The Eleventh Sunday after Trinity, 2015. Luke 18:9-14. The Pharisee and the Publican

Dore - The Pharisee and the Tax Collector

The Eleventh Sunday after Trinity, 2015

Pastor Gregory L. Jackson

http://www.ustream.tv/channel/bethany-lutheran-worship

Bethany Lutheran Church, 10 AM Central  Daylight Time

The Hymn # 200     I Know that My Redeemer Lives    

The Confession of Sins
The Absolution
The Introit p. 16
The Gloria Patri
The Kyrie p. 17
The Gloria in Excelsis
The Salutation and Collect p. 19
The Epistle and Gradual       

The Gospel              

Glory be to Thee, O Lord!
Praise be to Thee, O Christ!
The Nicene Creed             p. 22

The Sermon Hymn # 384            How Great Is Thy Compassion             

Only Two Religions Exist - Faith or Works

The Communion Hymn #236            Creator Spirit                          

The Preface p. 24
The Sanctus p. 26
The Lord's Prayer p. 27
The Words of Institution
The Agnus Dei p. 28
The Nunc Dimittis p. 29
The Benediction p. 31
The Hymn # 514                        God Moves in a Mysterious Way     

KJV 1 Corinthians 15:1 Moreover, brethren, I declare unto you the gospel which I preached unto you, which also ye have received, and wherein ye stand; 2 By which also ye are saved, if ye keep in memory what I preached unto you, unless ye have believed in vain. 3 For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures; 4 And that he was buried, and that he rose again the third day according to the scriptures: 5 And that he was seen of Cephas, then of the twelve: 6 After that, he was seen of above five hundred brethren at once; of whom the greater part remain unto this present, but some are fallen asleep. 7 After that, he was seen of James; then of all the apostles. 8 And last of all he was seen of me also, as of one born out of due time. 9 For I am the least of the apostles, that am not meet to be called an apostle, because I persecuted the church of God. 10 But by the grace of God I am what I am: and his grace which was bestowed upon me was not in vain; but I laboured more abundantly than they all: yet not I, but the grace of God which was with me.

KJV Luke 18:9 And he spake this parable unto certain which trusted in themselves that they were righteous, and despised others: 10 Two men went up into the temple to pray; the one a Pharisee, and the other a publican. 11 The Pharisee stood and prayed thus with himself, God, I thank thee, that I am not as other men are, extortioners, unjust, adulterers, or even as this publican. 12 I fast twice in the week, I give tithes of all that I possess. 13 And the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner. 14 I tell you, this man went down to his house justified rather than the other: for every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted.

Eleventh Sunday After Trinity

Lord God, heavenly Father, we beseech Thee so to guide and direct us by Thy Holy Spirit, that we may not forget our sins and be filled with pride, but continue in daily repentance and renewal, seeking our comfort only in the blessed knowledge that Thou wilt be merciful unto us, forgive us our sins, and grant us eternal life; through Thy beloved Son, Jesus Christ, our Lord, who liveth and reigneth with Thee and the Holy Ghost, one true God, world without end. Amen.

Only Two Religions Exist - Faith or Works

KJV Luke 18:9 And he spake this parable unto certain which trusted in themselves that they were righteous, and despised others: 

Luke's Gospel gives the theme of this parable, which is a clear distinction between the revealed truth of God and all perversions of this truth. This is the theme of the entire Bible - faith in Christ, His forgiveness, His salvation.

People learn all kinds of distinctions to categorize various religions and denominations. One can earn a doctorate in world religions, which seems to render the doctor a complete atheist, or he may be a true ecumenist - "He loves every denomination except his own." Denominations are a genuine challenge, since we have thousands of them, forming, merging, splitting, and writing their own little histories.

The true distinction is faith in Christ or trust in works. This parable is the ultimate expression of this difference. Jesus spoke it to those who trust in their own righteousness and despise others.

The harmony of the entire Bible is shown in this parable being an expression of Jesus speaking in Matthew 7, where we often go to read about good teachers versus false teachers. The good tree can only produce good fruit, and the bad true can only produce bad fruit. The tree is made good by faith and necessarily  bears good fruit, because of the energy of the Gospel.

The bad tree cannot bear anything good because unbelief in Christ always searches for and latched onto a substitute for the revealed truths of Christianity. They vary but rest upon a righteousness of works - appeasing God through these works.

I have many interesting weeds in my yard, so I try to learn what they are. One is an herb brought to America - the dandelion - almost always regarded as a weed. However, the dandelion bears flowers that rabbits love, so sweet that they can be made into wine. The leaves make the best and most nutritious salads, and the roots can be used to make a coffee substitute.

Pokeweed's seeds are red when mature, or even black.
They are prolific and poisonous. 

Pokeweed is loved by birds and easily spread by them, but pokeweed has no other benefit. It grows seven feet tall, branches out, and bears fruit that no one should eat. One reason to learn about weeds is to avoid them, remove them, or at least mark and avoid them.

A good berry cannot help but bear good fruit. Blueberries and blackberries grow wild in various places and always have delicious fruit to enjoy when they fruit. A handful of blueberries is worth $2 at the market because the fruit is so fragile and hard to store. Besides, everyone loves blueberries, raw or cooked.

Lutherans had to grapple with this after Luther's death when George Major said works were necessary for salvation. Amsdorf reacted badly to this wrong teaching by saying good works were injurious to salvation.  Both failed to teach the unity of the Scriptures and to grasp Jesus' Creation parables.

