Luther's Sermon on Feeding the 5,000 - Laetare Sunday

The Feeding of the Multitude, by Norma A. Boeckler

LAETARE. FOURTH SUNDAY IN LENT



TEXT: John 6:1-15. After these things Jesus went away to the other side of the sea of Galilee, which is the sea of Tiberias. And a great multitude followed him, because they beheld the signs which he did on them that were sick. And Jesus went up into the mountain, and there he sat with his disciples. Now the passover, the feast of the Jews, was at hand. Jesus therefore lifting up his eyes, and seeing that a great multitude cometh unto him, saith unto Philip, Whence are we to buy bread, that these may eat? And this he said to prove him: for he himself knew what he would do. Philip answered him, Two hundred shillings worth of bread is not sufficient for them, that every one may take a little. One of his disciples, Andrew, Simon Peter’s brother, saith unto him, There is a lad here, who hath five barley loaves, and two fishes: but what are these among so many? Jesus said, Make the people sit down.

Now there was much grass in the place: So the men sat down, in number about five thousand. Jesus therefore took the loaves; and having given thanks, he distributed to them that were set down; likewise also of the fishes as much as they would. And when they were filled, he saith unto his disciples, Gather up the broken pieces which remain over, that nothing be lost. So they gathered them up, and filled twelve baskets with broken pieces from the five barley loaves, which remained over unto them that had eaten. When therefore the people saw the sign which he did, they said, This is of a truth the prophet that cometh into the world.

Jesus therefore perceiving that they were about to come and take him by force, to make him king, withdrew again into the mountain himself alone.


I. THE FEEDING OF THE FIVE THOUSAND.

1. In today’s Gospel Christ gives us another lesson in faith, that we should not be over-anxious about our daily bread and our temporal existence, and stirs us up by means of a miracle; as though to say by his act what he says by his words in Matthew 6:33: “Seek ye first the Kingdom of God, and his righteousness, and all these things shall be added unto you.” For here we see, since the people followed Christ for the sake of God’s Word and the signs, and thus sought the Kingdom of God, he did not forsake them but richly fed them. He hereby also shows that, rather than those who seek the Kingdom of God should suffer need, the grass in the desert would become wheat, or a crumb of bread would be turned into a thousand loaves; or a morsel of bread would feed as many people and just as satisfactorily as a thousand loaves; in order that the words in Matthew 4:4 might stand firm, that “Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.” And to confirm these words Christ is the first to be concerned about the people, as to what they should eat, and asks Philip, before they complain or ask him; so that we may indeed let him care for us, remembering that he cares more and sooner for us than we do for ourselves.

2. Secondly, he gives an example of great love, and he does this in many ways. First, in that he lets not only the pious, who followed him because of the signs and the Word, enjoy the food; but also the slaves of appetite, who only eat and drink, and seek in him temporal honor; as follows later when they disputed with him at Capernaum about the food, and he said to them in John 6:26: “Ye seek me, not because ye saw signs, but because ye ate of the loaves,” etc., also because they desired to make him king; thus here also he lets his sun shine on the evil and the good, Matthew 5:45.

Secondly, in that he bears with the rudeness and weak faith of his disciples in such a friendly manner. For that he tests Philip, who thus comes with his reason, and Andrew speaks so childishly on the subject, all is done to bring to light the imperfections of the disciples, and on the contrary to set forth his love and dealings with them in a more beautiful and loving light, to encourage us to believe in him, and to give us an example to do likewise; as the members of our body and all God’s creatures in their relation to one another teach us. For these are full of love, so that one bears with the other, helps and preserves what God has created.

3. That he now takes the five loaves and gives thanks etc., teaches that nothing is too small and insignificant for him to do for his followers, and he can indeed so bless their pittance that they have an abundance, whereas even the rich have not enough with all their riches; as Psalm 34:11 says: “They that seek Jehovah shall not want any good thing; but the rich must suffer hunger.” And Mary in her song of praise says: “The hungry he hath filled with good things; and the rich he hath sent empty away.” Luke 1:53.

