Luke 19

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Luke 19:1

[[This sermon is divided into two parts in the electronic edition. Part 1 is attached to Luke 17:11-13. Part 2 is attached to verses 14-19]]

II. A PICTURE OF THE CHRISTIAN CHARACTER IN ITS DEVELOPMENT AND GROWTH.

V.14. “And it came to pass, as they went, they were cleansed.”

31 Thus far we have learned how faith works, its nature, whence it comes, what its beginning is, what it brings, and how acceptable it is before God. All this is said of the beginning of a Christian life. But it is not enough to begin, we must increase and continue steadfast, for Christ says, Mat. 24:13: “But he that endureth to the end shall be saved.” And Luke 9:62: “No man, having put his hand to the plow, and looking back, is fit for the kingdom of God.” Therefore this second part treats of the increase and perfection of faith.

32 The faith or confidence of the heart in God is a very tender and sensitive thing indeed, and it may very easily be injured, so that it begins to tremble and despair, when it is scarcely yet exercised and established. And thus it has countless attacks and dangers from sin, from nature, from reason and self-conceit, from human doctrine, from the examples of the saints and from devils. In short, it is attacked without intermission from all sides, in front and in the rear, so that it trembles and despairs, or falls to trusting in good works. Hence St. Peter truly says, I Pet. 4:18: “The righteous is scarcely saved.” And the Prophet Zechariah compares the righteous to a brand plucked from the fire, that he may not be entirely consumed; and Amos the Prophet to a sheep’s ear that the shepherd delivered from the jaws of the wolf. So malignantly temptations rage about a believing heart.

Therefore St. Paul says to the Corinthians, I Cor. 10:12: “Wherefore let him that thinketh he standeth take heed lest he fall.” And in all places he teaches how we should walk with watchfulness and fear, and always take good care of our faith, for, as he says in 2 Cor. 4:7: “We have this treasure in earthen vessels,” which are very easily broken if God does not preserve us.

33 Therefore we should not be secure but stand in the fear of God and pray with Jeremiah, 17:17, that God might protect our faith, and not permit us to tremble or be frightened in the presence of our faith. This Gospel also sufficiently shows this danger by a terrible example, that among these ten lepers who believed, nine fell away, and in the end only one stands and continues steadfast. It is here as with a beautiful tree in full bloom, that we think cannot bear all its fruit; but later so many blossoms are destroyed by storms, the fruit becomes wormeaten and falls, that scarcely one tenth of it ripens. So there are many who receive the Word and begin to believe; but as the Lord says, Mat. 13:10-21, the soil is stony and not deep enough, or faith stands among thorns and thistles; that is, by reason of temptations and enticements they fall and continue not steadfast. For as soon as things go wrong with them and God afflicts them, they forget his goodness and see only his anger. Hence faith vanishes, and there remains a wavering, discouraged and frightened conscience, that flees from God, not to mention that it should go to meet him, as indeed it did at first.

34 Thus we see here that the lepers began to believe, and expected help from Christ, who then further awakens their faith and tries it, does not immediately make them well, but speaks a word to them, to show themselves to the priests. If there had been no faith in them their reason and natural fancy would have spoken thus and immediately murmured: What is this? we expected great kindness from him, and heartily believed in him, that he would help us; but now he does not touch us, as is his custom, and as he did to others, but only looks at us and passes on. Perhaps he despises us, besides he neither promises nor denies whether he will cleanse us or not, but leaves us in doubt, and says no more than that we should show ourselves to the priests. Why should we show ourselves to them, they already know we are lepers?

We see that nature would thus become angry and lukewarm against him, because he does not immediately do her bidding, and he does not with certainty tell what he will do. But here is faith, that strengthens itself and only increases through such temptation, and cares naught how unkind or uncertain the actions and words of Christ sound, but clings fast to his goodness, and does not permit itself to be frightened away. And of a truth, there was in them a strong, rich faith, that upon his word they promptly went forth; for had they doubted they certainly would not have gone, and yet they had here no clear promise.

35 And this is the method God employs with us all to strengthen and prove our faith, and he treats us so that we know not what he will do with us. This he does for the reason, that man is to commend himself to him and rely on his mere goodness, and not doubt that he will give what we desire or something better. So also these lepers thought: Very well, we will go as he commands, and although he does not tell us whether he will cleanse us or not, this shall not influence us to esteem him any the less than before. Yea, we will only esteem him so much the more and higher, and joyfully wait, if he will not cleanse us, he will do still better for us than if we were cleansed, and we will not on that account despair of mercy and favor. Behold, this is the true increase of faith.

36 Such trials continue as long as we live, therefore we must also continue to grow just as long. For when he tries us in one instance in which he makes us uncertain how he will treat us, he afterwards always takes another and continually enlarges our faith and confidence, if we only remain unmovably steadfast.

Behold, this is what St. Peter calls growth in Christ when he says, 1 Pet. 2:2: “As newborn babes, long for the spiritual milk which is without guile, that ye may grow thereby unto salvation.” Again in the latter part of 2 Peter, verse 18: “But grow in the grace and knowledge of our Lord and Savior Jesus Christ.” And St. Paul in all places desires we should increase, continue and become rich in the knowledge of God and Jesus Christ. This is nothing else than in this manner to become strong in faith, when God conceals his kindness and appears as Christ does here to the lepers, so that we do not know what to expect of him. For faith must be (argumentum non apparentium) an argument not an appearance, and be certain and not doubt in the things that are concealed and are not experienced. Heb. 11:1.

