among his people who
had such glorious and great promises, and took the dregs, neither will he
give it to thee. Simply because you are great, holy and powerful, will not
enable you to eat bread in heaven, for the poor have the Gospel preached
to them. For our Lord is much greater, stronger, wiser and holier than all
kings and all devils; therefore he cares but little about your holiness or
power. And if you will still defy him and so wickedly despise his Word, he
will then also rise up against you, so that all your wisdom, power and
holiness will come to naught.
31. Thus far this Gospel lesson pertains only to the Jews; for Christ speaks
of the lame and cripple who are found in the streets of the city. The people
of the Jews are called a city, because they were a constituted and well
ordered people, and had the law, the worship, the temple, the priests and
‘king, all of which was ordained by God himself and established by Moses.
Now he also sends his servant into the highways and commands him to
take guests wherever he could find them, even the beggars along the
hedges and everywhere.
“And the Lord said unto the servant, Go out into the high. ways
and hedges, and constrain them to come in that my house may be
filled.”
32. This refers to us, the heathen, who have dwelt in no city, who were
without any worship of the true God, but were idolatrous, and did not
know what we or God were. Therefore our condition is properly called a
free, open place on the highways, in the field, where the devil walks over
us and has his quarters.
33. Go thither, he says, and constrain them to come in. For the world
arrays itself against the Gospel in every way, and cannot tolerate this
doctrine, and yet this housefather wants his house full of guests, for he
himself has thus made preparations, and he now must have people to eat,
drink and be joyful, even if he had to make them of stones.
34. Here we can also see that Christ our Lord suffers the world to stand so
long for our sakes, although he would have sufficient reason, because of
 39
our sins to destroy it every moment. Yet he does not do this because he
still desires more guests, and because of the elect who also belong to this
supper. Now, because his servants bring the precious Gospel to us, is an
indication that we who are baptized and believe, also belong to this supper,
for we are the great lords of the hedges, who are blind, poor and lost
heathen.
35. But how shall we be constrained, as God does not want any forced
worship? He constrains us by having the Gospel preached to all men: “He
that believeth and is baptized shall be saved, but he that believeth not shall
be damned.” Here he shows us both heaven and hell, death and life, wrath
and grace, and reveals unto us our sins and ruined condition, so that we
may be awakened on account of it, because we hear that a man as soon as
he is born, naturally belongs to the devil and is condemned. This is part of
this constraint, by which one is terrified at the wrath of God and desires
grace and help from him.
36. When this has taken place by preaching and the hearts are thus stricken
and awakened, he then desires that we should preach thus: Dear friend, do
not despair because you are a sinner and have such a terrible sentence
passed upon you; but do this, go forth and be baptized and hear the
Gospel. Here you will learn that Jesus Christ has died for your sake, and
has made satisfaction for your sins. If you believe this, then you will be safe
against the wrath of God and eternal death, and you shall eat here at this
glorious supper and live well, become hearty and strong.
37. This means rightly to constrain, namely, to terrify with sin, not as the
Pope constrains with his ban. He does not properly awaken the conscience,
because he does not teach what sin really is, but deals with his foolish
work, saying, whoever does not observe his order and human tradition,
shall be put under the ban. But the Gospel begins to reveal sin and the
wrath of God from heaven, Romans 1, that we all live unrighteously and
godlessly, without exception. This our Lord commands us to preach
through the Gospel when he says to the Apostles: “Go forth and preach
repentance.” But a man cannot preach repentance unless he declares that
God is angry at all men, because they are full of unbelief, contempt of God
and other sins.
38. This wrath must terrify them and make their consciences timid and
fearful, that they constrain themselves and say: O, Lord God! what shall I
ever do to be relieved from this distress? Now when man is terrified and
 40
feels his wretchedness and misery, then it is right to say to him: Sit down at
the table of this rich Lord and eat, for there are yet many tables without
guests and plenty to eat, that is, be baptized and believe in Jesus Christ,
that he has made satisfaction for your sins. Otherwise, there are no means
to aid you, except you be baptized and believe. Thus wrath will cease and
heaven will shine with pure grace and mercy, forgiveness of sins and
eternal life.
39. Therefore these words, “Constrain them to come in?’ are for the poor,
miserable multitude of those who are constrained, that is, especially we,
who before were lost and condemned heathen, the lovely and comfortable
from the masses, by which God desires to forcibly portray and show unto
us his unfathomable grace. For it must ever be an unspeakable love, that he
shows in these words that he is so desirous for our welfare and salvation,
that he commands us not only friendly to call and encourage poor sinners
to come to this supper, but also desires them to be urged and constrained,
and that such urging is not to cease, that they may only come to his supper.
By this he sufficiently shows that he will not cast them away or permit
them to be lost, wherever they themselves will not only through malicious
contempt and hardened impenitence oppose such efforts to constrain them.
So that he is as Tauler said, immeasurably more anxious to give and help
us, than we are or ever can be to receive or to pray, and demands and
requires nothing more difficult from us, than that we should widely open
our hearts and accept his grace.
40. This constraining, however, is necessary in preaching both repentance
and forgiveness of sins; for without repentance we remain too hard and
obdurate under his wrath, in our sinful nature and in the kingdom of the
devil. And moreover, when the terror of divine wrath strikes us, we are
again too fearful, modest and disturbed, to take this to heart and believe,
that he will show us such great grace and mercy, and we are always full of
anxiety that we do not belong to them, and that he will reject us because of
our sins and great unworthiness. Therefore he must himself command and
work that men continue and persevere evermore to constrain and urge as
much as possible, both by holding forth wrath for the wicked and grace for
the faithful Wrath and repentance urge man to run and cry for grace. This
is then the right way a person goes to this supper, and thus from Jews and
Gentiles there will be one Christian church, and all will be called alike poor,
miserable people, lame and crippled, for they accept the Gospel heartily
and with joy.
 41
41. Those, however, who will not do this, be they as wise and as shrewd as
they please, receive this sentence, they shall not taste of this supper, that is,
the wrath of God shall remain upon them and they shall be condemned on
account of their unbelief. For here our Lord does not inquire, as before
said, whether they be rich, wise or holy. Therefore, although they be
already secure and think there is no danger, they will nevertheless
experience, that this sentence will stand, when the Lord here concludes:
Non gustabunt, “they shall not taste of my supper.” We, however, who
accept it and with terrified hearts on account of our sins do not reject the
grace of God which is made known to us in the Gospel through Christ and
is offered to us, shall receive grace instead of wrath; instead of sin, eternal
righteousness; and instead of eternal death, eternal life.
42. In our time this terrible sentence, as we see, most powerfully goes forth
against the Jews and the Turks, and no saver of the Gospel is left them;
yea, it is to them a disgust and abomination, so that they can neither
tolerate nor hear it. So are also our Popes and bishops, they shall not even
smell this supper, not to say anything of their being filled with it. But we,
who by God’s peculiar grace have come to this doctrine, shall become
hearty, strong and joyful by it, and at the table of this supper we are of
good cheer. God grant that we may thus remain constant to the end!
Amen.
43. Thus in this parable the Lord would admonish us to esteem the Gospel
as dear and precious, and not hold to the crowd who think they are smart,
wise, powerful and holy. For here stands the sentence: They shall be cast
off and shall never taste of this supper; as among the Jewish people they
have been cast off, and only the small dregs thereof remained. Thus it will
also be with us, when we prefer our land, oxen, wives, that is, as it is at
present called, spiritual or worldly honor along with temporal goods, to the
Gospel.
44. He declares in simple, humble, short but very earnest words: “They
shall not taste of my supper.” As though he would say: Very well, my
supper, too, is something, and what does it profit if it be better than their
oxen, lands, homes and wives, when they now despise it, and regard their
lands, oxen and homes, more precious? And when the hour shall come
when they must forsake their oxen, lands and homes, then they would
gladly also taste of my supper. But then, too, it shall be said: Dear friend, I
am not at home at present, I cannot now wait on the guests, go forth to
 42
your lands, to your oxen, to your homes, they will, of course, afford you a
better supper, because you have so securely and impudently despised my
supper. Of course, I have cooked for you and let it cost me dear; this you
have rejected with disdain. If now you have cooked better things, eat and
be joyful, but you shall not taste of my supper.
45. This will be to them all a hard, terrible, and unbearable sentence, when
he will call his supper everlasting life, and their lands, oxen and homes the
everlasting fire of hell; and remain firm by this forever, that they shall not
taste of his supper, that is, there shall be no more hope for them forever.
For there neither repentance nor sorrow will avail, and from thence there
shall be no return. Therefore these are exceedingly violent words, which
show the great and endless wrath of the master of the house, for this is
customary with great lords and high people, when they are real angry, they
do not speak many words. But what they do say, every word weighs a
hundred pounds, for they intend to do more violently than they can express
in words. Bow much more do those short words of the Almighty Lord
signify an inexpressible wrath, which can never be reconciled.
46. Yet we act as though a fool or a child had spoken such hard, terrible
words, at which we could laugh and make sport, or as though it were our
Lord’s jest and mockery, and neither hear nor see what the text plainly
says, that he is angry, and has spoken this in great wrath; and that he is not
a fool or a child, but the Lord and God over all things, before whom we
justly tremble and are terrified, as the Scriptures say, the mountains with
their base and foundation, and both the sea and the waters flee before him.
But no creature is so hard and perverse as man, who has no fear whatever
for anything, but despises and makes light of it.
47. But we are indeed sufficiently excused who say: This is our boast. For
on that day the whole world must bear witness and confess that they have
heard it from us, saw and experienced it, and it does not worry us if they
condemn it as heresy. We will gladly bear it, that they call it heresy, and we
hear it enough and beyond measure, and thank them kindly besides, that
they cry it down as heresy. For thereby they always confess that they have
certainly heard, seen and read it. I desire nothing more of them, for in that
they confess that they have heard it, they testify that we have not been
silent. If then we have not been silent, but have faithfully and diligently
taught and preached this, so that our enemies themselves say that we have
pressed it too hard, then let that man judge us, whom we hold has
 43
commanded us so to preach, and then let that god defend or condemn
them, who urges them to condemn us. It shall be known in God’s name,
whose God is the true God, and whose Christ is the true Christ, and which
church is the true Church. It shall be known when the snow disappears.
48. Although there can be no better government for this world than the
devil’s, or instead of the devil’s, the government of the Pope, for this is
what the world wants. What the devil wants goes forth and mightily
prospers; what God wants both in the spiritual and worldly government,
never succeeds and has innumerable hindrances, so that, if I could separate
the world from the church, I would gladly assist to subject the world to the
Pope and the devil. But Christ our Lord will do this and other things
besides, and will keep his supper far enough from the world and the devil.
Amen.
 44

THIRD SUNDAY AFTER

TRINITY.
No separate pamphlet edition of this sermon is known. It is found in the
collections of 14, 17 and 5 sermons.
Text. <421501>Luke 15:1. 10. Now all the publicans and sinners were
drawing near unto him to hear him. And both the Pharisees and
the scribes murmured, saying, This man receiveth sinners, and
eateth with them. And he spake unto them this parable, saying,
What man of you, having a hundred sheep, and having lost one of
them, doth not leave the ninety and nine in the wilderness, and go
alter that which is lost, until he find it? And when he hath found it,
he layeth it on his shoulders, rejoicing. And when he cometh home,
he calleth together his [riends and his neighbors, saying unto
them, Rejoice with me, for I have found my sheep which was lost. I
say unto your, that even so there shalt be joy in heaven over one
sinner that repenteth, more than over ninety and nine righteous
persons, who ,need no repentance.
Or what woman having ten pieces of silver, if she lose one piece,
doth not light a lamp, and sweep the house, and seek diligently
until she find it? And when she hath found it, she calleth together
her friends and neighbors, saying, Rejoice with me, for I have
found the piece which I had lost. Even so, I say unto you, there is
joy in the presence of the angels of God over one sinner that
repenteth.

CONTENTS:

THE CONDUCT TOWARD SINNERS THAT IS

CHRISTIAN AND PLEASING TO GOD.

I. THE TRUE NATURE OF THIS CONDUCT. 1-3.

 45

II. THIS CONDUCT IS NOT FOUND IN THE WORLD, AND ESPECIALLY NOT
AMONG THE MONKS. 4-5.

III. HOW CHRIST SEEKS TO AWAKEN US TO THIS CONDUCT. 6.

IV. THE TRUE CHRISTIAN WORKS CONSIST IN THIS CONDUCT. 7-8.
V. HOW THIS CONDUCT IS CONFIRMED BY EXAMPLES. 9-15.
1. By the example of Hoses. 9.
2. By the example of Paul. 10.
3. By the example of Samuel. 11.
4. By the example of David. 12.
5. By the example of Christ. 13-15.

VI. ADMONITION THAT WE COMMEND THIS CONDUCT. 16-17.

VII. THERE IS NO GREATER SIN THAN TO NEGLECT THIS CONDUCT. 18.
VIII. WHAT SHOULD MOVE PEOPLE TO THIS CONDUCT. 19.
The poor consciences that are terrified on account of sin.
1. How these consciences are brought to doubt by the Papists. 20.
2. In what way these poor consciences are to be instructed and
comforted. 21-23.
Conclusion.

SUMMARY OF THIS GOSPEL:

1. The nature and characteristic of the Gospel are that sinners, or those
who acknowledge themselves to be sinners, believe the Gospel; and the
Pharisees, or those who consider themselves to be pious and righteous,
murmur against the Gospel.
2. The love of God is praised in that it restores us lost sinners in Christ.
 46
3. Righteousness we have only through Christ. The lost sheep can not of
itself find its way home, and the lost piece of money can not find itself; all
which is against free will.

PARABLE OF THE LOST SHEEP.

1. The words of the Gospel are living and quickening, if we only

comprehend them aright. But, in order that we may learn to understand this
Gospel better, we will now place before us two classes of men, namely,
public sinners and Pharisees, and will make Christ their judge. You have
often heard that it is our duty, for love’s sake, to serve our neighbor in all
things. If he is poor, we are to serve him with our goods; if he is in
disgrace, we are to cover him with the mantle of our honor; if he is a
sinner, we are to adorn him with our righteousness and piety. That is what
Christ did for us. Philippians 2. He who was so exceedingly rich did, for
our sake, empty himself and become poor. He served us with his goods,
that we in our poverty might become rich. He was made to be sin on our
behalf, that we might become the righteousness of God in him.
2. Now, the outward works of love are very great, as when we place our
goods in the service of another. But the greatest is this, that I surrender my
own righteousness and make it serve for the sins of my neighbor. For,
outwardly to render service and help by means of one’s goods is love only
in its outward aspect; but to render help and service through one’s
righteousness, that is something great and pertains to the inward man. This
means that I must love the sinner and be his friend, must be hostile to his
vices and earnestly rebuke them, yet that I must love him with all my heart
so as to cover his sins with my righteousness. I am commanded to rebuke;
but Christ tells me, in <401815>Matthew 18:15-18, how I am to do this: “If thy
brother sin against thee, go, show him his fault between thee and him
alone; if he hear thee, then hast thou gained thy brother. But if he hear thee
not, take with thee one or two more, that at the mouth of two witnesses or
three every word may be established. And if he refuse to hear them, tell it
unto the church; and if he refuse to hear the church also, let him be unto
thee as the Gentile and the publican. Verily I say unto you, what things
soever ye shall bind on earth shall be bound in heaven; and what things
soever ye shall loose on earth shall be loosed in heaven.”
 47
3. In short, such an enemy of my neighbor am I to be that I cannot let him
suffer. So dearly must I love him that I shall even run after him, and shall
become like the shepherd that seeks the lost sheep, like the woman that
seeks the lost piece of silver. On this occasion, therefore, we shall speak
concerning such great work of love as is shown when a pious man invests
the sinner with his own righteousness, when a pious woman invests the
most wanton harlot with her own honor.
4. This is something that neither the world nor reason will do. A work like
this cannot be done by honorable and pious men who are actuated only by
reason, by men who would prove their piety by turning up their nose at
those who are sinners, as here the Pharisees do who murmur and grumble
at public sinners.
5. This is what our monks do. They have gone about making faces at all
who lie in their sins, and have thought: “Oh, but this is a worldly fellow!
He does not concern us. If, now, he really would be pious, let him put on
the monk’s cowl.” Hence it is that reason and such hypocrites cannot
refrain from despising those who are not like them. They are puffed up
over their own life and conduct, and cannot advance far enough to be
merciful to sinners. This much they do not know, that they are to be
servants, and that their piety is to be of service to others. Moreover, they
become so proud and harsh that they are unable to manifest any love. They
think: “This peasant is not worthy to unloose the latchet of my shoes;
therefore do not say that I am to show him any affection.” But at this point
God intervenes, permitting the proud one to receive a severe fall and shock
that he often becomes guilty of such sins as adultery, and at times does
things even worse, and must afterwards smite himself, saying: “Keep still,
brother, and restrain yourself, you are of precisely the same stuff as yonder
peasant.” He thereby acknowledges that we are all chips of the same block.
No ass need deride another as a beast of burden; for we are all of one flesh.
6. This we clearly see in the two sorts of people here presented to us as
examples. In the first place, we have the Pharisees and hypocrites who are
exceedingly pious people, and were over head and ears in holiness. In the
second place, we have the open sinners and publicans, who were over head
and ears in sins. These, therefore, were despised by those shining saints,
and were not considered worthy of their society. Here, however, Christ
intervenes with his judgment and says that those saints are to stoop down
and take the sinners upon their shoulders, and are to bear in mind that, with
 48
their righteousness and piety, they are help to others out of their sins. But,
no’ That they will not do. And this is indeed the way it goes.
7. A truly Christian work is it that we descend and get mixed up in the mire
of the sinner as deeply as he sticks there himself, taking his sin upon
ourselves and floundering out of it with him, not acting otherwise than as if
his sin were our own. We should rebuke and deal with him in earnest; yet
we are not to despise but sincerely to love him. If you are proud toward
the sinner and despise him, you are utterly damned.
8. These, then, are great and good works in which we should exercise
ourselves. But no man pays attention to them. Such works have entirely
faded away and become extinct. In the meantime, one resorts, in the name
of the devil, to Saint James, another proceeds to build a church, a third
provides for the saying of masses, — this one does this, the other does
that, and no one thinks of praying for the sinner. It is therefore to be feared
that the holiest are in the deepest hell, and that the sinners are mostly in
heaven.
But it would be a truly Christian work, if you received sinners, if you
entered into your closet and there said, in earnest prayer to the Lord: “Oh,
my God! of such a person I hear so and so, he lieth in his sins, he hath
fallen. Oh, Lord, help him to rise again,” etc. This is just the way in which
to receive and serve the sinner.
9. Moses acted thus when the Israelites worshipped the molten calf. He
mingled freely with the people in their’ sins. Yet he punished them
severely, and caused three thousand men to be slain from gate to gate.
Exodus 32. After that he went up and bowed down before God, and
prayed that he would forgive the people their sin, or blot him out of the
Book of Life. Behold, here we have a man who knew that God loved him
and had written his name in the book of the blessed; and yet he says:
“Lord, I would rather that thou shouldest damn me and save the people.”
10. Paul, too, acted thus. At times he rebuked the Jews severely, calling
them dogs and other names. Yet he knelt down and said: “I could wish that
I myself were anathema from Christ for my brethren’s sake.” <450903>Romans
9:3. It is as if he had said: “I would willingly be anathema, if only the mass
of the people might be helped.” Such a course as this is much too lofty for
reason, and passes beyond its conception. It is thus that we, too, must act,
and thus that we must serve our neighbor.
 49
11. Again, we have an incident in the first Book of Samuel. When the
people demanded a king, and would not be ruled by God’s Word alone, but
lost faith in the Lord, and said that they wanted a temporal king to go out
before them and fight their battles, like all the nations, <090820>1 Samuel 8:20.
Then God came and punished them for the sin of having despised him, and
spake thus to the prophet Samuel: “They have not rejected thee, but they
have rejected me.” After that the people came to Samuel and besought him
to pray for them, saying: “Pray for thy servants unto Jehovah thy God, that
we die not; for we have added unto all our sins this evil, to ask a king.”
Then Samuel, among other things, said unto them: “Far be it from me that
I should sin against Jehovah in ceasing to pray for you; but I will instruct
you in the good and right way. Only fear Jehovah, and serve him in truth
with all your heart, for consider how great things he hath done for you.”
<091219>
1 Samuel 12:19-24.
12. David also acted thus. When the Lord inflicted the plagues upon Israel
he spake unto the Lord and said: “Lo, I have sinned, and I have done
perversely; but these sheep, what have they done? Let thy hand, I pray
thee, be against me, and against my father’s house.”
13. Such should be your bearing toward sinners; inwardly the heart in
service, outwardly the tongue in earnest. God requires this of us; and this is
what Christ, our Captain, has manifested in himself, as Paul says to the
<501104>
Philippians 2:4-9: “Not looking each of you to his own things, but each
of you also to the things of others. Have this mind in you, which was also
in Christ Jesus; who, existing in the form of God, counted not the being on
an equality with God a thing to be grasped, but emptied himself, taking the
form of a servant, being made in likeness of men; and being found in
fashion as a man, he humbled himself, becoming obedient unto death, yea,
the death of the cross.”
14. Christ was filled with all righteousness, and might justly have
condemned us all as sinners. But he did not do so. What did he do, then?
He gave himself to be our Servant. His righteousness has served for our
sins, his fullness for our feebleness, his life for our death. This we find
illustrated, for our example, in the Gospel before us, where he bears
himself with such friendliness toward sinners that the Pharisees murmur.
The Lord therefore sets before them the following parables in order to
teach how they are to receive sinners and be of service to them, saying:
 50
“What man of you, having a hundred sheep, and having lost one of
them, doth not leave the ninety and nine in the wilderness, and go
after that which is lost, until he find it, etc. Or what woman having
ten pieces of silver, if she lose one piece, doth not light a lamp, and
sweep the house, and seek diligently until she find it?”
15. Christ is both the shepherd and the woman; for he has lighted the lamp,
that is, the Gospel, and he goes about in the desert, that is, the world. He
sweeps the house, and seeks the lost sheep and lost piece of silver, when he
comes with his Word and proclaims to us, first our sins, and then his grace
and mercy. Christ’s declaration, that he is the shepherd and has laid our
sins upon his back or shoulders, makes us trust in him fully, and makes
publicans and other sinners run after him. These would not have come unto
him thus, had they regarded him as a hard and wrathful judge; for they had
previously acknowledged themselves to be sinners and in need of his grace.
And so they were drawn to him when they heard his loving doctrine. Here
comes the sheep out of the wilderness, and here the lost piece of silver is
found.
16. Learn from this, then, that our neighbor is to be sought as a lost sheep,
that his shame is to be covered with our honor, that our piety is to be a
cover for his sins. But nowadays, when men come together they backbite
one another; and thus they would show how zealous they are against sin.
Therefore, ye men, whenever ye come together, do not backbite your
neighbors. Make not one face at one person and another at some one else.
Do not cut off one man’s foot and another man’s hand; make no such
traffic of living flesh. Likewise, ye women, when you come together,
conceal the shame of others, and do not cause wounds which you cannot
heal. Should you meet with anything like this in some one’s house, then
throw your mantle over shame and wounds, and close the door. A very
good reason for doing this is, that you would have others do the same to
you. Then, if you have kept the matter secret, bring the parties before you
afterwards, and read them a good lecture; and let it remain with you as a
secret.
17. Christ, too, acts thus. He keeps silent and covers our sins. He could,
indeed, expose us to shame, and could tread us under foot, as our text
shows that the Pharisees did. But he does not do so. All will be brought to
light, however, at the final judgment. Then everything hidden must be
revealed. Then the virgin must place her crown upon the harlot, the pious
 51
woman must throw her veil over the adulteress, and everything we have
must serve as a garment to cover the sins of others. For every man shall
have his sheep, and every woman shall have her piece of silver. All our
gifts must be the gifts of others.
18. Hence there is, in God’s judgment, no greater sin on earth than that
pious men and women and virgins commit when they despise those who lie
in their sin and would appropriate to themselves their natural gifts, puffing
themselves up and despising their neighbor.
19. Hence this Gospel is very comforting to sinners. But whilst it is friendly
to sinners, it is a source of great fear to Pharisees. Had this Gospel been
nothing more than a good counsel, it would not have been so comforting;
but now that it has been commanded I can recognize the mind of God in
Christ, since he will have it so, and enjoins that we are to cover the sins of
others. Yea, what is still more, Christ himself does this, and to this end was
he sent; for no man fulfills the law of God as perfectly as he. We are
scarcely a spark amid the divine fire and light. He is the fire of which
heaven and earth are full.
20. The Gospel is spoken to those only who acknowledge their sins, and
their sins they acknowledge when they repent of them. But this Gospel is
of no use to the Pharisees, for they do not acknowledge their sins. To
those, however, who do acknowledge them, and are about to despair, the
Gospel must be brought. But at this point the devil sets up a game, and
suggests to the consciences of those who acknowledge their sins and long
to be freed from them, that this one should resort to Saint James, that one
to Rome, this one should take refuge in prayers, the other in confession.
And then they are told: “Give six pounds of wax, have so ninny masses
said, do this, do that, and thus you will be freed from your sins.” Thereby
they are led farther and farther from the Gospel, and are brought to the
standpoint of works. In this way they must certainly despair at last.
21. Therefore, when you feel your sins gnawing at you, and feel your heart
trembling and agitated, place yourself beside the publicans where they are
standing. These are the very ones who shall receive the Gospel. Do so
joyously, and say: “Oh, God! it is thy word that says there shall be joy in
heaven over one sinner that repenteth, more than over ninety and nine
righteous persons, who need no repentance, and that all the righteous and
angels are to interpose and cover up sins. Now, Oh, God! I have come to
 52
this that I feel my sins. I am already judged. I need but the one Shepherd
who seeketh me; and I will therefore freely venture on thy Gospel.”
22. It is thus that you come to God. You are already the sheep placed upon
his shoulders. You have found the Shepherd. You are the piece of silver in
the hand. You are the one over whom is joy in heaven in the presence of all
the angels. We are not to worry, if we do not experience or feel this at
once. Sin will daily decrease, and its sting will drive you to seek God. You
must struggle against this feeling by faith, and say: “Oh, God! I know thou
hast said this, and I lean upon thy Word. I am the sheep and the piece of
silver; thou the shepherd and the woman.”
23. You might say: Yes, this I will gladly do; but I cannot atone for my
sins. I can render no satisfaction for them. Consider then the publicans and
sinners. What good have they done? None. They came to God, heard his
Word and believed it. Do the same. His are living words. The Gospel is too
deep to be fathomed by human words. Conscientious men who tried it
readily understand this.
24. The learned and idle may determine the meaning of the ninety-nine in
the desert. It is enough for us to learn the main thought of this Gospel.
 53

THIRD SUNDAY AFTER

TRINITY.
SECOND SERMON — <421501>LUKE 15:1-10.
This sermon appeared first in pamphlet form entitled: “A sermon on the
Lost Sheep, by Dr. M. Luther, delivered at Wittenberg in the presence of
the Elector of Saxony, Duke John Fredrick, etc. , 1533.”

CONTENTS:

THE DOCTRINE OF CHRISTIAN LIBERTY; GRACE AND THE

FORGIVENESS OF SINS.

I. THIS DOCTRINE IN GENERAL.

1. This is the chief doctrine of the Christian religion. 1.
2. The occasion given to Christ to present this doctrine. 2-8. Of
publicans and sinners.
a. What is to be understood by them. 3-4.
b. How and why they held to Christ. 5. Why the Pharisees were
enemies to Christ. 6-7.

II. THIS DOCTRINE IN DETAIL.

A. The doctrine of Christian liberty, as Christ teaches by his example.
1. The example in itself. 8-10. Christ is the firmest and kindest of all
men. 10.
2. The use and the application of this example.
a. How it teaches what a true Christian is. 11-12.
b. How it teaches that a Christian should not let himself be bound by
the law. 13.
 54
c. How and why the use and application of this example are so difficult.
14-15.
d. Objections and answers. 16-21.
e. In what way this example Is rightly to be used and applied. 22-25.
f. The art of the true Christian consists in the right use of this liberty.
26-27.
g. Those who rightly understand this use are perfect. 28-30.
B. The doctrine of grace and of the forgiveness of sins as Christ presents it
in a beautiful sermon.
1. How Christ here successfully meets his adversaries. 31-34.
2. This sermon’ is not for the secure souls but for the terrified ones. 35.
How grace and the forgiveness of sin are here beautifully painted forth.
36-64. Christ could not set forth his grace in a more attractive form
than he does here. 65. How a Christian draws consolation from this
sermon. 66-68.
1. This Gospel contains the teaching we hold and boast of as our chief
doctrine, which is called the true Christian teaching, namely, the doctrine
of grace and forgiveness of sins, and Christian liberty from the law. It is a
very loving and friendly admonition to repentance and the knowledge of
Christ. And it is ever a pity, that a godless, impudent person should be
permitted to hear such an excellent, comforting and joyful sermon. And yet
it is more sad, that every one graduates so soon in it and masters it so that
he thinks he knows it so well that he can learn nothing more from it. Yet
God, our Lord, does not permit himself to become vexed or weary in
repeating it yearly, yea, every day, and enforces it as though he knew
nothing else to preach, and as though he had no other skill or art. While we
poor, wretched people immediately become so overlearned, so satisfied,
tired of it and disgusted besides, that we have no longer a desire or love for
it.
2. But before we take up the subject taught in this Gospel, let us first
examine what St. Luke gives as an introduction to show what prompted
Christ to preach the following sermon, when he says: “Now all the
publicans and sinners were drawing near unto him to hear him,” because
they wanted to be near him to hear his word, and he expresses freely and
 55
plainly what kind of people he had about him, namely, those who openly
lived as they should not live, and were called downright sinners and wicked
people. Thus it would appear that the Pharisees had sufficient reason to
blame him, because he, who pretended to be a pious and holy man kept
company with such low characters.
3. For at that time the men scattered hither and thither through the land
were called publicans, to whom the Romans gave charge of a city, or of the
revenue, or other duties or offices, and required of them a certain amount
of revenue; just as the Turks or Venetians now assign a city or office to a
certain person from which he must give many thousands of dollars a year,
and whatever he extorts over and above that amount is his own. In this
manner they proceeded. Those who collected such revenue and tax
proceeded so that they had a profit from it. And as this sum thus appointed
was large for each city or office, the officers extorted without let or
hindrance, so that they might enjoy more as their ,own; for their masters
were so close with them that they could not gain much for themselves, if
they desired to act justly and take advantage of no one. Hence they were
reported in all lands as being great extortioners in whom little good or
honesty could be found.
4. Thus the other great crowds in general were called “sinners,” who
otherwise were worse people and publicly lived in a shameful and wild
way, in covetousness, adultery and the like. Such drew near to Christ in
order to hear him, since they had heard, that in the light of his doctrine and
his many miracles he was an excellent man.
5. Now, after all, there was a spark or two of virtue and honesty in them,
that they had a desire for Christ and gladly heard his doctrine, and see what
he did. Inasmuch as they well knew that he was a good man, and heard
nothing but good of him, both in words and deeds, so that their doings did
neither agree nor harmonize with his life; and yet they feel no enmity
against him, nor flee from him, but go to him, not to seek anything evil in
him, but to see and hear something good, and to hope that they might
become better.
6. The Pharisees and the scribes, on the contrary, who were held and
esteemed as the most pious and holy, were such poisonous reptiles, that
they were not only enemies of Christ, and could not bear to see or hear
him, nor suffer poor sinners to come to him and hear him that they might
be made better, yet they even murmured and blamed him for harboring and
 56
receiving them, and said: Behold, is this that excellent and holy man? Who
will now say that he is of God, as he associates with such rogues and
wicked people? Yes, he is a “wine-bibber and a glutton,” and they say in
another place, “a friend of publicans and sinners.”
7. Such names he must bear from these holy people, not because he was
riotous or given to gluttony and drunkenness, but only because he
permitted them to come to him, and did not thrust them from him nor
despise them. For they thought he should have done so, and should have
gone forth in a gray frock with a sour countenance and remained secluded
from common people, and when he saw such publicans and sinners, he
should have held his nose and looked the other way, so that he would not
become polluted by them, as they themselves like holy people were
accustomed to do. As Isaiah, 65:5, writes of them: that they kept
themselves so pure that they would not dare to touch a sinner; as may also
be seen in the example of <420739>Luke 7:39, where the Pharisees so bitterly
opposed Christ, because he allowed himself to be touched by a woman
who was a sinner. Now, these were they who at all times desired to be his
master, and to prescribe to him and give him rules how he should conduct
himself and live holy. Hence they murmur here, because he does not hold
to them and avoid such public sinners as they do.
8. Now Christ is also a little self-willed and shows here that he is simply
not to be dictated to by any one, and that he will be free in all things, as we
see also everywhere in the Gospel, that a peculiar firmness or self-will is
found in this man, who is nevertheless at other times so mild a man, willing
and ready to help, the like of whom was never found on earth. But when
they came to him with laws and wanted to be his teachers, then all
friendship was at an end, he starts and bounds back, as when you strike on
an anvil, and he speaks and does just the contrary they demand of him,
although they even say rightly and well, and have God’s word for it, as
they do here where they come and say: You should do thus, you should
hold to the society of good people and not to sinners. This is a precious
doctrine taken out of the Scriptures; for Moses himself writes that they
should avoid the wicked, and put away evil from among them. They have
the text on their side, and come trolling with their Moses, and want to bind
him and rule him by their laws.
9. But, whether it be God’s law or the law of man, he will in short be
unbound, like the unicorn, of which it is said, that it cannot be taken alive,
 57
it matters not how you attempt it. It will suffer itself to be pierced, shot and
killed, but it will never submit to be taken. Thus Christ also acts, although
you approach him with laws to throw them over him, he will not endure it,
but he bursts through them as through a spider’s web, and gives to them
besides a good lecture. As in <401203>Matthew 12:3, where they blamed his
disciples because they plucked the ears of corn on the Sabbath day, citing
the divine command to keep the Sabbath day holy; he turns it around
altogether and bursts through the commandment and proves besides, both
by Scriptures and examples, just the contrary. Again, in <401622>Matthew
16:22-23, where he tells his Apostles how he shall suffer and be crucified,
and when Peter with good intentions comes forth with the law of love and
sets before him God’s commandment and says: “Be it far from thee, Lord;
this shall never be unto thee.” In this connection he also gives him a good
strong reply, and handles him roughly and unfriendly, and says: “Get thee
behind me, Satan; for thou mindest not the things of God, but the things of
men.”
10. In short, wherever they begin to deal with him only according to laws,
he resents it and will be free from all laws, and be the Lord of them all, by
which he thrusts them from him, and will observe no law at all, as though
he were bound to keep it. And yet, on the contrary, when it springs from
himself no law is so trifling, but that he will gladly keep it, yea, even much
more than the law could demand, so that a more willing servant could not
be found, when he is left free without a master. Yea, he even humbles
himself as lowly as to wash and kiss the feet of Judas, his betrayer, and
even protects his disciples at night, as history relates of him, and we may
well believe, as he says himself, <402028>Matthew 20:28: “Even as the Son of
man came not to be ministered unto, but to minister.” There, of course,
belong the works of the law, but not as springing out of the law nor
compelled by the law. As also may be seen by his life in that he always goes
about hither and thither in the land, sleeps at night on the bare earth, fasts
forty days without rest, and performs so many labors that they feared he
might lose his mind, <410321>Mark 3:21, or harm his body. He does whatever he
should and can, but he will be free and unbound, and will have no laws
prescribed to him, and wherever one attempts it, there he halts and defends
himself most determinedly. Thus he is both the most obstinate and the most
kind of all men, and at the same time he is neither stubborn nor slavish,
who will do nothing to which he is driven by the law, and yet he does all
 58
things in abundance like a flood of good works, when he is only permitted
to work of his own free will, without being mastered and taught.
11. This has been written for us as an example, that we may learn what a
true Christian man he is according to the Spirit, and that we should not
judge him according to the law, nor master him according to our own
shrewdness; for this reason also Christ is our Lord, that he may make out
of us such people as he is himself. And as he will not suffer himself to be
bound by any laws, but is Lord over the law and all things, thus also the
faith of a Christian church should not suffer it. For through Christ and his
baptism we are to be so highly exalted and liberated that our conscience
according to faith may know no law, but simply remain unmastered and
unjudged by the same, that nothing else may be so cheerful to us according
to the internal experience of conscience, than as though no law had ever
appeared on earth, neither ten nor one commandment, either of God, or the
Pope, or the emperor; but at all times stand in liberty, that we can say: I
know no law, and do not desire to know any.
12. For in this state and nature by virtue of which we became Christians, all
human works cease, and hence all law. For where there is no work, there
can be no law to demand work and to say: do this, leave that; but we are
through baptism and through the blood of Christ simply free from all
works, and justified by mere grace and mercy, and even live before God
alone by them. This is, I say, our treasure, according to which we are
Christians and live and stand before God. For how we should live
according to the outward life in our flesh and blood before the world, has
nothing whatever to do here.
13. Therefore a Christian must so learn to rule his conscience before God
as not to permit himself to be ensnared by any law, but whenever his faith
is attacked by the law, let him defend himself against it, and act as Christ
does here and in other places, where he shows himself so firm, exceptional
and odd, that neither Moses nor any legal exacter can do anything with
him, although he is otherwise the most humble, the most gentle and
friendly of men.
14. However, this is an excellent and sublime art, which no one knows but
he alone who was the master of it, who was able to defy all laws and
teachers of law. But we cannot attain to this high degree, for the devil
sports with our flesh and blood, when he attacks a man in his conscience
and makes him tell what he has done and not done, and disputes with him
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both concerning his sins and piety. Here a man is drawn into a pit of clay
and deep mire, so that he cannot extricate himself, but only sinks deeper
and deeper. For it rests upon him as a heavy load and presses him down, so
that he is not able to rise above it, under which he goes on and consumes
himself with it, and can not obtain peace. As I also feel in my own
experience, when with my labor I can not extricate myself, although I labor
incessantly, and though I strangle myself to get out of the pit, that I might
rise above the law, and accomplish enough to compel it to be quiet and
say: Well, you have done sufficient, now I am satisfied with thee! But it
amounts to nothing, for it is such a deep pit and mire, out of which no one
can emerge, even if he take the whole world to his assistance, as all can
bear me witness who have tried it, and still daily experience.
15. Now the cause of this is that our entire nature is so that it is in short
inclined to be occupied with works and laws and hear what they dictate
and follow those who say: Why does he eat with publicans and sinners? If
he would eat and drink with us, then he would do right. Again: Why do
your disciples pluck the ears of corn and do what one ought not to do on
the Sabbath day? And they always act and dispute with the law until it
says: Now you are good. For it can not rise higher nor understand anything
better than that the doctrine of the law is the highest doctrine, and its
righteousness is the best life before God. Thus human nature remains in the
law, forever captive and bound. And as it lays hold and makes the attempt,
it can never quiet the law, so that it has nothing to demand or to punish,
but is compelled to remain captive under the law as in a perpetual prison.
And the longer human nature struggles and afflicts itself with the law, the
worse it becomes until entirely overcome.
16. What then am I to do when the law attacks me and oppresses my
conscience, because I am conscious of not having done what it requires? I
answer: Behold what Christ does here, he sets his head against it, and
grows firm, and allows no law to be forced upon him, even though it be
taken from the law of God. Thus you must learn to do, and flatly say to it:
My dear law, let your contention cease, and go your own way, for I have
nothing to do with thee; yes, just because you come to dispute with me and
inquire how good I am, I will not hear thee; for nothing avails before this
judge, with whom we now dispute, nothing what I am and shall do or not
do; but only what Christ is, gives and does. For we are now in the bridal
chamber, where the bride and the bridegroom should be alone, you have no
right to enter there, or speak on this subject.
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17. However, in this very way the law still continues to knock and say:
Yes, nevertheless you must do good works, keep God’s commandment, if
you want to be saved. Here answer again: Do you not clearly hear, that it
avails nothing now to consider this. For I have already my righteousness
and the sum of all salvation in Christ my Lord without any works, and I
was already saved long before thou camest, so that I have no need
whatever of thee. For as I said, where works are of no avail, the law also
amounts to nothing, and where no law is there is also no sin. Therefore
nothing shall rule here except the bride alone in the bridal chamber with
Christ, in whom she possesses all things together, and lacks nothing that is
necessary unto salvation, and the law must remain excluded with drums
and trumpets, and courageously despised and banished when it would
attack the conscience. For it does not belong here, it comes out of season,
and wants to make a great ado where it should not intrude, for here we are
in the sphere of the article of faith; I believe in Jesus Christ, my Lord, who
suffered for me, died and was buried, rose again from the dead, etc. Before
him must give place the law of Moses, of the emperor and of God, and I
am to repel everything that would dispute with me about sin, right or
wrong, and everything I may do.
18. Behold, Christ would here present to us such liberty, so that we as
Christians according to our faith may tolerate no other master, but only
hold that we are baptized and called unto Christ, and through him have
become justified and sanctified, and say: This is my righteousness, my
treasure, my work and everything against sin and wrong, which the law can
do and bring against me. If you want another righteousness, work, law, sin,
then take them where you may, you will not find them in me. In this way a
man may defend himself and withstand the suggestions and temptations of
the devil, either referring to past or present sins; so that these two may be
kept wide apart, Moses and Christ, works and faith, conscience and the
outward life; so that when the law attacks me and would terrify my heart,
then it is time to give the good law a furlough, and if it will not go, bravely
drive it away, and say: Gladly would I do and promote good works where
I can at the proper time, when among the people; but here where my
conscience must stand before God, I will know nothing of them, in this
only let me alone, and do not speak to me of what I do or fail to do. Here I
will not listen either to Moses or the Pharisees, but my baptism and Christ
only shall reign here in full sway, and I will like Mary sit at his feet and
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hear his Word. But Martha must stay out and go about in the kitchen and
do her housework, and in short, leave the conscience alone.
19. But how is it, if I still continually have sin in me, that is certainly not
right? I answer: It is true, I am a sinner and do wrong; but I am not going
to despair on that account nor run straight to hell, or flee from the law; for
I have still a righteousness and work far above Moses, by which I
apprehend him who has apprehended me, and I cleave to him who has
embraced me in baptism and laid me in his bosom, and by his Gospel has
promoted me to the fellowship of all his benefits, and commands me to
believe in him. Where he is, there I command the Pharisees, and Moses
with his tables, all lawyers with their, books, all men with their works,
immediately to be silent and depart. For here no law has any right to accuse
or demand, although I have not done it nor can I do it, for in Christ I have
all things in abundance, whatever I need or lack.
20. Such, I say, is the Christian’s doctrine and skill, and it belongs only
where Christ reigns, and the conscience acts as in God’s presence. But this
is not preached to rough, impudent and light-minded people, who
understand nothing of it, and who as St. Peter says in his second Epistle,
3:6, only confuse and pervert such doctrine to their own condemnation,
from which they take license to live as they please, and say: Ho! why shall I
do good works? What harm is it if I am a sinner? Has not Christ abolished
the law? Now, this too will not avail, for here you must view Christ from
another point, and observe what he further does. For here he himself says
that he is the man who seeks the poor lost sheep, and besides proves it by
his present deed, in that he receives publicans and sinners, and preaches to
them. Here you will see that he does a great deal more than what the law
has commanded, and by his example also teaches thee to do likewise. He is
so proud that he will not be under the law; and again he is so willing that
he desires to do much more than the law can require.
Do thou also likewise, and wait not first until you are driven and tormented
with the law, but do what you should of your own accord without the law,
as St Peter admonishes, <600216>1 Peter 2:16 “As free, and not using your
freedom for a cloak of wickedness, but as bond servants of God;” and in
<450618>
Romans 6:18 says: “And being made free from sin, ye became servants
of righteousness.” These are they who do all things with a free conscience
without the coercing of the law.
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21. For where the Gospel is truly in the heart, it creates a new man who
does not wait until the law comes, but, being so full of joy in Christ, and of
desire and love for that which is good, he gladly helps and does good to
every one wherever he can, from a free heart, before he ever once thinks of
the law. He wholly risks his body and life, without asking what he must
suffer on account of it, and thus abounds in good works which flow forth
of themselves. Just like Christ will not be compelled to pick up a straw, but
without compulsion he permits himself to be nailed to the cross for me and
the whole world, and dies for the lost sheep. This may indeed be called
work above work.
22. Therefore learn now carefully to discriminate, both rightly to place and
to divide these things, when it comes to the test, and when the law and sin
would dispute with the conscience, that you courageously take the word
out of the mouth of Moses and tell him to be still, and order him out to
your old man, whom you are to lead into the school of Moses, that he may
dispute with him and say: Listen, you are both lazy and slow to do good,
and to serve your neighbor. When you should praise Christ, you rather
drink a bottle of bee,’. And before you expose yourself to danger for
Christ’s sake, you prefer to rob and cheat your neighbor wherever you can.
For the same lazy scoundrel who will not move whose hands will not
work, whose feet will not go where they should, whose eyes are not
chaste, here you may take stones and smite the old Adam until he does
move.
23. Therefore, when Moses attacks me where it is right, I am to say to him,
I will gladly hear and follow thee, namely with my hands and life, aside
from the faith and righteousness of my conscience before God, there thou
mayest reign like a schoolmaster amid the servants of the family, and order
me to be obedient, chaste and patient, to do good to my neighbor, to help
the poor, to praise and honor God, besides allow myself to be disgraced
and slandered for the sake of his Word, and suffer the world to bring upon
me all its torments. In all this I am well pleased, and am willing to do even
more than I am able as to the outward man. For Christ says the spirit is
willing, and more than willing, but the flesh is weak. For thus he permits
himself to be circumcised, to offer in the temple, to be scourged and
crucified, none of which was necessary for him, nor could the law demand
them from him.
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But should Moses go further, where he has no right, that is, into my heart
and conscience, there I will neither hear nor see him. For there I have
another great and unspeakable treasure, called Christ, with his baptism and
Gospel. In a word, what concerns the outer man, there Moses cannot
burden nor urge too much, but he dare not in the least burden the
conscience. For where the Spirit is who brings us Christ, he is above all
law, as St. Paul says, <540109>1 Timothy 1:9: “That law is not made for a
righteous man,” and yet he at the same time does more than he is able to
accomplish according to the flesh. For after the flesh we are nothing but
sinners, and as to our person we would of course have to remain
condemned under the law; but by virtue of Christ and baptism we rise high
above all law.
24. Thus let Moses carry on his rough work, aside from Christ to urge
those who are not Christians, or ever spur the old Adam. For Christians he
cannot thereby make either pious or righteous; but of course he does this,
namely, he shows them their duty, which according to the Spirit they gladly
do, and much more besides, except that the flesh does not willingly follow
nor obey the Spirit, so that on this account they still need not be
admonished and urged. But at the same time the conscience must remain
free, for the law has no right here before God to accuse and condemn.
Wherefore in Christianity such doctrine and admonition must be upheld, as
even the Apostles did, whereby every one is admonished and reminded of
the duty of his calling.
25. But Moses must be allowed to have absolute rule over those who are
not Christians, and burden them both outwardly and inwardly, so that he
may force and torment them to do what is right and omit what is wrong,
although they do it not gladly, like the licentious multitude and stiff-necked
people, who neither esteem nor understand the liberty of Christ, although
they can prate and boast of the Gospel, and yet they only misuse it for their
licentiousness. They should remember that they belong under Moses.
For they are not people who can grasp our doctrine. They go along so
securely and think they have no need of the Gospel, or that they know it
well enough; but it is only for those who thus dispute with the law because
of their sins and the wrath of God, and are frightened by it and feel their
hearts say to them: Woe is me! how have I lived? Row shall I stand before
God? And thus they go about too timid and bashful, whereas others are too
hard and presumptuous, so that they neither feel nor care for any law nor
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for their sins and distress. Hence to both it is unequally distributed, so that
those who ought to have nothing to do with the law are the only ones to
feel it and they have too much of it; but the others, who only ought to feel
it, do not concern themselves about it at all; yes, the more you try to terrify
them with the law and the wrath of God, the harder they become.
Therefore they need another master, namely, the hangman and the sheriff
to teach them; if they will not do good in God’s name, that they may be
obliged to do it in the name of some one else, and have no thanks for it, but
receive hell-fire and all torments as their reward.
26. On the contrary, Christ, here and everywhere, as I have said, teaches
us, who feel our sins and the burden of the law, and would gladly be
Christians, both by his example and his sermons, to accustom ourselves to
contend against it, and directs us from ourselves to himself, and not to give
place to the devil, who by the law would invade the bride chamber of
Christ, and sit in his place, that is, rob the conscience of its joy and
comfort, in order that he may force man into despair, so as not to be able
to lift up his head or heart to God. For this is called the Christian’s art,
who should learn and know more than the vulgar, profane crowd can know
and understand, namely, that they are able to contend against and
withstand the devil, when he attacks us and desires to dispute with us with
the aid of Moses; so that we simply allow him no argument or
conversation, but direct him from Moses to Christ and stay with the latter;
for he only goes about cunningly to bring us from Christ under Moses; for
he knows when he accomplishes this, he has the victory.
27. Wherefore be on your guard that you be not led from the way or be
tempted out of your sphere; but, although he already sets forth many things
from the law, which is also God’s Word, which you are in duty bound to
obey, you can answer him and say: Dost thou indeed not understand that I
will now neither. know nor hear of any law? For we are now within a
sphere and on ground, where there is no question as to what I shall do or
leave undone. I already know well enough, that I have not done, nor do I
do, what the law requires; but here is the question, how may I acquire a
gracious God and the forgiveness of sins, and how shall I learn the article
of faith concerning Christ? Here I will abide in the arms of Christ and hang
about his neck, and creep into his baptism, God grant it, and let the law say
and my heart feel what they may. If we can only keep this chief part pure,
and this bulwark firm and well secured, then I will gladly do and suffer
externally as much as is laid upon me.
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28. Behold, whoever learns this art well is a truly perfect man, as Christ
was, so far above all law that he might also call St. Peter a devil, the
Pharisees fools and blind leaders, and stop the mouth of Moses and order
him to keep quiet, and thus live entirely without any law, and yet fulfill all
laws and be proud and firm against everything that would bind and lead
him captive, and yet also of his own free self be serviceable and subject
unto all men.
29. But here we are always deficient, that we can never properly learn this,
for the devil lies in our path and leads us so far that we pervert it and are
only too willing and modest to hear everything the law says and become
frightened at it, when we should raise our head and neither hear nor follow
it. Again, in external matters, we are only too liable to fall into license,
when we should courageously keep down the body and exercise it with the
law, that it may be compelled to suffer everything that causes it pain,
because it still continually commits sin; yet, so that sin here remain without,
where it should remain, and have its Moses to lay upon its back and
oppress it. But internally no sin or law ought to reign, but Christ alone with
pure grace, joy and consolation. Then all things would go right, and man
would be prepared for every good work, both to do and suffer all things
with joy, with a glad and willing heart, out of good, honest faith in the
grace of God through Christ, [so that the conscience remain a master over
all laws, and the flesh be subject to all laws.]
30. Now, whoever can do such things, let him thank God, and see to it,
that he be able to do it only not too well or loudly boast that he has great
skill. For I, and those like me, can not yet accomplish it as we should,
although we have indeed tried it most and practiced it the longest; for it is,
as I have said, a skill that no one possesses but Christians, all of whom
must remain scholars and learn it all their lives; except only those other
secure spirits, who pretend that they alone know everything, and yet with
such pretended skill they know nothing at all, and thereby have departed
farthest from it. There is not a more vexatious thing, nor a greater affliction
or harm that can happen to Christendom than that everything becomes full
of factions and sects through such sophists; while they are only people who
serve neither God nor the world, and hear rightly neither the law nor the
Gospel, but securely despise the former and become disgusted with the
latter, and are always seeking some other doctrine. But we do not preach
in their behalf, for they are unworthy of it, and are punished by God so that
they can never learn it or derive any benefit from it, although they hear it;
 66
also, that we nevertheless only retain it and that they take nothing of it
from us, except that they hear only an empty sound and noise of it.
This is the first part which Christ here teaches by his own example; [how
we should keep our conscience free from all disputations of the law and
from all the terrors of the wrath of God and of sin]. Now let us examine
this beautiful sermon of the Lord, where he begins and says:

PART II.

“What man of you, having a hundred sheep, and having lost one of
them, doth not leave the ninety and nine in the wilderness, and go
after that which is lost, until he find it?”
31. Christ the Lord is not only firm, in that he refuses to obey their
doctrine and despotism, but also shows good reasons for doing so, and
with great and fine skill overthrows their objections and stops their mouths,
so that they have nothing to say against it, yes, he circumvents them by
their own actions and example, and forces them in their very hearts to be
ashamed of themselves, that they demanded such things of him and blame
him in such weighty matters, which they themselves do in much more
trifling things, and wish to do them even with honor.
32. For how could he answer them better than to say: You great masters
and dear sophists, would you order and teach me that I should thrust from
me poor sinners who desire me and come unto me to hear my words?
While even you yourselves for the sake of one lost sheep do much more,
when among a hundred you miss a single one, you leave the ninety and
nine in the wilderness, that is, in the field with the shepherds, standing all
alone, and run after the one of the hundred and have no rest until you find
it, and this you call a good and praiseworthy deed, and if any one would
reprove you for it, you would consider him mad and foolish. And should
not I, the Savior of souls, do the same for men as you do for a sheep,
although there is no comparison whatever between a soul and everything
else that lives and moves of all the creatures on the earth. Then should you
not in your hearts be ashamed of yourselves, to boss and reprove me in a
work which is infinitely better than the work you yourselves praise and are
compelled to praise? So, if you reprove me, you must first condemn
yourselves.
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33. This is called giving a good answer, and in all honor putting them to
silence, while he gives sufficient reasons why he does not at all need their
great authority, yea, he will not, neither should he, endure it. And so they
run on as is their nature, for they obtain thus nothing but their own sins and
shame. For it is truly a shame to all masters, and an insufferable outrage,
for them to attempt to dictate to him, who is appointed of God Lord over
all. But it ought to be as I said, whoever desires to direct and judge a
Christian, and lead him away from his baptism and the article of faith in
Christ, and to govern him by his wisdom and laws, does not only make a
fool of himself, but also causes abomination and murder; for he defiles
God’s temple and sanctuary, and with a devilish outrage invades his
kingdom, where he alone should reign through his Holy Spirit. Wherefore
he fairly and justly deserves that God should also put him to sin and shame
before all the world, because he wants to be a master in the devil’s name,
whereas Christ alone is master, and with his head he runs against him who
is too high and wise for him.
34. Therefore it is not a good thing to trifle with Christians, for they are
living saints, who are undisturbed before all the world only- because of
their man whose name is Christ; for men gain nothing in him at any rate, as
he will not suffer others to teach and rule him. So also a Christian can and
should not suffer it, for if he suffers it and gives place and yields to
suggestions of this kind, where one would blame and master Christ in him,
or attack his faith with the law and doctrine of works, then he is lost and
fallen from Christ. Therefore let us only hold firmly to him, and care not if
the whole world outwits and masters us. For when we abide in him and
hold fast to the true sense of this article of faith, we will easily overcome all
such fanatics and put them to shame. For this Christ shall and will remain
uncorrected and without a master, but he alone will rule and reform the
whole world, so that they shall either by grace acknowledge him as their
Lord and Master, and themselves as fools, or without grace be exposed to
shame and utterly perish.
35. But, as I have said, this sermon is much too good, sweet and
comforting for the coarse, rough crowd, and the mad, knotty mob, and so
we do not preach it to them that they may know it; but only to those who
are in the terrors and anxiety of conscience, or in the danger and toils of
death, and when the devil disputes with them about their sins, to drive
them into melancholy and despair. To those this lovely picture must be
presented, that they may become comforted and joyful. But the rest, who
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already live in drunkenness and know but very little of melancholy and
spiritual sorrow, are to be diverted to Moses and mister hangman and his
servants, and afterwards to the devil. For it is painted so wry friendly and
much better than any man can paint it, and no one is so eloquent as to
outline it or equal it with words, but as much as possible it must be grasped
by faith in the heart. However, we must notice a little of it, so as to give an
occasion to meditate upon it.
36. Christ says I have a hundred sheep, that is, the little flock of entire
Christendom, from which number one is lost and fallen from the
communion of Christians. If you would know how it is with my heart, only
truly describe such a shepherd and his lost sheep!
37. For while the shepherd is merely a man and tends the dumb animals,
created to be slaughtered and killed, yet he has such a sympathetic heart
for his lost sheep, that he is in as great anxiety to find the sheep as it is to
find its shepherd. For as soon as the sheep knows, as it does by instinct,
that he is its shepherd, it is not at all afraid, but runs up to him with all
confidence, and walks along before him in perfect trust. Yes, as soon as it
only hears his voice, it bleats and runs after. him, and has no rest until it
comes to him. And thus there is of course the purest friendship and love
between them both, and they have toward each other only one heart and
one mind; so that if the lamb could speak and pour out its heart, it would
desire nothing but its shepherd. Again, the shepherd has no other cares and
anxieties than how he may again find his precious pet, that has gone from
him and strayed away. He makes haste, and sends out servants wherever he
thinks it may be found, and never ceases until he has found it and brought
it home. For he knows well enough what a poor animal it is, as it can live
only by the help and under the protection of its shepherd, and can not at all
care for itself, but is wholly lost and must perish, if deprived of its
shepherd, and besides it is naturally fearful and inclined to stray; and as
soon as it leaves the way and loses the shepherd, it is at once discomfited
and can not rest, although it comes among other shepherds and sheep, and
the stranger calls it; yet it runs in its fright through briers and water and
everything before it until it falls a prey to the wolf or otherwise perishes.
38. But still it has in it the virtue and good nature, that it holds with all
diligence to its shepherd and knows his voice so well, and when it hears it,
it runs immediately to him, and will not permit itself to be taken from him,
though all the world may call and coax. And though it be already lost or
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gone astray, still it has the hope as much as instinct gives it, if it can only
once again hear its shepherd, it would be cheerful and void of all care.
Thus the shepherd is not for the purpose, when he finds it again, to be
angry’ at it and thrust it away, or to cast it into the jaws of the wolf; but all
his cares and thoughts are, only to allure it in the most friendly manner and
treat it in the tenderest way, he takes it upon his shoulders, holds and
carries it, until he again brings it home.
39. The picture painted before us by this creature of God is, how Christ
shows his disposition toward us, what he will do for us and what we may
expect from him. For, as all this is true in nature, much more is it true in
the kingdom of Christ, which is a kingdom of grace, pure love and
consolation. Wherefore keep in mind this sheep that belongs to the
shepherd, then you will also find, with how much more and greater
affection he takes it to himself and how friendly and perfectly and heartily
he cares for it, to bring it back. By this he would set forth and indeed pour
out his inexhaustible love and ardent desire toward poor, sinful, frightened
and weak consciences, which are his true sheep.
40. For when a man has lost this shepherd and does not hear his voice, it is
with him exactly as with the lost sheep, which always wanders ever farther
and farther from him. And though he even be allured and called by strange
doctrines to run over to them and think it is coming to its shepherd, yet it
does not find him, but always runs from one corner to another, and the
longer it runs the farther it goes astray, and it has no comfort nor help,
until it again hears the voice of its true Shepherd ringing in its ears. As also
experience plainly shows us, and every one can experience it in his own
heart. For if the second article of the creed concerning Christ be taken
away or not taught, then here comes a factious spirit, there a fanatic, where
one perverts the sacrament of the altar, the other baptism, and one
preaches this, the other that, concerning strange holiness of life, and each
one entices the poor sheep to himself, and pretends to be the Shepherd, by
which the sheep strays more and more, until it loses the way altogether.
41. Moreover, the devil also joins in with his own thoughts, which he
shoots into the heart: Ah, if you had done this and that, or not done it! by
which the heart becomes only more fickle and erring, that it does not know
whither to go. This certainly takes place when Christ is removed out of
sight, and the article of faith concerning him is not taught. It matters not
how they teach, advise and admonish, it will only be worse and approach
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nearer destruction, unless the true Shepherd with his own voice comes
again to him.
42. Therefore we should now learn rightly to know and recognize Christ
our Lord, that we may not regard him as a tyrant or an angry judge, as
hitherto he has been preached to us, and as the devil always presents him to
the heart, as one standing behind us with a sword. But as the little lamb
naturally beholds. its shepherd, not at all as one who would frighten, hunt
and strike it down, but as soon as it first sees him, it becomes happy and
obtains a hope as though it received help already, and needs no more to
fear or care, and runs straight up to him with all confidence.
43. Thus too, if our confidence is to begin, and we become strengthened
and comforted, we must well learn the voice of our Shepherd, and let all
other voices go, who only lead us astray, and chase and drive us hither and
thither. We must hear and grasp only that article which presents Christ to
us in the most friendly and comforting manner possible. So that we can say
with all confidence: My Lord ,Jesus Christ is truly the only Shepherd, and
I, alas, the lost sheep, which has strayed into the wilderness, and I am
anxious and fearful, and would gladly be good, and have a gracious God
and peace of conscience, but here I am told that He is as anxious for me as
I am for him. I am anxious and in pain about how I shall come to him to
secure help, But he is in anxiety and worry and desires nothing else than to
bring me again to himself.
44. Behold, if we could thus portray his heart, and press it into our own
heart, that he has such a gushing desire, anxiety and longing for us, then we
could not dread or fear him, but would joyfully run up to him and abide
with him alone, and hear no other doctrine or teacher. For wherever a
different doctrine comes, be it of Moses or others, it will certainly
accomplish nothing, except only to hunt us down and torment us, so that
we can find neither rest nor peace. Wherefore Christ also says, <401128>Matthew
11:28-29: “Come unto me, all ye that labor and are heavy laden, and I will
give you rest. Take my yoke upon you, and learn of me; for I am meek and
lowly in heart; and ye shall find rest for your souls.” As though he would
say: Run about and seek wherever you will, hear and learn everything that
man can preach, yet you will find no rest nor peace of heart except in me
alone.
45. We will gladly permit the preaching of good works, the ten
commandments and all other moral teaching; but to preach to the
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conscience bound in torment and terror on account of its sins, there shall
positively be no other word preached except the Word of Christ. For this is
that poor lost sheep, which neither shall nor can have and suffer any
master, except this its only Shepherd, who does not deal with it by
compulsions and the requirements of the law, but in the sweetest and
tenderest manner, and takes upon himself the dear sheep with all its
distress, sins and anxiety, and himself does what the sheep should’ do, as
we shall hear further.
46. But, as I have sufficiently said before, we must well distinguish here
between two kinds of preaching, or the voice of Moses and the voice of
Christ, that by no means you may permit any Moses to come to the lost
sheep, though his preaching be ever so excellent. For if these things be
confused and we attempt to comfort the troubled conscience with the law
thus: Be of good cheer, you have not committed murder nor adultery and
done any other outrage, or you have indeed meant it all good! This also is
comfort, but it will not last long nor hold out against the cuffs of the devil.
For this is nothing more nor less than a consolation with yourself, by which
the poor sheep is not benefited, for it remains astray and lost in spite of
this, and it can not help itself or come to its Shepherd.
47. However, if he is to be helped, he must be shown the true Shepherd,
who comes and seeks him to bring him home, and let his voice be heard,
then he can receive true comfort, so that he dare answer Moses and say: I
now no longer care either for thy comfort or terror, and you may make me
just as bad as you can, you may make me a murderer time and again, and
say I have hanged my father and mother; but now, because I am in anxiety
and terror before the wrath of God and eternal condemnation, I will neither
hear nor Obey thee. For I myself feel and confess, that I am, alas, a poor
lost sheep; but this is my salvation and comfort in which I triumph, that I
have the Shepherd who himself seeks me, his lost sheep, and carries me on
his shoulders. Let us now discuss this, and not how good or bad I am, but.
how I am to come to Christ.
48. Therefore, all preaching must be adapted to the capacity of the hearers.
For I have said that this doctrine is not suited to a carnal and hardened
man, even as it does not profit to give a hardy thresher sugar and costly
delicacies, which are intended for the sick, but give him a good piece of
hard bread and cheese and a drink of water. But other soft and delicate
food reserve for the sick and young children, who cannot digest anything
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hard. Thus you must also observe here how rightly to divide and give each
one his proper portion, like a prudent householder. Likewise, that you hold
fast to the preaching of Moses and the law, until you find hard and vicious
people, who live secure and without fear. These you must permit to eat
only the coarse food of common laborers, that is, to hear the angry Moses,
who thunders and flashes from Mount Sinai, who destroys the children of
Israel and slays them in the desert, and drowns King Pharaoh in the Red
Sea.
49. But wherever there are troubled, weak hearts and consciences, which
have now become lost sheep, there keep silent about Moses and all the
works of God, done under the law, and speak only of the works done by
Christ in the time of grace, and well impress the poor conscience how he
shows himself toward the lost sheep; namely, that he is the dear, good
Shepherd, who is so anxious and concerned about the sheep that he drops
everything and leaves all lay, only that he may find it again, and never
ceases until he brings it home. For it grieves him that a man should remain
in sin, fear and tremble; and he cannot endure it, that he remains there and
perishes. But he calls to thee with his Gospel in the most friendly manner,
that you should only come to him, and be taken up and carried on his
shoulders, and remain his dear sheep.
50. But that multitude must not be called the lost sheep, which lives
securely and riotously, and do not concern themselves whether God above
is angry or laughs, for it is a wild goat that will not be either led or
protected. But those are called the stray, lost sheep, whose sins oppress
them and who struggle in the conflict of faith, where there is no danger of
losing Moses but Christ and his chief article of faith, that is, where the
conscience is in anxiety and worry as to whether God is merciful to him?
This is the true sheep which sighs and cries for its Shepherd, and would be
glad for help, as David says, <19B9176>Psalm 119:176: “I am gone astray like a
lost sheep, seek thy servant,” etc. To those the sugar and this friendly
sweet refreshment tastes good, by which the heart is revived that it may not
despair, but that it may raise itself up again by such consolation, not
through Moses but in Christ; not in order to make Moses his friend or be
able to quiet his voice, but because he has a gracious God in his Lord and
Christ. God grant it. Let Moses abide with his comfort where he can.
51. Although it is also a fine thing and should be so, that a man should not
live contrary to the law, rob, steal, murder, or do his neighbor wrong and
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cause him pain; yet such a life does not give the heart true comfort, but
only tickles the skin, which does not enter the heart nor lasts. For when the
devil comes and seizes the heart, he takes away all such comfort, and
although you have even done right, yet he of course prefers tenfold against
it, where you did the contrary. Yea, in the very best works he can easily
find much uncleanness, and turn everything to sin. Therefore nothing can
be built on such comfort, but only courageously cast it away, and say: God
grant, whether I be good or not, this I will reserve for its proper place,
when we come to teach and treat of works; but in this circle in which I
now stand, it avails nothing to treat of my works and goodness, but of
Christ and his works which he has done for me as his lost sheep. If now
you ask whether I am good, I will simply answer: knee, and I do not want
to be in this circle of good people.
52. But if you ask whether Christ is good, then without hesitation I can say
yes, and present him as my righteousness, and defiantly appeal to him. For
in him I have been baptized, and I have the seal and document here in the
Gospel, that I am his dear sheep, and he is my good and pious Shepherd
who seeks his lost sheep, and deals with it entirely without the law,
demands nothing of me, neither drives, threats nor frightens, but shows me
pure sweet grace, and humbles himself beneath me and takes me upon
himself, that I may only lie on his back and be carried. Why should I then
fear the terrors and thunderings of Moses, or the devil besides, because I
am in the protection of that man who gives me his holiness and everything
he has, to possess it as my own, and who carries and holds me so that I
cannot be lost, because I remain a sheep and do not deny the Shepherd or
maliciously fall from him.
53. Thus you have this picture presented in the most lovely manner it is
possible to present it. But all this is done only on account of faith. For the
picture is indeed fine and full of comfort, and is the truth itself. But it is
wanting in this, that it is not felt in experience as it should be. For while the
sheep runs astray, that is, when man feels his sins and they oppress him,
and he does not know where to stand, and the devil terrifies him; then only
the contrary takes place, and he cannot grasp that it is true, for all that he
has here heard entirely departs through his present feelings and experience.
For the devil has so perverted his vision that he sees nothing but God’s
wrath and indignation, b v which his heart is so burdened that he cannot
raise himself above it or turn his eyes from it, for he has so deeply sunk
into it that he sees nothing else even in Christ than an angry Judge, as he
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has been hitherto described and forced into all hearts by the scandalous
Papists as sitting alone on the rainbow with a sword in his mouth.
54. For the real art and roguery of the devil, which he practices on the poor
wandering sheep, are that he perverts this picture and makes a continual
bawling in his presence, that he can no more recognize his Shepherd, so
that in Christ’s name he might lead the man subject to Moses, as he
disputes about Christ just as he did before about Moses, so that he indeed
needs a strong faith that it is true, and a man first of all must contend
against himself on this account. For his own feeling is powerful in itself,
and the devil magnifies sin and terror so greatly, that nerve and bone, and
the heart in the body, could fail.
55. Therefore it is not so easily learned as some imagine. When all is peace
it is easily believed that Christ is sweet and amiable, but when anxiety and
terror break forth and overwhelm the heart, then man is blind and
wandering, and will judge only according to his heart and feelings, to
which he clings and confirms himself in his error, for he is held captive in it,
and cannot think otherwise but that it is as he feels it, and yet it is not true.
56. Now this would be an art, were he able to say to his own heart: If you
acknowledge yourself to be a lost sheep, you speak the truth; but that you
would on this account flee from Christ, and imagine him to be a man who
would hunt you down and frighten you, this is the work of the sorry devil
himself. For if you rightly behold and confess him as your true Shepherd,
you would neither be afraid nor frightened at him, but you would run up to
him with joy and confidence. For he is not present here to condemn thee,
but he comes to seek thee, to carry you on his back, to help and deliver
you from sin, error, the power of the devil and every misfortune.
If you now feel that you are a sinner and have deserved the wrath of God,
then you should just on this account the more earnestly cry and run to your
dear Shepherd, that he might deliver you, and you should not imagine him
to be anything else than the sheep does its shepherd, which cannot fear
him, but is glad and happy as soon as it sees and hears him, although it has
strayed away from him, and deserved on this account to fear him. But it
knows full well that he bears no anger or indignation against such a sheep,
and can expect nothing of him but love and every good thing.
57. Hence everything here depends only upon this, that you rightly learn to
look upon Christ according to the Word, and not according to your own
 75
thoughts and feelings, for human thoughts are frauds and lies, but his Word
is true and cannot lie. For he has even proved it by living deeds and
examples, and daily proves it still throughout the whole of Christendom.
Wherefore we must only press the Word (,lose to our hearts, and knit
ourselves into it and learn the art to reprove our own heart with its lies,
and set this article of faith against it. For this alone must remain true, and
everything opposed to it, must be false and a pack of lies. But this is an art
which I cannot master, and much less can other vain spirits, who boast so
much of it, as though they knew it all, if they have only heard it but once,
and yet they never taste or experience anything of it. For it is an easy
matter to speak and preach about it; but how difficult it is to prove it in
reality, which those thoroughly experience, who are earnestly concerned
about it.
58. Now this is the first description of the lovely Christ, set forth by himself
in this Gospel, that he pours out all his heart and is so anxious for the
sheep, that he goes after it alone, leaving the ninety and nine; not to
frighten or strike it, but to help it and bring it home again, and to rejoice
the wretched and sorrowful heart and conscience by his sweet and friendly
voice, so that on both sides there is nothing but hearty love and joy for
each other, that you can see what great love and pleasure you thereby
afford him, when you cleave to him with the whole heart and look to him
for every good thing.
59. You see in the second place how he pours out his joy and unspeakable
goodness by external signs and gestures of every kind, and how, when he
has found the sheep, he shows himself so friendly, for he does not deal with
it at all according to his own law or force, to which indeed he has a right,
to drive it before him like the other sheep, and leave it go alone. On the
contrary he lays hold and puts it on his shoulders and carries it himself the
whole way through the wilderness, takes all the labor and trouble upon
himself only in order that the sheep may have rest and a home, and he does
it gladly and heartily, for he is full of pure joy, only because he once more
has it in his care. And observe also how well it is with the sheep, how it lies
in all peace and safety upon the shoulders of its Shepherd, and how well
pleased it is that it lies so softly and does not need to travel, is safe and
without care, both from dogs and wolves, that is, from all error and lies,
danger and destruction. This is indeed a friendly painting, excellent, lovely
and refreshing to behold.
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60. For just so Christ our Lord does when he delivers us, which he once
did bodily by his sufferings and death, but now he continually does in
power and spirit by his Word. In this way he lays us on his shoulders,
carries and defends us, that we may be safe from all danger of sin, of death
and the devil; although they even terrify us, and act as if they would tear us
away and devour us. For being thus carried is our salvation, and we remain
safe from every peril and need fear nothing; just like the precious lamb that
lays on the shoulders of the Shepherd will not let itself be disturbed,
although the dogs already like fiends bark, and the wolf lurks abrupt, while
it hangs its head without any care and sweetly sleeps.
So we do also, if we stand and abide in this article of faith: I believe in
Jesus Christ, our Lord, who suffered, died and rose again for us, etc. , then
we need not worry about being lost, or that the devil can devour us,
though he even opens his jaws ever so wide. For we are not then on our
own way. nor do we walk with our own feet, but hang about the neck of
our dear Shepherd and lay upon his back, where we are entirely safe. For
although sin, death and hell appear ever so wicked and terrible, they cannot
devour him; otherwise we poor sheep would too soon be lost and
destroyed.
61. For even as the sheep cannot protect or provide for itself that it go not
astray, unless the shepherd continually directs and leads it in the way; and
when it has strayed and is lost, it cannot of itself find the right way or come
to its shepherd, but the shepherd himself must go after it, and seek it until
he find it, and when he has found it, he holds and bears it upon his back,
that it may no more be frightened away from him, hunted or seized by the
wolf. So we too cannot either help or advise ourselves, that we may obtain
rest and peace of conscience, and escape the devil, death and hell, unless
Christ himself brings us again and calls us to himself by his Word. And
when we come to him and are in a state of faith, even then we are not able
to keep ourselves in faith or-be steadfast, unless he himself by his Word
and power holds and carries us, because the devil every way and without
ceasing watches for us, and lurks round about us like a roaring lion, as St.
Peter in <600508>1 Peter 5:8 says, to devour us. So that here it avails nothing
whatever to boast of our free will and strength, either to begin or continue
our return to the Shepherd, and to abide with him, but Christ alone, our
Shepherd, must do everything.
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62. But now we are certain of this, that as long as we lie around the neck
of Christ, we shall be safe from all terror and misfortune. For he will
certainly not permit us to be torn from Ms neck, nor will he cast us off,
because he is so happy and of good cheer that he once again has his sheep,
and can bring it back to the rest of the flock. In short, there is nothing here
of terror, driving and commanding, but a simple friendly carrying and a
mere life of grace, by which he cares for his sheep in the tenderest manner.
On the contrary, Moses, not like a shepherd of poor, weak sheep, but of
rough, strong cattle, with Ms staff and rod drives his herd before him a
three days’ journey into the wilderness, <020301>Exodus 3:1, until they become
weary; for such treatment is proper for hardened and proud people.
63. Even we also, when we come under Moses, namely, according to the
flesh and the external life, must then go ourselves and do what the law
demands. But according to our faith we must not suffer any work to be
forced upon us or required of us, but only permit ourselves to be carried
and raised up most tenderly, not on horse and chariot, but on his own back
and shoulders. Which, as I said, is done, when he permits his Word to be
preached unto us, that he died for us, and bore our sins in his own body on
the cross, and put the devil with death and sin under his feet, and has led us
unto eternal life, and always carries us as long as we live, so that we need
not look to our life, how good and strong we are, but only lie upon his
shoulders. For in this circle or article of faith we need not be troubled
about any sin, death or life, but we have all things in Christ who carries and
defends us.
64. Now he is not satisfied with the two parts, that he so lovingly seeks the
lost sheep, and carries it so gently and with joy; but also when he brings it
home he appoints a special feast and season of joy, and calls together his
friends and neighbors that they may rejoice with him. Yea, he makes such a
great jubilee, that God in heaven together with all the heavenly hosts and
all creatures rejoice over one sinner that repenteth. By this he shows and
explains who it is that is called a lost sheep, namely, the sinner who
repents, that is, who feels his sins and is heartily sorry on account of them,
and would gladly be free from them and come to Christ and amend his life,
which is called having a miserable, sorrowful heart and an afflicted
conscience, which the devil attacks, that it might perish with sorrow and
sadness. For Christ is such a man who seeks and carries no sheep except
that which is lost and knows no refuge or help of its own.
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65. And now consider, how could he preach still more friendly and
comfortingly, or what more should he do to make.: the heart joyful, and
awaken a strong confidence in him? Since we see such a Shepherd, we
miserable sinners are painted forth by him, who so unwillingly loses his
sheep and so anxiously seeks it, and when he has found it carries it with all
joy, and spreads forth such joy that all the angels and saints in heaven, yea,
and all creatures rejoice and smile over us so friendly, that even the sun
must shine much more lovely. For as it is natural that when a man is
sorrowful, the sun and everything looks dark to him; and again when the
heart is happy, then man appears twice as joyful, and everything looks to
him lighter and brighter.
66. Now he who can firmly believe this, shall also receive true consolation
and joy in and through Christ the Lord, because he has here the certain
promise, that if he cleave thus unto Christ, and permit himself to be carried
on his shoulders, that he is a dear guest in the kingdom of heaven, and will
be received with great joy.
67. But we have altogether a different feeling in the sorrow and melancholy
of the conscience, when the heart cannot think otherwise than that every
angel stands behind us with a drawn sword, so that we can have no good
cheer either from God or angels, that even some cannot behold any
creature with joy, and fear the friendly sun itself, yea, every leaf that stirs.
All which arises from tormenting and consuming themselves with their own
thoughts, from which they would gladly disentangle themselves, and labor
so much and feel so good that they need not fear; but by this “,-hey only
make the evil worse.
68. But if you desire to possess true comfort and joy in your soul, then
only learn to impress this lovely picture and word of this Gospel in your
heart, that you may seek it where it is to be found, namely, in Christ, and
nowhere else. For in this man you will find all things, if you only remain
under his protection and lie still upon his shoulders. But whatever joy may
be sought outside of him, never enters the heart, even if you took to your
aid all creatures, and had in one place the joy and pleasure of the whole
world.
 79

FOURTH SUNDAY AFTER

TRINITY.
This sermon appeared in separate pamphlet form in 1523 under the title:
“A sermon preached by Martin Luther on the Gospel, Luke VI. Be ye
merciful, even as your Father is merciful. Wittenberg.”
Text. <420636>Luke 6:36-42. Be ye merciful, even as your Father is
merciful. And judge not, and ye shall not be judged: and condemn
not, and ye shall not be condemned’ forgive; and ye shall be
forgiven; give, and it shall be given unto you: good measure,
pressed down, shaken together, running over, shall they give into
your bosom, For with what measure ye mete it shall be measured
to you again.
And he spake also a parable unto them, Can the blind guide the
blind? shall they not both fall into a pit? The disciple is not above
his teacher: but every one when he is perfected shall be as his
teacher. And why beholdest there the mote that is in thy brother’s
eye, but considerest not the beam that is in thine own eye? Or how
canst thou say to thy brother, Brother, let me east out the mote that
is in thine eye, when thou thyself beholdest not the beam that is in
thine own eye? Their hypocrite, east out first the beam out of thine
own eye, and then shalt thou see clearly to cast out the mote that is
in thy brother’s eye.