4. Again, that he tells them so faithfully to gather up the fragments, teaches us to be frugal and to preserve and use his gifts, in order that we may not tempt God. For just as it is God’s will that we should believe when we have nothing and be assured that he will provide; so he does not desire to be tempted, nor to allow the blessings he has bestowed to be despised, or lie unused and spoil, while we expect other blessings from heaven by means of miracles. Whatever he gives, we should receive and use, and what he does not give, we should believe and expect he will bestow.

II. THE ALLEGORICAL INTERPRETATION.

5. That Christ by the miraculous feeding of the five thousand has encouraged us to partake of a spiritual food, and taught that we should seek and expect from him nourishment for the soul, is clearly proved by the whole sixth chapter of John, in which he calls himself the bread from heaven and the true food, and says: “Verily, verily, I say unto you, ye seek me, not because ye saw signs, but because ye ate of the loaves, and were filled. Work not for the food which perisheth, but for the food which abideth unto eternal life, which the Son of man shall give unto you.” John 6:26-27. In harmony with these words we will, explain also this evangelical history in its spiritual meaning and significance.

6. First, there was much hay or grass in the place. The Evangelist could not fail to mention that, although it appears to be unnecessary; however it signifies the Jewish people, who flourished and blossomed like the grass through their outward holiness, wisdom, honor, riches etc., as Isaiah 40:6-7, says: “All flesh is grass, and all the goodliness thereof is as the flower of the field. The grass withereth, the flower fadeth, because the breath of Jehovah bloweth upon it; surely the people is grass.” From the Jewish people the Word of God went forth and the true food was given to us; for salvation is of the Jews, John 4:22. Now, as grass is not food for man, but for cattle; so is all the holiness of the outward Jewish righteousness nothing but food for animals, for fleshly hearts, who know and possess nothing of the Spirit.

7. The very same is taught by the people sitting on the grass; for the true saints despise outward holiness, as Paul does in Philippians 3:8, in that he counted his former righteousness to be filth and even a hindrance. Only common and hungry people receive the Word of God and are nourished by it. For here you see that neither Caiaphas nor Anna, neither the Pharisees nor the Scribes follow Christ and see Christ’s Signs; but they disregard them, they are grass and feed on grass. This miracle was also performed near the festive time of the Jewish passover; for the true Easter festival, when Christ should be offered as a sacrifice, was near, when he began to feed them with the Word of God.

8. The five loaves signify the outward, natural word formed by the voice and understood by man’s senses; for the number five signifies outward things pertaining to the five senses of man by which he lives; as also the five and five virgins illustrate in Matthew 25:1. These loaves are in the basket, that is, locked up in the Scriptures. And a lad carries them, that means the servant class and the priesthood among the Jews, who possessed the sayings of God, which were placed in their charge and entrusted to them, Romans 3:2, although they did not enjoy them. But that Christ took these into his own hands, and they were thereby blessed and increased, signifies that by Christ’s works and deeds, and not by our deeds or reason, are the Scriptures explained, rightly understood and preached.

This he gives to his disciples, and the disciples to the people. For Christ takes the Word out of the Scriptures; so all teachers receive it from Christ and give it to the people, by which is confirmed what Matthew 23:10 says: “For one is your master, even the Christ,” who sits in heaven, and he teaches all only through the mouth and the word of preachers by his: Spirit, that is, against false teachers, who teach their own wisdom.

9. The two fishes are the example and witness of the patriarchs and prophets, who are also in the basket; for by them the Apostles confirm and strengthen their doctrine and the believers like St. Paul does in Romans 4:2-6, where he cites Abraham and David etc. But there are two, because the examples of the saints are full of love, which cannot be alone, as faith can, but must go out in exercise to its neighbor. Furthermore the fishes were prepared and cooked; for such examples are indeed put to death by many sufferings and martyrdoms, so that we find nothing carnal in them, and they comfort none by a false faith in his own works, but always point to faith and put to death works and their assurance.

10. The twelve baskets of fragments are all the writings and books the Apostles and Evangelists bequeathed to us; therefore they are twelve, like the Apostles, and these books are nothing but that which remains from and has been developed out of the Old Testament. The fishes are also signified by the number five (Moses’ books); as John 21:25 says: “Even the world itself would not contain the books that should be written” concerning Christ, all which nevertheless was written and proclaimed before in the Old Testament concerning Christ.