37 Therefore observe that when God appears to be farthest away he is nearest. This word of Christ reads as though we cannot know what he will do, he does not refuse nor promise anything, so that the lepers, who previously certainly relied on his kindness for all things, might have become offended at it, and begun to doubt, and taken quite a different sense of it than Christ meant. Christ speaks it out of an overflowing kindness that he thinks it unnecessary to tell them that they have already obtained what they want. But as the sense was not clear to them they might have thought he was entirely of a different opinion, and farther from them than before.

38 Thus are all his superabundant kindnesses, works and words, that we may think that he was previously more kind and gracious than afterwards, when he first had anything to do with us.

Thus it also happened to the people of Israel in the desert, they thought God did not bring them out of Egypt, upon whom nevertheless they called and they knew while in Egypt that he would help them. But all this is done that we may not remain in weakness when we first begin to believe, but grow and ever increase until we be able to take the strong nourishment and become satisfied and full of the Spirit, that we may not only despise and triumph over riches, honor and friends, but also over death and hell.

39 Hence it is with the faithless and unbelieving as with unfortunate mine workers, who begin to prospect with great confidence, and dig extensively. But when they are about to strike the treasure, which would have taken but a little more labor, they give up, and look at what they did as in vain, and think, there is nothing in it. Then comes another worthy of the task, who had never yet made a beginning, but he strikes away boldly and finds what the former hunted and dug for him. Thus it is also with the grace of God; he who begins to believe and will not continually grow and increase, from him grace will be taken and given to another who begins with it; if he, too, will not continue it will be taken also from him and given to another. It only wants to be believed. And here our high schools speak wholly blind, mad, and poisonous things about faith, when they teach that the beginning of faith is enough for salvation, and is only a small degree or step from it.

40 So these words of the text, “And it came to pass, as they went, they were cleansed,” would say: It is impossible for faith to fail, it must take place as it believes. For if these lepers had not believed and remained steadfast, of course they would not have gone. Therefore, not for the sake of their going, but on account of their faith they became cleansed, because of which they also went.

41 All this I say in order that some blind teacher may not come to this text and stick his eyes into good works without seeing the faith; and afterwards pretend that works make us acceptable and save us, because these lepers went forth and thus became cleansed. This error must be opposed, that one may rightly see the faith of these lepers, and thus it will appear that their work of going did not obtain the cleansing, but faith did. [So also the Lord opposes the same error in that he cleanses them before they accomplish the work assigned them. For he did not only command them to go, but to show themselves to the priests. Now they evidently became cleansed before they arrived at the priests and before they had finished the work. If they had first become cleansed after they had arrived and brought the offering, the priests might have had ground for the pretense that they were cleansed by their offering and works, as they even did, and misled the poor people.]

42 Now I have often said that works are twofold; some before and without faith, others come out of and after faith. For as little as nature without faith can be idle and inactive, so much less also can faith be idle. And as nature’s works do not precede or make nature, but nature must first be present and do the works out of and by virtue of herself; so also the works of faith do not make faith, but they follow and spring from faith. So there must be works, but they have no merit nor saving power, but all salvation and merit must first be present in faith.

43 This is also the reason that the works of faith are free and spontaneous, and not premeditated. For these lepers were also free, and if Christ had commanded them to do something else, they would have done it. And if they had been asked whether they went in order to be cleansed, they would have replied, no. This must have been so, if the cleansing took place because of their works. Just as if you should ask the hypocrites whether they work in order to be saved, they would say: Yes, and without works they would not want to be saved. [But these lepers would not speak thus, they hope he will cleanse them out of pure kindness, without considering their work of going, which they do only because he wills it to satisfy the law, although unnecessary. For all lepers might also go to the priests, and yet they would not on that account be cleansed, which nevertheless must be, if the work were necessary and useful for the cleansing.

Just as the work-righteous persons think, that he who works will be saved; so it must also be here, he who goes will be cleansed. But now as the cleansing takes place only because of the presence of faith, so salvation comes also on account of faith alone.] But as the lepers must go not for their own sakes, but for the sake of the priests, that they might be satisfied, although they were not obliged to go to them; so all believers must work, not for their own sake, but for the sake of others, to serve them. Although they owe them nothing, but freely do good as Christ has done to them, about which enough has been said above in the first part. There follows further in the text:

V.15. “And one of them, when he saw that he was healed, turned back, with a loud voice glorifying God.”

44 The returning of one must have taken place after he and the others had shown themselves to the priests. But the Evangelist is silent as to how they came to the priests and what took place there. However, from the return and thankfulness of this one, he gives us to understand how it went. He without doubt very unwillingly returned alone, for as with all his heart he thanks Christ and is kind to him, the conclusion is clear how he persevered, admonished, urged, prayed and did his utmost for the others that they should go with him and acknowledge the great kindness; and no doubt it grieved him that he could not prevail upon the nine and had to leave them with tears and grief. All these and similar things force us to think of the love he had for Christ, that leaves nothing unattempted, fears no one, regards no one, if they only worthily honor and praise Christ.

45 What kind of a tempest visited the nine, that they so firmly separated from the one; as we have heard they all made a good beginning and grew in the faith of Christ? Of their own accord they would not have fallen so completely; some one must have first overthrown their faith, so that the honor which they previously gave Christ so freely and honestly, they now divert from him and rob him of this honor, and turn their friendship into enmity. Nor was it a weak falling away, that so severely offends and opposes the one leper with all his admonitions and regrets. Behold, the priests did this, they could not bear that the honor be given to Christ; hence they no doubt preached a strong sermon against him to root out their faith.

46 But what might they have said to them? Because they fought against Christ and the faith it is easy to think what they said and did, namely, what is contrary to faith; that is, they heralded into these poor lepers that they should not believe that Christ cleansed them, but should thank God, who had regard to their offering and the prayers of the priests, and heard them, and on this account cleansed them; and whatever else they said to draw away the hearts of the lepers. But the one leper did not permit himself to be drawn from Christ; he remained steadfast and overcame all the assaults of faith.