Instead, good works follow faith in Christ because the Gospel grows in its influence among believers. The Means of Grace remove sin and thus works grow from that forgiveness. 

Luther:

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, 5:5: “For I have given you an example, that ye also should do as I have done to you.”

10 Two men went up into the temple to pray; the one a Pharisee, and the other a publican. 11 The Pharisee stood and prayed thus with himself, God, I thank thee, that I am not as other men are, extortioners, unjust, adulterers, or even as this publican. 12 I fast twice in the week, I give tithes of all that I possess.

This comparison means - either/or. People follow the example of the Pharisee or the tax collector.

The Pharisee is not understood unless we realize he is the example of outward piety, a truly holy man who is known for his good works and his avoidance of evil.  But in a few words, Jesus captures the spirit of the Pharisee - he is thankful to God for himself, not for God's righteousness and forgiveness. He is not only thankful for himself, but looks down on all open sinners, especially the tax collector (publican).

The tax collectors were hated for making their living by taxing Jews to pay for Roman Empire dominance of the land. They had the power of the Roman soldier behind them, and the taxes extorted were used to pay for the Roman soldiers' pay, camp expenses, etc. When a Jewish army defeated Rome in a skirmish, Rome brought a major army and a multitude of slaves to surround Jerusalem, level it, kill and enslave the population.

In contrast to the lowly tax collector, the Pharisee prayed - "I fast twice in the week, I give tithes of all that I possess." 

He is not only thankful to God for himself, but also lists the wonderful things he is doing to prove and display his works.

At one convention everyone was praising everyone else for being such good and loyal servants of the synod so that the audience had to wonder how God could do without them. One old pastor said, "We should be praising God, not each other." That drew the oxygen out of the room. They were having such a good time listing each other's good works on the camping committee, the convention committee, the reports committee, the elections committee, the housing committee, etc.

The attitude of the Pharisee is basic among us. Left by itself, it grows worse as we seek to justify ourselves, which is a heavy burden to bear. We are inclined to say, I am good because of these good works. Therefore, we need the Means of Grace to grant what God freely promises and rewards with so many benefits. The grace of the Gospel moves us to faith and strengthens that faith in Christ. As Luther said, "The believer has heaven and earth in his possession." He knows he has a loving Father who will provide for him lead him to everlasting life through the Son.

Thus the Gospel constantly displaces the inner Pharisee within each one of us, just as the inner Pharisee can displace the Gospel over time. Left alone, the garden is overtaken by weeds. Our helper says, "The weeds keep coming back." I respond with a maxim of gardening, "If there were no weeds, everyone would be a gardener." We have bigger and more vigorous weeds at the Jackson Rose Farm because we have the best soil. 

Weeds love good soil, just as false teachers love a pious assembly. As soon as a small cluster of believers gather, someone puts on a fleece and pretends to be a sheep, causing harm and destruction while saying "Lord, Lord." Notice that in Matthew 7 also, the bad ones praise their own good works, which amount to nothing in God's eyes when they do not believe.

Synod politicians divide and congregation and say, "Lo, you have trouble in your parish. You must be a bad person." Luther noted, as Paul and Jesus did, that trouble was the nature of any congregation, dividing the sheep from the goats, the Gospel inviting hatred among those who trusted in their own works.

That continues to this day, where a post on faith in Christ invokes hateful comments from the clergy. 

So Jesus gives us an example of faith in the righteousness of God.

13 And the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner.

The publican did not thank God for his own great virtue or works. He did not list his good points and the bad points of others. He is an example of the open sinner, that is, everyone knew him to be bad because of what they saw. But God views things differently. The Pharisee is an obvious saint but a secret sinner, with faith only in himself.

No wonder Pharisee preaching is so popular today. Most of them sound the same, each one coveting the outward glamour of the other.

This represents trust in the righteousness of God, and it is a wonderful message. Believing in Christ means forgiveness. That does not mean suffering enough or being sorry enough or making amends enough. Funny how so many expressions of the Gospel veer off into doing works to make that happen.

The publican believes in the mercy, love, and grace of God and asks that for him, a sinner. The works-saint, the Pharisee does not ask for forgiveness but solicits praise from God. That is blasphemy. 

A parable like this provokes thought and increases our understanding. How do I know I am forgiven? Because faith receives all forgiveness, for every sin great and small. 

Luther's Sermon for the Eleventh Sunday after Trinity. Luke 18:9-14. The Pharisee and the Tax Collector

The Pharisee and the Tax Collector - by Dore.

Luther's Sermon for the ELEVENTH SUNDAY AFTER TRINITY. Luke 18:9-14


This sermon appeared first in the year 1522 under the title: A sermon on the hypocrite, etc. ; but it differs so much from the text of the Church Postil, that the Erlangen Edition gives the text of this first print: among the miscellaneous sermons for the year 1522. A medium position between the first edition and the Church Postil is held by this sermon as printed in the collection of 27 sermons, on which account we take notice of it here, as well as of the reissues of the first copy. This sermon is also printed in the selection of 14 sermons and in the writing: “Passion or Suffering,” etc.

Also, “A Sermon on the Gospel of Luke 18 on the hypocrite and publican.”

Wittenberg. Text. Luke 18:9-14. And he spake also this parable unto certain who trusted in themselves that they were righteous, and set all others at nought: Two men went up into the temple to pray; the one a Pharisee, and the other a publican. The Pharisee stood and prayed thus with himself, God, I thank thee, that I am not as the rest of men, extortioners, unjust, adulterers, or even as this publican. I fast twice in the week; I give tithes of all that I get. But the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote his breast, saying, God, be thou merciful to me a sinner. I say unto you, This man went down to his house justified rather than the other: for every one that exalteth himself shall be humbled; but he that humbleth himself shall be exalted.