11. That Philip gives counsel as how to feed the people with his few shillings, and yet doubts, signifies human teachers, who would gladly aid the soul with their teachings; but their conscience feels it helps nothing. For the discussion Christ here holds with his disciples takes place in order that we may see and understand that it is naturally impossible to feed so many people through our own counsel, and that this sign might be the more public. Thus he lets us also disgrace ourselves and labor with human doctrines, that we may see and understand how necessary and precious God’s Word is and how doctrines do not help the least without God’s Word.

12. That Andrew pointed out the lad and the loaves, and yet doubted still more than Philip, signifies the teachers who wish to make the people pious and to quiet them with God’s laws; but their conscience has no satisfaction or peace in them; but only becomes continually worse, until Christ comes with his Word of grace. He is the one, and he alone, who makes satisfaction, delivers from sin and death, gives peace and fullness of joy, and does it all of his own free will, gratuitously, against and above all hope and presumption, that we may know that the Gospel is devised and bestowed, not through our own merit, but out of pure grace.

13. Finally, you see in this Gospel that Christ, though he held Gospel poverty in the highest esteem and was not anxious about the morrow, as he teaches in Matthew 6:34, had still some provisions, as the two hundred shillings, the five loaves and the two fishes; in order that we may learn how such poverty and freedom from care consist not in having nothing at all, as the barefooted fanatics and monks profess, and yet they themselves do not hold to it; but it consists in a free heart and a poor spirit. For even Abraham and Isaac had great possessions, and yet they lived without worry and in poverty, like the best Christians do.

The Lutheran Hymnal - How Precious Is the Book Divine - TLH 285

Tune - Walder - linked here

"How Precious is the Book Divine"
by John Fawcett, 1740-1817

1. How precious is the Book Divine,
By inspiration given!
Bright as a lamp its doctrines shine
To guide our souls to heaven.

2. It's light, descending from above
Our gloomy world to cheer,
Displays a Savior's boundless love
And brings his glories near.

3. It shows to man his wandering ways
And where his feet have trod,
And brings to view the matchless grace
Of a forgiving God.

4. O'er all the straight and narrow way
Its radiant beams are cast;
A light whose never weary ray
Grows brightest at the last.

5. It sweetly cheers our drooping hearts
In this dark vale of tears,
Life, light, and joy it still imparts
And quells our rising fears.

6. This lamp through all the tedious night
Of life shall guide our way
Till we behold the clearer light
Of an eternal day.

 Norma A. Boeckler

Hymn #285
The Lutheran Hymnal
Text: Psalm 119:105
Author: John Fawcett, 1782
Tune: "Walder"
Composer: Johann J. Walder, 1788

Why the Masthead Sermon Quotations?

Nothing seems more ridiculous than gardening - when the work is being done. Yesterday I had a box of earthworm compost... You are laughing already. It was a big, heavy bag, so I slid it into a a large bucket to carry around the garden. 

I scooped the compost onto my recently dug bareroot roses. I was satisfied for the moment. Many would question my efforts, but I remember the dry autumn, when the crew was again digging in more daffodil bulbs, just as I did. Now there is a continuous blooming and new stems coming up every day. The newest efforts last fall meant bulbs rising up later in spring, and the older bulbs increasing their own blooms and coming up earlier from soil heaving. How many bulbs altogether? - hundreds. Daffodil bulbs multiply on their own, IF they are planted.

KJV 2 Corinthians 9:6 But this I say, He which soweth sparingly shall reap also sparingly; and he which soweth bountifully shall reap also bountifully.

Our little group has no property, apart from a spare room in a rented house. The staff car is paid for, 20 years old. However, we sow the Gospel bountifully because money and property are sterile and provide nothing for eternal life. We scatter the Word because we know that gains make up for the losses, many times over.

Someone suggested a daily Bible or doctrinal quote, so the Luther sermon selections began. Another suggestion was putting the masthead quotes into the body of the blog so people could use RSS feeds, so that was added. I have used the Lenker Luther Sermons set for decades, and copy-pasting-publishing the quotations is a constant source of Biblical knowledge for me and others. Graphics of the sermon quotes torment the crypto-Calvinists in Lutherdom and embed the content in my long-term memory.