47 Therefore with two strong assaults their hearts were changed. First, to cleanse one from leprosy is impossible for a creature, and it is certainly only the work of God, therefore it cannot be in any way attributed to Christ, whom they saw and regarded as a man and not as God; therefore they should beware by no means to blaspheme God, and make a god out of a mere creature. O what a fine pretense and powerful stroke this was! What a great faith must be there to stand, when it is opposed by God himself, by his honor and work, with which one is threatened not to deny God! What heart does not think, that it would be the very best to yield to a temptation like this?

48 The next stroke was to bring forth the law of Moses, where it was commanded to hearken unto the priests at the risk of death, what they judged according to the law, Deut. 17:12. As the priests here judged the cleansing was from God and not from Christ, they powerfully caught their consciences, and crushed faith to powder in the nine, for to act against the law, is also to act against God.

49 Here observe what a terrible opposition this was, when bodily and eternal death is placed in opposition to the conscience, together with the anger of God and man, the highest and greatest sins, with the greatest punishment. What heart would not fall before such terrors, or never tremble, especially when the law of God is offered as the signal of truth? With this these nine fell, and had sooner denied ten Christs than offend God and transgress the Law, and thought they did well by doing so.

50 Then an ugly contention arose first of all concerning the one, who alone stood opposed to the priests; while all his companions fall and join his opponents. Then they also exercised diligence, prayed and threatened, that he should by no means offend God, believe the priests, nor despise the law of Moses, and beware that he be not put to death as a blasphemer. Here the poor child must be a fool or insensible, so good he has it, or a heretic and apostate; he has become cleansed, but he must on that account risk body and life, goods and honor, friends and companions; and besides had to allow them the name that they were pious, did good and honored God, while he must be a sinner and dishonors God. And because he was a Samaritan they esteemed him perhaps the less, and thought: Let him go, he is but a Samaritan, a man lost and not of Israel; or they had mercy on him, as a man mad and possessed. See, this is the last and greatest opposition to faith. But he who continues steadfast, abides indeed forever, for here is overcome the fear of death and hell with all their terrors, in this world and in the world to come.

51 Thus the name of God must at all times do the greatest evil and be a cover for the greatest scandal through its misuse by the devil and wicked men. For as they know that man does not fear and honor anything so much as God’s name and glory, especially among good hearted people; therefore they take just such a one and bring him to their mind, that what they pretend is God; then the poor crowd follows that thinks nothing else than that a man must fear and accept all this, by which God’s name or Word is presented. Therefore an extensive knowledge is necessary in such opposition, that a man may not err, although he be threatened by the name of God. For idols have even assumed the name and honor of God. Thus the Pope always employs the name of God for every sin and shame, and all his disciples and false teachers follow him, and especially the priests who pretend that their unchristian, unbelieving orders and works are divine and Christian.

52 But it is still harder when the evil spirit torments the conscience in the throes of death, and pretends God is angry and does not care for you; of this David says, Ps. 3:2: “Many there are that say of my soul, There is no help for him in God.” Or as the Jews spoke to Christ while on the cross, Mat. 27:43: “He trusted on God; let him deliver him now, if he desireth him: for he said, I am the Son of God.” As though they would say: It is impossible for God to help him, he is wholly lost.

53 Or when God himself thus tries and forsakes a man, so that he feels nothing else in his conscience than that God has forsaken him, and will never welcome him, as David says, Ps. 31:23: “I said in my haste, I am cut off from before thine eyes.” This also tempted Abraham, Gen. 15:12; and Jacob, Gen. 32:24.

Here faith suffers its greatest distress, and is in the pangs of hell. Here it is necessary to hold fast and not suffer yourself to err, when God himself is pictured before you. Behold, this is the last and greatest trial of faith; he who remains firm here abides firm forever, for here is overcome the fear of death and hell with all the terrors in this world and the world to come. They are the strongest Christians and the greatest spirits, who resist this temptation.

54 All this I say that we may learn to hold fast to faith, in which we have begun, and ever remain in the same firm conviction that looks to God for every good thing, and not permit ourselves to be forced or driven from it by man, the devil, sin, the law, the name of God or God himself, which we will be able to do if we only abide in the true nature of faith, as St. Paul says, Heb. 11:1: “Faith is the assurance of things hoped for, a conviction of things not seen;” but not the substance of things fleeing away, nor the evidence of things seen; that is, the nature of faith is, that it relies on the goodness of God and thinks of nothing else than to hope for and desire it. The contrary of this is to flee from it, which is terrible, and that is not an example of faith, but of assault and temptation; for God has not built our faith or good conscience, or confidence on wrath, but on grace, therefore all his promises are lovely and gracious; on the contrary his threats are terrible and bitter, which we must also believe; but on his threats Christian faith cannot build, it must have before it only that which is good.

55 Secondly, man should possess assurance. The good for which faith looks and on which it depends, must not be seen or experienced. Therefore everything a person feels, whether of pleasure or pain, he must know it is not that which he is to believe, but it is the opposition and temptation, over which he must leap and jump, close his eyes and all his senses, and cling only to the good which he neither sees nor hears, until the contention ceases. Just as Elijah wrapped his face in a mantle, when the great earthquake, wind and fire passed by.

56 The blows and assaults against this leper were much greater, besides he was left alone; but he stood firm. So far is his faith greater and more perfect, and was quite ripe. Without doubt it is an example for us, that we, too, may not permit ourselves to be influenced by like priests and saints, even though the great crowd of all the world go with them. It was indeed a great sight, that the priests withstood him, whose duty it was to teach other people the right way, and who should by rights have been the most learned.