CONTENTS:

A PICTURE AND AN EXAMPLE OF A TRUE SAINT AND A REAL HYPOCRITE.
Why Luke in general writes as though righteousness came through works. 1.

I. THIS PICTURE AND EXAMPLE IN GENERAL.

1. The main thought to be considered in this picture and example. 2-3.

2. How this picture and example teach the nature of the judgment of men. 4.

II. THIS PICTURE AND EXAMPLE IN PARTICULAR.

A. The picture and example of the truly pious, in the person of the publican, where we find: 1. That the publican believed the Word of God, and thus became pious. 5f. The beginning of faith is not to be sought in us, but in God’s Word.

2. That the publican proved his faith by his good fruits. 7f. Concerning faith and good works: a. Where faith is good works surely follow. 8-11. b. The difference between faith and good works in regard to salvation. 9-10. c. Why the Holy Spirit insists so much on good works in his Word. d. How people in the doctrine of faith and works go to extremes on both sides, and how we should keep the golden mean. e. To what purpose should good works serve. 13-14.

3. That the publican is justified in a twofold way. 15.

Where the natural man judges a sinner according to his sin, he blunders very greatly. 16.

B. The picture and example of the hypocrite, in the person of the Pharisee, where we find: 1. That the Pharisee blasphemes and sins against God. 17-20.

2. That he sins against the love of his neighbor.

3. That he annuls all commandments. 21-22.

C. The comparison of the truly pious and the hypocrite. How the civil authorities should proceed in their offices to punish. 25.

SUMMARY OF THIS GOSPEL:

1. Luke the evangelist explains to us this parable in his introduction, when he says: “And he spake also this parable unto certain who trusted in themselves that they were righteous and set all others at nought.”
2. In the Pharisees you see an example of those who have no faith, and yet because of their works they esteem themselves the most holy.

3. The Publican is justified without any merit on his part, alone through faith, by which he appropriates righteousness from God alone, and doubts not the goodness of our loving, gracious Father.

4. Therefore this parable shows that we are justified through faith alone without any work and merit whatever on our part.

1. Here again we have a picture and an example of the divine judgment on saints and good people. Two extraordinary persons are presented to us in this Gospel; one thoroughly good and truly pious; and one hypocritically pious. But before we take up the example and consider the terrible sentence, we must first notice that Luke here makes the impression as though righteousness came by works. For Luke is most accustomed to do this, as when we at present preach that faith alone saves, he observes that people are led to desire only to believe, and to neglect the power and fruit of faith. This John also does in his Epistle and James, where they show that faith cannot exist without works.

Thus Luke, in the beginning of his introduction, would speak as follows: I see indeed that many have preached how faith alone saves, by which they have brought the people to strive for a fictitious faith; hence I must also speak of works by which they can be assured of their faith, and prove it to the people by their acts. Consequently it sounds as though Luke everywhere taught that righteousness came by works; as you have recently heard: Forgive, and ye shall be forgiven; and, make unto yourselves friends of the mammon of unrighteousness. And here it appears as though the publican had obtained his goodness by praying and smiting his breast. So this Gospel appears as though we should become good or pious by our works.

2. Now you have heard that a man, before he can do anything good, must by all means first be good. For the truth must always stand: “A good tree 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.” Matthew 7:20.

5. He speaks of the publican as though he must have previously heard a word from God that touched his heart so that he believed it and thus became pious, as St. Paul says, Romans 10:17: “So faith cometh by hearing, and hearing by the word of Christ.” When the Word falls into the heart, then man becomes pure and good. But the Evangelist does not indicate that he now first heard the Gospel here, but that he heard it somewhere, it matters not where. For he says: “God be merciful to me a sinner.” This knowledge is above the powers of reason. And yet it must previously have been known to him that God is merciful, gracious and friendly to all those who confess their sins, who call upon him and long for grace. As he heard that God is gracious by virtue of his very nature, to all those who humble themselves and seek comfort in him. But to preach thus is always the pure Gospel.

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 Psalm 50:23, says: “Whoso offereth the sacrifice of thanksgiving glorifieth me, and to him that ordereth his way aright, will I show the salvation of God.” In this way the publican also proceeds, gives God the offering of thanksgiving and secures to himself the forgiveness of sin, and praises God, puts himself to shame and exalts the truth above himself.

Therefore we must praise and commend his work, because he gives God the highest honor and true worship. For he says: “God, be thou merciful to me a sinner.” As though he would say: I am a rogue, this I confess, as you yourself know. Here you see that he confesses the truth, and is willing that God should reprove and revile him; yea, he does this himself, and casts himself down the very lowest, and with God he again rises upward, gives glory to God that he is gracious, kind and merciful. But in himself he finds nothing but sin. Wherefore these are the true fruits of faith.

8. Thus we have learned from his fruits the publican’s faith. But how shall we understand what Christ says: “This man went down to his house justified,” as he had already been just through faith, before he smote his breast? He certainly must have been just before. Why then does Christ say here: “He went down to his house justified?” This is what I have often said, if faith be true, it will break forth and bear fruit. If the tree is green and good, it will not cease to blossom forth in leaves and fruit. It does this by nature. I need not first command it and say: Look here, tree, bear apples.