Norma A. Boeckler has her own free service of designing Biblical graphics for everyone to use and enjoy - all KJV quotations.

 

Appalled by another CPH "elephant laboring and giving birth to a mouse," we began our own blog-published Luther's Large Catechism. 

I am not overlooking the Lutheran Library Publishing Ministry, which consistently tops CPH on a Google search - and stands out as #1. That alone holds a wealth of free Lutheran material and quite a few low-cost print books.

The synodicals are not admitting this, but their glory-mongering about previous new buildings is now filling them with dread, nightmares, and mental paralysis. From the LCMS Purple Palace down to the latest WELS Martin Luther College fiasco, they must pay for their baubles. They placed their trust in a rich adulterer who destroyed his marriage. And where is the Little Schoolhouse on the Prairie (Bethany)?

Growing up as the heir to the Melo-Cream Donut fortune, I knew that overhead was and remains everything. My father loved to point at malls and say, "See those new stores? They have to pay high rent just to be in the mall. They have to spend a lot on overhead before they make a dime of profit. As soon as one drops out, another one moves in to lose their money." He would say today, "I told you!" because there are websites featuring photos and videos of so many malls closed all over the US. 

 Lenker Luther plus the Postils.

I send free books and free KJVs around because I enjoy spreading the effective Word and the Means of Grace.

One anonymous reader sent this  -

"I notice that they treat Jacob's much like they treat the King James. They say we just cannot read English from a 100 yrs ago. Maybe somebody should ask "Does 1 plus 1 equal 2? It did a 100 yrs ago. As far as I know still does."

 

 

Masthead - Running Commentary from Luther's Sermons - Historic Lectionary - Not the Pope's

12. That Andrew pointed out the lad and the loaves, and yet doubted still more than Philip, signifies the teachers who wish to make the people pious and to quiet them with God’s laws; but their conscience has no satisfaction or peace in them; but only becomes continually worse, until Christ comes with his Word of grace. He is the one, and he alone, who makes satisfaction, delivers from sin and death, gives peace and fullness of joy, and does it all of his own free will, gratuitously, against and above all hope and presumption, that we may know that the Gospel is devised and bestowed, not through our own merit, but out of pure grace.

13. Finally, you see in this Gospel that Christ, though he held Gospel poverty in the highest esteem and was not anxious about the morrow, as he teaches in Matthew 6:34, had still some provisions, as the two hundred shillings, the five loaves and the two fishes; in order that we may learn how such poverty and freedom from care consist not in having nothing at all, as the barefooted fanatics and monks profess, and yet they themselves do not hold to it; but it consists in a free heart and a poor spirit. For even Abraham and Isaac had great possessions, and yet they lived without worry and in poverty, like the best Christians do.

The Book of Concord - Henry Eyster Jacobs - Lutheran Library Publishing Ministry - Alec Satin - Lutheran Librarian

The Book of Concord 1911 Henry Eyster Jacobs Version

This is a highly readable, modern English version of the classic volume of Protestant Biblical theology. The translation of the Augsburg Confession is that of Charles P. Krauth, the Small Catechism by Charles F.

Joseph Hocking

 Nonconformist James Clark 1896 / March 2023 

The Mist on the Moors by Joseph Hocking

Joseph Hocking is the Lutheran Librarian’s favorite Christian novelist. Though mostly forgotten now, during his lifetime he was widely read and greatly beloved throughout the English speaking world. Most of his books deal in some way with the struggles and conflicts of living as a Christian in the modern world.

Henry Grattan Guinness

 Irish Protestant Hodder and Stoughton 1888 / March 2023 

Light for the Last Days by Henry Grattan Guinness

“In the following pages we present, in a fuller and more detached and definite form, the historic evidence of the fulfillment of the main chronologic prophecies of Scripture.” — Henry Grattan Guinness

Joseph Hocking

 Nonconformist Ward, Lock 1893 / March 2023 

All Men Are Liars by Joseph Hocking

“The Cynic puts all human actions into only two classes, — openly bad, and secretly bad. All virtue, and generosity, and disinterestedness, are merely the appearance of good, but selfish at the bottom.