57 And here we learn a good answer for the Pope, the priests and the wise, when they appear with their power, government, office and dignity, and pretend that we must believe them, and only hear what they say; who know well enough what it is, when Christ directs the lepers to the priests, but appear as though they could not see how this lonely man, who was not a priest but a common layman, nor was he even an Israelite, but a Samaritan, and yet he pronounces judgment on the priests’ doctrine and opinion, and is more learned than they all put together; nor does he worry about being alone, and the crowd being on their side. Now, if this had been sufficient, as our Papists say, that they are the priests, the learned, the rulers and the power, and besides they have the multitude with them, and that a man should not oppose what the government, dignity, power and multitude offer, then this Samaritan did what was not right. But God preserve us! For this Gospel here teaches that scarcely no one is so accustomed to err and go astray as just these very priests, the clergy, the most learned, the rulers, the most dignified and the greatest crowd, wherefore we are scarcely to avoid any one more than just these very ones.

58 But since Christ directs the lepers to the priests, he gives them to understand it is not their office, but the misuse of their office that is to be avoided, and draws the line how far we are to believe and follow them, namely, when they teach according to the law we are to hear them, as Moses, Deut. 17:11,12, clearly declares, that the priests shall judge according to the law, and then, whoever will not hear is to be stoned; but when they without law offer their own doctrine, we shall regard neither their office nor power, and abide alone with the Scriptures. Of course the people say, that no one writes false things except the scribe; so no one preaches false doctrine except the preachers; and again as the common saying runs: The learned are the perverted! If then the priests who are placed in their offices by divine order to teach God’s Law, often and most grievously err; what shall our popes, cardinals and bishops do, who are not placed in their offices by God nor man, but by themselves, who neither preach nor study, and produce nothing but human doctrine and their own dreams? Therefore neither their office nor doctrine is any good here, they are nothing but error from head to foot, that is only to be avoided, for little of their doctrine and character is subject to controversy; for they are not the priests referred to here, as we shall hear.

59 But why does St. Luke say that this single person saw that he was cleansed; did not the others see it too, as all ten were surely cleansed? So the nine, as we have heard, with the priests, also praised God, and held him in high esteem, so that they would not give the honor to Christ as to a creature; why then does he say that this one only greatly praised God with a loud voice?

60 In the first place this is said by Luke according to a general custom, as when one says of the unthankful: he does not see the kindness done him; that is, he will not see it nor take it to heart, nor think that he ought to be thankful, but acts as though he knew nothing about it, he despises it and regards it not. Thus these nine did not want to see and consider the kindness of Christ, and despised him as though he did nothing for them. On the contrary he who is thankful will and cannot forget, and does not cease to recognize and acknowledge his benefactor and kindness. With such eyes did this Samaritan see his cleansing.

61 On the other hand, the nine also praised God, but with their tongues, and at the same time blasphemed him in Christ. It would not have been punishable, if even at that time they had not regarded Christ as God; for he was not, yet glorified, as St. John says, 7:39. And this one also, perhaps, still held him as a mere man. But they wanted Christ to be looked upon as a sinful man and a blasphemer, and to be regarded with the utmost contempt. Such was the poison they brewed into the nine.

Christ at that time sought nothing more than that they should receive him as sent to them from God, and that they should believe that God dwelt, spoke and worked in him. This they did not wish, and would not allow others to receive him thus; but he was to be looked upon as coming from the devil, and speaking and working through the devils. And such faith the nine permitted to be driven into them.

But this one remained firm in spite of them, that God must be with Christ, who spoke, worked and dwelt through and in him. Therefore his praise and thanks are mentioned and the praise of the others ignored. Through what strife and opposition he remained in his faith, we have heard above. It was a great faith that held so firmly to him who was despised, condemned and blasphemed by the priests, the learned, the rulers, the best, the greatest and the largest number among all the people. Who dare thus hold Christ at present, when the Pope, the bishops, doctors, monks, priests, princes, with all their host, have condemned him, and issued a bull against him, as we see they publicly do?

62 And here this Gospel teaches what works tried and experienced faith produces, and what is the true worship and honor man may give to God. Some build churches for him, some arrange masses, some ring bells for him, some light candles for him that he may see; and act no differently than as though he were a child, who is in need of our gifts and services. Although the building of churches and holding of masses at first arose from the Christians coming together to conduct the true worship; afterwards the same worship disappeared and was entirely omitted. Since then we have continued to cling to charitable foundations, buildings, singing, ringing, lighting, clothing, smoking, and as many more such preparations as there are for worship, that we have come to consider such preparations as the chief divine worship, and know nothing of any other. And we do wisely, as he who, builds a house and spends all his money on the scaffolding, and during his whole life should get no further, not even to lay a single stone for the foundation. Pray tell, where will he dwell at last, when the scaffolding is torn down?

63 But the true worship is to return and praise God with a loud voice. This is our greatest work in heaven and on earth, besides it is the only worship we may bring to God; for he needs none of the other kind, and is not capable for it: he will be only loved and praised by us. Concerning this Psalms 50:12-14 speaks: “For the world is mine and the fulness thereof. Offer unto God the sacrifices of thanksgiving, and pay thy vows unto the Most High.” Do you think God would drink the blood of goats, or eat the flesh of bulls? Thus he might also say now to the founders of charitable institutions, smokers, singers, ringers and candle lighters: Do you think that I am blind and deaf, or that I have no house for shelter? You shall love and praise me, this is the incense you are to burn to me and the bells you are to ring for me.