For if the tree is there and is good, the fruit will follow unbidden. If faith is present works must follow. If I confess that I am a sinner, it must follow that I will say: Alas God! I am a rogue, do thou cause me to be good. So this publican cares for nothing and speaks freely, though he puts himself to shame before all people, he does not care for that, as <19B610> Psalm 116:10 says: “I believe, for I will speak. I was greatly afflicted,” and says: “God, be thou merciful to me a sinner!” As though he would say: I now see that I am lost, for I am a bad man, and acknowledge my sins. Unless I believe and hold to God’s mercy, and take the cup of the Savior and call upon God’s grace, I will be ruined.

9. Thus faith casts itself on God, and breaks forth and becomes certain through its works. When this takes place a person becomes known to me and to other people. For when I thus break forth I spare neither man nor devil, I cast myself down, and will have nothing to do with lofty affairs, and will regard myself as the poorest sinner on earth. This assures me of my faith. For this is what it says: “This man went down to his house justified.” Thus we attribute salvation as the principal thing to faith, and works as the witnesses of faith. They make one so certain that he concludes from the outward life that the faith is genuine.

10. We find this also in Abraham when he offers his son Isaac. Then God said: “For now I know that thou fearest God,” Genesis 22:12. Surely, if he had not feared God, he would not have offered his son; and by this we know the fruit to be thoroughly good. Let us now heartily apply this to ourselves.

11. This is why St. Luke and St. James have so much to say about works, so that one says: Yes, I will now believe, and then he goes and fabricates for himself a fictitious delusion, which hovers only on the lips as the foam on the water. No, no; faith is a living and an essential thing, which makes a new creature of man, changes his spirit and wholly and completely converts him. It goes to the foundation and there accomplishes a renewal of the entire man; so, if I have previously seen a sinner, I now see in his changed conduct, manner and life, that he believes. So high and great a thing is faith.

For this reason the Holy Spirit urges works, that they may be witnesses of faith. In those therefore in whom we cannot realize good works, we can immediately say and conclude: they heard of faith, but it did not sink into good soil. For if you continue in pride and lewdness, in greed and anger, and yet talk much of faith, St. Paul will come and say, 1 Corinthians 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, 5:5: “For I have given you an example, that ye also should do as I have done to you.”

As though he would say: Ye are my friends, but this the people will not know by your faith, but when you show the fruits of faith, and break forth in love, then they will know you. The fruits will not save you nor make you any friends, but they must show and prove that you are saved and are my friends. Therefore mark this well, that faith alone makes us good; but as faith lies concealed within me, and is a great life, a great treasure, therefore the works must come forth and bear witness of the faith, to praise God’s grace and condemn the works of men. You must cast your eyes to the earth and humiliate yourself before everyone, that you may also win your neighbor by your services; for this reason God lets you live, otherwise nothing would be better for you than to die and go to heaven. This you now also observe clearly in the good publican.

14. So you find two judgments: one according to faith, the other according to outward works. The foundation you have in that faith is concealed; this he feels, who believes; but that is not enough, it must express itself as you see above in the publican, who breaks forth in humility, so much as not to lift his eyes to heaven, smites on his breast and praises God, by which he helps me to say when my sins oppress me: Behold, the publican also was a sinner and said: “God, be thou merciful to me a sinner;” thus too, I will do.

By this will I also be strengthened so that when I see my sins I will think of his example, and with it comfort and strengthen myself, so that I can say:

Oh God, I see in the publican that thou art gracious to poor sinners. Faith the believer keeps for himself, but externally he communicates its fruits to other people.

15. The publican is on the right road and is twice justified; once through faith before God, and again by his works to me. Here he gives unto God his glory, and by faith repays him with praise. Also toward me he performs the duty of love, and puts words into my mouth and teaches me how to pray. Now he has paid all his debts toward God and man. So faith urges him to do; without however requiring anything from God as a reward of faith.

16. This is one character of the publican, who, according to faith which is the spiritual judgment, is acknowledged justified, while according to the flesh he is unprofitable. For the Pharisee passes and does not notice him, sees not his faith, lets him stand way back, and sees him alone in his sins, and knows not that God has been gracious to him, and converted and reformed him. So when a carnally minded man would condemn a sinner according to his sins, it is otherwise impossible, he must fail.

17. Let us now consider the fool, the Pharisee. Here are most beautiful works. In the first place he thanks God, fasts twice in the week, and all this to honor God, not St. Nicholas or St. Barnabas, he gives the tenth of all his goods, nor has he at any time committed adultery, has never done any one violence or robbed him of his goods. Thus he has conducted himself in an exemplary manner. This is a beautiful honest life, and excites our wonder and surprise. Truly, after the fashion of the world no one could find fault with him, yea, one must praise him. Yes, to be sure he does this himself.

18. But God is the first to come and say, that all the work of the Pharisee is blasphemy. God help us, what an awful sentence this is! Priests and nuns may well be terrified by it, and all their bones quake, as you scarcely ever find one of them as pious as this Pharisee. Would to God we could have 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, Hebrews 4:12.

Here everything must go to ruin, or fall to the earth in humiliation, otherwise nothing can stand before God. Thus a pious woman must here fall down and kiss the vilest harlot’s feet, yea, her footprints.