A LESSON IN MERCY. THE MOTE AND THE BEAM.

I. FAITH AND WORKS. 1-9.

II. MERCY IN GENERAL. 10-22.
III. THREE PARTS OF MERCY.
A. In General. 23-24.
B. In Detail. 25-35.
1. First Part. 25-30.
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2. Second Part. 31-32.
3. Third Part. 33-35.
1. This Gospel describes the works of love to our neighbor in temporal
things. The Lord here describes these in few words, for he had just said,
we should love our enemies, do good to them that hate us, bless them that
curse us, pray for them that despitefully use us; if they smite us on one
cheek, we should offer also the other; and from him that taketh away thy
cloak withhold not thy coat also. All this he here condemns in a short
conclusion, and in summing up all, says: “Be ye merciful, even as your
Father is merciful.” Here you see described as in a nutshell all the good
works we are to do to one another, as our heavenly Father has done to us
and still does without ceasing.
2. You have often heard that we need not do good works to God, but to
our neighbor. We cannot make God stronger nor richer by our works, but
we can make our neighbor stronger and richer with them; he is in need of
them, and hence they should be directed to him and not to God. This you
have often heard and you have it now in your ears; I would to God, that it
might come also into your hands and feet.
3. Therefore observe here what a perversion it is for man to exercise
himself in doing works to God, which should be done to his neighbor; and
then centers his faith in men and saints, which he should center alone in
God. Turn this around, and then it is right, thus: faith must belong alone to
God, whoever receives the divine works, God alone does them, and the
same works of God we receive alone through faith. Then we should apply
ourselves to our neighbor and arrange all our affairs to the end that they
serve our neighbor. Before God all should be done in pure faith alone. The
reason of this is because no one can help us but God, and what we have in
body and soul we have alone from God, and in him alone should we anchor
our heart.
4. Now, they turn it around thus, so that they center faith, which is due to
God, upon themselves and other people and they fall down before their
own devised idols, and what the great masters have invented, and place
their confidence in them. Is not that very satan and death? as God in
<240213>
Jeremiah 2:13f. says: “My people have committed two evils: they have
forsaken me, the fountain of living waters, and hewed them out cisterns,
broken cisterns, that can hold no water.” Again he says in verse 35 to the
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people: Thou sayest, I shall turn my anger from thee, thou hast not sinned.
“Behold, I will enter into judgment with thee, because thou sayest, I have
not sinned.”
5. First he says, that the bride has become a harlot and has turned from
God; the living fountain from which flow life, salvation and all good, they
have forsaken. Secondly, they turn to their own invention, and make their
own fountain, in which there is no water. Thus also the Papists build upon
their own inventions, saying mass, fasting, praying and the like; they indeed
appear very much as though they were a fountain, as though they would
draw from it life and salvation, yet it cannot hold any water; and they
forsake God, the living fountain.
6. In this manner God says: They boldly rise up against me; I shall not be
angry with them, they insist their ways and doings are right and enter into
judgment with me. Behold, this is their other sin, that they are determined
to defend their own doings. Therefore God says: I will enter into judgment
with you and show you, how base you have become, in that you have
continually gone your own way.
7. See, thus faith belongs to God alone and it should acquire for us from
God alone what we need in temporal and spiritual matters; and it should
acquire all in a way that it does not think it has merited it. This same faith
should later again flow forth from our heart’s depths to our neighbor freely
and unhindered in good works; not that we wish to rest our salvation in
them; for God will not have that, but wishes the conscience to rest in
himself alone. Just like a bride must cleave to the bridegroom alone, and to
no one else, so does God require also from us that we confide only in him.
8. This Luke explains when he says: “Be ye merciful, even as your Father is
merciful.” Here my conscience must be disposed toward God as a
gracious, merciful father, and in harmony with this, go out to my neighbor
and be also merciful to him. I must bring faith into my heart and up to God;
and works out of my heart down to my neighbor. Thus Abraham did, when
he went up on Mount Moriah to God, he left his servants and ass down at
the foot of the mountain and took Isaac alone with him, <012205>Genesis 22:5.
So should we also do: when we wish to ascend to God, we should come
with Isaac alone, that is, with Christ through faith; the servants and ass,
that is, our works, we should leave below.
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9. Now this has been said of faith and works as an introduction to our
Gospel lesson, namely, that the motion of faith is inward and upward, of
works outward and downward. For thus are we righteous before God and
men, in that we honor God and look direct to him and believe according to
his Word, and in love do sufficient for our neighbor. Let us now consider
the words of today’s Gospel in their order.
“Be ye merciful, even as your Father is merciful.”
10. Now how is God our heavenly Father merciful? Thus, in that he gives
us all things, natural and spiritual, temporal and eternal, gratuitously and
out of pure goodness. For should he give unto us out of and according to
our merits, he would have to give us only hell-fire and eternal
condemnation. Therefore what he gives us in our possessions and honor, is
given out of pure mercy. He sees that we are captives of death; but he is
merciful and gives us life. He sees that we are the children of hell; but he is
merciful and gives us heaven. He sees that we are poor, naked and
exposed, hungry and thirsty; but he is merciful, and clothes, feeds and gives
us to drink, and satisfies us with all good things. Thus, whatever we have
for the body or spirit, he gives us out of mercy, and pours his blessings
over us and into us. Therefore Christ says here: Imitate your Father and be
also merciful, as he is merciful.
11. Now this is not a common mercy, nor one that reason teaches. For that
is selfish: it gives to the great and learned and those who merit it; loves
those, who are beautiful; gives to those from whom it has some benefit or
advantage. That is a political, beggarly, shaggy, piece-meal mercy. For if I
give to him, who merited it, or if I regard beauty and friendship, then it is
duty and debt and not mercy. This is also what the Lord meant, when he
just before this Gospel in <420632>Luke 6:32-34 says: “And if ye love them that
love you, what thank have ye? for even sinners love those that love them.
And if ye do good to them that do good to you, what thank have ye? for
even sinners do the same. And if ye lend to them of whom ye hope to
receive, what thank have ye? even sinners lend to sinners, to receive again
as much.” However, Christian mercy should not seek its own; but it should
be thus: it must be round, and open its eyes and look at all alike, friend and
foe, as our heavenly Father does.
12. And where this mercy is not, there is also no faith. For if your heart is
in the state of faith that you know your God has revealed himself to you to
be so good and merciful, without thy merit, and purely gratuitously, while
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you were still his enemy and a child of eternal wrath; if you believe this,
you cannot refrain from showing yourself so to your neighbor; and do all
out of love to God and for the welfare of your neighbor. Therefore, see to
it that you make no distinction between friend and foe, the worthy and the
unworthy; for you see that all who were here mentioned, have merited
from us something different than that we should love and do them good.
And the Lord also teaches this, when in <420635>Luke 6:35 he says: “But love
your enemies, and do good unto them, and lend, never despairing; and your
reward shall be great, and ye shall be sons of the Most High: for he is kind
toward the unthankful and evil.” Thus we have considered the first part of
this Gospel.
13. Further one may say here: Have you not now taught that our works
avail nothing before God in paying him for anything: how is it then that
here the very contrary stands written, as Christ says: “Be ye merciful, even
as your Father is merciful. And judge not, and ye shall not be judged: and
condemn not, and ye shall not be condemned: forgive, and ye shall be
forgiven.” All these sayings sound as though we should appear before God
with our works and merit by virtue of them God’s mercy and forgiveness;
although you have nevertheless heard that faith does all.
14. Now note well, St. Paul and the holy Scriptures here and there teach
this; for they emphasize that man must believe and appear before God with
pure faith alone. Therefore the sayings, as they are here, are to be
understood that works are only the test and confirmation of faith, so that if
I believe, I must be merciful, not judge, not condemn, give and forgive my
neighbor. <012205>Genesis 22:5f. is an example of this. What did Abraham,
when he was called to offer his son? He was obedient to the
commandment, and was about to sacrifice his son, and drew the sword to
do it. What happened? The angel of Jehovah restrained him and said unto
him: “Lay not thy hand upon the lad, neither do thou anything unto him;
for now I know that thou fearest God, seeing thou hast not withheld thy
son, thine only son, from me.”
15. Thus here also; we must first receive before we give; before we can do
acts of mercy, we must receive from God mercy. We do not lay the first
stone; the sheep does not seek the shepherd, but the shepherd the sheep;
therefore it is also with our works, that we obtain nothing by them from
God, but that we acquire all that we do acquire without any merit on our
part. Thus in the prophet <236501>Isaiah 65:1, God says: “I am inquired of by
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them that asked not for me; I am found of them that sought me not.” And
at the end of the same chapter he says: “And it shall come to pass that,
before they call, I will answer, and while they are yet speaking, I will hear.”
For before we seek him, he finds us; before we ask for him, he has us. The
same Paul says to the <450322>Romans 3:22-26: “There is no distinction; for all
have sinned, and fall short of the glory of God; being justified freely by his
grace through the redemption that is in Christ Jesus: whom God set forth
to be a propitiation, through faith, in his blood, to show his righteousness
because of the passing over of the sins done aforetime, in the forbearance
of God; for the showing, I say, of his righteousness at this present season’
that he might himself be just, and the justifier of him that hath faith in
Jesus.” And in the following chapter, <450404>Romans 4:4-5. he says:
“Now to him that worketh, the reward is not reckoned as of grace, but as
of debt. But to him that worketh not, but believeth on him that justifieth
the ungodly, his faith is reckoned for righteousness.” “For if it be by grace
it is no more of works: otherwise grace is no more grace,” as Paul writes
later in <451106>Romans 11:6.
16. In the second place the works are a sure sign and like a seal stamped
on a letter, by which I am assured that my faith is right. The reason is: Do I
feel in my heart, that my works flow forth out of love, then I am assured
that my faith is genuine. If I forgive, then my forgiving assures me that my
faith is genuine, and it seals and proves my faith, that God also has forgiven
me and daily forgives me; but if I do not forgive, then may I at once
conclude that I am lacking in faith. So it was also with Abraham, his works
made known to him his faith. God well knew that Abraham believed; but
he had to know and prove it.
17. Therefore the works are only continual spontaneous fruits and proofs
of such faith. For of what use were it to me, if I had already strong faith
and did not know it? As, if I had a chest full of gold and knew it not, it
would be of no use to me; but when someone makes it known to me, he
then does me as great a service as if he donated it to me. Just so, if I have
faith, and know it not, it is of no use to me. Therefore faith must blossom
forth and become known to me through the works following faith and
these are then signs and seals that faith is present in my heart. St. Peter also
teaches the same when in <610110>2 Peter 1:10-11 he conclusively says of the
works of love and the virtues of faith: “Wherefore, brethren, give the more
diligence to make your calling and election sure: for if ye do these things,
 85
ye shall never stumble: for thus shall be richly supplied unto you the
entrance into the eternal kingdom of our Lord and Savior Jesus Christ.” He
does not say, do good works that you may be called; but that you may
make your calling and election sure, to your own satisfaction.
18. Therefore the Scriptures guard you well from blundering into them and
fortifying your works by such passages. For works are rejected in
Scripture, that we should not think of becoming righteous through them;
but they are honored and praised in Scripture in that they are needed by
our neighbor and are signs and fruits of our faith.
19. See, I had to make this explanation in order that I might not strengthen
the interpretations of the Papists, all of whom err in their understanding of
this Gospel. Now, therefore God often places such passages against one
another, as we and reason are apt to imagine, in order to exercise us in
reading the Scriptures, and that we may not think we know the whole
Scriptures, when we hardly know a passage. Some passages convey the
spirit and teaching, how we are to appear in God’s presence, with nothing
but our faith; as the passage: “Being justified freely (undeservedly, without
merit, gratuitously, Ed.) by his grace.” Then later in order that the body
outwardly might not lie around lazy and become sluggish, we have also
passages, which direct and exercise the body; as those above. “Forgive,
and ye shall be forgiven; give, and it shall be given unto you;” and the
passages in <402542>Matthew 25:42f. , where our Lord Christ says, he will
require works of us on the day of judgment, when he will say to the
condemned: “I was hungry, and ye did not give me to eat; I was thirsty,
and ye gave me no drink; I was a stranger, and ye took me not in; naked,
and ye clothed me not,” and so on. These passages the ignorant and fickle
spirits wish to cram together and murder, and construe everything to refer
to works; and that is wrong. But those who are spiritual refer them only to
their body and stand before God also only in spirit: that is right and also
necessary; for man is made up of two parts, spirit and flesh. Therefore
some passages refer to naked faith in the spirit, others to naked works
done to the body; for a passage of Scripture cannot refer at the same time
to the spirit and also to the body.
20. Here we should also speak on the attitude we are to take to our
neighbor with respect to our temporal possessions. With regard to his
possessions one should act thus: he should part with some to others,
should loan and give to his neighbor, where and when he will. And for
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doing this we have rigid commandments and not only words of advice, as
they explain them who teach, that whoever wishes to be perfect should do
them. Consequently those wishing to live thus, have retired into
monasteries and have desired to become perfect. Hence all monasteries are
founded upon the filth of the devil. For there are no people more avaricious
and less benevolent than just those in the monasteries. Now, if one wishes
to be a Christian, he should loan to others, to the extent of his ability, freely
without any writing. Again, if we see one has nothing with which to pay us
back, we should freely donate it to him and cancel the debt, as Nehemiah
did, as is recorded in the fifth chapter of II Esdras (Nehemiah 5). For God
has given this to you, he can indeed give you more, if you believe
differently. Further, if one takes anything from us, we are not to demand it
to be returned; but our neighbor is to intercede for us and help to restrain
injustice and to enter a complaint against the authorities, in order that we
may not suffer too much.
21. Now observe the monks and priests have entirely and completely
twisted these works, that they should be only advisable. And in this way
they have drawn all other persons from them, who then, having done no
Christian work during their whole lives, provide for the saying of masses or
leave other legacies when they are about to die, by which all is fulfilled and
accomplished. But you hear now: If we wish to be Christians, we must
loan, give and part with our possessions, or we will be deficient in our
faith.
22. Therefore thoroughly ponder and grasp this Gospel, in order that you
may not deal with God in any other way than through naked faith and let
good works gush from such faith that they may serve only your neighbor.
This has been said of the first part of our Gospel text. Now. let us see what
follows further, since the Lord himself explains what kind of mercy he
means. He says:
“Judge not, and ye shall not be judged: and condemn not, and ye
shall not be condemned: forgive, and ye shall be forgiven: give, and
it shall be given unto you.”
23. Here the Lord divides mercy into thee parts, that we may know what
mercy is which we are to exercise toward our neighbor. First, we are not to
judge or condemn; second, we are to forgive our neighbor, if he has
offended us; third, you are to come to the help of the needy: this is what
the word “mercy” means, when used in the Scriptures.
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24. And all this must flow out of an upright faith so that it be done without
hypocrisy and without guile, and that we may have no respect of persons.
For if you would wish them well, who wish you well; or benefit those, who
benefit you; or harm those, who harm you, that would be a great error. But
you should do to him as Christ here just preceding our Gospel text says:
You should imitate your heavenly Father and love your enemies, do good
to those who do harm to you, forgive him who offends, you, loan to him
who is in need, and so on, as you have heard.
25. Now, to speak of the first part, how we should not judge nor condemn,
we remark that God has appointed the sword of the state to punish public
crime, only that care must be taken that it be not used contrary to God’s
precept and command, for example, that we do not murder one when he is
innocent. For when the judge does injustice, he is at the same time as much
a murderer as others. Of this judgment the Lord here does not speak; he
has in mind <421214>Luke 12:14, where he said to him who wished he should
say to his brother that he should divide the inheritance with him: “Who
made me a judge or a divider over you.” For Christ’s kingdom is not
concerned about outward matters.
26. But the Lord speaks here of another judgment, namely, that one
esteems another good or bad because of that which one does not see on
the outside, which judgment belongs to God alone. For it can happen that
you see your neighbor sin to-day whom God receives to-morrow. You can
indeed also be pious in your own eyes and not think of your own sins. Such
judging Christ has forbidden, for no love or unity can be where people thus
judge and condemn. To judge or condemn one another is nothing but to
have a beam in your own eye; as all hypocrites have in their eyes. For those
who regard themselves righteous, take offense at their brethren; whatever
they do displeases them, and they will not behold their own sins.
But it so happens that you will not discover the beam in your own eye, if
you behold continually the sins of others, and thus fall under the judgment
of God. From this it follows then, that you, who judge another, art a
greater sinner before God, then the lowest villain or the worst harlot, for
God alone knows who shall be saved or condemned; all sin is nothing
compared to your judging.
27. The same hypocrites are adepts in rejoicing over and taking pleasure in
having an opportunity to gossip about the fall and crime of a neighbor, and
to stir up his filth. And what other persons do, they always construe in the
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worst light, and no one can do anything to please them; and although they
themselves cannot at once do this, they nevertheless gladly hear others
speak of it. If you were a godly person you should cover up and help to
quiet such things, as much as it may be possible for you. And it generally
happens that the worst harlots, even according to the flesh, also judge and
pass sentence; yea, they judge not only human beings, but also God
himself.
28. Therefore, is thy brother a sinner, then cover his sin and pray for him.
Dost thou publish his sins, then truly thou art not a child of your merciful
Father; for otherwise thou wouldst be also as he, merciful. It is certainly
true that we cannot show as great mercy to our neighbor, as God has to us;
but it is the true work of the devil that we do the very opposite of mercy,
which is a sure sign that there is not a grain of mercy in us. All this is the
meaning of the text of this Gospel, when it says:
“Can the blind guide the blind? shall they not both fall into a pit?
The disciple is not above his teacher: but every one when he is
perfected shall be as his teacher. And why beholdest thou the mote
that is in thy brother’s eye, but considerest not the beam that is in
thine own eye? Or how canst thou say to thy brother, Brother, let
me cast out the mote that is in thy eye, when thou thyself beholdest
not the beam that is in thine own eye? Thou hypocrite, cast out first
the beam out of thine own eye, and then shalt thou see clearly to
cast out the mote that is in thy brother’s eye.”
29. As if the Lord would say: You think thy Brother is blind and will
punish him, that is, you wish to guide others and you are blind yourself.
You hold him as a sinner and think you are righteous. What difference is
that than that your heart is so disposed as to think you are better than he?
This means nothing more nor less than that you wish to guide others, and?t
you are blind yourself; and whoever follows you will fall into the ditch with
you. Concerning characters who imagine they are better than others and
would that the people followed them more than the Word of God, Paul
says to the <450217>Romans 2:17:23: “But if thou bearest the name of a Jew,
and restest upon the law, and gloriest in God, and knowest his will, and
approvest the things that are excellent, being instructed out of the law, and
art confident that thou thyself art a guide of the blind, a light of them that
are in darkness, a corrector of the foolish, a teacher of babes, having in the
law the form of knowledge and of the truth; thou therefore that teachest
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another, teachest thou not thyself? thou that preachest a man should not
steal, dost thou steal? thou that sayest a man should not commit adultery,
dost thou commit adultery? thou that abhorrest idols, dost thou rob
temples? thou who gloriest in the law, through thy transgression of the law
dishonorest thou God?” Therefore he says also at the beginning of the
same chapter to the hypocrites: “Wherefore thou art without excuse, O
man, whosoever thou art that judgest: for wherein thou judgest another,
thou condemnest thyself; for thou that judgest dost practice the same
things. And we know that the judgment of God is according to truth
against them that practice such things. And reckonest thou this, O man,
who judgest them that practice such things, and doest the same, that thou
shalt escape the judgment of God?”
30. I call that telling the truth to the hypocrites who understand to show
others the way, which they themselves do not know, and guide others
along with themselves into the ditch. Therefore the Lord says: “The
disciple is not above his teacher, but everyone when he is perfected shall be
as his teacher.” It is a common proverb to say: I cannot learn more from
my teacher, than he knows. Why did the Lord utter this saying? Because of
two kinds of teachers: the first is blind; if I follow him, then I also will be
blind; if he falls into the ditch, so will I. The other teacher is the merciful
Father, from whom we should learn mercy; follow we him, then we also
will be merciful, even as he is merciful; and if we were merciful all the time,
then we would be perfect, even as he is perfect; but that does not fully take
place while we are here in this life.
31. The second part of mercy is that we are to forgive those who offend
us. A Christian can never be so greatly offended, that he should not
forgive, not only seven times, but seventy times seven, as the Lord spake
to Peter in <401822>Matthew 18:22. Therefore God also forgives a Christian his
sins or infirmities, so that he may forgive others their infirmities. This
Christ pictured just before in a beautiful parable, which he closed with the
words: “So shall also my heavenly Father do unto you, if ye forgive not
everyone his brother from your hearts.”
32. And we pray for this also daily in the Lord’s Prayer, when we pray the
petition and say: Forgive us our debts, as we forgive our debtors. Is not
that something great, when I a poor sinner forgive my neighbor his sins or
failings, that God will forgive me also my sins and infirmities? Had one
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murdered my father, what would that be compared to my sin, with which I
have offended and provoke God to anger.
33. The third element that belongs to mercy is, that we should give to the
poor and needy and come to their help. Concerning this John in his first
Epistle, <620317>1 John 3:17, says: “But whoso hath the world’s goods, and
beholdeth his brother in need, and shutteth up his compassion from him,
doth the love of God abide in him?” For where the love of God is, it must
manifest itself. To this the saying of Christ in <400507>Matthew 5:7 refers:
“Blessed are the merciful: for they shall obtain mercy.” Therefore the Lord
adds here in our Gospel a promise, and says: “Give, and it shall be given
unto you; good measure, pressed down, shaken together, running over,
shall they give into your bosom.” And he further says: “For with what
measure ye mete it shall be measured to you again.”
34. This is sufficient for the present on the three parts of the mercy we are
to show to our neighbor. To this end should the saying of Christ in
<400712>
Matthew 7:12 especially stir us. After he spoke so much about Christian
love and how we should show our brother such love, he concludes and
says: “All things therefore whatsoever ye would that men should do unto
you, even so do ye also unto them: for this is the law and the prophets.”
Now everyone is always so disposed, if he be sick, that he wishes the
whole world would come to his help. Am I a poor sinner, steeped in
shame, have I a heavy afflicted conscience: then I ought to wish for the
whole world to comfort and help me, and cover my sins and my shame.
Just such should my attitude be to my neighbor, not to judge and condemn,
forgive his failings, help him, counsel, loan and give to him as I would that
others should do to me, if I were overwhelmed with anxiety and want, with
misery and poverty.
35. And just in this way does the world take knowledge of Christians, how
they live among themselves and show one another such acts of mercy. This
the Lord Christ also taught his disciples in the Lord’s Supper when in
<431334>
John 13:34-35 he said: “A new commandment I give unto you, that ye
love one another; even as I have loved you, that ye also love one another.
By this shall all men know that ye are my disciples, if ye have love one to
another.” Such is the explanation of this Gospel; let us pray to God for his
grace.
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FOURTH SUNDAY AFTER

TRINITY.
SECOND SERMON. <420636>LUKE 6:36-42.
This sermon appeared in 1535 under the title: “A Beautiful Christian
consolation in all kinds of suffering and trial from the 8th chapter of
Romans, with the explanation of the Gospel for the Fourth Sunday after
Trinity. Preached by Dr. Martin Luther.”

THE RIGHT CONDUCT TO ONE’S ENEMIES.

1. Beloved Friends! Upon this Gospel a great deal might be said, but at
present we will not consider it all, lest we overload ourselves and retain
nothing. You have heard in the text how our dear Lord and Savior, Jesus
Christ, holds up to us the works of mercy, how we should be merciful; not
to judge nor to condemn but gladly forgive everyone and in like manner
willingly give and help all, as there is need. If we do this, he says, there
shall be given to us again good measure, pressed down, shaken together
and running over. But if we will not do this, with the same measure we
mete to others it shall be measured to us again. By this he would earnestly
forbid his Christians to condemn anyone, to judge or avenge themselves, or
to take from anyone, but rather to give and forgive.
For a better understanding of this Gospel, we must in the first place reply
to our adversaries, who hold up this text against us as a strong, firm
ground of their doctrine, that a man can by works obtain forgiveness of
sins and eternal life, and boast of it as though they already had surely
gained the victory. They say: Here indeed it stands clearly written:
“Forgive, and ye shall be forgiven; give, and it shall be given to you again.”
What can a man bring up against such clear passages? Therefore, it
certainly follows from this, that a man can obtain forgiveness of sins by
good works. Thus, by these and similar passages concerning works, they
wish to prove that we are justified and saved by our own merit; and
denounce and condemn us as heretics, because we teach that we are saved
only through faith in Jesus Christ, who has been crucified and died for us,
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who gave his body and shed his blood for us for the forgiveness of sins.
Thus they make Christ entirely unprofitable for us, and call the doctrine of
faith simply an error and falsehood. Here we see how the blind lead the
blind.
2. Well, we allow them to proceed, because they want to be blind and
hardened. But if they were in earnest to know the truth, they could plainly
see from this Gospel to what such passages, to which they so firmly hold,
properly refer, and how they should be interpreted. For this Gospel
evidently and plainly says, that Christ does not speak to those who shall
first obtain grace, but to his disciples, who already are children of grace
and justified, and are also sent out by him, that they should preach to
others such grace and salvation; from which it clearly follows that they
already have forgiveness of sins, and are pious and justified, and are not
first to obtain salvation through works. I say, he speaks to those, and
instructs them how they shall conduct themselves toward their enemies,
namely, when they are persecuted by them, that they should not persecute
them in return, but should patiently suffer all these things, and do them
good for evil.
3. Hence it is not meant, that by such works as are here enumerated they
should first obtain forgiveness of sins and the righteousness that avails
before God; but Christ speaks plainly and simply to his disciples whom he
had chosen and called Apostles, as St. Luke shows preceding this Gospel.
Christ teaches them how they shall conduct themselves when they preach,
as though he would say: You dear disciples, I send you as sheep among
wolves, and commend this office unto you to preach, and others shall hear
your preaching, accept and believe it. And you will be so received that the
world will be offended at you and regard you as enemies, and you will find
just as much friendship and love in it, as sheep among wolves. For it will
become wholly mad and foolish at your preaching, and will by no means
tolerate it.
Therefore see to it that you lead a better life and conversation than your
enemies, who will practice upon you all kinds of unmerciful deeds by
judging and condemning you. Moreover they will not only not forgive you
any sin, but will proclaim your best works and deeds of mercy as the
greatest sins. Again, they will not only not give you anything, but they will
also hunt down that which is your own, and will take and keep it by
violence. Thus they will treat you. But beware, that you be not like them;
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on the other hand where they judge, judge not; where they condemn, bless;
where they take revenge, forgive; when they take, give. For immediately
before, the Lord teaches the very same when he says: Love your enemies,
do good to them that hate you, bless them that curse you, pray for them
that despitefully use you.
4. In this manner St. Paul also admonishes the Christians at Rome
(<451218>Romans 12:18-19): “If it be possible, as much as in you lieth, be at
peace with all men. Avenge not yourselves, beloved, but give place unto
the wrath of God.” Christ here teaches the very same when he says: Be
merciful, judge not, condemn not, avenge not yourselves, give unto and
assist everyone, in order that you may not become equally as bad as your
enemies; but rather that they may be prevailed upon by your kind and
friendly conversation, to give you a good testimony, and finally be
compelled to say conscientiously: Behold, we judge and condemn these
people, and carry out all our maliciousness against them; against this they
neither defend or avenge themselves, but suffer it all patiently, and besides,
they overcome evil with good, Surely, they cannot be bad people, because
they have so much patience, and reward evil with good; I myself, will also
hold to them, because they do no one any harm, although they have good
reasons for so doing.
5. From this one can easily see that Christ does not here teach us to
become pious and just through our works, but admonishes those who were
already pious and just, that they be merciful like their Father in heaven, so
that the heathen may thereby become better, and that thus unbelievers may
be kindly enticed to become converted and edified, not only by preaching,
but also by the merciful and blameless lives and good conduct of the good
and just.
6. In the same sense St. Paul also teaches in <460713>1 Corinthians 7:13: And
the woman that hath an unbelieving husband, and he is content to dwell
with her, let her not leave her husband, as long as he will permit her to
remain a Christian. Because it can so happen that the man may be
influenced by the virtue of his Christian wife to become converted and say:
I see by my wife, that Christians are good people; therefore I also want to
be a Christian. Thus we also read of St. Monica, the mother of St.
Augustine, who had a strange and wonderful husband, who besides was
also a heathen. But what did she do? She so conducted herself toward him
that he did her no wrong. Other Christian wives were very much
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astonished at this, and went to her and complained about their husbands,
that they could not do anything to please them, although they were
Christians, and yet they were scolded and beaten by them; therefore they
questioned her how she treated her husband, who, as every one knew, was
not only a wonderful man, but a heathen also, and yet he never beat her.
Such favor they could not expect from their husbands, although they were
not heathen, but Christians.
7. Kindhearted Monica answered them and said: I fear you give your
husbands cause for doing this. If you were subject to them and would not
clamor back, or especially when they begin to be strangely cruel, if you
would not answer back, but be patient, submit and obey them, and with
friendly words appease them, you would, of course, not be beaten. For
thus I am accustomed to treat my husband; when my lord scolds, I pray; is
he angry, I avoid him, or return kind words; in this way I have not only put
down his anger, but I have also brought him so far, that he is converted
and has become a Christian. Behold, the beautiful fruit that followed this
conduct, because kind Monica was merciful toward her husband, and did
not condemn and judge him. Thus it can often take place, as St. Paul says,
that an unbelieving husband or wife, may become converted through the
one who believes.
8. Thus, says Christ here, should you Christians also do, because you are
children of grace and peace, not of anger and discord, and are also called
to inherit the blessing. Therefore you should also bring the blessing among
the people, first by your preaching and public confession, and after that
also by your good outward conduct, so that when the unbelievers judge
and condemn you, treat you unmercifully and rob you, you will be merciful
to them, and not avenge yourselves, but give and forgive, and besides help,
love and bless them, and speak the best things of them before God and the
world; that they may also observe by your good conduct that you are pious
and blameless people, who do not only suffer evil, but also return good for
evil. By this you will obtain a good name among the heathen, and be
estimable and honorable in my sight, who art your Lord and God.
9. Thus you see that this text does not at all permit us to conclude from it
that forgiveness of sins is obtained by works; for Christ here speaks to
those who are already children of grace, and does not instruct them how to
obtain by works, as the Papists dream, the forgiveness of sins, which they
already had by grace; however, he here teaches them how they are to
 95
conduct themselves, when they go forth and preach, toward the people
who persecute, judge, condemn them, and afflict them with all kinds of
torment and misfortune; that they immediately do the contrary, not judge,
nor condemn, but forgive and give; and then they shall also be neither
judged nor condemned before God or the world. And even though the
world judge them, still God will not condemn them, as it is said in
<193713>
Psalm 37:13-40. So it shall also be forgiven and given them again.
10. Thus Christ admonishes his disciples with these words, that they
diligently perform the duties of their office and preach with courage, let it
offend whom it may, and that nothing whatever may lead them astray, even
though all the world revile and curse; let them only freely continue and they
shall be richly rewarded; for it is already determined in heaven that there
shall be given unto them full measure, pressed down, shaken together and
running over.
11. From all this it is certainly clear, that Christ does not here speak of that
righteousness, of how a man becomes just before God, which takes place
alone through faith in Jesus Christ, but teaches his disciples how to lead a
good life here on earth among unbelievers, by which they may be of great
benefit to those who judge and condemn them. When they do such things,
it shall be rewarded unto them again both here and hereafter; not that they
thereby merit the forgiveness of sins; for no work, be it ever so good, is
able to accomplish this; but when they on this account suffer or lose
anything, it shall be returned to them even here in this life an hundred fold,
as is written in <411030>Mark 10:30, and in the life to come they will be more
gloriously arrayed and adorned than other saints. Why? Because they have
suffered and done more for Christ’s sake than others. For Daniel the
prophet says, <271203>Daniel 12:3, that the teachers shall shine as the brightness
of the firmament after the resurrection of the dead, and they that turn many
to righteousness as the stars forever and ever. And St. Paul in <461541>1
Corinthians 15:41 says: “For one star differeth from another star in glory.
So also is the resurrection of the dead.”
12. The Lord further says: When you fail to do thus, but return evil for
evil, it shall be measured to you again, “for with what measure you mete, it
shall be measured to you again.” For by thus judging and condemning
those who judge and condemn you, you sufficiently show that you are not
my true disciples, and have not yet the forgiveness of sins, or else you
would do what I have commanded you. From which it follows further that
 96
your faith is not right. So with you it will be changed, and you will hear
from me that you have no faith and are false Christians.
13. This is sufficiently proved, because you still judge one another, and one
does not assist the other. This my Christians will not do. Therefore your
sins will remain upon you, and will only become greater, as is shown in the
parable of the wicked servant who owed his Lord ten thousand talents and
could not pay it; the Lord forgave him the debt out of pure grace. But as
he would not forgive his fellow servant the very little debt, he again fell
into his own former debt, which was forgiven him and brought down upon
himself the great wrath of his Lord, who delivered him over to the
tormentors. <401834>Matthew 18:34.
14. Thus our dear Lord would here kindly and lovingly invite us to do
good works and lead a Christian life also among our enemies. But when we
fail to do this he threatens us, that he would not regard us as Christians.
For such works are as a sign or confession that we are true Christians. In
addition to this, other people will be made better by such works, and so
will we ourselves who do them, as St. Peter says, we make our calling and
election sure thereby, and become richer in faith.
15. To this friendly admonition of Christ our Lord we Christians and
especially we ministers should diligently give due heed, for we also have at
the present day adversaries of our faith and doctrine, who are great and
powerful, ‘kings, princes, lords, Pope and bishops. To these our enemies
according to this doctrine of Christ we show all mercy, and are not willing
that a hair of their heads should be injured, or that they should be robbed of
a cent. But this we wish them from our heart, that they may learn to know
their errors and sins, and commit themselves to the grace of God and
believe the Gospel. On this account they judge, condemn and persecute us,
rob us of honor, goods, body and life, as though we were the worst rogues
that tread the earth. Such things we do not to them in return, God be
praised! but show them all love and kindness, and would willingly help
them, if they would only permit it.
16. Yes, they say, you revile us nevertheless, both in writing and preaching,
and condemn us as heretics, and will not permit us to be the Christian
Church. Is such reproof and condemnation mercy? We answer: This is
quite a different matter. Christ in this Gospel speaks of those who shall
suffer injustice. And it would not be right to apply this to those who by
virtue of their office are required to reprove what is wrong. For those who
 97
have the office to judge and condemn, do no wrong thereby, in so doing.
For as little as it agrees or is valid for a child to say to its father when he
would punish it; father, be merciful, and God will then also be merciful to
thee; so little is it valid against those who have the office of reproof. For it
would be very inappropriate for a thief or evil doer to say to the officer of
the law: Dear sir, forgive and do not judge me, and then our Lord God will
again forgive thee. No, my dear fellow, the officer of the law by virtue of
his office will thus answer and say: It is not necessary that I should forgive
you. I do what is right, and doing right needs no forgiveness, but is
praiseworthy. Thus also when father and mother punish their children, they
do right, for this is called true punishment, when the office requires it. But
beware, that you do not revenge yourself against him who must punish
you, even if at times he treats you unjustly.
17. Wherefore it is not appropriate to twist this text, as though the Lord
speaks of those who have the authority to punish the wrong, as ministers
and all persons in authority, fathers, mothers, princes, lords, and finally also
the executioner, who should not say to the evil doer, to whom he must
administer justice, as however they are accustomed to do: “Dear Sir,
forgive me, what I do to you today,” for why should he say this? As he
does right, he needs no forgiveness, which pertains alone to sin and wrong;
for. his office is to punish wrong. Just as it would be wrong if a father
would say to his son when he would punish him: Dear son, forgive me, that
I punish you. No, he does right, therefore the son should bear it, for thus
God will have it.
18. Thus St. Paul says, <470513>2 Corinthians 5:13: “For whether we are beside
ourselves, it is unto God; or whether we are of sober mind, it is unto you.”
In his first Epistle, Paul severely rebuked the Corinthians, which some
thought was too severe; but he does not excuse himself in the least nor
asks for grace, he simply says: If we rebuke too severely, it is unto God
and we serve him; but if we are sober and deal gently, we do so for your
good. He will not admit that he has done any sin at all, because he so
severely rebukes them, but says he serves God by it, and if he has been too
indulgent, he did it for their benefit. This is quite a poor answer to such a
complaint as: Dear Paul, why do you strike us so hard? But as he fills the
office of an Apostle, he gives no other answer but this: I rebuke and punish
sin as I wish, I do right and serve God thereby; not on account of my
person, but because God has so commanded and ordered it.
 98
19. Thus also a judge can say, when by virtue of his office he sentences the
evil doer unto death, that he serves God thereby. So also father and
mother, when they punish their child as it has deserved, thus serve God;
but if they, punish it somewhat milder than it deserves, it is for the good of
the child.
20. We must make a distinction however, for it is vastly different when a
person punishes who has the office to punish, and when one punishes who
has not this office. An office, call it what you may, is ordained to punish
sin; not to tolerate wrong, but protect the right. Therefore, because I and
other ministers have this office, we do right, a work of mercy for the
people, when we rebuke them, let whoever will do us good or evil for it.
21. Just as it is a great mercy not to allow young people to have their will
and way, whether it be accomplished by threats or by the rod; it will still
cost trouble and labor enough to oppose and prevent evil, even though we
punish severely. If punishment were altogether omitted and mercy took the
place of office, the country would be full of rogues, and the world become
a mere den of murderers. Then one would say to another: If you steal from
me, I will rob you; if you go with my wife, I will go with yours. No, this
would never do; therefore the executioner is a very beneficial and even a
merciful man, for he prevents the rogue from repeating his crime, and
restrains others from committing crimes. He executes the one and thus
threatens others that would do the like, that they may fear the sword and
keep the peace. This is a magnificent grace and pure mercy.
22. Again, it is a great sin against mercy, yes a horrible murder, when a
father allows his child to go unpunished; for this is just the same as though
he killed it with his own hands; hence Solomon says, <202313>Proverbs 23:13,
14: “Withhold not correction from the child; for if thou beat him with the
rod, he will not die. Thou shalt beat him with the rod, and shalt deliver his
soul from hell.” That is, he will not die of your beating, but with the rod
you cause him to live, and deliver his soul from death; for if you do not
punish him, the executioner will, even unto death, by taking away his life.
As Solomon would say: If you do not beat your son with the rod of life, in
order that he may live, then you are a murderer; because you assist your
child to become a rogue, so that the executioner must strike him with the
rod of death. Therefore take in your hand the rod of life, and freely punish
when necessary, that he may escape the rod of death. Then you will
 99
perform a noble work of mercy to him, whereas if you let him have his own
will, you become his murderer.
23. Therefore it is senseless for the Papists to cry: We of course teach
others not to judge, nor condemn, but we ourselves do the contrary,
punish, judge and condemn everyone. For as I said, what we do in this, we
do by virtue of our office. Therefore our judging and punishing is of such a
nature, that it only makes one better and harms no one. And we are obliged
to do it on account of the command of Christ our Lord, <422447>Luke 24:47,
that repentance and forgiveness of sins be preached in his name among all
nations on earth; and <431608>John 16:8: “The Holy Spirit will reprove the
world of sin.”
24. According to this command all the Apostles have first judged and
reproved the world, and proclaimed God’s wrath against it; afterwards
they preached forgiveness of sins in Christ’s name, as St. Paul does,
<450103>
Romans 1:3, and St. Peter, <440203>Acts 2:3-10, and Christ himself when he
says, <430939>John 9:39: “For judgment came I into this world.” Those who
have accepted this preaching and permit themselves to be judged and
reproved by it, have received the comfort of the Gospel, that without
merit, by God’s grace through the redemption that is in Christ Jesus they
are justified and saved, <450324>Romans 3:24.
This judgment and reproof of Christ and the Apostles is not harmful, but
beneficial, comfortable and wholesome. Moreover, those who have not
allowed themselves to be reproved by these have remained in their sins,
and have died and perished forever; and also, in time, have their cities,
lands and kingdoms in which they have lived, been most woefully
devastated and destroyed.
25. As therefore the Apostles have preached according to the command of
Christ, so too must we do, and say that all men are conceived and born in
sin and are by nature children of wrath, and on this account condemned,
and can neither by their own or any other creature’s help, advice, work or
merit, receive forgiveness of sins and be saved. This is to reprove, judge
and condemn everybody, and yet we do this, not out of our own
wantonness, or that we take pleasure in crying down men as sinners and
godless; but out of Christ’s order and command. With this however we do
not cease, but we again encourage and comfort those whom we have
rebuked, and say that Jesus Christ has come into the world to save sinners,
 100
so that all who believe in him, should not perish, but receive everlasting
life.
26. Therefore God-fearing people accuse us of no fault in this; for they
observe that we do not preach human nonsense like monks in their hoods,
but proclaim the Gospel of Christ; they are glad therefore, and heartily
thank God that they have lived to see the time when they can know the
precious truth, and thereby obtain comfort for their consciences, and
accept this our reproof and judgment as a great mercy. Again, the great
and godless crowd scold and condemn us on account of this our reproof,
as heretics and traitors, who disturb both the old faith and worship and also
the worldly government and peace. We must bear this; yet our conscience
gives us the testimony that they wrongfully accuse us, and besides we are
comforted to know that we are not the first ones who have been thus
slandered. St. Paul also had to hear from Jews and Gentiles, that he was a
blasphemer and traitor. Yea, Christ himself was accused before Pilate for
misleading the people and making them disobedient to the emperor, for
which also he was crucified, With them we are glad to be cried down as
heretics and traitors, until the time when our innocence shall come to light.
27. If now the wretched, hardened Papists were not such bitter enemies of
the truth, and of us on account of the truth, they could observe by our life
that we hold firmly to this admonition of Christ, be merciful; for God be
praised, we have not thus far avenged ourselves against any man who has
done us injury, we have not driven anyone from house and home, wife and
child, we have cast no one into prison on account of his faith, much less
have we beheaded, burnt at the stake or hung anyone for their faith, as the
Papists have done, the tender saints, who have for the last few years shed
much innocent blood, and still do not cease. But we have complied with
this doctrine and admonition of Christ, and have honored their order and
government and confirmed it with our doctrine as far as they are right, we
have prayed and pleaded for them, privately and publicly, and have
faithfully also admonished them in writings by virtue of our office which
God has committed to our charge.
And for this our mercy we have received from them the reward, that they
have put us under the ban, cursed and persecuted us, and driven many of
our brethren from their possessions and murdered them. What more shall
we do? Yet we must bear the name of being impatient, angry, spiteful, and
revengeful people, who judge and condemn all the world. Well, we must
 101
bear this disgrace before the world, until our dear Lord Jesus Christ, the
just Judge, shall examine us and decide the matter; in the meantime we
permit them evermore to lie, slander and persecute us; but they shall learn
by experience when God’s time comes, whom they have slandered and
persecuted in us.
28. This much is said of the chief meaning of this Gospel, how we are to be
merciful also toward our enemies. Now we should also apply it to our own
lives, we who want to be Christians and brethren should practice this
among ourselves; for it is very necessary also that this admonition be
preached to us. Although we are all called Evangelical, I fear that the most
of us are heathen under the Christian name. Well, what shall we do about
it? We must allow the name to all, although few there be who bear it in
truth. For St. Paul in <530302>2 Thessalonians 3:2 says: “For all have not faith”;
and Christ himself complains, <402214>Matthew 22:14, that many are called but
few are chosen. Now, those who are true Christians should with all
diligence take this admonition of Christ to heart, that they may not only be
friendly toward enemies, but also much more toward those called
Christians.
29. Therefore let everyone who goes to the sacrament and pretends to be a
Christian take heed to himself that he deceive not himself. For one can now
well see what a scraping, grabbing and scratching there is even among
those who want to be Christians, from the lowest to the highest stage of
society. It is a sin and a shame to hear it. Nearly everyone falls into this
shameful greed, and such a state may well be called a swine’s life, for as
the swine in the trough, whichever one is the strongest pushes the rest
away, as though she wanted to devour all herself, just so it goes in the
world today, and everyone goes securely forth, gives nothing whatever and
takes all he can get, whether he gets it rightfully or wrongfully, so that the
word give, which stands here in the Gospel, has almost disappeared, and
instead robbery and theft in homes and in the market have everywhere
come to take its place. What unfaithfulness prevails even among day
laborers and house servants, how shamefully they earn their bread with
malicious unfaithfulness, cheating and overcharging. They do not look
upon it as stealing, and yet it is just as much stealing when they labor
unfaithfully, as when they steal it out of our purse. This is the way servants
and laborers do, and it matters not by what they are called.
 102
30. But how will such people stand in that day when Christ shall ask them,
whether they have done according to his admonition? For if Christians are
to be merciful to their enemies as Christ here teaches, much more will it
become them to show all love and friendship toward their brethren and
Christian people; and as they are not to curse their enemies, much less
should they curse their friends. Again, if they are not to avenge themselves
on unbelievers, but give to them and do them good, much more should
they show this kindness to the household of faith. Yes, turn the thing
around to rob, to covet, and to take advantage of another wherever one
can; this goes on yet in the world with violence. But the holy Gospel says:
Give, and it shall be given unto you; if we do not hold ourselves to this
rule, we shall hear the opposite: Steal and rob, and you shall be robbed and
stolen from again.
31. But our Lord God is so full of resources that he can send misfortune
upon a city or a country so that even after they have gathered and hoarded
for a long time, some tramp brother or fellow pilgrim comes along, to
whom one must give or he will take it himself by force. For it must surely
come to this that if we willfully forget that word “give,” our Lord God will
make out of it “take.” After such misfortune we strive with all diligence,
for wherever the Lord says “give” there we only wish to make out of it
“take.” Well then take, steal and rob as long as you will, what will it avail
you; things will take a turn some day so that it will be taken from you
again.
32. All history teaches us, that when a kingdom, a principality, or a city,
has been exalted to the highest pitch and becomes rich, then comes a war,
or some other misfortune, so that it again becomes poor. Thus it happens
also to individual families and persons; when they rise suddenly and
become powerful, they also immediately fall again. I have already observed
several who sat amid great possessions, and yet in a short time were
thoroughly ruined. Why is this? Because they did not want to give as Christ
here admonishes, but much rather took from others, for this reason a
change took place with them, that it was again taken from them; as also
teaches experience, and the common proverb runs: Goods unjustly won,
will not last to the third son, that he may enjoy it. Such things we see daily
in all ranks of life; and if it does endure for a time and descends from father
to son, yet it sinks with the third heir, for it is a cursed wealth, which has
either been obtained by theft or greed.
 103
33. By such daily experience the children of the world ought to become
wise and think: Why scratch and scrape so long, you cannot rightfully
possess goods obtained by stinginess after all, nor will it prosper in your
hands, as you have time and again experienced from one or another.
34. But we Christians should be more influenced by what the Holy
Scriptures teach about it. Thus David says, <193716>Psalm 37:16-18: “Better is a
little that the righteous hath, than the abundance of many wicked,” and the
reason immediately follows: “For the arm of the wicked shall be broken,
and the Lord upholdeth the righteous. The Lord knoweth the days of the
perfect; and their inheritance shall be forever.” As though he would say:
Although a good man may have but little, if he only has it with God and
honor, it will be dearer to him than all the treasures of the ungodly. For our
Lord God will shower his blessings upon that little, so that it will last to
children’s children to the thousandth generation. This is also apparent; for
at the present time we find many old and honorable families in the cities,
whose possessions have reached to several hundred generations, whereas
with others it has disappeared with the third.
We should learn from this and similar passages, and hold to it because it is
the truth, that it is better to have thirty dollars with God and honor, than
three thousand won without God and with dishonor. For God blesses the
little which the righteous have (says <193716>Psalm 37:16), so that he may not
only possess it with a good conscience, but will also be to his benefit and
he will use it so that God may be pleased with it. But the wealth that has
been unjustly obtained, may be enjoyed for a time; yet because God’s
blessing does not rest upon it, it wears away and loses itself, so that we
cannot tell what has become of it; for it has been won by greed and wrong,
and as they did not regard it as stealing for one to scrape all together and
give nothing away, the rust is entered into it and eats it up, so that it cannot
be seen that there ever was a penny there. As also the heathen have learned
from experience and said: “By evil acquired, by evil it goes,” “As it is won,
so it is gone.”
35. But why say more? One will not grow wise except by his own losses;
we let our Lord God promise and threat in vain, but who asks about it?
Though we preach ever so much, <201104>Proverbs 11:4: “Riches profit not in
the day of wrath; but righteousness delivereth from death,” and
<200502>
Proverbs 5:28: “He that trusteth in his riches shall fall; but the righteous
shall flourish as the green leaf;” everyone thinks the while: “Dear Sir, say
 104
what you will, if I had money and goods, I would be free from all distress;”
they simply make our Lord God a liar. But they will experience sooner
than they wish, that they are deceived.
Therefore, my dear friends, let us fear and trust in God, and hereafter be
merciful and kind, not only toward enemies as this Gospel teaches, but still
more toward our friends and brethren; especially because we hear that our
Lord is such an enemy to shameful covetousness, that he will blow upon
such ill-gotten gain, so that it will vanish and fly away as the dust before
the wind. The prophet <370106>Haggai 1:6, says of the miser, that he gathers
into a bag with holes; as though he would say: Well, they may gather, but it
will do them no good, because they want to get rich by greed even to the
injury of others. And Solomon says: The godless man, when he has for a
long time gathered wealth in heaps, has such a curse in his house, that he
not only does not become better by his wealth, but it also disappears under
his hands, as though the rust had devoured it.
36. Now dear friends, do not despise such a warning, but take it to
yourselves, and if you have already been ensnared by this covetousness,
turn again and reform. Formerly when one served the devil in popedom,
everyone was merciful and kind, then they gave with both hands joyfully
and with great devotion, to support the false worship of God. Now, when
one should justly be kind and give, and show his thankfulness to God for
the holy Gospel, everyone is about to perish with hunger, no one will give
anything, but will only receive. Formerly every city according to its size,
liberally supported several cloisters, not to mention mass-priests and rich
monasteries. Now, when only two or three persons, who preach God’s
Word, administer the sacraments, visit and comfort the sick in an honest
and Christian manner and instruct the youth, are to be supported in one
city, and that too not from their own but from property that came to us
from the papacy, it is hard for everybody to give.
37. But thus it must be, that Jesus with Mary and Joseph should have no
room in the inn at Bethlehem, but after all he finds a crib, and Mary and
Joseph a stall, in which they miserably help themselves as best they may.
And as they are not at home in Nazareth but in a strange place at an
inconvenient time, in the midst of winter, and altogether forgotten in the
stall by the people of Bethlehem, yet after all they do not perish with
hunger. But before they should suffer hunger among their blood relations
who care nothing for them, even the heathen must come from rich Arabia
 105
and present the little child Jesus gold, frankincense and myrrh. Christians
understand well enough what is meant.
38. Therefore let everyone be diligent to comply with this admonition, that
he willingly give, if he desires that it shall be given unto him again. If he
will not do this, Christ will most certainly keep his Word, that it shall not
be given unto him again. And though he already has something, there shall
not be given him grace enough to enjoy it, as has already been shown from
Scripture passages, Now God does not only show us by his Word that our
covetousness is displeasing to him, and that usurers shall not enjoy their
goods, but proves it also by daily examples. I will relate one as a warning
which has recently occurred, although some may be offended at it: It is not
far from here to Wittenberg, as has been reported to me and have also
myself made proper inquiries, there was a farmer, who all his life cheated
and took advantage of the people in the market, as at present nearly all are
accustomed to do, he went into his barn to look after his grain; then the
devil set such a ghost before his eyes, that he found his barn empty, and
could see no corn there. What happened? The miserable, stingy man
becomes frightened, and thinks the corn was secretly stolen from his barn.
He goes down to his wife and servants with great cries and lamentations
and says all his grain has been stolen out of his barn. As the wife and
servants go in to look after it, in the meantime the wretched man hangs
himself for grief, and dies in the rope before they return again to him. And
yet it was but the deception of the devil. For all the corn was still lying
untouched on the floor. The devil by the decree of God had thus infatuated
him, that he could not see even a single grain.
39. This I say, has taken place before our very doors, to frighten and warn
us. What benefit did the poor man reap from it? What help are now his
goods to him, which he had scraped together so long with care and labor?
The devil wanted to kill him, therefore he so blindfolded him that he could
not see his own corn, and thus he gave him a cause, to hang himself for
grief. This is I think a curse, which came upon ill-gotten goods, that he
should not only not enjoy it, but even not behold it, and thereby lose both
body and soul. More similar histories have appeared, as you at other times
have heard from me; and it is good not to forget them, there may yet be
some who will be reformed by them. The wretched man who so miserably
hung himself will find his sentence. But we tell it you as a warning. If you
will not receive it, but despise it, you do not despise me who told it you,
but the Lord Christ, who tells it to you through me. But if you receive it
 106
and do better, I will give you no reward, for I cannot reward the works of
a Christian. But he who here says: Give and it shall be given to you, will
richly reward it. Whoever will, let him accept, and whoever will not, can let
it alone. This text will not become false on that account. For although not
all are punished like this man, yet everyone who despises this admonition
of Christ, will find his condemnation on the last day. And it is indeed to be
wondered at, that we willingly and with great care, weariness and labor, for
the stingy man’s stinginess becomes very hard, <540610>1 Timothy 6:10, should
bring into our own house first our own injury and curse, whereas with
lighter labor and a more joyful courage, if we according to the doctrine of
Christ would give and help our neighbor, could well be rich. For he who
said, Give, and it will be given you, will certainly keep his Word, and give
again to those who obey his admonition, and that abundantly; for he says:
A full, pressed down, shaken together, and overrunning measure shall be
given to you again.
40. Were it not better, you had but little with God and honor, and give and
help the needy according to your ability, and have thereby a good
conscience and the glorious comfort that God will bless and increase your
humble store, than that you should, with care and restlessness and with an
evil conscience, have great possessions, which you not only cannot enjoy,
but cannot even be master of, for a miser is mammon’s servant and a
captive. And yet, you do not only know from God’s Word, although you
will not believe it, but also from daily experience, that it will do your
children or heirs no good, but by the very consumption of it they shall
become poor.
41. What have you of it at last, O wretched man, when you have so long
scraped and scratched together, except that you have made your life very
toilsome in sins, and the devil, when your last hour comes, will drag you
into the abyss of hell, and so you will not only shamefully lose your money
and goods, which in this life you never could enjoy, but besides you also
wretchedly lose both body and soul, and upon all this with your
condemned treasures you bring down God’s displeasure and curse upon
your children and heirs, who have become no better than yourself, but fall
into poverty and into all distress and misfortune. Very well, he that will
hear, let him hear. For everyone must bear his own burden, as St. Paul
says, <480605>Galatians 6:5: I believe it also. Therefore you who will not hear,
answer for yourselves. This is enough of this Gospel for a small
admonition. God grant, that in some of you it may bring forth fruit! Amen.
 107

FIFTH SUNDAY AFTER

TRINITY.
This sermon appeared in pamphlet or tract form in four different editions in
1522 and 1523, also in the two collections of 14 and 27 sermons of 1523
and was one of the “Three Beautiful Sermons Preached by Dr. Martin
Luther at Wittenberg,” 1523. Two of the pamphlet editions bear the title:
“A Sermon on St. Peter and St. Paul concerning Trusting in God, etc.”
Text. <420501>Luke 5:1-11. Now it came to pass, while the multitude
pressed upon him and heard the word of God, that he was standing
by the lake of Gennesaret; and he saw two boats standing by the
lake: but the fishermen had gone out of them, and were washing
their nets. And he entered into one of the boats, which was
Simon’s, and asked him to put out a little from the land. And he sat
down and taught the multitudes out of the boat. And when he had
left speaking, he said unto Simon, Put out into the deep, and let
down your nets for a draught. And Simon answered and said,
Master, we toiled all night, and took nothing: but at thy word I will
let down the nets. And when they had dante this, they inclosed a
great multitude of fishes; and their nets were breaking; and they
beckoned unto their partners in the other boat, that they should
come and help them. And they came, and filled both the boats, so
that they began to sink. But Simon Peter, when he saw it, fell down
at Jesus’ knees, saying, Depart from me; for I am a sinful man, 0
Lord. For he was amazed, and all that were with him, at the
draught of the fishes which they had taken; and so were also
James and John, sons of Zebedee, who were partners with Simon.
And Jesus said unto Simon, Fear not; from henceforth thou shalt
catch men. And when they bad brought their boats to land, they
left all, and followed hint.
 108

CONTENTS:

PETER’S MIRACULOUS DRAUGHT OF FISHES, WHICH

TEACHES US FAITH IN ITS RELATION TO TEMPORAL AND
TO ETERNAL BLESSINGS.
Contents of this Gospel. 1.

I. FAITH IN ITS RELATION TO TEMPORAL BLESSINGS, TAUGHT US BY

PETER’S DRAUGHT OF FISHES.
1. Where this faith exists there is no lack of spiritual blessings. 2-7.
Those who believe have enough, but those who do not believe never
have enough. 3. The care for the needs of the body. avarice and
unbelief.
a. What follows from them. 3-4.
b. They are a cursed thing. 5-6.
c. The spiritual condition of things in the Papacy is the result of
unbelief and the cares for the needs of this life. 7.
2. What should move us to this faith. 8. Why many suffer need in
temporal things. 8-9.
3. How and why we should in addition to our faith perform the work of
our calling. 10-11.
4. An objection raised by this doctrine of faith, and the answer. 12. 5.
How and why hope and expectation accompany this faith. 13-14.

II. THE FAITH IN ITS RELATION TO ETERNAL BLESSINGS, TAUGHT US BY

PETER’S DRAUGHT OF FISHES.
1. The connection of this with the preceding faith. 15.
2. How this faith in the example of Peter is painted forth. 16-19. In
what way is a weak conscience to be strengthened and established. 16-
17. The difference between the true God and idols. 17.
Our works will avail nothing in the forgiveness of our sins, but we must
confess them to God and Christ. 16-19.
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3. The glorious fruit of this faith. 20-22. God cares for believers in
spiritual and temporal things. 23.

SUMMARY OF THIS GOSPEL,:

1. Christ fishes with the Word, and he makes his disciples such fishermen.
2. There are here two ships. One signifies the Jews, into which Christ the
Lord enters, as he was a servant of the circumcision, as St. Paul calls him
in <451508>Romans 15:8. The other refers to the Gentiles, to whom the wink is
given that they should come and help the first in order that both might be
filled.
3. In vain we teach the law, human ordinances and our own devices the
whole night in the dark, only to the end that the weak conscience may be
smitten with anguish and martyred. But without the Word of Christ, which
is light, one never catches anything. Therefore Peter says here: Lord, upon
thy Word I will let down the net. If you will preach, then you must have
the Word of Christ and you must also be sent by Christ.
4. Here you observe, Christ provides also for the needs of the bodies of his
followers.

PETER’S MIRACULOUS DRAUGHT OF FISHES.

1. This Gospel is easy for those to understand who believe, and it presents
to us two thoughts, namely: Faith in its relation to temporal blessings, and
faith in its relation to eternal blessings.

PART I. FAITH IN ITS RELATION TO

TEMPORAL BLESSINGS.