64 The returning means, to bring home again to God the grace and goods received, not to keep them, not to boast of them or exalt self above others, or praise self on their account, not to reap honor thereby nor wish to be better than others, not to be satisfied with self, not to have joy in them, but to have all such joy, pleasure, honor and praise, only in him who has given them, and stand there willing and quite composed, when he shall again take them from you, and none the less just then to love and praise him. O how few there are who thus return, of course scarcely one among ten. If one has more beautiful hair than another, he delights in himself because of it above others; what then will he do with the great gifts of reason, spirit, etc.? These are the ravens of Noah that flew out of the ark, and did not return, Gen. 8:7. To sum up all: To return embraces these two thoughts: not to cling to God’s gifts, but only to himself, who gives them.

65 Thus the great praise of God includes two parts - The first is to esteem him highly in the heart, and to have a lovely disposition toward him, so that we taste and experience how sweet the Lord is, of which St, Peter speaks, 1 Pet. 2,3, and Psalms 34,8: “O taste and see that Jehovah is good.” All this faith, that has been tried, teaches and brings us at the end of the conflict. For as long as the strife and conflict endure, faith is in labor, and all is painful and bitter, it experiences and tastes no sweetness in God. But as soon as the evil hour is past, if we persevere and remain firm, then the sweetness of God will be ours. God will become so lovely, satisfactory and sweet to the heart, that it will desire nothing more than to battle and to seek to try his faith, and now as it were thirsts and longs for suffering and misfortune, which all the world fears, and which he also himself previously feared, of which Psalms 26:2 speaks: “Examine me, O Jehovah, and prove me; try my heart and my mind.” Out of this valiant faith comes quite a different man with a different taste, so that henceforth he does not feel well without suffering, and as it were lives contrary to all the world, so that he rejoices where the world mourns, and mourns where the world rejoices, until he becomes an enemy of this whole life and becomes eager for death.

66 This is what St. Paul means when he says, Gal. 6:14: “Through which the world hath been crucified unto me, and I unto the world.” That is, my joy and life are the suffering and death of the world, and her joy and life are my suffering and death. Therefore he says again, Phil. 1:23: “Having the desire to depart and be with Christ.” To this taste and knowledge no hypocrite can come, for conflict and suffering they do not want, and so they must remain faithless and wholly unexperienced in spiritual things.

67 The other part is to break forth with the voice, and to, confess before the world what the heart within believes of God. This is nothing else than to bring down upon one’s self the enmity of the world, and to send many messengers after death and the cross. For he who would praise and honor God with his voice, must condemn all the praise and honor of the world and say that all the works and words of man are nothing, with all the honor they have from. them, and that God’s work and Word alone are worthy of praise and honor. But you see that the world cannot tolerate this, and so you must bear the brunt and be a heretic, a deceiver, a blasphemer, while you promise many good works and a spiritual life in all your divine services. Then they will command your silence, or make it hot for you. And it is not possible for them to suffer it from you, for their pet affairs they will not allow you to reject.

So is it also impossible for you to cease and be still, but with loud voice like this leper you rather confess God’s praise and honor alone in his works and words; and thus you then go to pieces and become ashes. Then the Pope goes to work and enlarges his almanac with red ink, and makes them saints in heaven, and blots you out of the book of life, and casts you four thousand miles on the other side of hell, and you are now a rotten member cut off from holy Christendom, that you may not infect the holy church with the poison of your foul odor and your satanic doctrines.

68 Christ speaks of this in Mat. 24:9: “Ye shall be hated of all the nations for my name’s sake.” Why for my name’s sake? They would and might not tolerate the name, praise and honor of God, for then they and their whole cause would be put to shame. And if God alone were wise, good, just, faithful and strong, then they would be fools, wicked, unjust, liars, false and impotent. Who would bear this great injustice, the devilish heresy, that so much divine service and godly life should for God’s sake be abolished and changed as a foolish, unjust, false and impotent thing? Not so, it must not be God, but the devil who pretends this. Behold, upon the highways all the prophets are murdered and Christ himself.

The world does not want to be a fool nor to be unjust. But God will not suffer this from it, and hence he sends his messengers to punish it. And thus the saints must then shed their blood on account of it. Therefore it is a great act to praise God and to raise a free and loud voice before the world.

69 However, the false saints and murderers of Christ also now praise and extol with a loud voice God and his works, yea, they preach and cry more about God than the true saints do. As we even now see every corner full of preachers, who highly extol and praise God, that he alone is worthy of praise and honor, and use the very same voice and Word which the true preachers use. Why then is it not valid? Or what is the matter with it? Without doubt nothing else than that they with this leper do not fall down at the feet of Christ to thank him, but want Christ to fall down at their feet and thank them. For the Jews give all honor to God, but of Christ they will know nothing.

So it is with these; as long as we leave their cause alone and do not reject it they cry and praise us very highly. But if one also judges them by their doctrine, and their own cry falls upon them, that they are nothing and their whole cause nothing but falsehood and foolishness; then their praise and cry are gone, and their false heart breaks forth and is revealed, so that they praise and honor God only with the mouth and themselves with the heart.

70 It is not enough that you loudly call and cry that God does all things and our work is nothing; you must also suffer such things to be said of you and your affairs. You can agree that Christ’s and your enemy is nothing, and all he does is rejected, and you think it is right and well done; for his cause is not from God, but against God. But you do not wish to be rejected with him. Your cause is to be God himself and unrejected; how then is it possible that you should tolerate the rejected Christ, not to mention falling at his feet and regarding yourself as unworthy, when with him you would be rejected? Now as God has concealed himself in the despised man Christ, and will dwell there, you must not undertake to find him anywhere else, except in contempt; yea, you must reach the point to rejoice that you are found worthy to be despised, and must also fall at his feet and thank him for the contempt, which will not suffer your cause to be anything, so that it be not words but deeds; that you say: God alone is to be praised and not man, such instruction is first to be proved by you, you suffer such things just for the sake of his doctrine, and you consider yourself unworthy of all this.