20. Now let us better see and hear what the Lord says to this. There stands the publican and humbles himself, says nothing of fasting, nothing of his good works, nor of anything. Yet the Lord says that his sins are not so great as the sins of the hypocrite; even in spite of anyone now exalting himself above the lowest sinner. If I exalt myself a finger’s breadth above my neighbor, or the vilest sinner, then am I cast down. For the publican during his whole life did not do as many and as great sins as this Pharisee does here when he says: I thank thee God that I am not as other men are; and lies enough to burst all heaven. From him you hear no word like: “God, be thou merciful to me a sinner?’ God’s mercy, sympathy, patience and love are all forgotten by him, while God is nothing but pure mercy, and he who does not know this, thinks there is no God, as in Psalm 14:1: “The fool hath said in his heart, There is no God.” So it is with an unbeliever who does not know himself. Therefore I say one thing more, if he had committed the vilest sin and deflowered virgins, it would not have been as bad as when he says: “I thank thee God, that I am not as the rest of men, extortioners, unjust, adulterers, or even as this publican.” Yes, yes, do I hear you have no need of God and despise his goodness, mercy, love and everything that God is? Behold, these are thy sins. Hence the public gross sins that break out are insignificant; but unbelief which is in the heart and we cannot see, this is the real sin in which monks and priests strut forth; these lost and corrupt ones are sunk head and ears in this sin, and pretend to be entirely free from it.

21. Further, since he has now blasphemed God and lied to him, because he is unwilling to confess his sins, he falls further and sins against love to his neighbor, in that he says: “Even as this publican.” He could not bear his presence without blaming and condemning him. Here all commandments are abolished and transgressed, for he denies God and does his neighbor no good. In this way he goes to ruin, because he has not obeyed a letter of the law. For if he had said: Oh God, we are all sinners, this poor sinner is also like myself and all the rest: and had he joined the congregation and said:

Oh God, be merciful unto us! then he would have fulfilled God’s commandment, namely, the first, in that he gave God the honor and the praise, and had he afterwards said: Oh God, I see this one is a sinner, in the jaws of the devil; dear Lord, help him. ‘ and had he thus brought him to God and prayed to God for him, he would then also have obeyed the other commandment of Christian love as Paul says, Galatians 6:2, and teaches: “Bear ye one another’s burdens, and so fulfill the law of Christ.”

22. Now he comes and praises himself that he is just. He has a poisonous, wicked heart, who praises himself most gloriously on account of his pretended good works, how he fasted and gave the tenth of all he had.

Hence he is so full of hatred to his neighbor, if God allowed him to judge, he would plunge the poor publican down into the deepest hell. Behold, is not this a wicked heart and terrible to hear, that I would all men should go to ruin, if only I be praised? Yet all this is so finely decorated and adorned by external conduct, that no one can censure it. Here we see how we are to know the tree from its fruits. For when I view his heart with spiritual eyes, I recognize it is full of blasphemy and hatred to his neighbor. From these fruits I know that the tree is evil. For works would not be evil in themselves, but the evil root in the heart makes them evil. This is set before us that we may beware and guard ourselves against it.

23. Again, on the other hand, examine the heart also of the publican. Here we find that he believes. Hence his works are good and of service to the whole world, for he teaches that a man should humble himself and praise God. On the contrary the other with his works makes saints who are puffed up and proud of heart; for he is entrapped in sins, his soul is condemned, and is fast in the jaws of the devil, and the high minded knave steps forth and praises himself, because his neighbor over there is a sinner. To sum up all, he misleads the whole world with his hypocritical life. Thus we must judge the fruits with spiritual eyes as we have now judged these two; then we will know the tree whether it be good or evil.

24. Now, where did I obtain this judgment? Here: God has given me his law like a mirror, in which I see what is good and evil. It says: Love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and thy neighbor as thyself,” Deuteronomy 6:5, Matthew 22:37. ‘Now the works of the publican praise God and benefit the whole world, because they teach us to know, and show us the way of God our Savior. Therefore they are good because they praise God and benefit our neighbor. On the other hand, the hypocrite struts forth and blasphemes God, and with his corrupt life misleads the whole world.

25. I should also speak of the great and shameful vice of slander, when one belies another, exposes him and speaks evil of him; while we are all alike after all, and no one has a reason to exalt himself above another. But that the government judges and punishes crime, it does by virtue of its office.

For it wields the sword to make the transgressor fear. For God will not tolerate sin, and desires that the wicked have no rest, as the prophet Isaiah says, Isaiah48:22: “There is no peace, saith Jehovah, to the wicked.”

Therefore where God does not internally disturb sinners, he will wipe out sin by fire and water, that they can have no peace from without. When such sins are to be punished, the officers, judges and people should think thus:

Oh God! although I myself am a poor sinner and a much greater one than this person, and a much greater thief and adulterer than this one; still I will execute my office and leave him no rest in his sins and belabor him; for this is thy divine command. Concerning this I have said more on other occasions, especially in my book on the Civil Government, which you can road yourself; for the present let this suffice, and pray God for grace.

Another Triple Mr. Lincoln Rose - Peace, Pink Peace, and John Paul II

Peace and Mr. Lincoln remain all-time favorites.

Yesterday I found another triple rose bloom on a Mr. Lincoln plant. When I wedged the thick stem into the bud vase, some space was left for more roses. I added one white John Paul II, one Pink Peace, and one Peace rose. The additional roses are the second level of blooms, so Mrs. Ichabod has six roses in one bud vase, four stems.

Roses have been the most fun plant to watch during this Year of the Rabbit. Since others in the neighborhood grow roses, I can compare results. They have failed to provide a thick mulch layer and to prune aggressively.

Roses only need three kinds of care:

1. Mulching
2. Pruning
3. Watering.

Mulching keeps the soil moisture constant and feeds the soil creatures. They do the tilling and fertilizing while building soil structure.

