Twenty-Second Sunday after Trinity, 2017. Matthew 18:23-35

 Graphic by Norma A. Boeckler

The Twenty-Second Sunday after Trinity, 2017

Pastor Gregory L. Jackson

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

Bethany Lutheran Church, 10 AM Central Time

The Hymn # 652     I Lay My Sins on Jesus                           

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 # 339    All Hail the Power                   

The Quality of Mercy

The Communion Hymn # 374         Grace Tis a Charming Sound           

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 #50                Lord Dismiss Us

KJV Philippians 1:3 I thank my God upon every remembrance of you, 4 Always in every prayer of mine for you all making request with joy, 5 For your fellowship in the gospel from the first day until now; 6 Being confident of this very thing, that he which hath begun a good work in you will perform it until the day of Jesus Christ: 7 Even as it is meet for me to think this of you all, because I have you in my heart; inasmuch as both in my bonds, and in the defence and confirmation of the gospel, ye all are partakers of my grace. 8 For God is my record, how greatly I long after you all in the bowels of Jesus Christ. 9 And this I pray, that your love may abound yet more and more in knowledge and in all judgment; 10 That ye may approve things that are excellent; that ye may be sincere and without offence till the day of Christ; 11 Being filled with the fruits of righteousness, which are by Jesus Christ, unto the glory and praise of God.

KJV Matthew 18:23 Therefore is the kingdom of heaven likened unto a certain king, which would take account of his servants. 24 And when he had begun to reckon, one was brought unto him, which owed him ten thousand talents. 25 But forasmuch as he had not to pay, his lord commanded him to be sold, and his wife, and children, and all that he had, and payment to be made. 26 The servant therefore fell down, and worshipped him, saying, Lord, have patience with me, and I will pay thee all. 27 Then the lord of that servant was moved with compassion, and loosed him, and forgave him the debt.

28 But the same servant went out, and found one of his fellowservants, which owed him an hundred pence: and he laid hands on him, and took him by the throat, saying, Pay me that thou owest. 29 And his fellowservant fell down at his feet, and besought him, saying, Have patience with me, and I will pay thee all. 30 And he would not: but went and cast him into prison, till he should pay the debt.

31 So when his fellowservants saw what was done, they were very sorry, and came and told unto their lord all that was done. 32 Then his lord, after that he had called him, said unto him, O thou wicked servant, I forgave thee all that debt, because thou desiredst me: 33 Shouldest not thou also have had compassion on thy fellowservant, even as I had pity on thee? 34 And his lord was wroth, and delivered him to the tormentors, till he should pay all that was due unto him.

35 So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses.

TWENTY-SECOND SUNDAY AFTER TRINITY

O almighty, eternal God: We confess that we are poor sinners and cannot answer one of a thousand, when Thou contendest with us; but with all our hearts we thank Thee, that Thou hast taken all our guilt from us and laid it upon Thy dear Son Jesus Christ, and made Him to atone for it: We pray Thee graciously to sustain us in faith, and so to govern us by Thy Holy Spirit, that we may live according to Thy will, in neighborly love, service, and helpfulness, and not give way to wrath or revenge, that we may not incur Thy wrath, but always find in Thee a gracious Father, through Jesus Christ our Lord, who liveth and reigneth with Thee and the Holy Ghost, one true God, world without end. Amen.

 Graphic by Norma A. Boeckler

The Quality of Mercy

Matthew 18 21 Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till [up to] seven times? 22 Jesus saith unto him, I say not unto thee, Until [up to] seven times: but, Until [up to]seventy times seven.

This is a long parable with an introduction not used in the official pericope. Peter asked a question, which seems reasonable enough. Should he forgive his brother as many as seven times? Jesus replied, "Not as many as seven times, but 70 times 7."

This, by the way, is the origin of one of the "problems" in the original text - just to show how the apostates exaggerate slight variations. Some Greek originals say 70 times 7. Others read 7 times 7. Anyone with experience in English knows that we have the same problem. Seven? or Seven-TEEN or Seven-TEE? They sound so much alike and the last syllable is often softer or dropped off.

Either way, Jesus' answer turns a logical question into a very large demand for forgiveness. So this short dialogue gives us an answer, but the abstract needs something concrete to illustrate Jesus' meaning. He used a parable to illustrate what He meant.

23 Therefore is the kingdom of heaven likened unto a certain king, which would take account of his servants. 

Luther compared a secular kingdom to the Kingdom of God. In the political world, the rulers have an obligation to make sure justice is administered. Therefore, each wrong-doing should be punished. The wrong-doer is brought before the court, justice administered, and the case dismissed only when the punishment is completed - a fine to be paid, time in prison, and various restrictions. I had a pastor tell me, "The case was dismissed!" But the papers, which were published, said very clearly at the end of his punishment - "Dismissal of the case only means the court is done with the case. This word should not be used to say the individual is innocent."