71 Thus Christ also taught the same and praised God’s name alone; and also suffered first and most of all, that he became as nothing, so that no one can be compared to him in this. O this is a rich, great example, of which much might be said. But now it is sufficient that we may see a little how great a cause it is to prove God’s praise by our actions, and fall upon our faces at the feet of Christ, the man despised; as the Apostles were glad, Acts 5:4, that they were worthy to suffer dishonor for the ‘Name, of which it is said, Ps. 72:9, that the enemies of Christ are to bow before him, and lick the dust from his footprints. That is as St. Paul also says, they shall boast in his sufferings and cross, that shall come upon them on account of the praise of God and the punishment of men. For as Christ himself thus suffered, suffering has become so precious that no one is worthy of it, and it is to be regarded and esteemed as great grace.

72 From this we see how far a Christian life is above the natural life. First, it despises self; secondly, it loves and thirsts for contempt; thirdly, it punishes everything that is unwilling to be despised, by which it resigns itself to all misfortune; fourthly it is also despised and persecuted on account of such contempt and punishment; fifthly, it does not think itself worthy to suffer such persecution. Now from the very first part the world and nature flee, when then will they come to the last? But there is still another and a greater behind it, concerning the falling at the feet of Christ, which the priests neither understand nor want; for not every faith is sufficient for it, but the faith of Christ must be there, that truly humiliates us. Of this we will treat later under the spiritual interpretation.

V.16. “And he was a Samaritan.”

73 Why was it necessary for the Evangelist to write, rather than something else, that this one leper was a Samaritan? By this he opens our eyes and warns us that God has two kinds of people who serve him. One, that has the appearance and name of having a great, spiritual, holy life, is employed almost wholly in it, and yet it is all in vain. They are nothing more than ravenous wolves in sheep’s clothing. Yet they have the honor of it, and are regarded by every one as the true worshipers of God; therefore goods, honor, friendship flow to them, and everything the world has, for God’s sake; for they think he is there, and he who thinks differently is worse than a heathen, heretic and an apostate.

74 The others are without any show and name, yea, they are of the opposite appearance, as though no one were less God’s people than they, and in short, they are thorough Samaritans; a word that sounds as badly among the Jews, as if at present you should revile one as a Turk, Jew, heathen or heretic. For the Jews alone had the name of being God’s people, and they alone had God and his worship for themselves in preference to all other people on the earth. And they hated the Samaritans above all nations, for they too claimed to be God’s people along with the Jews; therefore a Samaritan was to them as an apostate Christian is among us. And although it be true that the Samaritans did not rightly believe, and that the Jews had the true law of God, it was according to human custom that they boasted alone of Judaism and despised the Samaritans, who were less Jews and worse Samaritans, than the natural Samaritans. But now, as God loves the truth and is an enemy of hypocrisy with all its boasting, he turns it round and accepts the Samaritans and lets the Jews go. Thus it occurs that they are not his people who still have the name, the appearance and honor of his people. Again, those who are his people and have the name and appearance, are heretics, apostates and the devil’s children.

75 So it is even at the present time. The clergy, priests and monks call themselves and are regarded as the servants of God, and no one is a Christian who does not believe as they believe, whereas no one is less a Christian and God’s people than just those who thus turn up and boast themselves among them. Again, those whom they hold are heretics, many of whom they have also burned and exiled, like John Huss and his followers they dare not be Christians, although they alone are the true Christians. Here then this Gospel is so powerful that no one returns, no one exalts God with a loud voice, no one falls on his face at the feet of Christ, except the Samaritans, the despised, the condemned, the accursed, who must be heretics, apostates, errorists and Satan’s own children. Therefore let us guard against everything that makes only a show, it certainly is deceiving; and let us not reject what does not make a display, so that we do not go and reject Christ and God, as the Jews did. This Christ also desires when he says:

V.17, 18. “And Jesus answering said, Were not the ten cleansed? but where are the nine? Were there none found that returned to give glory to God, save this stranger?”

76 The stranger does it, he sincerely gives God all the glory. O, what a terrible example is this! Among ten only one, and he among the least and most worthless. How entirely does God indeed overlook that which is great, wise, spiritual and honorable! And yet such people have no fear, but become hardened and petrified in their nature. It is also terrible that the Lord knows ten of them were cleansed, of this they did not think.

To it he is not silent, he inquires after and seeks them: Where are the nine? O, what a frightful thing it will be when they at some future time will feel this inquiry and must answer whither they went, that they did not give God the glory. Then they will say: Well, we have nevertheless praised and thanked God, and thus our priests have taught us! Then it will appear whether it will help us to follow the doctrines of men in the name of God, and to forsake the doctrine and will of God. We are sufficiently warned in the Gospel, therefore no excuse will help us if we allow ourselves to be deceived. In Baptism we have all vowed to follow Christ and his doctrine; no one has vowed to follow the Pope, the bishops and clergy.

Thus Christ has thoroughly rejected and forbidden the doctrines of men.

77 However, Christ here comforts his poor Samaritans, who for his name’s sake must risk their lives with the priests and Jews, and strengthens their hope with the sentence and judgment that he demands the nine and judges them as God’s thieves, who steal God’s glory, and justifies the Samaritan. For this hope gives them strong courage, that their cause before God will be rightly maintained and will stand, but the opposite cause will be condemned and will not stand, it matters not how great they were and what right they had on earth.