Pruning keeps a plant from going to seed, so constant cutting of blooms and removal of dead wood will activate the bush more than anything else. Aggressive pruning spurs growth - the plant does not need to be spared to develop. KnockOut roses, for instance, quickly regain their height after being cut back 50%. As the roses reach their height, they garnish each stem with roses.

Watering gives the soil creatures the moisture needed to grow and thrive, and it also feeds the soil microbes which are the interface between soil and plant roots.

Lacking on my list are spraying, rototilling, and chemical fertilizing.

Spraying for insects, mildew, and blackspot will harm the roses far more than help them, so the best gardeners remain organic, tacitly bowing to Creation.

Rototilling is a disaster, borrowed from early colonial plowing, when woodsy soil was opened up to become farmland. That era is over, so sell the tiller and let the creatures large and small handle this work God's way.

Chemical fertilizer is a contradiction, making the soil less fertile in the long run. Most of the inorganic fertilizer sinks down into the water table. There is no stage where a rose needs this. Instead, fertilizer will harm the development of good soil and reduce the abundance of microbes that manage the soil by capturing nutrition and holding it in the root zone. If rototilling is good, carpet bombing the garden should be even better, since more soil is moved at once.

John Paul II blooms as fast as dandelions.

Pink Peace combines vibrant color, fragrance,
and rapid blooming.

Another Product of the Church Growth Movement in WELS - Oelhafen's "I Am So Glad Jesus Rode a Hog" - A Sermon Promoting Motorcycles

Sunday, November 30, 2008

Another Children's Sermon from WELS

Harley Davidson - Our theme for today's WELS sermon.

 

WELS Pastor Scott Oelhafen, the author of this...uh....the author.

I Am so Glad that Jesus Rode a 'Hog'

A sermon by Pastor Scott Oelhafen

August 31/September 1, 2003 - Pentecost 12

Text: Luke 8: 26-39
(Posted but no longer available on the congregation's website--Trinity, Waukesha)

[GJ - That particular Sunday marked the 100th anniverary of Harley Davidson. Few ministers can manage a product tie-in so deftly. I hope the Harley Davidson folks preserved this commercial message on their website.]

1. He proved His heavenly horsepower
2. He promoted His heavenly mission
(Special thanks to Trinity member Greg Heichelbeck for parking his Harley Davidson motorcycle in front of our church for this sermon and for loaning me his Harley merchandise for this service).

Dear friends of Jesus,
They came this past week all dressed up and places to go. Did you see them? They came motoring across the country, state, and city, revving their engines. Undoubtedly, you heard them. From the city streets, to the parking lots and even in the hallways, their mommas were proud of them. It was truly a sight to behold. Of course you, know what I´m talking about. School started this past week and students, staff, and parents returned to the classroom. Okay -- that´s not what I´m referring to. Unless, you´ve been sequestered in a cabin in the Northwoods for the past few months, you´ll know that Metro-Milwaukee has welcomed more than an estimated half-a-million Harley-Davidson motorcycle enthusiasts. With their world headquarters here in Milwaukee, Harley-Davidson is celebrating its 100th birthday. It´s a popular motorcycle company holding 46% of the sales in North America.

We have a number of Trinity members that are associated with Harley. If you talk with them, they´ll tell you why someone wants to buy a Harley. They´ll tell you that when a customer is buying a Harley, he or she is buying an image first and a motorcycle second. So what´s the image of Harley-Davidson? Most people get their image from the movies like The Wild One in 1953 or Easy Rider in 1969. Harley riders are pictured as big, tough, rebels without a cause. But, remember these words, your mom probably first spoke to you: “don´t always judge a book by it´s cover.’ Some years ago a young, single school teacher decided to travel across America to see the sights she had taught about. Traveling alone in a truck and a camper in tow, she found herself on Interstate 5, near Sacramento, California. In rush-hour traffic, wouldn´t you know it, her water pump blew. She was tired and scared. In spite of the traffic jam, no one seemed interested in helping her. Leaning up against her trailer, she finally prayed, and this was her prayer: “Please God, send me an angel .. preferably one with mechanical experience.’ Four minutes later, a huge Harley drove up, ridden by an enormous man, sporting long black hair, a beard and multiple tattoos. With an incredible air of confidence, he jumped off his Harley, barely glanced at the young woman, and went to work on the truck. Within another few minutes, he flagged down a large truck, attached the tow chain to frame of the disabled truck. He whisked the truck off the freeway to a side street where he continued to work on the truck. The intimidated teacher was too overwhelmed to speak -- especially, when she read the paralyzing words off his leather jacket – “Hell´s Angels, California.’ Yes, God had sent her an angel she wasn´t expecting. As he finished the repair, she finally got up the courage to say: “Thanks so much.’ Noticing her fear, he looked right in her eyes and simply said: “Don´t always judge a book by it´s (sic) cover. You may not know who you´re talking to.’ And with that, he smiled, closed the hood of her truck, and straddled his Harley. He was gone as quickly as he appeared. “Don´t judge a book by it´s cover.’ Good advice – especially when it comes to the greatest person in history – Jesus Christ. Most people who saw Jesus weren´t impressed by Him. Jesus didn´t have the kind of education or degrees that would´ve attracted attention. He didn´t come from a prominent family – just the adopted son of a carpenter from an unknown hick-town known as Nazareth. Isaiah told us ahead of time in his prophesy concerning Jesus Christ: He had no beauty or majesty to attract us to him, nothing in his appearance that we should desire him (Isaiah 53:3). Most people would call Jesus the original “rebel without a cause.’ He certainly didn´t fit in to what most people were expecting in a Savior. Sadly, most people of His day dismissed Jesus as unimportant and irrelevant (like many do today). Jesus didn´t fit in to their lifestyle and His Word didn´t appeal to their way of thinking. So they wrote Jesus off. In doing so, they missed out on a God-centered purpose for life now, and an eternity with God in the future. Let´s not make the same mistake. You probably know the nickname for Harley-Davidson motorcycles, don´t you? They´re known as hogs. If you could see the divine Jesus walking among us, I´d like to think that that Jesus could identify with us as human beings. And I´ll bet that even Jesus would ride a Harley this weekend. I don´t know He´d choose a Harley model like Low-rider, Fat Boy, or Heritage. But, as our sermon text will show us, I Am So Glad that Jesus Rode a Hog. In the Biblical account of demon-possession, we´ll hear again how Jesus rode those demon-possessed hogs or pigs, right out of town. But, Jesus did this for good reasons. Jesus Rode Those Hogs to prove His divine horsepower. And Jesus Rode Those Hogs to promote His heavenly mission.