Alfred Edersheim

 Anglican Anson Randolph 1884 / March 2023 

Prophecy and History in Relation to the Messiah by Alfred Edersheim

“(The purpose of this book) is to prove the truth of revealed religion in general, and of the Christian in particular, from the completion of those prophecies in the Old and New Testaments which relate to the Christian Church, especially to the apostasy of Papal Rome.

Craving - The Key To Good Nutrition and Long-Term Weight Loss

Various people have tried out Dr. Joel Fuhrman's books on nutrition and followed his advice, as I have. Rather provide some secret and magical ingredient that will change lives forever - or at least rob you of your loose change - I suggest absorbing his thoughts on craving food. This is derived from his books.

 Yes, I went for the cone at a family Dairy Queen photo-op.

Not so long ago, I was almost devoid of nutritional knowledge, except for the misleading promotions of the dairy and meat industries. Fuhrman notes that we build up a craving for foods and substances when we consume them. This explains why junk food and candy take up enormous shelf and refrigeration space in the grocery and dollar stores.

 I got into the dessert business early, age 4.

FSS - The American Diet - 

Fats, Salt, Sugars

So first we have to examine our food gimlet-eyed. A large portion of what we eat has become over-balanced with 

• Fats, 
• Salt, and 
• Sugars/fake sugars. 

If we eat fast food burgers frequently, we will crave them, even though they are overwhelmingly fatty, salty beyond belief, and sweetened. They are often enhanced with french fries (FSS), sodas (FSS) and...unbelievably...desserts (FSS). My father was an expert baker, and he knew how bad fast foods were - and the monetary price!

Let's forget calories - perhaps forever - and drinkable (laughable) liquid meals - and the latest fad, which has a trademark name.

We can fill up on pizza, burgers, hot dogs - and dessert and sodas. OR we can replace them almost entirely with vegetables and fruits. Apart from corn, popcorn, and potatoes - vegetables, greens, and fresh fruits are low in calories and very high in nutrition. 

My physician encouraged me simply by running a blood panel and measuring my blood pressure. I looked at some phony food fad claims and - by accident, if it were an accident - found Joel Fuhrman's Eat To Live brand new! in my library. My blood sugar had been perfect years ago, but no longer, and my blood pressure was up. The FSS diet works.

The first step is reducing as many items of FSS as possible - milk, butter, cheese, pizza, burgers, desserts, and anything fried or sugar coated. Most people do some of that periodically and gain again. I lost weight long ago by stopping all butter, a gateway drug for eating bread. I gained it back, with dividends.

The next step is replacing FSS with nutrition. Contrary to what we imagine, greens are extremely inexpensive and packed with nutrition, but almost completely calorie free - and satisfying - spinach, turnip greens, kale, collards, etc. Their fiber is essential in moving the digestive process slowly, because our God-created bodies are designed to break down food and put together miraculous combinations for our good. 

Just as the anti-hero in 1984 murmured "I love Big Brother" or today "I love Big Synod," so our bodies will say - "I love greens, beans, fresh fruit, sprouts, and seeds."

Side note - routine use of alcohol and tobacco will slowly and patiently cause all kinds of harm to the body because both are highly toxic. Both are good at creating the craving that seems to be satisfying but is deadly. Look at the synodicals with their guts (fatty livers) hanging out like 10 pound bags carrying 20 pounds of potatoes.

 Apple orchard - we made apple pies and apple turnovers. 

Back to healthy. 

Meat has complete protein, but chickpea beans do too, with lots of fiber and many essentials of nutrition added. Chickpeas lack the salt and fat of meats. Humus be chickpeas for the upper class.

Greens, seeds, fruit, and nuts can be mixed together in saucepan meal. 

My saucepan meal is:

1. A can of chickpeas.
2. Tomato paste.
3. Chopped, frozen spinach or other greens.
4. Blueberries, sometimes fresh pineapple.
5. Onions, green and red peppers.
6. A handful of walnuts.
7. Maybe sesame or flax seed.
8. Baby carrots - satisfying and good!
9. Cauliflower or broccoli or asparagrass.
10. Frozen mushrooms when available. 