And yet, this unrepentant fellow was arguing with me as if he had done no wrong in the eyes of the law. I said, "I have the court papers." He gulped over the phone and said, "You have the papers?"

In contrast, the Kingdom of God was established to administer forgiveness above all. That does not mean universal forgiveness and salvation without faith, but the dominance of the Gospel in all matters, starting with the individual believer.

In this parable, God is auditing the accounts of His servants, counting up their sins.

24 And when he had begun to reckon, one was brought unto him, which owed him ten thousand talents. 

This servant had serious budgeting problems, because his debt was equal to all the gold collected by one Roman province for an entire year.

The hyperbole (exaggeration for an effect) illustrates that when it comes to God's forgiveness, His grace is more than we can even imagine, because our sins multiply.

This is where some Calvinists illustrate this by pounding nails into a stake, then removing them. That is forgiveness - but look - the holes remain. The damage is still there. So they water down forgiveness and add the Law at the end: forgiven but not forgotten. Thus many messages are really Law messages and make matters worse by mixing the Gospel with the Law.

Psalm 103King James Version 103 Bless the Lord, O my soul: and all that is within me, bless his holy name.2 Bless the Lord, O my soul, and forget not all his benefits:3 Who forgiveth all thine iniquities; who healeth all thy diseases;4 Who redeemeth thy life from destruction; who crowneth thee with lovingkindness and tender mercies;5 Who satisfieth thy mouth with good things; so that thy youth is renewed like the eagle's.6 The Lord executeth righteousness and judgment for all that are oppressed.7 He made known his ways unto Moses, his acts unto the children of Israel.8 The Lord is merciful and gracious, slow to anger, and plenteous in mercy.9 He will not always chide: neither will he keep his anger for ever.10 He hath not dealt with us after our sins; nor rewarded us according to our iniquities.11 For as the heaven is high above the earth, so great is his mercy toward them that fear him.12 As far as the east is from the west, so far hath he removed our transgressions from us.13 Like as a father pitieth his children, so the Lord pitieth them that fear him.14 For he knoweth our frame; he remembereth that we are dust.15 As for man, his days are as grass: as a flower of the field, so he flourisheth.16 For the wind passeth over it, and it is gone; and the place thereof shall know it no more.17 But the mercy of the Lord is from everlasting to everlasting upon them that fear him, and his righteousness unto children's children;18 To such as keep his covenant, and to those that remember his commandments to do them.19 The Lord hath prepared his throne in the heavens; and his kingdom ruleth over all.20 Bless the Lord, ye his angels, that excel in strength, that do his commandments, hearkening unto the voice of his word.21 Bless ye the Lord, all ye his hosts; ye ministers of his, that do his pleasure.22 Bless the Lord, all his works in all places of his dominion: bless the Lord, O my soul.

 Graphic by Norma A. Boeckler

This Psalm teaches the utter extermination of sin through forgiveness, not that mix of forgiven but not forgotten, or forgiven but not paid for (Roman Catholic - which justifies Purgatory).

25 But forasmuch as he had not to pay, his lord commanded him to be sold, and his wife, and children, and all that he had, and payment to be made. 26 The servant therefore fell down, and worshipped him, saying, Lord, have patience with me, and I will pay thee all. 

In a system of justice, a large debt must be paid according to its size. Therefore, the servant is to be sold into slavery, along with his wife and children, because that would be the most valuable asset left. Therefore, they are utterly destroyed as a family and there can only be despair. 

The promise to pay is like the promise not to sin. How many lifetimes does he have to pay back this debt? And likewise, "paying for sins" is adding sin to sin, because no one can pay for sins and make the balance equal again, so it only makes matters worse. Those church leaders who take guilt money "to pay for sin" are guilty of hardening hearts, because they assure the unrepentant that money pays for sins, just as much an indulgence as the system that began the Reformation.

And so when the wealthy are offended by anything, the synod officials administer justice to those who criticized their corrupted lives or foul dogma, to keep the money flowing. Soon everyone is excusing this behavior because money is the Means of Grace and God needs all He can get to carry out His gracious will.

Therefore, where Gospel leaders should be teaching repentance and forgiveness, they are selling forgiveness for gain and making matters far worse.

So too, when we promise to be good, it is a deal to set aside the Gospel in favor of our weak will seeking justice (making things better) rather than mercy (faith in forgiveness through Christ).

It is very important for all believers to stick to this basic concept of the Gospel - the forgiveness of Christ is the beginning of healing and a strengthening against temptation. As long as we live, we sin, but that does not excuse sin. That knowledge does not diminish sin but emphasizes our need for grace through the Means of Grace. If we rest on our promises, our goals, our making up for the past, we build up a reliance on the Self, which is weak to begin with. If we rest our confidence on Christ, then He gives us His righteousness and binds us to God the Father. Thus the ocean of God's grace is converted into graciousness and forgiveness.