I find it very interesting, and maybe you do too, that of all the places to go in the United States, Milwaukee, Wisconsin has been chosen by Harley-Davidson riders as they (sic) place to be. It´s a place by a lake. Listen to another gathering by another lake, albeit a smaller one, that´s recorded for the ages for us to visit time and time again. Listen as our sermon reading begins: 26 They sailed to the region of the Gerasenes,[2] which is across the lake from Galilee. 27 When Jesus stepped ashore, he was met by a demon-possessed man from the town. For a long time this man had not worn clothes or lived in a house, but had lived in the tombs. 28 When he saw Jesus, he cried out and fell at his feet, shouting at the top of his voice, "What do you want with me, Jesus, Son of the Most High God? I beg you, don't torture me!" 29 For Jesus had commanded the evil[3] spirit to come out of the man. Many times it had seized him, and though he was chained hand and foot and kept under guard, he had broken his chains and had been driven by the demon into solitary places. Demon possession still attracts a lot of curious fans, especially in college or around Halloween. Just look at the movies that will be advertised in the coming few weeks. Most people just laugh demon possession off as a Steven Spielberg movie trick or pure science fiction. But, our sermon reading shows us that demon possession is fact, and happens more than we realize. The Bible tells us that there´s a spiritual world behind what we can see (and beyond what news agencies report on), and both angels and demons are locked in a spiritual battle (thank God the book of Revelation tells us that the good angels triumph as do all Christian believers). Think about how horrible demon possession would be: to be controlled by a will not your own. The man of our reading had been demon possessed for some time, away from his family, living among tombs. Actually this Biblical account is recorded in 3 of the 4 Gospel writers. The Gospel writer Mark tells us that the demon would make the man cut himself and cry out at night. What suffering! Listen to what happened next: 30Jesus asked him, "What is your name?" 31"Legion," he replied, because many demons had gone into him. And they begged him repeatedly not to order them to go into the Abyss. Notice how many demons were in this man. A Roman legion of soldiers numbered between 3000-6000. Incredible – a good-size city (3000-6000) of demons were controlling this man. How horrible, and hopeless! But, one more powerful than Legion had come to this place by a lake and the demons had to acknowledge him. Notice the demons knew who Jesus was: the Son of the Most High God. Though many are quick to dismiss Jesus, even these demons had to admit His identity and bow at his feet. And they knew that Jesus hadn´t come to save them but to judge them. For Jesus had come to do battle with them and they only could retreat. When demons are faced with Jesus – they always lose. Listen to what happened next. 32A large herd of pigs was feeding there on the hillside. The demons begged Jesus to let them go into them, and he gave them permission. 33 When the demons came out of the man, they went into the pigs, and the herd rushed down the steep bank into the lake and was drowned. To prove that Jesus has all power of heaven and earth at His disposal, and to prove His horsepower as the Savior, Jesus Rode Those Hogs right out of town. For demons are always destructive.

So let me ask you, can you relate to this account of Jesus? I doubt that many here have been in the presence of the demon: Legion. But, each of us has demons that we have to reckon with. Some of us have to daily face the demons of addiction – maybe it´s the demons of drugs, alcohol, pornography, gossip, or materialism (the quest for more and more). Maybe you just can´t stop. Others have to struggle with the demon of death, that makes you feel all alone because your spouse or parent has died and you may feel abandoned. Still others have to face demons of fear, disease, or divorce. We feel trapped and don´t have a ghost of a chance to escape on our own. We can find help only when we begin to realize that we were born as rebels without a cause, rebelling against our creator in what we say, think, and do and deserve nothing but eternal punishment. Yet, remember the Savior´s presence and His words: Come to me all you who are weary and burdened, and I will give you rest (Matthew 11:28). Jesus took our demons, sins, and shame to the cross where He paid the ultimate price – His sufferings and death. Better than a car repair, He paid our way into heaven. And He walked out of the tomb to free us from the ultimate demon of death. Now, He invites us to come to Him and He will give us exactly what we need. Sometimes Jesus chooses to remove those demons with continued prayer, Bible study, and angels of all shapes and sizes who will help us. Sometimes, He chooses to let these demons remain – but always providing His almighty presence, peace, and power. Remember, Jesus Rode a Hog to prove His heavenly horsepower.