The leftover saucepan goes in the fridge and is often used on spinach leaves as dressing. I keep trying combinations because it is fun and educational to bring home something new or different - like arugula or lima beans - and studying the nutritional value. God decided to put the greatest value in the best, cheapest, and most easily harvested foods. Meanwhile, teenagers bend over grease fryers and create heavily salted french fries for a minimum wage.

The Best Dessert - Fresh Fruit

I can eat a large but low calorie meal and crave something else. I keep a large supply of apples, oranges, and other items to take my mind and impulses off the dessert. (Confidential to RA - the deep freezer is no longer dominated by Schwan ice cream varieties.) 

Two large apples or oranges will stop the body's dessert demand, if eaten slowly. Our bodies will stop sending the hungry! signal in about 15 minutes. That is how we gain weight, eating desserts fast while seemingly hungry for them. 

From Luther's Laetare Sermon - Also Conveniently Found on the Masthead Each Day

Laetare -  Luther's Sermons - Feeding the Five Thousand

6. First, there was much hay or grass in the place. The Evangelist could not fail to mention that, although it appears to be unnecessary; however it signifies the Jewish people, who flourished and blossomed like the grass through their outward holiness, wisdom, honor, riches etc., as Isaiah 40:6-7, says: “All flesh is grass, and all the goodliness thereof is as the flower of the field. The grass withereth, the flower fadeth, because the breath of Jehovah bloweth upon it; surely the people is grass.” From the Jewish people the Word of God went forth and the true food was given to us; for salvation is of the Jews, John 4:22. Now, as grass is not food for man, but for cattle; so is all the holiness of the outward Jewish righteousness nothing but food for animals, for fleshly hearts, who know and possess nothing of the Spirit.

7. The very same is taught by the people sitting on the grass; for the true saints despise outward holiness, as Paul does in Philippians 3:8, in that he counted his former righteousness to be filth and even a hindrance. Only common and hungry people receive the Word of God and are nourished by it. For here you see that neither Caiaphas nor Anna, neither the Pharisees nor the Scribes follow Christ and see Christ’s Signs; but they disregard them, they are grass and feed on grass. This miracle was also performed near the festive time of the Jewish Passover; for the true Easter festival, when Christ should be offered as a sacrifice, was near, when he began to feed them with the Word of God.

Navigation for the Original - Henry Eyster Jacobs - Luther's Large Catechism.Accept No Substitutes

 Jacob's entire Luther's Large Catechism is found in this linked PDF - Lutheran Library Publishing Ministry.

The haughty but misled Lutheran Church Missouri Synod has vomited its megaflop - Luther's Large Catechism - onto its publication list. The only generation left that can read would die before completing a fraction of CPH's latest publication mistake, so a few of us decided to emphasize the Large Catechism as written. That will take up some space, so this navigation page will serve to link each commandment from Luther's work. The link will be in the left column.

Large Catechism  

Introduction and First Commandment

Introduction and First Commandment - Jacobs' Luther's Large Catechism

Yea, even among the nobility there are some rude and niggardly fellows, who declare that, from now on, there is need neither of pastors nor preachers; that we have everything in books, and everyone can learn it for himself; and in this confidence they allow the parishes to fall into decay and desolation, and cause pastors and preachers to suffer hunger and extreme distress. Such conduct is to be expected from crazy Germans. For we Germans have such disgraceful people, and must endure them. But this I say for myself. I am also a doctor and a preacher, yea, as learned and experienced as all who have such presumption and security. Yet I do as a child who is being taught the Catechism. Every morning and whenever I have time I read and say, word for word, the Ten Commandments, the Creed, the Lord’s Prayer, the Psalms, etc. And I must still read and study daily, and yet I can not master it as I wish, but must remain, and that too gladly, a child and pupil of the Catechism. And yet these delicate, fastidious fellows pretend with one reading to be doctors above all doctors, and to know everything and be in need of nothing. And this is in deed a sure sign that o they despise both their office and the souls of the people, yea even God and his Word. They need not be afraid of a fall, since they are already fallen all too horribly; but they need be come children, and begin to learn their alphabet, which they imagine that they have long since out grown. Therefore I beg such indolent epicures or presumptuous saints, for God’s sake, to believe and be persuaded that they are by no means so learned or such great doctors as they imagine; and never to presume that they have thoroughly learned this [all the parts of the Catechism], or know enough of everything, even though they think that they know it ever so well. For though they should know and understand it perfectly (which, how ever, is im possible in this life), yet if it be daily read and practiced in thought and speech, it yields much profit and fruit; for in such reading and repetition and meditation the Holy Ghost is present, and ever be stows new and more light and devoutness, so that we daily relish and appreciate it better, ac cording as Christ promises (Matt. 18:20): “Where two or three are gathered together in my name, there am I in the midst of them.”