27 Then the lord of that servant was moved with compassion, and loosed him, and forgave him the debt.

Here we see God has compassion on us, in spite of our foolishness. He rejects our deal (I will pay it all back) and offers His own, one-sided, not a covenant but a testament. This is the loosing key rather than the binding key. We are forgiven everything so we might be forgiving - God's grace spreads through His graciousness.

Once again, the size of the debt illustrates the ocean of God's grace swallowing up the entire amount owed. The picture changes from the entire family sold into slavery to the entire debt forgiven. Not one cent needs to be paid back, nor can it be paid back.  

28 But the same servant went out, and found one of his fellowservants, which owed him an hundred pence: and he laid hands on him, and took him by the throat, saying, Pay me that thou owest. 29 And his fellowservant fell down at his feet, and besought him, saying, Have patience with me, and I will pay thee all. 30 And he would not: but went and cast him into prison, till he should pay the debt.

As Luther wrote, what matters is whether this is believed or not. The fact remains that many do not give God's grace credit, so they add something of their own, which diminishes the entire concept of grace. But with that comes a lack of thankfulness, because my contribution looms large in my heart, so the ocean is reduced to a puddle of grace plus my promises or payments.

The servant has been forgiven a vast amount but that has not entered his heart. He sees someone owing him a paltry sum and throttles the poor man. Pay me at once! Then the unforgiving servant will be in black, no debt plus 100 pence!

The fellow-servant asks for patience and promises to pay, which should remind this newly-minted banker that he was in a worse position shortly before. But no, in a rage he throws the man into prison "until he pays" which means forever.

As the Reformer observed, justice declares that the first debt case is dismissed and forgotten. It has nothing to do with this one. But in God's Kingdom, the two go together. Forgiveness by God leads to forgiveness by man.

31 So when his fellow-servants saw what was done, they were very sorry, and came and told unto their lord all that was done. 32 Then his lord, after that he had called him, said unto him, O thou wicked servant, I forgave thee all that debt, because thou desiredst me: 33 Shouldest not thou also have had compassion on thy fellow-servant, even as I had pity on thee? 34 And his lord was wroth, and delivered him to the tormentors, till he should pay all that was due unto him.

Luther wrote that the true faith is shown in good works toward our neighbors. "I was hungry and you gave Me to eat." Someone who gathers so much from the gracious Lord and becomes stingy in return is obviously off the mark. The parable points out that the fellow-servants cry out that this is entirely wrong. As a result, the unforgiving servant gets what he handed out to someone who owed him a pittance.

This is also the great shame that is turning all the denominations to dust. They cannot keep their seminaries open, even after merging them and selling off assets. The main reason is not "the times," but the pitiful way they treat ministers. 

Long ago, parochial teachers were even poorer than church mice. But Martin Marty and Richard Jungkuntz pointed out that their teacher/fathers were treated with great respect by everyone. Now the church politicians are eager to throw anyone to the wolves who does not go with their apostate agenda. Congregations sense this and let basket-cases run church workers out of the ministry. As a result, who wants to attend a seminary for a job with no respect, a huge debt, and the knives sharpened. "Behold, here is a kid. Let us make merry with our friends," as another parable states.

There is no lack of money, just a complete lack of trust in God's Word.

This parable also applies well in families, where small irritations are allowed to build into open hostilities. If every person would start with his or her own faults, then the faults of others would not seem so grievous. 

The greatest blessing is to know and express forgiveness, because resentment and recrimination are terrible burdens to bear. 

35 So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses.

If we wait to do something good or to show good will toward another, so that we are returning a favor or good will, then we are no better than the Pharisees, who were also very good to their homies but above and beyond everyone else, head over heels in holiness, as Luther said.  The picture of the Pharisees is accurate, but it also applies to us if we see the world the same way. 

It is true that if we walk a mile in their shoes, things are quite different. I waited at a food pantry where everyone sadly waiting for food, getting tips on work. 

One doctor suddenly became a patient and learned what it was like to be on the receiving end of professional medicine. His book was A Taste of His Own Medicine - and it became a movie.

The typical person believes it is his job to carry out justice on everyone, to get even, sometimes to get even many times over. The believer wants to spread mercy around.

 Graphic by Norma A. Boeckler

Luther's Sermon on Forgiveness. Matthew 18:23-35

TWENTY-SECOND SUNDAY AFTER TRINITY.


Text: Matthew 18:23-35. Therefore is the kingdom of heaven likened unto a certain king, who would make a reckoning with his servants. And when he had begun to reckon, one was brought to him, that owed him ten thousand talents. But forasmuch as he had not wherewith to pay, his lord commanded him to be sold, and his wife, and children, and all that he had, and payment to be made.