2. In the first place Christ shows that those who believe on him will
certainly have sufficient also for this present life. And this he does in that
he gives Peter and his partners such a great multitude of fishes, more than
they had any reason to expect; also, in that Christ also provides for the
feeding of our stomachs, if it were not only for our cursed unbelief. For
 110
behold Peter and look deep into his heart and you will find, that he had no
idea that he should catch so many fishes; then God came and drove the fish
into the net, and more than all the disciples had desired.
3. Therefore this is an example that all who believe will have enough for
their temporal needs; but those who do not believe can never get enough
and have no rest in scheming how to secure riches, by which they fall into
all kinds of vice. Then comes to pass what Paul in <540606>1 Timothy 6:6-10
says: “But godliness with contentment is great gain; for we brought
nothing into the world, for neither can we carry anything out; but having
food and covering we shall be therewith content. But they that are minded
to be rich fall into a temptation and a snare and many foolish and hurtful
lusts, such as drown men in destruction and perdition. For the love of
money is a root of all kinds of evil: which some reaching after have been
led astray from the faith, and have pierced themselves through with many
sorrows.”
4. Now this passage of St. Paul shows clearly what follows our unbelief,
namely, that he who strives after possessions and will become rich, must
fall into the temptations and snares of the devil. These we cannot see, for
they are spiritual. However if we could see the harm and ruin he does in
spiritual things as he does in corporal things, then we would be good
preachers. For we see publicly how an unbelieving man scrapes and does
violence to everybody in order that he may scratch together something in
which he may place his confidence, and say: Yea, now I have enough. Thus
we see, what an avaricious, unfriendly thing unbelief is; for it is a benefit to
no one, it sells no one anything unless it sees its own advantage in doing
so.
5. For it has ever been a curse that we cannot trust God even for the daily
food our stomachs crave, and that we continually think we are to die from
hunger; and yet, we are to have enough, as Christ in <400625>Matthew 6:25f.
says: “Therefore I say unto you, Be not anxious for your life, what ye shall
eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is
not the life more than the food, and the body than the raiment? Behold the
birds of the heaven, that they sow not, neither do they reap, nor gather into
barns; and your heavenly Father feedeth them. Are not ye of much more
value than they? And which of you by being anxious can add one cubit
unto the measure of his life? And why are ye anxious concerning raiment?
Consider the lilies of the field, how they grow; they toil not, neither do they
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spin: yet I say unto you, that even Solomon in all his glory was not arrayed
like one of these. But if God doth so clothe the grass of the field, which to-
day is, and to-morrow is cast into the oven, shall he not much more clothe
you, O ye of little faith? Be not therefore anxious, saying, What shall we
eat? or, What shall we drink? or, Wherewithal shall we be clothed? For
after all these things do the Gentiles seek; for your heavenly Father
knoweth that ye have need of all these things. But seek ye first his
kingdom, and his righteousness; and all these things shall be added unto
you. Be not therefore anxious for the morrow: for the morrow will be
anxious for itself. Sufficient unto the day is the evil thereof.”
6. Here you see how God cares for the birds and flowers, and adorns them
so beautifully; much move will he give us what we need; and yet we cannot
trust him. So successfully has the devil taken us captive by his snares. If
one comes now so far that he is not satisfied and does not trust God, then
love must at once cease, so that he does no one any good, but he scratches
together everything only on his own heap.
7. And in this way the calling of the priests and monks arose; only in order
that they might help themselves and feed their stomachs, and not being
permitted to work they ran into the cloisters. And the proverb is true:
Despair makes monks; yea, not only monks, but also priests, bishops and
popes; for they do not trust God that he is able to feed and clothe them,
and only think how they may fortify themselves against all want and
poverty. All this is the life of unbelief. Then they go and keep strumpets or
commit adultery, which are the fruits that follow unbelief; for they never
trusted God, that he was able to sustain them, if they took unto themselves
wives and remained out of the monasteries.
8. Now, here is an example that excites us to trust in God, and first for the
needs of the stomach; since he cares for us also in temporal things. This we
see here in the case of Peter, when he thus caught a great multitude of
fishes, more than filled their boats. From this it is clearly shown God will
forsake no one, each must have what he needs, if he trusts in God alone; as
<193735>
Psalm 37:35 says’ “I have been young, and now am old; yet have I not
seen the righteous forsaken, nor his seed begging bread.” There is no lack
of provisions, only a lack of faith; before that should take place the angels
would come and minister unto us. Therefore the fact that the people suffer
now such need, is caused only by unbelief.
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9. And although God is near us and will give us what we need, yet he
requires on our part both work and hope, even if he delay for a time;
therefore he gives Peter here a draught of fishes, and says:
“Put out into the deep, and let down your nets for a draught.”
10. As if the Lord would say: Let down the nets, and do the work that
belongs to a fisherman, and let me care for the rest. The care or solicitude
shall not be thine but mine, and the work thine. We however wish to turn
this around for Christ: we want the care and let him have the work. Hence
it is that everyone strives after usury, and hoards money so that they may
never need to work.
11. Therefore if you wish to lead a truly Christian life, let thy God see to it
how the fishes come into your net, and go and enter some calling in life
that you may labor. But we all wish to fill such positions, where we do not
need to labor; that has ever been the trick of the devil. And because of this
we became monks and priests, only in order that we might live like
noblemen and would not need to work. Moved by this mothers left their
children go to school, in order that they might have good days and serve
God. In this way it came so far that people did not know what good living
was; and yet God commanded and took pleasure in it, that man should eat
his bread in sweat; as he said to Adam: “In the sweat of thy face shalt thou
eat bread,” <010319>Genesis 3:19. And the deeper you stick in the law, the better
it is. Therefore labor and believe, and let God rule unhindered.
12. If we Slovak of faith, and are to lean upon God and let him care for us,
then they say: Yes, I must believe a long time before a roasted dove flies
into my mouth, if I do not labor. Yes, it is true, you must toil, for you are
commanded to do so: but let thy God provide for you. Believe and labor,
then will not only a dove but a roasted goose fly into your mouth.
13. But to these belong also another part, namely, that we should hope,
even if God does delay for a, time. Hence Christ here left them toil all the
night without catching anything and it seemed he would permit them to die
of hunger. Peter might have well thought since he fished so long and
caught nothing: now God will let the stomach languish. But he despairs
not, he continues to labor, and stands and hopes, God would give it to him
although he might delay. Then God comes and gives him such a great
multitude of fishes all at once, and more than he had been able to catch in
eight days.
 113
14. Therefore you must learn this part well, that you are to work and hope,
even if God should delay a little and let you toil in your sweat, so that you
imagine your labor is now lost. Then you must be wise and learn to know
your God and to trust in him. Then he arrives and gives you more than you
need, as he does here to Peter. Therefore if God has already delayed, only
remember in the example of Peter there was also a little delay and yet it
richly came. Thus it strikes in the time of his good pleasure; therefore do
not despair, but hope and then thy works will be golden and pleasing to
him; and then hope waits patiently, when God withdraws from us and does
not do at once what we earnestly wish. Therefore he must make an
appendix and hang on it a costly stone that thy works may become
important. This precious stone is faith; but the works of unbelievers are
stubble, for they are not built upon faith. This is the first part of our
Gospel, now follows the second.

PART II. FAITH IN ITS RELATION TO

ETERNAL BLESSINGS.

15. After the disciples caught the fishes and tasted the fruit of faith, their
faith increased and grew. Now, we must first come to the point that we can
commit unto God the care of our stomachs. For whoever cannot entrust
that to God, can never commit unto him his soul. But this is only the faith
of the child, where we learn to go to the public bank and continue to suck
our mother’s breast. Yet, by this we must learn to confide our soul to God
for his keeping. This to-day’s Gospel aims to do, when it says:
But Simon Peter, when he saw it, fell down at Jesus’ knees, saying,
Depart from me; for I am a sinful man, O Lord. For he was
amazed, and all that were with him, at the draught of the fishes
which they had taken.
16. Let Peter here be a figure of those who should believe in the eternal
possessions, and substitute for him the conscience, that now waits and
looks for temporal blessings and possessions. A sinful conscience by reason
of its nature is apt to do just as Peter does here, flee from its Savior, and
think: O, God, I am not worthy to be saved and sit among the saints and
angels! Oh, that treasure is far too high for me’. Here the narrow small
conscience cannot grasp these great treasures, but thinks: Yes, if I were as
 114
St. Peter and Paul, then I might believe it. This is foolish; for should you
wish to establish yourself upon your holiness, then you would build on the
sand. No, not so; but do like St. Peter. For in that he considered himself so
unworthy, then he became first worthy. And just because you are a sinful
person, you must trust. Here you must open wide your conscience and
greatly expand your heart, in order that grace may flow freely into them.
17. If you have now learned to know God, then refuse him nothing
whatever; that is, if we behold the great treasures, then we should not
despair. It is proper that we know ourselves, and the more thoroughly we
do this the better; but you must not reject grace because of your sins. For if
you find that your conscience struggles and would drive you to despair,
then you are most comfortable and fortunate; then you will find the
consolation in your conscience, and say like <330718>Micah 7:18-19: “Who is a
God like unto thee, that pardoneth iniquity, and casts their sins into the sea
and drowns them?” All gods that do not take away sin are idols. Therefore
Micah well says, that there is no God like our God; for other gods wish to
discover righteousness, but our God brings it; God the Lord brings it and
does not discover it. Therefore you must not despair, although your
conscience struggles and feels its sins; for the more disgraced you are, the
quicker God imparts grace.
18. Now the great multitude of people go and dress themselves like the
kitten does, and think God will then accept them. No, the Scriptures praise
God that he takes away sins and casts them into the ocean. We cannot help
our sins by our works nor become righteous by means of any power within
ourselves: God, and no one else, will do that, without merit and without
works, out of pure grace; as in <234322>Isaiah 43:22 he says: “I, even I, am he
that blotteth out thy transgressions for mine own sake: and I will not
remember thy sins.” And thus it must be, or you will never obtain a
cheerful conscience. Therefore when Peter said, “I am a sinful man,” he did
right. It is true he had indeed cause to fear and humble himself; but he was
constrained not to reject God, but to accept him.
19. Therefore, if I feel my sins and become like St. Peter, and would run
away from God; then I must first turn and approach nearer and nearer to
him. For if God had fled and had not desired to take away your sins, he
would not have come to you and run after you. Therefore the more you
feel that you are a sinful man and the more you wish to flee from God, the
more you should press forward to him; mark that well. For as St. Peter
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does here, so do all consciences, that are terrified before their sins, they
wish to flee from God and seek another idol. Then do not desist, but
approach God with fresh confidence and hold to him. On the other hand, if
we flee from him and seek work righteousness and obtain help from
another God, and afterwards come to the true God; then we will find him
just like the foolish virgins, to whom, while they went to buy oil, the door
was closed. <402510>Matthew 25:10.
20. But what did Christ do, when Peter humbled himself and in the face of
great fear and terror he asked the Lord to depart from him? Did he let him
stick in his despair? No, but he came to him, comforted him and said:
“Fear not; from henceforth thou shalt catch men.”
21. These are evangelical or Gospel words, that comfort weak hearts. And
just in this way God makes our work and temptation golden before our
eyes. Therefore observe now, how God provides for our bodies, in that he
here gives Peter a great multitude of fishes, when he would have had
enough with two, and in like manner satisfies and enriches him spiritually,
so that he could from his fullness impart to others, and thus he made him a
natural and a spiritual fisherman; a natural fisherman in that he caught a
great multitude of fishes which he could sell; a spiritual fisherman in that he
should henceforth catch men; for he had now the Gospel, by which he
should gather the people and enlarge the kingdom of Christ.
22. Behold, thus it comes to pass: If one believes, God gives him so much
that he is able to help all people, outwardly with his property and gifts; and
from within he breaks forth, teaches others and makes them inwardly rich
also, for such a person cannot keep silent, he must declare to others what
he experienced; as <195110>Psalm 51:10-13 says:
“Create in me a clean heart, O God; and renew a right spirit within me.
Cast me not away from thy presence; and take not thy holy Spirit from me.
Restore unto me the joy of thy salvation; and uphold me with a willing
spirit. Then will I teach transgressors thy ways; and sinners shall be
converted unto thee.” Also in another Psalm, 116:20, David says: “I
believe, for I will speak.” This comes to pass thus: If I believe, I know God
and then I see what other people lack, and go and preach to them the
Gospel.
23. Thus we see in this Gospel how God cares for his own and how he
sustains them temporally and spiritually both in body and soul. But where
 116
for the time there is need, it is certainly because of our unbelief or because
we lately first began to believe. For when faith is still new and small, its
blessings at the time are small and insignificant, to the end that we should
learn to know and trust God. But if we are come to the point that we freely
trust God, then we will be in want of nothing, for God then fills us with
temporal and spiritual blessings, and with such superabundant treasures, so
that we are able to help all people. That is called making the poor people
rich and feeding the hungry. This is sufficient on to-day’s Gospel.
 117

FIFTH SUNDAY AFTER

TRINITY.
SECOND SERMON: <420501>LUKE 5:1-11.

CONTENTS:

PETER’S DRAUGHT OF FISHES, OR CONCERNING FAITH, THE

CARE OF GOD, THE LABOR IN OUR DAILY OCCUPATION, AND
THE NEED AND CONFLICT OF CONSCIENCE; AND THE
SPIRITUAL MEANING OF THIS DRAUGHT OF FISHES.

PART 1.

OF FAITH, THE CARE OF GOD, AND OUR DAILY

OCCUPATION, WHICH ARE PRESENTED TO US IN THIS
DRAUGHT OF FISHES.
The contents of this Gospel. 1.

I. How Christ confirms our faith by his help and care. 2-4.
II. When, where and how Christ shows his care of us. 5.
Labor and worry do not nourish the human race, the blessing of God must
do that. 6-8. Avarice and the anxious care for the needs of the body.
1. Avarice and this care are the fruit of unbelief. 9.
2. The harm and misfortune caused by this avarice and this anxiety. A.
In general. 10-15. B. In Particular.
a. In the teaching office. 16.
b. In the offices for our protection. 17.
 118
c. In the producing classes. 18.
3. In what way we should escape avarice and anxious care for temporal
things. 19.

III. Whether the labor of our occupation is to be abolished by faith and

the care of God. 20-21.

IV. The labor of our various callings is Indeed necessary, but nothing is
accomplished by it, where the blessing of God is not present. This is
proved:
1. By the Gospel 22.
2. By our daily experience.
a. In domestic affairs. 23-24.
b. In the civil government. 25-26.
c. In spiritual affairs. 27. God must give success but man must labor.
28.

V. When, where and how our daily work is profitable and fruitful. 29-30.
Why Christ postpones his help for a time. 31.

VI. The care of God and Christ extend to the temporal needs of his
church. 32-33.
As to what pertains to this Gospel it is accompanied by poverty. 32. After
help is delayed Jesus gives the more bountifully. 33.

PART 2.

OF THE SPIRITUAL DISTRESS AND CONFLICT

OF CONSCIENCE.

I. How the spiritual distress and conflict of conscience is pictured in the

example of Peter. 34-35f.

II. The conflict and distress are the beginning of our spiritual riches. 36.
 119

III. The nature of this spiritual distress and conflict. 37.

IV. How and why this distress and conflict are also found among those
who have received the consolation of the grace of Christ. 38-39.

V. The fountain and origin of this distress and conflict. 40-41.

The Antinomians refuted. 42-47. The Law and the Gospel.
1. The difference In preaching the Law and the Gospel. 42-43.
2. No one can conceive by his own mind the message of the Gospel.
The Holy Ghost must reveal it. 44.
3. The true order in which the Law and the Gospel are to be preached.
45-46.
4. Whether the preaching of the Law should be abolished. 47.

VI. In what way Christ removes this distress. 48-50

VII. How a Christian should conduct himself in this distress, need and
conflict. 51.
Grace is given without any works; yet, works are not thus abolished. 52.

PART 3

THE SPIRITUAL MEANING OF THIS MIRACULOUS

DRAUGHT OF FISHES.

I. In general. 53.
II. In particular. The spiritual meaning:
1. That Peter and his partners labored all night and caught nothing. 54-
55.
2. That Peter caught this draught of fishes by day, and after Christ
came to him. 55.
3. That the multitude of fishes was so very great. 56.
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4. That the net brake by reason of the great multitude of fishes. 57-58.

PART I.

CONCERNING FAITH, THE CARE OF GOD,

AND OUR DAILY OCCUPATION.
1. This Gospel brings before us two parts, in which it exhorts to faith and
strengthens faith. In the first part it shows that Christ cares for those who
believe in him, so that they are abundantly supplied against temporal and
bodily needs. In the second part it shows that he will help them still more
against spiritual needs, thus in reality proving the truth of what St. Paul
says in <540408>1 Timothy 4:8: “Godliness is profitable for all things, having
promise of the life which now is, and of that which is to come.” The
Scriptures are everywhere full of these two kinds of promises.
2. To faith he assures temporal and bodily help by giving to Peter and his
partners so great a draught of fishes after they had vainly toiled all night
and caught nothing, and now could have no expectation or hope of taking
anything. But herein he adheres to the rule and order which he himself has
given and taught in <400633>Matthew 6:33: “Seek ye first the kingdom of God
and his righteousness; and all these things shall be added unto you.” He
here acts according to this saying and shows its truth by example and
experience, inasmuch as the people press upon him in crowds, first to hear
his words, and to such an extent that, in order to preach to them, he sets
out from land in one of the boats. But when he has taught them he
proceeds further to provide for their bodily needs, inasmuch as they are in
distress and want.
3. Although it is not indeed the purpose of Christ’s coming or preaching to
foster and provide for the body, yet he is not unmindful of it when the first
thing sought is his kingdom. He therefore takes upon himself the distress of
these poor fishermen who, through all this night, and with all their efforts
and toil, have caught nothing. However, as they have lent him their boat to
preach, and have listened to him, he, without any thought on their part, and
before they have uttered any prayer, provides for them a draught of fishes
so great that they are thereby enabled fully to learn and clearly to
understand that in him they have a Master who cares for them and will not
forsake them, provided they abide in his Word and remain his disciples.
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4. He would that his Church, or believing people, should be comforted by
the fact that he provides for them, and that somewhere on earth they shall
find bread and an abiding place, even though they are everywhere so
persecuted and scattered, that their place and provision in the world must
be uncertain. We find this set forth, not only in the present instance, and in
others like it, but in many a beautiful passage, such as <193410>Psalm 34:10:
“The young lions do lack, and suffer hunger; but they that seek Jehovah
shall not want any good thing.” And <193318>Psalm 33:18-19: “Behold, the eye
of Jehovah is upon them that fear him, upon them that hope in his loving
kindness; to deliver their soul from death, and to keep them alive in
famine.” And <201003>Proverbs 10:3: “Jehovah will not suffer the soul of the
righteous to famish,” etc.
5. By this example he especially shows how it goes with those upon whom
he is to bestow his gifts and assistance, and how he is accustomed to
bestow these favors. It goes with them as it went with those fishermen,
who labored all the night, yet had nothing for all their trouble and labor,
and had nothing to hope for from human counsel or aid. Manifold
tribulations, miseries and distress are the daily experience of all
Christendom. If Christ is to help, there must be trials, trouble and toil, and
it must come to this, that we despair of all human counsel, comfort and
ability. Then he comes with his help, and shows that he still has the means
of comfort, counsel, protection and deliverance, and that he is able to
bestow all this when everything else has failed us, and when all that we
have done or suffered, and still may be able to do, is nothing and in yam;
yea, that in such need and weakness he gives and helps in richer measure
than could be done by all human power, skill and aid.
6. On the other hand, by saying to his disciples: “Put out into the deep, and
let down your nets for a draught,” Christ shows that he does not forbid
work, or would have that neglected which we have been commanded to
do. He thereby enjoins upon them to continue in their handicraft. The two
things are thus well maintained over against each other, namely, that we
must work, and that our work accomplishes nothing. For if toil and trouble
could have accomplished anything, then would the disciples have
accomplished it during the hours of the night; and all the more so then, as
they had hopes of taking a greater number of fishes while the silence and
darkness continued than when Christ, in broad daylight, commanded them
to let down their nets. Nevertheless, at Christ’s word, and at one draught,
they drew them in full to overflowing.
 122
7. From this every one may see and learn that no man lives by his labor or
exertion, however great and unhampered this may be, but must live by
God’s blessing and grace. Let it remain at this, as the Germans say, that
“God helps,” or “God bestows his gifts over night,” which saying has come
down to us from pious men of old who realized its truth in their
experience. Daily experience still shows that many a one toils, tooth and
nail, in anxiety and hard work, who yet can scarcely earn his bread or get
rid of his debts and poverty; whilst to another, who takes it easy and newer
overexerts himself, everything comes and flows in so abundantly that we
really must say: “All this comes from God’s help and not from any man’s
labor.” In <19C702>Psalm 127:2 we are told: “So he giveth it unto his beloved in
sleep,” as if the Psalmist would say: “It is in vain that you fret and plague
yourself with cares and labor, day and night, in order to provide what is
needed in the home. Much may be needed there; but it does not depend
upon your hands and labor at all. Nothing will come of your effort unless
God himself is the “House Father” and makes it possible for you to say:
‘God bestows his gifts over night. ’ Grain and all food from the earth, yea,
all that a man has, or may acquire, must be given him of God.”
8. Such favors he also bestows upon the godless and unbelieving, and upon
them more than upon others. With temporal goods he fills to overflowing
the house and home of many wicked men who never think of a God. And
he does this, not by their exertion and labor, but by a simple act of blessing,
as we are told concerning such men in <191714>Psalm 17:14: “Whose belly thou
fillest with thy hid treasure.” It is as if the Psalmist here said: “Deliver me
from the men of this world who have their portion in this life, whose belly
thou fillest with thy treasure,” that is, with such goods as are divine and
hidden treasures of thine own, concerning which no man knows whence
they come, and over which he has no power, — treasures which he cannot
provide for himself, but must be provided and bestowed by thee alone.
9. Hereby Christ would have Christians aroused and strengthened in faith,
and protected against unbelief with its harmful fruits, such fruits, especially,
as covetousness, and anxious cares for the body and the present life. These
cling to man by nature like an inborn plague which, together with the lusts
of unbelief, moves and rages against the Spirit, as St. Paul teaches in
<480517>
Galatians 5:17. Moreover, the devil seeks to hinder faith by his
temptations and suggestions to mistrust and doubt God. This, too, the
world does by its hatred, envy and persecution of the righteous, whose
goods and honor and life it is after, and whom it would use as mats for its
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feet. On the other hand (I say), we here perceive both the power and
advantage of the faith which holds fast to Christ’s Word and ventures
thereon, as Peter does, saying: “Although we have toiled all night and
taken nothing, yet at thy word I will let down the nets.” It is this faith that
so enlarges the draught of fishes as to fill the two boats; for without this
the nets would not have been let down, nor would any fish have been
caught.
10. Scripture, however, everywhere shows the harm that is done by the
avarice and anxieties of unbelief. For unbelief can by no means obtain
anything from God that would benefit, comfort or bless it, but so deprives
itself of the divine benediction that it can have no satisfaction or joy in the
temporal goods it desires, and can never possess a good and peaceful
conscience. Hence it is that Christ, in <401322>Matthew 13:22, speaks of all
anxiety, with regard to sustenance, as thorns, on account of which the
Word of God cannot put forth its strength or its fruits. St. Paul expounds
the meaning of the thorns in <540609>1 Timothy 6:9-10, saying: “They that are
minded to be rich fall into a temptation and a snare and many foolish and
hurtful lusts, such as drown men in destruction and perdition. For the love
of money is the root of all kinds of evil; which some reaching after have
been led astray from the faith, and have pierced themselves through with
many sorrows.”
11. Here compare the good things that faith brings and does, with the harm
that is done by unbelief. For, in addition to this, that faith has the divine
grace and blessing, it also has the promise that it shall be sufficiently
supplied with all that it needs. It fills the heart with such goodness, peace
and joy that it may well be called the root of all good things. Unbelief, on
the other hand, with all its cares and covetousness, shall have this as its
reward, that it is not bettered thereby, but must fall into all sorts of snares
through many hurtful lusts and desires; and thus it attains to nothing in the
end but eternal destruction. It is therefore nothing but the root whence all
misfortunes spring.
12. These two things are clearly seen in the world. Those men are at rest
and in peace who content themselves with the things that God provides.
They journey onward cheerfully and courageously, whatever their calling
may be. They have enough to live on, and all their necessities are so well
supplied that they must say to themselves: “No evening yet have I gone
hungry to sleep,” although it appears as if affliction and want are at their
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very doors, as, according to our text, was the case with Peter. They have
this benefit from their confidence and faith in God, that they need not fret
and wound themselves among the thorns (cares for the body), or be stung
and injured by them, but can, so to speak, sit amid roses in a garden of
pleasure. As Solomon says in <201515>Proverbs 15:15: “He that is of a cheerful
heart hath a continual feast.”
The others, however, who plant themselves among the thorns of avarice,
and seek after great possessions, must suffer the consequences of being
stung and torn and must fall, not only into manifold temptations and
dangers, (which would be a mercy, if it only remained at that), but also into
snares wherein they are so thoroughly caught that they sink to a temporal
destruction and eternal damnation from which they can never again escape.
13. Of this we see daily examples in those who boast of the Gospel and
their Christianity. Everywhere we find robbery, oppression, assessment,
usury, etc. , to such an extent that even God and conscience are set aside
for the sake of a miserable penny. Then, as if such a fall were not deep
enough, they harden themselves, and keep on their course defiantly and
sacriligiously, until they sink so far as to become enemies of God’s Word,
become blind and deaf, yea, become so unblessed and accursed that they
are of no service in any station, and can do nothing that is wholesome and
good or useful to the pleasure and improvement of others. All they can do
is to cause and bring harm, misfortune and misery upon land and people.
14. All comes from this, as St. Paul says, that men are bent on being rich.
For such covetousness and cares do assuredly keep company with a pride
that makes men aim at being something great and powerful. Covetousness
would appropriate everything to itself. It begins at first by saying: “Would
that I had this house, this field, this castle, this village,” etc. Thus it grows
greater and greater till it becomes a dragon’s tail that draws everything
after it. And where covetousness has once become rooted there it daily
brings forth cares of a hundred different kinds, as it seeks to obtain still
more goods and gold. There the human heart boils and bubbles with
countless insatiable lusts, and desires, that serve no other purpose than its
own destruction, and spring from no other source than man’s fall from
faith, and thence from one temptation and snare into another. It is a
dreadful plague that has taken such thorough possession of men that, on
account of it, they can do nothing good or useful in their station, and no
longer ,an have any thought of serving God or man.
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15. When one has scraped together a great deal, he has no less trouble in
retaining and protecting it. He must then try to gain favor and friendship,
and in all sorts of ways seek to prevent the loss of his property. In the
meantime he brings upon himself hatred and envy and troubles of many
kinds, from which he cannot escape; and thus, as St. Paul shows, there is
nothing left but disturbance and sorrows of conscience, and a veritable hell,
into which the man has cast himself. Upon the covetous man the plague
and curse have already been pronounced that he shall never be satisfied,
and, furthermore, that he must endure all sorts of misfortune and heart-
griefs through the very things he has coveted to his everlasting destruction
and damnation.
16. We see from daily experience what shameful and accursed vice
covetousness is, and what harm it does, especially in high office, whether
clerical or lay. If the money fiend has taken possession of a pastor’s or
preacher’s heart, so that he, like the rest of the world, only aims at securing
for himself great riches, then has he already, like Judas the traitor, fallen
into the jaws of the devil, and is prepared, for a few pieces of silver, to
betray Christ and his Word and his Church. Thus has the Pope, in order to
secure and maintain his riches and dominion, introduced, in the name of
God and the Church, all sorts of idolatries and abominations, and has
openly led multitudes of souls to the devil, so filling men with the false
terrors of his ban that no one dares to say a word against it.
17. How harmful it is in civil governments when lords and princes are
dominated by this shameful vice, aiming to appropriate everything to
themselves. Thereby they forget to exercise their princely office so as to be
of help to the land and people over whom, for this purpose, they have been
placed as lords, and thus they forfeit the commendation and love which,
with all honor and praise, they should receive as the fathers of their people
and country. They do not concern themselves about the spread of God’s
Word, the administration and support of churches and schools, the proper
instruction of the people, or the maintenance of law and order among their
subjects. They permit destitute pastors, with their children, widows and
orphans, to suffer injustice, violence and want. In the meantime they go
about with their tax lists, and only consider how they may collect money
enough for their excessive expenditures and pomp. And when this does not
suffice, they flay and tax their poor subjects to such an extent that they
themselves fall into perplexities and difficulties which must bring poverty
and ruin upon themselves, their land and their people. Or if, in their
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avarice, they have already accumulated enough to make them think they
are quite rich, then, in order to carry out their undertakings, they involve
themselves in manifold strange dealings and affairs that finally, to their own
punishment, they bring upon themselves great burdens and ruin.
18. What a dreadful disaster and ruin has been brought upon Germany
merely by the shameful and accursed usury which has everywhere gotten
the upper hand, so that there is no longer any check or restraint to it,
especially as those who should check it are themselves mixed up in it.
Nowadays every one who has the power, by means of his money,
impoverishes his neighbors, and thereby sets God and conscience aside.
Thus, with open eyes, and with an evil, self-accusing conscience, he speeds
off to hell, burdened with the curse that has been pronounced upon the
abominations of covetousness, — the curse, that he shall not himself enjoy
such property in peace and tranquility as has been gained by usury, but
either himself shall lose it by God’s visitation or it shall not descend to his
heirs. Upon such un-Christian doings must come the fearful wrath and
punishment of God, which alas! we have long ago greatly deserved; and
the time must come when he will turn us out of doors, together with the
Turks and other terrible plagues, so that, since we would not heed his
Word and admonition, he him. self may put a forcible end to this godless
business.
19. This the believer avoids and escapes who, with good conscience and
godly fear, occupies his station in life peacefully and quietly, and is satisfied
with the things that God gives him. He does not expose himself to the
dangers of temptation or snares. He is in no need of troubling himself with
cares and anxieties, or of engaging with others in bickering and brawling
disputes, quarrels, jealousies and hatreds. He is a man of fine, blessed and
useful character, one who can be of service and assistance to many. He
finds grace and favor with God and man that shall benefit and honor even
his children’s children.
20. The example before us in this Gospel should teach and admonish us
that we may learn to believe, and thus experience through faith, that God
cares for his children and provides for them to such an extent that they
need not worry and condemn themselves with cares or covetousness. And
yet, though cares and covetousness are forbidden, it should be borne in
mind, as I have already said, that no one dare cease from labor. The world
turns these two things upside down, as it usually does with all the words
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and ordinances of God. To care and to strive for the obtaining of gold and
goods is something it is determined to do. Such care, however, concerns
God alone, and for himself alone has he reserved it. And yet the world is
willing enough to let God attend to the work which it has been commanded
to do; yea, all the aim of its cares and covetousness is to be set free from
working in the sweat of its face. God wants just the opposite. He wants us
to keep the work and to leave the care with him. By doing this we shall do
our part, and, with moderate labor and no care, we shall soon come into
possession of all we need.
21. When Christ wished to bestow his gift upon Peter and others he did not
cause the fish to leap into the boat without labor or nets, as he very well
might have done. But he commanded them to put out into the deep and let
down their nets. That is, they should engage in the handicraft they
understood and had learnt and were accustomed to, and should act as
fishermen. Christ keeps aloof from the lazy, unfaithful idlers who will not
do as they have been commanded, and will not keep their hands and feet
from straying. Thus he teaches a twofold lesson, that he will not give us
anything unless we work for it, and that the things we obtain do not come
from our work, but only from God’s help and blessing. You are to work,
but you are not to depend upon that work, as if that which resulted
therefrom were of your own accomplishment.
22. In short, our work produces and bestows nothing. Yet it is necessary as
a means through which we may receive what God gives. The disciples must
use their hands to let down the nets and to draw them in, if they wish to
secure anything, and must be willing to do so. Yet they are obliged to
acknowledge that their labor did not bring about the result, otherwise they
would have succeeded, in the first place, without Christ. He therefore
permits them to make a sufficient trial, and to discover by experience that
the toil of this entire night has been in vain and to no purpose.
23. This he teaches us by daily experience in all sorts of affairs and doings
and governments on earth. Very often he permits us to labor long and
arduously and without results, till it becomes bitterly painful to us, and we
are forced to complain with Peter: “We toiled all night, and took nothing.”
This he does that we may not venture to depend upon our labor, but may
know that he must grant it success, and that we have not secured this
through our own effort, skill or diligence.
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24. What diligence, money and effort many a father and mother have
bestowed in order to rear their son to honor and virtue, and that with a
hope and confidence as great as if (to use a common expression) he were
to become an angel. And yet he has become nothing but a notoriously
willful and prodigal child. On the other hand, many a poor and forlorn
orphan, upon whom very little effort and diligence have been expended,
has grown up so surprisingly well-bred as to make us think that it just
happened so, and did not depend upon any diligence or care of our own.
25. Of what do all civil governments more generally complain than of
fruitless labors and efforts, even where their work is carried on
energetically and in earnest, and where there are men who are willing and
able to rule well, — men who are not lacking in wisdom, understanding,
power and might? These are obliged to learn, after a long period of
governing, that thereby they have not accomplished anything. How often it
happens, indeed, that the best plans, the wisest counsels, and the brightest
ideas prove to be the very worst, and result in nothing but harm and ruin.
The very wisest rulers have always experienced and complained of this.
And thus we may learn that God will not grant prosperity and success
through human wisdom, plans and intrigues, if these are the things we
depend upon.
26. Hence, if the world be willing to receive counsel from a plain and
straightforward man, namely, from the Lord our God, who certainly has
had some experience and understands the art of ruling, the best counsel
would be, that each one, in his administration of government, should
simply direct his thoughts and plans to a faithful prosecution and believing
performance of the duties enjoined upon him, not placing any dependence
upon his own thoughts and plans, but casting all his cares upon God. The
man who does this will at last be sure to discover that he who trusts in God
accomplishes more than he who seeks to transact his affairs according to
his own wisdom and thought, or in his own power and might.
27. So it goes in the spiritual government of the Church, as specially
indicated in the narrative now before us. Where I have preached and taught
during the past ten or twenty years, there another could, perhaps, have
done more in one year; and one sermon may bring forth more fruit than
many others. Here, also, it is true that our labor, diligence and effort can
accomplish nothing. These two things must go together, namely, that each
one does his duty, and that he, nevertheless, acknowledges with Peter: “My
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labor cannot bring forth anything, if thou dost not give the increase.” As
Paul also says in <460306>1 Corinthians 3:6-7: “I have planted, Apollos watered;
but God gave the increase. So then neither is he that planteth anything,
neither he that watereth; but God that giveth the increase,” etc.
28. In short, all human nature and life are so that, until God gives the
increase, we may often labor long and much, and all to no purpose. But the
work is not to cease on that account, nor should any man be found without
work. He must wait for the increase till God gives it, as Solomon says in
<211106>
Ecclesiastes 11:6: “In the morning sow thy seed, and in the evening
withhold not thy hand; for thou knowest not which shall prosper, whether
this or that,” etc.
29. However, the circumstances are especially pointed out under which
work becomes useful and fruitful, namely, when Christ appears and
commands to let down the nets, etc., that is, when there is a faith that takes
hold of his Word and promise and then, cheerfully and bravely, does what
has been commanded, waiting, with prayer and supplication, for his help
and blessing. This is to say with Peter: “Lord, I have indeed done and
labored and suffered ninth, but I know that I shall accomplish nothing
thereby, unless thou art present to give strength and increase. I will
therefore depend, not upon myself or my own works, but upon thy Word,
and will leave everything to thy care.” Thus shall we prosper; and
experience shows that Christ, when he is present, gives more as the result
of little labor and effort than any one would have dared to hope. For there
can be no failure or scanty fruits where he adds his blessing.
30. Thus the disciples could see the experience for themselves what a
difference there is between the work they had done all the previous night
without faith in Christ, and the work they did when, without prospect of
taking anything, they nevertheless, through faith in Christ’s word, and at
one draught, drew in an overflowing multitude of fishes. Therefore, if we
accomplish little or nothing through our labor and effort, we must put the
blame upon our unbelief, or upon the weakness of our faith, and not upon
anything else.
31. Yet this is also true, that Christ often delays the bestowal of his help, as
he did on this occasion, and on another, John 21, when he permitted the
disciples to toil all the night without taking anything, and really appeared as
if he would forget his own Word and promise.
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But this he does that he may drive us to implore his help the more
earnestly, and that we may learn to strengthen and maintain our faith, so
that we do not doubt, or cease to labor, but continue to wait for the
bestowal of his gifts in his own good time and way. For it is his purpose to
guide all Christians into a knowledge and experience of the fact that their
livelihood and help do not depend on what they see or do, but upon what is
invisible and hidden. This he therefore calls his “hid treasure,” as we have
already said in regard to <191714>Psalm 17:14:, that is, such blessing, help and
deliverance as we have not perceived or laid hold of before, but are hidden
in his Word and are grasped by faith.
32. Behold, this is the first part of our Gospel, the events of which took
place and were recorded that Christians might be instructed and comforted
by the fact that Christ cares even for the temporal needs of his Church, so
that it is fed and supported, although it should come into a distress where
everything is at the point of ruin, and where it seems to have done and
suffered everything in vain. Always and everywhere does it happen that the
Gospel, as it advances, brings poverty in its train, together with hunger and
nakedness and want. But at last, when the storms of the devil have blown
over a little, and the world’s greed and appetite have been satisfied, Christ
comes and declares that he, too, is a Lord of the earth. For in <192401>Psalm
24:1 it is written: “The earth is Jehovah’s, and the fullness thereof,” etc.
Also in <190806>Psalm 8:6-8: “Thou hast put all things under thy feet; all sheep
and oxen, yea, and the beasts of the field; the fowl of the air, and the fish of
the sea.” All these must obey our Lord, and must bend beneath his scepter,
so that the world, after all, cannot prevent him and his from sharing in its
food.
33. But, as I have said, we must first have hunger and want, that is, Peter’s
empty boat and net, even where there has been long-continued labor. Yet
Christ, after such a trial, makes his gifts all the more abundant, not only a
tub full, with which the disciples might have been satisfied, but the entire
net full and the two empty boats full. He does this that their faith in his
spiritual help may thereby be strengthened, He shows this sign to Peter,
and to the others whom he intends to call to be his Apostles, not only in
order that they should believe that he would care for their bodies, but that
he would so strengthen and help them in their apostolic calling that it
should not prove to be in vain or fruitless.
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PART 2

THE SPIRITUAL DISTRESS AND CONFLICT OF CONSCIENCE.

34. The second part of this Gospel presents the great doctrine of the inner
distress and conflict of conscience, and what constitutes our true comfort
in the midst of it. Only after Peter saw this wonderful work of Christ and
the abundance it produced, did he begin to consider what sort of a Man
this Wonderworker must be, and what sort of a man he himself was in
comparison. Out of this great blessing there comes upon him a greater
distress than he has ever experienced from any bodily want. He now
becomes so thoroughly poor and destitute, that, on account of terror, he
almost sinks to the earth and bids Christ depart from him. He has begun to
feel his unworthiness and sins. He is forced to acknowledge and lament
that he is a poor sinner.
35. Peter is to become a different man; and a greater miracle is to be
wrought in him than in the draught of fishes. The sermon which Christ had
previously preached from the boat now first began to have its effect upon
him. He, with the others, had indeed listened to Christ before this, but he
had given no thought to the character of his Person. He had not thought of
obtaining any temporal or eternal good from him; nor had he yet begun to
tremble on account of his sins.
But now when Peter perceives the miracle and the blessing, and realizes,
through the present event, what sort of a Man this Jesus is, he stumbles at
the greatness of the blessing and of the Person on the one hand, and, on the
other, at the extent of his own unworthiness. He trembles on account of his
sins. His heart tells him that he does not deserve such great favor, and that
he is far more deserving of God’s wrath and disfavor. He is now filled with
anxiety and fear, not as to temporal poverty, or as to means of support, for
he has been supplied with what he needs; but as to his ability to stand
before God and before this man who has shown this great favor to such an
unworthy and sinful human being as he.
36. This is the way Christ begins to make Peter spiritually rich in things
that are eternally good, so that he may be able to impart them to others,
yea, to the entire world. As on a previous occasion, he must first feel
spiritual hunger and distress, that is, terror and anguish of conscience,
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before he can attain to forgiveness and to comfort. The boat and the world
have become too narrow for him. He knows not whither to betake himself
from Christ, whom, however, he has found to be, not terrifying, but
friendly and helpful.
37. Here you see how poor and miserable conscience is when it really
begins to feel its sins. how it trembles’.
How it runs to escape from God when he draws nigh, as if it would run
across a hundred worlds! Thus Adam in Paradise thought to hide himself
when God kindly asked: “Adam, where art thou?” So shy and timorous is
such a heart and conscience that it gets frightened at itself, and flees from a
rustling leaf as from thunder and lightning. It cannot endure the judgment
of the Law, which reveals its sins and God’s eternal wrath. And here it is of
no use to comfort a man by reminding him of the favors that God has
shown him in the past. This only terrifies him all the more, as thereby he
realizes that he deserves still greater wrath on account of his ingratitude
and sins.
38. Yea, even they have ever to contend with this temptation and fear who
already have received the comfort of the grace of God through faith. For
his goodness and grace are too great and overwhelming. On the other
hand, our heart, in the feeling and consideration of its own unworthiness, is
far too narrow and feeble to hold and comprehend such great goodness
and mercy. At this it is simply filled with amazement. God therefore shows
himself merciful to us by veiling and covering these things under simple
words and beneath great weakness.
39. But such is the awful wickedness of our nature that, even when Christ
comes to us with his grace and comfort, we avoid and flee from our
Savior, while we rather, though naked and barefooted, should run after him
to the ends of the earth. We turn and twist, and resort to our own works,
and would first, by our own efforts, cleanse and make ourselves worthy
enough to deserve such a gracious God and Christ. Thus Peter thinks to
seek peace and to escape sin by running away from the Lord. He first looks
for something in himself to make him worthy of coming to Christ, but
thereby only falls all the more deeply into terror and despair, until the
Savior, by his word, raises him up again.
40. All this does, and indeed must, come to pass, where nothing but the
Law is taught and understood, and where Christ is not rightly and fully
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known through the Gospel. A knowledge of the Law has been inscribed
and implanted in every human heart by nature, as St. Paul says in
<450215>
Romans 2:15. The Law teaches us what we are to do, and pronounces
us guilty of disobedience. It does so in many ways, not only through
dreadful tokens and feelings of punishment and of God’s anger, but also
through the various gifts and operations of the Lord, that appear to the
eyes and ears of man and point out to him the sin and divine wrath which
follow upon their abuse in contempt and disobedience towards God. From
this he may conclude that those who are ungrateful to God for his gifts and
favors, are worthy of his wrath and condemnation.
41. All God’s benefits when they move the heart, are really living sermons
unto repentance that lead a man to acknowledge his sins and make him fear
them, as St. Paul, in <450201>Romans 2:1, says to the impenitent, hardened
hypocrite: “Despisest thou the riches of his goodness and forbearance and
long suffering, not knowing that the goodness of God leadeth thee to
repentance?”
42. Hence, there is nothing in the juggling tricks which our Antinomians
play upon this example, when they say that repentance is not to be
preached and practiced through the Law, but through the Gospel, or, as
they put it, through the revelation of the Son. They change the proper
order of the two parts: the revelation of grace and the revelation of wrath,
as if we are first to preach comfort through grace and afterwards to terrify
through wrath. This is nothing but a blind and foolish pretext on the part of
these people. They have no understanding of wrath or grace or repentance,
and know not how to comfort the conscience.
43. All preaching of sin and God’s wrath is a preaching of the Law, no
matter how or when it may be done. On the other hand, the Gospel is such
preaching as sets forth and bestows nothing but grace and forgiveness in
Christ. And yet it is true that the Apostles and preachers of the Gospel
sanctioned the preaching of the Law, as Christ himself did, and began with
this in the case of those who had not yet acknowledged their sins and had
felt no fear of God’s anger. Thus our Lord says in <431608>John 16:8: “The
Comforter, when he is come, will convict the world in respect of sin,” etc.
Yea, what more solemn and terrible proof and preaching of God’s wrath
can there be than the sufferings and death of Jesus Christ, his son?
It is not the preaching of the Gospel, nor is it Christ’s own preaching, but
the preaching of Moses and the Law to the impenitent, so long as nothing
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but God’s wrath is preached and men are terrified. For the Gospel and
Christ were neither ordained nor given in order to terrify or condemn, but
to comfort and raise up such as are fearful and faint-hearted. And from this
it follows that the man, whose heart has been rightly impressed by the
sufferings of Christ, must, of his own accord, see and feel in these the
unbearable wrath of God against sin, and thereby be so stricken with fear
that the world becomes too narrow for him. St. Bernard testifies that this
was his experience as soon as he gained a right insight into the sufferings of
Christ. He says: “Alas, I thought I was safe! I knew nothing of the
judgment and wrath that had come upon me, till I saw that the only
begotten Son of God had to take my place,” etc.
This idea is so terrible that even the damned in hell can have no greater
torment, no greater feeling of God’s wrath and condemnation, than this
vision of the death of the Son of God, the benefits of which they have
forfeited. Thus Judas, the traitor, as he would not heed the kindly
admonitions and warnings of the Lord Jesus, and would not take into
consideration how he acted towards him, was finally driven into such terror
by this vision that he preached the Law and damnation to himself in saying:
“I have betrayed innocent blood,” etc. , <402704>Matthew 27:4.
44. In like manner, Peter preaches to himself the Law concerning his sins
and God’s wrath, and takes as his text Christ’s great kindness towards him.
From this kindness he can gather nothing but wrath and terror on account
of his unworthiness before God. For he has, as yet, no other understanding
in his heart than that of the Law, which Law shows that God is hostile to
sin and will punish it. He is still ignorant of the grace of Christ which,
through the Gospel, is freely offered to all sinners. To this grace he could
not have attained, but must have despaired in ‘the midst of his terror, had
not Christ delivered another sermon whereby he comforted him and raised
him up. For, of himself, no man can grasp this doctrine, or arrive at an
understanding of it, without the revelation of the Holy Spirit through the
word of the Gospel.
45. Hence those foolish souls are entirely wrong, who allege that the Law
is not to be preached under the New Testament dispensation, or that men
are to be terrified with God’s wrath through the Gospel only after grace
has been preached to them. For it is certain that the Gospel preaches no
wrath; nor does it cause fear and anguish. When it comes, it is for the
purpose of comforting consciences. The order everywhere indicated and
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observed by Scripture is this, that sin must always be acknowledged and
fear of God’s wrath be realized, through the preaching or experience of the
Law, before there can be such comfort as proceeds from forgiveness, the
purpose of this order being that men may be led to long for grace and be
made fit to receive the comfort of the Gospel. Those, therefore, who are
yet without any fear of God’s wrath, who are secure and hardened and
unyielding, must be strongly admonished and urged to repentance by the
threats and terrors of that wrath, that is, to them no Gospel is to be
preached, but only the Law and Moses.
46. On the other hand, no law is to be preached to those in whose hearts it
has wrought its purpose so that, through the realization of their sins, they
have become terrified, faint-hearted and fearful. To such as these nothing is
to be preached but the Gospel and its comfort. For it is really the purpose
of Christ’s coming, and of his command to preach the Gospel to all poor
sinners, that they should believe that it abolishes and does away with all the
accusations and fears and threatenings of the Law, and puts a perfect
comfort in their place. This he everywhere teaches in the Gospel; and in
<420418>
Luke 4:18, quoted from <236101>Isaiah 61:1, he says: “The Spirit of the Lord
is upon me, because he anointed me to preach good tidings to the poor.” I
have often said, therefore, that Moses must not be permitted to dominate
the consciences that are agitated by the assaults of the devil and the dread
of God’s wrath, but that these are straightway to dismiss Moses, together
with the entire Law, and not listen to him.
47. But besides, we must bear in mind that the doctrine of the Law is not
to be entirely done away with, even in the case of those who are Christians,
inasmuch as Christians must exercise themselves in daily repentance,
because they still live in the flesh which is moved by sinful lusts. hence they
must be so taught and admonished, after they have received the forgiveness
of sins, that they do not fall back again into a state of security, or give the
flesh occasion to war against the Spirit. <480513>Galatians 5:13.
48. Such is Peter’s experience at this time. In his terror he has not, as yet,
any revelation or knowledge of grace or forgiveness of sins. The revelation
of wrath is working in him, and this impels him to flee even from Christ,
which he certainly would not hare done, had he rightly known him. But
Christ is now about to make of him a true Christian, about to make him
experience the real comfort of conscience which overcomes the terror of
the Law and raises man from the misery of sin to grace and blessedness,
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from death to life, from hell to heaven. It is necessary, therefore, that he
should first have a real taste of that power of the Law which is roused and
wrought, not by Christ, but by Moses through the ten Commandments.
49. Now, see how kindly Christ comforts the terrified heart and
conscience. He says: “Fear not; from henceforth thou shalt catch men.” In
tones so truly loving does the Savior speak to all who are in fear and terror
by reason of their sins. He will not have them to remain any longer in fear
and anguish. He takes away from them all the dread of the Law, and shows
them that they should not, on account of their sins, flee from him but to
him, so that they may learn to know him as the loving Savior who has
come into this world, not to reject poor sinners, but to allure them to
himself, and to enrich and bless them with his comfort and help. He
therefore says, in <421910>Luke 19:10: “The Son of Man came to seek and to
save that which was lost.” And in <540115>1 Timothy 1:15 St. Paul says: “Christ
Jesus came into the world to save sinners, of whom I am chief.”
50. Not only does Christ give comfort to poor, terror-stricken Peter by the
kindly words in which he declares and offers to him his grace and
absolution, but he goes on to strengthen this comfort by the great promise
that he will give him something far beyond anything he has hitherto
received from him; and all this in order that Peter may perceive and
experience how Christ’s heart and love go out to him. “From henceforth,”
Christ says, “thou shalt catch men.” That Peter is not to be alarmed on
account of his unworthiness and sins is, in itself, an abundant comfort and
grace. However, he is not only to have the forgiveness of his sins, but is
also to know that God intends to accomplish still greater things through
him by making him a help and comfort to others.
What Christ would say is this: “That which thou hast accomplished by this
draught of fishes is much too little; really, it is nothing at all. Thou art
henceforth to become a different kind of fisherman, in a different sea, with
a different net and boat. For I am going to engage thee in a business which
shall be called ‘catching men’; and this means that, throughout the entire
world, thou art to draw away souls from the power of the devil into the
kingdom of God. Then, first, wilt thou become the sort of man that can
help others, even as thou thyself hast been helped.”
51. From this Gospel let us rightly acknowledge and lay hold upon Christ
and the power of his comfort, in order that we may comfort both ourselves
and others, and may instruct and remind the consciences which are in
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distress and fear that they are by no means to run or flee away from Christ,
but should much rather flee to him and wait for his comfort. Thus to run
away, thus to fear, is nothing else than to drive your own salvation and
happiness away from you. For Christ has not come to make you afraid, but
to remove from you your sins and distress. Nor does he draw nigh and
follow after you in order to drive you away, but that he may kindly allure
you to himself.
You must therefore not do him the dishonor of thrusting him away from
you. And you must not pervert to your own fear and despair the comfort
he brings you, but much rather run to him in all confidence. Then you will
soon hear the cheering and comforting words: “Fear not?’ which he speaks
to your heart, and to the hearts of all troubled consciences, and through
them he pronounces absolution for all sins and removes all fear. Yea, he
will grant you a still richer grace by making you such a holy, blessed and
useful man in his kingdom, that you can be of comfort to others, and can
bring those to him who, like yourself, are now full of fear and in need of
comfort and grace.
52. Here you see how a man is delivered from spiritual poverty and
distress, that is, how, through Christ’s Word, he obtains forgiveness of sins
and peace of conscience together with grace and increase of spiritual gifts,
without any merit or worthiness of his own but only through the grace of
Christ. It is in this respect as it was with the temporal miracle of the
draught of fishes, which the disciples did not secure by reason of their toil,
and which was not given to them before they had labored and striven in
vain, and had despaired of taking anything. And yet, as Christ on that
occasion does not forbid their laboring, but commands them to let down
their nets for a draught, so now he does not abolish works. Although Peter
does not deserve grace and forgiveness by what he does, but receives
forgiveness and grace freely, yet the Lord will not permit him to dispense
with all work and effort. Yea, he assigns to him the duty and business of
bringing the same blessings to others, and, in the assignment of this duty,
comforts him with the assurance that the necessary power and blessing
shall be added. “For,” says he, “I will make thee a fisher of men.” Thus are
the two parts rightly taught, namely, that faith deserves nothing by its
works, and yet, that it performs all sorts of works in its station and calling,
according to the word and command of God.
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PART 3

THE SPIRITUAL MEANING OF THIS DRAUGHT OF FISHES.

53. Christ himself teaches the meaning of this history of Peter’s draught of
fishes when he says: “From henceforth thou shalt catch men.” Herein is
represented the spiritual rule of the Church, which consists in the office of
preaching. The sea, or the water, represents the world, the fishes represent
men, while the outward office of preaching is represented by the hand and
the net by which the fishes are caught. For as the net is let down among the
waves, so the sermon finds its way among men.
54. But this office of preaching is of twofold One seeks to win men
without Christ. This is the preaching of the Law, which demands of us
nothing but works, and either makes arrogant saints who, without
accomplishing anything, would pursue their own free, unhampered course
through the wild and watery wastes, or only terrifies and drives away the
consciences which, without works, are timid and weak.
55. Hence the labor and effort of the entire night (of the Law) must prove
vain and lost until Christ comes with the other kind of preaching, — until
he brings with him the dawn and revelation of the comforting and cheering
Gospel that enlightens the hearts of men with the knowledge of the grace
of God, — until he commands us to let down the net for a draught. When
this is done at his word and command, great and rich fruits are the result.
Then men’s hearts are willing and ready to come to the obedience of faith
in Christ, yea, even to press forward to it, and to venture life and limb in its
attainment, as Christ says in <401112>Matthew 11:12: “From the days of John
the Baptist until now the kingdom of heaven suffereth violence, and men of
violence take it by storm.”
56. This draught of fishes is so great that the one boat alone (hitherto
representing the Church of the Jewish people) is not able to draw it up or
large enough to contain it. Those in the one boat must beckon to their
partners in the other to come and help them. This other boat is the
assembly and Church of the Gentiles which has been established and spread
by the Apostles. Thus were the two boats filled with one and the same
draught of fishes, that is, with one and the same sort of preaching, and with
a corresponding faith and confession.
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57. Owing to the great draught the nets began to break, and some of the
fishes fell out. These are they who are not sincere, and do not abide in the
Gospel, but cast themselves out of it, preferring to continue amid their free
and wild waves rather than submit themselves to Christ. So there were
many, especially among the Jews, who disobeyed and gainsaid the Gospel.
These, and all others who establish sects and factions of their own, may not
and cannot continue with the true band of God’s people in the assembly of
the Church, but make themselves manifest as being good for nothing.
Hence St. Paul says in <461119>1 Corinthians 11:19: “There must be also
factions among you, that they who are approved may be made manifest
among you.” These sects and factions must therefore fall away, while the
others are gathered together out of the net and put into the two boats,
where they are so kept, in the unity of the Church and of faith in Christ,
that they do not fall away again. Otherwise they would be in danger of
falling away at last, together with the factions by whom they had been
seduced.
58. And as the net suffers through being let down into the water and
becomes wet, so must the office of preaching suffer through all sorts of
trials and persecutions in the world, even to the extent of being rent and
torn. It cannot produce profitable or fruitful results in all men; yet great
power and much fruit are found in those who remain steadfast and are kept
to the end. It is our comfort, however, that Christ, through our preaching,
will lead his own into the boat, and will keep them there, although we
know that we cannot make devout men of all to whom we preach, and that
we cannot escape persecution on account of our office; yea, though we
know that many will fall away even among those of whom we felt sure that
we had them in the net.
 140

SIXTH SUNDAY AFTER

TRINITY.
Text. <400520>Matthew 5:20-26. For I say unto you, that except your
righteousness shall exceed the righteousness of the scribes and
Pharisees, ye shall in no wise enter into the kingdom of heaven.
Ye have heard that it was said to them of old time Thou shalt not
kill; and whosoever shall kill shall be in danger of the judgment:
but I say unto you, that every one who is angry with his brother
shall be in danger of the judgment; and whosoever shall say to his
brother, Raca, shall be in danger of the council; and whosoever
shall say, Thou fool, shall be in danger of the hell of fire. If
therefore thou art offering thy gift at the altar, and there
rememberest that thy brother hath aught against thee, leave there
thy gift before the altar, and go thy way, first be reconciled to thy
brother, and then come and offer thy gift. Agree with thine
adversary quickly, while thou art with him in the way; lest haply
the adversary deliver thee to the fudge, and the judge deliver thee
to the officer, and thou be cast into prison. Verily I say unto thee,
thou shalt by no means come out thence, till thou have paid the
last farthing.

CONTENTS:

THE EXPLANATION OF THE FIFTH COMMANDMENT.

Works by no means make a person pious. 1-3.

I. THE OCCASION GIVEN TO CHRIST FOR THIS EXPLANATION. 4.

II. THE EXPLANATION ITSELF.
A. The first part. 5-7.
B. The second part. 8.
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C. The third part. 9.
There is no person who can keep the fifth commandment. 5-10. How and
why no one can be saved by his works. 11.
D. The fourth and fifth parts.
1. The sense and understanding of these parts. 12-14.
2. How and why God desires these parts to be observed. 14-15.
3. How the Papacy cared very little about them. 16.
4. The motives why this part was added. 17f.
Works develop hypocrites, and the law develops despair. 18. How the
conscience should act when terrified by the law. 19.

III. AN OBJECTION RAISED BY THIS INTERPRETATION AND THE ANSWER.

20f.
Concerning the civil sword.
1. Among what persons should the civil sword be exercised, and where
not. 21.
2. The way It is to be used is indicated:
a. By examples. 22.
b. On the coat of arms and shield of the Elector of Saxony.

(1) The first part of this coat of arms and shield. 23-24.
(2) The second part. 25-27.

THE SUMMARY OF THIS GOSPEL:

1. The righteousness of God is through faith and that is the righteousness

of the heart. The outward righteousness, however holy and beautiful it may
appear, is hypocritical, deceptive righteousness.
2. The Lord wants a good tree, without Which the fruit can not be good.
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3. It is a hypocritical, deceptive righteousness, if one does not commit
murder with the hand, and yet at the same time cherishes anger in his heart;
but the Christian righteousness requires that we be not angry. To do this
we must constantly obtain from God grace and forgiveness, and confess
ourselves to be sinners, which belongs to Christian righteousness.
4. It is not pleasing to God, if we be not reconciled to our brother. Here
we all can learn, what the good works are that God esteems as great.
1. This Gospel teaches us the difference between true piety and
dissimulation, or hypocrisy. And it is one of the best Gospels for teaching
how our works cannot render us pious; something higher than anything we
can do is re-required. For the Pharisees also led a pious life; they did what
they should, externally; they did not break any of the commandments of
God, abstained from property not their own, went about in fine showy
clothes, and hence derived their name, being called Pharisees, meaning
those set apart, or the select.
2. In like manner he also attacks the scribes, the flower of the Jews, who
were so well versed in the law of God and the Scriptures as to teach other
people, lay down rules for the community and render decisions in all
matters. To sum up, we here have the best, the most learned and the most
pious of the Jews. These Christ attacks, whom of all men he should least
have attacked. But he says of them to his disciples:
“Unless your righteousness shall exceed the righteousness of the scribes and
Pharisees. ye shall in no wise enter into the kingdom of heaven.”
3. As though he would say, Behold the Pharisees and scribes lead such a
good life that both they and other people believe they will possess the
kingdom; but they are wide of the mark. Therefore he reproves them and
says: Verily, I say unto you, if you will not be more pious than the scribes
and Pharisees, you will never enter heaven. Here the question of those is
disposed of who ask, What shall we do in order that we may be pious? For
here all works that man can do are overthrown and disposed of, and the
most holy of the sanctimonious are cast to the’ ground. Hence you cannot
do any deed by means of which one may be saved and rescued from sin. If
a man now says that, he surely is a heretic.
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PART 1 THE OCCASION FOR THIS

EXPLANATION.

4. They at that time might have said, Well, you are a heretic; ate you going
to reject good deeds? He pays no attention to that, however, but freely
concluded that their works are nought. They might now have said, Pray, if
works do not make us holy, why have we the law through which we hope
to be saved, if we live up to it? This now gives Christ an occasion to
introduce the commandments, explaining them, telling us how they are to
be understood. He says:
“Ye have heard that it was said to them of old time, Thou shalt not
kill and whosoever shall kill shall be in danger of the judgment; and
whosoever shall say to his brother, Raca, shall be in danger of the
council; and whosoever shalt say, Thou fool, shall be in danger of
hell-fire.”

PART 2. THE EXPLANATION.

5. These words are too high and too deep for any one fully to put into
practice. To this our Lord not only here testifies, but every man’s
experience and his very emotions. Four points are here presented, to-wit:
Thoughts, demeanor, words and deeds; which no one can avoid; he must
be guilty. As though he would say, You might find persons that do not kill
with their hands; but to be without hatred, not to be angry, be of smiling
countenance, not to snub persons — of such a nature none is to be found.
Now, experience teaches this.
6. For take a godly man or a godly woman; as long as everybody keeps his
distance, peace and harmony prevail, but if one comes along that speaks
harshly and possibly intrudes, even to the extent of the smallest word, he
cannot keep from becoming angry; and follows this up by irritating and
enraging the offender. Our reason can never come to the conclusion that
we are to be considerate to the wicked. Peruse all your heathen books,
enter into your own experience, and you will find it so, we cannot refrain
from becoming angry, if not against our friends, then against our enemies.
Now God is not satisfied with this, nor can my flesh and blood evade the
question, for mark the wording closely when he says, “Thou shalt not kill.”
 144
Who is “thou?” Your hand? No. Your tongue? No; but thou, thou and all
that is in thee and with thee; thine hand, heart, and thoughts shall not kill.
7. Thus Christ interprets the law saying with authority, “Every one who is
angry with his brother shall be in danger of the judgment. “This sentence
pertains to the whole world, for I ask, Who is there on this earth that is not
a debtor to this commandment? Seeing that we are to comply with it and
cannot, what are we to do? For we can never remove the filth. Then
despair must be ours, depend on that. So the commandments of God are
but a mirror, wherein we behold our filth and wickedness; for they
conclude us all under sin, we being unable to work our way out by our
own efforts and free will; unless something else comes to our assistance.
This is the first point.
8. The Lord continues: “Whosoever shall say to his brother, Raca,” which
indicates various manifestations of wrath and hatred. But no one is free
from this. For if I am told to be friendly to the person I hate, they can tell it
on me that my heart is not in it. For you cannot confine the heart; it will
out, and show its presence by signs or words. It does not hide itself, and it
cannot be hidden. Hence we conclude that we are found guilty of saying
Raca, that is, of not being kind to both friend and foe. Now go to past
experiences and see this in other people and in yourselves, namely, that no
one can deliver himself out of this condition, from this wicked heart, which
is planted so deeply in the nature of man. You may act friendly toward
your brother; but for you to give him your heart, this you cannot do though
you should rend yourself to pieces. Therefore no man can here help
himself.
9. Following this he says, “Whosoever shall say, Thou fool, shall be in
danger of the hell of fire.” This too makes you appear as nought, without
the grace of God, for nobody is so fraught with loving-kindness as never to
utter an unseemly word, if not to his friends then to his enemies. Even
when you are compelled to speak kindly to your neighbor, your heart is not
in it, and whenever you with seeming propriety can do so, you will say,
“Thou fool.” That already is contrary to this commandment, embracing, as
it does, both friend and foe, since it reads, “Thy brother. “We all, you
know, are brethren, descended from one common father, and Scripture
brings us so closely together as to call us all one flesh. Isaiah says, 58:7,
“When thou seest the naked, that thou cover him; and that thou hide not
thyself from thine own flesh. “Here the prophet is speaking of your
 145
neighbor; and the word “fool” is to embrace all manner of infamy, cursing,
slandering, abuse, judging, maligning and all reviling.
10. It clearly follows that we all are guilty of the commandment: “Thou
shalt not kill,” and whoever is not born again of God cannot abstain from
murder. Though he desist from the act itself, he cannot banish thoughts and
inclinations, for if our enemy meet with death, we will be ready to say, This
served him right! And soldiers compose a song on the enemy they have
slain or put to flight. But that again conflicts with this commandment, for
God does not look at the outward act, but at the heart. Hence much is
contained in the words: “Thou shalt not kill,” as much as to say: You must
be born again and become a new creature.
11. So the Gospel always reverts to this question, What shall a man do that
he may become pious? For, pray as long as you will; fast as long as you
will; give alms as long as you will; pay for masses and build churches as
many as you will; you are, nevertheless, still a murderer, for you hate your
brother; you cannot give him a kind look nor a kind word. It follows that
your righteousness is nought; it is of and pertains to perdition.
And now we have two more points that are about as severe as the
preceding. We read:
“If therefore thou art offering thy gift at the altar, and there
remeberest that thy brother hath aught against thee, leave there thy
gift before the altar, and go thy way; first be reconciled to thy
brother, and then come and offer thy gift. Agree with thine
adversary quickly, while thou art with him in the way; lest haply the
adversary deliver thee to the judge, and thou be cast into prison.
Verily, I say unto thee, thou shalt by no means come out thence, till
thou have paid the last farthing.”
12. Here are two things that go against our nature. The first: When I am
angry, my brother is to conciliate me. The other: My feelings being hurt, I
am to forgive my brother, though he offer no apology; I am to have a kind
heart toward him, so he does not deliver me to the judge, as you have just
heard. This last part they formerly severed from this Gospel, and I hold
that Augustine did so in writing, as appears from his book, “De spiritu et
litera. “ The sense of the passage is as follows:
13. Here are two persons: the one offending is to ask pardon. The other
being offended, is to forgive kindly and willingly, even though he be not
 146
asked to do so. By nature we can do neither. Our nature may prompt us to
go and say, My dear friend, forgive me! but doing this under compulsion,
in fear of hell and God’s wrath, hatred still remains in our heart. On the
other hand, the one offended cannot forgive from his heart; and as the one
acts the hypocrite in asking forgiveness, so does the other in granting it.
But that certainly is of no avail before God, for thus says our text: “If
therefore thou art offering thy gift at the altar, and there rememberest that
thy brother hath aught against thee, leave there thy gift before the altar, and
go thy way; first be reconciled to thy brother, and then come and offer thy
gift. And this reconciliation must proceed from the heart; mark well the
words of the text.
14. The passage conveys the meaning that God does not want you to come
and serve him without having previously been reconciled with your
brother; “then come and offer thy gift.” As though he said: “Behold, man, I
have created and redeemed thee; recognize this, and shape thine whole life
toward serving thy neighbor. If not, do not serve me either. If thou wilt not
do the one (serve thy neighbor), seeing that is needed, you had better not
do the other (serve me), since that is not needed. “So God would much
rather be deprived of his service than of the service you owe your
neighbor, and would sooner see you less stringent in your service toward
himself, if you are pious at the expense of serving your neighbor. Summing
up, God wishes you to see first to your neighbor’s service and interests.
15. Now, there are many ways of harming our neighbor, as for instance,
when I do not protect his reputation, being well able to do so; when I am
not kind to him, or fail to aid him; I am already his antagonist. So, if I want
to be agreeable to God, I must, in the first place, be reconciled to my
brother; if not, I cannot be pleasing to him. For God rejects the service
rendered him, if the service due our neighbor is not performed.
16. Now look at the kind of life we have led hitherto. We have been going
to St. James, to Aix-la-Chapelle, to Rome, to Jerusalem, have built
churches, paid for masses, and withal have forgotten our neighbor; this
now is the wrong side up. The Lord, however, here says, Go and take the
money with which you were about to build a church and give it to thy
neighbor. Look to your neighbor how you may serve him. It is not a matter
of moment to God if you never build him a church, as long as you are of
service to your neighbor. But all this is now being neglected, and only the
contrary is observed. Oh, the miserable, perverted life that we have learned
 147
from the Papists! This is why no one wants to enter the married state, for
nobody lends him a helping hand, nobody offers him any aid, so that he
might support himself and get along. Hence it comes to pass that the one
turns monk, the other nun, the third a priest, a thing we could indeed
obviate if we would but show works of love. Thus they go along, forgetful
of maidservants and manservants, and finally bequeath a legacy and go to
perdition with their legacy.
17. It follows that God simply wants you to serve your neighbor, doing
your duty to him, so that matters are righted first of all between yourself
and him and you be first reconciled to him; or God will neither see nor hear
you. Furthermore, if my adversary come to me, I am to forgive him
willingly; if he does not come, I am still to be conciliatory and kind to him,
while I am on the way with him, in this life, so that he does not deliver me
to the judge.
18. How does that come about? He does not take me by the hand and
conduct me to the judge; but when I face judgment my conscience realizes
that it had been unwilling to forgive the neighbor, entertaining secret but
inveterate hate even then. My conscience over against my neighbor delivers
me to the judge; he delivers me to the officer; and he, in turn, casts me into
prison, that is to say, into hellfire, until I pay the uttermost farthing, which
means forever; for there the liquidation of the debt and deliverance are
impossible. Here you see the exalted works that no one can attain, neither
by work righteousness nor by the law. For works, if alone, will make
hypocrites and dissemblers; the law, if alone, brings forth despair.
19. But what am I to do? Do I hear correctly: am I to be damned? Do as
follows: Flee to Christ when thus conscious of iniquity, saying: Oh, my
God, thy law is now a mirror to me, whence I see how perverted and lost a
being I am! Oh God, now save me for thine only begotten Son’s sake.
Thus, by faith God gives you the Spirit, who changes your heart, so that
you will be very kind to your neighbor and will argue thus: Behold, if God
has acted thus toward me, forgiving me more than I can ever hope to
forgive, why should I not be willing to forgive my neighbor a little?
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PART 3. AN OBJECTION AND THE ANSWER.