But, Jesus also rode that Hog to promote His heavenly mission. Jesus just did what no one else could do. He healed a man who was demon possessed. But, listen to two very different responses to Jesus´ saving activity as our sermon text concludes: 34 When those tending the pigs saw what had happened, they ran off and reported this in the town and countryside, 35 and the people went out to see what had happened. When they came to Jesus, they found the man from whom the demons had gone out, sitting at Jesus' feet, dressed and in his right mind; and they were afraid. 36 Those who had seen it told the people how the demon-possessed man had been cured. 37 Then all the people of the region of the Gerasenes asked Jesus to leave them, because they were overcome with fear. So he got into the boat and left. 38 The man from whom the demons had gone out begged to go with him, but Jesus sent him away, saying, 39 "Return home and tell how much God has done for you." So the man went away and told all over town how much Jesus had done for him. Can you imagine the crowd shuffling Jesus out of town, after all the good He had done? That´s what happens when people are inconvenienced by Jesus and His Word for our lives. Even though they know the truth, they don´t want what Jesus has come to bring: a new life, a new change from being selfish to being self-less, a change from following sin to following the Savior. And this reaction is the scariest part of our reading – people can actually reject Jesus. You and I can reject Jesus. And Jesus doesn´t force Himself on anyone and He does leave if He´s continually rejected. The second reaction was more amazing and had a happy ending. Jesus had come to be the Savior of the World. That demon possessed man knew it and wanted to tell others. Here we have an unusual witness but one that we can relate to. Jesus gives us the same command: start at home, and let´s talk with our families, friends, and neighbors how Jesus has freed us from Satan´s grip for a life of love and concern for others. There´s no better purpose in life. We too can promote Jesus´ heavenly mission as the Savior of the World. And we can do that today by our encouragement to others, by our invitations, by our offerings and prayers. There just might be someone we know who can be freed from their personal demons if we connect them with Jesus.

Yesterday, I took my family to the Waukesha Expo Center and waterfront by Lake Michigan to see the gathering of Harleys by Lake Michigan. It was amazing to see the chrome bikes, the black leather clothes, and the black and orange t-shirts. But, I guess I was most surprised by the vintage tattoos. I wonder what would happen if I came home with a tattoo to my wife Christine. Do you think she´d like it? The only thing I´d have to wonder about is the pain of removing that tattoo :). But, think about it: you get a tattoo to always remember. Do you realize that each of us are tattooed to God´s hands by virtue of our baptism? We´re tattooed into God´s family, which is even better than being a part of the Harley family. Isaiah tells us in the Bible that God has engraved you on the palms of His hands (Isaiah 49:16). God can always see us and see a way for us to be rescued from our earthly and more important eternal problems. So the next time you see a Harley, I pray you´ll remember: Even Jesus Rode a Hog, to prove His Horsepower and promote His heavenly mission. Amen.

***

GJ - The apple does not fall far from the tree. Wally Oelhafen was in charge of the Michigan District Mission Board, and he loved, loved, loved the Church Growth Movement. Wally only got angry when the CGM was criticized.

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Sceleratissimus Lutheranus has left a new comment on your post "Another Children's Sermon from WELS":

I'm speechless, this is the worst example of preaching I've seen to date. You know the definition of a synod is supposed to be people walking together in common support of the Gospel, but I think WEL"S" is now composed of different elements going in different directions. Sorry, as an Orthodox Lutheran I cannot walk in harmony with this CG/Church and Change bilge!

TL Boehm

4 years ago

Nicely done. I think Jesus would use any means possible - just like he DID. Peace.
TL Boehm
http://www.eloquentbooks.com/BethanysCrossing.html

wswelstar

4 years ago

What exactly is wrong with the sermon? I heard the law and the gospel in there.

I thinks it's a good illustration. What do you think Jesus would ride ;) a trike?

Advent blessings,

Fred Guldberg
Star of Bethlehem
Winston Salem, NC

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Brett Meyer

4 years ago

Here's the WELS version of a Robert Tilton sermon turning fruits of Faith into law.

"Or, has it been a while since we’ve made a special, voluntary “vow?” For example, our Stewardship Committee asked all of our members to consider contributing toward our congregation’s debt reduction program. I don’t know names or households who are participating in the program. Have you done it? Or have you made any other special vows of action or offerings out of love and thanks to the Lord? These are all questions asked of churchgoers here this morning, perhaps surprising questions. Yet when God speaks to us like this, we soon see their appropriateness as we see our sinfulness and selfishness. May God forgive us for the sake of his Son who gave his life on the cross so that we might have forgiveness! Our reading closes with the results that come from God-pleasing worship. God speaks and says, “He who sacrifices thank offerings honors me, and he prepares the way so that I may show him the salvation of God." Two results come from our offerings:
· God is honored as we show what he is worth to us
· We “prepare a way” for God to do marvelous things in our life, things we perhaps have never envisioned
So today, as we hear this message after we’ve come to God’s house, may we take these lessons to heart. May we learn what God’s OT people needed to learn about their worship and offerings and repent of our sinful attitudes. Then, may our Savior Jesus give us reason to worship and bring him gifts! May he bless us through his Word and sacrament in his house and may we bring him the best of what he’s blessed us with. Amen."

http://www.htlc-wa.org/home/140004986/140004986/140047070/111618Sermon.pdf?sec_id=140004986

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SceleratissimusLutheranus

4 years ago

I'm speechless, this is the worst example of preaching I've seen to date. You know the definition of a synod is supposed to be people walking together in common support of the Gospel, but I think WEL"S" is now composed of different elements going in different directions. Sorry, as an Orthodox Lutheran I cannot walk in harmony with this CG/Church and Change bilge!