The servant therefore fell down and worshipped him, saying, Lord, have patience with me, and I will pay thee all. And the lord of that servant, being moved with compassion, released him, and forgave him the debt. But that servant went out, and found one of his fellow-servants, who owed him a hundred shillings: and he laid hold on him, and took him by the throat, saying, Pay what thou owest. So his fellow-servant fell down and besought him, saying, Have patience with me, and I will pay thee. And he would not: but went and cast him into prison, till he should pay that which was due. So when his fellow servants saw what was done, they were exceeding sorry, and came and told unto their lord all that was done. Then his lord called him unto him, and saith to him, Thou wicked servant, I forgave thee all that debt, because thou besoughtest me: shouldest not thou also have had mercy on thy fellow-servant, even as I had mercy on thee? And his lord was wroth, and delivered him to the tormentors, till he should pay all that was due. So shall also my heavenly Father do unto you, if ye forgive not every one his brother from your hearts.


1. Through the mercy and grace of God all sins will be forgiven, however great they may be. But his sins will not be forgiven, who will not forgive his brother, as Christ has taught us to pray: “Forgive us our debts, as we also have forgiven our debtors.” Matthew 6:12. This Gospel or parable Christ our Lord spoke in reply to St. Peter, to whom he had just entrusted the keys to loose and to bind, Matthew 16:19, when Peter asked him how often he should forgive his neighbor, whether seven times were enough? He answered: “Not seven times, but seventy times seven,” and Christ then related this parable, and with it concludes, that our heavenly Father will do unto us, if we forgive not our neighbor, as this king did unto his servant, who would not forgive his fellow-servant a very small debt, after he had forgiven him so great a debt.

2. First, before we consider the Gospel itself, let us examine what kind of a rebuke it is, by which this servant’s right is denied. For the other servant who owed him a hundred shillings, should according to justice have justly paid him this money. Even the first also had a good right to demand what was his own. If an appeal had been made to the public sentiment, every one would have been compelled to agree with him and say: It is just and right for him to pay what he owes. Why then this procedure, that his lord abolishes his claim, and besides condemns the servant because he demands and executes his right? Answer: It was thus written that we might know that it is altogether a different thing in the eye of God than it is in the eye of the world, and often that which is not right before God, is right and just before the world. For before the world this servant stands an honorable man; but before God he is called a wicked servant, and he is blamed for acting as one who is worthy of eternal condemnation.

3. It is therefore decreed when we deal with God that we must stand free, and let goods, honor, right, wrong, and every thing go that we have; and we will not be excused when we say: I am right, therefore I will not suffer a man to do me wrong, as God requires that we should renounce all our rights and forgive our neighbor. Concerning this, however, our high schools and the learned have preached and taught quite differently, that we are not obliged to give way to another and surrender our rights, but that it is just for every one to secure his dues. This is the first rebuff. Now let us consider this Gospel more fully.

4. We have often said that the Gospel or kingdom of God is nothing else than a state or government, in which there is nothing but forgiveness of sins. And wherever there is a state or government in which sins are not forgiven, no Gospel or kingdom of God is found there. Therefore we must clearly distinguish these two kingdoms from each other, in which sins are rebuked, and sins are forgiven, or in which our right is demanded, and our right is pardoned. In the kingdom of God, where God rules with the Gospel, there is no demand for right and dues, but all is pure forgiveness, pardon and giving, no anger, no punishment, but all is pure brotherly service and kindness.

5. By this, however, our civil rights are not abolished. For this parable teaches nothing of the kingdom of this world, but only of the kingdom of God. Therefore, whoever is only under the civil government of the world, is far from the kingdom of heaven, for all this still belongs to perdition. As when a prince so rules his people as not to permit anyone to be wronged, and punishes the evil doer, does well and is praised. For thus it is in this government: Pay what thou owest, if not, you will be cast into prison. Such government we must have, but no one will thereby get to heaven, nor will the world be saved by it. But it is necessary for the reason that the world may not become worse, it is only a protection against and a prevention of wickedness. For if it were not for this government, one would devour the other, and no person could protect his life, goods, wife and child. So in order that everything may not go to ruin, God has instituted functions of the sword, by which wickedness may in part be prevented, so that the civil government may secure and maintain peace, and no one may wrong another. Therefore it must be tolerated. And yet as we have said, it has not been established for citizens of heaven, but simply in order that the people may not fall deeper into hell, and make matters worse.

Therefore no one dare boast, who is under the civil government, that he therefore does right before God. Before him, all is yet wrong. For you must come to the point, that you also avoid what the world claims to be right.