20. Now the sword of the government seems to conflict with this, and the
question arises: If I am to forgive, not to hate, not to kill, how then am I to
correct and chastise? If I am to wield the sword and with it execute, how
can I help being angry? This question is in order, for the Gospel here
seemingly subverts the sword of the government. But we are to bear this in
mind: Christ is here a spiritual teacher, solely guiding the consciences,
showing them how much hatred, envy and wrath they contain, and how to
get rid of it. That is his office in which he is engaged; with the worldly
sword he has nothing to do, he lets those see to it whose duty it is.
21. Well, this doctrine does not enter all hearts; most of it remains on the
surface. But those, into whose heart it falls, prostrate themselves before
God and cry to him for help, are at once pious and have no need of the
worldly sword, for they are being ruled by words. Now those who do not
grasp this but lead an outwardly wicked life, there the worldly sword must
be used. Thus you are now to understand that a secular prince or whoever
he be that wields the worldly sword, must conform to what is here taught,
namely, not to be angry and not to kill.
22. How then are they to conduct themselves who wield the sword in
God’s stead? Thus: the fact that they wield the sword is a part of their
office. In a sense, the Gospel has claims on them’, and then they are to be
very kind in heart; meek and compassionate; then again, when duty calls,
they are to be grave, punishing with alacrity, without regard to friend, foe,
beauty, riches or learning. We see this in the case of Moses. He was the
meekest man that has ever lived, so much so as to fall down and ask to be
blotted out of the Book of Life, <023232>Exodus 32:32, if only the multitude be
saved. Behold, was he not a mild, sweet and kind man, being willing to go
to perdition and be condemned in body and soul that the people might be
spared? But, when placed as chief in command, he, in questions of
government, took energetic measures, executing three and twenty
thousand, by which he might appease the wrath of God.
St. Paul acted in like manner. He too was ready to surrender his soul’s
salvation for the Jews, as shown by <450903>Romans 9:3. But on learning that a
man at Corinth “had his father’s wife,” he wrote so stern and severe an
epistle as he had never done before, ordering that such a one be delivered
unto Satan, “that the spirit may be saved in the day of the Lord Jesus,”
 149
<460505>
1 Corinthians 5:5. Likewise David and others acted. In fact, we find a
number of such in the Old Testament as would, externally, use the sword in
full rigor, executing the people as they would kill chickens, and at the same
time be very tender and kind at heart.
23. Let us take a bold illustration, that you may see how a person in
authority is to conduct himself. Take the coat of arms of the Elector of
Saxony. It shows, two swords in a white and black field, so arranged as to
have the hilt below on a white background, and the blade above on a black
background. These indicate how you are to conduct yourself when in
authority: below, holding the sword by the hilt, you are to be clean, white,
tender-hearted and gracious, having the best of intentions; above, when on
duty, you have the blade in a black field, that is to say, a determined and
strict enforcement is called for, in order outwardly to stay transgressors.
And the red color of the swords indicate that blood is to be shed. Moses,
David and others have thus beautifully handled the sword by the hilt in the
white field, being sober, mild and kind at heart; and have wielded the blade
in the black field, being grave and austere in their official duties.
24. Just so should a citizen or civil judge also do. When dealing with a
wicked person that will not be controlled by words, his thoughts are to be:
“Oh, my God, how gladly I would die for this man, if it could be done! He
has a soul that I cannot succor; besides, he leads a wicked life, not being
able to bring his flesh and blood under subjection to the spirit. “And then
when comparing the two and seeing which outweighs the other, he will
find that it is an easy thing for the man to die, but a grave matter for the
soul to die, for the soul’s dying is eternal. Hence his thoughts and words
should be: “Ah, see how your soul might enter into judgment; see, how
you might enter into perdition. For that reason, in order that sin may make
no further inroads, I must divest you of your body, and see to the saving of
your soul, since I cannot save your body. “And then we must strike hard,
resolutely take to the sword, so that we may prevent wrath and stern
judgment, as did Moses with the children of Israel. In that event you are
carrying your swords in a white and a black field.
25. The design of the two swords crossing each other, as though one
would stay the other, is well conceived. This is to teach that a judge should
be wise and prudent, and see, where he must temper and modify a harsh
sentence, where it is just and right. It is like two sentences clashing when
one will annul the other. You are not always to proceed secundum strictum
 150
jus, strictly according to law, but see what is just and right, and where a
case can be adjusted, there he should also give his attention.
26. Take an example. The disciples of the Lord plucked ears of corn and
ate, when passing through the fields. Now the Sabbath was by divine
command to be observed under pain of death, <041535>Numbers 15:35; but the
disciples were hungry, so one law cancelled the other. For that reason the
Lord excuses them over against the Pharisees, saying: “The Son of man is
Lord even of the Sabbath day,” <401208>Matthew 12:8. Although the
observance of the Sabbath was a matter of divine command, the disciples
nevertheless were excused, inasmuch as the Sabbath was not to be so
strictly observed as to prevent them from eating and thus to cause them to
perish because of this very observance. The same holds true of David, who
partook of the consecrated bread which no layman was allowed to eat,
<092106>
1 Samuel 21:6. This was a case of the two swords clashing, it being
necessary for one law to give room to the other. For this reason David and
also the disciples were excused. For no law has been established by God
for the ruin of man, but for his bodily and spiritual welfare.
27. Hence, to sum up all, civil authorities should be severe externally,
staying transgressions; but internally, they should harbor a tender, gentle,
Christian, amiable spirit; withal they are to be wise and prudent, so that
they may know how to temper stern justice, in accord with what is right
and proper. This may suffice on this Gospel. Let us pray God for grace.
 151

SIXTH SUNDAY AFTER

TRINITY.
SECOND SERMON. <400520>MATTHEW 5:20-26.
This sermon appeared in tract form twice during 1523 and in “The Thirteen
Sermons by Luther, 1523.”

CONTENTS:

THE FIFTH COMMANDMENT EXPLAINED.

I. THIS EXPOSITION IS TO BE VIEWED AS A GREAT BLESSING FROM

CHRIST. 1.

II. WHAT MOVED CHRIST TO GIVE THIS EXPOSITION. 2.

III. HOW CHRIST IN THIS EXPOSITION PASSES A TERRIBLE JUDGMENT
UPON ALL HYPOCRITES AND WORKRIGHTEOUS CHARACTERS. 3.
A comparison of this exposition of the fifth commandment with that given
by the Jews and the Papists. 4.

IV. HOW CHRIST IN THIS EXPOSITION REVEALS THE MISERABLE

CONDITION OF THE HUMAN HEART. 5-6.
All men by nature are murderers. 5.
How one should conduct himself when anger takes possession of his heart.
6.

V. THE SUMMARY CONTENTS OF THIS EXPOSITION. 7.

How a Christian should conduct himself toward an enemy. 7-8.

VI. THE FALSE COMMENT THE PAPISTS MAKE ON THIS EXPOSITION. 9.

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VII. HOW CHRIST TEACHES HERE FOUR DEGREES AND STEPS IN ANGER.
10-12.
A. These degrees and steps in detail.
1. The first degree and step. 13.
2. The second degree and step. 14.
3. The third degree and step. 15.
4. The fourth degree and step. 16.
B. These degrees and steps In general. 17-18.
How a Christian should behave toward one who offends him. 19.

VIII. AN OBJECTION RAISED BY THIS EXPOSITION AND THE REPLY. 20.

1. In this Gospel the Lord takes in hand the office of extolling and
explaining the law of Moses, for it would not have been becoming for him
to have insisted in an unfriendly manner to make the people pious. He is
not a lawgiver, but a Savior, who never takes aught from anyone, but
always gives. So he also in this instance proves his kindness in explaining
the law and gently instructing; where there is need and want, he does not
sternly insist, as did Moses, who without much ado wished that people
were either pious or dead. For this reason Christ’s action on this occasion
is to be considered one of great benefit to us, in that he teaches us where
we fail and come short. Here he particularly treats of the failings due to
wrath, which causes so much havoc among men, as is seen on every side,
yea, nearly the whole world is under its sway.
2. Now let us examine the command, “Thou shalt not kill,” in the sense the
Jews took it, and how we should take it. The Jews considered those only
murderers who committed the act of murder with their hands; while those
who abstained from the outward act were considered by them as pious. In
like manner they treated Christ. Having delivered him to Pontius Pilate for
trial, they remained without, thus fancying to be innocent of his blood, and
to have perfectly kept the law, <431828>John 18:28. Again, Saul acted the same
way toward David; he believed himself to be godly so long as he only did
not kill David with his hand, 1 Samuel 19. Thus they have interpreted the
law, failing to see that its roots run into the heart. In view of this Christ
here says to his Christians:
 153
“For I say unto you, that except your righteousness shalt exceed
the righteousness of the scribes and Pharisees, ye shalt in no wise
enter into the kingdom of heaven.”
3. This is a strong, yea, a dreadful sentence, whereby all false saints and
hypocrites, who go about with their own external works, are condemned.
4. But how have we interpreted this commandment? A little better, that is
to say, doubly worse is our interpretation. On this wise: it is indeed a
matter of the heart that we are to be free from hatred. But a man,
according to our conception, may conduct himself friendly and thus banish
hatred from his heart. So we have made it a question of free will, going
from bad to worse. The Jews have made it a matter of deceptive
appearance; we placed the issue with free will. Thus the hypocrisy of the
Jews rests in their works; ours in our thoughts. For we argue thus: Well, I
will forgive him, will be good to him, and thus lay hold of the doing in the
strength of our free will, then it shall be accomplished.
5. Well, how then are we to do? We are to take the fol. lowing position:
There is not a man on earth, unless he be born again, who does not become
angry, and give forth evil words and evil deeds; nature cannot do
otherwise. For there stands the law and says: Thou shalt be a fine, sweet-
tempered man in heart, in words and in works; and no evil fiber shall be
found in thee. Well, where am I to find such a man? My mother does not
give him to me; he must come down from heaven. For there is not a man
on earth, so far as he is flesh and blood, that can help becoming angry and
giving forth evil words and actions. But if I abstain, it certainly is because I
fear the sword or I seek a selfish end. If I do not curse, if I do not
calumniate, either the sword or hell deters me, the fear of death or of the
devil; these I have in my mind and abstain, otherwise, I could not abstain.
Not alone this, but I would actually murder and massacre, wherever and
whenever I could. By nature I cannot produce a single kind word or action.
If I do, it certainly is hypocrisy, since the heart at least always remains full
of poison. This you now hear from Christ, who so explains the law as to
cause you to feel ashamed in your inner heart. He would say: Thou art not
sweet in heart, thine heart is full of hatred, full of murder and blood, and so
thy hands and eyes would also gladly be full of the same; nor canst thou
prevent it, any more than thou canst prevent the fire from burning, for it is
its nature to burn.
 154
6. A person might here say, What then am I to do? I feel all that within me,
but I cannot change conditions. I reply, Flee to the Lord, thy God, lay thy
complaint before him and say: Behold, Lord, my neighbor has injured me a
little, has spoken a few words touching my honor, has caused some
damage to my property, this I cannot suffer, therefore, I would cheerfully
see him killed. Oh my God, how gladly would I be amiable to him, but,
alas, I cannot! See how wholly cold, yea, dead I am! O Lord, I cannot help
myself, I must stand back. . Make thou me different, then I will be godly; if
not, I will remain like I have been. Here you must seek your help and at no
other place; if you seek it in yourself, you will never find it. Your heart
perpetually bubbles and boils with anger, you cannot prevent it.
7. Now, this is the sum of the law: You are to be kind, amiable and
benignant in heart, word and deed; and even though they take your life, still
you are to suffer all in love, and render thanks to your Lord. Behold, thus a
great deal is included in the short sentence, “Thou shalt not kill.” Christ
lived up to this; do the same, and you are a good Christian. When nailed to
the cross, his name, which was above every name, and his honor were
profaned by the Jews, while they reviled him by words of the following and
similar import: Well, what a nice God he has! If he be God’s son, let him
come down! Let his God come now, in whom he banked and boasted so
much, and help him! <402743>Matthew 27:43, <411532>Mark 15:32, <422335>Luke 23:35.
Such words pierced his very heart, hurting him more than all his other
sufferings; still, he suffered all this with patience; he wept over his enemies,
because they would have no part in the great benefit to be derived from his
death; yea, he prayed for their sin. And in the face of this we are ready to
snarl and growl over the least trifle, when asked to yield even a little to our
neighbor.
8. Here you see how far we are still from Christ. It is indeed necessary to
suffer with Christ, if we would enter with him into glory. He has gone
before, so we should follow, as St. Peter says, <600221>1 Peter 2:21f.: “For
hereunto were ye called: because Christ also suffered for you, leaving you
an example, that ye should follow his steps: who did no sin, neither was
guile found in his mouth: who when he suffered, threatened not; but
committed himself to him that judgeth righteously. “Now see what kind of
an example St. Peter places before us; truly we should emulate it,
endeavoring to be and to act like him. But this we cannot do by nature; it
follows that we without exception are the devil’s own, there being not a
 155
man on earth that is found not guilty. Hence the sentence holds good: You
must be likewise skillful, namely, good at heart, or you belong to perdition.
9. What then must we do? You must do as follows: You must
acknowledge that you are condemned by the law, and the devil’s own
property and that you are unable to rescue yourself by any power of your
own. Therefore you must flee to God, pray him to change you, or all is lost
and ruined. This was well understood and observed by those highly
learned, but they argued thus: If we preach that the whole world is
condemned and the devil’s own, what is to become of the sanctimonious
priests and monks, for then they too would be condemned? God forbid!
Wait, wait, we will sharpen our tongues, bore a hole into the paper for our
God, make a comment and say thus: Why, God never meant it in that
sense, for who could keep it? He did not command it, but merely suggested
it to such as wished to be perfect. Again, the perfect are not under
obligations to be so, it suffices, if they strive after perfection. Many large
books, called Formas conscientiarum, treatises to comfort and acquit the
consciences, have been written on this subject. Thomas Aquinas was about
the leading heretic in this line. Later the same doctrine was confirmed by
the Pope, and diffused throughout the world; this explains the later origin
of the Orders, which aimed at perfection. Well, God be praised that we
have understood the error, so that we can avoid it.
10. We comfort consciences in a manner quite different, namely thus: Dear
brother, all this is addressed not to the monks and priests only; Christ is not
trifling with his words; it is a direct command, you must conform to it, or
you are the devil’s property. This is our way of comforting. Alas! exclaims
our nature, Do you call that comforting? It is rather a transfer of souls to
the devil. True, friend, but I must first take you down to hell before taking
you up to heaven, you must despair in the first place, then come to Christ,
behold his example, how he conducted himself toward his enemies, in that
he wept over them. But the bare example alone moves you; yet, it does not
help you to any extent.
11. In view of this lay hold of his word and promise, that he will change
you; this only will help you. Pray thus: Oh my God, thou hast placed
Christ, thine only beloved Son, before me as an example, so that I might
lead a like life; but I am not able to do this. O my God, change me, grant
me thy grace! God then comes and says: Behold, since you know yourself
and seek grace from me, I will change you and do as you desire. And
 156
though you are not so perfect as Christ, as indeed you should be, I shall
nevertheless have my Son’s life and perfection cover your imperfections.
So you see we must always have something to keep us in the right humility
and fear.
12. This is true comfort that does not rest on our ability, but on the fact
that we have a gracious God, who forgives our sins; on the fact that we
believe in Christ and not in our own worthiness, he cleansing us from day
to day; on the fact that whenever we fall short, we should always place our
hope and trust in Christ. See, this is the main drift of our Gospel. Now let
us briefly run over the text and consider the contents.

CONCERNING THE FOUR GRADES OF ANGER.

13. The Lord here notes four grades or degrees of anger or wrath. The first
is the anger of the heart; and that is the main grade; it should be so pure
that you are not sensible of it. But this cannot be in our present state.
Hence when you are sensible of it, come direct to Christ and ask him
graciously to change you; ask him to extinguish the fire where it starts to
burn; you cannot work a way out by your own efforts.
14. The other grade is “Raca,” which means an angry, unfriendly
expression with the eyes, with the neck and with the whole countenance,
and in whatever other way it may be made. This too should by no means
be. So you should at all times know when and how to obtain help.
15. The third grade consists in saying, “Thou fool.” This implies the use of
all kinds of scolding and profane words, by which our neighbor is
degraded. This should also be laid aside; but we should defend and protect
our neighbor with the utmost zeal, wherever we can.
16. The fourth grade consists in gross murder with our hands. The meaning
is that we are to help our neighbor with our hands, give and advance to
him, so that he may be sustained. For if I behold a poor person lying in
distress and-fail to help, protect and give, so that he be sustained, I murder
him with my own hand.
17. Now if you want to see and know who you are, you must not judge
yourselves by those whom you love. Nature teaches that we do not want
those we love to meet with any ill. But judge yourself by your enemies, and
 157
you will soon see who you are. Do you find that you are not in your heart
kindly disposed toward them, nor kind in conduct, but speak evil of them,
failing to help them with your hands, you are a murderer.
18. But in that our Lord says: “Everyone who is angry with his brother
shall be in danger of the judgment; and whosoever shall say to his brother,
Raca, shall be in danger of the council; and whosoever shall say, Thou fool,
shall be in danger of the hell of fire,” he uses the language in vogue in the
civil courts, when the accused is brought before the court, the question of
guilty or not guilty is first discussed; afterwards the deliberations are on the
penalty to be imposed; and lastly, the culprit is delivered over for
punishment. The same holds true with these grades of wrath; that is to say,
as they advance, the one is punished more severely than the preceding.
There is indeed but one hell, but there is a variety of penalties and
punishments, and of these the one is always nearer infliction than the other:
just as he is nearer death concerning whom the question is being debated
what death he is to die, than the man just cited before the court.
The Lord himself further explains his words when he says:
“If therefore thou art offering thy gift at the altar, and there
rememberest that thy brother hath aught against thee, leave there
thy gift before the altar and go thy way, first be reconciled to thy
brother, and then come and offer thy gilt. Agree with thine
adversary quickly, whilst thou art with him in the way; lest haply
the adversary deliver thee to the judge, and the judge deliver thee
to the officer, and thou be cast into prison. Verily, I say unto thee,
Thou shalt by no means come out thence, till thou hast paid the last
farthing.”
19. Here you see what God demands of us, that he does not want anything
done even for himself, unless it be done in love, after the proper relation
has been established with one’s neighbor. So you see, anger cancels all
good deeds that might be done, for instance, prayers, fastings, self-
mortification, giving of alms, and other like deeds. And God in the first
place wants those to be reconciled who live in discord, they asking the
pardon of the ones they have offended, as indeed is proper. This is the
meaning he would convey when he says: “If therefore thou art offering thy
gift at the altar, and there rememberest that thy brother hath aught against
thee, leave there thy gift before the altar, and go thy way, first be
reconciled to thy brother,” that is, ask his forgiveness. Again: “Agree with
 158
thine adversary quickly;” and even though he does not come at once to you
and beg pardon, be kindly disposed toward him nevertheless and forgive
him. See how God has balanced both sides: on the one hand, when
offended, we are to be kind and forgiving, on the other hand, the offender
is to beg pardon, so all things may go well.
20. Now one might ask: You tell us not to say, “Thou fool,” but how
about Christ often calling his disciples “fools” and “unbelievers,” <411614>Mark
16:14, a great and strong slander for a Christian? Reply: We must judge
according to the condition of the heart: that determines the nature of our
actions. Christ and Paul rebuke and reprove harshly, but they have the best
of intentions, hence their words are to be counted good deeds. Even as a
father ofttimes calls his son a fool, yea, and adds bodily correction, yet he
does all this out of love, in that he is always kind in his heart to his son; so
Christ and the Apostles and all the faithful act; whatever they do, they do
from a paternal and maternal heart, hence they are truly good deeds.
Therefore we must judge such questions according to the heart and the
person. This may suffice for the present on this Gospel.
 159

SIXTH SUNDAY AFTER

TRINITY.
THIRD SERMON: <400520>MATTHEW 5:20-26.
This sermon was first printed in the “Two Sermons on Anger.” A new and
unaltered reprint appeared under the title: “One person should not be angry
at another, an excellent sermon. — An exhortation to patience and
meekness, a second sermon by Dr. Martin Luther, Wittenberg, 1543.” At
the end are the words, “Printed at Wittenberg by Joseph Klug.”

CONTENTS:

CONCERNING ANGER AND ITS SIGNS. CONCERNING ANGER.

1. Anger is a very common evil. 1.
2. Anger is a beautiful Satanic sin, which tries to adorn itself with a fine
appearance. 2-7.
3. How Christ seeks to fully abolish all anger. 8-10. How we should act
when offended. 9-10.
4. The objections raised by this teaching of anger, and the answer.
a. The first objection and its answer. 11-13.
b. The second objection and its answer. 14f.
5. Anger is always full of hatred and envy to one’s neighbor, and is the fruit
of Satan. 16.
6. The different kinds of anger. A. Official anger.
a. How it springs from love. 17-19.
b. This is not human but divine anger. 19.
c. How the Pope misuses this anger. 20.
 160

B. Brotherly anger.
a. The nature of this anger. 21.
b. Why one should guard against the misuse of this anger. 22.
c. The necessity of this anger. 22.

C. Personal anger.
a. The nature of this anger. 23.
b. How and why this anger should be totally abolished. 23-24.
c. How this anger is discerned among the work-righteous. 25.
d. How and why this anger is totally condemned. 26.

II. CONCERNING THE SIGNS OF ANGER.

1. The first sign. 27.
2. The second sign.
a. Its nature. 28.
b. An objection, raised here, and the answer. 29-31.
This text has now been the theme of sermons for more than fifteen hundred
years, and will continue to be until the day of judgment, before a person
can be found who fully believes and keeps it. It has been copied enough
and clearly enough explained, so that we can read and hear it daily and
continually. However, it will indeed not be exhausted and still less lived
perfectly, although everybody fancies he can hear and learn his fill in one
day, so that he will need no more of it. But God knows What fools and
dunces we are when we believe ourselves to be the wisest; for that reason
he constantly presents one and the same sermon to us, and does not grow
tired of drilling and forcing it into us continually, hoping to bring us to the
point of seeing our blindness and stupidity, and, like obedient pupils, begin
to learn and practice it. [The above is inserted from Luther’s Two
Sermons, “Zwo Predigten.”]
 161

PART 1. CONCERNING ANGER.

1. This Gospel we have fully and sufficiently explained on other occasions,

when treating of the entire sermon of Christ, which Matthew the Evangelist
records in three chapters; for today we will take a part of it, where Christ
expounds and explains the fifth commandment. For here we observe first,
that Christ attacks a sin called anger, which is very common and
powerfully rules the world.
And it is not one of the gross, public vices punished also by the world, but
one of those fine sins of the devil that do not want to pass for sin. For they
sail under false colors, so that no one can rebuke and punish them. For
instance, pride will not be called pride, but truth and justice; envy and
hatred do not want to be reprimanded, but rather extolled as being true
earnestness and godly zeal against wickedness. These are really the two
colors the devil carries in his realm, namely, lying and murder, which in the
eyes of the world claim the honor and praise of being holiness and
righteousness in the highest degree.
2. For this reason our Lord and Savior singles out the Pharisees, who fain
would be the holiest and most pious, and be so considered by everybody;
he even calls their doings by the beautiful name of righteousness, but he
pictures and judges it as one not leading to heaven but into the abyss of
perdition, a veritable fruit of satan. And this he does for the reason that
they wanted to be called righteous and pious, defying the whole world to
prove the contrary, and at the same time were filled with venomous wrath,
envy and hate. The world cannot see nor judge in such matters, therefore
Christ alone is the judge here who dare and can pass such a sentence of
judgment. Even if this righteousness of the Pharisees be ever so beautiful
and holy, yet, they shall not enter into the kingdom of heaven; for I do not
desire nor will have a righteousness that stamps itself as such, and will not
be called sin, but struts about in the fine coat of divine righteousness, so
that we must call them Christian, pious people, holy spiritual fathers, etc.
3. Now, on what is this righteousness of the Pharisees based and where
does it derive its name? On the fact that God said, “Thou shalt not kill,”
etc. On these words they planted themselves and stood. The text says
nothing more than “Thou shalt not kill;” hence it follows that whoever
does not kill, is righteous. But when my feelings are hurt and I am
wronged, I have good grounds and reasons for being wrought up and for
 162
resenting the injustice; at the same time my wrath appears doubly justified
because it suffers violence and injustice without actually killing. This wrath
of mine advances a step by embellishing its cause in proclaiming its
innocence and parading its piety before God and the world thus: Have I not
good reasons for being angry? This and that my neighbor has done to me in
return for my many favors, and I would have gladly given him my life’s
blood; this is the thanks, the returns, with which he pays me. Am I to suffer
all this and pass such malice by? And at this point a Pharisee boldly
proceeds to malign and persecute his neighbor in the highest degree,
wherever he can, inflicting harm and injury; and all this is claimed to be
done justly, he himself being pious and holy, yea, extolled as a martyr in the
sight of God and men.
4. In like manner, when the Pope and his followers condemn. burn and
murder all who will not worship their abominations, counting them as
disobedient to the Christian Church and obstinate, this of course must be
called genuine service of God, and God should feel elated over becoming
worthy of such saints. Our great noblemen act much in the same way, who
boast so loudly they are friends of God and of the whole world, but
enemies to iniquity. Indeed, what a great friendship we here have with God
and with mankind! Where shall God stand before such saints in order to
raise them high enough heavenward?
5. Behold the excellent, grand and sacred anger of the cavalier or
nobleman, who cannot possibly be guilty of a transgression or an injustice;
and whoever is not of this opinion is evidently not a godly man. This
sermon of Christ seems therefore very peculiar to the world, in fact it is
unknown in use and practice, though heard often enough and well known
as to its words. For the world does not consider it a sin for a man to resent
a wrong, when he is innocent; and it is true that he who has a clear case
against his offender can also seek redress in court, all this we must admit.
But in adding his personal wrath to matters and trying to avenge himself,
he overdoes it; one law now conflicts with the other, and a small right
develops into a great wrong.
6. Hence you must in this instance so tune the organ as to have the pipes
sound in harmony, and so as to prevent two from clashing. For what kind
of justice would you call it when one offends you by a mere word, or
pilfers a penny’s worth, and you go and cut off his arm or burn down his
house, crying angrily the while: Well, he did me wrong, and I have good
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reasons, etc.! In such a case your murderous wrath, that does tenfold more
violence and injustice to me, is not to be called a sin, but righteousness and
holiness, while I am to be considered unrighteous aria suffer wrong.
7. This now I am not saying for the benefit of strangers, who are without,
except merely for an illustration to show how this vice rules in the world;
but concerning us, both teachers and scholars, who pride ourselves on
being evangelical and still want the liberty of becoming angry and to rage
when we please; and not permit ourselves to be punished nor reproved, but
rather than that everything may go to pieces, if only we be considered to be
in the right, and pious, despite the fact that such a despicable farce of right
causes a hundredfold more wrong.
8. Therefore Christ here takes energetic action, and abolishes anger wholly
and completely in the entire world, draws it to himself and says: I do not
merely say, Thou shalt not kill, nor say Raca to thy brother, but thou shalt
in no case be angry; the one is as solemnly and earnestly prohibited as the
other.
For you are not told to judge or avenge yourself, and even though you are
right and have a just cause, still your wrath is of the devil; as St. James in
his <590120>James 1:20, says: “The wrath of man worketh not the righteousness
of God. Hence all anger is to be abolished entirely from us and the wrath of
God alone is to work; otherwise it will turn out to be the devil’s wrath and
it certainly does not cool down without sin. Just as also these three: to
judge, to avenge and to glory, have been taken from us, and no person
should share in them, though they have ever so good a cause and ever so
great holiness. But to God alone belong honor, judgment and vengeance,
hence also wrath.
9. Now, I fear, this will not be done by us as long as we are here in this life,
and yet it would be grace, if we only became so pious as to make a
beginning; for as soon as we suffer an injury, flesh and blood at once act as
flesh and blood; they begin to rage and rave in anger and impatience. It is
natural for us to feel hurt when suffering injustice and violence, hence it is
necessary to check and restrain the feelings of anger and resist them. The
feeling that you are injured will pass away; but that you in addition desire
to avenge yourself in this or that way, is prohibited. Therefore see to it that
one fits well into the other, that one claim does not conflict with the other
nor cancel it, but let the two harmonize, so that both may continue. If you
cannot secure your rights without doing greater harm, let it go. For it is not
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good to check or punish one wrong with another, nor is God willing to
have universal justice perish because of your petty claims.
10. Now the aim and contents of this sermon by Christ are as follows: You
fancy that whoever does not inflict a blow with his arm has not acted
contrary to God’s command; but he is at liberty to be angry at his neighbor
and to avenge himself; and to take vengeance is so far right, and no sin at
all. This would nullify the commandment, leaving it without any force
whatever. For it does not ask merely that you refrain from killing with your
fist, but also from doing harm or injury with your tongue or your heart. If
not, how about the command that we are to do good to our enemy? If that
is to hold good, we most certainly must not work against our neighbor.
Otherwise in what respect would we be better than publicans and public
sinners, as Christ himself says, <420632>Luke 6:32, who are friends to each
other, the one not inflicting any harm on the other?
11. But possibly you say’ Well, if wrath is to be so thoroughly rooted out
of the heart of man, how is evil to be stayed and punished, which cannot be
done without some severity? But if evil is to have free course and left go
unpunished, you would soon have no house and no town. I would reply:
We know that God has committed the judiciary to the civil government and
to that end established princes and lords, who bear the sword in God’s
stead; their sword and its edge is God’s sword and edge. Aside from this
they are personally exactly as other people are, having no more right to be
angry than anybody else. Now the judge or executioner, in condemning and
executing a man that never personally did an injury to either, does so in
God’s stead, officiating in God’s place, inasmuch as the malefactor has
become liable to God’s sentence and penalty. Assuredly there should be no
anger nor bitterness in man’s heart, and yet God’s wrath and sword
accomplish their work.
12. The same holds good in war, when you must either defend yourself, or
vigorously thrust, beat and burn: then likely wrath and revenge reign
supreme, and yet it should not proceed from the heart of man, but emanate
from the divine authority and command, so that the wicked be punished
and peace be maintained. Even though you thereby meet with damage and
harm, you must submit. Thus God suffered his wrath to come over
Jerusalem through the king of Babylon; again through the Romans, until
not one stone remained upon another.
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13. Hence where such wrath exists it is not to be called man’s wrath, but
God’s. And when, unhappily, you commingle God’s and man’s wrath, it is
the miserable doings of the devil. Wickedness, I say, must be restrained;
but this duty must be performed in God’s place and stead. But when a
judge and government are not godly, and they mingle their personal wrath
with God’s, and grace their actions with the name and shield of the office;
when they are secretly hostile to me and can do me harm, they avail
themselves of opportunities to do so, and then claim to have done so
officially: this I would call diabolical malignity, but they claim to have done
the right thing and to be entitled to praise.
14. But you say: Well, the officer has done this and the other thing to me,
and I cannot restrain him in any other way; if I should allow it, I would
never have peace. I answer: It is indeed not right for persons to harm you,
nor are you forbidden to protect yourself in a proper way; but it will never
do for you to play double, using the office as a vent for your wrath, so that
people will later on say: Mr. John — or Mr. Peter — did not do this, but
the mayor or the judge, and you then take credit in saying that you did not
do it from motives of anger or hatred, but of duty and justice.
15. Here you see that infamous filth formed by appending human, yea,
devilish wrath to divine wrath and making one cake of both, which indeed
should be kept asunder farther than heaven and earth. And just as they,
contrary to the second commandment, use the name of God in vain by
swearing and the like, making that sacred name serve the purpose of a lie,
so that it can be on the market under the label of that beautiful and glorious
name: so too in this instance the office and law that are God’s must serve
the purposes of your envy and hatred giving them a standing so they can
achieve all they purpose in the way of harming a neighbor. At the same
time you parade about as if you had done the right and proper thing. Yea,
you are a two-fold saint; in the first place you have been abused; in the
second place, you do not avenge yourself or seek redress personally, but in
the capacity of an officer or judge. In this same way our tender saints, the
Papists, bishops and priests, now act everywhere, and, following in their
wake, great princes and lords illtreat and murder people, as the whim of
their raving wrath and hatred may move them. And in the end all this is to
be called the service of God and supreme holiness.
16. Thus the wrath of man is at all times full of envy and hatred to his
neighbor, being occasioned by the devil and planted in the heart of man,
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especially in the Pharisaical saints, who sin manifoldly and are more worthy
of condemnation than others, since, for one thing, they interfere with
God’s office and law, robbing him of his own, and then want to be in the
right and be considered pious.
17. On the contrary when God’s wrath is administered according to his
command, it does not spring from envy or hatred, but from pure love and a
good heart. A heart that deplores the fact that man should suffer any ill,
and yet, for his own sake and the sake of his office, God must punish and
abolish wickedness.
18. For it is indeed plain that Adam loved his son Cain as being his first-
born flesh and blood, and he moreover wished to be holy and began to
serve God with his first offering, etc; and thought his offering was far more
acceptable to God than his brother’s. He also insisted that he was right and
his brother wrong by virtue of being the first-born, so that he had to be the
true priest and the first in God’s sight. On these things he depended,
despised his brother, and fancied to have good reasons for being angry and
for persecuting and slaying his brother; as if injustice were done him in that
Jehovah had no respect unto his offering. Therefore he goes ahead, and
because his father did not approve and praise him, he murders his brother.
He follows this up by being insolent, for when Adam in the name and place
of God calls him to account he retorts, What do I know of my brother? Am
I to be his keeper? Now, dear as he was to Adam as a natural child, and
after Abel’s death his only child, still his father pronounces that stern and
dreadful sentence, <010410>Genesis 4:10: “The voice of thy brother’s blood
crieth unto me from the ground. And now thou art cursed from the earth.”
Again: “A fugitive and a vagabond shalt thou be in the earth. “Truly these
are the words and actions of wrath, for by them he placed him under the
gravest ban and direst anathema, expelling him from heaven and earth. And
Adam forthwith proceeds to execute this stern wrath, and banished his son,
so that he should nowhere have a safe dwelling place. Without doubt he
did this very reluctantly, for he would by far have preferred to keep his son;
but the wrath of God must take its course, assigning death and the fire of
hell.
19. The Christian Church must act on the same principles, when putting a
person under the ban and “delivering such a one unto Satan,” as St. Paul
did at Corinth, <460505>1 Corinthians 5:5; also when denying him the sacrament
and all fellowship, so as not to participate in his sin. This indeed is a
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dreadful sentence and terrific wrath; still it is not the wrath of man but of
God. For the Church would much rather see man converted and be saved;
as she shows by her actions, for where one repents and is converted, she
gladly receives him back as her dear son and rejoices over him with all the
angels, as Christ says of the lost sheep and the prodigal son. <421506>Luke
15:6f.
20. Here we must beware not to abuse this power, as the Pope has been
guilty of doing against those attacking his person or rule, thus confounding
his person with his office, making out that his wrath is God’s wrath,
thereby spoiling both and pouring poison into the wine. For thus the Pope
has, under the name of divine wrath, threatened and stunned emperors and
kings, and yet he accomplished nothing more than to pour out his own
wrath and spite. For this reason his church is in Scripture called a church of
blasphemies, <661305>Revelation 13:5, 16, having the marks of blasphemies
written on her forehead, in all her words and deeds.
21. This now is the wrath we call the divine or paternal wrath. Then there
is another, called the brotherly wrath, of the same nature because it
proceeds from love. For instance when I am angry at a person whom I
heartily love and to whom I wish all manner of good, and I am grieved
because he will not forsake his sins and do better, so that I always
distinguish between the person and the sin, to help the person and restrain
the sin, doing all I can by exhorting, warning, threatening and correcting, in
order to lead him to forsake his sins.
22. But it is well here also to be on one’s guard, lest a rogue be back of
this, in the sense of one’s own wrath intermingling. For our wrath should
be so wholly absent that not a speck of it be found; but that God’s wrath
alone hold sway, which is to flow either from the office assigned, or from
brotherly love, which here would mean from the wrath of God. For it is
God’s command that we admonish, correct, reform and help one another,
so that our neighbor desists from his sins and receives our admonitions
gladly and with thanks. This is the “wrath” of that common Christian love
of which Christ says, <401815>Matthew 18:15: “If thy brother shall trespass
against thee, go and tell him his fault between thee and him alone,” and in
Scripture it is called an excellent, godly jealousy. St. Paul in <471102>2
Corinthians 11:2 says’ “I am jealous over you with a godly jealousy.” For a
wrath of this nature does not seek your disgrace or disadvantage, but your
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honor and advantage; it would regret to see you injure the prospects of
your soul’s salvation.
23. So we assert that Christ here is not preaching on the office which is
God’s, nor on love, but on each person’s own and individual wrath,
proceeding from our heart and will, and directed against the person of our
neighbor: — this wrath is to be wholly done away with and be put to
death, no matter if the injury and injustice done to us hurts and pains. To
illustrate’ that John the Baptist was so shamefully slain, that Christ was
nailed to the cross, that the holy martyrs were so cruelly put to death, all
this did not pass without the weeping and lamentation of pious hearts; for
we do not have, nor should we have, hearts of iron but of flesh, as St.
Bernhard says: Dolor est, seal contemnitur; it is painful, but must be borne
and overcome. And there is quite a difference between enduring pain,
weeping and lamenting, and seeking revenge, or entertaining hatred and
envy.
24. Now God wants this commandment: Thou shalt not kill, understood to
mean so much that no one is to be angry. For by nature we all are liars,
born in natural sin and in blindness, not knowing how to be angry, nor
seeing how depraved our nature is, to-wit. , that it is not able either to love
or be angry aright, since in both it seeks nothing but self and selfish ends.
Since now by nature we are so corrupt, it is forbidden and annulled both to
love and be angry as a human being, in which our nature would seek its
own ends. On the other hand, divine love that “seeketh not her own” but
that of one’s neighbor, is enjoined, and an anger that is zealous not for his
own but for God’s sake, whom it behooves either to punish transgressions
against his commandments, or out of a spirit of love, and for the good of
our neighbor to help him.
25. The Pharisaical holiness, however, does not act thus; but as it has no
love for one’s neighbor but only wishes to see self honored and praised and
served; so too it cannot’ but rage and rave against the truly pious persons,
and still pretends not to have sinned against the commandment in question.
,lust as Christ was treated by the Pharisees and high priests, who delivered
him to the judge Pilate to be offered upon the cross, and still they did not
want to be accounted guilty, but to eat the pascal lamb and remain holy.
26. Hence the Lord strikes a fresh blow at all the Pharisaic holiness and
righteousness, denying them every particle of grace and the kingdom of
heaven and condemning them to hell-fire, as having an unrighteousness
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doubly wrong in God’s sight and corrupt to the very core. Therefore I say,
says God: “Whosoever is angry with his brother;” I do not say, He only
that slays with his hand, but if you have anger in your heart, then you are
already worthy to be condemned by the judgment; for such wrath
originates only in man’s inborn malice, which seeks either its own revenge
and wantonness, or its own honor and gain. But God does not want you to
seek your own honor and right; but let him seek and demand it who
should, and to whom he has given authority, namely, the judge and
executioner, who are not looking after their own but God’s affairs, for
otherwise they would not be permitted to execute or punish anybody. But
see to it, says he, that you personally do not grow angry, but so completely
control your anger that, be it in official duty or not, it does not proceed
from the heart.

PART 2. CONCERNING THE SIGNS OF ANGER.

27. The other part of this text, “Whosoever shall say to his brother, Raca,”
etc. , we hold to mean all kinds of evil demeanor and bad turns done to a
neighbor, which are not done by angry words. Such a man, Christ says, “is
in danger of the council;” it has, as yet, not been determined what to do
with him, but he has incurred the verdict of guilty; it remains merely to
determine the penalty. This means that such a person cannot enter heaven,
but has already merited his condemnation, the only difference between him
and those in perdition is that he is a little more remote from the final
punishment; but nevertheless he also belongs there.
28. The third part is: “Whosoever shall say, Thou fool. “This is also a very
common vice, consisting in robbing our neighbor of his honor and
reputation, be it done behind his back or to his face, which is called
“contumeliam” and “conuitium,” defaming and reviling. Whoever does
this, Christ says, “is in danger of hell-fire;” that is to say, there is no need
of debating the question, of citing the culprit, indicting and sentencing him;
he is already convicted and condemned, it but remains for the executioner
to lead him off and do his duty. So God does not want you to avenge
yourself out of anger in any form or manner, be it with your heart, with
your fist, or with your mouth, and thus do an injury to your neighbor, show
him spite, give him unkind words, etc.
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29. But I hear you say, Who then can be a preacher or a judge or a
plaintiff, if no one’s honor is to be questioned, or be ever called a fool?
Why then preachers, judges, plaintiffs, witnesses, etc. , are all to hold their
peace. But here, as I have stated, this difference is to be observed. When I,
as a preacher, reprove you publicly from the pulpit, or privately in
confession, I do not do so, but God’s Word: therefore you are not to
complain that I am speaking against your honor. For a preacher cannot, in
keeping with his office, abuse or revile anybody, unless he be a rogue, who
mingles his own malice and hatred with his office. And you cannot say to a
judge when performing the functions of his office: You are speaking
against my honor in calling me a thief and a murderer; for God and not the
judge, has spoken thus to you. Therefore it will not do to say it is touching
your honor, when being reproved or corrected. True, such words do not
promote your honor; however, not man, but God did it; should he not have
the right and authority to speak on this subject?
30. But when God through the office has already rendered a verdict, both I
and others may speak of that; for anyone may speak of God’s public works
and judgments; it is then a matter of history, discussed everywhere.
Therefore we must nevertheless not enjoin silence on everybody to the
extent of forbidding him to say, “This man is a thief or a rogue,” after the
judge has pronounced him such. For more honor you can neither take from
nor give to a man than God has taken or given. Now since God has
declared the sentence and published it publicly through the judge or
preacher, everyone may with a good conscience speak of it. I recur to this
because we are always inclined to go the wrong road. When preaching,
there is always an inclination so to turn and twist everything as not to be
bound by the Word of God. Likewise, when with Christ we say that no one
should be angry or at variance with his brother or speak evil of him,
everybody would like to silence the preacher to the extent that he is not to
touch upon or punish public sins and vices.
31. Finally this is the sense of our Gospel lesson: When you, as a man, for
personal reasons speak against the honor of your neighbor, feeling elated
over his sins, this is wicked and wrong. But when it has come so far that
God himself makes anything public, then it will not do for me to praise a
public, scoundrel, whom God himself has publicly proved to be such; for
that would be the same as defending and abetting rascality. So our whole
conduct should be guided by this, that we do not contemplate or attempt
anything of ourselves; but see what God enjoins, or does through his
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servants; this then God himself has done and all is good and proper. So it
will not do to be silenced in such cases, but to stand on the side of truth
and justice, and contribute your influence in upholding and lauding God’s
judgment, in order to terrify and warn others. Let this suffice for the
present on this Gospel text.
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SEVENTH SUNDAY AFTER

TRINITY.
This sermon appeared in pamphlet form in seven separate editions during
the year 1523; also in the collections of “Ten Useful Sermons” of 1523 and
of twenty-seven sermons of 1523.
Text. <410801>Mark 8:1-9. In those days, when there was again a great
multitude, and they had nothing to eat, he called unto him his
disciples, and saith unto them, I have compassion on the multitude,
because they continue with me now three days, and have nothing
to eat: and ,if I send them away fasting to their home, they will
faint on the way; and some of them are come from far. And his
disciples answered him, Whence shall one be able to fill these men
with bread here in a desert place? And he asked them, How many
loaves have ye? And they said, Seven. And he commandeth the
multitude to sit down on the ground: and he took the seven loaves,
and having given thanks, he brake, and gave to his disciples, to set
before them; and they set them before the multitude. And they had
a few small fishes: and having blessed them, he commanded to set
these also before them. And they ate, and were filled: and they
took up, of broken pieces that remained over, seven baskets. And
they were about four thousand: and he sent them away.

CONTENTS:

CONCERNING FAITH AND LOVE.

I. CONCERNING FAITH.
1. What is the true picture which faith must have of Christ. 1. The
picture of fear and grace. 2.
2. Faith In regard to temporal possessions.
a. Where this faith is not, there can be no faith in regard to spiritual and
eternal possessions. 3-4. It is rare that you find a true Christian. 5.
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b. The true nature and manner of this faith. 6.
c. This faith harmonizes in no way with reason. 7f.
d. How to distinguish this faith from unbelief. 8-10.
3. Concerning faith in its relation to eternal possessions.
a. Its nature. 11.
b. How this faith is painted here in a visible living form. 12-13. The
power and working of unbelief. 14.

II. CONCERNING LOVE.

1. How we can learn love from the example of Christ. 15-16.
2. This love Is not found among the priests, monks and nuns. 16.
3. God insists upon this love throughout his Word. 17-18.
4. This love should be united with faith. 19.

SUMMARY OF THIS GOSPEL:

1. Here we have a clear, plain passage of Scripture against the temptation

in securing our daily bread. To this the last part of the sixth chapter of
Mathew refers.
2. When we read of the unbelief and distrust of the saints, it should
minister strong consolation to us that we despair not, although we are also
still weak in our faith.
3. God the Lord, nourishes us still today contrary to all comprehension of
reason, if we only view it rightly. Ah, God will never forsake you, who
perhaps have yet only a few days to live, for this God has so richly
nourished you until the present through thirty, forty, or fifty years.
4. Every creature of God is good, if we receive and enjoy it with
thanksgiving, for it is sanctified by the Word of God and by prayer, as St.
Paul writes in <540404>1 Timothy 4:4.
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JESUS FEEDS THE FOUR THOUSAND WITH SEVEN LOAVES
AND A FEW SMALL FISHES.

PART. I. CONCERNING FAITH.

1. Beloved friends, I hope you thoroughly understand this Gospel; for you
are now sufficiently established in the truth to know what we should expect
in the Gospel and what is presented to us there, namely, the true nature and
life of faith. Because of this Christ is pictured and represented so lovingly
in all the Gospel lessons. Although his history and works are ever
changing, yet the plain, simple faith remains ever the same. To-day’s
Gospel paints to us the Lord in a way that we may fully know how we
should esteem him, namely, that he is merciful, meek and loving; that he
gladly helps everybody and freely associates and deals with all people. And
such a picture as this faith really craves.
2. Therefore the Scriptures present to us a double picture; one is that of
fear or the overpowering picture of the severe wrath of God, before which
no one can stand; but must despair unless he has faith. In contrast with this
the picture of grace is presented to us in order that faith may behold it and
obtain for itself an agreeable and comforting refuge in God, with the hope
that man cannot expect so much from God, that there is not still much
more to be had from him.
3. You have often heard that there are also two kinds of possessions,
spiritual and temporal. To-day’s Gospel treats of the temporal and bodily
blessings, teaches us the faith of the child, and it is a picture for the weak,
in that they should look to God for everything good, and that they might
thus later learn to trust God and depend upon him for spiritual blessings.
For if we are instructed in the Gospel, how Christ feeds our stomachs, we
can then conclude that he will also feed and clothe our souls. For if I
cannot trust him to sustain my body, much less can I trust him to sustain
my soul forever. For example, if I cannot trust a person that he will give
me one dollar, how can I trust him that he will give me ten? If I cannot
expect from a person that he will give me a piece of bread; much less could
I have any hope, that he would give me a house and yard, and the whole
earth.
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4. Now, he who cannot, like the babe on its mother’s breast, have a child
faith, will hardly hope that God will forgive him his sins and save his soul
forever; for the soul is inexpressibly more than the stomach, for which also
Christ has compassion as the Gospel to-day proves. Therefore St. Peter
said correctly in <600201>1 Peter 2:1-3: “Beloved brethren: Putting away
therefore all wickedness, and all guile, anal hypocrisies, and envies, and all
evil speakings, as newborn babes, long for the spiritual milk which is
without guile, that ye may grow thereby unto Salvation; if ye have tasted
that the Lord is gracious.” For it is not enough that a babe should imbibe
milk, but it must also grow large and strong, that it may learn later to eat
bread and hard food.
5. But “to feed on milk” means, to taste the favor and the kind grace of
God. “To taste the goodness of God” means, to experience it in one’s life.
For should I preach a hundred years of God, how kind, sweet and good he
is, that he condescends to help man, and I have not yet myself tasted it
through experience; thus all is still in vain and no one is in this way taught
to trust God rightly. From this you can conclude what a rare person a true
Christian is. For there are many who say they trust in God for their daily
bread; but that floats only upon the tongue and hangs in the ears; it never
enters the heart where it belongs.
6. Now let us observe in this example, what the life and nature of faith are.
The apostle in the Epistle to the <580201>Hebrews 2:1, writes thus: “Now faith is
assurance of things hoped for, a conviction of things not seen.” That is as
much as to say, faith is the means by which one trusts in possessions he
does not see, namely, that I should expect temporal things which I can
neither see nor hear, but I must only hope for them; as is the case in to-
day’s Gospel. There were many people together, about four thousand, who
with their wives and children had had nothing to eat for the space of three
days (I judge that can be called fasting), but were extremely hungry, far
from home, without any provisions on which the body lives. Now the
apostle says, faith is that through which I hope for things I cannot see.
Such a faith the great multitude of people here has; they see no food and
yet they hope that God will nourish them.
7. Now, what does Christ do in this case? What attitude does he take to
this transaction? He must not have had much tact, for he goes to the
disciples and asks, how shall one feed all these? They reply, Oh, who will
be able to feed such a great multitude of people with bread in the
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wilderness? But here you see how little human thoughts and faith
harmonize; here you see, the wiser reason is, the less it accomplishes in the
works of God. Therefore Christ asked his disciples that everyone might
learn to know by experience what reason is, and acknowledge how reason
and faith in no way agree. Here we learn to blindfold reason, when we
begin to believe, and then give reason a permanent furlough.
8. Take an example: If I were a man who had a wife and children, and had
nothing for them and no one gave me anything; then I should believe and
hope that God would sustain me. But if I see that it amounts to nothing
and I am not helped with food and clothing, what takes place? Then, as an
unbelieving fool, I begin to doubt, and go and take whatever is at hand,
steal, deceive, cheat the people and make my way the best I can and may.
See this is what shameless unbelief does. But if I am a believer then I close
my eyes and say: O God, I am thy creature and thy handiwork and thou
hast from the beginning created me. I will depend entirely upon you who
cares more for me, how I shall be sustained, than I do myself; thou wilt
indeed nourish me, feed, clothe and help me, where and when you know
best.
9. Thus faith is a sure foundation, through which I expect that which I see
not. Therefore faith must always have sufficient, for before it should fail
the angels would have to come from heaven and dig bread out of the earth
in order that believing persons should be fed. Yes, the heavens and the
earth would have to pass away before God would let his believers lack
clothing and the other necessaries of life. The comforting and powerful
Word of the divine promise requires and demands this. David boasts of this
in <193725>Psalm 37:25: “I have been young, and now am old; yet have I not
seen the righteous forsaken, nor his seed begging bread.” And in the verses
just preceding in <193718>Psalm 37:18-19 he says: “Jehovah knoweth the days of
the perfect; and their inheritance shall be forever. They shall not be put to
shame in the time of evil; and in the days of famine they shall be satisfied.”
10. But when one inquires of reason for counsel it soon says: It is not
possible. Yes, you must wait a long time until roasted ducks fly into your
mouth, for reason sees nothing, grasps nothing, and nothing is present. Just
so the apostles do also here who thought: Yes, who will provide food for
so many, no one is able to do that; but had they seen a great pile of money
and in addition tables laden with bread and meat, they would soon have
discovered good counsel and been able to give good consolation; that
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would. have gone according to their thinking very reasonably. However,
since they saw nothing they could find no counsel, but held it to be
impossible that one should thus feed so many people, and especially since
no provisions were at hand.
11. We have said enough concerning faith through which we entrust the
stomach to God for his care, and believe that he will not allow us to come
to distress because of the lack of temporal things. Now concerning spiritual
blessings, when we are about to die, I wish also to say: then we will find
and see before our eyes very death, and yet we would gladly wish to live;
then we will see before us very hell, and yet we would gladly wish to
possess heaven; then we will see God’s judgment, and yet we would gladly
see his grace. In brief, we will not see a single one of the things we would
like to have. No created thing can help us in the presence of death, hell and
the judgment of God; and if I believe, I will say: Yes, faith is the
fundamental principle by which I secure what I do not see; hence, if I
believe, nothing can harm me. Although I see nothing now but death, hell
and the judgment of God before my eyes, yet I must not look at them; but
fully trust that God, by virtue of the power of his promise, not because of
my worthiness, will give me life, salvation and grace. That is cleaving to
God by faith in the right way.
12. This is here beautifully painted in the visible picture of the four
thousand men who hang on God alone through the faith that says: yes,
God will indeed feed us. Had they judged according to reason, they would
have said’ Oh, we are so many, we are here in the desert, we have empty
and hungry stomachs; nothing can help our condition. There was nothing
of which they could speak; but they had a good refuge without any human
disputing with God, they commended themselves to him and freely laid all
their need upon him. Then Christ comes, before they have any care and
before they ask him to come, and takes all more to heart than they do
themselves, and says to his disciples:
“I have compassion on the multitude, because they continue with
me now three days and have nothing to eat; and if I send them
away fasting to their homes, they will faint on the way.”
13. Behold, what a sympathetic Christ we have, who even provides food
for our poor stomachs. Here new hope is awakened and man is comforted
through the words of Christ; as he says: They lie there and wait for me
until the third day. I must give them also what they need. Here you see that
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all who thus faithfully cling to the Word of God will be fed by God himself;
for that is the nature and the power of faith, which flows alone out of the
Word of God.
14. Therefore, beloved friends, let us once make a beginning to believe; for
unbelief is the cause of all sin and vice, which now have taken the upper
hand in all stations of life. How does it come to pass that everywhere there
are so many foolish women and rogues, so many rank imposters, thieves,
robbers, usurers, murderers and sellers of indulgences? It all comes from
unbelief. For such men judge alone according to human reason, and the
reason judges only according to that which it sees; but what it does not
see, it does not wish to lay hold of. Therefore, if it does not place its
confidence in God through faith, then it must despair in itself and develop
rogues and rascals. Observe, thus it comes to pass wherever men permit
their reason to govern them, and are not ruled by faith.

PART 2. CONCERNING LOVE.

15. Now just as you have learned faith, so should we learn love; for Christ
wishes to set before us a twofold picture, namely, a picture of faith, that
we should not be over-anxious; also a picture of love, that, as he does to
us, is anxious about our welfare, feeds us and gives us to drink and clothes
us, only out of free love, not for the sake of his own advantage or because
of our worthiness; so should we also do good unto our neighbor, freely
and gratuitously, out of pure love, by which, as he is a Christ to you, you
should thus also be a Christ to your neighbor.
16. Therefore you see that all the works of the priests, monks and nuns are
vain and cursed; for they are not directed to the end to serve their
neighbors; but only that they may merit much before God through their
works. For true Christian works must be directed entirely and freely to the
end that they be done for the good of our neighbor, only freely given and
scattered broadcast among the masses; as Christ also did who cast his good
deeds away freely for the people to scramble after, and gave his doctrine,
word and life for the Church. Blessed are they who accept this giving with
thanksgiving.
17. I say this only for the reason that you may see how all parts of the
Gospel lessons tend in the direction and will have nothing more, and God
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also requires nothing more from us, than that we surrender ourselves to the
service of our neighbor, and accordingly sustain him in the name of God
and in the place of God, do him good and show him a service; for God
does not need our good works, as <195007>Psalm 50:7-13 says: “Bear, O my
people, and I will speak; O Israel, and I will testify unto thee: I am God,
even thy God. I will not reprove thee for thy sacrifices; and thy burnt-
offerings are continually before me. I will take no bullock out of thy house,
nor he-goats out of thy folds. For every beast of the forest is mine, and the
cattle upon a thousand hills. I know all the birds of the mountains; and the
wild beasts of the field are mine. If I were hungry, I would not tell thee; for
the world is mine, and the fullness thereof. Will I eat the flesh of bulls, or
drink the blood of goats?”
18. Just so he says to us also; behold, Israel, that is thou believing one, I
am thy God and thou art not my God; I will give to you and not you to me.
Hear, Israel, I will not be angry with thee that thou dost not offer me any
sacrifices; for what thou hast in thy barn, house and yard, that was all mine
before it was thine; for I have stored it away there, Here he spoke very
pointedly to the Jews who prided themselves highly on their sacrifices.
Now, since he rejects our offering, what will he then have? The Psalmist in
the verses immediately following says: “Offer unto God the sacrifice of
thanksgiving; and pay thy vows unto the Most High; and call upon me in
the day of trouble; I will deliver thee, and thou shalt glorify me.” That
means, I wish to have thy heart, rest thou in me and believe me to be a kind
and gracious God, that I am thy God: then you will have enough.
Therefore he says also in the following <195114>Psalm 51:14-19: “Deliver me
from bloodguiltiness, O God, thou God of my salvation; and my tongue
shall sing aloud of thy righteousness. O Lord, open thou my lips; and my
mouth shall show forth thy praise. For thou delightest not in sacrifice; else
would I give it: thou hast no pleasure in burnt-offering. The sacrifices of
God are a broken spirit: a broken and a contrite heart, O God, thou wilt
not despise.”
19. In this confidence and hope let thy faith run its course, to acknowledge
God as thy friend, to cleave to him and in the greatest need to flee to him,
and to one else. Believe it and expect it, then he will help thee, this thou
shouldst not doubt; therefore in harmony with this, thou shouldst serve thy
neighbor freely and gratuitously. These two thoughts are presented to us in
this Gospel.
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SEVENTH SUNDAY AFTER

TRINITY.
SECOND SERMON: <410801>MARK 8:1-9.

CONTENTS:

AN ADMONITION, A CONSOLATION AND DOCTRINES.

PART 1. THE ADMONITION AND THE CONSOLATION.

The difference between the kingdom of Christ and the kingdoms of the
world. 1.

I. WHAT MOVED CHRIST TO GIVE THIS ADMONITION AND CONSOLATION.

1-3.
The office of the ministry and the church.
1. Poverty and riches have at all times done great harm to the church
and the preaching office. 4f.
2. The attitude of the world to the preaching office. 5.
3. The punishment that visits those who despise the office of preaching.
6-8.
4. How and why the civil authorities should see to It that the office of
preaching be well provided for and maintained. 9-12.

II. THE ADMONITION AND CONSOLATION IN THEMSELVES.

A. The admonition. 13.
B. The consolation.
1. The nature of this consolation. 14.
2. The ground of this consolation. 15-16. The daily miracles of God.
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a. They are not inferior to other miracles. 16
b. How and why the world does not esteem these daily miracles. 17.
c. What moved God to perform the extraordinary miracles in addition
to those of every day. 18-20.
3. An objection, raised here, and its answer. 21-22.
4. How and why we should rightly lay hold of this consolation. 23-24.

PART 2. THE DOCTRINES.

I. THE PRINCIPAL DOCTRINES ARE:

1. Christ sincerely means all for the best with his followers. 25-26f.
Why Christ asks his disciples for counsel to feed the people, 27-28.
2. That nature and reason are found to be most miserable and helpless.
28-30. The foundation and cause of unbelief. 30.
3. That we human creatures are sunk in very great unbelief. 31-32.
How and why we should be the enemies of unbelief. 33.
4. That Christ is able to do and does do more than we can understand
or believe. 33-34. The benefit of faith and the harm of unbelief.
5. That it is good and wholesome, when Christ tests us. 35. How a
Christian should do In the time of need. 36.

II. OTHER DOCTRINES ARE:

1. That we should receive the gifts of God with thanks and let the
blessing of God connected with them comfort us. 37f.
The miserable condition of the rich and of the miserly. 38.
The blessed state of persons who allow themselves to be satisfied with the
gifts of God. 39-40.
A Christian should let the least God gives be dearer to him than all the
treasures of misers. 40.
Why there is no blessing connected with all the scratching and raking
together of the wealth of the world. 41.
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2. That Christ communicates his work and gifts through the means and
service of human agencies. 42.
3. Our possessions do not decrease by giving some of them to the
poor. 43. The punishment of avarice and robbery. 44.
4. That we should not waste God’s gifts. 45. Concerning wastefulness.
a. It Is a shameful evil. 46.
b. The fruits and workings of this evil. 47-48.

PART 1. THE ADMONITION AND CONSOLATION.

1. To-day’s Gospel presents to us again both the doctrine and the

consolation against the temptation in caring for the necessaries of this life,
or the temporal support and maintenance of the Church upon the earth.
And faith belongs here since Christ came not for the purpose of
establishing a government that may be called a political or a domestic
kingdom, which were long ago established by God and given for the
purpose of meeting our bodily needs. And reason itself here teaches how
and from what source we can bring it to pass that everyone in his station
may enjoy a livelihood, peace and protection, so that one may see before
his eyes and have in his hands all the necessaries of life that he needs to
maintain the temporal government. Therefore this did not claim the
attention of Christ since it was not a part of his calling and office; but as his
kingdom was to be a different government, in which all persons in all
callings and offices, high and low, as sinners condemned before God to
everlasting death, should be helped to the divine, eternal kingdom and life;
the spiritual kingdom had to engage his attention while he passed by the
other two, the civil, and the domestic.
2. Therefore it had to follow that his disciples, preachers and servants
would have to suffer poverty because they could not outside of their
service and office seek their livelihood as the rest of the world does, nor
hope to become rich from their calling; in addition, that they, aside from
this, would be persecuted by the world, which would oppose their
preaching because it would not be in harmony with their understanding and
prejudices. And thus the Christians in the world could not depend upon any
sure guarantee for their peaceful life and protection; but had to live
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continually in uncertainty because of the world, and felt in danger and as
restless as the waves of the sea because of that which they already had or
might have. But should they have enough to eat and to drink and a place
and a room where to live, they could not expect it from any other one than
alone from Christ.
3. Now Christ knows this very well, therefore he arms and comforts his
disciples with these and like examples and sayings in order that they might
not despair. Although his kingdom has nothing to do with eating and
drinking, building and caring for the needs of the body; yet they should not
die from hunger. And this he again confirms in the passage of <400633>Matthew
6:33. “But seek ye first the kingdom of God, and his righteousness; and all
these things shall be added unto you.” For by to-day’s Gospel he proves
that they, who followed him to hear his preaching, and followed him so
faithfully that they continued with him three days in the desert, could not
now very well return out of the desert without fainting and coming to
poverty, need and distress on account of his Word. Yet since they sought
first the kingdom of God and Christ had previously preached, prayed and
accomplished that which pertains to the righteousness of God, there must
follow also that which pertains to the body in order that they may learn to
believe that they would not come to want and that they should expect from
him all his Church needs for the maintenance of her bodily or external
existence upon the earth.
4. It is true that in all ages of the Church two things have done and are
doing great harm, namely, poverty and riches. For in the first place, we see
the apostles and true bishops and preachers in such straightened
circumstances, that no one gave them anything and they themselves were
not able to acquire anything; hence everybody felt shy of such an office and
no one wished to enter it. In the second place, when the church became
extremely wealthy through great endowments and stipends and sat in all
luxury, the ministers themselves neglected the office of preaching and the
care of souls, and themselves became lords.
5. Just so it is also at present: Where true pastors and preachers are so
poorly supported that no one donates anything to them, and moreover
what they have is snatched out of their mouths by a shameless and
unthankful world, by princes, noblemen, townsmen and farmers, so that
they with their poor wives and children must suffer need, and when they
die leave behind them pitiable, rejected widows and orphans. By this very
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many good-hearted and very clever people are more and more discouraged
from becoming pastors and preachers. For all arts, trades and callings in
life serve to the end that we may through them fortify ourselves against
hunger and poverty; but with the office of the ministry the contrary is the
case, whoever will per, form its duties faithfully, must expose himself to
danger and poverty.
6. From this then will follow the ruin of the Church, in that the parishes
will stand vacant, the pulpits be neglected and again preachers arrive who
seek not faithfully God’s Word nor the kingdom of Christ; but who think,
as they preach, what the people will gladly hear, so that they may continue
in that direction and again become rich; and in this manner things will again
go to ruin. Therefore also at present the great and powerful, especially the
nobility, plan to keep their pastors and preachers under their feet in order
that they may not again become rich, and lord it over them as they formerly
experienced and are now overcautious. But they will not be able to bring it
about as they plan.
7. How shall we now act in this matter and from what source shall we
obtain preachers and pastors in order that the kingdom of Christ may be
perpetuated? For neither poverty nor riches is good for the Church; mere
poverty, hunger and anxiety the preachers cannot suffer; great possessions
and riches they cannot stand. Poverty hinders the development of their
personality; riches are in the way of them performing the duties of their
work and office. But wherever it thus happens that support is not given,
and the pulpit and the office of the pastor are left vacant, then will the
world also see what it will have to enjoy because of such action.
For if each will consider the welfare only of his own house and seek how
he may maintain himself and no one inquires how the Word of God and the
office of the ministry are to be perpetuated, then will God also say as he
said in the prophecy of <370104>Haggai 1:4-11, where the people also left the
house of the Lord desolate, neglected God’s Word and the service of the
temple, so that the priests and servants of the temple had to resort to work
as farmers and learn to do other things, by which they could support
themselves because nothing was given for their office and service.
Therefore he speaks thus: “Is it a time for you yourselves to dwell in your
ceiled houses, while this house lieth waste? Now therefore thus saith
Jehovah of hosts: Consider your ways. Ye have sown much, and bring in
little; ye eat, but ye have not enough; ye drink, but ye are not filled with
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drink; ye clothe you, but there is none warm; and he that earneth wages
earneth wages to put it into a bag with holes. Thus saith Jehovah of hosts:
Consider your ways. Go up to the mountain, and bring wood, and build the
house; and I will take pleasure in it, and I will be glorified, saith Jehovah.
Ye looked for much, and lo, it came to little; and when ye brought it home,
I did blow upon it. Why? saith Jehovah of hosts. Because of my house that
lieth waste, while ye run every man to his own house. Therefore for your
sake the heavens withhold the dew, and the earth withholdeth its fruit. And
I called for a drought upon the land, and upon the mountains, and upon the
grain, and upon the new wine, and upon the oil, and upon that which the
ground bringeth forth, and upon men, and upon cattle, and upon all the
labor of the hands.”
8. Behold, this is the punishment for despising the office of the ministry,
when such punishment was the most gracious as it has been still in our day,
and I would to God, that it might continue so. But when we esteem the
Word of God so lightly and the ministers and preachers are so poorly
supported that they are compelled to forsake their office and seek their
bread through other occupations, and thereby also discourage others from
entering this office, who otherwise are gifted for it and inclined to it; God
not only sends famine and other great national calamities as now appear
before our eyes, in order that no one’s purse may retain anything and no
blessing and no provisions remain. But he takes the Word and the true
doctrine entirely away, and in their stead permits fanatical spirits and false
teachers to enter among them, by whom they are led astray and deceived
before they are aware of it both as to their souls and property, and for their
neglect they must contribute richly and most bountifully.
9. Therefore the world should be advised, if it will take advice, that the
lords, the princes, the countries, the cities and all in general make efforts to
provide a little for the necessaries of the house of God and the kingdom of
God, as they must do for other offices and arts, in order that they may give
their whole attention to them and obtain their daily bread from them, which
are needed much more than other offices and arts. While one officer or
judge is sufficient, likewise one jurist or physician can meet the needs of
one city or more, and for a time of the entire country; we must have
thousands of preachers for the various countries since the parishes and
districts are so many; for children are daily born who must be baptized and
educated, learn God’s Word and become Christians. From what source can
ministers be had, if they are not reared and educated? Then the churches
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must either stand vacant and the people scatter and go astray, or the people
receive and suffer from coarse mulelike characters and corrupters of the
Word.
10. But woe unto all who contributed to bring about such a state or have
not tried to prevent it, that God’s house had to become desolate; much
more, however, those who have discouraged and hindered others from
entering the ministry, or continuing in it; for such characters are worse than
the Jews or Turks. However they are not to be excused because they
allowed themselves to be discouraged from entering the ministry on
account of poverty, for their greatest lack was in faith that Christ would
notwithstanding give them their daily bread or nourishment for their
bodies, which, although at times may be scanty and bitter, yet, you are to
remember on the other hand how very much greater treasure it is that one
receives a piece of bread into his hands in an exceptional way and through
the special blessing of God, than all the riches and fullness of the world.
11. Therefore the civil government should especially try to do something
here and to be helpful to our children and posterity, and not withdraw its
hand and by its example hinder and deter others, and do Christendom an
irreparable damage. How will you give an answer to God if you through
your cursed avarice retard or hinder a single soul in its salvation; I will say
nothing about hindering a whole city or country by your example, so that
they may no longer possess the Word of God and the preaching of it? And
he must indeed be a cruel, unmerciful and cursed person who does not help
his own children in this way, much more if he hinders it. For if we wish to
be Christians we should positively know that we are called to do this, and
it is the command of God that we all do it with both our hands and with all
our powers, that the house of God may not become desolate nor the
pulpits stand vacant and his kingdom cease, and that both we ourselves and
the young people be not robbed of their salvation.
12. To be sure, in the Old Testament it was obligatory on everybody, and
commanded by Moses, that the tenth part or the tithe be given for this
purpose from all their income, <032730>Leviticus 27:30f. How much more
should we Christians do for this cause, which is the most necessary, and
without which no one upon the earth gives and does anything that Christ’s
kingdom may continue built up, so that we allow his servants to eat with us
in order that we may remain in the same kingdom of God, and give such
grace and salvation to our children as an inheritance. If we do not do this
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then he will as a reward of our ingratitude put an end to our avarice and
devouring spirit, so that we ourselves will soon perish; because such great
possessions and provisions we have not, but that God can permit rust to
enter among them through famine, Turkish war and other national plagues
and everything be consumed, ravished or otherwise destroyed in a single
year.
13. Thus will Christ warn us first of all here through his own example that
everyone is required to help the kingdom of God and his Word with
temporal provisions for the body; in case he himself cannot or will not
beck)me a minister of the Gospel.
14. Following this he also comforts those who are in the ministerial office,
that they become not distressed or alarmed through their present want or
poverty; but that they may know that Christ cares for them and will nourish
them even in their poverty and will never permit them to suffer need and
want, but will finally provide the richer bounty for them; yea, he has
already thought of all things before and provided for them before they
thought from what source they should obtain what they need.
15. For he shows indeed forcibly in this example that he is a rich and
powerful lord and provider; yea, he is a rich miller and baker, better than
any other upon the earth that has learned his trade perfectly. Yes, he does
indeed very much work instantly and aside from and without any human
help. He plows, harvests, threshes, grinds and bakes in a twinkling of the
eye. For it is indeed a miracle and beyond the comprehension of reason that
so many thousand men, not counting the women and children, were fed
with seven loaves, that they all were satisfied, and yet some were left over;
but he did it so quickly by one word, when he only touched the bread and
gave to his disciples to distribute; there is at once ground to flour, baked
and everything prepared for so many thousand persons and even more. He
must be a fine king (as the five thousand said whom he also fed in a like
manner, <430614>John 6:14), him we would also wish to have as our king, who
should lead a multitude of people to the field and care for them, so that one
could at all times reach into the basket or into the pocket, and richly feed
and pay a whole multitude.
16. Now he can do that and in him we have such a king. Where he reaches
there all is full, and where he gives there all must be sufficient and
overflowing. Thus in <401727>Matthew 17:27 he told Peter to go and take a
shekel out of the mouth of a fish. Who prepared or minted the silver there
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or who would seek there in the water and even in the mouth of the fish for
money? But he can create it and take it when and where and as he wishes;
yea, can also bring bread and water out of the rock with which to feed the
whole world; for we see everywhere he does so daily and everything that
the world has comes about only by such miracles which are not less
miraculous, as St. Augustine says, than this miracle.
17. We are, to be sure, thus familiar with the fact that corn grows yearly
out of the earth, and through this familiarity we are so blinded that we do
not esteem such work. For what we see daily and hear, that we do not
regard as miraculous; and yet it is even as great; yea, if one should speak
correctly, it is a greater miracle that God should give us corn out of the
sand and the stone, than that he should here feed a multitude with seven
loaves. For what is the dry sand but crushed stones, or a stone other than
sand and earth welded together; but how can bread which we eat come out
of stones, and yet it grows only out of the sand of the earth? In like manner
everything that grows, and all the animals give to us, each according to his
own nature; whence does it come but out of the earth and dust?
18. These are even the miracles which have been established from the
beginning of the world and daily continue, so that we are entirely
overwhelmed by them, without our eyes and senses feeling them, since they
are so common that God must at times, as he does here, perform not a
greater, but a special miracle, which is extraordinary by which he awakens
us and through such an individual and special miracle he shows us and
leads us into the daily miracles of the whole world.
19. No farmer can deny that his corn grows out of mere stones, as also
Moses in <053213>Deuteronomy 32:13 says: “He made him ride on the high
places of the earth, and he did eat the increase of the field; and he made
him to suck honey out of the rock, and oil out of the flinty rock.” What
does that mean? How can honey and oil grow out of rock and stone? Now
it does happen that both corn and trees which bear the sweetest fruits are
rooted in stones and sand, and out of that they grow and from nowhere
else do they receive their sap and strength. If it should take place before
our eyes now that oil and honey should flow out of a column of rock, then
the whole world would speak of this as the miracle of miracles; but since
we daily walk over the fields and land where they grow before our eyes,
there we see nothing and appreciate nothing.
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20. Since we now cast to the winds the daily works of God, which are
nothing but miracles, he must cause us to gape at these special and like
miracles, and let them be proclaimed as special miracles in order that a
Christian may let such miracles be to him a writing and a book, from which
he learns to behold all the works of God, and satisfies his heart with them,
and thinks thus: Why shall I be worried with anxiety and care on account
of temporal need and provision? From what source does God give us the
corn in the field and all fruits, since the world with all her wisdom is not
able to create a straw, a leaf or a little flower? Since Christ, my Lord and
God, does such things daily, why then shall I be worried, or doubt as to
whether he can or’ will sustain my bodily existence?
21. Here you may reply: Yes, how does it then come about since he is such
a king who feeds the whole world so bountifully, that he permits his
Christians so often to suffer from want and poverty in the world? For he
should indeed care for his own people bountifully above all others.
Answer: Here one must understand how the kingdom of Christ is
constituted; for he will by this show us, as I said at the beginning, that his
kingdom upon the earth is preeminently not a temporal kingdom, which
consists in how we here upon the earth may eat, drink, keep house, care
for the body, and moreover where all the necessaries of this life must be
regulated and provided for. But he has founded a spiritual kingdom, in
which one should seek and find divine and eternal possessions, and so
constituted the same that it would be richly provided for and perpetuated
by the Word of God, the sacraments, the power and gifts of the Holy
Spirit, and that it would not lack in anything that serves us in securing and
maintaining our eternal life. Therefore he lets the world in its government
have and take the necessaries and provisions of life, and thereby provides
richly for it. But Christ exhorts his Christians to place their hope and
consolation not in temporal things, but to seek the kingdom of God, in
which they shall have sufficient forever and shall be truly rich. That is the
first.
22. In the second place Christ desires to teach his Christians to exercise
faith in the things which pertain to the temporal life and to their temporal
possessions, in a way that they see him here even in their hands and expect
from him also the necessaries of this life; for since the Church upon the
earth is his Church and shall remain so, he must provide for her, for her
body, for her food, her drink, her clothing, her buildings, her locations and
other necessary things. Yea, he has indeed created all that the world
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contains and produces for the sake of pious Christians; he gives and
maintains all still only for their sake, as long as the world stands, in order
that they should richly enjoy these things in this life, and have no need. But
since the devil rules in the world and he is the enemy of Christ and of his
Church, and since they themselves do not seek the things of this world,
they must suffer that to be taken out of their mouths, and robbed of, which
belongs to them. Here now Christ must help his Church and give where she
suffers need and want, that she may continue to exist, that it may be called
miraculous giving; and the Christians acknowledge that it is given by him
and that he shows forth continually in his Christendom such special
miracles, so that they notwithstanding will have something to eat, drink,
etc. , even if the world gives nothing and grants no favors; but takes from
her, and is jealous and hateful because of what God gives her.
23. Behold, we should now also learn to believe that we have a Lord in the
person of Christ, who provides for our stomachs and for our temporal
lives, and thereby thrusts aside and conquers the cares of unbelief. For he
excites us through many examples to faith, as it is his earnest wish that we
should be a people, who have no care for our own person as pertains to
both the spiritual and bodily, or the temporal and eternal (for here he is not
speaking concerning the cares of the office or of the labor which is
commanded everyone by God and laid upon him, in which he is to be true
and faithful); in order that we may do with cheerful hearts and with
confidence in him what is commanded us, especially that which belongs to
the kingdom of God, and if need and want stare us in the face, that we
permit such things to be commanded us. And a Christian should comfort
and strengthen himself thus: I know, and have learned from the Gospel that
I have a Lord who can make out of one loaf as many loaves as he will, and
he does not need in order to do it either a farmer or a miller or a baker, and
he gives to me when and as much as I require, although I do not at once
know or understand, yea, do not even think about it, how or when and
whence he shall come to my help.
24. The text of this gospel also now shows how Christ feels and speaks
when he sees the people who follow him and cannot return home without
fainting, when he calls the disciples to himself and has a little counsel with
them, he begins and says: “I have compassion on the multitude.” And he
adds the cause when he says: “Because they continue with me now three
days and have nothing to eat,” etc.
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PART 2. THE DOCTRINES.