78 Therefore observe, before Christ justifies the Samaritan, he judges the nine, that we should be certain not to hasten or desire revenge, but leave it only to him, and go our way. For he is in himself so careful to defend the right and punish the wrong, that he first takes up the latter before he rewards his Samaritans.

79 Besides, he uses many more words in this sentence than to the Samaritan; so that we see how greatly he is concerned about it, and he by no means forgets their wrongs and our rights. Nor does he wait long to have them accused before him, but of his own free will summons them, so that without doubt the cause of the unbelievers influences him more and sooner than it strikes or harms us. Of this God speaks in Moses, Deut. 32:35: “Vengeance is mine, and recompense.” And St. Paul says to the Romans, 12:19: “Avenge not yourselves, beloved, but give place unto wrath.” Now the words which the Lord says to the Samaritan, when he adjusts his affairs, are the following:

V.19. “And he said unto him, Arise, and go thy way; thy faith hath made thee whole.”

80 Behold, is not this a wonderful expression, that he attributes his cleansing to faith? This is opposed to the judgment of the priests who told the nine that their offering and obedience to the law had cleansed them. But Christ’s judgment stands and triumphs, that they were not cleansed because they went to the priests, nor because of their offering, but alone on account of their faith. Therefore, as said above, faith will not tolerate any work, that it should help man to be justified and saved. For this faith more than all other things must and will do it alone, and he employs his works elsewhere, namely, to help his neighbor, as Christ has helped him.

81 And in conclusion we observe that this Gospel sufficiently teaches and represents the entire Christian life with all its events and sufferings; for the two chief things are faith and love. Faith receives the good; love gives the good. Faith offers us God as our own; love gives us to our neighbor as his own. Now when such life begins, God goes to work and improves it by trials and conflicts, through which a man increases more and more in faith and love, that through his own experience God becomes to him so heartily dear and precious, and he no longer fears anything.

Then hope grows which is certain that God will not forsake her, of which St. Paul speaks, Rom. 5:3-5: “We also rejoice in our tribulations: knowing that tribulation worketh steadfastness; and steadfastness, approvedness; and approvedness, hope; and hope putteth not to shame.” And Paul always treats of these three principles in his Epistles. To the Colossians he speaks thus, 1:3-5: “We give thanks to God the Father of our Lord Jesus Christ, praying always for you, having heard of your faith in Christ Jesus, and of the love which ye have toward all the saints, because of the hope which is laid up for you in the heavens.” And still more beautiful he says to the Thessalonians, 1:2-3: “We give thanks to God always for you all, making mention of you in our prayers; remembering without ceasing your work of faith and labor of love and patience of hope in our Lord Jesus Christ, before our God and Father.”

82 How beautifully he divides the three principles, that faith goes forth in trusting, love in laboring, and hope in patience and suffering. As though he would say: Your faith is not a dream nor a fancy, but it is life and action; and your love is not passive nor is it idle, but it serves well for your neighbor. All this takes place in prosperous days, while your hope is exercised in suffering and patience, and all this in Christ; for there is no faith, nor love, nor hope outside of Christ, as I said above. Thus a Christian life goes through good and evil until the end, and yet it does not seek revenge, and only grows more and more in faith, love and hope.

83 And love, which naturally follows faith, is divided into two parts: it loves God, who does so much for her through Christ in faith; it loves its neighbor, and does to him, as God does to her. Therefore, all the works of such a man go to his neighbor for God’s sake who loved him, and he does no work relating to God except to love and to praise, and he confesses this freely before the world. For God does not need other works. Thus, all worship is with the mouth; although that is also called a service of God which is done to our neighbor. But I speak now only of the service rendered to God, in which the one part man can take is to love and to praise; but in this he must resign himself wholly and entirely in all adversity. Behold, what more would you know as to how to be a Christian?

Have faith and love, continue in these, then you have and can do all things; the rest will all be taught and given to you without any exertion on your part: This Gospel of the Ten Lepers is further expounded in a special book or postil, which examine for additional information. There you will also find the allegorical interpretation. or the spiritual meaning of it.

Luke 19:2

[[This sermon is divided into two parts in the electronic edition. Part 1 is attached to Luke 17:11-13. Part 2 is attached to verses 14-19]]

II. A PICTURE OF THE CHRISTIAN CHARACTER IN ITS DEVELOPMENT AND GROWTH.

V.14. “And it came to pass, as they went, they were cleansed.”

38 Thus are all his superabundant kindnesses, works and words, that we may think that he was previously more kind and gracious than afterwards, when he first had anything to do with us.

V.15. “And one of them, when he saw that he was healed, turned back, with a loud voice glorifying God.”

V.16. “And he was a Samaritan.”

V.17, 18. “And Jesus answering said, Were not the ten cleansed? but where are the nine? Were there none found that returned to give glory to God, save this stranger?”

Thus Christ has thoroughly rejected and forbidden the doctrines of men.

V.19. “And he said unto him, Arise, and go thy way; thy faith hath made thee whole.”

Luke 19:3

[[This sermon is divided into two parts in the electronic edition. Part 1 is attached to Luke 17:11-13. Part 2 is attached to verses 14-19]]

II. A PICTURE OF THE CHRISTIAN CHARACTER IN ITS DEVELOPMENT AND GROWTH.

V.14. “And it came to pass, as they went, they were cleansed.”

38 Thus are all his superabundant kindnesses, works and words, that we may think that he was previously more kind and gracious than afterwards, when he first had anything to do with us.

V.15. “And one of them, when he saw that he was healed, turned back, with a loud voice glorifying God.”

V.16. “And he was a Samaritan.”

V.17, 18. “And Jesus answering said, Were not the ten cleansed? but where are the nine? Were there none found that returned to give glory to God, save this stranger?”