6. The aim of this Gospel is to describe to us forgiveness for both parties.

First the lord forgives the servant all his debt. Then he demands of him that he also in like manner forgive his fellow-servant and pardon his debt. This God demands, and thus his kingdom shall stand. Hence no one should be so wicked and allow himself to be so angry, as to be unable to forgive his neighbor. And, as is written, if he would even offend you seventy times seven times, that is, as often as he is able to offend you, you are to let your right and claim go, and freely give him everything. Why so? Because Christ has also done the same for you, in that he began and established a kingdom in which there is nothing but grace, that is to endure forever, that every thing, as often as you sin, may be forgiven; because he has sent forth his Gospel, not to proclaim punishment, but grace alone. Now, because this government stands, you can at all times rise again, however deep and often you fall. For even if you fall, yet this Gospel and mercy-seat remain and stand forever; therefore as soon as you come and rise again, you again have grace. But he requires of you to forgive your neighbor whatever he has done against you, else you will neither be in this gracious kingdom nor enjoy the Gospel, that your sins may be forgiven. This in short is the idea and sense of this Gospel.

7. However, it is here not forgotten who those are who grasp and enjoy the Gospel. For it is indeed a glorious kingdom and a gracious government, because there is preached in it nothing but the forgiveness of sins, though it does not enter every one’s heart. Hence there are many rude and vicious people who misuse the Gospel, who live a free life and do as they please, and think no one shall ever rebuke them, because the Gospel preaches nothing but the forgiveness of sins. To those the Gospel is not preached, who thus despise the great treasure and treat it wantonly; for this reason they do not belong to this kingdom, but only to the civil government, where they may be prevented from doing whatever they wish.

8. To whom then is the Gospel preached? To those who feel their distress as this servant does his. Therefore observe, how it is with him? The lord has compassion on his wretchedness, and gives him more than he could desire. But before this is done, the text says that the lord would make a reckoning with his servants; and as he began to reckon this one appeared before him, who owed him ten thousand talents; but as he had not wherewith to pay, his lord commanded him to be sold, and his wife and children, and all that he had, and payment to be made. This was indeed no cheering sermon, nothing but great earnestness, and the most terrible sentence. Now he becomes so uneasy that he falls down and pleads for grace, and promises more than he has and can pay, and says: “Lord, have patience with me, and I will pay thee all.” Here are pictured and set forth those who enjoy the Gospel in its full measure.

9. For thus it is between God and us. When God wishes to reckon with us, he sends forth the preaching of the law, by which we learn to know what we owe. As when God says to the conscience: “Thou shalt have no other gods,” but esteem me only as God and love me with all thy heart, and trust in me alone; this is the reckoning and the register, in which is written what we owe, this he takes in hand and reads to us and says: Do you see what you are required to do? You are to fear, love and honor me alone, and trust only in me, and hope in me for the best. But you do the contrary and are my enemy, you do not believe in me, but put your trust in other things.

To sum up, you see here you do not keep a single letter of the Law.

10. Now when the conscience hears such things, and the Law thoroughly comes at us, then we see our duty, and that we have not done it, and we perceive that we have not kept a letter of it, and must confess we have not believed or loved God a single moment. What now will the Lord do? When the conscience is thus led captive and confesses that it must be lost, and becomes anxious and fearful, he says: Sell him and all he has, that payment may be made. This is the sentence which immediately follows, when the Law reveals sins and says: This thou shouldst do and have done, but thou hast not done it. For punishment follows sin, that payment may be made.

For God has not given his Law to the end to allow those to escape who disobey it. It is not sweet nor friendly, but brings with it bitter, horrible punishment, and delivers us to satan, casts us into hell, and leaves us in punishment until we have paid the uttermost farthing. This St. Paul has correctly explained to the Romans, 4:15: “For the Law worketh wrath.”

That is, when it reveals to us that we have done wrong, it brings home to our hearts nothing but his wrath and displeasure. For when the conscience sees it has done wrong, it feels that it is worthy of eternal death; and if punishment would soon follow, it would have to despair. This is meant, when the lord commands this servant to be sold with all he has, because he cannot make payment.

11. What does the servant do now? He foolishly goes to work and thinks he will still pay the debt, falls down and asks the lord to have patience with him. This is the torment of all consciences, when sin comes and smarts deeply until they feel in what a sad state they are before God; then they have no rest, run hither and thither, seek help here and there, to become free from sin, and in their presumption think they can do enough to pay God in full. As we have been taught hitherto; from which also have come so many pilgrimages, charitable foundations, cloisters, masses and other nonsense; so we fasted and scourged ourselves, and became monks and nuns. And all this came because we undertook to begin a life and to do many works of which God should take account and allow himself to be paid by them, and had thought to quiet and put the conscience at peace with God; and so we have acted just like this fool in today’s lesson.