A. THE CHIEF DOCTRINES.

25. Here tell me, if the multitude had sent an embassy to Christ to report
on their need, could they have formulated their report as well as Christ
himself here thinks it out and holds it before his disciples? For how would
they or could they paint it better or allege stronger reasons to move him,
than to have said: Oh, beloved Lord, have compassion on the poor
multitude of people, men, women and children, who have followed thee so
far in order to hear thee? In the second place, consider that they have now
remained and continued with thee for three days. In the third place,
remember that they have nothing to eat and are in the desert. In the fourth
place, if you send them away fasting they must faint on the way before they
arrive home, especially the weak men and the women and children. In the
fifth place, consider also that some have come far, etc. Behold, Christ
reflected upon all this himself before anyone speaks with him and has
himself formed the prayer so beautifully in his own heart. Yes, he is
distressed on their account before they think of praying to him, and
earnestly discussed with the disciples their need and gave counsel what to
do in their behalf.
26. What then is all this but a purely living sermon, proving and witnessing
that Christ is so earnestly and heartily concerned about us, and before we
can propose anything to him, he looks into our hearts better than we
ourselves can, so that no mortal person could speak with another more
heartily. For he does not wait until someone says to him: Oh, Lord, have
compassion on the multitude, think how they have held out, how far they
are from home, etc. Yes, he says, I have compassion on them already and
have thought over it all before. But listen, he says to the disciples, what
counsel do you give, what shall we do for them in order that the multitude
may be fed?
27. Now this counseling and consulting with the disciples took place, first,
in order that he should thus reveal his own heart and thoughts. For it must
not remain hid in his heart only, that he had compassion and anxiety for the
people; but it should come to light so that it could be heard and seen, and
we might learn to believe that we have the same Christ who is ever
concerned about our bodily needs, and in whose heart are ever written in
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living letters the words, “I have compassion on my poor people,” and he
shows it in his acts and works, so that he earnestly wishes that we only
acknowledge it and hear this Word of the Gospel, as if he spoke it yet this
hour and daily whenever we feel our need, yea, much sooner than we
ourselves begin to complain about it.
For he is eve,’, and remains forever, the same Christ and has the very same
heart, thoughts and words concerning us as he had at that time, and has
neither yesterday nor at any other time been different, and will not to-day
nor tomorrow become a different Christ. Now here we have a very
beautiful picture and tablet which paint to us the very depths of the
Savior’s heart, that he is a faithful, merciful Lord, to whom our needs
appeal to the very quick, and he sees deeper into our wants than we are
able to pray and present to him. Shame on our abominable unbelief, for we
hear and see this, and yet in spite of it, we cannot fully trust in Christ.
28. Yes, that is just the reason he began this interview and asked the
disciples for counsel, namely, that we might see our own unbelief and
foolishness and chastise ourselves. For here you see how he considers their
need much better and more fully, and gives counsel concerning it, than we
ourselves are able to do, and no person in his own danger or need can give
Christ counsel how he might be rescued out of his distress. And although
Christ had already deliberated and concluded what he would do, yet he
asks them for their advice through which they see how he cares for them
and what they themselves are able to advise him. Here it is revealed what
the counsel of men can do when men undertake to be the counsellors of
God and of Christ. Here they all stand like the musicians who have ruined
the dance, they have gone in their human wisdom and considered it with
their financiers. Here are four thousand men and indeed as many women
and children. Where should one receive sufficient for them to eat,
especially here in the desert, unless they eat grass and hay?
29. Thus you hear the answer of human wisdom when appealed to for
counsel and how different it is from faith; for it does not know anything to
say to this, than to conclude in a common and dry manner, there is no way
to help the situation. That is what nature and reason at all times propose
where need and want reign; when they should trust in God and expect from
him counsel and help, they fall instantly upon the blasphemous words:
Why, it is impossible, it is a lost cause, etc. When the peril of death and
danger visit us, then reason thinks and concludes instantly, it is not possible
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to live; when there is no bread in the house, it is impossible to ward off
hunger; and nothing but mere doubt is where reason cannot see at once
before its eyes and grasp that with which the situation can be helped.
Reason is not so wise as to think that Christ knows yet of some counsel
and help, since he himself takes interest in our distress and does not doubt,
but speaks as he does here, as one who will counsel and help, and not
permit his people to go from him fasting, and faint on the way.
30. Yes, reason is not pious enough to give Christ this honor, and believe
that he knows how to counsel and help more than it realizes, and to
confess its lack of understanding and ability, and thus bring the matter
home to him and covet his counsel and help. This is why we have so many
fools and wish, in case God should deal with us, to reckon and measure in
an ordinary way according to our own ability and powers. Therefore where
he fails, we must indeed doubt; as here the apostles calculate and measure
by their reason their food and provisions over against the great multitude,
and their need compared with their ability. Then the only result will be that
they are compelled to say: Here there is no other advice to give than that
we let them go where they decide, where they may buy and find food; they
may do in this matter as they are able, either faint or continue to live.
31. Thus you see also in the disciples and apostles of Christ our great and
deep rooted unbelief, what great ignorant fools we are, compared with the
counsel and works of God. And we believe nothing at all unless it goes
according to our thoughts and ideas, and think he knows no counsel and
does nothing for us where we are not able first to see and calculate how it
is possible. Yet he deals with us thus for the very purpose of showing us
where our counsel, wisdom and ability end, so that he does a much higher
order of work for us than we are able to think and esteem as possible, or
can pray for and wish; so that if he should not deal with us in any other
way than according to our thoughts and counsels, he would never be able
to do any divine work or be able to prove anything divine to us, and every
minute we would have to doubt, sink and perish without God.
32. Therefore it is also much better that he, without our counsel, yea,
contrary to it, should go ahead and do, as the Lord and God of all
creatures should do; for we still would not counsel or say anything more
on the subject than the apostles here said in this case, that it is impossible
and a lost cause, to feed so great a multitude. Yet however he thus shows
himself friendly in that he asks them for counsel and lets them advise on the
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subject and can have patience with them, lets them begin thus in order that
they themselves might be forced to see later how foolish they acted and be
ashamed of their unbelief since they experienced and saw before their eyes
his miracle.
33. From this we should also learn to become an enemy of our unbelief and
oppose it, which continually bestirs itself in times of need and danger, and
at once despairs of all consolation and help, where it does not see before its
eyes help and counsel in our own human strength. But we should accustom
ourselves to think that Christ is able to do, and does do, more and greater
things than we can understand or believe; for our hands and strength are
not indeed created to the end that they should help us to corn and bread in
time of famine and want, to life in time of death, and make something out
of nothing. But he is the Lord who can do this and does do it as work that
comes natural to him. Therefore he says, turn thine eyes and thoughts from
your hands and your ability upon me; my fingers are adapted to the end
that they should do it. You are Only to believe, and where it is not possible
according to your counsel, then let it be possible according to my counsel
and my power.
34. This Christ teaches everywhere in all his miracles and still to-day in his
wonderful works which he does in his Church. And yet he cannot exalt
himself in our estimation to the degree that we in strong confidence and
sure courage commit our need to his counsel and power and let it be
commended to him; through which we are helped both out of our need and
want, and become free from all anxious care and fear, by which we make
our need greater and severer than it is in itself. And we have in this a
twofold benefit and gain: A peaceful, quiet heart and conscience and in
addition consolation and help, and moreover, that we thus render to him
the best sacrifice and divine service. On the other hand, if we do not do
this, it cannot be agreeable or pleasing to him, and the blame is no one’s
but our own that we worry and plague ourselves and yet accomplish
nothing by such worry; for we must nevertheless let it remain in his power,
since no one of us is able even to change a little smallpox mark on his body
although he should worry himself to death over it.
35. However, it is still well for us that Christ permits us to be tested and
disciplined in this way, and through our vain counsels and suggestions, our
struggling and doubting, he teaches us to acknowledge our exigency;
otherwise we would never realize that we were in need and would never
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learn either to believe or to pray. Therefore he shows and reveals here to
his disciples their present want and extremity before they themselves think
of it.
36. In like manner also for a time God sends us temptation, terror,
misfortune and suffering in order that we may feel our need and become
conscious how utterly unable we are either to counsel or help ourselves;
but he does so that we may learn not to go ahead heedlessly according to
our feelings, and say: Ah, whither now? Here all is lost. Where shall we
get something? That “whither?” and “where?” take out of thy mouth and
heart, and instead, run here to Christ and expect what he will say and give
to thee. For the fact that you feel your need will not hurt you; he lets you
feel it in order that you may experience and feel also his help, his
beneficence and his rescuing power, and that you learn thus to believe and
to trust him.

B. OTHER DOCTRINES.
37. We have said enough now concerning the summary and central
doctrine of to-day’s Gospel. Further there are also given in the history of
this Gospel many good points. First, that Christ asks, how many loaves
have ye, and he takes the same along with the few fishes, for which he
thanks God and says grace, and gives them to his disciples to divide and set
before the people. Here he teaches, first, that we should use that which
God bestows upon us, however small it may be, and accept it with
thanksgiving, and know that Christ will also bless it that it may be efficient
and sufficient, yea, even multiply it in our hands; for it is pleasing to God
when we acknowledge his gifts and thank him for them, and he adds his
blessing so that it becomes better and reaches farther than the great riches
and superfluous possessions of the unbelievers; as the Scriptures say in
<193716>
Psalm 37:16, “Better is a little that the righteous hath than the
abundance of many wicked.” Thus also <201022>Proverbs 10:22, “The blessing
of Jehovah, it maketh rich.” That is, what is given by God and received
with a good conscience. And St. Paul also explains this in <540606>1 Timothy
6:6, “But godliness with contentment is great gain,” etc.
38. For what do they have who hold such great possessions without faith
and without Christ, and what do they gain, except that they rob themselves
of God and his blessings? And besides they are idolators and captives of
mammon, so that they dare not touch their own possessions; and they
 196
neither let others use them nor do they use them with a good conscience
themselves, so that they cannot enjoy the little they eat, because of their
avarice and wicked conscience, in which they only think of how to scratch
together more and more through their cruel business and trickery; and yet
they must ever live in danger and worry, so that they have no peace,
neither before God nor before man. They must see and hear, and
experience so much with their great wealth and among their own children
and in other ways, that their heart sickens; and thus they throw themselves
into the snares and pains of the devil, as he also says, out of which they
cannot be delivered.
39. On the other hand St. Paul says: He is truly a rich man who fears God
and lives in faith, and is contented in this blessedness with that which God
gives him, and he possesses it with God and in honor without injustice or
damage to anyone; for he has a very great treasure, called God’s blessing,
even in his poverty, so that lie must still have enough; for he knows that we
all have no more out of life than what we eat and drink, and as we say, to
our fill and satisfaction. And yet it does not depend upon our anxious care
where God does not give success; as <19C702>Psalm 127:2 says’ “It is vain for
you to rise up early, to take rest late, to eat the bread of toil (German,
care); for so he giveth unto his beloved sleep.” And Christ himself in
<421215>
Luke 12:15 says’ “A man’s life consisteth not in the abundance of the
things which he possesseth.”
40. Therefore a Christian should think much more of a dollar that God
gives him than of all the great treasures of the rich misers upon the earth;
for he has this beautiful treasure in his own home that is called godliness,
and he has enough or he is satisfied, that is, he has a peaceful, quiet heart in
God.
Thus also <19B201>Psalm 112:1-3 says of such a pious and godly person’
“Blessed is the man that feareth Jehovah, that delighteth greatly in his
commandments. His seed shall be mighty upon earth’ the generation of the
upright shall be blessed. Wealth and riches are in his hour; and his
righteousness endureth forever.” What kind of riches and glory and
sufficiency is that, the ungodly world says? What are two dollars in the
house and on the farm of a poor Christian who has his house full of
children, compared with that of a person who has ten, twenty, fifty
thousand dollars in his chest? Yes, and what estimate do you put upon the
fact that a pious person has the blessing from God, which you cannot buy
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either with your hundred thousand dollars nor can you secure it with all the
possessions of the world? A dollar with a good conscience is more
beautiful in the home and shines more gloriously before God and is of more
value to him than all the crowns and kingdoms of empires, which do not
enjoy their large possessions with great quiet and with a joyful conscience,
and at last are not able to secure from them more than the poorest beggar
possesses.
41. But the world will not believe this although it sees it before its own
eyes. It goes ever ahead with its raking and scraping together of riches and
will let no one be satisfied with what he has, every man desires more than
his fellow and seeks riches (as it must naturally follow) by robbing,
stealing, oppressing the poor. It also follows from this that there is no
blessing or success with such riches; but only the curse of God, misery,
misfortune and heart agony.
42. In the second place, Christ commands the disciples to set the loaves
before the multitude, by which he shows he will administer his work and
gifts through the instrumentality of human agencies. He thus also teaches
those who have an office or commission (especially the office of the
ministry) and those who stand before others, that they should, in obedience
to Christ, faithfully and conscientiously serve the people by cheerfully and
meekly giving of their own and imparting to others what God entrusted
and gave to them. And especially does he teach them to be of use and
comfort to the poor flock of Christians by their good example of faith and
of love, and thus strengthen their faith and love. For he here shows how he
gives and will give rich blessings to the end that such office and service
may accomplish much good and bring forth much fruit. Just as it takes
place here, when they received from Christ not more than seven loaves and
a few fishes, and they began to distribute them, he multiplies them more
and more in their hands, and it more than reaches, so that there is an
abundance left over.
43. Let us also learn that the gifts and good things, which God gives, are
not profaned, if they are thus used in helping the poor in acts of charity, as
Christ in <420638>Luke 6:38 also promises and says: “Give and it shall be given
unto you; good measure, pressed down, shaken together, running over,
shall they give into your bosom.” And the experiences of many pious
people everywhere have shown those who liberally instituted and gave
before our time charitable gifts for the ministerial office, schools, the
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support of the poor, etc. And God gave them for doing so good times,
peace and quiet; hence the proverb arose among the people and was
confirmed: One loses no time by going to church; giving alms does not
impoverish; possessions received unjustly do not increase, etc.
44. Hence one sees in the world to-day the very opposite; since such
unsatiable avarice and robbery reign, no one gives anything either to his
God or to his neighbor; and everyone only scratches to himself what is
given by others, and they even drain the poor people of their very sweat
and blood; and God gives us in return as a reward famine, discontent and
all kinds of misfortune until at last we devour ourselves among one
another, or we all, the rich and the poor, the great and the small, are
devoured by others.
45. Let us also notice the last part of this Gospel, what the gathering and
the preserving of the broken pieces that remained over, teach us; for it is
God’s pleasure that we do not squander his gifts uselessly; but be
economical and prudent with them, and use the abundance which he gives
faithfully for our benefit and needs, and preserve them for the future when
we may further have use for them. That is honoring the precious food and
not permitting the crumbs to lay under the table; just as our fathers taught
their children from this example and added the proverb: “He who saves
when he has will find something when he needs it,” etc.
46. For it is a malignant, shameless vice and great contempt of the gifts of
God, that the world is now over-flooded everywhere with cloisters, pomp
and expenditure of money for everything far beyond its ability to pay. From
this then must indeed follow such robbing, stealing, usury, hoarding and
pinching by which the country and the people, rulers and subjects, are
ruined as a punishment. For in this no one will be less than another, and
neither will the lords allow themselves to be checked, nor are they able to
check others; for since they mass together one vice upon another, so must
we be visited with one punishment after another.
47. St. Paul says, <540617>1 Timothy 6:17, “The living God giveth us richly all
things to enjoy.” That is certainly true if we use them as given to enjoy, and
we should not shamefully expend and destroy that which we have in
abundance and cannot enjoy either in our need or in our pleasure, and even
if such is expended, ravished and destroyed in an unchristian manner, and
later the poor have their little tort, from their teeth by our greed, gluttony
and avarice. In this way we merit that God does not permit us to enjoy that
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which we have raked together, extorted and saved by pinching in great
superabundance. For all this is hardly enough with which we can fill the
open jaws of hell. No lord has so much land and so many people, no land
so much money, that they are able to support one prince more; for a prince
must have much more for banking, for sports, for display in dress, etc. ,
than his people and country can afford. The jaws of avarice can devour
property of a prince more than a whole city can give him, and yet no
person is happy or better because of it. And all is devoured in a heap while
there is lack everywhere in those things we need for the church and the
school, for the government and the common advantage of all, for our own
honor, nourishment and necessities.
48. Summary. It cannot be called any more enjoying the gifts of God, since
he gives them so richly and overabundantly to the end for us to enjoy, even
if the Elbe and the Rhine flowed with nothing but gold, and all the lords
and princes could make their country nothing but mountains of silver. For
man will not use them in the praise of God and enjoy them for himself, but
only for the dishonor of God and for the destruction of the blessings given.
No one has any thought about advising the saving of anything for posterity,
but all live as if they would gladly destroy everything at once. In all this
work of destruction he will also help us, since we wish nothing different.
The explanation of this history is sufficiently treated in the Postil sermon
for the Sunday Laetare, where you may review it.
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EIGHTH SUNDAY AFTER

TRINITY.
This sermon was printed as early as the year 1522, under the title: A
Sermon Lately Preached by Dr. Martin Luther, on the Extent of the
Influence the Holy Gospel Had Over Church Councils. It also appeared in
the collections of 14 sermons, 27 sermons and “The Five Beautiful
Sermons” in 1523.
Text. <400715>Matthew 7:15-23. Beware of false prophets, who come to
you in sheep’s clothing, but inwardly are ravening wolves. By their
fruits ye shall know them. Do men gather grapes of thorns, or figs
of thistles? Even so every good tree bringeth forth good fruit; but
the corrupt tree bringeth forth evil fruit. A good tree cannot bring
forth evil fruit, neither can a corrupt tree bring forth, good fruit.
Every tree that bringeth not forth good fruit is hewn down, and
cast into the fire. Therefore by their fruits ye shall know them. Not
every one that saith unto me, Lord, Lord, shall enter into the
kingdom of heaven; but he that doth the will of my Father who is
in heaven. Many will say to me in that day, Lord, Lord, did we not
prophesy by thy name, and by thy name cast out demons, and by
thy name do many mighty works? And then will I profess unto
them, I never knew you: depart from me, ye that work iniquity.

CONTENTS:

CHRIST’S WARNING OF FALSE PROPHETS.

I. THE FOUNDATION AND REASON OF THIS WARNING. 1-2.

The true and false doctrines always run contrary to one another. 2.

II. THE WARNING ITSELF.

1. How the power is given to all Christians in this warning to be judges of
all doctrines. 3.
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2. How this warning will completely overthrow the claims of the Papacy
and Councils. 4-5f.
A Christian should be assured of his faith and not build on human
authority. 6-12. The councils and decisions of the Papists.
a. They can give no foundation or consolation in time of death. 7.
b. How the Papists seek to confirm their councils and decisions, and
the answer to give them.
c. How and why we should not believe these councils and decisions.
11-12.
d. It is nonsense, if the Councils wish to determine how we are to
believe. 13.
e. In how far the decisions of the Councils are to be received. 14.
Who the true Judges are in spiritual matters. 15. That the Papists are false
prophets is proved:
a. By the false doctrines they teach.

(1) Against the fourth commandment. 16-18.

(2) Against the fifth commandment. 19.
(3) Against the true teaching concerning marriage. 20-21.
b. By their attitude.

(1) Against the seventh commandment. 22.

(2) Against the first commandment. 23.
3. How this warning points out the fruits by which we should know the
false prophets.
What is demanded here is to determine from these fruits whether any one is
a false prophet. 24. The nature of these fruits. 25.
The fruit of the spirit by which we can know the pure doctrine. 26.
Our good works do not condemn us, neither do they save us; but faith
saves and unbelief condemns. 27.
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Before good works can be done, faith must first be present. 28.
There is no greater sin in the world than unbelief. 29.

SUMMARY OF THIS GOSPEL:

1. Christ warns us of the teachings of Satan, who will come speaking lies in
hypocrisy, <540402>1 Timothy 4:2; having a form of godliness, but denying the
power thereof, <550305>2 Timothy 3:5, who profess that they know God; but in
works (which they ascribe to righteousness) they deny him. These St. Peter
in <610201>2 Peter 2:1 calls false teachers, who privily bring in destructive
heresies, denying even the Master that bought them: but there is nothing
covered that shall not be revealed, <401026>Matthew 10:26. Therefore the folly
of these misleading teachers shall be manifest unto all men, <550309>2 Timothy
3:9.
2. Therefore one should not apply this here in the Gospel to coarse public
sins, whose fruits we see today clearly, when God opens our eyes; but the
Lord is speaking of those who come in sheep’s clothing, and say: Lord,
Lord, have we not cast out devils in thy name? Have we not in thy name
done many wonderful works? These are the ones of whom Christ warns us,
to whom he will say in the last day in terrible judgment: I never knew you:
depart from me, ye that work iniquity. Why? Because they sought such
works and through them they thought they were pleasing to God. and
trusted in them to be saved.

PART 1. CONCERNING ANGER.

1. As the Lord in the three previous chapters, the 5th, 6th and 7th, explains
the commandments of God, he finally concludes with these words:
“Therefore all things whatsoever ye would that men should do to you, do
ye even so to them,” 5:12. This is a Christian doctrine, and the sum total of
all Christianity. Immediately follows this Gospel lesson, in which the Lord
exercises the office of a good shepherd and teacher, and warns us to
beware of false prophets. As though he would say: Now you have heard
the truth, from henceforth therefore beware of other doctrines. For it is
certain that false teachers and false prophets will arise wherever this Word
is preached.
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2. We must boldly consider the two kinds of doctrine, the true and good,
and the false and erroneous, and that they will always accompany each
other, for thus it has been from the beginning, and thus it will continue to
the end of the world. Hence it will not do for us to creep along in silence,
and resort to a safe and secure manner of life. The evil teachings of men
and the doctrines of devils, and all our enemies oppose us without ceasing,
and hence we dare not think that the issue is settled. We are not yet across
the river. Therefore the Lord diligently warns us and says:
“Beware of false, prophets, which come to you in sheep’s clothing,
but inwardly they are ravening wolves.”
3. We should well consider this passage, for Christ our Lord here
commands and gives all Christians the power to be judges of all doctrine,
and he gives them power to judge what is right and what is not right. It is
now well on a thousand years that this passage has been perverted by false
Christians, so that we have had no power to judge, but had to accept what
the Pope and the councils determined, without any judgment of our own.
4. Now this Gospel here overthrows the very foundation of popery and of
all councils, for we are not bound to keep what the Pope commands and
men decree. Therefore I say again, firmly grasp what this Gospel teaches,
for the authority has never been given either to the Pope or councils, or
anyone else, to sit and determine what is faith. For Christ says: “Beware of
false prophets.” Either the, Gospel lies, or the Pope and the councils do.
Christ says we have the right to judge all doctrines, and whatever is
proposed for us to keep or to reject. Here the Lord does not speak to the
Pope, but to all Christians. And as the doctrine is proclaimed to all:
“Whatsoever ye would that men should do to you, do even so to them;” so
likewise the words exclude no one: “Beware of false prophets.” From
which it clearly follows that I may indeed judge of the doctrine.
5. Hence I can say: Pope, you together with the councils have resolved,
and now I have to decide whether I may accept it or not. Why? Because
you will not stand and answer for me when I die, but I must see to it myself
how I stand before God, so that I may be certain of my fate.
6. For you must be so certain in regard to the matter, that it is God’s
Word, as certain and more certain than you are that you are living, for on
this alone your conscience must rest. Even though all men should come,
yea, even the angels and all the world, and pass a resolution, if you cannot
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grasp it and decide for yourself, you are lost; for you dare not base your
decision on the Pope or anyone else; you must yourself be prepared so that
you can say: this God says, and that he does not say; this is right, and that
is wrong, otherwise it is not possible for you to stand.
7. For when you are about to die, and you rely on the Pope and the
councils and say: The Pope said this, the councils have resolved that, the
holy fathers Augustine and Ambrose have thus determined, then the devil
can easily lint a hole in your drum and insinuate: What if this were false?
What if they had erred? And when such a temptation enters your mind, you
are already overcome For this reason you must act conscientiously, so that
you can boldly and defiantly say: This is God’s Word, on this I will risk
body and life, and a thousand necks, if I had so many.
This St. Peter also means when he says in his first Epistle <600411>1 Peter 4:11:
“If any man speak, let him speak as the oracles of God.” And St. Paul says
in <460203>1 Corinthians 2:3-5: “And I was with you in weakness, and in fear,
and in much trembling; and my speech and my preaching was not with
enticing words of man’s wisdom, but in demonstration of the Spirit and of
power; that your faith should not stand in the wisdom of men, but in the
power of God.”
8. Then they began to say: Yes, but how can we know what is God’s
Word, and what is right or wrong? This we must learn from the Pope and
the councils. Very well then, let them conclude and say what they please,
yet I will reply, you cannot put your confidence in that nor thus satisfy
your conscience, for you must determine this matter yourself, for your very
life depends upon it. Therefore God must speak to your heart: This is
God’s Word; otherwise you are undecided.
9. But our bishops, Caiaphas, Pilate and Herod insist upon it and rage so
terribly, that a person must think them insane. They bring forth St.
Augustine’s declaration: I would not believe the Gospel, if the honor of the
church did not move me; and think they have already won. Then you
answer: What does it concern us whether St. Augustine or Jerome, St.
Peter or St. Paul, or even the archangel Gabriel from heaven, who is still
greater, said it; yet it will profit me nothing, for I must have God’s Word, I
will only hear what God says.
10. And God commands this Word to be told you through men, and
especially has he permitted it to be proclaimed and written for you by the
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Apostles; for St. Peter and St. Paul do not preach their own word, but
God’s Word, as Paul himself testifies in <520213>1 Thessalonians 2:13: “When
ye receive the Word of God which ye heard of us, ye received it not as the
word of men, but as it is in truth, the Word of God, which effectually
worketh also in you that believe.” Surely, a person can preach the Word to
me, but no one is able to put it into my heart except God alone, who must
speak to the heart, or all is vain; for when he is silent, the Word is not
spoken. Hence no one shall draw me from the Word which God teaches
me.
Of this I must be as certain as two and three make five, for this is so
certain, that if all the councils would say otherwise, I know they lie. Again,
that a yard is longer than a half a yard is certain, even though all the world
denied it, I still know that it cannot be otherwise. Who shall determine this
for me? No one but the truth alone, which is so entirely and wholly certain,
that no one can deny it.
11. Therefore you must come so far as to say: This is true, no man shall
persuade me differently. When you hear: Thou shalt not kill; and again:
Thou shalt do to others as you would have them do to you; then you must
know in the face of all councils, that this is the teaching of Christ, although
all men said otherwise. So also this doctrine: You cannot help yourself, but
Christ is your Savior, who has obtained for you the forgiveness of your
sins; this you must know and confess in your heart that it is true; and if you
are not conscious of it, then you have no faith, and the Word only hangs
about your ears and swims on your tongue like foam on water, as Hosea
the prophet says, <281007>Hosea 10:7: “As for Samaria, her king is cut off as the
foam upon the waters.” All this you must now believe, not as a word that
Peter preached, but that God has commanded you to believe. All this I say
therefore, in order that we may return to the Gospel and observe where the
foundation has its source, that ye must be judges, and have the power to
judge over all things that are offered you; hence I can and dare not build on
any man, for I must answer for myself when death comes.
12. Consequently do not allow yourselves to be persuaded that you must
believe what the Pope says or the councils decree. When you know God,
then you have the proper rule of judgment, the measure and rule by which
you can judge all the doctrines of the fathers; namely, when you know that
Christ is your Savior, who rules us sinners. So when one now comes and
says: You must become a monk, and do so and so, if you want to be saved,
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for faith alone is not sufficient for salvation; then you can truly and
assuredly say: You lie, your doctrine is false; for whoever believes in Christ
shall be saved. Who teaches you this? Faith in your heart, which believes
this alone and nothing else. Therefore no one can beware of false doctrine
unless he be spiritual. For Paul says this in <460215>1 Corinthians 2:15: “But he
that is spiritual judgeth all things, yet he himself is judged of no man.” So
no one can judge false doctrine, but the spiritual man.
13. Hence it is very foolish for the councils to wish to determine and
establish what a man must believe, when there is often not a single man
present who ever tasted the least of the divine Spirit. So it was in the
Council of Nice, when they undertook to enact laws for the spiritual orders
that they should not marry, which was all false because it has no foundation
in the Word of God. Then a single man arose, by the name of Paphnutius,
and overthrew the whole affair and said: Not so, that is not Christian. Then
the entire council, in which undoubtedly were many distinguished and
learned individuals, were compelled to drop the resolution, and give. way
to this simple and honest man. For God is a great enemy to high titles and
human wisdom, hence he allows them at times to be handled roughly, and
puts them to shame in their speculations, that the truth of the proverb may
appear: The learned are the most perverted.
14. Thus we are to remain free judges, to have the power to decide and
judge, to accept or reject everything that the Pope establishes and the
councils determine. But when we accept anything, we should so accept it,
that it harmonizes with our faith and the Scriptures; and not just because
the Papists say it. This St. Paul teaches in <451207>Romans 12:7’ “Whether
prophecy, let us prophesy according to the proportion of faith.” For all
prophecy based on works, that does not lead to Christ alone as our only
comfort, precious as it may be, is not according to the proportion of faith;
as for instance to rely upon the revelations of hobgoblins, the mass,
pilgrimages, fastings and the merits of saints.
Even here so many holy fathers have erred like Gregory, Augustine and
others, in that they take from us this right of judgment, for this torment and
misery began far back in history, that we must believe the Pope and the
councils. Hence you must be able to say: God said this, and that God has
not said. As soon as you say: A man has said this, or the councils have
determined that, then you are building on sand.
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15. Hence there is no judge upon the earth in spiritual things concerning
Christian doctrine, except the person who has in his heart the true faith,
whether it be a man or woman, young or old, maid Or servant, learned or
unlearned. For God is no respecter of persons, since all are alike precious
to him, who live according to his commandments, <441034>Acts 10:34, hence
they alone have the right to judge.
16. But if one should come who knew the sense of the Word better than I,
then I should close my mouth and keep still, and receive knowledge from
him. This is what St. Paul desires in speaking to the Corinthians, <461429>1
Corinthians 14:29-30: “Let the prophets speak two or three, and let the
others judge. If anything be revealed to another that sitteth by, let the first
hold his peace.” That is to say, if the hearer knows and understands more
than the preacher, then the preacher should allow him the privilege to
speak, and he should hold his peace. In the worldly government of course
the rule holds, that the older is wiser than the younger, a learned man than
a layman; but in spiritual things a child era servant, a common woman or
man can have the grace of God. as well as an old person or a lord, a priest
or the Pope. To sum up, let no learned person take from you the right to
judge, for you have this right as well as he.
17. Now let me tell you who the false prophets of our times are. For no
one can judge or know this unless he has the Spirit. But the brief summary
is, though much may be said on the subject, it: is the Pope with his entire
government; for they all have taught what is opposed to God. A lengthy
proof of this is not necessary, for you can observe this nearly everywhere
you turn. Yet we will give a few examples. God commands in <022012>Exodus
20:12: The child shall honor father and mother and be subject unto them.
But the Pope has approved the view that a monk or a nun is no longer
under their father, and says: The child is now under spiritual dominion and
in the service of God; God is more than father and mother; hence it is no
longer bound to serve father and mother, and the father is bound to call it a
nobleman by grace.
18. Well, when I ask, what is the service of God? they reply: Dear Sir: It is
the ringing of bells; lighting of candles; putting on beautiful robes for the
celebration of mass, and more such similar monkey tricks. Yes, indeed, you
have surely hit the mark! But I say to honor father and mother and to keep
God’s commandments, that is to serve God. Therefore you must say here
that Antichrist has taught such things, and boldly say and declare he lies.
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Do you not see here how God’s commandment is opposed to the
obedience of priors and abbots? God gave you father and mother that you
should honor them, serve them and be subject unto them. The Pope gives
you another, whom you must honor more than the father God has given
you. If this is keeping God’s commandment, I do not know what it is.
19. And so it is further with the other commandments of God. Thou shalt
not kill, thou shalt not hate or be angry. This God has commanded. But the
Pope teaches thus: A man must defend the property of the clergy and the
treasures of the church, and if he can not do it, he shall call to his aid the
sword of the civil government to protect the papal chair and St. Peter’s
inheritance. Behold, thus these commandments are opposed to each other,
which I hope every one easily understands. So also in regard to the married
state.
20. God commanded, <010224>Genesis 2:24, that man and wife should be one
flesh, and that no man should put them asunder. Now the Pope has given
many commandments contrary to this. For instance, when a woman takes a
husband who is not baptized, the marriage is to be dissolved.
21. Then again when those in spiritual orders marry, they are to dissolve
their marriage, according to the demands of their order. Again, if any one
falls into the sin of incest and marries either her friend or any of his friends,
the Pope commands that they must stay together, yet both must live chaste
together. Here he lets the two sexes lie naked in bed together, and neither
shall have the right to require of the other the duties of married life. This is
nothing else than putting straw and fire together, and then forbidding them
to burn.
22. God says further: Thou shalt not steal. But who steals more than the
Pope and his servants? They are the greatest thieves, because they
appropriate unto themselves daily all the treasures of the world.
23. Again, look at the first commandment, which says that we should trust
in God alone, and call upon him alone. But their entire doctrine is nothing
else than to lead us to trust in human works, and to command us to call
upon the saints. Do you not see that such people are the real false
prophets, of whom we must beware? For they abolish the commandment
which God has given. Now follows the other part of this Gospel where
Christ speaks thus:
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“Ye shall know them by their fruits. Do men gather grapes of
thorns, or figs of thistles? Even so every good tree bringeth. forth
good fruit; but a corrupt tree bringeth forth evil fruit. A good tree
cannot bring forth evil fruit, neither can a corrupt tree bring forth
good fruit. Every tree that bringeth not forth good fruit is hewn
down and cost into the fire. Wherefore by their fruits ye shall know
them.”
24. As I said before, no one knows others by their fruits, except he who is
spiritually born again. Therefore, he who has not the Spirit, cannot have
this knowledge. Let no one think that he can know this from the fruits
unless he be spiritual. The fruit by which we are to know them is unbelief.
One can know them to some extent by open sins, yet this judgment is
deceptive, for Christians also fall.
25. Hence, the true fruit by which they are known is an inner fruit, here I
must have the Holy Spirit and judge according to his guidance. The fleshly
eye and reason are not sufficient. You may see two persons go to the
Lord’s Supper, the one is a believer, the other not, and yet their external
work is the same. What then makes the difference? Faith in the heart and
unbelief, because the one regards it. as a good work, the other not. In
short, from external works you can decide nothing. Tauler also
acknowledged that believers and unbelievers were often so similar in
external appearance, that no one could distinguish them, nor is reason able
to judge unless we have the Spirit of God. Yea, the unbelievers often
appear far more excellent in their works than believers, as it is written in
<183913>
Job 39:13: “Givest thou the goodly wings unto the peacocks? or wings
and feathers unto the ostrich?” Yet the peacock can fly and the ostrich
cannot. So also the believer and unbeliever are indeed similar to each other
in their external appearance, but in their hearts they are quite different.
26. However, by the fruits of the Spirit true prophets are known, which
fruits St. Paul mentions to the <480520>Galatians 5:20: “Love, joy, peace, long-
suffering, gentleness, goodness, faith, meekness, temperance.” Yet these
fruits no one can see or know without the Holy Spirit. For this reason the
decision and judgment of spiritual things should not be based on external
things, as on the work and person, but on the inner condition of the heart.
One knows another indeed by his fruits, but only in the Spirit. The fruits
and good works do not make any one good or pious; but he must first be
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good and pious at heart. As the apples do not make the tree, for the tree
must first be there before the fruit.
27. If I understand this, then I notice there is no work so bad that it will
necessarily condemn a man, nor none so good that it will save him. But
faith alone saves us and unbelief alone condemns us. For one to commit
adultery, the deed does not condemn him, for the adultery only shows that
he has fallen from the faith, this condemns him, otherwise it could not be
possible. Nor does anything make one good but faith, and nothing makes
one wicked but unbelief. Therefore our Lord also says, that the tree shall
be cut down. He does not say that the fruit shall be cut down. Thus the
works of love do not make me good, but faith alone, in which I do these
works and bear this fruit.
28. Thus we must begin with faith. But the Pope begins with works, and
commands persons to do good works that they may become good. Just as
if I should say to the tree: If you want to be a good tree, then begin and
bear apples. Just as though I could bear apples before I was an apple tree.
But I must say: If you want to bear apples, then begin and be an apple tree.
Hence the tree must be there before it can produce fruit.
29. From all this it follows now that there is no sin on earth except
unbelief, as Christ says in <431608>John 16:8-9: “And the Holy Ghost, when he
is come, will convict the world in respect of sin; because they believe not
on me.”
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EIGHTH SUNDAY AFTER

TRINITY.
SECOND SERMON: <400715>MATTHEW 7:15-23.
This sermon first appeared in a separate tract entitled: A Sermon Giving
Warning to Beware of False Prophets.
1. Two reasons why God sends among us divisions and sects.
2. The two-fold call to the ministry.
3. How we should in three ways prove and examine the spirits.
Martin Luther, Wittenberg, 1525. Printed at Wittenberg by George Rhaw,
1525.
N. B. It appears probable that this is the sermon which Luther preached on
his journey occasioned by the peasants’ war, according to the testimony of
Lingke (see history of Luther’s Journeys, p. 156), on Monday after Miseri.
Dom. , May 1st, 1525, in the church at Wallhausen, near Eisleben, on the
text <400715>Matthew 7:15-23: “Beware of false prophets.”
1. Christ our Lord preached this part of the Gospel in concluding his long
sermon on the mount. After teaching his disciples all things necessary for
them to know, he concludes by warning them against false prophets, as all
good ministers are accustomed to do in closing their sermons, exhorting
the people to abide in the true doctrine, and to beware of false teachers. As
Paul also did when he departed from Ephesus, saying among other things:
“Take heed unto yourselves, and to all the flock, in which the Holy Ghost
hath made you bishops, to feed the church of the Lord, which he hath
purchased with his own blood. I know that after my departing grievous
wolves shall enter in among you, not sparing the flock; and from among
your own selves shall men arise, speaking perverse things, to draw away
the disciples after them. Wherefore watch ye, remembering, that by the
space of three years, I ceased not to admonish everyone night and day with
tears.” <442028>Acts 20:28-31.
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2. Thus time and again, in all his Epistles, he adds an admonition, that they
should beware of false teachers and false Apostles, as Peter also warns us
in his second Epistle, 2:1-3: “But there arose false prophets also among the
people, as among you also, there shall be false teachers, who shall privily
bring in destructive heresies, denying even the Master that bought them,
bringing upon themselves swift destruction. And many shall follow their
lascivious doings, by reason of whom the way of truth shall be evil spoken
of. And in covetousness shall they with reigned words make merchandise
of you: whose sentence now from of old lingereth not, and their damnation
slumbereth not.” So there shall at all times be false prophets and teachers.
3. In this manner also Christ here proceeds. Having finished his sermon he
warns and admonishes his disciples and the people, ever to hold fast to
what he told them, and watch that they be not misled by false teachers, and
says: “Beware of false prophets.”
4. In the first place we perceive from this that we must be prepared,
because it will always happen, that after the true ministers come the false
ones; yea, they will indeed even enter along side of them and mingle with
them. What other need was there that Christ should so faithfully warn us,
saying: Beware, take care; if he had known that the doctrine would always
remain pure? Therefore he warns us to be assured that we will have false
prophets, and does this especially in closing this sermon. We have a similar
example in the book of <070210>Judges 2:10, when they had died, whom God
gave the people as teachers and judges, who knew what the will of God
was, what was acceptable and not acceptable to him, then immediately the
people of Israel began to turn from God and his Word One worshiped this
idol, another that, and they were divided into factions so that they fell from
the true doctrine, and departed from the ways of their fathers.
5. So it happened in the days of the Apostles. Then the church was still
pure, but as soon as they died who held fast to the pure doctrine, then
came the false prophets and the evil spirit, who desired to change
everything, as the Epistles of St. Paul sufficiently show. And inasmuch as
this is so, and as we can expect nothing else, Christ our Lord warns us here
as a faithful shepherd and bishop should, that we beware, so that, when the
Gospel comes, that we hold firmly to it and not depart from it, though it
cost our life and our treasures. For it cannot be otherwise, as the time
passes than that there will be changes.
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6. Thus it will also happen with us. God be praised; we, as well as other
cities, now have the Gospel in all its richness and purity, as men have never
had it since the times of the Apostles. But as soon as we and others, who
now assist in preaching it, are no longer with you, you will have other and
false preachers, for they already begin to make their appearance. May the
Lord consume them with the Spirit of his mouth. <530208>2 Thessalonians 2:8.
And blessed are they, who in accordance with our Gospel lesson will be
diligently on their guard and will not believe every wind of doctrine, but
will remain constantly firm in what they have learned. This Christ teaches
first by the word, “Beware,” be warned, as though he would say: You
certainly are now in possession of it.
7. Here you may say: Why does the Lord do this? Why does he permit
false prophets to come among the faithful, and follow the true ministers? Is
he not strong and powerful enough to prevent it, so that the Gospel might
remain pure and in all its force? Verily, he could indeed do this; but he does
not, and for this reason, that he might prove those who are his, and punish
the unthankful. For St. Paul says, <461119>1 Corinthians 11:19: “For there must
be also factions among you, that they that are approved may be made
manifest among you;” that is, in order that those whose faith has been
proved may become known, so that their spirit and word may appear and
find a field of influence.
8. Since God gives us his Word, his Spirit and his gifts, he does not want
us to be lazy, sleepy or idle. For if you have the true Word and the right
understanding of it, the world will rise to oppose you. Then, on the other
hand, the devil will labor to tear you from it, so that not only the tyrants of
the world will persecute it with the sword, but also our own reason and the
wisest heads in the world, in order that God may exercise you in his Word,
and give work to the Spirit whom he has bestowed upon you, that you may
learn that God’s wisdom is more excellent than the wisdom of this world,
and that God’s strength is stronger than the strength and power of this
world, which you will not be able to learn without a struggle like this.
9. When God permits a faction to oppose thee, he would thereby stir thee
up, saying: Defend yourself, grasp firm hold of the Word and test God’s
wisdom and the powers of his Word, and learn how great is the folly of this
world. Thus the power and wisdom of God’s Word will become manifest,
that you may learn that it cannot be conquered by human power and
wisdom; but that it will conquer all power, and put to shame all knowledge
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and wisdom, in order to awaken the truth and to show forth what is right,
that the people may experience it. This is one reason God sends divisions
and sects among us, who crowd in edgewise, as though they were useful
and served to make the Word, the truth and spirit better and clearer;
however in other respects, divisions and sects do harm.
10. Another reason is to punish the unthankful, who will not accept the
Word, lest they be converted and saved, as Christ says to the Jews in
<430543>
John 5:43: “I am come in my Father’s name, and ye receive me not; if
another shall come in his own name, him ye will receive.” And as St. Paul
says, <530210>2 Thessalonians 2:10-11: “Because they received not the love of
the truth, that they might be saved. And for this cause God sendeth them a
working of error, that they should believe a lie; that they all might be
judged who believed not the truth, but had pleasure in unrighteousness.”
11. Thus severely God punishes this sin which we regard so lightly, for he
punishes it with blindness and error, which are the greatest sins on earth.
Men regard it as a small matter, that we now again have the Gospel by
God’s grace. For how many are there who ever thank God for it? We
forget it, cast it to the winds and become lazy and careless. It is approved
by none; no one tastes it; no one lifts up his hands in thankfulness to God
for it. We are so very richly overloaded with the Gospel that we become
satiated with it, and St. Paul has rightly prophesied, <550403>2 Timothy 4:3-4:
“For the time will come when they will not endure the sound doctrine; but,
having itching ears, will heap to themselves teachers after their own lusts
and will draw away their ears from the truth, and turn aside unto fables.”
12. Here and there throughout the whole Scriptures we see how greatly it
offends God, who regards it as the greatest sin when his Word is despised;
which is so dear and precious, that it cost him the blood of his own dear
Son, and we cast it to the wind as though it were of little importance. For
this reason he sends us the severest calamities, which cannot be compared
to the present calamity now going on in the world, that during and after the
peasants’ war so many have been slain, of which there seems to be no end,
for who knows when it will cease? Yet all this is but playwork in
comparison to the misfortune when men are hardened, blinded and misled
by false prophets, by which heaven is closed against them and hell opens to
receive them, and everlasting life is lost forever. What does it matter, as die
we must at any rate, if we are killed by the sword? But that the soul should
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be forever given to the devil, this is an eternal calamity, an everlasting
misfortune and torment.
13. I would gladly prevent it, if I could, by preaching, praying and writing.
Now God has begun to visit us with the temporal and bodily calamity of
the sword, but a far greater plague will come when the Holy Gospel is
taken away from Germany. Then false teachers will be sent and will come
to us. One will teach this, the other that. Then the kingdom of heaven will
be locked up, and the false preachers will not allow it to be opened. On this
account it would indeed be well worth while for us to pray earnestly. But
our hearts are cold, for our walls are not yet on fire. Nevertheless, the devil
intends to drown all Germany in blood and take away the Gospel, unless he
be prevented and hindered by the prayers of pious Christians.
14. When the devil saw he could not accomplish anything by the Pope and
his false apostles, he now begins to rage through the peasants and the
rebels, and will entirely take the Gospel from us and make us its enemies,
and afterwards cut off our heads and cast our souls into hell. For this
reason I give warning, that we should not think so little of this matter but
open our eyes, not regarding it merely as the word of a man. It is a
precious Word, and if we sleep and snore and do not keep awake to hear
it, we need not be angry when he strikes us on the head by sending us false
prophets, but remember that we have richly deserved it.
15. Already there are but few who stand steadfastly. Sectarianism is
rampant, and few there be who contend against it and preserve the true
doctrine; their names could all be written on a little card. What shall come
to pass when once it breaks out with force? Therefore let no one consider
it child’s play, for the Word is not an insignificant Word. It stands for
something. The words of Christ leave an impression; they are meant for the
whole world, when he says: Beware, be warned! that we receive the Word
with fear and trembling hearts. So you have now heard why divisions and
sects arise, namely, that those who are tempted and tried may become the
more glorious, and that the others, the unthankful ones who despise the
Word, may be punished. The Gospel lesson further says:
“Who come to you in sheep’s clothing,
but inwardly are ravening wolves.”
16. No one sends them. They come of themselves. This is the true
description of false prophets, that they force themselves into the ministry.
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Some, in order to find their bread and butter, which I do not consider of
much importance, for even there they will not find a paradise. For those
who intrude into this office with the pretension that they do so on account
of Christian love, for the sake of the truth, and because the Holy Spirit
urges them, and that they do it for the sake of love and the salvation of
souls, and that they seek nothing else but their salvation; beware of all such
people, for the devil has most certainly sent them, and not God. For those
whom God sends are called or compelled to it. They do not boast greatly
of themselves. Yet, when they do boast, they prove it by miracles. Hence
beware, because the Lord says, they will come, not being sent or called,
but they come and the devil calls them.
17. But do they not boast they have the Holy Spirit? I answer: Whoever
would persuade you that the Holy Spirit moves him, and that he does it
from a Christian suggestion, say to him: As you boast so much of the
Spirit, give me a proof. You bear witness of yourself, and the Scriptures
have forbidden me to believe you on your own testimony alone, for even
Christ, the living Son of God would not bear witness of himself, as we read
in the Gospel of <430531>John 5:31f. But when he did so he also did miracles
besides, so that men might know that his Word and doctrine were true.
And inasmuch as you say you have the Holy Spirit, give me a proof of your
Spirit; prove it by real signs that a man may believe you, for here a divine
witness is necessary to prove the Spirit of God, so that there may be two of
you, yourself and God. This is a divine call, and unless it is forthcoming,
cast the other away and let it go to pieces.
18. And even though I grant that such a one is really a true spirit, and has
the Holy Spirit; even then you must not hear him. Nor will God be greatly
angered at you for this, as he has commanded you to keep his ordinances,
to ask for two witnesses, and to call for a miracle. For if he sends you one
with a true spirit, he does it to test you, to see whether you will keep his
ordinances, receiving no one unless he gives you a proof beforehand.
Therefore say: I do not want you, even though you have the right Spirit.
For God desires thus to prove me, whether I will abide by his order. Hence
he is also satisfied and well pleased, when you do not accept his Spirit. For
he tests us by offering us the contrary, to see whether you on this account
would depart from his Word. He acts like a father who plays with his child,
whom he has given an apple and takes it away again, in order to see
whether the child loves him or not.
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19. Then give heed here, whether he be right or wrong, and say: I will not
go with you, I care not what you preach, I only ask whether you have been
sent, or whether you came of yourself? If you came of yourself I will not
hear you, even though you have the Holy Spirit. For the devil in the Gospel
can also say: Let us alone; hold, “what have we to do with thee, Jesus,
thou Nazarene? Art thou come to destroy us? I know thee who thou art,
the Holy One of God.” <410124>Mark 1:24. Thus the common crowd also cries
out: Here is the true and faithful Word of God, which this man preaches,
let us hear him. But see thou first whence he cometh. The devil also can
preach, but he does it to provide himself an opportunity to win adherents.
Then he comes forth and sows his poisonous seed, so that the condition
becomes worse than in the beginning. Hence these are nothing but
warnings, by which Christ warns us against those who come of themselves.
Therefore wait, until they are sent or called. For he drives and urges those
whom he wants, so that in short they must come whether they will or not.
20. The other call is the request of the congregation or of the government
to go. This is a call of love, which does not come down from heaven nor
out of faith, but flows from love. For you and I owe it to each other to love
our neighbor as ourselves. For when he needs my assistance and asks for it,
I am in duty bound to come to his help, for the Word of God commands
that I should serve my neighbor. Then this call does not require a miracle,
because they themselves desire it, and the Word of God urges me thereto.
This is to be in demand, to be called and to be driven. That which comes
from heaven is called a sending, when the Holy Ghost comes and performs
miracles. To the others, whether they boast of the Spirit or the flesh, reply’
I care nothing for that. As our fanatics at present boast, that they have
devoured the Holy Spirit, feathers and all, and are thoroughly filled with
the Spirit and say, that the Holy Ghost has spoken to them from heaven,
and has revealed something special to them, and the like. I myself cannot
boast very much of the Spirit. They become Spirit all too soon for me. I
boast of the Spirit of love, otherwise I am nothing but a poor, carnal
sinner. I too ought to know something of the Spirit of which they boast.
But alas, they are all too highly spiritualized for me.
21. However, what is this Christ says: They come in sheep’s clothing?
These sheep’s clothing are, that they make an external exhibition of all
things the true Christians and ministers teach. For we, who are the lambs of
Christ, wear the sheep’s wool. This is not only the works, the showy
hypocritical life they lead, praying a great deal and wearing gray gowns,
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walking with downcast countenances, carrying a pater noster about their
necks, fasting often and going to church a great deal; but the worst of all is
that they make use of God’s Word and the Holy Scriptures, which in the
prophets are called God’s wool and linen. For preaching together with
admonition and Scripture passages are the true clothing with which they
would adorn and array themselves, saying: Here is Christ, here is Baptism,
here is the name of God, here is he who quotes the Scriptures, which is the
Word of God, and immediately they add to all this God’s name, God’s
Spirit and Christ.
22. This then, is coming in sheep’s clothing, namely, so to preach and to
quote the Scriptures that it may appear as the true doctrine; for it is not
said that they come in wolves’ clothing, or with teeth and spears. They do
not publicly preach anything destructive or without Scripture, otherwise
people might recognize them, as for instance when they preached Aristotle
in the high schools, and common law or the law of the emperor and said’
There is no God in Christianity. Now, however, they do not only adorn
themselves with external works, but also with the Holy Scriptures, with
which God clothes and covers our souls; for if they would not do this, the
unthankful would not be thus blinded, and we would not be so wretchedly
deceived.
23. Therefore it is true as men say, the holy Bible is a book for heretics,
that is, it is a book that heretics dare to claim for themselves most of all.
For there is no other book which they so wickedly misuse, than just this
very book. And there never was a heresy so bad or gross, that they did not
try to patch up or cover with the Scriptures. Just as men say, God is the
God of rogues, because they, who are the largest crowd in the world, claim
for themselves the name of God, not that God is to blame, bat the rogues,
who thus take the holy name of God in vain. Thus the holy Bible must be a
book for heretics, not that the holy Bible is to blame, but the rogues, who
so shamefully misuse it. Should I for this reason neglect the Bible and not
read it? By no means! As men are accustomed to say in the proverb: “In
God’s name all misfortune begins,” which is true. Well then, I will not use
the name of God at all, and guard myself against misfortune. But what talk
is this? What blame can attach to a name, which is given us in order that
we might be saved? God will surely punish such rogues and knaves. Thus
the Bible is a book for heretics, but I will not for this reason cast it away,
but so much the more study and learn it, because these rogues oppose it.
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24. Therefore let now every person be thus well prepared and thoroughly
equipped, that he may not so easily be led astray by their showy life,
although they even attempt to quote Scripture to you, for ravening wolves
are most certainly back of it. And although they think they feed and satisfy
you, they actually rend you, destroy and devour you. However, without
spiritual eyes no one will be able so soon to decide or judge of this matter.
The crowd and common people will not do it; the largest crowd despises
the Gospel and are unthankful, while only the smallest flock accept it and
can appreciate it. I have often said, and will always say it, that the greatest
and most difficult contest is, for a person to contend with the Scriptures
against the Scriptures; to strike aside another man’s sword and wrench it
out of his fist, to slay him with his own sword; to take from him his
weapon, and with it strike him again. This no one can accomplish, except
he who is enlightened by the Holy Spirit, so as to be able to recognize
these rogues.
25. You have often heard from me the safest doctrine and rule, by which to
prove the spirits, as John tells us in his first Epistle <620401>1 John 4:1-3.
“Beloved, believe not every spirit, but prove the spirits whether they are of
God: because many false prophets are gone out into the world. Hereby
know ye the Spirit of God: Every spirit that confesseth that Jesus Christ is
come in the flesh is of God. And every spirit that confesseth not Jesus, is
not of God: and this is the spirit of the Antichrist.” The other rule is given
by Paul in <451206>Romans 12:6: “Whether prophecy, let us prophesy according
to the proportion of our faith.” That is, all teaching must harmonize and
agree with faith alone, so that nothing else be taught but faith. It follows
that he, who has not faith, does not know Christ, and cannot judge of
doctrine, for to do this the carnal minded are not required, who are worldly
wise and smart, but pious, spiritual hearts. Many say: Christ is a man who
is the Son of God, born of a pure, chaste virgin, became man, died, and
rose again front the dead, and so forth; all this is nothing. But that he is
Christ, that is, that he was given for us, without any of our works; that he
without any of our merit has earned for us God’s Spirit, and made us
children of God, so that we might have a gracious God, and with him
become lords over all things in heaven and on earth, and have eternal life
besides through Christ: this is the faith, and this means rightly to know
Jesus Christ. This is the touchstone, the level and the scales, by which all
doctrine must be weighed, tried and judged. The others also know what to
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call Christ, that he is the Son of God, died, rose again from the dead, with
what follows. For this is the real sheep’s clothing.
26. But pay attention to their dilemma: If they say Christ died for us, was
buried and rose again and the like, then they must also conclude: therefore
our works are of no avail. This point they will not touch, but flee from it,
like the devil flees from incense or the cross, as it is said; although he does
not really run away from it so very much. He permits them to preach that
Christ was born, died anti. rose again, and sitteth at the right hand of his
heavenly Father; but when in addition they also preach: thus and thus you
must do, this and that you must omit; this is the devil who mingles his
poison with the truth. As the Pope writes and puts on the sheep’s clothing
in his bulls, namely, that Christ by his death and shedding his blood has
merited for us that we are the children of God and are saved, and have
eternal life; but to all this he adds: Whoever is not obedient to the Roman
church, is a child of perdition; but he, who is obedient and does what the
church of Rome commands and appoints, shall be saved, his soul shall rise
straight up to heaven. Does not the Pope require his rules to be more
strictly observed than the Gospel? Only compare them and see. If the death
of Christ does this, then my works cannot do it. It would be quite another
matter if he would preach: You must obey me out of Christian love, but
not to be saved thereby, for this the blood of Christ alone can do. But this
nut he never tries to crack.
27. Therefore I warn you once again, to think of this when I am no longer
with you in the flesh, and closely observe their doctrine whether they
preach Christ correctly, that is, whether they boast of their own works
before God: then you will be able to judge. I often said and repeat it, that
you will find them always requiring some good little deed, not thereby to
serve the people, but in order to merit salvation, that whoever does and
keeps this shall be saved, but he who does not observe and do this, shall be
damned. Thus they force you to trust in works, as the fanatics drove the
mob to break up images by saying: Whoever breaks an image or tears
down a painting does a good work, and proves himself a Christian. Soon
the crowd rushed forth, thrust and broke to pieces by the wholesale, for
they all wanted to be Christians, just as though the Jews, the heathen and
the Turks, and the worst rogues could not do the same things.
28. Such fanatics do not destroy confidence in works, but rather give more
value to works and permit confidence in them to be retained. Work there,
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work here, only cut out of it all confidence and trust, and do not put your
trust in works as in a god, but let them only serve your neighbor, that
confidence in your works may be in your neighbor, that is, that he feels
certain you will do him every kindness, and that you have like confidence
in him. Your confidence for your salvation must rest alone in Christ, for
which you dare not trust in your works a hair’s breadth. When they preach
thus, it agrees with faith. If it is according to the proportion of faith, then
Christ is not annihilated nor broken to pieces, but remains whole in
knowledge as he really is. And although the devil also pretends that he
preaches Christ through his own apostles, do not believe him, he only seeks
to win your soul through deceit and cunning, and will deceive you. Well,
let this warning be sufficient; but it does not help any [among those who
will not hear it]; [he who shall be lost, will be lost]. Yet it aids those who
are to be reformed. Here follows the third proof and way of knowing the
spirits, and reads:
“Ye shall know them by their fruits.”
29. These fruits are their works and behavior. Yet spiritual eyes are needed
to see this, that one may learn well to know the really good works, which
Paul mentions to the <480522>Galatians 5:22, where he says: “But the fruit of the
Spirit is love, joy, peace, longsuffering, kindness, goodness, faithfulness,
meekness, self-control.” These are the true fruits of the Spirit. But the
works of the flesh are “fornication, uncleanness, lasciviousness, idolatry,
sorcery, enmities, strife, jealousies, wraths, factions, divisions, parties,
envyings, drunkenness, revelings, and such like.” <480519>Galatians 5:19-21.
30. Now, take heed rightly to distinguish works from one another. In all
their works you will not find a single spark of love. You will indeed find
that they are friendly within their own sect, calling one another Christians
and brethren; but there is nothing in them but the very poison of the devil.
They have neither mercy nor patience, nor friendship for any one who is
not of their sect. For if they could destroy us body and soul in an hour or a
moment they would do it. This fruit flesh and blood do not see, but in the
meantime they wear gray gowns and belong to a quiet order, and observe
the same rule and habit.
31. These are not works of love; for works of love are such as are
exercised toward the needy, and toward our enemies, when we are merciful
to sinners, instruct and teach the ignorant, and serve the poor bodily with
our goods and honor, as Christ teaches in <402535>Matthew 25:35f. You will
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not find these works in any false prophet. Any one may indeed conduct
himself like a spiritual man by his extraordinary behavior, like barefooted
and Carthusian monks do. But what benefit is all this to me? And that
others break down cloisters and images, what good does that do their
neighbor? All this merely makes a show and when you view it superficially
there seems something in it; but there is no benefit in it. Love, however,
requires works that will do some good.
32. Now watch and see if the false prophets give anything to the poor. To
be sure, they accept gifts, being greedy and stingy. But I have not yet seen
any who give cheerfully, for they only want to have, and that we should
give to them. Dear me, ye golden friends, who would not like this? You
speak much of good works and a good life, and do not know what it is,
namely, to be of use and benefit to your neighbor. From these fruits you
may know them. Again, they do not only not assist any one, nor help the
poor, but rejoice and are glad at their neighbor’s misfortunes. When one is
in disgrace they will not protect him with their honor, nor help him out of
his trouble, but plunge him still deeper down, spread the news and sing
doggerels about him and laugh at him secretly besides.
33. Again, when one falls into sin, they have no tender heart for him; their
heart being hardened they enjoy their neighbor’s fall and use it to set off
their own goodness. What shall we say to sum up this matter? They have
rough, bitter, poisonous hearts; they have a black, poisonous tongue, and
can cut up everybody on their slaughter bench, give every one a black mark
and leave no one without blame; they judge, condemn and decry every one,
and think little of anyone’s injury. Alas, what pious spirits we have here!
34. Therefore open your eyes and see whether they do the works that are
beneficial to men, and you will find out that you cannot gather grapes from
thorns or figs from thistles. A good grape on the vine does not devour
itself nor us, but is eaten; it is useful only and harms no one. But no one
enjoys the thorns; they prick, and scratch and injure every one. Mark then,
whether they do such works which benefit others. That they wear gray
gowns and shirts of hair-cloth, that they lie on woolen cloth, creep into a
corner; for all this let the devil thank them! If, how. ever, they would lend
me money in my distress and open their purses, and lend corn to those who
have neither flour nor bread, into whose homes the sun enters before
bread; here they are not found. Give me a coat, something to eat and drink;
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visit me when I am sick; comfort me in my sins; this might help me. Yes,
you may wait until you find such a person, or come again in the morning!
35. But to stand in the choir and howl and chant vociferously, to enjoy
good easy days without work, to sleep, to feast and get drunk, all this they
are willing to do. Oh! my dear, who could not do this? It would be easy to
put a cap even on a donkey, girdle him with a rope, shave him a tonsure
and stand him in a corner and make him fast and feast to the glory of the
saints, so that in all things he may behave similarly to you and all your false
works!
So likewise, when I fall into disgrace, and become guilty of murder or
adultery, there is no grace for me, and no one is so merciful as to help me
quiet and better my conscience, but they laugh at me, and all the world
must know it, and have grand books written about it.
36. So in their whole body and soul, you will be unable to find one single
good work. They are hateful, envious, stingy; such fruits of the flesh will ye
observe in them. Let them quote the Scriptures and pretend to be holy as
much as they please, only observe whether their doctrine harmonizes with
the proof of faith; and see to it that Christ be not dethroned, that his
knowledge remain entire and undisturbed, and in the third place see
whether they exercise good works toward their neighbor or not. This they
will doubtless omit, for the devil can do no good work. This is what Christ
the Lord means when he adds:
“Do men gather grapes of thorns, or figs of thistles? Even so every
good tree bringeth forth good fruit; but the corrupt tree bringeth
forth evil fruit.”
37. Here we must notice what he says: “By their fruits ye shall know
them.” He does not say: Ye shall make them out of their fruits. For who
ever made a pear tree out of a pear, or a cherry tree out of a cherry? It is,
however, the law of nature that the tree should make the fruit, an apple
tree the apple, and so forth. The tree is known by its fruits, but is not made
by its fruits. Just as Abraham when he offered his son Isaac was previously
good and obedient, yet, it was said to him, <012212>Genesis 22:12: “Now I
know that thou fearest God.” He does not say: Now you have become
godfearing; but by this work it is revealed and made known that you fear
God.
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38. Hence these are two distinct things, to be or become something, and
that something be made known, or revealed. There are many things that are
known to God alone, but when it is revealed it also becomes known to
man. Here Christ teaches that the fruits shall serve the purpose to know the
tree, whether the tree be good or evil. Abraham became known by his
works, as one who feared God and was pious and righteous. Therefore,
before the fruits come they must be good, since they do nothing else but
show forth the nature of the tree. To reveal a thing is by far a different
matter from the existence of the thing itself. So my external works aid
nothing to the end, that I am or become good, but make known and reveal
the good treasure, and the heart in which it lies concealed. For this treasure
that lies concealed in the heart, God desires to make known, and not to be
left concealed.
39. Thus in so far the works make us good, pure and holy externally before
the people, but not internally before God. For this Christ and faith alone
must do. Speaking in this manner you will speak correctly and distinctly.
However, if any one is so stiff-necked and stubborn that he will not allow
himself to be instructed, let him go, for we cannot give good advice to such
people, nor is such preaching meant for them; but we seek hearts gone
astray, who eagerly desire to be good and to understand it correctly; they
also accept our instruction, and to them we preach. Hence he further says:
“A good tree cannot bring forth evil fruit;
neither can a corrupt tree bring forth good fruit.”
40. The work righteous are corrupt trees. But do they not perform many
good works? Indeed, what is a good work? Here let me ask, whether their
hands, pockets, cellars and farms are at the service of mankind to help
them in body and soul? But they cannot. Again, a good tree bringeth not
forth evil fruit, that is, a Christian, be he ever so weak and helpless, he will
do his neighbor no harm. Do not understand me to say that he cannot fall;
for David also was a good tree, and yet he fell, 2 Samuel 12, but he did not
become a corrupt tree. As long as a Christian is true and remains in the
faith, you must not expect he will do anything to harm his neighbor, but
much rather to help him. And if at times things should occur as with David,
you should not be offended at them, for God permits such mishaps to
occur, that his saints at times stumble and suffer, by which their faith may
be strengthened and increased, and that they may learn their own
weakness. So far as the tree is good, so little is the harm it does; and the
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more evil the tree is, the greater harm it does. We are not yet wholly good,
but we labor to the end that day by day we may become better. But our
consolation is that which the Lord adds, saying:
“Every tree that bringeth not forth good fruit is hewn down,
and cast into the fire.”
41. Sects and factions will not last, if we are only able to await their
destruction; but a faithful minister will be victorious and will endure. For
the Word of God abideth forever. <234008>Isaiah 40:8. But what the devil sows
runs like a mad dog, as David the prophet says in the first Psalm: “The
ungodly shall not stand,” they will be driven hither and thither, and will be
dispersed like dust on the threshing flood. Thus they now run and break
forth, but at length they will be cut down and cast into the fire. Here he
closes and says:
“Therefore by their fruits ye shall know them.”
42. This is one kind of knowledge, as I said. Paul speaks of a different kind
in <451202>Romans 12:2; and John in his first Epistle, <620401>1 John 4:1 — that we
should criticize and judge their doctrine according to the knowledge of
Christ, also whether their teaching is in harmony with faith. But their
works and life, of which he here speaks, we must measure and judge
according to love. But whoever has not the first kind of knowledge and
judgment, will easily be deceived by works.
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EIGHTH SUNDAY AFTER

TRINITY,
THIRD SERMON: <400715>MATTHEW 7:15-23.