Thus Christ has thoroughly rejected and forbidden the doctrines of men.

V.19. “And he said unto him, Arise, and go thy way; thy faith hath made thee whole.”

Luke 19:4

[[This sermon is divided into two parts in the electronic edition. Part 1 is attached to Luke 17:11-13. Part 2 is attached to verses 14-19]]

II. A PICTURE OF THE CHRISTIAN CHARACTER IN ITS DEVELOPMENT AND GROWTH.

V.14. “And it came to pass, as they went, they were cleansed.”

38 Thus are all his superabundant kindnesses, works and words, that we may think that he was previously more kind and gracious than afterwards, when he first had anything to do with us.

V.15. “And one of them, when he saw that he was healed, turned back, with a loud voice glorifying God.”

V.16. “And he was a Samaritan.”

V.17, 18. “And Jesus answering said, Were not the ten cleansed? but where are the nine? Were there none found that returned to give glory to God, save this stranger?”

Thus Christ has thoroughly rejected and forbidden the doctrines of men.

V.19. “And he said unto him, Arise, and go thy way; thy faith hath made thee whole.”

Luke 19:5

[[This sermon is divided into two parts in the electronic edition. Part 1 is attached to Luke 17:11-13. Part 2 is attached to verses 14-19]]

II. A PICTURE OF THE CHRISTIAN CHARACTER IN ITS DEVELOPMENT AND GROWTH.

V.14. “And it came to pass, as they went, they were cleansed.”

38 Thus are all his superabundant kindnesses, works and words, that we may think that he was previously more kind and gracious than afterwards, when he first had anything to do with us.

V.15. “And one of them, when he saw that he was healed, turned back, with a loud voice glorifying God.”

V.16. “And he was a Samaritan.”

V.17, 18. “And Jesus answering said, Were not the ten cleansed? but where are the nine? Were there none found that returned to give glory to God, save this stranger?”

Thus Christ has thoroughly rejected and forbidden the doctrines of men.

V.19. “And he said unto him, Arise, and go thy way; thy faith hath made thee whole.”

Luke 19:33

[[Luther published two sermons for Luke 18:9-14. One can be found in the electronic version in verses 9-11; the other in verses 12-14.]]

Sermon for the Eleventh Sunday after Trinity; Luke 18:9-14

THE PHARISEE AND THE PUBLICAN

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 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.” Mat. 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, Rom. 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.

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 Psalms, 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: V.14. “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 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 Ps. 116:10 says: “I believe, for I will speak.

I was greatly afflicted,” and says: V.13. “God, be thou merciful to me a sinner!” As though be 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 Saviour 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,” Gen. 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, 1 Cor. 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 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, 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, v. 15: “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 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 month 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 terrifled 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 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, Heb. 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 Psalms 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: V.11. “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 blasphenied 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 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, be would then also have obeyed the other commandment of Christian love as Paul says, Gal. 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 be 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 Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and thy neighbor as thyself,” Deut. 6:5, Mat. 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 Saviour. 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, 48:22: “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 read yourself; for the present let this suffice, and pray God for grace.

Luke 19:34

[[Luther published two sermons for Luke 18:9-14. One can be found in the electronic version in verses 9-11; the other in verses 12-14.]]

Sermon for the Eleventh Sunday after Trinity; Luke 18:9-14

THE PHARISEE AND THE PUBLICAN

Luke 19:35

[[Luther published two sermons for Luke 18:9-14. One can be found in the electronic version in verses 9-11; the other in verses 12-14.]]

Sermon for the Eleventh Sunday after Trinity; Luke 18:9-14

THE PHARISEE AND THE PUBLICAN

Luke 19:36

[[Luther published two sermons for Luke 18:9-14. One can be found in the electronic version in verses 9-11; the other in verses 12-14.]]

Sermon for the Eleventh Sunday after Trinity; Luke 18:9-14 (2nd Sermon)

THE PHARISEE AND THE PUBLICAN.

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, 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 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, 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 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.

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, 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 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?

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 Psalms 130:3: “If thou, Jehovah, shouldest mark iniquities, O Lord, who could stand?” And Psalms 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 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?

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, 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 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 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: V.13. “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 man can force such a prayer out of his own heart and thoughts, short as it is. The words of the Pharisee: V.11. “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, 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, 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 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 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, 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, 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 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 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 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 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: V.14. “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.

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.

Luke 19:37

[[Luther published two sermons for Luke 18:9-14. One can be found in the electronic version in verses 9-11; the other in verses 12-14.]]

Sermon for the Eleventh Sunday after Trinity; Luke 18:9-14 (2nd Sermon)

THE PHARISEE AND THE PUBLICAN.

Luke 19:38

[[Luther published two sermons for Luke 18:9-14. One can be found in the electronic version in verses 9-11; the other in verses 12-14.]]

Sermon for the Eleventh Sunday after Trinity; Luke 18:9-14 (2nd Sermon)

THE PHARISEE AND THE PUBLICAN.

Luther's Commentary on Selected Bible Passages

Martin Luther (1483–1546) was a German theologian, Augustinian friar, and the central figure of the Protestant Reformation. His biblical commentaries, drawn from his lectures at the University of Wittenberg, are foundational documents of Protestant theology. This collection includes Luther's …

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Old Testament

GEN JOB PSA PRO ECC SOS ISA JER LAM EZK DAN HOS JOL AMO OBA JON MIC NAH HAB ZEP HAG ZEC MAL

New Testament

MAT MRK LUK JHN ACT ROM 1CO 2CO GAL EPH PHP COL 1TH 2TH 1TI 2TI TIT PHM HEB JAS 1PE 2PE 1JN 2JN 3JN JUD REV

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