12. Now a heart that is thus smitten with the Law, and feels its blows and distress, is truly humiliated. Therefore it falls before the Lord and asks for grace, except that it still makes the mistake that it will help itself; for this we cannot root out of our nature. When the conscience feels such misery, it dare promise more than all the angels in heaven are able to do. Here one can easily promise and bind himself to do every thing that may be required of him; for he finds himself at all times thus prepared, that he still hopes to do enough for his sin by means of his good works.

13. Now behold the things men were guilty of heretofore in the world’s history, and you will find it so. Then men preached: Give to the church, run into the cloister, establish many masses, and then your sins will be forgiven.

And when they forced our consciences in the confessional, we did everything they imposed upon us, and gave more than they demanded of us. What should the poor people do? They were glad to be helped in this manner; therefore they ran and martyred themselves to get rid of their sins; and yet it did no good whatever, for the conscience remained in doubt as before, so that it did not know on what terms it stood with God; or if it were secure; it became still worse and fell into the presumption, that God had to regard their works. Reason cannot let this alone nor get around it, so as to abandon it.

14. Hence the Lord comes and sympathizes with this distress, because the servant thus lies captive and bound in his sins, and in addition to this is such a fool as to want to help himself, looks for no mercy, knows nothing to say of grace, and feels nothing but sins, which press him heavily, and knows no one to help him. Then his lord has mercy on him and sets him free.

15. Here is represented to us the Gospel and its nature, and how God deals with us. When you are thus held fast in sins and you torment yourself to become free from them, the Gospel comes and says: “No, not so, my dear friend, it will do no good for you to torture and torment yourself to madness; your works accomplish nothing, but God’s mercy does it all; he has compassion on your affliction, and sees you a captive in such anguish, struggling in the mire and that cannot help yourself out, he sees that you cannot pay the debt, therefore he forgives you all.”

Hence it is nothing but pure mercy. For he forgives you the debt, not because of your works and merit, but because he pities your cries, complaints and humiliation. This means that God has regard for an humble heart, as the Prophet David says in Psalm 51:19: “The sacrifices of God are a broken spirit, a broken and a contrite heart, O God, thou wilt not despise.” Such a heart, he says, is broken and cast down and cannot help itself, and is glad when God gives it a helping hand; this is the best sacrifice before God, and the true way to heaven.

16. Now this follows out of mercy; because God pities our distress, he yields his claims and nullifies them and never says: Sell what you have and make payment. He might well have proceeded and said: You must pay, I have the right to demand it, I will not on your account annul my own right, and no one could have blamed him. Yet, he does not wish to deal with him according to our ideas of right, but changes justice into grace, has mercy on him, and gives him liberty, with wife and child and everything he has, and makes him a present of the debt besides.

This is what God preaches through the Gospel, namely: He who believes, to him not only the debt, but also the punishment shall be remitted. To this no works are to be added; for whoever preaches that through his works one can atone for his debt and punishment, has already denied the Gospel.

For the two can not be tolerated together, that God should have mercy, and that you should have any merit. If it is grace, then it is not merit: but if it is merit, then it is justice and no grace. Romans 11:6. For if you pay what you owe, he shows you no mercy; but if he shows mercy, you do not pay for what you receive. Therefore we must leave him alone to deal with us, receive from him and believe. This is what to-day’s Gospel teaches.

17. Now you see, since this servant is thus humbled through the knowledge of his sins, that the Word ministers very strong comfort to him, when the Lord declares him free, and remits him both the debt and the punishment.

By this is indicated that the Gospel does not reach vicious hearts, nor those who walk forth impudently, but only troubled consciences whose sins oppress them, from which they desire to be free; on these God will have mercy and bestow upon them all things.

18. Thus this servant now received the Word, and thereby became God’s friend. For if he had not received the Word, it would have done him no good, and forgiveness would have amounted to nothing. Therefore it is not enough that God has the forgiveness of sins offered to us, and has proclaimed the golden year of the kingdom of grace; but it must also be grasped and believed. If you believe it, then you are free from sin, and all is right. Now this is the first part of a Christian life, taught by this and all the Gospels, which properly consists in faith, that deals only with God. Besides it is also indicated that we cannot grasp the Gospel, unless there be present first a conscience that is afflicted and miserable because of sin.

19. Now conclude from this that it is nothing but deception that is preached in relation to our works and free will, and if a different way to blot out sin and obtain grace is taught, than this Gospel here advocates, namely, that the divine Majesty looks upon our wretchedness and has mercy upon us. For the text says clearly, that he presents and remits to those who have nothing; and thus concludes that we have nothing wherewith to remunerate God. So you may have free will as you wish in temporal things, in outward life and character, or in outward piety and virtue, as man can have in his own strength, yet you hear now that it is nothing before God. What can free will do here? There is nothing in it at any rate but struggling and trembling. Therefore, if you would be free from sin, you must desist from and despair in all your own works, and cling to the cross and plead for grace, and then lay hold of the Gospel by faith.