Besides, nothing is more effectual against the devil, the world and the flesh and all evil thoughts than to be occupied with the Word of God, and to

speak thereof, and meditate upon it; so that the first Psalm declares those blessed who meditate upon the law of God day and night. Undoubtedly, you will never offer any incense or other savor against Satan more efficacious than employment upon God’s commandments and words, and speaking, singing, or thinking thereof. For this is in deed the truly holy water and holy sign from which he flees, and by which he is driven away. If you had no other profit and fruit there from, for this reason alone you ought gladly to read, speak, think of and practice these things, viz. thereby to drive away the devil and evil thoughts. For he can not hear or endure God’s Word; and God’s Word is not like any care less talk, as that of Dietrich of Berne2, etc., but as St. Paul says (Rom. 1:16): “The power of God.” Yea, in deed, the power of God which gives the devil extreme pain, and strengthens, comforts and helps us beyond measure.

And what need is there of many words? If I were to recount all the profit and fruit which God’s Word produces, whence would I have enough pa per and time? The devil is called the master of a thou sand arts. But what shall we say of God’s Word, which drives away and brings to naught this master of a thousand arts with all his arts and power? It must of course be the master of more than a hundred thousand arts. And shall we frivolously despise such power, profit, strength and fruit – we, especially, who wish to be pastors and preachers? If so, we should not only have nothing given us to eat, but be driven out with the dogs, and be cast away with refuse, be cause we not only daily need this all, as we do our daily bread, but must also daily use it against the daily and incessant attacks and stratagems of the devil with his thousand arts. And if this were not sufficient to admonish us to read the Catechism daily, yet God’s command even alone ought to constrain us, which in Deut. 6:6 sqq. he solemnly enjoins, that we should always meditate upon his precepts, when we sit down, and when we walk forth, and when we lie down, and when we rise up, and should have them before our eyes and in our hands as a constant mark and sign. Doubtless he did not so solemnly require and enjoin this with out a purpose; but because he knew our danger and need, as well as the constant and furious assaults and temptations of devils, he wishes to warn, equip and preserve us against them, as with a good armor against their fiery darts and with good medicine against their poisonous drafts.

Oh, what mad, sense less fools are we, that while we must ever live and dwell among such mighty enemies as devils, we never the less despise our armor and defense, and are too indolent to look for, or think of them! And what else are such supercilious, presumptuous saints, who are unwilling to read and study the Catechism daily, doing, but esteeming themselves much more learned than God himself with all his saints, angels, patriarchs, prophets, apostles, and all Christians? For inasmuch as God himself is not ashamed to teach the same daily, since he knows nothing better to teach, and always keeps teaching the same thing, and does not take up anything new or different, and all the saints know nothing better to learn, or different, and cannot learn this perfectly, are we not wonderful men to imagine, if we have once read or heard it, that we know it all, and have no farther need to read and learn, but can learn perfectly in one hour what God himself cannot finish teaching, since he continues teaching it from the be ginning to the end of the world, and all prophets, together with all saints, have been occu pied with learning it but in part, and are still pupils, and must re main such? For it is certain that whoever knows the Ten Commandments perfectly must know all the Scriptures, so that, in all circumstances and events, he can advise, help, com fort, judge and decide both spiritual and temporal matters, and is qualified to sit in judgment upon all doc trines, estates, spirits, laws, and what ever else is in the world. And what in deed is the en tire Psalter but thoughts and exercises upon the First Commandment? But now I know of a truth that such in do lent epi cures and pre sumptuous spirits do not understand a single psalm, much less the entire Scriptures; and yet they pretend that they know and despise the Catechism, which is a compend and brief summary of all the Holy Scriptures. Therefore I again implore all Christians, especially pastors and preachers, not to be doctors too soon, and imagine that they know everything (for imagination and stretched cloth fall far short of the measure), but that they daily exercise themselves in these studies and constantly apply them to practice. Let them guard with all care and diligence against the poisonous on a infection of such security and presumption, and persevere in reading, teaching, learning, thinking, meditating, not ceasing until they have learned by experience and are sure that, by this teaching, they have killed Sa tan, and have become more learned than God himself and all his saints. If they manifest such diligence, then I will agree with them, and they will perceive what fruit they will have, and what excellent men God will make of them; so that in due time they themselves will acknowledge that the longer and the more they have studied the Catechism, the less they know of it, and the more they find yet to learn; and then only, as hungry and thirsty ones, will they truly appreciate that which now, be cause of great abundance and satiety, they can not endure. To this end may God grant his grace! Amen.