CONTENTS:

INSTRUCTION CONCERNING FALSE PROPHETS.

I. THIS INSTRUCTION IN GENERAL. 1-2.

II. THIS INSTRUCTION IN PARTICULAR.
A. How this instruction teaches that in all times false prophets sneak in
with the true ones.
1. How they do this. 3-5.
2. Why God permits them to do so.
a. The first reason. 6-8.
b. The second reason. 9f.
God punishes those severely who despise his Word. 10-11.
B. How this instruction sets forth the marks of false prophets; to which
belong.
1. That they force their entrance in order to preach. 12.
2. That they boast they have the Holy Ghost. 13f.
How a Christian should act among fanatics, who boast they have the Holy
Ghost. 13-15.
The double calling by which a true preacher is known. 13-16.
3. That they come in sheep’s clothing.
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a. The nature of these sheep’s clothing. 17-20. In how far the Holy
Scriptures can be called a book for heretics. 19.
b. In what way these sheep’s clothing are put on. 22f. What is the
surest rule, by which to prove the spirits. 21-23.
c. How the Pope has robed himself in these clothing. 24. Marks by
which to identify the sect spirits. 25-26.
C. How the fruits of false prophets are set forth in this instruction.
1. Spiritual eyes are required for a right knowledge of these fruits. 27.
2. The fruits themselves.
a. The first fruit. 28-29.
b. The second fruit. 30.
The false prophets can not do any good works. 31-33.
3. How we know from their fruits that the false prophets are not good
trees. 31.
Works do not make us pious, but are only the signs of our piety. 32-33.
D. How Christ repeats the doctrine on the fruits of the false prophets.
1. Why Christ repeats this part of the instruction. 34f.
2. The true use and application of this part. 35-37.
3. The fruits which Christ here repeats.
a. These fruits in general. 38-42.
The grand pomp of the divine worship of the Turks and Papists. 39f.
The ways of the sects and false spirits. 41. God’s Word is the rule by which
to prove the various doctrines. 42.
b. These fruits in particular.

(1) The nature of these fruits. 43.

(2) How to discover these fruits among the Anabaptists. 44-45.
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(3) How to discern them among the Papists. 46-50.

Refutation of the objections the Papists make to the Evangelical church.
51-55.
E. How Christ closes this instruction. 56f. Concerning the will of God.
1. No one can do the will of God, who does not know it. 57.
2. Not reason, but the Word of God shows us God’s will. 57-59.
3. In what does the will of God consist. 58-59.
4. What should move us to do God’s will. 60.
God’s word is the true test by which we can know the false spirits. 61.
1. Christ our Lord preached this part of the Gospel in concluding his long
sermon on the mount, When he had taught his disciples all they should
know, he proceeds and warns them to be ever on their guard against false
doctrine; as all good ministers try and should do at the close of their
sermons, namely, warn the people to hold fast to the true doctrine and
beware of false teaching.
Thus St. Paul also did, <442028>Acts 20:28-31, when he was about to depart
from Ephesus, among other things, he said: “Take heed unto yourselves,
and to all the flock, in which the Holy Spirit hath made you bishops, to
feed the church of the Lord which he purchased with his own blood. I
know that after my departing grievous wolves shall enter in among you,
not sparing the flock; and from among your own selves shall men arise,
speaking perverse things, to draw away the disciples after them. Wherefore
watch ye, remembering that by the space of three years I ceased not to
admonish every one night and day with tears.”
Thus here and there in all his Epistles Paul always adds an admonition, to
guard themselves against other teachings. Just as St. Peter also gives an
admonition in his second Epistle, <610201>2 Peter 2:1f, when he says: “But there
arose false prophets also among the people, as among you also there shall
be false teachers, who shall privily bring in destructive heresies, denying
even the Master that bought them, bringing upon themselves swift
destruction. And many shah follow their lascivious doings; by reason of
whom the way of the truth shall be evil spoken of. And in coveteous-ness
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shall they with feigned words make merchandise of you; whose sentence
now from of old lingereth not, and their destruction slumbereth not.”
2. Christ here proceeds in like manner. When he finished his sermon he
warns his disciples and the people and admonishes them ever to remain
faithful to what he had told them, and to be very careful not to be misled by
false teachers, and says:
“Beware of false prophets.”
3. First from this we are to understand that we are under obligation to
reflect upon this fact and that it will always be that after the true preachers
depart false teachers will come; yea, they will even enter along with and
mingle with them. Otherwise, why were it necessary for Christ so faithfully
to admonish us when he says: “Beware,” take care! if he had known that all
his teachings would continue pure? Therefore he gives us this warning, that
we may be certain of false prophets appearing after the true and pure
doctrine is preached. For it has come to pass in all periods of the world’s
history that after faithful and true ministers, prophets and rulers of God’s
people labored, others followed who corrupted the pure doctrine, faith and
worship; as the Book of <070210>Judges 2:10f, also describes. When those were
gathered to their fathers whom God had given the people as teachers and
judges, who knew the will of God, what was and what was not acceptable
to him, immediately the people of Israel began to turn away from God and
his Word. One worshiped this idol, another that, and they were divided into
factions so that they fell from the true teachings and strayed from the ways
of their fathers.
4. So it was also in the times of the Apostles. Then the doctrine was yet
pure; but when they died who held to their true teachings, false apostles
and factious leaders came. who perverted everything and desired radical
changes in all things, as the Epistles of St. Paul sufficiently show. Now,
inasmuch as this is so, and we cannot expect anything else, Christ our Lord
warns us here in the spirit of a true shepherd and bishop, that we beware
while we have the Gospel preached in its purity and simplicity, that we
hold firmly to it and depart not from it, even at the risk of losing our life
and possessions. For it cannot be otherwise than that God’s Word will not
continue always pure and unadulterated in all generations.
5. Thus it will come to pass also among us. God be praised, we and others
have the Gospel in greater purity and abundance than at any time since the
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days of the Apostles. But when we and those who now assist to promote it
are gathered to our fathers, you will have false teachers enough, as many
have already commenced and they already bestir themselves. And blessed
are they who are diligently on their guard according to this Gospel and
believe not every wind of doctrine, but remain steadfast in what they have
learned. This Christ first teaches here with the words: “Beware,” be
warned, as if to say: you will most certainly have to contend with false
teachers.
6. Here you may ask: why does God permit false prophets to come among
his pious people and be the successors of his true ministers? Is he not
powerful and strong enough to prevent it, so that the Gospel may continue
pure and in its power? Of course he is. But he permits it in order to prove
and preserve his own people, and to punish the unthankful. It is as St. Paul
in <461119>1 Corinthians 11:19 says: “For there must be also factions among
you, that they that are approved may be made manifest among you.” This
means, that those whose faith is approved may become manifest, so that
their spirit and word appear, and testify that they are true.
7. When God gives us his Word, his gifts and Spirit, it is not his will that
we should be lazy, sleepy and idle. For if you have the true Word and its
true meaning, the world will attack you on one side, and the devil will
attempt to tear you from it on the other, not only by means of worldly
tyrants who persecute the Word with the sword; but also by means of our
own reason and the wisest people in the world. Thus God desires to
develop you by his Word, and to give the Holy Spirit whom he has
bestowed upon you something to do, so that you may learn that God’s
wisdom is wiser than the world’s wisdom, that God’s strength is stronger
than the strength and power of the world, which you will not learn unless
you pass through this conflict with false teachers.
8. Wherever he permits the devil to create factions, he would thus stir you
up, and say: Defend yourself, lay hold of the Word, and learn to experience
God’s wisdom and power against the wisdom of the world and the lies of
satan. Thus the strength and wisdom of God’s Word will appear, that you
may learn that it is not to be conquered with power and wisdom; but it
conquers, and puts to shame all power, cunning and wisdom opposed to it.
This is one reason why God permits factions and sects among us, who
enter in as it were edgewise, as though they were beneficial and served to
the end that the Word, the truth and Spirit prove themselves to be better
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and plainer; however aside from this factions and sects serve no good
purpose.
9. The second reason is, that he may punish the unthankful, who will not
accept the Word, that they may be converted and saved. As Christ also said
to the Jews, <430543>John 5:43: “I am come in my Father’s name, and ye receive
me not: if another shall come in his own name, him ye will receive.” Paul
also says in <530210>2 Thessalonians 2:10: “Because they received not the love
of the truth, that they might be saved. And for this cause God sendeth them
a working of error, that they should believe a lie; that they all might be
judged who believed not the truth, but had pleasure in unrighteousness.”
Thus God severely punishes these sins with blindness and error, which are
also the greatest and worst sins, although we regard them to be so
insignificant.
10. We consider it a small matter, that the Gospel of God’s grace is again
restored to us. How many are there, who never even once thanked God for
it? We forget it, cast it to the winds, become lazy and careless, no one
welcomes it, no one relishes it, no one lifts up thankful hands to God for it.
Yes, we are so richly overflooded with the Gospel that we have now
become tired of it, and are almost turned against it, as Paul prophesied in
<550403>
2 Timothy 4:3-4: “For the time will come when they will not endure the
sound doctrine; but, having itching ears, will heap to themselves teachers
after their own lusts; and will turn away their ears from the truth, and turn
aside unto fables.” Thus we see time and again throughout the whole
Scriptures, how highly it offends God and that he considers it the greatest
sin, when his Word is despised which is so dear and precious that it cost
him the blood of his dear Son, while we so lightly cast it to the winds. For
this reason he also visits us with the worst of all calamities, which is not to
be compared with the other calamities in the world, so that the people
become so hardened, blindfolded and misled by the false prophets, that
heaven itself is closed against them and hell opens to receive them, and life
eternal is lost forever. Even though you fall under the sword of the Turk or
of tyrants, if you only die in the true knowledge of God’s Word and in true
faith, what is that but a blessed death, devoutly to be desired? But to
deliver the soul forever to the devil, is eternal wrath, an everlasting
calamity and hell itself.
11. God has now begun to visit us with manifold temporal and bodily
calamities. But a far worse calamity will await us, when the holy Gospel is
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banished from Germany, or other false teachers appear, when one teaches
this, another that. Then heaven will be closed, and the false preachers will
not permit it to be opened. Hence there is great need that we pray
earnestly. But, alas, how very cold our hearts are, and the reason of this is
that our walls are not yet on fire, and we do not feel the loss. Nevertheless
the devil has determined to drown all Germany in blood, and to take the
Gospel from us, unless he be prevented beforehand and held in check by
the prayers of pious Christians.
“Who come to you in sheep’s clothing, but inwardly are ravening wolves.”
12. No one sends them. They come of themselves. And this is the real
nature of false prophets, that in order to preach they force themselves upon
us. Some do this for a living, which I do not value very highly, for they will
not have it quite as easy as they think. But those who force themselves
upon us with the boast that they do it for the sake of Christian love, on
account of the truth and that the Holy Spirit constrains them to do so; and
that they seek nothing but the salvation of souls; of all such be on your
guard, for the devil has most certainly sent them, and not God. For those
whom God sends are called and constrained to enter upon their work. Nor
do they boast much of themselves. But of whatever they do boast, they
prove by their work. Therefore, the Lord would say, beware of those you
see are neither sent nor called, but come of themselves at the devil’s call.
13. Yet they ever boast they have the Holy Spirit? Answer: whoever would
convince you that he is moved by the Holy Spirit and does this from
Christian motives, say to him: As you boast so much of the Spirit, give me
proof of it. For you testify of yourself, and the Scriptures forbid me to
believe anyone who only testifies of himself. For even Christ, the Son of
the living God, would not bear witness of himself, as we read in the Gospel
of <430531>John 5:31 and <430814>John 8:14. However, he furnished testimony by
which men might know that he was sent from God, and that his Word and
doctrine were true. As you then say you have the Holy Spirit, give us
evidence of your Spirit, prove it with facts that we may believe you. For
here a divine testimony is necessary to prove the presence of the Spirit of
God, in order that there may be two witnesses, you and God. If you will
not do this, then we can neither hear nor believe you.
14. For, if we grant it is true, that one is a true spirit and has the true Holy
Spirit; even then you should not hear him. For God has commanded that
you should observe his order, and ask for two witnesses, and demand the
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proof and record of his call. Therefore say: I will not listen to you on the
ground of your pretenses and boasting, even though you should have the
true Spirit, for God would thus test me, whether I wish to remain in the
order he has established. Therefore God is satisfied and well pleased, if you
do not receive such a spirit; for God thus acts with us to try us, to see
whether we will continue in his Word; as a father who plays with his child,
gives it an apple and takes it again.
15. Therefore, when a spirit comes self-called and brings something new,
then know how to guard yourself and say: I do not ask what you preach,
but whether you are sent, or you come of yourself? If you come of
yourself, I will not hear you, even though you have the Holy Spirit; for the
devil in the Gospel can also say: “What have we to do with thee, thou
Jesus of Nazareth? I know thou art the Holy One of God.” <410124>Mark 1:24.
So the vulgar crowd also say: Here is the real and true Word of God which
this man preaches, let us hear him. Yes, look out beforehand whence he
comes. The devil can preach too, but he does it for an occasion to win
adherents; then he comes forth and sows his poison among the good grain,
so that it becomes worse than at the beginning. Therefore Christ so
diligently warns us against those who come of themselves.
16. Another call is when the congregation or civil authority calls one for
the sake of the Church. This call proceeds out of the debt and duty of love;
for when people need me for the ministry, provided I am fit for it, and they
require it of me, it is then my duty to obey, for God commands me to serve
my neighbor. Therefore, this call requires no proof, because the people
desire it, and the Word of God constrains me. This means “brought,”
“called” and “urged.” But the other call, like that of Christ and the
Apostles, comes immediately from God, and is called “sent,” because it is
accompanied by the testimonies of the Holy Spirit. Others, though they
boast of the Spirit or of the flesh, you are not to hear. As our fanatical,
erratic spirits now boast, who have devoured the Holy Spirit feathers and
all, and say: the Holy Spirit has spoken to them from heaven and revealed
to them many wonderful things, and so forth. I cannot boast much of the
Spirit; they become spiritual entirely too soon for me. I boast of the Spirit
of love, otherwise I am a poor carnal sinner. However, I ought indeed to
know something also of the Spirit, of whom they boast; but they are all too
highly spiritualized for me.
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17. What is meant when he says: They come in sheep’s clothing? These
sheep’s clothing are, that they employ everything for an outward show that
true Christians and true ministers teach. For we, who are the lambs of
Christ, are covered with the sheep’s wool. These are not only works, an
outward, hypocritical life they lead, in that they pray much and wear gray
frocks, go about with bowed heads, fast much and lead a strict life; but the
worst of all is that they make use of the Word of God and the holy
Scriptures for selfish ends, which in the prophets are called God’s wool
and linen. For preaching, likewise admonitions and Scripture passages, are
the real clothing with which they desire to adorn and pride themselves,
saving: Here is Christ, here is baptism, here is the name of God, here is he
who interprets the Scriptures which are the Scriptures of God, and their
whole pretense is nothing but God’s name, God’s Spirit and Christ’s Spirit.
18. This now is meant by coming in sheep’s clothing; namely, so to preach
and so to make use of the Scriptures that it may be esteemed as the true
doctrine. For he does not say: who come to you in a wolfs hide, or with
spears and showing their teeth. They do not preach any poisonous doctrine
publicly or without the Scriptures, for then men might know them; as for
instance they have preached Aristotle in their high schools, that there is
neither civil authority nor the right of the emperor, wherein they said, there
was no God in Christianity. On the contrary, they adorned themselves not
only with works, but also with the holy Scriptures, by which God clothes
and covers our souls; For if they would not act thus, the unthankful would
not be so easily blindfolded or misled by them.
19. Hence the saying is true, the holy Scriptures are a book for heretics,
that is, they are a book to which heretics most of all lay claim. For they
misuse no other book so much, yea, they do not know any other worthy of
praise, and no heresy was ever so wicked or gross, that did not attempt to
strengthen itself and recommend itself by the use of the Scriptures. Just as
a man might say: God is the God of all rogues and rascals, because the
largest crowd in the world take his part. Not because their rascality comes
from God or is acceptable to him, but because they thus take his holy name
in vain. So then, the holy Scriptures must be a heretic’s book, not that the
book is to blame, but because of these rogues who so shamefully misuse it.
In like manner people are accustomed to say in the proverb: All misfortune
begins in God’s name. This is also true. Well, you say, then I will be careful
not to make use of God’s name. What is that you utter? How can you
blame the name, that is given in order that I might be saved? He will indeed
 235
find and punish these rogues and rascals. Well, then, the Bible is a heretic’s
book, but I will not throw it away on that account; on the contrary, I will
study and read it much more, so that I may know how to avoid the misuse
of it.
20. Then let every one be prepared and armed, that he may not so easily
allow himself to be misled by the brilliant pretentions of false teachers,
although they at the time quote the Scriptures. For within certainly lie
concealed ravenous wolves. And when you think they will feed and satisfy
your soul, then they rend you, murder and devour you. But no one will so
readily judge or decide this matter, except with spiritual eyes. The common
man and the rabble cannot, for the largest multitude despise the Gospel and
are unthankful, while the smallest flock receive it and can appreciate it.
And this is the greatest and severest contest, when one must contend with
Scripture against Scripture, to strike one’s sword away and get the
advantage of him, to pluck his weapon out of his hand and slay him with
his own sword, which no one can do except he who is enlightened by the
Holy Spirit so that he sees this rogue.
21. I have often told you the surest doctrine and rule, with which to prove
the spirits. It is that St. John gives in his first Epistle <620401>1 John 4:1:
“Beloved, believe not every spirit, but prove the spirits, whether they are of
God. Every spirit that confesseth that Jesus Christ is come in the flesh, is of
God. And every spirit that confesseth not Jesus is not of God.”
22. Also St. Paul in <451207>Romans 12:7 says: “Whether prophecy, let us
prophesy according to the proportion of our faith.” That is, all doctrines
must harmonize and agree with faith, so that nothing be taught but faith.
He who has not this faith cannot judge of any doctrine correctly, for here
the carnal minded who are smart and worldly wise are incompetent, only
pious spiritual hearts can do that.
Of course there are many who say: Christ is the son of God, born of a
chaste virgin, died and rose again from the dead, and so forth. However,
they do not believe that he is Christ, that is, that he was given for us,
without any effort of ours, and has won for us the Spirit of God and makes
us his children without any merit on our part, so that through him we might
have a gracious God and eternal life. This is the faith that is called, to know
Christ. This is the touchstone, the judgment-disk and the balance, by which
all doctrine must be weighed, proved and judged. It is therefore not
sufficient that a teacher or preacher should merely know the creed
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concerning Christ, that he is the Son of God, died and rose again from the
dead and so forth. This of course is all sheep’s clothing.
23. But observe the difficulty: when they say, Christ has died, was buried
and rose again, and did the like for us, then they must also conclude that
we do not deserve the forgiveness of sins and eternal life and God’s grace
by virtue of our own merit. This point the false spirits most certainly never
touch or enforce, but avoid it, as they say the devil does incense or the
cross. He allows them to preach of course, how Christ was born, died and
rose again, ascended to heaven and sitteth at the right hand of his heavenly
Father, yet they mingle other things with it, as thus and thus you must do,
this or that you must leave undone, if you want to be saved and please
God. This is the devil who administers his poison in a sugar coated form.
24. The Pope also robes himself in such sheep’s clothing, that Christ has
indeed merited for us by his death and by shedding his blood, that we are
saved and become God’s children. He adds however to this: Whoever is
not obedient to the Romish church is a child of eternal condemnation; but
whoever obeys will thereby be saved and ascend straight to heaven. Does
not the Pope insist on his own affairs as strongly as on the Gospel? But
compare the two. If the death of Christ does it, then my works cannot do
it. It would be quite a different thing if he would preach thus: You are to
obey me out of Christian love, but not to be saved thereby, which takes
place through the blood of Christ. But he will not bite this nut.
25. Therefore learn well to be on your guard, and thoroughly examine all
doctrines, whether they rightly teach and apply this chief and fundamental
doctrine, that is, whether they preach Christ correctly and purely. For you
will certainly find among all factions and sects, that they always either omit
this article entirely, or bring something with it to which they lead the
people as though that were particularly necessary to salvation. Thus our
fanatics and image-breakers also at first drew the crowd with them by the
pretense that nothing was more necessary than to break images. Whoever
breaks an image or destroys a table does a good work, and proves that he
is a Christian Soon the people as a mass rushed in crowds and all wanted
to be Christians; just as though the Jews, Gentiles and Turks and the worst
rogues could not do the same thing.
26. Such fanatics do not shake our confidence in works, but rather
strengthen it and rest in them. Where there are true teachers their
preaching agrees with faith. If it be in the proportion of faith, then Christ
 237
will not be neglected or divided, but will remain entire in his knowledge as
he is. And although the devil pretends to preach Christ through his
apostles, do not believe him, for he would entrap you with his cunning and
deceive you. Indeed this is warning enough, but it is in vain for those who
will not hear. Yet it assists those who are to be changed for the better.
Now follow the third test and way to know the spirits, which reads thus:
“By their fruits ye shall know them.”
27. All our outward behavior and works are fruits. But in order to learn to
know thoroughly the truly good works, one must have spiritual eyes. St.
Paul mentions such works to the <480522>Galatians 5:22: “But the fruit of the
Spirit is love, joy, peace, longsuffering, kindness, goodness, faithfulness,
meekness, self-control.” These are the true fruits of the Spirit. But the
works of the flesh are: “fornication, uncleanness, lasciviousness, idolatry,
sorcery, enmities, strife, jealousies, wraths, factions, divisions, parties,
envyings, drunkenness, revelings and such like.” <480219>Galatians 2:19-21.
28. When you carefully distinguish the works of the flesh from the works
of the Spirit, you will not find in all the works of the false prophets a single
spark of the Spirit. In the first place you will certainly not find any true
fruits of faith or works of love among them. But you will find, that they are
very friendly among themselves and call each other brethren; but this is
nothing but poison and the devil within them. For whatever does not
belong to their faction they have no mercy, no patience or friendliness; but
if they could, they would destroy them body and soul in an hour or a
moment. Flesh and blood do not see the fruits, hence in the meantime they
of course wear their gray frocks, are a quiet order and observe the same
customs and principles.
29. These are not works of love. On the contrary, works of love are those
we do in behalf of the suffering and toward our enemies, also in showing
mercy to sinners, in instructing and teaching the ignorant, and in serving
the poor with our own body, goods and honor, as Christ relates in
<402525>
Matthew 25:25f. You will not find these works in any false prophet. tie
may indeed conduct himself like a Christian in his extraordinary behavior,
like the bare-footed friars and Carthusians; but what benefit is that to me?
Likewise, what benefit is it to a neighbor that others destroy monasteries
and pictures. This is only a show and appears as if it were something, but
there is no benefit in it whatever. Love, however, requires works that are
beneficial to your fellow men.
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30. Again, you will further note how proud and impudent these spirits are,
who only desire to be honored and worshipped; and are full of greed and
know nothing of mercy. They not only refuse to give to anyone and to help
the poor; but they also rejoice and are pleased to see that their neighbors
do not prosper. If a person be found in disgrace they will not help with
their own honor to rescue him from his disgrace; but plunge him still
deeper into it and publish it abroad, sing a song about him and laugh at him
in their glee. And when one falls into sin, their hearts have no sympathy for
him; but they harden their hearts and are only tickled over their neighbor’s
downfall and adorn themselves by it. And what more shall we say? These
are rude, bitter hearts, full of poison, which have only a black, baneful
tongue, and can hew everyone to pieces upon the slaughter block. They
must turn men into demons, leave no one uncensored, judge, condemn and
despise everyone, and regard everyone’s disgrace with scorn. Christ
therefore says of them:
“Do men gather grapes of thorns, or figs of thistles? Even so every
good tree bringeth forth good fruit; but the corrupt tree bringeth
forth evil fruit,” etc.
31. Here note, he says: “By their fruits ye shall know them.” He does not
say: By their fruits they become good or evil. For when was there ever a
pear tree made out of a pear; or a cherry tree out of a cherry? However, it
is natural, that the tree bears the fruit, an apple tree bears apples, and so
on. The tree of course is known by its fruits, but it is not made by its fruits.
Like Abraham when he offered his son Isaac was already God’s worshiper.
And yet God said to him, <012212>Genesis 22:12: “For now I know that thou
fearest God.” He does not say: Now you have become godfearing. On the
contrary, by your work it becomes known and public, that you fear God.
32. Hence these are two different things; to be or become something, and
that something be known or be made public. There are many things that are
known to God alone; but when he makes them manifest, they become
known also to men. And Christ says, the fruits serve to the end, that by
them men may know the tree whether it be good or evil, as Abraham was
known by his works that he feared God, and was good and righteous.
Consequently, before the fruit becomes manifest it must grow out of the
tree, that it may also thus become known what kind of a tree it is.
However, to make a thing known is quite different from the existence of
the thing itself. Consequently, the work I do, does not serve to the end that
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I may become good and just before God, but it only makes known and
manifests the treasure and the heart, in which it is concealed. For this
treasure hidden in the heart, God does not desire to leave neglected, but to
make it known.
33. So far works make us good, pure and holy externally before men; but
not internally before God; for this Christ alone and faith must accomplish.
Thus this matter is correctly and variously explained. But if one is so stiff-
necked and stubborn, and will not allow himself to be instructed, we let
him go his own way. For to such we cannot explain anything, and nothing
can be preached to them. But we seek erring hearts who desire rightly to
understand and to please God. These are teachable, and to these we
preach. Hence Christ says further:
“Therefore by their fruits ye shall know them.”
34. This he repeats to teach and warn us, that we may know how to guard
ourselves against such characters, and take good care to rightly know
them; not by their name and self-praise, which mean the pure truth, spirit
and salvation of souls, but by their fruits. For they all to be sure come
adorned with the name of Christ, the Church and God’s Word, by which
they blindfold the people with their continual noise and apparitions, so that
the ignorant become terrified at such names, and cannot check or endure it.
But Christ says, pay no attention to their pretensions and boasting. For this
can deceive all, there is nothing common to them except the misuse of
God’s name, Spirit, truth and Church, so that Paul is forced to declare,
<480108>
Galatians 1:8: “But though we (who in truth could boast that he was an
Apostle sent by Christ), or an angel from heaven, should preach unto you
any Gospel other than that which we preached unto you, let him be
accursed.”
35. Now might not others misuse those precious names, or be unable to
deceive and mislead, by what they present and boast of in the name of the
Church? Since we are to believe no one who teaches anything else,
although he came with the credentials of an Apostle, yea, even if he were
an angel from heaven, not to say anything of the Church, which has not yet
the high understanding and clear intelligence, nor the perfect purity and
holiness of the angels in heaven.
36. Therefore, not to be misled by such glorious names and boasting, it is
necessary that Christians, as I have said, should have and know the true
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doctrine of Christ in the first place; and then according to Christ’s doctrine
judge all other teaching, whether it agrees with and is built on the true
foundation or not. For as he requires his Christians to beware of false
teachers, and thus constitutes them judges, yea, commands them to prove
and judge all doctrines, he also demands that they be wise and intelligent
Christians, who know what the true doctrine is, and can distinguish
between it and the false. For such testing and judging of doctrine must not
be according to their own thoughts, or according to their own shrewdness
or boast of the Spirit of holiness and the like. As the Pope with his councils
falsely claims the only right to judge everything, and that everyone is bound
to submit to his judgment, on the ground that they say they have the Holy
Spirit, and cannot err. On the contrary we must have a sure, clear rule by
which to judge, which is called the Word of Christ. This alone must be the
great standard and test, as I have said often enough.
37. But since the multitudes of hearers are not all so intelligent and
informed as to be able to make a clear distinction, and as sect spirits
conceal themselves for a time among the true sheep, cover themselves with
their wool and pretend to hold with the true Christians, and teach nothing
but God’s Word, which the true Church teaches; therefore Christ here adds
another thought, by which he teaches how we are to examine and know
them, namely, by their fruits. And he warns us not to act hastily and accept
whatever is offered us as God’s Word; but we should first well consider,
inquire and investigate whether it is according to God’s true Word, as the
Bereans did, <441711>Acts 17:11. Again, you are to inquire as to the kind of
fruit such doctrine produces; for the fruits cannot long be concealed, but
must show themselves and let themselves be seen, as Christ here says: “Do
men gather grapes of thorns, or figs of thistles?” And: “The corrupt tree
bringeth forth evil fruit.”
38. But he does not speak here chiefly of fruits which are coarse and
readily perceived, so that everyone, though not a Christian, can easily
judge and know them, and even before the world are publicly condemned
sins and vices; but especially of the fruits of false doctrine Christ here
speaks, which do not publish before the world the public works of an evil
or criminal life, but present a fine appearance, (otherwise no one would be
deceived), and yet they are opposed to God’s Word. Such fruits are not
difficult for a Christian to know and to judge, when he diligently considers
and judges them according to God’s Word and command. For here reason
alone is not sufficient to investigate these things; but a spiritual
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understanding is necessary, which is able to distinguish what is, and is not,
in harmony with the sure and clear teachings of holy Writ, or else a man
would be deceived by the beautiful show of reason and human wisdom,
with which all sects chiefly adorn and sell themselves, so that the fruits and
life built on false doctrine, are regarded as genuine holiness.
39. So Popery and even Mohammed make a fine show with their mockery
and worship, which they call a holy life, and hence conduct themselves in
an exceptional way and manner, do not eat, drink or clothe themselves like
other people, which they regard as great severity, earnestness and
discipline, and call it the service of God and the way to heaven. With this
name and pretended worship, holy life, great devotion and good intentions,
reason is easily blinded and taken captive, so that it cannot judge such
things as evil fruit. Hence more is needed here than the understanding and
judgment of reason, namely, that a person hold and estimate all life that
false spirits regard good to be against God’s Word and command, which is
the rule of all works and life that are good and pleasing to God. This rule
shows the difference between the hypocritical works and fruits of false
doctrine, and the good, honest works of the true doctrine. For it will
readily appear that the works and life of hypocrites and false teachers do
not agree and harmonize with God’s work.
40. Christ himself notes and censures the doctrine and life of the scribes
and Pharisees because of their fruits, that they forsook God’s
commandment and put in its place their own works and worship; yea, they
verily abolished the commandments of God by their traditions. Just so has
Popery also done, which did not only abolish one, but almost all God’s
commandments, and instead not only taught and introduced something
else, so that God’s command was no longer esteemed, and their own
works held much higher, and they taught and practiced in their lives just
the contrary, as I have abundantly demonstrated elsewhere.
41. For this is certainly the character of all sect spirits; they cannot avoid it,
they must produce something of their own and different from God’s Word,
and to boom it, so that it has a much greater reputation and appearance,
and thus God’s Word and command take a second place. This is already a
sure sign that their doctrine is false. As the Pope with his own doctrine
praises his own worship and holy life, that his spiritual order and
monasticism are much higher and better than other lives and works in the
common vocations, where they live according to God’s Word. Again, they
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invent works which they call works of supererogation, superfluous works,
which they pretend are much more costly and higher, than the works of the
ten commandments of God.
Thus all other religious tendencies act, aside from the true doctrine of the
Scriptures, as Mohammed of the Turks, the Talmud of the Jews, as also
our Anabaptists, are almost the same; all forsake and abandon the true
works and life God’s Word requires and urges, and instead slaves after
other hypocritical holiness with special works and writings, wearing grey
frocks, looking sad, abstaining from wine, afflicting their body with
remarkable fasting, repeating many and long prayers, and the like.
42. Therefore, I say, do not allow anyone to cause you to gape in
astonishment, or to make a continual noise in your presence with the false
appearance and erring trash of great and excellent works, holiness, etc.; but
come hither with such fruits to the true light which is God’s Word, from
which we must learn and know what God requires and calls a true and
good life, and according to it conclude both what is a good tree and good
fruit, or what is the contrary. It avails nothing, what you may think is great,
beautiful and precious. But if you would not err and be deceived, you must
come to God’s Word, that you may not fancy but hear and know what God
says is right, good and pleasing to him.
43. This is said. in general of the fruits of false teaching, which indeed
appear precious, and yet are evil at heart. Besides these, however, there are
other fruits that are coarse and easier to recognize. And Christians have
this advantage that they can also publicly and practically discern and
overthrow them, as the real and legitimate fruits of the doctrine and lies of
the devil.
44. For every sect has always had one or more particular hobbies and
articles which are manifestly wrong and can easily be discerned to be of the
devil, who publicly teach, urge and defend them as right, certain and
necessary to believe or to keep. For the spirit of lies cannot so conceal
himself, but that he must at last put forth his claws, by which you can
discern and observe the ravenous wolf. Of this you have an example and
testimony in all the well known fanatics and false spirits; as in our time the
Anabaptists, of whom it is manifest that they are wrong in their teaching
concerning Christ, faith and the sacraments. They regard baptism as a
common, naked, empty sign, despise the external spoken and written Word
and Scripture, pretend to have special revelations independent of the
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witness of God’s Word. They disgrace and rend asunder holy wedlock,
because they teach: a man may indeed leave his wife who is not of his faith,
and take another, one or more. Again, they would make all property
common, acknowledge no civil authority or government, nor approve of it,
except what is of their special faith, etc.; as in former times the Manichean
heretics also advocated the same theories.
45. Therefore, it must follow that such people come forth with gross
errors, by which their spirit is easily discovered. For as they taught that
there can be no civil authority except that which is holy and Christian (this
means that of their own faith), by which they have already withdrawn all
obedience, and claim the right and power to oppose the government, and
even to overthrow it with violence and put themselves in its place, as
Thomas Muenzer and the Muenster prophets for this reason publicly
undertook to do. And because they desire property to be generally and
equally distributed; again, because they forsake their wives and take others;
from this it also follows that they might grab into the goods and
possessions of other people, steal and rob whatever they wish and can.
Again, that as often as they desire they can abandon their wives, take
others and abandon them in turn, and thus carry on among themselves all
debauchery, shame and vice. Behold, here you observe both, in doctrine
and in life, there is nothing but evil, rotten, bad fruit, which cannot be hid,
but must finally become public, so that the tree may be known by it.
46. Fruit like this you will surely find as the result of all doctrine and belief,
not of the pure Word of God. I will not speak here of Mohammed’s Koran,
for he is entirely too gross with abominable, blasphemous and shameful
lies, together with the permission of public murder, whoredom,
debauchery, the dissolving of wedlock, without saying anything of all his
other disgraceful abominations and deceptions. It would also take too long
to relate the sorrowful fruits of all popery, but it is fully treated elsewhere.
47. I will omit the papal doctrines which are somewhat subtle, that they do
not correctly teach the ten commandments, and out of what these require
they have formed their own decrees, which before God no one is in duty
bound to do, except those who would be perfect and do something special
and superfluous, etc. In like manner they have taught nothing correctly of
the Gospel and faith in Christ, which first of all must be known and urged
in the churches, how hearts may possess true and certain comfort; but
directly contrary to the faith and comfort of Christ, they have so misled the
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people that, if they already believed in Christ and did everything,
nevertheless, they should and must still doubt concerning grace. Again, I
will not speak of what public, shameful, unchristian abomination and
idolatry they carried on in their mass, the invocation of departed saints,
indulgences, lies and frauds about purgatory; which are all evidently fruits
by which the tree may indeed be known, for these are no sweet grapes or
figs, but are mere sour, bitter late grapes, wild plums and berries.
48. But only observe the grossest doctrines they themselves cannot
beautify with paint, how they proceed publicly and without shame against
God’s Word and command, when they, for instance, declare the children
free from the authority and obedience of their parents as soon as they only
think of becoming priests, monks or nuns; when they against the will of
their parents confirm the marriage vow or again dissolve it. In like manner
they forbid young people to marry, whom they have enticed to become
priests or to enter a cloister, and compel them to live without hope of
marriage, and thereby have filled the world with disgraceful, unutterable
debauchery, shame and vice, and have plunged souls into the bonds and
destruction of the devil; therefore St. Paul also in <540401>1 Timothy 4:1-3
because of such fruit condemns those forbidding to marry, and calls it the
doctrine of devils.
49. What is still more shameful to hear in Christendom, they go to work
and want to defend their shameless action with self-condemned
consciences, and even at the present day they are bold to say that their
public whoredom and scandalous life is not so bad that a poor priest should
marry a wife so that he may not be compelled to live unchaste with an evil
condemned conscience. Yes, all this they confirm besides by persecution,
murder and bloodshed of poor, pious and harmless people, only because
they marry, or celebrate the sacrament according to the institution of
Christ, and do not all worship the lies and abominations of the Pope in
opposition to God’s Word. Besides, in all this they claim to be doing right,
and want to pass as obedient members and leaders of the Christian Church.
And those who censure or oppose them, they curse and condemn, and
command to be destroyed with fire and sword as the worst heretics.
50. Tell me, now, if these are not public, known fruits of the corrupt tree,
which is the real Antichrist doctrine and government, the sediment of all
the infernal poison of the devil? For what else can it be but the devil’s herd,
who condemn and murder the people in the name of the Church for no
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other reason, than because they preach or confess and obey God’s Word?
And yet they claim to be doing right! For God has not commanded to
persecute and murder pious, harmless people; but to praise, honor and treat
them well, especially those who keep God’s Word and commandments.
Without any doubt the Christian Church does and observes God’s Word.
Wherefore it is an easy matter for every Christian to know and to judge
what kind of spirits they are, and no great skill nor further questions nor
disputations are needed, if one only distinguishes the boasting or the name
from the fruit.
51. We should answer for ourselves the cries and blasphemies of the
Papists against our doctrine, which they desire to criticize as to its fruits
from this Gospel and conclude: Because evil fruit is also seen among many
of our people, therefore our doctrine is also false and wrong. But they call
that evil fruit, because we will not, like they, obey the Pope, and observe
all the diabolical nonsense of his decrees and the doctrines of monks, which
are nothing but evil fruits of the rotten tree, mere human prattle, yes, the
doctrine of devils, on account of which they persecute and would gladly
murder us all; or wherever they can discover anything to show that among
us also there are wicked rogues who do not live as they should, but rob,
steal and commit adultery; or when some of our people who at first held to
us and afterwards gave offense and produced factions and heresy.
52. True, Papists are unworthy of an answer from us on these things. For
we have proved enough against them, that both their doctrine is wrong,
and their life, which they regard as holiness, is only corrupt fruit, because it
is against God’s Word. Besides they claim to have defended their public
idolatry, lies and disgraceful life as right and virtuous. Wherefore, by this
Gospel they are already condemned as a corrupt, useless tree along with
their fruit. And we should not suffer them, so publicly self-condemned, to
judge our doctrine or its fruits, because they are not the judges who should
or are able to do it. For wherever they as it were could censure us in the
highest degree, they do no more than seek for the mote in our eyes, and do
not want to see the beam in their own eyes.
53. On the contrary we can easily prove before the whole world, that our
doctrine is not our own forged trifles or dreams, but the Scriptures and the
plain Word of God. We also teach not to accept, believe or observe
anything else as necessary unto salvation. From this the good fruits are also
manifest, which harmonize with the doctrine, with our baptism and faith.
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For we claim and know that in baptism we are cleansed by the blood of
Christ and receive the forgiveness of sins and the grace of God. Through
such faith we also experience comfort and joy of conscience against the
terrors of sin and death, and, God be praised, we see with our own eyes
many pious Christians joyfully leave this world in this comfort and faith,
and publicly bear witness to the same by their confession and death. This is
surely a fruit of the Holy Spirit and of faith.
54. Moreover, we teach how everyone should live and behave in his earthly
calling, according to the Word and commandment of God, that he should
avoid sin, obey God, be chaste and patient, serve his neighbor and do
good. Such a doctrine can in itself bring forth no corrupt fruit, and no one
can justly be offended at it, and some. are even thereby compelled to live a
better life. That all do not live in harmony with it, and many among us are
yet wicked, unthankful and false Christians, cannot be attributed to the
Gospel; for it does not indeed allow of wickedness, but censures and
opposes it. But the real cause of it is the devil, for this he has always done
to the true Church and God’s children, and thus sows his tares among the
good wheat.
But because of this the good seed and its fruit, that . is, the Word of God
and true Christians, do not become evil. Just as a good apple tree does not
become evil, because the noxious insects and caterpillars destroy some of
its fruit. Otherwise you would have to censure and condemn the doctrine
of Christ and the Apostles, because even among them there was a Judas,
and many of their disciples became false Apostles and factious spirits, as
St. Paul before had prophesied, <550304>2 Timothy 3:4, that among themselves
there would arise false teachers; and St. John in his first Epistle, <620219>1 John
2:19, confesses: “They went out from us, but they were not of us; for if
they had been of us, they would have continued with us.”
55. Therefore the Gospel is falsely blamed, because among some to whom
it is preached factions and heresies arise, and many misuse it; and although
we must endure such things among us, as even St. Paul was obliged to do
in his churches, yet for all this we neither approve nor allow it; but punish
and oppose it as much as possible, so as either to improve or put away
from us everything that is against sound doctrine. This the Papists and
other sects will not do, because they cannot. For their doctrine in itself is
neither good nor honest, and for this reason can bring forth no good fruit.
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“Not everyone that saith unto me, Lord, Lord, shall enter into the
kingdom of heaven: but he that doeth the will of my Father who is
in heaven.”
56. This is exactly what was just said, that it depends not upon boasting,
and one should pay no attention to what men pretend with beautiful sacred
names, of God, of Christ, of the kingdom of God, of the honor of God, the
worship of God and the like. For all this is but to say: Lord, Lord! But you
should give heed to what God himself says and requires. For whoever
would enter the kingdom of heaven or the kingdom of God, must not only
use the names and words, about which people can speak and boast; but he
must also do what God wants done in his kingdom.
57. If we are to do his will, we must first know for a certainty what it is,
and how to do it. This our own wisdom and thoughts do not teach, or all
men, heathen anti Turks, could do it as well, and every fanatical spirit
would come and pretend that whatever pleases him was God’s will, just as
the monks have hitherto taught us, it is God’s will which brings you into
the kingdom of heaven that you wear a grey cap, and worship St.
Christopher, Franciscus, Barbaras or others.
58. Therefore, we must in this case hear God’s Word alone, which reveals
and shows plainly unto us, what the will of God the Father is. First, that he
has sent his only begotten Son into the world, to reconcile us sinners unto
God by his death, and without our merits to purify and sanctify us through
his blood, and this he has proclaimed to everyone by the Gospel, and
requires you to believe and accept it. As Christ himself declares the same in
plain words, <430640>John 6:40: “And this is the will of my Father, that
everyone that beholdeth the Son, and believeth on him, should have eternal
life; and I will raise him up at the last day.”
59. In the next place, when we have received such grace and salvation,
have been baptized into Christ and believe, his will is that we should
afterwards live accordingly, obey God and do what is commanded us in the
ten commandments, and everyone in his calling confess God’s Word,
honor and support it, avoid and flee from sin, and be good, patient, chaste,
modest, kind, faithful and true, etc.
60. This he will not only have preached or spoken by the mouth, but done
in the heart and in the deed. Consequently, whoever neglects this or
teaches, believes and does the contrary, should also know that he has not
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done God’s will, and is judged already, that he does not belong to the
kingdom of heaven, because he is without faith and love. And it will not
help him to boast of Christ as though he served him so faithfully, preached
so much and did great wonders. On the other hand, if you earnestly do this
will of God, cheerfully hear and believe God’s Word and live in his
obedience, to honor him and benefit your neighbor; and although you
should fall but rise again, and not continue impenitent, to defend your sins,
to boast against God’s Word or maliciously to persecute your neighbor,
then you can bravely and joyfully say before God: Lord, Lord, and comfort
yourself with the Kingdom of heaven which God has given you. Whether
on this account the world reviles and condemns you or puts you under the
ban in the name of the Christian Church, should not trouble you. For now
you hear that God does not require or wish you to seek praise and a name
when you say: Lord, Lord’, But you are to seek the deed and fruit of him,
who does the will of God. Then be directed according to this rule, and
measure all doctrine and life with it which comes to you in the name and
praise of God, if you desire not to be deceived.
61. Various and many spirits have come to myself, so that I may here
confess to my own experience, they really tempted me with great, excellent
words, to lead me in a different course, and at times presented it so
plausible that I was almost brought to a stand, and had I not been cautious,
I would also have been misled. I could do nothing else in order to remain
undeceived and remove such apparitions of the devil, than as the prophet
David teaches, <19B9105>Psalm 119:105: “Thy word is a lamp unto my feet, and
light unto my path.” Then I went to this light which teaches me what the
will of God is, and compared it to these talkers and spiritual boasters,
whether it harmonizes with the clear doctrine of the ten commandments
and faith in Christ. When I found this was not the ease, I immediately east
it away, and bravely upon this admonition of Christ judged and condemned
it as evil, useless fruit and a corrupt tree. Do thou likewise, and hold fast to
the true standard by which all doctrine must be judged, which is God’s
Word and command, then you can neither err nor fail, and can overthrow
the boast and pretensions of all false spirits. For Christ by this sentence:
Not he who saith: “Lord, Lord,” but he who does the will of my Father,
directs and leads us alone to his Word, that we may know that those alone
are good fruits who walk according to that Word.
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NINTH SUNDAY AFTER

TRINITY.
This, sermon appeared under the title: “A sermon for the second Sunday
after Mary’s Ascension. Preached at Wittenberg by Dr. Martin Luther,
1522.” As Easter in the year 1522 came on the 20th of April, the 9th
Sunday after Trinity came on the 17th of August.
Text. <421601>Luke 16:1-9. And he said also unto the disciples, There
was a certain rich man, who had a steward; and the same was
accused unto him that he was wasting his goods. And he called
him, and said unto him, What is this that I hear of thee? render the
account of the stewardship; for thou canst be no longer steward.
And the steward said within himself, What shall I do, seeing that
my lord taketh away the stewardship from me? I have not strength
to dig; to beg I am ashamed. I am resolved what to do, that, when
I am put out of the steward ship, they may receive me into their
houses. And calling to him each one of his lord’s debtors, he said
to the first, How much owest thou unto my lord? And he said, A
hundred measures of oil. And he said unto him, Take thy bond,
and sit down quickly and write fifty. Then said he to another, And
how much owest thou? And he said, A hundred measures of wheat.
He saith unto him, Take thy bond, and write fourscore. And his
lord commended the unrighteous steward because he had done
wisely: for the sons of this world are for their own generation
wiser than the sons of the light. And I say unto your, Make to
yourselves friends by means of the mammon of unrighteousness:
that, wheat it shall fail, they may receive you into the eternal
tabernacles.

CONTENTS:

PARABLE OF THE UNRIGHTEOUS STEWARD.

I. OF THE UNRIGHTEOUS MAMMON.

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1. Origin of the word Mammon. 1-2.
2. Why is it called unrighteous. 3-4. This parable is to be explained in
its plain meaning and no subtle or mysterious meaning is to be sought
in it. 5-7.

II. HOW TO DEFEND THIS PARABLE AGAINST ITS THREEFOLD MISUSES BY

THE PAPISTS.
1. This threefold misuse in general. 8.
2. The threefold misuse of this parable and its defense in particular.
a. Its defense against the first misuse. 9-13.
b. Its defense against the second misuse. 14-17.
c. Its defense against the third misuse. 18. 20.

SUMMARY OF THIS GOSPEL:

1. This parable does not teach us how one should cheat another; for Christ
calls him an unrighteous steward, and numbers him among the children of
this world, therefore his wisdom is praised, not his unrighteous dealings.
2. Spiritual wisdom distributes temporal possessions to those who need
them, and in their place Christ welcomes the givers into the eternal
tabernacle. For he himself says, <401020>Matthew 10:20: “Whosoever giveth a
cup of cold water unto one of the least of these my disciples in the name of
a disciple, verily I say unto you, he shall in no wise lose his reward,” an. d
in the day of judgment he will say, “Inasmuch as ye have done it unto one
of the least of these my brethren, ye have done it unto me.” <402540>Matthew
25:40.
3. But the flesh and hypocrisy can not do this, for the children of the world
look only to what is their own, even when they think in their way, that is,
according to the flesh, that they do the very best possible and perform
great deeds of kindness in behalf of other people.
4. Therefore the Lord says here to those who are born again: “Make to
yourselves friends by means of the mammon of unrighteousness, that when
it shall fail, they may receive you into the eternal tabernacles.” Thus the
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workrighteous persons and hypocrites can not here seek any merit
whatever and found a righteousness upon good works. He says: “Make to
yourselves friends,” they are not the papal works and offerings and the like,
unless you would understand thereby the rich canons and the rich monks.
1. This is truly a Gospel for priests and monks, and will bring them money,
unless we prevent it. Before entering upon the consideration of it, we must
accustom ourselves to the language used, especially the word mammon.
The Jews were acquainted with this word from the Hebrew, and it has
come down to us, just like other Hebrew words, as Halleluja, Amen, Kyrie
eleison. In German mammon means riches, not simply riches, but a
superfluity of riches, whatever is beyond our needs. However, that which is
called mammon and that which is not called mammon are distinguished in a
twofold way. First, if the estimate be according to that of our Lord God
and of the truth, there are many who possess mammon. But if the estimate
be that of the world and of man’s mind, there are few who possess it. For
our leaders in thought have taught in the high schools and even from the
pulpit, that everyone should see to his station in life, what he needs, and
adjust his possessions accordingly. If he be a man with wife and children,
he needs more, for where many persons are there much will be needed.
And when we reckon thus, no one has anything to spare, but everyone
would rather have more. If one has two thousand guilders he says, this I
need for my family, to support myself, my wife and children.
2. In the second place they have taught that one is not bound to help,
except in cases of the greatest need. Such teaching entirely overthrows the
Gospel, so that no one has been helpful to another; but they have in the
meantime built churches; and yet in doing so they did not even wait for the
greatest need, until the arches were rent asunder and churches became
roofless, but they gave to great excess, spreading their gold upon the walls.
To sum up the whole matter, mammon properly means, that a man has
more than he needs for his support, so that he can help others without
injuring himself.
3. Hence the Lord calls it “The mammon of unrighteousness,” because it is
daily made use of by the wicked; as it is said: riches develop courage, and
the heathen have also called it irritamenta malorum, riches tempt to evil.
Again St. Paul says, <540610>1 Timothy 6:10: “The love of money is the root of
all kinds of evil,” whence cometh strife, pride, war and bloodshed.
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Therefore it is also called here the unrighteous mammon, because it is
applied to such evil uses, and is a great cause of evil to men.
4. Nevertheless it is God’s creature like wine and corn, and the creatures of
God are good. Why then does he call them evil? Because they tempt us to
so much evil, as Paul says to the <490516>Ephesians 5:16: “Redeeming the time,
because the days are evil.” Not that the time or days in themselves are evil,
but because great evil is done in them. He also says to the <450205>Romans 2:5:
“The day of wrath and revelation of the righteous judgment of God.”
Although the day is good, but because God’s wrath will be revealed on
that day, the day must take its name from it. And thus, since mammon runs
into the service of evil, Christ calls it mammon of unrighteousness, namely,
that which we have above our needs and we will not use in helping our
neighbor; for this we possess unrighteously, and before God it is stolen
goods, for in the presence of God one is bound to give and lend, and suffer
himself to be deprived of it. Therefore as the saying runs, the greatest
owners of property are the greatest thieves; because they possess far more
than they need, and give the least possible to others. So much on the
meaning of the word; we now return to the Gospel.
5. We take this parable in a common sense way, without seeking any
subtleties in it, as Jerome has done, for it is not necessary to. seek a subtle
meaning, the pure milk is sufficient. The parable in itself teaches how the
steward deprived his master of his property, and artfully, but deceitfully
and falsely, appropriated it to himself. For it is not right, that he, who
previously cheated his master out of his property, should also act most
deceitfully to secure for himself easy days all his life; let us abide by this
explanation. For the Lord concludes that the unjust steward did wisely. He
does not praise the thing in itself as good, but blames him for previously
squandering his master’s goods, and afterwards shrewdly appropriating his
property. This however the Lord commends, namely, that he did not forget
himself, praising nought but his cunning and shrewdness. Just as when a
flirt draws the whole world after her, and I say: she is a clever flirt, she
knows her business. The Lord further concludes, that just as the steward is
wise and shrewd in his transactions, so should we also be in obtaining
eternal life.
6. And that you may understand this, take the passage of St. Paul to the
<450514>
Romans 5:14, Adam a type of Christ. How can the Apostle compare
Adam to Christ, since Adam brought upon us sin and death, and Christ
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brought righteousness and life? He compares Christ to Adam in regard to
origin and source, but not in regard to the fruit and work. For as Adam is
the source and chief of all sinners, so Christ is the source and head of all
the saints. For we have inherited from Adam nothing but sin, condemnation
and the eternal curse; but from Christ we have obtained righteousness and
salvation. Now these two are not alike, for sin is punishable, and
righteousness is praiseworthy. But he compares them in regard to their
origin; just as by Adam sin and death came upon all men, so by Christ
righteousness and life come upon us.
7. Thus he compares here the unjust to the just. As the unjust man acts
shrewdly, though wrongly and like a rogue, so we also should act shrewdly
but righteously in godliness. This is the proper understanding of this
parable. For the Lord says: “The children of this world are wiser than the
children of light.” So that the children of light should learn wisdom from
the children of darkness or the world. Just as they are wise in their
transactions, so should also the children of light be wise in their
transactions. Therefore he adds, “in their generation.” Here are truly three
great questions, in which our adversaries quote this Gospel against us,
when the Lord says:
“Make to yourselves friends by means of the mammon of unrighteousness,
that, when it shall fail, they may receive you into the eternal tabernacles.”
8. From this they try to conclude, that we must first of all do works to
become good. For they say, here we read: “Make to yourselves friends,”
and this surely means to do works. Secondly, they say, that God here even
desires to praise works, and not only that, but also to reward them. For
here we read of work and its reward, and nothing is said of faith. In the
third place they claim that Christ here wishes to establish the comfort and
help of the saints, when he says: “Make to yourselves friends by means of
the mammon of unrighteousness, that, when it shall fail, they may receive
you into the eternal tabernacles.” Thus this Gospel is made to directly
oppose us, for it says: “Make to yourselves friends.” That is, do good
works, that they may receive you into the eternal tabernacles. This appears
to mean that we should previously merit our reception by them into the
eternal tabernacles. These three points the Pope and his priests have
claimed strongly for their side, and he has even called his indulgences the
mammon of iniquity, mammon iniquitatis, unrighteous mammon.
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9. If they thus attack us we must answer. Above all things it must be
remembered that there is indeed no doubt whatever, that faith and love are
the only source, as you have ever learned, that through faith we become
inwardly pious, and we outwardly prove our faith by our works of love.
For I have often said, that the Scriptures speak of man in a twofold
manner. At one time of the inner man, and then again of the outer man. For
the Scriptures properly make distinctions, just as when I speak of a foot, I
do not mean a nose. So the Scriptures at one time speak of us as of the
Spirit, spiritual, how we must stand before God by faith, for this purpose
he sends forth his Word to which we hold, and afterwards he follows or
endows with his Spirit. Thus the tree must be good beforehand, as you
have recently heard.
10. This godliness cannot be attained by anyone without grace in his heart.
If I am to make for myself friends by means of mammon, I must first be
godly. For compare these two statements: A corrupt tree cannot bring
forth good fruit, and again, a good tree cannot bring forth evil fruit. From
which judge for yourself: if I am to do good and give away mammon, I
must indeed be first good at heart, for God looketh upon the heart, and as
he finds the heart, so he estimates our works. This I say, that . men should
not cram works into the heart, but let the heart first be good through faith,
that the works may flow forth, otherwise you do no one any good; for if
you have before given a person anything, it did not come from the heart.
Hence the conclusion is, that I must first be good before I can do good.
You cannot build from without inward, you do not commence at the roof,
but at the foundation. Therefore faith must first be present.
11. Hence the Scriptures speak of us as the outer man, as we in our flesh
and blood live among men. Now, that I am good, you do not know, nor do
I. Renee I must establish my faith to the satisfaction of myself and of the
people, and I must do good to my neighbor in order to prove my faith; thus
the outward works are then merely signs of the inner faith. Works do not
make me good, but show that I am good, and bear witness that the faith in
me is genuine. In this manner must you understand the Scriptures here
also, when they say: Give of your mammon and thus make to yourselves
friends; that is, do good, that your faith may become approved. So we
must also distinguish what pertains to the Spirit and what is the fruit of the
Spirit.
 255
12. Luke has described the fruit of faith thus: Give to the poor and make to
yourself friends. As though he would say: I will not now speak of faith, but
how you should prove your faith. Wherefore do good to your neighbor,
and if you can give from the heart you may be assured that you believe.
Thus the Scriptures speak at one time of fruits, at another time of faith.
Again, they also speak of fruits, when they teach, <402542>Matthew 25:42, how
the Lord will speak to the lost on the last day: “I was hungry, and ye did
not give me to eat; I was athirst, and ye gave me no drink,” and the like.
This means, you have not believed, as I will prove to you by your own
works.
13. The Scriptures in some passages speak of the outward conduct, and in
others of the inner. Now if you will apply that which is said of the outward
to the heart and confuse matters, you pervert it and do wrong. Hence you
must let the distinction remain, and observe it. These expressions: I have
been hungry, thirsty, shelterless, naked, sick and in prison, and you have
shown me no work of mercy, refer to the external conduct, and signify as
much as: you have never exhibited any outward conduct by which you
have shown your faith; and to prove this, I appeal to the poor as witnesses.
Therefore, faith alone must be present first to make us good, after that
good works must follow to prove our piety. This now is one point, namely,
concerning works.
14. The second point is far more difficult, when the Lord says: “Make to
yourselves friends by means of the mammon of unrighteousness; that, when
it shall fail, they may receive you into the eternal tabernacles.” You say,
our adversaries cry: you say a person shall not do good works to obtain
eternal life; behold, here it reads differently. Now, what shall we answer?
There are many passages here and there, showing how we wish to have
merit on our part. By quoting these passages they intend to disprove to us
God’s mercy, and to lead us to satisfy God’s righteousness by our good
works. By all means beware of this, and insist that it is nothing but pure
grace and mercy alone, and say: I am a poor sinner, O God, forgive me my
sins, gladly will I say nothing about my merit, only say thou nothing of thy
judgment! Thus David said: “Enter not into judgment with thy servant; for
in thy sight no man living is righteous,” <19E302>Psalm 143:2. And just for this
reason Christ is given to us as our Mediator. If we wish to enter into
judgment before God with our good works, we cast Christ aside as our
Mediator, and cannot stand before God. Therefore let him remain our
Mediator and abide thou under the shadow of his wings, as <199104>Psalm 91:4
 256
reads: “He will cover thee with his pinions, and under his wings shalt thou
take refuge.” Therefore speak thus: O God, I would not merit anything
before thee by my own works, but will employ them only to serve my
neighbor, and I will depend only upon thy mercy.
15. You must hence remember that eternal life consists of two things, faith
and what follows faith. If you go and believe and do good to your
neighbor, everlasting life must follow, although you never think about it.
Just as when you take a good drink, the taste will follow as soon as you
drink, even though you do not seek it. So it is also with hell, the damned
do not seek it, but it follows unsought and undesired, and he must inherit it
whether he will or no. This St. Paul also says, <520215>1 Thessalonians 2:15-16,
of the persecuters of the Gospel: They “drove out us, and pleased not God,
and are contrary to all men; forbidding us to speak to the Gentiles that they
may be saved; to fill up their sins always, but the wrath is come upon them
to the uttermost.” As though he would say: They only persecute us to fill
the measure of their sins and fairly to deserve hell, and ever urge their sins
more and more until they become entirely hardened, and finally have no
regard for either God or man.
16. Thus the Scriptures declare here, that we should do good, so that we
may be saved; and this is not meant to say, that we must first earn salvation
by our works, but that we must believe, and it will follow of itself.
Therefore mark well, that you do not take what follows for what goes
before, and keep yourself free from the merit of works. Should God give
us heaven for our works? No, no, he has a1ready given us heaven freely,
out of mere mercy. Therefore give unto the poor, in order that the eternal
tabernacles may follow, and not that you may merit them by your works.
17. Observe then that these passages are explained in two different ways.
First, that a man should seek salvation by works, which is false. Second, as
a consequence of faith, which is right. Therefore, you are not to seek
heaven with any kind of works, but only to do the works freely, then the
result, eternal life, will follow of itself without your seeking. For if I should
see heaven standing open and could merit it by picking up a straw, I would
not do it, lest I might say: Behold, I have earned it! No, no, not to my
deservings, but to God be the glory, who has given me his Son to abolish
sin and hell for me.
18. In the third place, you should faithfully hold fast to the following
words: “That they may receive you into the eternal tabernacles.” Behold,
 257
they say, here it stands written that they receive us into heaven, how then
can you say that we dare not place the saints as mediators before God, and
that they cannot help us to heaven? Here observe, that we have but one
Redeemer before God, and he is Christ. For thus St. Paul speaks, <540205>1
Timothy 2:5: “For there is one God, one Mediator also between God and
man, himself man, Christ Jesus.” Again, Christ himself in <431406>John 14:6
says: “I am the way, no man cometh unto the Father but by me.” Therefore
we must not seek our consolation in any of the saints, but in Christ alone,
through whose merits alone we and all saints are sated. Therefore I will not
give a penny for St. Peter’s merits, that he should help me. He cannot help
himself, but whatever he has he has from God by faith in Christ. Now then,
if he cannot help himself, how then can he do anything for me?
Consequently I must have another, who is Christ, God and man in one.
19. But how can he say: “Make to yourselves friends, that they may receive
you into the eternal tabernacles?” This passage we understand from
<402537>
Matthew 25:37-40, where Christ tells us how the King will answer
them who will say on the last day: “Lord, when saw we thee hungry,
athirst, homeless, naked, sick and in prison? Verily I say unto you,” he will
say, “inasmuch as ye did it unto one of these my brethren, ye did it unto
me.” Here the Lord shows who those friends are, namely, the poor and
needy. As though to say: when you make them your friends, then you have
me as your friend also, for they are my members.
20. Now one thought remains: How will they receive us into the eternal
tabernacles, as the text here says? Will they lead us in by the hand? No, but
when we come before the judgment seat of God, poor persons whom we
have assisted here, will stand in heaven and say: he has washed my feet, he
gave me drink, food, clothing and the like. He will certainly be my friend
and a witness of my faith, whatever words he may use to declare it. Then a
beggar will be more useful to me than St. Peter or St. Paul, for there none
of these can help. But when a beggar comes and says: My God, this he has
done unto me as thy child! that will help me, for God will say: Whatsoever
you have done unto these, you have done unto me. Therefore these poor
people will not be our helpers but our witnesses so that God shall receive
us. By this I would not object to your honoring St. Peter and other saints,
for he is a member of Christ and of God. But you do better by giving your
neighbor a penny, than by building a church of gold for St. Peter. For to
help your neighbor is commanded, but it is not commanded to build a
church to St. Peter. Now everything is twisted the wrong way, one goes
 258
to a certain passage in St. James, another to Aix-la-Chapelle, another to
Rome, to seek help from the departed saints. But the poor people, who are
the real sainthood, are left behind 1ying in the streets. Let this be sufficient
on this Gospel.
 259

NINTH SUNDAY AFTER

TRINITY.
SECOND SERMON — <421601>LUKE 16:1-9.
This sermon appeared during the years 1522 and 1523 in eight editions. It
was translated first into Latin in 1522, and again in 1525.

CONTENTS:

THE DEFENSE OF THE TRUE DOCTRINE, CONCERNING

FAITH, WORKS AND THE MERITS OF THE SAINTS AGAINST
THE OBJECTIONS OF THE PAPISTS.

I. THE TRUE TEACHING CONCERNING FAITH, WORKS, AND THE MERITS

OF THE SAINTS IN GENERAL. 1-2.