20. Now follows the second part of this parable, that of the fellow-servant.

We would gladly die every hour for the sake of our faith. For this servant has enough, he retains his life and goods, wife and child and has a gracious lord; so he would be a great fool if he would now go and do everything he could to obtain a gracious lord. His lord might then well say, he only mocks me. Therefore, he dare not add any work, but only receives the grace offered him, be joyful and thank the Lord, and do unto others as the Lord did to him.

21. Thus it is now with us. If we believe, then we have a gracious God, and need no more, and it would indeed be well for us to die soon. But if we are to live on earth, our life must not be devoted to obtain God’s favor by means of our works; for he who does this mocks and blasphemes God. As men hitherto have taught, that we must so long lie at God’s ears with our good works, praying, fasting and the like, until we obtain grace. Grace we have already received, not through our works but through God’s mercy.. If you are to live, you must have something to do and work at, and all this must be devoted to your neighbor, says Christ.

22. But that servant went out. How does he go out? Where has he been within? He had been in faith, but now he goes out through love, by which he is to show himself to the people. For faith leads the people from the people unto God, but love leads out unto the people. Previously he was within, between God and himself alone, for no one can see or vouch for faith, how both work together. Therefore one must needs go out of the eyes of the people, where no one is seen or felt but God; this is transacted alone through faith, and no external work can be added to it. Now he comes out before his neighbor. If he had remained within, he could well have died; but he must come out and live among other people and mingle with them. Here he finds a fellow-servant whom he strikes and beats, and throttles him, demands payment and shows no mercy.

23. This is what we have often said, that we Christians must break forth, and show by our deeds and before the people that we have the true faith.

God does not need your works, he has enough in your faith. Yet he wants you to work that you may show thereby your faith to yourself and all the world. For God indeed sees faith, but you and the people do not yet see it, therefore you should devote the works of faith to the benefit of your neighbor. Thus this servant is an example and picture of all those who should serve their neighbor through faith.

24. But what does he do? Just as we who think we believe, and partly do believe, and rejoice that we have heard the Gospel and can say a great deal about it; but no one wants to follow it in his life. We have brought matters so far, that the doctrine and jugglery of the devil have been partly overthrown, and we now see what is right and what is wrong, that we must deal with God alone through faith, but with our neighbor through our works. But we cannot bring it to pass, that, as to love, one does to another as God has done to him; as we ourselves complain that some of us have become much worse than they were before.

25. As this servant will not forgive his neighbor, but seeks to collect his claim; so we also do and say: I am not in duty bound to give what is my own to another, and yield my rights. If another has offended me, he owes it to me to reconcile me and ask pardon. For thus the world teaches and acts.

And here you are right, and no prince or king will compel you to give to another what is your own; but they must permit you to do what you wish with your own. The civil government only compels so far, that you may not do with another’s goods what you would, not that you must give your goods to another. This is right before the world, as reason concludes: To every one belongs his own. Therefore, he does not do wrong, who uses his goods as he will, and robs no one of his own.

26. But what says this Gospel? If God also would have acted thus and had maintained his right and said: I act in harmony with justice, when I punish the wicked and take what is my own, who will prevent me? where then would we all be? We would all go to ruin. Therefore, because he has given up his claim on thee, he desires that you too should do likewise. Therefore, also give up your right and think: If God has given me ten thousand pounds, why should I not give my neighbor a hundred shillings?

27. Thus your goods are no longer your own, but your neighbor’s. God could indeed have kept his own, for he owed you nothing. Yet he gives himself wholly unto you, becomes your gracious Lord, is kind to you, and serves you with all his goods, and what he has is all yours; why then will you not also do likewise? Hence, if you wish to be in his kingdom you must do as he does; but if you want to remain in the kingdom of the world, you will not enter his kingdom. Therefore the sentence in Matthew 25:42, which Christ will speak on the last day belongs to those who are not Christians: “For I was hungry, and ye did not give me to eat; I was thirsty, and ye gave me no drink,” and so on.

28. But you say: Do you still insist that God will have no regard for our good works, and on their account will save no one? Answer: He would have them done freely without any thought of remuneration; not that we thereby obtain something, but that we do them to our neighbor, and thereby show that we have the true faith; for what have you then that you gave him and by which you merit anything, that he should have mercy on you and forgive you all things that you have done against him? Or what profit has he by it? Nothing has he, but that you praise and thank him, and do as he has done, that God may be thanked in thee, then you are in his kingdom and have all things that you should have. This is the other part of the Christian life, which is called love, by which one goes out from God to his neighbor.

29. Those who do not prove their faith by their works of love are servants who want others to forgive them, but do not forgive their neighbor, nor yield their rights; hence it will also be with them as with this servant. For when the other servants, who preach the Gospel, see that God has freely given them all things, and they refuse to forgive anyone, they become sad to see such things, and they are pained, that they act so foolishly toward the Gospel, and no one lays hold of it. What do they do then? They can do no more than come before their Lord with their complaint and say: So it goes; you forgive them both the debt and the punishment, and freely give them all things; but we cannot prevail upon them to do to others as you have done to them. This is the complaint. Then God will summon them to appear before him at the last judgment and accuse them of these things and say: When you were hungry, thirsty and afflicted, I helped you; when you lay in sins I had compassion upon you and forgave the debt; therefore you must also now pay your debt. There is now no grace nor mercy, nothing but wrath and eternal punishment, no prayers will help from now on, and they become speechless, and are cast into torment until they pay the uttermost farthing.

30. St. Peter said the same of those who heard the Gospel and again fell away. 2 Peter 2:21: “For it were better for them, not to have known the way of righteousness, than, after knowing it, to turn back from the holy commandment delivered unto them.” Why would it be better? Because. if they turn back it will be twofold worse with them, than it was before they had heard the Gospel; as Christ says in Matthew 12:45, of the unclean spirit, who takes unto himself seven other spirits worse than himself, comes with them and dwells in the man out of whom they were cast, and the last state of that man becomes worse than the first.

31. Thus it is now with us also, and it will be still more so. So it also was with Rome. There things were in a fine condition in the days of the martyrs. But afterwards they went to ruin, and abominations arose and Antichrist ruled, and the city became so wicked that it could not be worse.

The grace of God preached through the Gospel is so great that the people do not grasp it, therefore great and terrible punishment must also follow.

Thus we will see just punishment come upon us, inasmuch as we do not obey the Gospel we have and know.

32. For as often as God has afflicted the people with severe punishment, he previously set up a great light; as when he led the Jews out of their country into captivity, he first brought forth the pious king Josiah, who again restored the law in order to reform the people; but when they again fell away, God punished them as they deserved. So also when he wished to overthrow the Egyptians, he sent Moses and Aaron to preach and enlighten them, Exodus 4:14. Again, when he wished to destroy the world with the flood, he raised up the patriarch Noah, Genesis 6, and 7. But when the people would not believe and only grew worse, terrible punishment followed. So it was with the five cities; Sodom and Gomorrah with the rest were punished, because they would not hear pious Lot, Genesis 19.

Therefore such terrible punishments will also now come upon those who hear the Gospel and do not receive it. So this servant in the Gospel is cast off, and must pay what he owes. This means, that he must endure the pain and consequences. But he who endures the pain for the debt, will never be saved. For to sin belongs death, and when one dies he dies forever, and there is no more help nor salvation for him. Therefore let us receive these things as a warning; those, however, who are hardened and will not hear, will guard against it.

33. This is an elegant, comfortable Gospel, and is sweet to the afflicted conscience, because it contains nothing but forgiveness of sins. But for stubborn heads and hardened hearts it is a terrible sentence, and particularly so because this servant is not a heathen, but belongs to those under the Gospel, who held the faith. For as the Lord has mercy on him and forgives him what he had done, he must without doubt be a Christian.

Hence this is not a punishment for the heathen, neither for the common crowd who hear the Gospel with the external ear, and have it on their tongue, but do not live according to it. Thus we have the sum of this Gospel.

34. What further the sophists are accustomed here to discuss, whether the sins will come back that were once forgiven, I let pass. For they do not know what forgiveness of sin is, and think it is something that sticks in the heart and lies still there, whereas it is the whole kingdom of Christ, which lasts forever without end. For as the sun shines and gives light none the less, although I close my eyes, so this mercy seat or forgiveness of sins stands forever, though I fall. And as I see the sun again as soon as I open my eyes, so I have the forgiveness of sins again when I look up and again come to Christ. Therefore we must not make forgiveness so narrow, as the fools dream. This is said on to-day’s Gospel.

Our culture is experiencing a hostile takeover. We must stop rejecting God if we ever want it to end | Fox News

Bell, famous as an "Evangelical,"
published a book against the basic doctrines of Christianity.

Our culture is experiencing a hostile takeover. We must stop rejecting God if we ever want it to end | Fox News:



"This is the “me” generation, the “selfie” culture, the “entitlement” mentality. And what is entitlement, except the narcissistic assumption of deserving and demanding what is not earned?

Our cultural crisis is exhibited by egotistic multimillionaires demonstrating on football fields against the police instead of seeking solutions to rampant inner-city violence; coddled young people demanding free birth control and socialized health care; and even the major media ignoring the corruption trial of Sen. Robert Menendez, D-N.J."



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