II. THE OBJECTIONS OF THE PAPISTS AGAINST THE TRUE DOCTRINE. 3.

III. THE TRUE DOCTRINE DEFENDED OR RESCUED.
A. The defense of the true doctrine concerning faith.
1. The true doctrine concerning faith. 4-6.
2. The defense. 7-14.
B. The defense of the true doctrine concerning works.
1. The true doctrine concerning works. 15-16.
2. The defense. 17-19.
C. The defense of the true doctrine concerning the merits of the saints.
1. The true doctrine. 20.
2. The defense. 21-22.
 260

IV. THE ANSWERS TO THREE QUESTIONS.

A. The three questions in general. 23.
B. The three questions and their answers in detail.
1. The first question with its answer. 24.
2. The second question with its answer. 25-26.
3. The third question with its answer. 27-28.
1. Although in my Postils hitherto, and in my little book, Christian Liberty
and Good Works, I have taught very extensively, how faith alone without
works justifies, and good works are done first after we believe, that it
seems I should henceforth politely keep quiet, and give every mind and
heart an opportunity to understand and explain all the gospel lessons for
themselves; yet I perceive that the Gospel abides and prospers only among
the few; the people are constantly dispirited and terrified by the passages
that treat of good works; so that I see plainly how necessary it is, either to
write Postils on each gospel lesson, or to appoint sensible ministers in all
places who can orally explain and teach these things.
2. If this Gospel be considered without the Spirit by mere reason, it truly
favors the priests and monks, and could be made to serve covetousness and
to establish one’s own works. For when Christ says: “Make to yourselves
friends by means of the mammon of unrighteousness; that, when it shall
fail, they may receive you into the eternal tabernacles;” they force from it
three points against our doctrine of faith, namely: first, against that we
teach faith alone justifies and saves from sin; second, that all good works
ought to be gratuitously done to our neighbors out of free love; third, that
we should not put any value in the merits of saints o,’ of others.
3. Against our first proposition they claim the Lord says here: “Make to
yourselves friends by means of the mammon of unrighteousness,” just as
though works should make us friends, who previously were enemies.
Against the second is what he says: “That they may receive you into the
eternal tabernacles;” just as though we should do the work for our own
sakes and benefit. And against the third they quote: “The friends may
receive us into the eternal tabernacles;” just as though we should serve the
saints and trust in them to get to heaven.
For the sake of the weak we reply to these:
 261
I. FAITH ALONE MAKES US GOOD, AND FRIENDS OF GOD.
4. The foundation must be maintained without wavering, that faith without
any works, without any merit, reconciles man to God and makes him good,
as Paul says to the <450321>Romans 3:21-22: “But now apart from the law a
righteousness of God hath been manifested, being witnessed by the law and
the prophets; even the righteousness of God through faith in Jesus Christ
unto all them that believe.” Paul at another place, <450409>Romans 4:9, says:
“To Abraham, his faith was reckoned for righteousness;” so also with us.
Again, 5: “Being therefore justified by faith, we have peace with God
through our Lord Jesus Christ.” Again, 10:10: “For with the heart man
believeth unto righteousness; and with the mouth confession is made unto
salvation.” These, and many more similar passages, we must firmly hold
and trust in them immovably, so that to faith alone without any assistance
of works, is attributed the forgiveness of sins and our justification.
5. Take for an illustration the parable of Christ in <400717>Matthew 7:17: “Even
so every good tree bringeth forth good fruit; but the corrupt tree bringeth
forth evil fruit.” Here you see that the fruit does not make the tree good,
but without any fruit and before any fruit the tree must be first good, or
made good, before it can bear good fruit. As he also says, <401233>Matthew
12:33-34: “Either make the tree good, and its fruit good; or make the tree
corrupt, and its fruit corrupt: for the tree is known by its fruit. Ye offspring
of vipers, how can ye, being evil, speak good things?”
Thus it is the naked truth, that a man must be good without good works,
and before he does any good works. And it is clear how impossible it is
that a man should become good by works, when he is not good before he
does the good works. For Christ stands firm when he says: “How can ye,
being evil, speak good things?” And hence follows: How can ye, being evil,
do good things?
6. Therefore the powerful conclusion follows, there must be something far
greater and more precious than all good works, by which a man becomes
pious and good, before he does good; just as he must first be in bodily
health before he can labor and do hard work. This great and precious
something is the noble Word of God, which offers us in the Gospel the
grace of God in Christ. He who hears and believes this, thereby becomes
good and righteous. Wherefore it is called the Word of life, a Word of
grace, a Word of forgiveness. But he who neither hears nor believes it, can
in no way become good. For St. Peter says in the <441509>Acts 15:9: “And he
 262
made no distinction between us and them, cleansing their hearts by faith.”
For as the Word is, so will the heart be, which believes and cleaves firmly
to it. The Word is a living, righteous, truthful, pure and good Word, so
also the heart which cleaves to it, must be living, just, truthful, pure and
good.
7. What now shall we say of those passages which so strongly insist on
good works, as when the Lord says: “Make to yourselves friends by means
of the mammon of unrighteousness?” And in <402542>Matthew 25:42: “For I
was hungry, and ye did not give me to eat.” And many other similar
passages, which sound altogether as though we had to become good by
works. We answer thus:
8. There are some who hear and read the Gospel and what is said by faith,
and immediately conclude they have formed a correct notion of what faith
is. They do not think that faith is anything else than something which is
altogether in their own power to have or not to have, as any other natural
human work. Hence, when in their hearts they begin to think and say:
“Verily, the doctrine is right, and I believe it is true,” then they immediately
think faith is present. But as soon as they see and feel in themselves and
others that no change has taken place, and that the works do not follow
and they remain as before in their old ways, then they conclude that faith is
not sufficient, that they must have something more and greater than faith.
Behold, how they then seize the opportunity, and cry and say: Oh, faith
alone does not do it. Why? Oh, because there are so many who believe,
and are no better than before, and have not changed their minds at all. Such
people are those whom Jude in his Epistle calls dreamers, 5:8, who deceive
themselves with their own dreams. For what are such thoughts of theirs
which they call faith, but a dream, a dark shadow of faith, which they
themselves have created in their own thoughts, by their own strength
without the grace of God? They become worse than they were before. For
it happens with them as the Lord says in <400917>Matthew 9:17 “Neither do men
put new wine into old wine-skins; else the skins burst, and the wine is
spilled.” That is, they hear God’s Word and do not lay hold of it, therefore
they burst and become worse.
9. But true faith, of which we speak, cannot be manufactured by our own
thoughts, for it is solely a work of God in us, without any assistance on our
part. As Paul says to the <450515>Romans 5:15, it is God’s gift and grace,
obtained by one man, Christ. Therefore, faith is something very powerful,
 263
active, restless, effective, which at once renews a person and again
regenerates him, and leads him altogether into a new manner and character
of life, so that it is impossible not to do good without ceasing.
For just as natural as it is for the tree to produce fruit, so natural is it for
faith to produce good works. And just as it is quite unnecessary to
command the tree to bear fruit, so there is no command given to the
believer, as Paul says, nor is urging necessary for him to do good, for he
does it of himself, freely and unconstrained; just as he of himself without
command sleeps, eats, drinks, puts on his clothes, hears, speaks, goes and
comes.
Whoever has not this faith talks but vainly about faith and works, and does
not himself know what he says or whither it tends. For he has not received
it; he juggles with lies and applies the Scriptures where they speak of faith
and works to his own dreams and false thoughts, which is purely a human
work. Whereas the Scriptures attribute both faith and good works not to
ourselves, but to God alone.
10. Is not this a perverted and blind people? They teach we cannot do a
good deed of ourselves, and then in their presumption go to work and
arrogate to themselves the highest of all the works of God, namely faith, to
manufacture it themselves out of their own perverted thoughts. Wherefore
I have said that we should despair of ourselves and pray to God for faith as
the Apostle did. <421705>Luke 17:5. When we have faith we need nothing more,
for it brings with it the Holy Spirit, who then teaches us not only all things,
but also establishes us firmly in it, and leads us through death and hell to
heaven.
11. Now observe, we have given these answers, that the Scriptures have
such passages concerning works, on account of such dreamers and self-
invented faith; not that man should become good by works, but that man
should thereby prove and see the difference between false and true faith.
For wherever faith is right it does good. If it does no good, it is then
certainly a dream and a false idea of faith. So, just as the fruit on the tree
does not make the tree good, but nevertheless outwardly proves and
testifies that the tree is good, as Christ says, <400716>Matthew 7:16: “By their
fruits ye shall know them”--thus we should also learn to know faith by its
fruits.
 264
12. From this you see, there is a great difference between being good, and
to be known as good; or to become good and to prove and show that you
are good. Faith makes good, but works prove the faith and goodness to be
right. Thus the Scriptures speak in the plain way, which prevails among the
common people, as when a father says unto his son: “Go and be merciful,
good and friendly to this or to that poor person.” By which he does not
command him to be merciful, good and friendly, but because he is already
good and merciful, he requires that he should also show and prove it
outwardly toward the poor by his act, in order that the goodness which he
has in himself may also be known to others and be helpful to them.
13 So you should explain all passages of Scripture referring to works, that
God thereby desires to let the goodness received in faith express and prove
itself, and become a benefit to others, so that false faith may become
known and rooted out of the heart. For God gives no one his grace that it
may remain inactive and accomplish nothing good, but in order that it may
bear interest, and by being publicly known and proved externally draw
every one to God; as Christ says, <400516>Matthew 5:16: “Even so let your light
shine before men, that they may see your good works, and glorify your
Father who is in heaven.” Otherwise it would be but a buried treasure and
a hidden light. But what profit is there in either? Yea, goodness does not
only thereby. become known to others, but we ourselves also become
certain that we are honest, as St. Peter in <610110>2 Peter 1:10 says:
“Wherefore, brethren, give the more diligence to make your calling and
election sure.” For where works do not follow a man cannot know whether
his faith is right; yea, he may be certain that his faith is a dream, and not
right as it should be. Thus Abraham became certain of his faith and that he
feared God, when he offered up his son. As God by the angel said to
Abraham, <012212>Genesis 22:12: “Now I know, that is, it is manifest, that thou
fearest God, seeing thou hast not withheld thy son, thine only son from
me.”
14. Then abide by the truth, that man is internally, in spirit before God,
justified by faith alone without works, but externally and publicly before
men and himself, he is justified by works, that he is at heart an honest
believer and pious. The one you may call a public or outward justification,
the other an inner justification, yet in the sense that the public or external
justification is only the fruit, the result and proof of the justification in the
heart, that a man does not become just thereby before God, but must
previously be just before him. So you may call the fruit of the tree the
 265
public or outward good of the tree, which is only the result and proof of its
inner and natural goodness.
This is what St. James means when he says in his Epistle, <590226>James 2:26:
“Faith without works is dead.” That is, as the works do not follow, it is a
sure sign that there is no faith there; but only an empty thought and dream,
which they falsely call faith. Now we understand the word of Christ:
“Make to yourselves friends by means of the mammon of
unrighteousness.” That is, prove your faith publicly by your outward gifts,
by which you win friends, that the poor may be witnesses of your public
work, that your faith is genuine. For mere external giving in itself can never
make friends, unless it proceed from faith, as Christ rejects the alms of the
Pharisees in <400602>Matthew 6:2, that they thereby make no friends because
their heart is false. Thus no heart can ever be right without faith, so that
even nature forces the confession that no work makes one good, but that
the heart must first be good and upright.

II. ALL WORKS MUST BE DONE FREELY AND

GRATUITOUSLY, WITHOUT SEEKING GAIN BY THEM.
15. Christ means this when, in <401008>Matthew 10:8, he says: “Freely ye
receive, freely give.” For just as Christ with all his works did not merit
heaven for himself, because it was his before; but he served us thereby, not
regarding or seeking his own, but these two things, namely, our benefit and
the glory of God his Father; so also should we never seek our own in our
good works, either temporal or eternal, but glorify God by freely and
gratuitously doing good to our neighbor. This St. Paul teaches the
<501405>
Philippians 2:5: “Have this mind in you which was also in Christ Jesus:
who, existing in the form of God, counted not the being on an equality
with God a thing to be grasped, but emptied himself, taking the form of a
servant, being made in the likeness of men; and being found in fashion as a
man, he humbled himself, becoming obedient even unto death, yea, the
death of the cross.” That is, for himself he had enough, since in him dwelt
all the fullness of the Godhead bodily; and yet he served us and became our
servant.
16. And this is the cause; for since faith justifies and destroys sin before
God, so it gives life and salvation. And now it would be a lasting shame
and disgrace, and injurious to faith, if any one by his life and works would
desire to obtain what faith already possesses and brings with it. Just as
 266
Christ would have only disgraced himself had he done good in order to
become the Son of God and Lord over all things, which he already was
before. So faith makes us God’s children as <430112>John 1:12 says: “But as
many as received him, to them gave he the right to become the children of
God, even to them thai: believe on his name.” But if they are children, then
they are heirs, as St. Paul says, <450817>Romans 8:17, and <480407>Galatians 4:7.
How then can we do anything to obtain the inheritance, which we already
have by faith?
17. But what shall we say of passages that insist on a good life for the sake
of an external reward as this one does: “Make to yourselves friends by
means of the mammon of unrighteousness?” And in <401917>Matthew 19:17:
“But if thou wouldst enter into life, keep the commandments.” And
<400620>
Matthew 6:20: “But lay up for yourselves treasures in heaven.” We will
say this: that those who do not know faith, only speak and think of the
reward, as of works. For they think that the same rule obtains here as in
human affairs, that they must earn the Kingdom of heaven by their works.
These, too, are dreams and false views, of which <390110>Malachi 1:10, speaks:
“Oh, that there were one among you that would shut the doors, that ye
might not kindle fire on mine altar in vain!” They are slaves and greedy
self-enjoying hirelings and day laborers, who receive their reward here on
earth, like the Pharisees with their praying and fasting, as Christ says,
<400602>
Matthew 6:2.
However, in regard to the eternal reward it is thus: inasmuch as works
naturally follow faith, as I said, it is not necessary to command them, for it
is impossible for faith not to do them without being commanded, in order
that we may learn to distinguish the false from the true faith. Hence the
eternal reward also follows true faith, naturally, without any seeking, so
that it is impossible that it should not, although it may never be desired or
sought, yet it is appropriated and promised in order that true and false
believers may be known, and that every one may understand that a good
life follows naturally of itself.
18. As an illustration of this take a rude comparison: behold, hell and death
are also threatened to the sinner, and naturally follow sin without any
seeking; for no one does wickedly because he wants to be damned, but
would much rather escape it. Yet, the result is there, and it is not necessary
to declare it, for it will come of itself. Yet, it is declared that man might
know what follows a wicked life. So here, a wicked life has its own reward
 267
without seeking it. Hence a good life will find its reward without any
seeking it. When you drink good or poor wine, although you do not drink
it for the taste, yet the taste naturally follows of itself.
19. Now when Christ says: make to yourselves friends, lay up for
yourselves treasures, and the like, you see that he means: do good, and it
will follow of itself without your seeking, that you will have friends, find
treasures in heaven, and receive a reward. But your eyes must simply be
directed to a good life, and care nothing about the reward, but be satisfied
to know and be assured that it will follow, and let God see to that. For
those who look for a reward, become lazy and unwilling laborers, and love
the reward; more than the work, yea, they become enemies of work. In this
way God’s will also becomes hateful, who has commanded us to work, and
hence God’s command and will must finally become burdensome to such a
heart.

III. IT IS NOT THE SAINTS, BUT GOD ONLY WHO

RECEIVES US INTO THE ETERNAL TABERNACLES,
AND BESTOWS THE REWARD.
20. This is so clear that it needs no proof. For how can the saints receive us
into heaven, as every one himself must depend on God alone to receive him
into heaven, and every saint scarcely has enough for himself? This the wise
virgins prove, who did not wish to give of their oil to the foolish virgins,
<402509>
Matthew 25:9, and St. Peter, <600418>1 Peter 4:18, says: “The righteous is
scarcely saved.” And Christ in <430313>John 3:13: “And no one hath ascended
into heaven, but he that descended out of heaven, even the Son of Man,
who is in heaven.”
21. What then shall we reply to: “Make to yourselves friends out of the
mammon of unrighteousness; that, when it shall fail, they may receive you
into the eternal tabernacles ?” We say this: that this passage says nothing
about the saints in heaven, but of the poor and needy on earth, who live
among us. As though he would say: why do you build churches, make
saints and serve my mother, St. Peter, St. Paul and other departed saints?
They do not need this or any other service of yours, they are not your
friends, but friends of those who lived in their days and to whom they did
good; but do service to your friends, that is, the poor who live in your time
and among you, your nearest neighbors who need your help, make them
your friends with your mammon.
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22. Again, we must not understand this reception into the eternal
tabernacles as being done by man; however, men will be an instrument and
witness to our faith, exercised and shown in their behalf, on account of
which God receives us into the eternal tabernacles. For thus the Scriptures
are accustomed to speak when they say: sin condemns, faith saves, that
means, sin is the cause why God condemns, and faith is the cause why he
saves. As man also is at all times accustomed to say: your wickedness will
bring you misfortune, which means, your wickedness is the cause and
source of your misfortune. Thus our friends receive us into heaven, when
they are the cause, through our faith shown to them, of entering heaven.
This is enough on these three points.
23. In this connection we will explain three questions, that we may better
understand this Gospel. What is mammon? Why is it unrighteous? And
why Christ commands us to imitate the unjust steward, who worked for his
own gain at his master’s expense, which without doubt is unjust and a sin?
24. First, mammon is a Hebrew word meaning riches or temporal goods,
namely, whatever any one owns over and above what his needs require,
and with which he can benefit others without injuring himself. For Hamon
in Hebrew means multitude, or a great crowd or many, from which
Mahamon or Mammon, that is, multitude of riches or goods, is derived.
25. Second, it is called unrighteous, not because obtained by injustice and
usury, for with unrighteous possessions no good can be done, for it must
be returned as <236108>Isaiah 61:8, says: “For I, Jehovah, love justice, I hate
robbery with iniquity.” And Solomon, <200327>Proverbs 3:27, says: “Withhold
not good from them to whom it is due, when it is in the power of thy hand
to do it.” But it is called unrighteous because it stands in the service of
unrighteousness, as St. Paul says to the <490516>Ephesians 5:16, that the days
are evil, although God made them and they are good, but they are evil
because wicked men misuse them, in which they do many sins, offend and
endanger souls. Therefore, riches are unrighteous, because the people
misuse and abuse them. For we know that wherever riches are the saying
holds good: money rules the world, men creep for it, they lie for it, they act
the hypocrite for it, and do all manner of wickedness against their neighbor
to obtain it, to keep it, and increase it to possess the friendship of the rich.
26. But it is especially before God an unrighteous mammon because man
does not serve his neighbor with it; for where my neighbor is in need and I
do not help him when I have the means to do so, I unjustly keep what is
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his, as I am indebted to give to him according to the law of nature:
“Whatsoever you would that men should do to you, do you even so to
them.” <400712>Matthew 7:12. And Christ says in <400542>Matthew 5:42: “Give to
him that asketh thee.” And John in his first Epistle, <620317>1 John 3:17: “But
whoso hath the world’s goods, and beholdeth his brother in need, and
shutteth up his compassion from him, how doth the love of God abide in
him?” And few see this unrighteousness in mammon because it is spiritual,
and is found also in those possessions which are obtained by the fairest
means, which deceive them that they think they do no one any harm,
because they do no coarse outward injustice, by robbing, stealing and
usury.
27. In the third place it has been a matter of very great concern to many to
know who the unjust steward is whom Christ so highly recommends? This,
in short, is the simple answer: Christ does not commend unto us the
steward on account of his unrighteousness, but on account of his wisdom
and his shrewdness, that with all his unrighteousness, he so wisely helps
himself. As though I would urge some one to watch, pray and study, and
would say: Look here, murderers and thieves wake at night to rob and
steal, why then do you not wake to pray and study? By this I do not praise
murderers and thieves for their crimes, but for their wisdom and foresight,
that they so wisely obtain the goods of unrighteousness. Again. as though I
would say: An unchaste woman adorns herself with gold and silk to tempt
young boys; why will you not also adorn yourself with faith to please
Christ? By this I do not praise fornication, but the diligence employed.
28. In this way Paul compares Adam and Christ saying: “Adam was a
figure of him that was to come.” <450514>Romans 5:14. Although from Adam
we have nothing but sin, and from Christ nothing but grace, yet these are
greatly opposed to each other. But the comparison and type consist only in
the consequence or birth, not in virtue or vice. As to birth, Adam is the
father of all sinners, so Christ is the father of all the righteous. And as all
sinners come from one Adam, so all the righteous come from one Christ.
Thus the unjust steward is here typified to us only in his cunning and
wisdom, who knows so well how to help himself, that we should also
consider in the right way the welfare of our souls as he did in the wrong
way that of his body and life. With this we will let it suffice, and pray God
for grace.
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TENTH SUNDAY AFTER

TRINITY.
This sermon appeared first in the year 1525, and was issued in pamphlet
form in nearly a dozen separate editions. From this we conclude that it
awakened a great interest among the people, as it certainly ought to have
done. It bore the title: “A sermon on the destruction of Jerusalem. In like
manner will Germany also be destroyed, if she will not recognize the time
of her visitation. What the temple of God is. Martin Luther. Wittenberg,
1525.”
Text. <421941>Luke 19:41-48. And when he drew nigh, he saw the city
and wept over it, saying, If thou hadst known in this day, even
thou, the things which belong unto peace! but now they are hid
from thine eyes. For the days shall come upon thee, when thine
enemies shall cast up a bank about thee, and compass thee round,
and keep thee in on every side, and shall dash thee to the ground,
and thy children within thee; and they shall not leave in thee one
stone upon another; because thou knewest not the time of thy
visitation.
And he entered into the temple, and began to cast out them that
sold, saying unto them, It is written, And my house shall be a
house of prayer: but ye have made it a den of robbers.
And he was teaching dally in the temple. But the chief priests and
the scribes and the principal men of the people sought to destroy
him: and they could not find what they might do; for the people all
hung upon him, listening.
 271

CONTENTS:

THE PROPHECY OF CHRIST CONCERNING THE

DESTRUCTION OF JERUSALEM, AND THE CLEANSING OF
THE TEMPLE BY CHRIST.

I. THE PROPHECY OF THE DESTRUCTION OF JERUSALEM.

The summary and contents of this Gospel. 1.
A. Why the destruction of the city of Jerusalem was prophesied. 2. There
are two ways to preach against the despisers of God’s Word. 3-4.
B. The way and manner Christ delivered this prophecy. 4-6.
C. How and why the Jews did not believe this prophecy. 7.
D. The destruction which is taught by this prophecy.
1. The destruction in itself. 8-10.
2. How and why this destruction will also visit Germany.
a. Why this destruction will come upon Germany. 11f.
b. How the beginning of this destruction has already taken place. 11-
13. It is a great blessing when God gives us his Word, and a great sin
when that word is despised. 13-14.
c. In what way should we seek to prevent this destruction. 15.
3. The cause of this destruction. 16. Concerning the anxious care for
the body. (Bauchsorge. )
a. This anxious care dishonors God. 17f.
b. How and why believers should flee from this care. 18.
c. The fruits and workings of this care. 19.
d. This anxious care is a very great evil. 20-22.
E. How should this prophecy serve us. 23.

II. THE CLEANSING OF THE TEMPLE.

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1. How Christ teaches by this cleansing, what the true temple of God
is. 24-25f. Why the temple at Jerusalem ie called holy. 26.
2. What moved Christ to undertake this cleansing. 27f. Judgment
concerning the churches and cloisters of the Papists. 28-29.
3. How Christ makes room for his Word by this cleansing. 20. An
admonition to pray to God to turn his anger from us. 30.
God punishes most severely the despising of his Word. 31-33.
4. How and why Christ lets us view his great anger and zeal in his
cleansing of the temple. 34-36. The abominations of the Papacy. 37-38.
5. How Christ makes a beginning here and at the same time gives a
prelude to what the Romans should do with the temple. 39.
6. How this cleansing is to be applied to the Reformation. 40f. The
world unjustly ascribes the cause of its misfortune to the Gospel. 41-
42.

THE SUMMARY OF THIS GOSPEL:

1. This Gospel teaches us faith and love. It reminds us of faith in that it

pictures to us Christ the Lord, who he is, and how he is disposed. Here
view the prophecy of <380909>Zechariah 9:9.
2. It teaches us love in that Christ forgets his own praise which men gave
him, when he entered Jerusalem riding upon an ass and wept over the
misfortune which should come upon the people.
3. The time of their visitation they knew not, who now, since the Gospel is
preached to them, do not accept Christ. Therefore they must also perish,
and this is given as a warning and an admonition.
4. What is the church today but a house of merchandise, where people sell
everything, even the forgiveness of sins. Woe to us!
 273

PART 1. THE PROPHECY OF THE

DESTRUCTION OF JERUSALEM.

1. This Gospel presents that which took place on Palm Sunday, when
Christ rode into Jerusalem. On this occasion, he preached two or three
days in the temple, which was more than he ever did before at one time.
The sum and substance of this Gospel is, that Christ grieves and laments
over the afflictions of those who despise God’s Word.
2. Now you have often heard what the Word of God is, what it brings us,
and what kind of scholars it has. Of all this nothing is said here. Only the
punishment and distress which shall come upon the Jews because they
would not recognize the time of their visitation, are here described. And let
us well consider this, because the time of their visitation also deeply
concerns us. If they are punished who do not know the time of their
visitation, what will be done to those who maliciously persecute,
blaspheme and disgrace the Gospel and the Word of God? However, here
he only speaks of those who do not know it.
3. There are two methods of preaching against the despisers of God’s
Word. The first is by threats, as Christ threatens them in <401121>Matthew
11:21-24: “Woe unto thee, Chorazin! woe unto thee Bethsaida! for if the
mighty works had been done in Tyre and Sidon which were done in you,
they would have repented long’ ago in sackcloth and ashes. But I say unto
you, it shail be more tolerable for Tyre and Sidon in the day of judgment
than for you. And thou, Capernaum (which was his own city, where he
performed most of his mighty works), shalt thou be exalted unto heaven?
thou shalt go down unto hell; for if the mighty works had been done in
Sodom which were done in thee, it would have remained until this day. But
I sos’ unto you that it shall be more tolerable for the land of Sodom in the
day of judgment, than for thee.” With these threatening words he would
frighten them to their senses, and not to cast to the winds the Word which
God sends them.
4. The other method the Lord gives here when he weeps, and shows his
sympathy for the poor blinded people, and rebukes and threatens them, not
as the hardened and stubbornly blind; but when he melts in love and
compassion over his enemies, and with great heart-rending pity and cries,
he tells them what shall befall them, which he would gladly prevent, but all
 274
is in vain. In the passage just quoted, <401121>Matthew 11:21-24, where he
rebukes them, he does not treat them in love, but in the severity of faith.
However here, it is all sincere love and mercy. This is worthy of our
consideration.
5. First, as he approached the city they went before and followed him with
songs of great joy, saying: “Hosanna to the Son of David? and spread their
garments in the way and cut branches from the trees and strewed them in
the way; the whole scene was most glorious. But in the midst of all this joy
he begins to weep. He permits all the world to be joyful, while he himself
was bowed with grief, when he beheld the city and said:
“If thou hadst known in this day, even thou, the things that belong unto peace!
but now they are hid from thine eyes.”
6. As though he would say: Oh, if you only knew what belongs to your
peace, that you might not be destroyed, but be preserved with both
temporal and eternal peace, you would yet this day consider, and redeem
the time! And now it is high time for you to know what is for your highest
welfare. But you are blind, and will neglect the opportunity, until there
shall be neither help nor counsel. As though to say: Here you stand, firmly
built, and within you are strong and mighty men, who, secure and happy,
think there is no danger! Yet, about forty years more, and you shall be
utterly destroyed. The Lord plainly says this in these words:
“For the days shall come upon thee, when thy enemies shall cast up
a bank about thee, and compass thee round, and keep thee in on
every side and shall dash thee to the ground, d and thy children
within thee; and they shall not leave in thee one stone upon another;
because thou knowest not the time of thy visitation.”
7. But the Jews were stubborn, and depended on God’s promises, which
they thought meant nothing else than that they should continue forever.
They were secure, and vainly thought: God will not do such things to us.
We own the temple; here God himself dwells; besides we have mighty men,
money and treasures enough to defy all our enemies! For even the Romans,
and the emperor after he had conquered the city, confessed that the city
was so well and firmly built, that it would have been impossible to take it,
had God not especially willed it. Therefore they trusted in their own glory,
and built their confidence on a false delusion, which finally deceived them.
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8. The Lord, however, saw deeper into the future than they when he said:
O, Jerusalem! if thou hadst known what I know, thou wouldst seek thy
peace. Peace in the Scriptures means, when all things go well with us. You
now think you have pleasant days, but if you knew how your enemies will
encamp round about you, compass you about and hedge you in on every
side, crush you to the ground and demolish all your beautiful buildings, and
leave not one stone upon another; you would eagerly accept the Word,
which brings to you solid peace and every blessing. [The woeful history of
the destruction of Jerusalem you can read in books, from which those who
wish will easily understand this Gospel.]
9. God caused his threats to be executed even thus, that the city was
besieged at the time of the Easter festival, when the Jews were assembled
within the walls of Jerusalem from every land, and as the historian
Josephus writes, there were together at that time about three million
people. This was an enormous multitude. Only one hundred thousand
people would have been enough to crowd the city. But all this great
multitude God in his wrath intended to bake, melt and weld together into
one mass of ruin. Yet, the Apostles and Christians were all out of the city,
they had withdrawn into the land of Herod, Samaria, Galilee, and were
scattered among the heathen. Thus God separated and saved the good
grain and poured the chaff into one place. There was such an immense
multitude of Jews present, that they were sufficient to devour a whole
kingdom, to say nothing of only one city. They also fell into such distress
and famine, that they devoured everything and had nothing left, until they
were at last compelled to eat their leather bow-strings, shoe latchets and
shoe leather; and finally mothers moved by their distress butchered their
own children, which the soldiers snatched from them, for they smelt the
odor of the boiling meat through the squares of the city. They used dove’s
dung for salt, which commanded a high price. In short, there was distress
and bloodshed enough to melt a rock to tears; so that no one could have
believed that God’s wrath could be so horrible and that he would so
unmercifully martyr a people. The buildings and the streets were piled full
of the dead, who perished from starvation, and yet the Jews were so raging
that they defied God and refused to yield, until the emperor was compelled
to use force and capture the city, when they could no longer maintain their
ground.
10. And as some Jews were such rogues as to swallow their money so that
it could not be taken from them, the soldiers thought that they all had
 276
swallowed their money; therefore they cut them open by the thousands,
hunting for it. The slaughter and destruction were so great, that even the
heathen were moved to compassion, and the emperor was forced to give
orders no longer to destroy them, but to take them prisoners and sell them
as slaves. The Jews then became so cheap, that thirty were sold for a
penny; and thus they were scattered throughout the whole world, and were
everywhere despised as the vilest people on earth, and thus they are
everywhere regarded at the present day, everywhere dispersed, without a
city or a country of their own, and they can never meet again as they vainly
believe to establish their priesthood and kingdom. Thus God avenged the
death of Christ and all his prophets, and paid them back because they knew
not the day of their visitation.

APPLICATION TO GERMANY.

11. Here let us learn a lesson, for this concerns us, not us alone who are
here present, but the whole country of Germany. It is not a mere jest, nor
should we think that it will go different with us. The Jews would not
believe until they experienced it and became conscious of it. God has now
also visited us, and has opened the precious treasures of his holy Gospel
unto us, by which we can learn God’s will, and see how we were held by
the power of the devil. Yet no one will earnestly believe it, yea, we much
more despise it and make light of it. No city, no officer of the government
is thankful for the Gospel; and what is still worse the great majority
persecute and blaspheme it. God has great patience; he waits to see how
we will deal with his Gospel; but when we once let the opportunity slip, he
will take his Word from us, and then the wrath which consumed the Jews
will also con-st, me us. For it is one and the selfsame Word, the very same
God, and the identical Christ, the Jews themselves had; therefore the
punishment in body and soul will also most certainly be the same. [We, of
course, regard it as mockery, and care nothing for it. This is only an
evidence of our own blindness. We ought to perceive that God is hardening
us; for there is not a single city that is concerned about it; no officer of the
law shows any zeal in its favor. It is most deplorable.] And I fear the time
will yet come when Germany will lay in a heap of ruins. The evil winds
have already begun to blow destruction in our peasant war. We have
already lost many people. Nearly one hundred thousand men, only between
Easter and Pentecost! It is an awful work of God, and I fear it will not stop
 277
at this. It is only a foretaste of a threat to frighten us, that we may prepare
ourselves for the coming ordeal. So far it is but a fox’s tail, but God will
soon come with a terrible scourge, and lash us to pieces.
12. But we will act just like the Jews, and care nothing for it, until all help
and counsel are lost forever. Now we might check it, for now it is high
time for us to know what is best for us, and accept the Gospel in peace,
while grace is brought, and peace is offered unto us. But we permit one
day after another, one year after another to pass, and do even less than
formerly. No one prays now, no one is in earnest. When the time is past,
prayers will be of no avail. We do not lay it to heart, and think we are safe,
and do not see the awful calamity which has already begun, and are not
aware that God so dreadfully punishes us with false prophets and sects,
which he sends us everywhere, and who preach so securely as though they
had swallowed the Holy Spirit whole. Those whom we had thought were
the very best among us, go to work and lead the people astray, until they
scarcely know what to do or leave undone.
13. But this is only a beginning, although it is frightful and terrible enough.
For there is no greater distress and calamity than when God sends us sects
and false spirits, because they are so impudent and daringly bold, that they
are really to be pitied. On the other hand the Word of God is such a great
treasure, that no one can sufficiently comprehend its worth. For God
himself considers his treasure immensely great, and when he visits us with
his grace, he earnestly desires that we should gladly and freely accept it,
and does not compel us as he is able to do, but it is his will that we should
gladly obey it from choice and love. For he does not wait until we come to
him, but he comes first to us. He comes into the world, becomes man,
serves us, dies for us, rises again from the dead, sends us his Holy Spirit,
gives us his Word, and opens heaven so wide that all men can enter;
besides he gives us rich promises and assurances that he will care for us in
time and in eternity, here and there, and pours out into our bosoms all the
fullness of his grace. Therefore the acceptable time of grace is now at hand.
Yet, we neglect it, and cast it to the winds, so that he will not and cannot
give it to us.
14. For when we fall and sin in other ways, he can better spare us and be
lenient, he of course will spare us and forgive; but when we despise his
Word, it calls for punishment, and he will also punish us, even if he delays
a hundred years. But he will not wait that long. And the clearer the Word is
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preached the greater the punishment will be. I fear it will be the destruction
of all Germany. Would to God I were a false prophet in this matter. Yet it
will most certainly take place. God cannot permit this shameful disregard
of his Word to go unpunished, nor will he wait long, for the Gospel is so
abundantly proclaimed that it has never been as plainly and clearly taught
since the days of the Apostles, as it is at present. God be praised! Hence it
applies to Germany, as I fear it will be destroyed, unless we act differently.
15. We, who have heard the Gospel for a long time, ought earnestly to
pray God that he continue to grant us peace. The princes and officers want
to settle everything with the sword, and too impudently interfere with
God’s office, until God himself shall smite them down. So it is high time
faithfully to beseech God to permit his Gospel to be further spread through
Germany, to those who have not yet heard it. For if the punishment came
suddenly upon us, all will be lost, and many souls will be taken before the
Gospel comes to them. Therefore I wish that we would not so terribly
despise the Gospel, the costly treasure, not only for our own sakes, but
also for the sake of those who have not yet heard it. It has become a little
quiet, God grant that it may so continue, and that both the princes and the
citizens may become more sane; for if it should begin afresh, I fear it would
have no end.
16. But we act just like the Jews, who cared more for the belly than for
God. They were more concerned how to fill their stomachs than how to be
saved. For this reason they have lost both, and have been served just right.
Because they would not accept eternal life and peace, God took their
bodily life, so that they have lost both body and soul. They also
immediately put forth the excuse, just as our own people do to-day. We
would of course gladly accept the Gospel, if it would not place our bodies
and property in jeopardy, and if thereby we would not hazzard the loss of
our wives and children. For the Jews said, if we believe in him, the Romans
will come and take away both our place and nation, <431148>John 11:48. As
nothing will happen sooner than what the wicked fear, as Solomon says,
<201024>
Proverbs 10:24: “The fear of the wicked, it shall come upon him.”
This prevented the Jews to believe God, and they did not consider the
great and rich promises God bestowed upon them. So we also pass them
by, and are not aware of the all powerful and comfortable promises Christ
gives when he says, <401929>Matthew 19:29: Ye shall receive a hundredfold
here, and there ye shall inherit eternal life. Let wife and child go, I will care
 279
for them, and restore them again to you. Only courageously trust in me.
[Do you not think that I can build you another house? Do you regard me as
being a hard man’: Yet I will give you heaven; will you not risk it on my
Word?] If you are robbed of your treasures, blessed are ye, heaven and
earth are mine, I will reward you a hundredfold.
17. We pass over these and many like passages, and besides despise them,
and depend only on what we have in our banks, and how we may keep our
purses filled, and do not consider that God has also given us what we have,
and will still give us more; nor do we consider that when wo lose Clod, the
stomach will also be lost. Therefore we are served just right in losing both
the creator and the creature besides.
18. But believers in God risk all in him and transfer all things into his care,
for him to do according to his pleasure, and think thus: God has given you
your home and wife, you have not produced them yourself; now because
they are God’s, I will entrust them all to his care, he will keep them from
all harm. I must otherwise leave all at any rate, therefore I will bravely trust
him with them, and for his sake give up all I have. If God wants me here,
he will give me other treasures, for he has promised to give enough for this
life and for the life to come. If he does not want me here, I owe him a
death, which will bring me into eternal life; when he calls me, I will go
trusting in his Word.
19. Whoever is not thus disposed, denies God, and must at the same time
lose both, the present and the eternal life. The belly with its foul odors is
our God, and prevents us from clinging to God’s Word. First, I will be
certain how I shall feed, and where my supplies are. The Gospel says:
Trust in God; and your stomach shall most certainly be provided for, and
have enough [without believing or trusting in it]. But if I have only five
dollars they give me so much courage to think I have anyhow enough food
for ten days, that I trust in such limited provisions, and do not trust God
who fed me hitherto, that he will care for me to-morrow.
20. Is it not a shameful vexation or calamity that I trust in a penny that I
will have something to eat to-morrow? How contemptible this carcass!
Shall a penny have more weight in my heart and give me more courage
than God himself, who holds heaven and earth in his power, who gives us
the air we breathe and the water we drink, who makes our corn to grow
and gives us all things? It is so scandalous that it cannot be uttered, that
God should not amount to as much with us as a hundred guilders. Why not
 280
think that God, who has created me, will surely feed me, if he wants me to
live? If he does not want this, very well, I shall be satisfied.
21. Yes, says the stomach, I find no God in my chest! You silly donkey,
who assures you that you will live tomorrow? You are not certain whether
you will have a belly to-morrow, and you want to know where to find the
bread and the food! Yes, you have a fine assurance! When our hearts are
thus prompted, we see what a government of hell there would be on earth;
yes, it would be the devil himself. Is it not a thing most abominable, that
God who feeds so ninny mouths, should be held in such low esteem by me,
that I will not trust him to feed me? Yea, that a guilder, thirty-eight cents,
should be valued more highly than God, who pours out his treasures
everywhere in rich profusion. For the world is full of God and his works,
He is everywhere present with his gifts, and yet we will not trust in him,
nor accept his visitation. Shame on thee, thou cursed world! What kind of
a child is that, who cannot trust in God for a single day, but trusts in a
guilder?
22. Now, I think, we see what the world is. how on account of the belly
the world despises God, and yet must lose the belly together with body and
soul. Oh, what godless people we are, and yet we are to spit upon or
despise the world. If one would consider that he is such a godless wretch,
that he cannot trust in God, he would not wish to live. Only choke away;
for as captives we stick too deeply in the old Adam. The world is hell in
prospect, yea, the real kingdom of Satan, a court yard in hell, except that
the body is still here, otherwise it is true hell.
23. For this reason Christ admonishes us with tears to know our salvation
and accept his visitation, that the calamity may not follow, which will
surely come upon those who do not accept it, who are secure, until swift
and sudden destruction comes upon them. May God give us grace, that we
may know ourselves! The Gospel further reads:
“And he entered into the temple, and began to cast out them that
sold, saying unto them: It is written, And my hoarse shall be a
house of prayer; but ye have made it a den of robbers.”
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PART 2. THE CLEANSING OF THE TEMPLE.

24. This is the second part of our Gospel, where the Lord takes hold of
matters in earnest with his powerful hand, when he goes into the temple
and casts out those who bought and sold there. For the first part was
nothing but an admonition and incentive unto faith. Here the Lord now
tells us what the temple of God is, and quotes passages from the
Scriptures, and especially from the prophet Isaiah, 56:7, where God says:
“For my house shall be called a house of prayer for all peoples.” You,
however, have made it a house of merchandise. This is a strong passage
which the prophet utters: “for all peoples, for all Gentiles,” is against the
Jews, who trusted in the temple of God at Jerusalem, and thought that this
material house in Jerusalem would stand forever, and that it was impossible
for God to demolish this temple or destroy this city. The Word of God
does not lie. For this reason they also murdered Stephen, because he spoke
against that holy place and said, <440614>Acts 6:14: “Jesus shall destroy this
place, and shall change the customs which Moses delivered unto us.” And
they said: have not the prophets praised this house, and Christ himself says
here, that it is a house of prayer, and you Apostles say, he will destroy it.
25. But we must rightly understand this expression, that the city of
Jerusalem, the temple and the people, should remain until the time of
Christ. With this agree all the prophets, who have given all things into the
hands of Christ; as he would then dispose of it, so it should be and remain.
Hence the passage in Isaiah goes no further than unto the times of Christ,
as also all the prophets say, that after that there shall come a kingdom
extending over the whole world, as in <390110>Malachi 1:10-11 we read: “For
from the rising of the sun unto the going down of the same my name shall
be great among the Gentiles; and in every place incense shall be offered
unto my name, and a pure offering; for my name shall be great among the
Gentiles, saith Jehovah of hosts.” Here the prophet speaks of the spiritual
kingdom of Christ, who shall build himself a house of prayer as extensive
as the whole world.
26. It is true that God himself has established the temple at Jerusalem, not
because it consisted of beautiful stones and costly buildings, or because it
was consecrated by bishops, as at present men employ such foolery and
juggling tricks; but God himself had consecrated and sanctified it with his
Word, when he said: This house is my house: for his Word was preached in
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it. Now, wherever God’s Word is preached, there is God’s own true house,
there God most certainly dwells with his grace. Wherever his Gospel is,
there is a house of prayer, there men shall and may truly pray, and God will
also hear their prayer, as Christ in <431623>John 16:23-24 says: “If ye shall ask
anything of the Father, he will give it you in my name. Hitherto have ye
asked nothing in my name; ask, and ye shall receive, that your joy may be
made full.” Here again, where the Word is not found, there the devil has
full sway.
27. That we have imitated the Jews and built so many churches, would be
well enough, if we had done it in order that the Word of God might be
preached there; for where the Word goes there God is present, and looks
down from heaven and pours out his grace. Therefore he says to the Jews
here: I will not that you should make out of my house a den of robbers. For
there were money changers in it who sold sheep and oxen, that strangers
might buy them for their offerings in divine service. Why then does he call
it a den of robbers? Surely, he gives it a scandalous name. He does it
however because they no longer appreciate the house as the house of God,
but as a market house; that is, the priests did not inquire how the Word of
God was preached in it, although they sang, they babbled and read the
prophets and Moses; but God cares nothing for such a murmuring of
Psalms; that belongs to children.
28. They did just as our priests and monks do now, who have also made
dens of robbers of our churches and cloisters, and have preached poison,
and held masses only that the people might give them money and presents
for holding them that they might thus fill their stomachs. They made the
church a market house, in which they carried on their idle talk, corrupted
and destroyed the sheep of God’s pastures by their scandalous false
doctrine, that it may well be called a robber’s den for the soul. This title we
should write on all churches in which the Gospel is not preached, for there
they mock God, destroy souls, banish the pure Word and establish dens of
murder; for he who listens to their words must die. Oh, how shamefully we
have been deceived! Now, however, we should praise God, that this Word
again brings us life, drives out the murderers, and teaches us how to pray
aright; for an honest heart must pray, not with the mouth, but with the
heart.
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THE CONCLUSION.

29. Thus we have heard the second part of our Gospel, how Christ drove
out the merchants that pandered to base appetites, and made room for his
Word. It would be a good thing, in this same way to cleanse our cloisters,
and turn them into schools or preaching places; if this is not done they will
be and continue to be nothing but dens of robbers; for if Christ calls Iris
own house a den of robbers, how much more will our churches and
temples, not consecrated by God, be called dens of robbers?
30. I have often requested you to pray God to turn his wrath and restrain
the devil now in the world. For you have undoubtedly heard of the great
calamity, how many have been slain in the insurrection. We fear they have
all been lost, for God requires obedience, and has himself pronounced the
sentence, <402652>Matthew 26:52: “For all they that take the sword shall perish
with the sword.” The devil has taken possession of the world, who knows
when our turn will come. Therefore let us pray that God’s kingdom may
come and Christians may be multiplied, that he send wise and intelligent
ministers to care for the people and listen to their wants, he who knows the
gift of God prays for others who have not yet heard the Word, it is high
time to do so. [Pray the Lord’s Prayer.]
31. Well, wherever this calamity begins and prevails, that the people
maliciously despise the day God visits us with his Word and grace, for the
sake of the belly and a little temporal benefit and advantage; there must
follow as a consequence of such treatment the final punishment and wrath
of God, who will utterly destroy them, remove the foundation of their
trust, and overthrow the country and the people, so that both temporal and
eternal interests go down together. For how shall he otherwise treat us,
because of our scandalous ingratitude for his great love and mercy which
he publicly declared unto us by his gracious visitation? How shall or can he
do more for us, while we with wantonness and defiance spurn his help, and
ever struggle and strive after wrath and destruction? For if those are not
free of punishment who transgress the law and sin against the ten
commandments; how much less will he permit those to go unpunished,
who blaspheme and despise the Gospel of his grace, seeing the law by far
does not bring as many good things as the Gospel?
32. If we will not wish to enjoy this happy day which he gives us unto
grace and our salvation, he can also instead permit us to see and experience
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nothing but the dark and terrible night of all affliction and misfortune. And
since we will not hear this precious Word and the proclamation of peace,
we will be forced to hear the devil’s cry of murder ring in our ears from
every direction. Now is the time for us to know the day, and well employ
the rich and golden year, while the annual fair is before our very doors, and
acknowledge that he has severely punished us. If we neglect it and allow it
to pass, we can never hope for a better day or expect any peace; for the
Lord, who is the Lord of peace, will be with us no longer.
33. But if Christ be no longer with us, our hope will vanish; and wherever
this beloved guest is rejected, and his Christians no longer tolerated,
government, peace and everything shall perish, for he too desires to eat
with us, to rule and to provide bountifully. However, he desires also to be
known as such a Lord, in order that we may be thankful to him, and also
permit this guest and his Christians to eat with us, and give him his due
tribute; if not, we will then be forced to give it to another, who will so
thank and reward us for it, that we shall not be able to retain a bite of bread
or a penny in peace. But the world will not believe this, just as the Jews
also would not believe it, until they experienced it, and faith came to their
assistance. For God has ordained, that this Christ shall be Lord and King
upon the earth, under whose feet he has put all things, and whoever would
have peace and good days, must be kind and obedient to him, or he will be
dashed to pieces like a potter’s vessel. <190209>Psalm 2:9.

THE SECOND PART OF THIS GOSPEL.

“And he entered into the temple, and began to cast out those that
sold, saying unto them: It is written, And my house shall be a house
of prayer, but ye have made it a den of robbers.”
34. Here he shows the aim of his great activity, and what concerns him
most of all, which was also the cause of his weeping. It is indeed a terrible
history, that he who so recently wept out of great sympathy and
compassion, so soon can change and come forth in great anger, (for our
beloved Lord burns with great devotion and zeal), and goes into the temple
as in a storm, and strikes with his uplifted arm as the Lord of the temple, of
course with an excellent and warm spirit by which he is moved, beholding
the chief cause of distress and the destruction, of which he spoke and over
which he wept; namely, that the chief government, which should be God’s
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own and be called his temple, is all perverted and desolate, God’s Word
and true worship entirely suppressed and corrupted, even by those who
would be leaders and teachers of the people, on account of their
disgraceful greed and their own glory. He would say by this: Yes, it is this,
that . will completely bring on the calamity, and make an end of everything
among this people.
35. Therefore, as merciful and compassionate as he showed himself to be
to the poor multitude of people who are so wretchedly misled to their
destruction; so great was the anger he showed against those who are the
cause of this destruction. Otherwise he did not often resort to physical
force and cause an uproar, as he does here, so that it is a strange act for an
excellent and kind man, so full of love. But the cause of it is the great and
powerful zeal and fervency of Spirit, which sees whence all affliction and
sorrow come, namely, because the true worship of God is abolished and
the name of God is so blasphemed that it is used merely for a show.
36. For the temple and the whole priesthood were or-dained for the
purpose of enforcing God’s Word, to praise his grace and mercy, etc. ; and
to testify to this and thank him for his Word by an external worship of
offerings. However, they did not teach praise and thanksgiving to God, but
instead they perverted it into the doctrine of monks and works, so that with
such offerings one merited the grace of God, and if they only offered a
great deal, God would give them heaven and every good thing on earth.
And hence they built their hopes for everything, which they ought to look
for out of pure grace and mercy of God, on their own works and merits.
And besides they were misled so far in the devil’s name, that their avarice
set up there in the temple tables for bankers and counters for traders in
doves and all kinds of cattle used for offerings, so that those coming from
distant lands and cities could find enough there to purchase, or if they had
no money, they might barter for or borrow it, so that there might by all
means be as many and as great offerings as possible.
Thus under the name of divine worship the true worship of God was
overthrown and rooted out; and they substituted for God’s grace and
goodness their own merits, and for his free gift their own works, which he
was obliged to accept from us and thank us for them, and allow himself to
be treated as an idol, compelled to do what pleases us, be angry or laugh,
just as we wish it; and besides satiate their outrageous greed, by such
 286
idolatrous . doings, and without any sense of shame carry on a public
annual fair.
37. Just as our Pope’s crowd, priests and monks, also did, who taught
nothing but to trust in human works, and on this doctrine constructed
everything in their church government, So that the people are compelled to
purchase these things from them, who thus established a daily public fair
over the whole world. And nothing was omitted that could be made to
serve their greed, and for money they sold God, Christ, the Sacrament of
the mass, absolution, and forgiveness of sins, the losing and binding key.
And. to this must be added their own invented human nonsense, which they
pretend is divine worship, such as the brotherhood of monks, and their
own superfluous merits; yea, even to put upon the dead a monk’s hood and
cords; likewise the bishop’s and priest’s nasty oil, all kinds of bones of the
dead which they call holy, letters of indulgence to eat butter, married
women, children of priests and the like. All this had to bring and yield them
money daily.
38. And especially the great rat king at Rome with his Judas purse, which
is the great money gulch that in the name of Christ and the church has
appropriated to itself all the possessions of the world. For he has reserved
unto himself the power to forbid whatever he pleased and again to allow it
for money, even to take and give kingdoms, whenever and as often as he
pleased, and taxed lords and kings as it suited him.
This is a much more infamous and barefaced perversion of the temple of
God into a house of merchandise, than was perpetrated by the Jews at
Jerusalem. For it belonged to Antichrist, as is prophesied of him, to levy
and collect for himself the treasures of the world; and St. Peter. speaking
of such a hoard in <610203>2 Peter 2:3 says: “And in covetousness shall they
with feigned words make merchandise of you: whose sentence now from
of old lingereth not, and their destruction slumbereth not.”
39. Therefore Christ is justly angry at such desecration of his temple by
these bloated misers, who do not only despise and forsake the true worship
of God, but also pervert it and trample it under their feet. And thus they
truly make out of the temple which God ordained for the purpose of
teaching the people the Word of God and guiding them to heaven, nothing
but a den of robbers, where nothing but the destruction and the murder of
immortal souls take place, because they silence God’s Word, through
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which alone souls can be saved, and instead they are fed on the devil’s lies,
etc.
This is truly the chief sin and principal cause, why the Jews with their
temple and all they had, deserved to’ go to destruction and ruin. For, as
they destroyed the kingdom of God itself, he will no longer build up their
kingdom for them. Wherefore he says: Because you go to work, and
instead of my kingdom you build the kingdom of Satan, so will I also work
against you, and will destroy everything utterly, that I have built for you.
This is an example he began to do on that very day when he rushed among
them in the temple, as his last public act before his death, which after his
departure the Romans would effectually complete; namely, they with all
they had would be totally swept away, as he cleanses his temple of them,
that they may no more possess either their worship, temple nor priesthood,
country or people.
40. He has, God be praised, even commenced to overthrow our idols and
spectres, and Popery’s abominable merchandise of perfidy, and to purify
his churches through the Gospel, also as a prelude, that it may be seen that
he will also make an end of them, as before our eyes they have already
begun to fall, and they must daily fall more and more, and they will be
much more horribly dashed to the earth and everlastingly destroyed, than
the Jews were destroyed and exterminated, because theirs is still a much
more shameful abomination. This shall first properly begin when the
Gospel has departed on account of their disgraceful, horrible blasphemy;
but it will finally come to an end on the last day and be completely and
forever destroyed.
41. Let Germany, which, praise to God, now has the Gospel, beware, that
she may not meet the same fate, as it already so strongly everywhere
indicates she will. For we dare not think that the contempt and
unthankfulness, which are gaining control among us as great as among the
Jews, will remain unpunished. After that he will let the godless world
complain and cry: If the Gospel had not come, such things would not have
come upon us; just like the Jews at Jerusalem blamed all their calamities to
the preaching of the Gospel, and they themselves at the risk of their own
necks prophesied that if Christ with his Gospel should continue, the
Romans would come and take away their place and nation. And afterward
also, even the Romans blamed their destruction to this new God and new
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doctrine. Just as it is said at present, since the Gospel has appeared things
have never been right.
42. And thus it will also go with the world; as its people despise and
persecute God’s Word, and become so hardened and blinded, they will
blame no one as the cause and merit of their destruction but the precious
Gospel itself; which nevertheless alone preserves, thank God, what is still
preserved; otherwise all things would long since lay in one common heap
of ruins. And yet it must bear the blame for everything that the devil and
his clans transact. Because people continue to blaspheme and will not
recognize what our sins deserve and the grace and mercy which we have in
the Gospel, God must thus repay such blasphemers, so that they become
their own prophets, and for a double wickedness receive a double reward.
This premonition has already gone forth, except that it is yet withheld on
account of the faithful few; just as he beforehand admonished the Jews by
this example when he cast those that sold and bought out of the temple,
and afterwards went into the temple himself and finally taught until the day
of his death, and yet for a time withheld as long as he could, and
afterwards by his Apostles until they would no longer tolerate them; so
now we, who cleave to Christ, restrain punishment as long as we live; but
when these too shall lay down their heads, then the world will realize what
it once had.
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ELEVENTH SUNDAY AFTER

TRINITY’.
This sermon appeared first in the year 1522 under the title: A sermon on
the hypocrite, etc. ; but it differs so much from the text of the Church
Postil, that the Erlangen Edition gives the text of this first print: among the
miscellaneous sermons for the year 1522. A medium position between the
first edition and the Church Postil is held by this sermon as printed in the
collection of 27 sermons, on which account we take notice of it here, as
well as of the reissues of the first copy. This sermon is also printed in the
selection of 14 sermons and in the writing: “Passion or Suffering,” etc.
Also, “A Sermon on the Gospel of Luke 18 on the hypocrite and publican.”
Wittenberg.
Text. <421809>Luke 18:9-14. And he spake also this parable unto certain
who trusted in themselves that they were righteous, and set all
others at nought: Two men went up into the temple to pray; the
one a Pharisee, and the other a publican. The Pharisee stood and
prayed thus with himself, God, I thank thee, that I am not as the
rest of men, extortioners, unjust, adulterers, or even as this
publican. I fast twice in the week; I give tithes of all that I get. But
the publican, standing afar off, would not lift up so much as his
eyes unto heaven, but smote his breast, saying, God, be thou
merciful to me a sinner. I say unto you, This man went down to his
house justified rather than the other: for every one that exalteth
himself shall be humbled; but he that humbleth himself shall be
exalted.

CONTENTS:

A PICTURE AND AN EXAMPLE OF

A TRUE SAINT AND A REAL HYPOCRITE.
Why Luke in general writes as though righteousness came through works.
1.
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I. THIS PICTURE AND EXAMPLE IN GENERAL.

1. The main thought to be considered in this picture and example. 2-3.
2. How this picture and example teach the nature of the judgment of
men. 4.

II. THIS PICTURE AND EXAMPLE IN PARTICULAR.

A. The picture and example of the truly pious, in the person of the
publican, where we find:
1. That the publican believed the Word of God, and thus became pious.
5f. The beginning of faith is not to be sought in us, but in God’s Word.
2. That the publican proved his faith by his good fruits. 7f. Concerning
faith and good works:
a. Where faith is good works surely follow. 8-11.
b. The difference between faith and good works in regard to salvation.
9-10.
c. Why the Holy Spirit insists so much on good works in his Word. 11.
d. How people in the doctrine of faith and works go to extremes on
both sides, and how we should keep the golden mean. 12.
e. To what purpose should good works serve. 13-14.
3. That the publican is justified in a twofold way. 15.
Where the natural man judges a sinner according to his sin, he blunders
very greatly. 16.
B. The picture and example of the hypocrite, in the person of the Pharisee,
where we find:
1. That the Pharisee blasphemes and sins against God. 17-20.
2. That he sins against the love of his neighbor. 21.
3. That he annuls all commandments. 21-22.
C. The comparison of the truly pious and the hypocrite. How the civil
authorities should proceed in their offices to punish. 25.
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SUMMARY OF THIS GOSPEL:

1. Luke the evangelist explains to us this parable in his introduction, when

he says: “And he spake also this parable unto certain who trusted in
themselves that they were righteous and set all others at nought.”
2. In the Pharisees you see an example of those who have no faith, and yet
because of their works they esteem themselves the most holy.
3. The Publican is justified without any merit on his part, alone through
faith, by which he appropriates righteousness from God alone, and doubts
not the goodness of our loving, gracious Father.
4. Therefore this parable shows that we are justified through faith alone
without any work and merit whatever on our part.
1. Here again we have a picture and an example of the divine judgment on
saints and good people. Two extraordinary persons are presented to us in
this Gospel; one thoroughly good and truly pious; and one hypocritically
pious. But before we take up the example and consider the terrible
sentence, we must first notice that Luke here makes the impression as
though righteousness came by works. For Luke is most accustomed to do
this, as when we at present preach that faith alone saves, he observes that
people are led to desire only to believe, and to neglect the power and fruit
of faith. This John also does in his Epistle and James, where they show that
faith cannot exist without works.
Thus Luke, in the beginning of his introduction, would speak as follows: I
see indeed that many have preached how faith alone saves, by which they
have brought the people to strive for a fictitious faith; hence I must also
speak of works by which they can be assured of their faith, and prove it to
the people by their acts. Consequently it sounds as though Luke
everywhere taught that righteousness came by works; as you have recently
heard: Forgive, and ye shall be forgiven; and, make unto yourselves friends
of the mammon of unrighteousness. And here it appears as though the
publican had obtained his goodness by praying and smiting his breast. So
this Gospel appears as though we should become good or pious by our
works.
2. Now you have heard that a man, before he can do anything good, must
by all means first be good. For the truth must always stand: “A good tree
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cannot bring forth evil fruit;” and again, “An evil tree cannot bring forth
good fruit.” Thus a man must first be good, before he can do good. So he
also firmly concludes that the publican smote his breast, which proves the
conclusion, that he had been good.
3. This has taken place and has been written to the end that we should
open our eyes and not judge the people according to their outward
appearance. To do this in this instance it is necessary to examine the hearts
of both, and not judge according to mere external works. For when the
heart is good, the whole man is good. For if I judged the publican
according to his works, my judgment would soon be false. For nothing
appears in him but sin. Again, if I judge the hypocrite or Pharisee according
to his works, I will also miss the mark. For he stands at the holy place,
makes the best prayer imaginable, for he praises and thanks God with
grand works, he fasts, gives the tenth of all his goods, harms no one; in
short, everything, both outwardly and inwardly, appears well with him.
4. As he judges, all men judge; no one can condemn such an upright and
virtuous life. Who dare say that fasting is not good; or that to praise God
and give everyone what we owe them is evil? When I see a priest, monk, or
nun with such apparent noble conduct, I regard them as pious. Who can
say otherwise? Hence if I am to judge whether this one is good and the
other evil, I must be able to look into the hearts of both. But I cannot see
into the heart, and must make the proper distinction from their works, as
Christ says: “By their fruits ye shall know them.” <400720>Matthew 7:20.
5. He speaks of the publican as though he must have previously heard a
word from God that touched his heart so that he believed it and thus
became pious, as St. Paul says, <451017>Romans 10:17: “So faith cometh by
hearing, and hearing by the word of Christ.” When the Word falls into the
heart, then man becomes pure and good. But the Evangelist does not
indicate that he now first heard the Gospel here, but that he heard it
somewhere, it matters not where. For he says: “God be merciful to me a
sinner.” This knowledge is above the powers of reason. And yet it must
previously have been known to him that God is merciful, gracious and
friendly to all those who confess their sins, who call upon him and long for
grace. As he heard that God is gracious by virtue of his very nature, to all
those who humble themselves and seek comfort in him. But to preach thus
is always the pure Gospel.
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6. Hence the beginning of goodness or godliness is not in us, but in the
Word of God. God must first let his Word sound in our hearts by which we
learn to know and to believe him, and afterwards do good works. So we
must believe from this that the publican had learned God’s Word. If not, it
would certainly have been impossible for him to acknowledge himself to be
a poor sinner, as this Gospel reports. Indeed, it has a different appearance
here, because St. Luke seems to insist more strongly on external works and
appearances than on faith, and lays the emphasis more on the outward
character and conduct than on the root and on the faith of the heart within.
Nevertheless we must conclude that the publican had previously heard the
Gospel. Otherwise his smiting his breast and his humble confession would
not have occurred, had he not previously had faith in his heart.
7. This is also proper fruit, since it promotes God’s honor; as God desires
nothing but the offering of praise, as
<195023>
Psalm 50:23, says: “Whoso offereth the sacrifice of thanksgiving
glorifieth me, and to him that ordereth his way aright, will I show the
salvation of God.” In this way the publican also proceeds, gives God the
offering of thanksgiving and secures to himself the forgiveness of sin, and
praises God, puts himself to shame and exalts the truth above himself.
Therefore we must praise and commend his work, because he gives God
the highest honor and true worship. For he says: “God, be thou merciful to
me a sinner.” As though he would say: I am a rogue, this I confess, as you
yourself know. Here you see that he confesses the truth, and is willing that
God should reprove and revile him; yea, he does this himself, and casts
himself down the very lowest, and with God he again rises upward, gives
glory to God that he is gracious, kind and merciful. But in himself he finds
nothing but sin. Wherefore these are the true fruits of faith.
8. Thus we have learned from his fruits the publican’s faith. But how shall
we understand what Christ says: “This man went down to his house
justified,” as he had already been just through faith, before he smote his
breast? He certainly must have been just before. Why then does Christ say
here: “He went down to his house justified?” This is what I have often said,
if faith be true, it will break forth and bear fruit. If the tree is green and
good, it will not cease to blossom forth in leaves and fruit. It does this by
nature. I need not first command it and say: Look here, tree, bear apples.
For if the tree is there and is good, the fruit will follow unbidden. If faith is
present works must follow. If I confess that I am a sinner, it must follow
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that I will say: Alas God! I am a rogue, do thou cause me to be good. So
this publican cares for nothing and speaks freely, though he puts himself to
shame before all people, he does not care for that, as <19B610>Psalm 116:10
says: “I believe, for I will speak. I was greatly afflicted,” and says: “God,
be thou merciful to me a sinner!” As though he would say: I now see that I
am lost, for I am a bad man, and acknowledge my sins. Unless I believe
and hold to God’s mercy, and take the cup of the Savior and call upon
God’s grace, I will be ruined.
9. Thus faith casts itself on God, and breaks forth and becomes certain
through its works. When this takes place a person becomes known to me
and to other people. For when I thus break forth I spare neither man nor
devil, I cast myself down, and will have nothing to do with lofty affairs,
and will regard myself as the poorest sinner on earth. This assures me of
my faith. For this is what it says: “This man went down to his house
justified.” Thus we attribute salvation as the principal thing to faith, and
works as the witnesses of faith. They make one so certain that he
concludes from the outward life that the faith is genuine.
10. We find this also in Abraham when he offers his son Isaac. Then God
said: “For now I know that thou fearest God,” <012212>Genesis 22:12. Surely, if
he had not feared God, he would not have offered his son; and by this we
know the fruit to be thoroughly good. Let us now heartily apply this to
ourselves.
11. This is why St. Luke and St. James have so much to say about works,
so that one says: Yes, I will now believe, and then he goes and fabricates
for himself a fictitious delusion, which hovers only on the lips as the foam
on the water. No, no; faith is a living and an essential thing, which makes a
new creature of man, changes his spirit and wholly and completely converts
him. It goes to the foundation and there accomplishes a renewal of the
entire man; so, if I have previously seen a sinner, I now see in his changed
conduct, manner and life, that he believes. So high and great a thing is
faith.
For this reason the Holy Spirit urges works, that they may be witnesses of
faith. In those therefore in whom we cannot realize good works, we can
immediately say and conclude: they heard of faith, but it did not sink into
good soil. For if you continue in pride and lewdness, in greed and anger,
and yet talk much of faith, St. Paul will come and say, <460420>1 Corinthians
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4:20, look here my dear sir, “the kingdom of God is not in word but in
power.” It requires life and action, and is not brought about by mere talk.
12. Thus we err on both sides in saying, a person must only believe, then
he will neglect to do good works and bring forth good fruits. Again, if you
preach works, the people immediately comfort themselves and trust in
works. Therefore we must walk upon the common path. Faith alone must
make us good and save us. But to know whether faith is right and true, you
must show it by your works. God cannot endure your dissembling, for this
reason he has appointed you a sermon which praises works, which are only
witnesses that you believe, and must be performed not thereby to merit
anything, but they should be done freely and gratuitously toward our
neighbor.
13. This must be practiced until it becomes a second nature with us. For
thus God has also introduced works, as though he would say: if you
believe, then you have the kingdom of heaven; and yet, in order that you
may not deceive yourselves, do the works. To this the Lord refers in
<431517>
John 15:17, when he says to his disciples: “These things I command
you, that ye may love one another.” And previous to this at the supper he
said, <431334>John 13:34-35: “A new commandment I give unto you, that ye
love one another: even as I have loved you, that ye also love one another.
By this shall all men know that ye are my disciples, if ye have love one to
another.” And shortly before this he said, 5:5: “For I have given you an
example, that ye also should do as I have done to you.”
As though he would say: Ye are my friends, but this the people will not
know by your faith, but when you show the fruits of faith, and break forth
in love, then they will know you. The fruits will not save you nor make you
any friends, but they must show and prove that you are saved and are my
friends. Therefore mark this well, that faith alone makes us good; but as
faith lies concealed within me, and is a great life, a great treasure, therefore
the works must come forth and bear witness of the faith, to praise God’s
grace and condemn the works of men. You must cast your eyes to the
earth and humiliate yourself before everyone, that you may also win your
neighbor by your services; for this reason God lets you live, otherwise
nothing would be better for you than to die and go to heaven. This you
now also observe clearly in the good publican.
14. So you find two judgments: one according to faith, the other according
to outward works. The foundation you have in that faith is concealed; this
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he feels, who believes; but that is not enough, it must express itself as you
see above in the publican, who breaks forth in humility, so much as not to
lift his eyes to heaven, smites on his breast and praises God, by which he
helps me to say when my sins oppress me: Behold, the publican also was a
sinner and said: “God, be thou merciful to me a sinner;” thus too, I will do.
By this will I also be strengthened so that when I see my sins I will think of
his example, and with it comfort and strengthen myself, so that I can say:
Oh God, I see in the publican that thou art gracious to poor sinners. Faith
the believer keeps for himself, but externally he communicates its fruits to
other people.
15. The publican is on the right road and is twice justified; once through
faith before God, and again by his works to me. Here he gives unto God
his glory, and by faith repays him with praise. Also toward me he performs
the duty of love, and puts words into my mouth and teaches me how to
pray. Now he has paid all his debts toward God and man. So faith urges
him to do; without however requiring anything from God as a reward of
faith.
16. This is one character of the publican, who, according to faith which is
the spiritual judgment, is acknowledged justified, while according to the
flesh he is unprofitable. For the Pharisee passes and does not notice him,
sees not his faith, lets him stand way back, and sees him alone in his sins,
and knows not that God has been gracious to him, and converted and
reformed him. So when a carnally minded man would condemn a sinner
according to his sins, it is otherwise impossible, he must fail.
17. Let us now consider the fool, the Pharisee. Here are most beautiful
works. In the first place he thanks God, fasts twice in the week, and all this
to honor God, not St. Nicholas or St. Barnabas, he gives the tenth of all his
goods, nor has he at any time committed adultery, has never done any one
violence or robbed him of his goods. Thus he has conducted himself in an
exemplary manner. This is a beautiful honest life, and excites our wonder
and surprise. Truly, after the fashion of the world no one could find fault
with him, yea, one must praise him. Yes, to be sure he does this himself.
18. But God is the first to come and say, that all the work of the Pharisee is
blasphemy. God help us, what an awful sentence this is! Priests and nuns
may well be terrified by it, and all their bones quake, as you scarcely ever
find one of them as pious as this Pharisee. Would to God we could have
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many such hypocrites and Pharisees; for then they could be taught better
things.
19. Well, what is the matter with the good man? Only this, he does not
know his own heart. Here you see that we are our own greatest enemies,
who close our eyes and hearts, and think we are as we feel. For if I should
ask any such hypocrite: Sir, do you mean just what you say? he would take
an oath, that it is not otherwise. But behold, see how deep God’s sword
cuts, and pierces through all the recesses of the soul, <580412>Hebrews 4:12.
Here everything must go to ruin, or fall to the earth in humiliation,
otherwise nothing can stand before God. Thus a pious woman must here
fall down and kiss the vilest harlot’s feet, yea, her footprints.
20. Now let us better see and hear what the Lord says to this. There stands
the publican and humbles himself, says nothing of fasting, nothing of his
good works, nor of anything. Yet the Lord says that his sins are not so
great as the sins of the hypocrite; even in spite of anyone now exalting
himself above the lowest sinner. If I exalt myself a finger’s breadth above
my neighbor, or the vilest sinner, then am I cast down. For the publican
during his whole life did not do as many and as great sins as this Pharisee
does here when he says: I thank thee God that I am not as other men are;
and lies enough to burst all heaven. From him you hear no word like:
“God, be thou merciful to me a sinner?’ God’s mercy, sympathy, patience
and love are all forgotten by him, while God is nothing but pure mercy, and
he who does not know this, thinks there is no God, as in <191401>Psalm 14:1:
“The fool hath said in his heart, There is no God.” So it is with an
unbeliever who does not know himself. Therefore I say one thing more, if
he had committed the vilest sin and deflowered virgins, it would not have
been as bad as when he says: “I thank thee God, that I am not as the rest of
men, extortioners, unjust, adulterers, or even as this publican.” Yes, yes,
do I hear you have no need of God and despise his goodness, mercy, love
and everything that God is? Behold, these are thy sins. Hence the public
gross sins that break out are insignificant; but unbelief which is in the heart
and we cannot see, this is the real sin in which monks and priests strut
forth; these lost and corrupt ones are sunk head and ears in this sin, and
pretend to be entirely free from it.
21. Further, since he has now blasphemed God and lied to him, because he
is unwilling to confess his sins, he falls further and sins against love to his
neighbor, in that he says: “Even as this publican.” He could not bear his
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presence without blaming and condemning him. Here all commandments
are abolished and transgressed, for he denies God and does his neighbor no
good. In this way he goes to ruin, because he has not obeyed a letter of the
law. For if he had said: Oh God, we are all sinners, this poor sinner is also
like myself and all the rest: and had he joined the congregation and said:
Oh God, be merciful unto us! then he would have fulfilled God’s
commandment, namely, the first, in that he gave God the honor and the
praise, and had he afterwards said: Oh God, I see this one is a sinner, in the
jaws of the devil; dear Lord, help him. ‘ and had he thus brought him to
God and prayed to God for him, he would then also have obeyed the other
commandment of Christian love as Paul says, <480602>Galatians 6:2, and
teaches: “Bear ye one another’s burdens, and so fulfill the law of Christ.”
22. Now he comes and praises himself that he is just. He has a poisonous,
wicked heart, who praises himself most gloriously on account of his
pretended good works, how he fasted and gave the tenth of all he had.
Hence he is so full of hatred to his neighbor, if God allowed him to judge,
he would plunge the poor publican down into the deepest hell. Behold, is
not this a wicked heart and terrible to hear, that I would all men should go
to ruin, if only I be praised? Yet all this is so finely decorated and adorned
by external conduct, that no one can censure it. Here we see how we are to
know the tree from its fruits. For when I view his heart with spiritual eyes,
I recognize it is full of blasphemy and hatred to his neighbor. From these
fruits I know that the tree is evil. For works would not be evil in
themselves, but the evil root in the heart makes them evil. This is set before
us that we may beware and guard ourselves against it.
23. Again, on the other hand, examine the heart also of the publican. Here
we find that he believes. Hence his works are good and of service to the
whole world, for he teaches that a man should humble himself and praise
God. On the contrary the other with his works makes saints who are puffed
up and proud of heart; for he is entrapped in sins, his soul is condemned,
and is fast in the jaws of the devil, and the high minded knave steps forth
and praises himself, because his neighbor over there is a sinner. To sum up
all, he misleads the whole world with his hypocritical life. Thus we must
judge the fruits with spiritual eyes as we have now judged these two; then
we will know the tree whether it be good or evil.
24. Now, where did I obtain this judgment? Here: God has given me his
law like a mirror, in which I see what is good and evil. It says: Love the
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Lord thy God with all thy heart, and with all thy soul, and with all thy
mind, and thy neighbor as thyself,” <050605>Deuteronomy 6:5, <402237>Matthew
22:37. ‘Now the works of the publican praise God and benefit the whole
world, because they teach us to know, and show us the way of God our
Savior. Therefore they are good because they praise God and benefit our
neighbor. On the other hand, the hypocrite struts forth and blasphemes
God, and with his corrupt life misleads the whole world.
25. I should also speak of the great and shameful vice of slander, when one
belies another, exposes him and speaks evil of him; while we are all alike
after all, and no one has a reason to exalt himself above another. But that
the government judges and punishes crime, it does by virtue of its office.
For it wields the sword to make the transgressor fear. For God will not
tolerate sin, and desires that the wicked have no rest, as the prophet Isaiah
says, Isaiah48:22: “There is no peace, saith Jehovah, to the wicked.”
Therefore where God does not internally disturb sinners, he will wipe out
sin by fire and water, that they can have no peace from without. When such
sins are to be punished, the officers, judges and people should think thus:
Oh God! although I myself am a poor sinner and a much greater one than
this person, and a much greater thief and adulterer than this one; still I will
execute my office and leave him no rest in his sins and belabor him; for this
is thy divine command. Concerning this I have said more on other
occasions, especially in my book on the Civil Government, which you can
road yourself; for the present let this suffice, and pray God for grace.
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ELEVENTH SUNDAY AFTER

TRINITY,
This sermon appeared in place of the preceding sermon in Edition c of
Luther’s Works.

SECOND SERMON — <421809>LUKE 18:9-14.

CONTENTS:

THE PHARISEE AND THE PUBLICAN.

The contents of this Gospel. 1-2.

I. OF THE PHARISEE AND THE PUBLICAN IN GENERAL.

1. The kind of people the Pharisees and the publicans were. 3-4.
2. How and why it is surprising that Christ places the Pharisee and
publican together, and passes such different sentences upon them. 5.

II. OF THE PHARISEE AND THE PUBLICAN IN PARTICULAR.

A. Of the Pharisee.
1. How the Pharisee can boast of a fine life.
a. According to the first Table of the law. 6.
b. According to the second Table of the law. 7-8.
2. How the Pharisee far surpasses the publican in holiness. 9.
3. Why God condemns the Pharisee.
a. In general, because he relied upon himself and despised others. 10-
12.
b. In particular.
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(1) Because he greatly sinned against the first Table of the law. 13-15.
(2) Because he greatly sinned against the second Table of the law. 16f.
It is a very infamous vice to rejoice over the misfortune of your
neighbor. 17-20.
4. How a hideous devil is concealed in the Pharisee, who robes himself
with the appearance of good works. 21.
5 How the Pharisee is given as an example of what man can do by his
own powers. 22.
B. Of the publican.
1. How the publican humbled himself in the knowledge of his sin.
a. Before God. 23.
b. Before his fellow men. 24.
2. How the publican offers a very special prayer.
a. Where the publican learned this prayer. 25f.
b. How and why reason could not have conceived this prayer, and how
it belongs to the school and theology of the Christians. 26-28. How and
why it is difficult to grasp the preaching of the Gospel. 29-30. The
judgment of God and the judgment of the world are very different. 31.
c. What persons repeat this prayer, but with no right to do so.

(1) The first class. 32.

(2) The second class. 33-35.
d. What persons have a right to repeat this prayer. 36-38.
e. How and why we should rightly learn and grasp this prayer. 39-40.
3. How the publican is a fine example of true repentance and faith,
a. In what Is the publican an example, 41. The difference between the
false and the true church. 42.
b. How and why we should follow this example.
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(1) In this, that we acknowledge our sins and lay hold of the grace of
God. 43. To which sinners God Is gracious and to which he is not
gracious. 44.

(2) In this, that we forsake our sins. 45. How Satan tempts Christians
on the right hand and on the left. 46.
1. This Gospel brings two extraordinary persons to our notice, or two
kinds of people from the multitude called the people of God, who would be
God’s servants and come before him seeking righteousness. And the two
kinds of righteousness, which are found on earth, are also represented; the
one, which makes a great show before all the world and in the eyes of men,
and yet before God it amounts to nothing, and is therefore condemned; the
other, which is not known among men, and yet before God it is called
righteousness and is pleasing in his sight. The one is that of the beautiful,
proud saint, the Pharisee; the other, that of the poor, humble, sorrowing
sinner, the publican.
2. We also hear two wonderful, strange sentences of judgment, wholly and
entirely opposed to human wisdom and the whims of reason, hard and
terrible to all the world, which condemns the great saints as unjust, and
declares the poor sinners acceptable, righteous and holy. But, as the text
itself shows, he speaks of such saints who trusted in themselves to find a
righteousness in their own lives and works, which God was bound to
respect; and again of such sinners, who from their hearts desired to
become? free from their sins, and long for forgiveness and the grace of
God. For nothing is said here of that other great multitude in the world,
who are like neither this publican nor this Pharisee, who care nothing at all,
either for sin or grace, but continue in security and wickedness, without
inquiring after any God, heaven or hell.
3. Of the two kinds of persons among the Jews, the Pharisees and
publicans, we have sufficiently heard in another place, namely, that the
name Pharisee means the very first, most upright and pious people, who
with all earnestness endeavored to serve God, and to keep the law, as St.
Paul also boasts of himself, that before his conversion he was one of them,
<500305>
Philippians 3:5.
4. Again, the name “publican” among them meant a man living in open sin
and vice, and served neither God nor man, and was only busy to rob, to
oppress and harm his neighbor, as they were forced to do in their
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occupation which they bought from the Romans for great sums of money,
if they desired fully to take advantage of it. In short, they were people who
were regarded as no better than public, godless heathen, even though they
were Jews by birth, as Christ also compares them to Gentiles, <401817>Matthew
18:17: “And if he refuse to hear the church also, let him be unto thee as the
Gentile and the publican.”
5. It is indeed wonderful that Christ brings two such persons together, who
are so entirely different and the farthest removed from each other; and still
more wonderful, and even offensive, that he expresses such weighty
Judgments, wholly condemning the Pharisee and declaring the publican
just. Although he plainly speaks thus of both, nevertheless he shows that he
does not reject, nor desire to have rejected such works of which the
Pharisee here boasts; for he represents and sets him forth as a beautiful
saint, with works that are neither to be rebuked nor punished, but that are
good and worthy of praise, On the other hand he can neither boast of nor
praise the publican for his life and works, for he is himself forced to
confess before God, and to condemn himself as a sinner, and can think of
no good he has done. And yet Christ thus searches, proves and examines
both, and finds nothing good in the holy Pharisee, although he did many
costly works, not on account of the works, which in themselves are not
wrong; but because the person was not good but full of iniquity. While on
the other hand in the publican who hitherto had been a public, condemned
sinner, he now finds a real good tree and good fruit, although he does not
shine forth with the great works of the Pharisee. Wherefore let us in brief
consider both persons.
6. First of all you must properly magnify and adorn the Pharisee, as Christ
presents him with his beautiful life; for here you have a man who dares to
stand before God, and praise his life in the divine presence. This can never
be intended as a false praise, but is meant in all earnestness and truth. He
appeals to himself as a witness, and is willing to announce himself before
God and be found in the true worship, and give an account of his entire
life, that it is spent in obedience to God. He begins with the highest and
first commandment, and shows himself as one who worships the true and
only God, and seeks first of all his kingdom and his will; he confesses that
he has everything from God, what he is and lives, he brings all back to him
and thanks him for all he has given him, especially for. this particular grace
and kindness that he preserves him from sin and shame, that he is not like
the public sinners and publicans, and prays that God may preserve him in
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this, and further grant unto him his grace and goodness. Here you see
nothing but beautiful works of the first table of the law, of all three
commandments; for hereby he also observes the Sabbath, because he goes
into the temple only to seek God and to pray.
7. He later goes further into the second table, and purifies his conscience
before God and the world, in that he is not unjust, a robber, adulterer, like
the great major. ity of people. Here the other five commandments are taken
together, so that he is a man who can boast of himself before all the world,
that he has done no one wrong, violence or pain, nor oppressed or
offended against the fifth, sixth and eighth commandments, and in this
connection he dares to defy everyone to prove anything different against
him. Besides he has strictly kept the sixth commandment, he has not
committed adultery or led an unchaste life, but kept his body in subjection
and discipline, and also fasted twice every week, which was not a false
fasting, as that of our priests and monks chiefly is, but a real fasting as the
Jews observed from morning until evening, to the going down of the sun.
Above all this, that he was not only not unjust, nor an extortioner of his
neighbor’s goods and honor, but gave the tenth of all he had honestly and
fairly earned, and by this also yields his obedience to God, and gives for the
support of divine worship and the priestly office of all that God gave him,
and does not lay up anything in a niggardly or miserly spirit.
8. Here you view all the commandments together, and he appears to the
world a paragon of godliness, a fine, pious, godfearing and holy man, who
is to be applauded as a mirror and an example for the whole world, that
they might well desire, and it would indeed be well to desire, and the world
would be very lovely if it had many such people.
9. Now contrast the publican with this picture, and you will see there is no
resemblance to the holy Pharisee; for even his name at once indicates that
little virtue or honor can be found in him, and no one could regard him as
inquiring much after God or his commandments; and he does not only fail
to give any of his goods for the service of God, but even publicly robs and
steals from his neighbor; and in short he is a man who with his sinful life is
a public and known example; as the Pharisee also informs him, that he is
depraved and godless, his conscience is depraved, and there is no good to
hope from him.
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10. Now how does it happen so contrary, that the Pharisee is condemned
of God and the publican is justified? Will God now speak and decide
against his own law, which justly prefers those who live according to it, to
those who live opposed to it in open sin? Or does God delight in those who
do no good and are nothing but robbers, adulterers and unjust? By no
means, but we have here quite another and higher law than the world or
flesh and blood understand, which looks deeper into the hearts of both
these persons, and finds in the Pharisee a great evil principle which
destroys all that otherwise might be called good, which the Evangelist
calls, to trust in self and despise others.
11. Such is the reproach of this fine man and rogue, who is great before the
world. Would to God that this one were the only one, and he had not left
so many children and heirs. For the whole world with the best there is in it,
is altogether drowned in this vice; it will not and cannot forsake it. Where
it knows of any good it possesses, it exalts itself, and despises others who
have it not, and exalts itself above God and man; and even though they
pretend to keep God’s commandments they transgress them, as St. Paul
says of his Jews, <450931>Romans 9:31, that they truly, in striving after the law
of righteousness, have not attained to righteousness.
What a wonderful thing it is, that those who diligently hold to the law, and
worship God to a great extent, are not those who keep the law, as Paul in
<480613>
Galatians 6:13 says: “For not even they who receive circumcision do
themselves keep the law,” etc. Those are strange saints indeed, who even
in doing according to the law, do not keep it but violate it. Who then are
those who keep it?
12. This Pharisee and those like him, with their fine discipline and honor,
which is truly an excellent, glorious and beautiful gift, which must be
praised and esteemed in the world above everything else as the greatest gift
of God, more beautiful than all other beauty and ornament, gold and silver,
yea, than even the light of the sun. Of him, I say, the sentence is spoken,
that before God he is worse than a robber, a murderer and an adulterer.
Whither shall we now go with this doctrine among the great multitude of
this world, whom we ourselves condemn on account of their public
contempt of God and all wickedness against God and the people, which
also cries to heaven and drowns everything that the earth can scarcely bear
it?
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13. Well, I said before, that the Pharisee is neither censured nor
condemned because he does the works of the law, or else we would have
to condemn God’s gift and his law, and praise the contrary. Yet this I say,
that here the person is placed before the judgment seat of God, and finds it
different there than before the judgment of this world, that although he has
indeed some beautiful, praiseworthy gifts, yet a great blot of shame cleaves
to them, because he misuses these gifts, and in God’s sight is entirely
destroyed by them.
For with these gifts he is here accused of transgressing against both God
and man, against both tables of the law. For in the first commandment
especially and in the highest terms, presumption is forbidden, that a man
should not trust in himself or in his own gifts, or take pleasure in himself;
as this work righteous person does, who struts forth and is tickled with the
gifts he has received from God, and makes an idol of them and worships
himself, as though he were the excellent holy man, whom alone God is
bound to respect and honor.
14. This is already the great sin and vice where he runs counter against
God himself, of course blind and hardened, like an unbelieving heathen or
Turk, who knows nothing of God, is without repentance, and on account
of his great holiness will know nothing of sin, and fears not the wrath of
God. Fie presumes to stand firm by his own works, and does not see that
he and all men, even the true saints themselves with all their own
righteousness and life, cannot stand before God; but are guilty of his wrath
and condemnation, as David testifies in <19D003>Psalm 130:3: “If thou, Jehovah,
shouldest mark iniquities, O Lord, who could stand?” And <19E302>Psalm
143:2: “Enter not into judgment with thy servant; for in thy sight no man
living is righteous.” Therefore he does not seek either grace or forgiveness
of sins, nor does it occur to him that he stands in need of them.
15. Now since he sins so monstrously against the first and highest
commandment, in shameful and horrible idolatry, presumption and
defiance, depending on his own holiness, and as there is here no fear of
God, neither trust nor love, but he seeks only his own honor and praise, we
must conclude that he does not honestly and from the heart observe any of
the other commandments, and all is false and lies that he pretends with his
prayers and worship, and thereby in the highest degree misuses and
disgraces the name of God to adorn his lies, and thereby only brings down
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upon himself God’s wrath and severe condemnation; as God has declared
that whoever taketh his name in vain shall not go unpunished.
For what-else is it, but to blaspheme and defy the lofty majesty of God,
when he prays and says: I thank thee, God, that I am so holy and good,
that I never need thy grace; but I find so much in myself, that I have kept
the law, and you cannot accuse me of anything, and i have deserved so
much, that you are bound to repay and reward me again for it in time and
in eternity, if you would keep your own honor, and be a just and truthful
God.
16. In like manner see how he rumbles and blusters also in the second table
of the law against his neighbor; for neither is there here any Christian love
or faithfulness by which one could trace that he sought and favored his
neighbor’s honor and salvation; but he basely goes to work and tramples
him under his feet by his shameful contempt, and does not consider him
worthy to be regarded as a human being; yea, when he should help and
serve his neighbor, so that no wrong or harm be done him, he himself does
him the greatest wrong. For when he sees and knows that his neighbor sins
against God, he does not think how he can convert and save him from the
wrath of God and condemnation, that he may reform; he has no mercy or
sympathy in t, is heart for the distress and affliction of a poor sinner, and
thinks that he is rightly and justly served, in that he is left in his
condemnation and destruction, and withdraws from him all the duties of
love and service God has commanded him to perform, that above all things
he might bring his neighbor from his sins and condemnation into the
kingdom of God by teaching, admonition, rebuke and reformation, etc. ;
and what is the worst of all, he is glad and of good courage, because his
neighbor is under the power of sin and the wrath of God. Thus one can
indeed trace what desire and love he has for God’s law, and how much of
an enemy he is to vice.
17. For of what use can such a man be in the kingdom of God, who can
still rejoice, yea, laugh and be heartily pleased at the sins and disobedience
of the whole world against God; and who would be sorry if anyone were
good at heart and observed God’s commandments, and even if able he
would be unwilling to help him in the least to this, or prevent the evil and
condemnation of his neighbor? What good should we seek or hope for in
him who is so wicked as not to desire the salvation of his neighbor?
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The heathen themselves know of no greater wickedness, or how to paint a
more wicked man, than he who is so hateful and envious, as only to delight
and rejoice when his neighbor meets adversity. Like some who are so
wicked that they willingly suffer harm themselves, if only another thereby
suffer greater injury. Such devilish, hellish wickedness cannot be greater in
anyone than in such false saints, who alone want all honor before God and
the world and wish to be pure and holy, and all others to be obnoxious and
filthy.
18. If in bodily ills it be said of a physician who claims to be an honorable
and good man, who when he visits a person sick unto death, instead of
giving him good advice and helping to restore him to health, does nothing
but laugh and make fun of the wretched man; who would not take him for
the most desperate villain that walks the earth, in that he not only
withdraws his assistance from an unfortunate person in his greatest
distress, but even laughs at his sufferings and wreaks out his anger upon
him? How much greater villainy is that of a false saint, who sees his
neighbor’s soul in danger and in the fear of eternal condemnation, whose
duty it would be to risk his body and life to save him; but he refuses not
only to do this when he could save him only with one word or a sigh of
sympathy, but instead casts it up against him and as much as he is able
gladly plunges him still deeper into condemnation.
19. What should such a man do or wish to him who is his enemy, or who
has done him some wrong, whom nevertheless he is in duty bound to love
and assist as far as he permits him. How would he in this case burst out
with anger, curses, blows, so that he would not consider murder as a sin
but as holiness, especially in him who would not admit that he was good
and holy, like the good brother murderer Cain did with his brother Abel,
and his children at all times still do, as Christ himself says of such, <431602>John
16:2: “The hour cometh, that whosoever killeth you shall think that he
offereth service unto God.”
20. Just as little will you find that such a person observes in his heart any
other commandment; for just as little would he try to prevent the disgrace
of his neighbor’s wife or child, or assist to preserve their honor; yea, when
it is lost he would be glad of it and laugh in his sleeves, or had he an
opportunity he would do it himself, or even lend a hand. That he avoids
such public evil work, is not out of his love to virtue or to obedience to
God; for if he does not try to prevent the loss and distress of his neighbor’s
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soul, how can you expect him to protect his honor or the honor of his
family? Much less would he lament or think to prevent harm to his
neighbor’s goods, that they be not robbed, stolen, or otherwise destroyed,
but would rather rejoice over it and say: It served him right. I will say
nothing of his duty to help him in his poverty with his own property, or
gratuitously aid him with money. He will neither guard his neighbor’s good
name when he hears it slandered and belied, nor try with his own honor to
cover and adorn his dishonor; but will rather rejoice and help to belie him
and make him out the worst, as such saints especially are accustomed to
do, as this one here before God and other people belie this poor publican,
whom he in truth cannot accuse of anything.
21. Now see, what a disgraceful, monstrous devil is in such a beautiful
saint, who can cover himself with a thin appearance of a few works which
he performs before the eyes of the people, and what he does in his worship,
thanks and prayers, whereby he blasphemes and dishonors the high majesty
with outrage and defiance in the open public, that he dares to boast before
God of such scandalous vices, and be so brave as though God were bound
to treat him as a model saint, and as a debt and duty give him heaven and
everything he might ask. Or if he knew that God would not do it, and
accept the poor publican in preference to himself, he would be so enraged
with anger and hatred against God, as to publicly take the word out of
God’s mouth and say, that he is not God but the devil from hell, and would
gladly if he could, thrust him down from his throne red usurp his seat. And
in all this he will not suffer himself to be punished by any one and will claim
he did just right; whereas he deserves more than all other blasphemers, that
God should at once open the earth and devour him alive.
22. Here you see what a man is and does, who is moved by his own free
will or by the power of nature. For this Pharisee is set up by Christ as the
highest example of what a man eau do by his own strength according to the
law. And it is certain that all men are by nature and from Adam no better,
and just such vices manifest themselves in them, when before God they
want to be holy and better than other people; and that there is nothing but
a mischievous contempt for God and all mankind, and are filled with joy
and pleasure when men sin against God. Such are twofold:, yea, manifold
worse than the publican and open sinners like him, because they do not
only not keep God’s law, but they do not want anyone else to keep it; they
do not only not help anyone or do good, but rejoice over their destruction
and condemnation; and above all this they adorn themselves and pretend to
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be exceedingly holy, and with a condemned conscience dare to blaspheme
and lie before God’s majesty, that they are not like other men, and have
kept God’s law, so that heaven itself might fall to pieces before them.
23. But now see in contrast this publican, who also comes into the temple
to pray, but with quite other thoughts and with a different prayer than
those of the Pharisee. For in the first place he has the advantage in that he
confesses himself a poor sinner, convinced by his own conscience and
condemned, in that he has nothing of which he can boast or be proud
before God or the world, but must be ashamed of himself; for the law has
so smitten his heart that he feels his misery and distress, and is terrified and
filled with anguish at the judgment and wrath of God, and sighs from his
heart to be delivered, but finds no comfort anywhere for his evil plight, and
can bring nothing before God but mere sin and shame. With this he is so
burdened and oppressed that he dare not even lift up his eyes; for he
understands and feels that he has deserved nothing else than hell and
eternal death, and must condemn himself before God, as he shows and
confesses this before God by smiting his breast.
In short, there is truly nothing here but sins and condemnation, as much so
before God as those of the Pharisee; except that the Pharisee does not
confess his filthiness, but will make purity out of it, while the publican so
feels his sins that he cannot stand before them, but must confess that he
daily offends God with his disgraceful unthank-fullness, contempt and
disobedience for all his mercies and goodness, and that he has permitted
him to live to this hour. Therefore he cannot trust in himself for comfort
himself in his own works, but must wholly and entirely despair in himself, if
he find not grace and mercy with God.
24. Nor can he despise any one or exalt himself above his fellow; for he
feels that he alone is most deeply condemned, and regards all others as
happier and better, especially this Pharisee, who in spite of this is full of
pollution before God. To sum up all, you see here already the beginning of
true repentance in such a person, who is heartily penitent and sorrowful
over his sins, and heartily desires deliverance from them, and seeks grace
and mercy from God, and besides resolves in his heart to lead a better life.
25. But mark how the publican’s word and prayer bar. monize when he
says: “God, be thou merciful to me a sinner!” Where did he learn to speak
thus to God, or how dare he conceive, arrange and express such words?
For according to reason and human judgment they do not agree, and no
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man can force such a prayer out of his own heart and thoughts, short as it
is. The words of the Pharisee: “God, I thank thee, that I am not as the rest
of men, extortioners, unjust,” etc., are what a pious man can truly say, and
should say.
For no one dare be such a liar that his conscience does not accuse him of
being a robber, adulterer, etc.; but must say the truth, and not allow the
reputation of a good conscience to be taken from him, and he must be a
pious man, who says this in truth. On the other hand, a villain can of course
also speak these words: “God, be thou merciful to me a sinner!” as they are
oftener spoken by rogues than by the truly penitent, pious people. Yet,
who else would speak them but a sinful and condemned person?
Nevertheless the sentence here changes and threatens to become false on
both sides, you may turn and shift it as you please.
26. But taken in a fundamental sense it is a speech and example that
belongs to the schools and to the theology of Christians, which the world
calls heretical. For as I said, no reason can harmonize it, nor can any man,
be he as high, wise and learned as he may, harmonize what this publican
has here put together, to form and construct a prayer from words entirely
opposed to each other: “God, be thou merciful to me a sinner?’ Yes,
surely, this is the art of a great master, which is wholly and entirely foreign,
high and far above human understanding.
27. For there never were such words uttered since God in the beginning
permitted his voice to be heard, and he spoke unto man. The Scriptures say
that in Paradise God said to man, <010217>Genesis 2:17: “For in the day thou
eatest thereof (of the forbidden fruit, that is, the day in which you sin
against my commandment), thou shalt surely die.” On Mount Sinai when
God gave the law it read as follows, <022005>Exodus 20:5: “I Jehovah thy God
am a jealous God,” that is, an angry God, “visiting the iniquity of the
fathers upon the children upon the third and upon the fourth generation of
them that hate me.” In short that man should know that sin is condemned,
and God’s wrath and punishment are declared against it.
With this it does not at all agree or harmonize that such a sinner and
condemned person dare come before God and pray: “Be thou merciful to
me a sinner?’ For these two, sin and mercy, are opposed to each other, like
fire and water. Mercy does not belong where sin abounds, but wrath and
punishment. How then does this man discover the art to unite the two and
harmonize them, and how dare he desire and call for grace to cover his
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sins? To this belongs more than to know the law and ten commandments,
which the Pharisee also knew, and it is a different art, of which the Pharisee
knew nothing at all, and all men of themselves know nothing.
28. This is preaching the precious Gospel of God’s grace and mercy in
Christ, which is published and offered to condemned sinners without any
merit of their own. This publican must have heard of this also, and the Holy
Spirit must have touched and moved his heart with it, as he feels his sins
through the law, that he comes before God and offers this prayer, that he
certainly believes and holds as he has heard from the Word of God, that
God will forgive sins and be merciful, that is, turn away from them his
wrath and eternal death for the sake of his Son, the promised Messiah.
Such faith united and bound together in this prayer these two contrary
elements.
29. Now, this preaching the Gospel is indeed heard by many, and it appears
an easy matter to say this; but it is not as common as men think, that
everyone knows it; and no one better understands how difficult it is, than
the few who study and exercise themselves in it, that they also might
believe and pray like the publican. The reason of this is, because the pious
rogue and hypocrite, the Pharisee, is still within us, who hinders and
prevents us from thus uniting them.
30. Yea, this must also not be according to our external, worldly nature
and its piety, for here we must say and teach nothing else than that grace is
not for a sinner, but wrath and punishment, etc. , otherwise no one could
live on earth; and God could not defend his majesty, if he would not insist
that sin must be punished and good works rewarded; for then everyone
would soon say: let us only boldly commit sin, for then we will receive
more grace! But here in his spiritual kingdom it is altogether different, so
that he who is a rogue receives grace and is declared righteous, and he who
is called good is a rogue and is condemned.
31. This takes place here since God’s judgment and the judgment of the
world are different, and as far apart as heaven and earth. Before the world
it must be thus: If you are good, you shall enjoy it; are you a thief, you are
hanged on the gallows; if you commit murder, you are beheaded. Upon this
government God himself must insist, otherwise there would be no peace on
the earth. But in his own government where he alone is Lord and Judge
without any mediating agents, he is merciful only to poor sinners; for here
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there is nothing except sin, and before him no one is innocent, as the
Scriptures say.
32. Yet it is also true, that sinners are not all alike, so that we must here
further distinguish and picture forth those under judgment, and those under
grace. For there are some gross and bold sinners, robbers, murderers,
thieves, knaves, whoremongers, who act so grossly and are drunk with sin,
always rush ahead and never think or ask how they may obtain mercy with
God, and go about without any care, as though they were in no danger. To
these St. Paul preaches, <460609>1 Corinthians 6:9: “Be not deceived: neither
fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of
themselves with men, nor thieves, nor covetous, nor drunkards, nor
revilers, nor extortioners, shall inherit the kingdom of God.” And Christ
says, <421303>Luke 13:3-5: “I tell you nay; but except ye repent, ye shall all in
like manner perish.” For such are not like this publican, because they are
entirely without repentance and live wickedly, and do not yet belong to
God’s gracious government, but to the government of this world.
33. Besides there are other rogues who try to imitate this publican, and
who use the Lord’s Prayer; they have heard the words that God will be
merciful to poor sinners, and have learned to repeat these words and smite
their breasts, and can present themselves so humble and penitent in words
and questions, that a man could swear, and they themselves would swear,
that they are just like this publican, and yet it is all false and a delusion. For
they are no better than the Pharisee, and God will be as merciful to them as
to him, so that they do not feel his wrath, and he does not strike with his
rod among them to punish them, but lets them continue in their wicked
state.
These are false Christians and disturbers, false brethren, of whom there is
also a great multitude in our communion, who can say the words, and can
greatly praise the Gospel and God’s grace, and confess they are poor
sinners; but when it comes to the test and they are attacked and rebuked,
they will neither hear nor suffer it, but begin to be angry and say: their
honor is offended and their conscience is troubled, or if they can do no
more they will practice all kinds of bad tricks against the Gospel.
34. In words and show these may pretend to be like the publican, but in
reality they are like the wicked rogue and hypocrite. For they speak and
present themselves thus for the reason alone, that men may be obliged to
regard them as pious, and that no one dare call them anything else, until
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God lays hold of them only a little either by the devil, the world, or by his
Word; then they are so tender that they cannot stand anything at all, and
cry out against violence and injustice. And in brief, as they were previously
poor sinners, they are now perfect saints, and so proud, that no one can get
along with their sanctity.
35. Of such the world everywhere is to-day full, especially of the great and
powerful noblemen, and the learned sophists. Even the common citizen and
the farmer who learned this from our Gospel, that they wish to accept and
comfort themselves with the thought that God is merciful to sinners, and
yet they refuse to be rebuked and censured as sinners; while they still insist
that God’s Word cannot remain silent about sin; they apply the Word of
God which rebukes sin to others, and say just like this Pharisee: I am not
like the rest, and whoever says so is unkind to me. And when one begins to
remind them of the wrong they do, they pretend that he speaks against the
government, and gives occasion to great dissension. And in brief, one must
preach only what they like to hear; if not, it shall no longer be called
preaching the Gospel. And such people are like all the false, hypocritical
saints, who can indeed say they are poor sinners, but do not want anyone
to regard it as true; for when others say it, they are offended.
36. Only these two factions can, and that very easily, harmonize these two
utterances; I am a sinner, and, God be merciful unto me. But there is still a
third class, who should and gladly would say it in truth, for whom it is the
most difficult of all to say these two sentences at the same time from the
heart and unite together such a confession and such an absolution. For,
they find in themselves two great hindrances. On the one hand there is still
too much in us, as I have said, of the old rogue, the Pharisee, that before
God we are anxious to be good and righteous, and better than others; this
would sooth the heart and be the sweetest joy for him who can bring it to
pass. We all would like to have God approve what we have done and be
pleased with it; and in words also thank him and confess that this is his
divine gift. But there is a hindrance introduced that blocks the way, like the
angel with the fiery sword at the entrance of paradise, that no one may
come near and boast before God.
37. On the other hand, where the publican must come before God with
only sin and shame, stripped of all his praise and full of nothing but
corruption, here is anxiety and worry, so that he grasps hold and
appropriates the words to himself: “Be thou merciful to me!” But here
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again both his own modesty and all human wisdom prevents and hinders
him still more; yea, the devil himself by the law of God on which he here
insists and enforces, as he ought not, to bring mankind into distress and
despair.
38. Hence it is indeed an art above all human art, yea, the most wonderful
thing on earth, that a man may have the grace truly to know himself as a
sinner, and yet again turn round and cast away all thoughts of God’s wrath
and hold to mere grace. For the heart that truly feels sin, cannot otherwise
think or conclude, that God is unmerciful and angry at him. As Judas when
he saw that he had betrayed Jesus unto death, immediately began to
censure himself, and with heart and reason convicted himself worthy of
God’s eternal wrath and condemnation. No human heart is able to escape
this, for God’s command and law stand in the way, which condemn to
death, while the devil drives and chases you to perdition. How is it possible
to unite such words of the publican in the face of the law, of your own
reason and feelings, which represent nothing else to your heart but wrath
and shame. Nor can it enter any heart to confess sin, unless the ten
commandments show it what sin is and why it is sin. Hence there are these
two parts and they are at the same time opposed to each other; namely, to
hear the ten commandments which condemn to death and to hell, and then
again to lose them and struggle free from their grasp, and thus ascend from
hell to heaven.
39. Therefore let him who can, learn by this high wisdom, and become a
scholar of this publican, in order that he too may be able to distinguish
these two parts from each other, so that wrath may not abide and cleave to
sin, but lay hold of reconciliation and forgiveness; that is, that he judge not
of this according to human reason or the law, but grasp by faith the
comfort and doctrine of the Gospel of Christ, who alone teaches this
wonderful unity, so that man can unite the two opposing words, that are
farther apart than heaven and hell. For what else do the words, I am a
sinner, mean than that God is my enemy and condemns me, and I have
merited nothing but eternal wrath, the curse and condemnation.
40. When therefore you feel that, which you cannot force out of you by
smiting on the breast and with your own good works, for it will come of
itself if the law really does its work in you, this will indeed teach you how
to smite the breast and to humiliate yourself. When you can do nothing else
but say: O, I am a sinner! then you are lost, for the ten commandments
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force and plunge you straight into perdition, that your heart must say: you
belong to the devil and God does not want you, and you begin to flee from
him, and if you could you would run through a hundred worlds, only to
escape.
Then it is time in such a flight and terror to stop in your career, turn and
say: My precious Gospel teaches me and the good publican, that before
God the highest wisdom is to know and believe that God is so minded, and
has founded such a kingdom through Christ, that be will be gracious to
help poor, condemned sinners. And thus you can unite the two in one word
and confession: I am indeed a sinner, but still God is gracious to me; I am
God’s enemy, but he is now my friend; I should justly be condemned, yet I
know that he does not desire to condemn me, but to save me as an heir of
heaven. This is his will, which he has had preached to me, and commanded
me to believe for the sake of his dear Son, whom he has given for me.
41. See, thus you have in this publican a beautiful example of true Christian
repentance and faith, and an excellent masterpiece of high spiritual wisdom
or theology, of which the Pharisee and those like him have never received a
taste or smell. Besides you see here the proper fruits that follow faith, that
he is now a different man, with a different mind, thoughts, words and
works than formerly; he gives honor and praise to God alone for his divine
grace; he calls and prays to him from the heart and in true confidence in his
Word and promise; otherwise he could not have either thought or prayed
these words; and thus he performs unto God the true and acceptable
worship, and observes the true Sabbath. And now he also has a heart which
is an enemy to sin and disobedience. He does not rejoice but is sorry that
he has lived in violation of God’s commandments, and now he earnestly
and from his whole heart seeks to forsake his evil ways, not to offend,
deceive, belie, nor treat anyone unjustly or with violence, and anxiously
desires that even thus everyone should live in the same way.
42. This is the picture of to-day’s Gospel, of the two kinds of persons
among those called God’s people. One kind is the great faction of the false
church, who nevertheless bear the appearance and the name as though they
alone were the most pious and sanctified servants of God; the other, the
little flock of those who are true members of the church and true children
of God, although they have not praise and great reputation before the
world. The difference between them is, that each party is known by its
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characteristics and fruits, by which the appearance and name should be
distinguished from their true nature, of which you have sufficiently heard.
43. Therefore see to it, that you properly follow this publican, and become
like him. Namely, in the first place, that you be not a false but a real sinner;
not only in words but in reality and from the heart acknowledge yourself
worthy before God of his wrath and eternal punishment, and bring before
him in truth these words, “me a poor sinner;” but in the same flight lay hold
of the other words: “Be thou merciful to me,” by which words you take
away the point and edge of the law and thus cast and turn from you the
judgment and condemnation the law seeks to force upon you.
44. From this distinction in the two kinds of sinners you are able to form a
correct estimate of both sides. God is indeed unmerciful and an enemy to
sinners, to those who do not want to be sinners, that is, those who do not
fear the wrath of God, but who yet continue in their security and do not
wish to be punished. Again, God will be merciful to poor sinners, who feel
their sins, and confess that they are condemned before the judgment of
God. Thus here all is turned about according to the word and judgment of
God, just as the persons are; so that the ten commandments gain this
interpretation, and they pass sentence upon those who wish to be holy, or
do not want to be accused as sinners, and never think that such judgment
strikes them. But the Gospel and sentence of grace and comfort pass upon
those lying in the terror and fear of death.
45. Again, you must be like the publican in this, that you henceforth
forsake sin, for it is not said of him that he continued as he was before, but
went forth and applied grace to his own heart, so that God declared him
righteous, as the text says: “This man went down to his house justified.”
These words do not conclude that he remained in his sin, as he did not go
into the temple and pray for that; for whoever desires to continue in sin
cannot pray for grace and forgiveness, but he who prays thus thinks,
wishes and desires to be just and entirely free from sin. This you must
know so that you do not deceive yourself. For there are many who only
consider that the publican as a sinner receives grace and forgiveness, and
do not think that God requires that they should forsake sin, and let the
grace received be henceforth powerful in their lives. But some want to
understand it as though God saves sinners in a way that they may still
remain in sin and unrighteousness.
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46. Hence it is necessary that Christians contend on both sides against the
devil and their own flesh. For when they begin to repent and would gladly
become different people, then they first feel the devil’s influence, how he
excites, hinders and controls them, so that they make no progress, but
remain in their old state, etc. Again, if they cannot prevent this, and in spite
of the devil turn to God and call upon him, he will attack them with weak
courage and cowardice. First, he makes sin so very small, and puts them so
far beyond the reach of the eyes and hearts of men, that men may despise
them and not desire grace, or they put off repentance. Then on the
contrary, he makes sin really too great, as he can blow a fire from a spark
greater than heaven and earth, so that it will again be difficult to lay hold of
forgiveness, or to bring into his heart the words: “God be thou merciful to
me”’ Thus indeed it is and will continue to be a great art, and we may well
take this publican as our example, our teacher and doctor, and learn of him,
and call upon God that we may also obtain the end of our faith.
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TWELFTH SUNDAY AFTER

TRINITY.
This sermon appeared in pamphlet form under the title: “Of the deaf and
mute man, Mark 7, preached by Dr. Martin Luther at Wittenberg, 1522.” It
is also one of the collection of 14 sermons
Luther published.
Text. <410731>Mark 7:31-37. And again he went out from the borders of
Tyre, and came through Sidon unto the sea of Galilee, through the
midst of the borders of Decapolis. And they bring unto him one
that was deaf, and had an impediment in his speech; and they
beseech him to lay his hand upon him. And he took him aside from
the multitude privately, and put his fingers into his ears, and he
spat, and touched his tongue; and looking up to heaven, he sighed,
and saith unto him, Ephphata, that is, Be opened. And his ears
were opened, and the bond or. his tongue was loosed, and he spake
plain. And he charged them that they should tell no man: but the
more he charged them, so much the more a great deal they
published it. And they were beyond measure astonished, saying,
He hath done all things well; he maketh even the deaf to hear, and
the dumb to speak.

CONTENTS:

OF FAITH AND LOVE; THE FAITH, INTERCESSION AND

MERITS OF OTHERS; THE SPIRITUAL MEANING
OF THIS GOSPEL.
The contents of this discourse. 1.

I. OF FAITH.
1. Faith springs out of the Gospel and Word of Christ. 2-3. The nature
of the Gospel. 3.
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2. The true character and nature of faith. 4.

II. OF LOVE.
1. The nature of love. 5-6.
2. Love should be voluntary and free. 6,

III. OF THE FAITH, MERIT AND INTERCESSION OF OTHERS.

1. No one can be saved through the faith of others. 7f.
2. To what end are the faith, intercession and merit of others of service.
8-14.
3. The ground of intercession. 14-15.
4. What is required in intercession. 16-18.
5. The power of intercession. 18-19.

IV. THE SPIRITUAL MEANING.

1. Of those who brought the deaf mute to Christ. 20-21.
2. Of Christ placing his fingers in the ears of the deaf mute. 22.
3. Of the spittle Christ laid upon the tongue of the deaf mute. 23.
4. Of the people praising God for the help. 24.
5. Of Christ bringing the deaf mute to a certain place and looking up to
heaven. 25.
The conclusion. 26.

SUMMARY OF THIS GOSPEL:

1. The faith of neighbors brings the deaf mute in order that he might
believe when the devil is driven out of him.
2. The faith of others is helpful to one in so far as Christ gives him a
personal faith. In this sense we pray for the Turks.
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3. He, who is justified by faith hears the Word, and confesses Christ with
the mouth, as these do here. This is new fruit of the new man.
4. That the Lord forbade them to tell any one, indicates Christ does not
seek his own honor and glory.
1. Dearly Beloved: I hope you thoroughly understand this Gospel, for it is
plain. However, as we have but one old story to preach, and since it is so
precious and cannot be sufficiently considered, we will apply our text also
to this old story, and briefly speak of faith and love. In the first place, we
will look at the simple story of the text itself; then, if time permit, we will
also speak a little of its spiritual meaning.

PART 1. THE STORY OR EXAMPLE ITSELF.

2. First, the story or example before us is good in itself, for here we see
that many persons received the poor man, as though his distress were their
own, bringing him to Jesus to be helped. By this, both faith and love are
shown to us. Faith, in that they had heard of the Lord before, that he was
kind and compassionate, and helped all those who came to him. For the
Word must first have been heard, and must first have entered the human
heart, showing us the mercy of God in such a way that we depend upon it.
Therefore the Word of Christ must here also have taught these people this;
otherwise, where it does not come, there faith and works are all in vain.
3. And though this gospel lesson, like the preceding one, does not state
that they had previously heard the tidings of the Gospel, yet we must
nevertheless conclude, and the fact proves it, that they must have
previously heard the good tidings and Gospel of Christ the Lord, through
which they believed. For that is properly the Gospel which is called good
tidings, a good report, not that which is written on paper, but that which is
proclaimed in the world and becomes known by the living voice. Thus
doubtless they had heard that Christ was kind, friendly, and helpful, willing
to aid everybody; this was the beginning of their faith. Thus you must
earnestly search the Gospel, and you will always find, that the tidings must
first go forth and lead us to God, in order that he may’ lay the first stone;
otherwise, all is lost. In the next place, you will learn that because they
have clung to the tidings and trusted them for their comfort, they went
thither, and hoped to receive of him what they had heard.
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4. Now you here observe the nature of faith which grows out of the Word.
For the Word first sets forth to us the mercy and goodness of God; then
faith causes us to cleave unto it with a firm confidence, and to obey the
Word. For we are now conscious of this in our hearts, and are satisfied; for
as soon as we believe, we are already with Christ in this inheritance, and
are justified.
5. In the third place, this Gospel lesson describes the works of love in this,
that these people go and care for the poor man, just as Christ, without their
merit, and without their doing, sends forth his Word, and spreads abroad
his goodness and mercy. Thus as they have :laid hold and drank from the
fountain, they again flow forth freely, and also impart themselves to their
neighbor freely and without any merit. Thus love should do its work, not as
though it needs it, but devotes itself solely to the benefit of its neighbor, as
Paul, among other things, speaks to the Corinthians about love, <461305>1
Corinthians 13:5: “Love seeketh not its own”; and to the Philippians he
says, <501104>Philippians 2:4: “Not looking each of you to his own things, but
each of you also to the things of others.”
6. This we may also learn here in these good people. They do not need this
work themselves, nor do they look to themselves, but to the poor man, and
think how they may help him; they seek no reward, but act independently
and freely. Thus you should by right do likewise; if not, you are no
Christians. Therefore consider carefully how love is here described, that it
takes upon itself the care of others. If we accept this lesson, it will be well
for us; but if not, then God will punish us with blindness, as he has been
doing, to our grief, for nearly four hundred years. This much we say briefly
concerning faith and love. Furthermore, we must now, in the fourth place,
treat of the faith of other persons.
7. You know the fundamental truth is, that man cannot be just and
acceptable before God, save alone by faith. So that they have lied and
spoken falsely who have taught heretofore that we may deal with God
through our works. Moreover it was much more foolish that they taught us
to rely upon the works and faith of other persons, pretending that nuns,
monks and priests can help other persons by their wailing which they
perform in their cloisters at night, and that in this manner they can help
other people and distribute their treasures. Therefore, let everyone here
remember, that no one dare undertake to be saved by the faith, or by the
work of another person; in truth, it cannot be done by the faith or work of
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Mary, or of any saint, yea, not even by Christ’s work and faith, but through
your own personal faith. For God will not permit Mary, or any other saint,
not even Christ himself, to take your place, in order that you might be
godly and righteous, unless you believe for your own self. If Christ’s faith
and work will not do it, you will much less accomplish it by the work or
faith of all the monks and priests. Hence our Gospel lesson gives us an
occasion to speak of the faith of others.
For here we read that they led this person to Christ in their own faith and
work; the man did nothing toward it, but merely suffered it to be done.
8. Therefore let everybody mark well, that he can never be saved through
another person’s faith. But it of course may happen, that by the faith of
other persons you may be brought to a faith of your own. Likewise the
good works of other persons may be of service to me to obtain works of
my own. Therefore those lie, who declare that we may be saved through
the works or faith of other persons, whether we ourselves believe or not.
No, this is not so! Unless you yourself draw out from God’s kindness and
mercy a faith of your own, you will not be saved. Thus it must be;
otherwise no other person’s faith or works avail, not even Christ, though
he is the Savior of all the world; his kindness, his help will do you no good
whatever, unless you believe in it, and are enlightened by it.
9. Therefore, by all means beware of the preachers whom you have often
heard among the monks, who approach a dying person and say: “Behold,
my brave fellow, do not despair; if you have committed sins, be sorry for
them; but in order that you may fare so much the better, I will make you a
present of my righteous life and my good works.” If now, the dying person
accept such a gift, he is as much a fool as the other, and with all these
works, he ‘will go to the devil. Therefore, beware of such consolation, and
say: If you are willing to serve me with your good works, approach God
and speak thus: O heavenly Father, by thy grace I am now believing;
therefore, I pray thee, my God, give also unto this poor man a faith of his
own. This might help me; but that you would give me your own faith, this
you cannot do, neither would it help me. You will have enough to do to be
saved by your own faith.
10. This you may see in the case of the foolish virgins, who, when their
lamps went out, said unto the wise virgins: “Give us of your oil; for our
lamps are going out.” Then did the wise ones answer and say:
“Peradventure there will not be enough for us and you.” <402508>Matthew 25:8-
 324
9. In that case I am in need even of more faith for myself; how then could I
share it with another? For my own faith must stand before God’s judgment,
and must fight so hard and cleave so firmly to God’s mercy, that the sweat
will run down its face, if it is to prevail. That is the true meaning of St.
Peter’s words, 1 Peter 4-18: “The righteous is scarcely saved, where then
shall the ungodly appear?” For when death makes its onslaught, then such
fear and agony will seize him, that he can scarcely with all his strength,
stand for himself and be kept in faith. Hence it is greatly to be deplored that
they have established so much deception, putting monks’ cowls upon the
dead, and inventing other foolish things, by which they led poor souls
straightway to perdition. Beware of them.
11. Now this I say, that you may know how far the faith of others may be
of use to us, and how your own faith can help you. Other people’s merits
will help you to attain a merit of your own, and nothing more. And though
all the angels, yea, the mercy of God itself, were ready to stand for you, it
would avail you nothing, unless you cleave unto it with a faith of your
own. But it may effect this, that it will assist you to obtain a faith of your
own, which will help you. Furthermore, even if Christ did die for us, and
pledged and gave his body and life, blood and flesh for us, and became our
advocate; yet it would avail nothing, unless we believe in him. But he can
assist us in this way, that he appears before the Father and says: “O Father,
this have I done for mankind; do thou give them faith, in order that they
may enjoy it.” This then, will help us, if we feel assured that his works and
merit are our own. In the same manner one should also speak of the other
saints, that no saint’s intercession and merit avail unless we ourselves
believe. You observe this also in our lesson. There lies the poor man,
unable either to speak or to hear. They who bring him to the Lord can
speak and hear. But they cannot make him speak by their hearing and
speaking, and even though they all had come near him and said: “We will
speak and hear for you”; yet he would, in spite of this, have remained
speechless and deaf continually, and would never have been able to speak.
12. Likewise, if I were to give you a written declaration saying: “Go forth,
this is my work; this shall be yours”; yet it will not help you a whit, but it
will carry you into hell. In what way, then, will it help you? If I do, as these
men do, who come to Christ and say: “O Lord, help this poor man, that he
may receive his speech?’ They do not say: “We will hear and speak in your
stead,” but they pray that Christ himself would give him speech. Likewise,
if you take my part, and use your faith in such a way that it may help me to
 325
a faith of my own, this might help me; thus! thus it must be! God be
thanked! Otherwise, no work nor any brotherhood, will avail.
13. Therefore say: I must neither rely upon your works nor you upon mine;
but I will, by my own faith, pray God to give you a faith of your own. This
is what is said, that we all are priests and kings, that we, like Christ himself,
may intercede for one another before God, praying for personal faith.
Thus, if I happen to notice that you have no faith of your own, or a weak
faith, I go and ask God to help, you to obtain faith, not by giving you my
faith and my works, but your own faith and your own works; so that Christ
may give him all his works and salvation through faith, as he hath given
them to us by faith.
14. That is the meaning of the saying of Christ, <431626>John 16:26-27: “I say
not unto you that I will pray the Father for you; for the Father himself
loveth you, because ye have loved me, and have believed that I came forth
from the Father.” This is a beautiful addition, as though he would say: I
have prayed for you, and have entreated God that he would give you what
is mine. Therefore know my name. For through my prayer he has accepted
you and has given you faith, so that henceforth you may pray for
yourselves, and I need not do it; provided that you do it in my name. Here
he has crowned us, dedicated and anointed us with the Holy Spirit, so that
we all are priests in Christ, and may exercise the priest’s office, go before
God and pray for one another. This is what St. Peter means in writing thus
in his First Epistle, <600209>1 Peter 2:9-10: “Ye are an elect race, a royal
priesthood, a holy nation, a people for God’s own possession, that ye may
shew forth the excellencies of him who called you out of darkness into his
marvelous light, which in time past were no people, but now are the people
of God; which had not obtained mercy, but now have obtained mercy.”
15. Hence we may all say: Christ was my priest, who prayed for me and
purchased faith and the Spirit for me; therefore I am also a priest, and must
go on praying in the world, that God may give faith also to this and that
person. So we conclude, that we shall obtain whatever we earnestly pray
for in the true faith, as the Lord says, <431624>John 16:24: “Ask, and ye shall
receive.”
16. But to pray powerfully is not within our strength; for the Spirit does
not always vouchsafe to us to pray with power. Paul prayed that all Israel
might be saved, <450901>Romans 9:1f; why did it not come to pass? The
difference lies in the faith, for the Spirit did not give it to him; had he been
 326
able to add this faith, it would surely have come to pass. For if Paul had
said, “I pray for all Israel,” and had believed and said: “Lord, I am certain
that thou wilt do it,” then it would certainly have come to pass. But though
he often prayed for them from his heart, the Spirit did not vouchsafe, to
him that he should confidently believe it. Therefore it is not within our
power to pray in strong confidence; the Holy Spirit does it. Whenever we
pray for anyone and are able to add, “It will be done,” then it will certainly
be done; but whenever we pray, we must add, “Thy will be done.” If, then,
I must let it go according to his will, I cannot suggest to him either the
person, or the time, or the manner, but must freely leave it all to him; then,
indeed, I am sure of it. In this manner Christ acted also, who himself
prayed thus: “O my Father, if it be possible, let this cup pass away from
me,” but at once added: “Nevertheless not as I will, but as thou wilt.”
<402639>
Matthew 26:39.
17. Therefore, when I am to pray for an entire city or community, I ought
to say: “O Father, I pray for all of them.” Nevertheless, however, I must
give honor to his name or will, and say: “Dear Father, I pray for these; I
know it is thy will, that I should pray, that I should not despise prayer; but
thy will shall be done always; for I might ask something for some one who
is not worthy of it before thee; or again, I might possibly east aside some
one who is worthy; therefore do thou act according to thy divine will, for
thou wilt certainly do better than I could ever conceive.” Thus you see that
we cannot always add these words: It will be so. But if we are certain in
our hearts that we may add: “It will be certainly so,” then it will come to
pass.
18. This we see in our text. These people approach the Lord in strong
confidence, praying for the poor man, and their prayer is also heard. In the
same manner, when baptism is performed we see this take place in the
children’s faith. There are the infants, bare and naked in body and soul,
having neither faith nor works. Then the Christian Church comes forward
and prays, that God would pour faith into the child; not that our faith
should help the child, but that it may obtain a faith of its own. If it has faith,
then after that whatever it does is well done, whether it suckle its mother’s
breast, or whether it soil itself, or whatever it may please to do. But if it
does not obtain faith, our faith is of no value to the child.
19. Therefore my faith can help you in no way except that it may assist you
to obtain a faith of your own. Hence, to sum up all, everything depends
 327
upon personal faith, as strong as it is, so much does it need the faith and
prayer of other people in order to increase in strength. Now you can easily
judge, that those people were the greatest fools, who held masses and
vigils with the brotherhoods; for the wise virgins have sufficient oil only for
themselves, and scarcely have enough. This is a simple explanation of the
story of the Gospel lesson. Now let us briefly consider the meaning which
our Lord puts into it.

PART 2. THE SPIRITUAL MEANING.

20. The people bring the poor man to the Lord, the Lord takes him to a
special place, lays his fingers into the man’s ears, spits, and touches his
tongue with the spittle, looks up toward heaven, and sighing, says,
Ephphata, that is, Be opened! This is a lovely picture, and its meaning is
good. For by those who here bring the deafmute to the Lord, the office of
the ministry is meant. Ministers and the Apostles lead the poor consciences
of men to God. This is done in three ways, by preaching, by a godly life,
and by intercession. With the Word and preaching, they are brought to
God; a godly life serves to show the Word so much the mightier in its
power. But the Word itself leads to Christ, though it be preached by a
sinner. Yet, a good life serves as an emphasis and a furtherance of the
Gospel; while a wicked life dulls its edge. Their third duty, to pray for the
people, likewise leads them on the road both to faith and to works.
21. Now if the Word go on its way in this threefold manner, it cannot fail
to bring forth fruit, as God says, <235511>Isaiah 55:11: “My Word, that goeth
forth out of my mouth, shall not return to me void.” This is indicated by
the action of the pious persons who carry the mute into Christ’s presence;
this signifies the ministers, who bring forward the sinner; then God
appears, giving growth and increase, as Paul says, <460307>1 Corinthians 3:7, He
opens the sinner’s eyes, ears, and mouth. This happens in a wink of the
eye, for God’s Word is like lightning, which in a moment passes from
sunrise to the ends of the earth. Thus when such persons are brought to
God, he gives them grace to believe.
22. This is signified by the act of laying his fingers into the man’s ears;
through the Word he breathes the Holy Spirit into him, making the heart
believing, decent, chaste, and holy; for the finger signifies the Holy Spirit.
 328
23. Again, the spittle that is laid on the man’s tongue, typifies the Word of
God; this is put into his mouth in order that he may be able to speak it. And
this spittle, the Word of God, is a noble thing, but very bitter to the Old
Adam.
24. Then they praise God, saying: “He hath done all things well, he has
made the deaf to hear and the dumb to speak.” For wherever there is true
faith, there the Spirit will not allow you any rest; you will break forth,
become a priest, teach other people also, as we read <19B610>Psalm 116:10: “I
believe, for I will speak.” There the heart is full, and the mouth must run
over. Then when they are persecuted, they will not care.
25. But the part of the story, that Christ took the man apart from the
others, looks up to heaven, has this meaning: If God do not take me alone
to a separate place, and give me the Holy Spirit, so that I cling to the Word
which I have heard, then all preaching is in vain. But why does this require
so much that he looks up to heaven and makes use of divine power, calling
upon God’s grace to come and to act? By this he teaches us that such
power must come from heaven, working in the heart of man by divine
strength; then help comes to him. Again the spittle which is the Word of
God is a noble thing for the Old Adam. Then they go forth to praise and
glorify God.
26. Thus have you learned, from the story and from its spiritual or secret
meaning, that we must first hear the Word of God and thus, through the
intercession of Christ, obtain a faith of our own, and then we come out,
confessing this and praising God forever. May this be sufficient on this
Gospel lesson. Let us pray to God for grace.
 329

TWELFTH SUNDAY AFTER

TRINITY.
SECOND SERMON — <410731>MARK 7:31-37.
This sermon is given in place of the preceding sermon in edition c and
appeared in pamphlet form under the title: “A sermon on the Gospel of
Mark, 7th chapter, preached in the Castle Church at Wittenberg before the
Elector and Duke Henry of Saxony by Dr. ,Martin Luther. Wittenberg,
1534.” At the close stands: Printed at Wittenberg by Nicholas Schirlenz,
1534. It appeared also in the edition of the Postil of 1543.
1. As the Gospel everywhere shows Christ our Lord to be a merciful and
gracious man, ready to help every one by word and deed, in body and soul,
so does this Gospel lesson picture to us how willingly he helped this poor
man, who was deaf and dumb, in order that we might be invited to believe,
trusting to obtain from him all that is good, and also thereby to show unto
us an example and a pattern, which every Christian ought to follow,
helping his neighbor in the same manner.
2. For a Christian life consists entirely in the following: First, that we
believe and trust in Christ our Savior, being fully assured that we are not
deserted by him, whatever need or danger may betide us. Secondly, that
every Christian person also conducts himself toward friend or foe in the
same way, as he sees Christ does, who is so willing to help everyone.
Whoever does this, is a Christian; but he who does it not, is no Christian,
though he calls himself one. For these two cannot be separated; faith must
be followed by its fruits, or it is not true faith. That is the sum of this
Gospel lesson.
3. Now some have been agitated over the fact that in this miracle Christ
first takes the poor man and leads him apart from the people, performs
particular ceremonies, places his fingers in the man’s ears, and spits, and
touches his tongue, looks up to heaven, sighs and uses peculiar language;
whereas he had before helped other mutes and many not mutes without any
such ceremonies, merely by a word. All this, I say, has set some to
thinking, and they have explained it ‘that Christ in this case called to mind
 330
how this same man, whom he was now helping would afterward sin with
his tongue and ears; therefore he had pity on him who would commit such
sins after this great work was done, and that this deed of mercy would be
so ‘little appreciated, in that a speechless tongue should become a
blaspheming tongue, which would not only defame his neighbors, but even
dishonor God in heaven; and the ears, which were opened in order to hear
God’s Word, would rather hear all manner of erroneous and false doctrine,
than the Word of God. This, they say. was the reason Christ sighed and
looked up to heaven.
4. I will not reject this opinion; [so that it may not be said, that we are
never pleased with anything, but want to have everything new and
changed.] But, we must not, as it were, confine Christ too narrowly as
though he had regard to one person only; we must regard him more highly
than that he would help only this man. For all the Holy Scriptures, and
particularly the prophets and psalms, declare, that he was sent to have deep
compassion on all the misery and need of the whole human race, and that
Christ was the person, chosen particularly above all saints, to be so minded
toward us as surely to take upon himself all our need and sorrow as though
they were his own, as in <194012>Psalm 40:12 he says of our sins, “Mine
iniquities have over-taken me, so that I am not able to look up,” and in
<194104>
Psalm 41:4, “O Lord, have mercy upon me, heal my soul, for I have
sinned against thee.” Here our merciful Lord speaks in our person, bearing
our sins as though they were his own, and as though he had committed
them himself. And again, <196905>Psalm 69:5: “O God, thou knowest my
foolishness, and my sins are not hid from thee”; again, <235306>Isaiah 53:6’ “The
Lord hath laid on him the iniquity of us all”; and vs. 4-5: “He hath borne
our griefs, and carried our sorrows; the chastisement of our peace was
upon him,” etc. And other passages of Scripture bear witness to this.
5. For the Lord Christ must be painted in such a manner that he is the only
person who takes upon himself the misfortune, not of one country, or of
one city, but of the whole world; even as St. John names him, <430129>John
1:29: “Behold the Lamb of God which taketh away the sins of the world.”
But if he bears the sins, it follows that he must also have borne whatever
belongs to sin, and what follows sin, as the devil, death and hell.
6. That is the reason he sighs so here, as the person who was to do it, of
whom the prophets had long before announced that he would have deep
compassion upon all the evils of the whole human race. He was not alone
 331
concerned about the tongue and the ears of only this poor man; but it was a
common sigh over all tongues and ears in general, yea, over all hearts,
bodies, and souls, and all men, from Adam to the last human being, who is
yet to be born. Hence he does not chiefly sigh because this man would in
the future commit many sins; but the chief reason is that he, Christ the
Lord, viewed the entire mass of flesh and blood which the devil afflicted
with a fatal hurt in Paradise, making mankind deaf and dumb, and thus
thrust them into death and hell fire. This view being before the eyes of
Christ, he looked far about him, seeing how great the damage was, inflicted
in Paradise by the devil through the fall of one man. He looks not upon
those two ears, but upon the whole number of men who had come from
Adam, and were yet to come. Therefore this Gospel lesson sets forth Christ
as being the man who is concerned about you and me, and about us all in a
way that we ought to be concerned about ourselves, as though he were
sunk in those sins and afflictions ‘in which we are sunk, and that he sighs
over the fact, that the very devil has brought about this ruin.
7. This surely is why he shows such great earnestness in this case, and
makes use of special ways and means. As though he would say: “Your
deplorable condition, your bondage in sin and death, affects me so deeply,
that moved by nothing but by my own thoughts, I must act in a special
manner.” For so extraordinary are his actions in this case, compared to his
other works, that it is truly astonishing. He often healed others, or casted
out devils, with a single word; indeed, he actually helped some whom he
never visited, as for instance the centurion’s servant, <400813>Matthew 8:13;
here, however, on account of two diseased organs, the tongue and the ear,
his actions are very peculiar, as though he were especially concerned. By
this he shows us that at this time he had a special view and special thoughts
of the human race.
8. For as we admit that Christ, our Lord and God, had all other human
traits, sin excepted, we must also concede, that he did not always have the
same thoughts, was not always equally disposed, nor always equally
fervent; but was variously actuated, just as other saints. Therefore, as his
emotions and thoughts were peculiar in this case, his actions were also
peculiar, so that we must see how truly human he was in body and soul,
whose mind was not at all times alike disposed, just as little as he was
always hungry and sleepy at the same time. As these conditions are variable
in men, so they were variable in him, as St. Paul says, <502007>Philippians 2:7:
“He took upon himself the form of a servant, being made in the likeness of
 332
men, and being found in fashion as a man,” etc. This must not be
understood merely of external appearances, but of his soul and the
thoughts of his heart, that, being ardent at one time, he was more ardent at
another time, etc. This, then, is one reason why Christ here acted thus,
namely, because he is a real man; but at the same time a person who stood
in the place of all men and took upon himself at the same time the diseases
of this man, and of all men.
9. The other thought is also true, that he was deeply grieved by the
knowledge that this man, if he would heal him, might sin greatly after he
was healed. But it is too narrow to explain it as referring only to the future
sins of this man. For it was the task of Christ, our Lord God, to concern
himself, and to suffer, not only for one man’s sin but, as we read in
<661308>
Revelation 13:8, for all sins that would be committed from the
beginning of the world, from Adam to our time, even unto the last man to
be born before the day of judgment. Therefore their view is too narrow
who explain it only of those sins which this man would yet do in the future.
Although he showed in other instances that he took account of the future
life of certain persons, as he said to the paralytic, John :14: “Thou art made
whole, sin no more, lest a worse thing befall thee.”
10. For Christ, our dear Lord, has so kind a heart that he grieves to think
of a person sinning. For he is well aware that sins cannot remain
unpunished; therefore he even wept over the city of Jerusalem, because he
saw that her sins had to be punished. So kind and loving’ is his heart that
he has by no means pleasure where sin is committed.
11. He addresses here particularly two organs of the body, the ear and the
tongue; for you know the Kingdom of Christ is founded upon the Word,
which cannot be apprehended or understood except by these two organs,
the ear and the tongue, and he rules in the hearts of men alone by the Word
and by faith. The ears apprehend the Word, the heart believes it; the
tongue, however, speaks or confesses that which the heart believes. Hence,
barring the tongue and ears, there is no perceptible difference between the
Kingdom of Christ and that of the world.
12. For in regard to the outward life a Christian has duties like an
unbeliever; he tills the ground, works his fields, and plows just like others,
and he undertakes no peculiar work or deed, either in eating, drinking,
working, sleeping, or anything else. But these two organs of the body
make a difference between a Christian and an unbeliever; a Christian
 333
speaks and hears differently; he has a tongue which praises the grace of
God and preaches Christ the Lord as being the only Savior, etc. This the
world does not do; it speaks of avarice and other vices, preaches and
praises its own glory.
13. In like manner the ears of both differ. A Christian’s ears have the same
Word which the tongue preaches, and the heart believes; but the world
prefers to hear one speak of her wisdom, understanding, honor and glory.
The ears and tongues of Christians are thus different from the ears and
tongues of the world, or of unbelievers, caring nought for silver or gold,
but only for that which is said of Christ, and how to speak and preach
Christ.
14. Surely our dear Lord foresaw how much harm and misery would yet be
caused by tongues and ears. It does great harm that Christians are
persecuted, drowned, burned, and hanged, and that the world sets itself
forcibly against the Word; but this harm does not penetrate all, nor will it
win. For when it becomes known that persons are dealt with so very
unjustly, they only grow bold and fearless thereby and despise such torture
and suffering. Hence that is not the greatest injury with which tyrants afflict
Christendom; but that piece of flesh which lurks behind the teeth, offers the
greatest harm to the Kingdom of Christ. I am not now referring to people
lying about and defaming one another; I am speaking of the higher things,
that the tongue after Christ has loosed it and has given it the Gospel,
should thenceforth inflict such notorious injury. It is true, the injury is not
so glaring, and it appears to be much worse if a person’s head is struck off,
than if a false prophet or writer comes forward; but a false sermon, yea
even a false word, which comes whirling along in God’s name, will cut off
a great number of souls, so that an entire city or country may fall under it.
15. This now is one of the afflictions which caused Christ to sigh; as
though he would say: Be watchful! Beware of deceitful tongues which
meddle with the Scriptures, more than of those which hold forth in the
winehouse or in the grocery-store; though the latter are not harmless, yet
when those tongues begin to speak which I have made loose so that they
can boast of Christ, beware of them, etc. And in very deed, it is worth
while to deplore the fact that those who have the Word and can talk much
about it, should nevertheless persecute the Word with tongue and fist. The
Turk also is a menace to Christendom, but his harm is inflicted only by the
sword, and is in no way equal to the harm done by sectarians. There is
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need even now that one should sigh because such tongues which mislead
so many people and still claim to be Christians, and to have improved the
Christian Church. This is the first point, namely, that the devil, after the
tongue is loosed and people know what Christ is, still inflicts injury by
subverting the doctrine.
16. Hence Christ says, one will find corrupt ears which, though I have
opened them, wish to hear nothing else but what such false, evil tongues
say. As Paul says, <550403>2 Timothy 4:3’ “The lime will come when they will
not endure the sound doctrine, but, having itching ears, will heap to
themselves teachers after their own lusts, and will turn away their ears from
the truth, and will turn aside unto fables,” etc. Preachers who teach thus,
are rogues and apostles of the devil. Now the others ought to be so godly
as to say, I will not listen to their tongues. Aye, says St. Paul, they do not
wish to hear the blessed tongue, but seek another; and in truth they find it,
as it now happens among the sectarians of our day. Therefore, says St.
Paul, as their ears itch, so will he send them preachers who will forcibly
lead them into error. Just as we saw, while under the Pope, that no one
was able to withstand the slightest error, but their fictitious purgatory,
indulgences, haunting spirits, and whatever was only new, was immediately
held to be an article of faith. Thus did the devil rub their ears, so that they
were much more willing to listen to such deceit than to the Word of God.
17. It is so even now. Our Lord God opens the ears so that the true Gospel
is heard; yet wherever a sectarian turns up, the people immediately accept
him, becoming so frenzied and so hostile to the true preachers that I am
greatly perplexed how such excellent hearts to whom I would have
entrusted body and soul, can grow so spitefully hostile to us, as though
they were full of satan and sin much more grievously with tongues and ears
than before they had the Gospel, so that it were much better that Christ had
never made them whole, and that they had not heard his Word at all.
18. The meaning of Christ’s sighs then is, not only that he reviewed in his
mind all afflictions from the beginning of the world, but that he deplored
the certainty that after the revelation of the Gospel, his Kingdom should
suffer so much harm through the very persons whom he would help, and
that his Kingdom should be so buffeted and rent, which would not have
happened, if men had not first been rescued by him. To be sure, he must
bear it, and we must also bear it; but nevertheless, he will not on that
account have sighed in vain.
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19. And though the nature of his sighs is not fully stated here--for it cannot
be written, as St. Paul says, <450826>Romans 8:26, that such sighs ca, not be
expressed in written or spoken words — yet for all that, woe betide those
who do such injury and make so little of this sighing, and go forth as
though they had done well. For Christ was troubled by this with many and
various harrassing thoughts, such as these: Behold, so much does it cost
me, so much fear and torture I must bear, until I bring it about that these
people hear my Word and preach it; and yet they will so shamelessly falsify
and subvert it, and will do to me and my kingdom, such great injury’ This
ingratitude toward the Word must hurt every Christian soul; hence it is not
astonishing that it also moved Christ the lord so greatly, that he here uses
special ways and ceremonies, because this thought struck him forcibly at
that time.
20. We should learn now from these ceremonies and demonstrative
actions, which Christ uses here, how earnestly Christ our Lord cares for us;
we should diligently be on our guard to keep our ears and tongues in the
condition in which he gave them to us, and fortify ourselves against the
devil and against men, lest they change our ears and tongues to the
contrary. Secondly, we should also, every one in his calling, show our
gratitude toward his Word for this blessing in such a manner that a ruler in
his country, a preacher in the pulpit, father and mother in the home, rightly
fulfill the duties of their calling, while the others should hear it, keeping
open their ears as Christ has opened them, and diligently see to it, as Christ
acted in the case of this man, that they may also be as serious, and thank
God for it.
21. Among us, God be praised, the tongue has been so developed that we
speak purely, and that the ears gladly hear it; for there still are many pious
people everywhere who take delight in hearing God’s Word. But side by
side with this there is great ingratitude also among us, and frightful
contempt for the Word of God, perhaps, indeed, a secret persecution and
suffering. Other princes persecute it openly; but we here sit under shelter,
as in a garden of roses, and yet secretly there are so many, citizens and
peasants, and the noblemen with their golden chains, who would gladly
hound all pastors and preachers out of tile country, if only they could do it.
This shows that they despise the Word and hate it secretly; as we see it is
the case that, where the Word is persecuted openly, there only it would
live, and where it is unhindered and public, there they do not want it.
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22. But our Lord God will surely not have sighed in vain. Some think,
indeed, that it will always remain so, because he keeps so silent about it;
but it happens very quickly that a pulpit changes its character. Therefore
our Lord God wants us here to take warning, as it was also predicted by
St. Paul, in order that we should beware. Tongues will change their speech,
and the ears of the people will itch after false preachers, even as it came to
pass under the Pope’s rule, where people were so willing and eager to hear
and to do, whenever anyone came along who had something new to say,
no matter how unreasonable and foolish it might be. At that time, if anyone
had risen to preach that a church should be built in the river Elbe, they
would have done it. But now that the Word is being taught and preached
from the pulpit, to trust in God and to serve our neighbor, the lives of the
people nowhere are conformed to it. That is the doings of the very devil,
but this does not excuse us.
23. For since the doctrine has been brought into such shape and form that
the articles of faith are preached in their purity, and since the tongues are
now loosed and the ears are opened, we should also apply ourselves that
this doctrine may show itself in our daily lives. But I fear it will not be done
before lightning and thunder strike down upon us, as St. Paul says. God
has already made a beginning with the Pope, striking the Antichrist with
the lightning of the Gospel, which is the Spirit of his mouth, which is now
opened and speaks, and is still striking among the wicked; but I fear the
teaching will not be followed by right living, until he will come and strike
everything to the ground completely, making an end of ungodliness by the
manifestation of his glorious coming, <530208>2 Thessalonians 2:8.
24. Now since righteous works and living do not seem to follow the
doctrine so perfectly among us as they indeed ought, I fear that our Lord
God, unless the day of judgment should break in upon us, will not let his
punishment be deferred; for our lives are not at all in agreement with the
doctrine, not even in the least thing, as that we should serve our neighbor,
which truly is not a great requirement. For there is no need to run to Rome
nor to St. James, nor to give money or anything valuable to obtain it; all
you need is to give your will to do it. But since we are such desperate
people who, after having done only too much under the Pope, do nothing
now so either the day of judgment must strike in our midst, or our Lord
God will send heresies and then we will be compelled again to do
unnecessary works. It is a matter of great concern to Christ, the Lord, that
his Word should thus be despised and per secured; therefore those who are
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the cause of it will not go unpunished. Let this suffice concerning this text.
[Let us pray to our Lord God to give us his grace, that we may so act and
live as he has enabled us to speak and hear. Amen.]