***

Part First. 

The Ten Commandments 

The First Commandment Thou shall have no other gods be fore me. That is: Thou shalt have [and worship] me alone as thy God. What is the force of this, and how is it to be understood? What is it to have a god? or, what is God?

ANSWER: A god is that whereto we are to look for all good and to take refuge in all dis tress; so that to have a god is to trust and believe him from the whole heart; as I have of ten said that the confidence and faith of the heart alone make both God and an idol. If your faith and trust be right, then is your god also true. And, on the other hand, if your trust be false and wrong, then you have not the true God; for these two be long together, viz. faith and God. That now, I say, upon which you set your heart and put your trust is properly your god. There fore it is the in tent of this commandment to re quire such true faith and trust of the heart as regards the only true God, and rest in him alone. That is as much as to say: “See to it that you let me be your God, and you never seek an other,” i.e. “What ever you lack in good, seek it of me, and look to me for it, and when ever you suffer misfortune and distress, lay hold of me and cling fast to me. I verily will give you enough and help you out of every necessity; only let not your heart cleave to or rest in any other.”  This I must unfold some what more plainly, that it may be understood and perceived by ordinary examples of the contrary, Many a one thinks that he has God and everything in abundance when he has money and possessions, in which he trusts and boasts so arrogantly as to care for no one. Lo, such a man also has a god, Mammon by name, i.e. money and possessions, on which he sets all his heart, and which is also the most com mon idol on earth. He who has money and possessions feels se cure, and is as joyful and undismayed as though he were in the midst of Paradise. On the other hand, he who has none doubts and is despondent, as though he knew of no God. For very few are to be found who are of good cheer, and who neither mourn nor complain if they have not Mammon. This [care and desire for money] adheres and clings to our nature, even to the grave. So too, whoever trusts and boasts in the possession of great skill, prudence, power, favor, friendship and honor has also a god, but not the only true God. This appears again when you notice how presumptuous, secure and proud people are because of such possessions, and how despondent when without them or deprived of them. Therefore I repeat that the true explanation of this point is that to have a god is to have something upon which the heart entirely trusts. Besides, consider what, in our blindness, we have hitherto been doing under the Papacy. If any one had toothache, he fasted and honored St. Apollonia [macerated his flesh by voluntary fasting to the honor of St. Apollonia]; if he were afraid of fire, he sought St. Laurence as his deliverer; if he dreaded pestilence, he made a vow to St. Sebastian or Rachio, and a countless number of such abominations, where every one selected his own saint whom he worshiped and invoked in distress. Here belong those also whose idolatry is most gross, and who make a covenant with the devil, in order that he may give them plenty of money or help them in love-affairs, preserve their cattle, restore to them lost possessions, etc., as e.g. sorcerers and necromancers. For all these place their heart and trust else where than in the true God, and neither look to him for any good nor seek anything from him. Thus you can easily understand what and how much this com mand ment requires, viz. that man’s entire heart and all his con fi dence be placed in God alone, and in no one else. For to have God, you can easily per ceive, is not to lay hold of him with our hands or to put him in a bag [as money], or to lock 29 him in a chest [as silver vessels]. But he is said to be apprehended when the heart lays hold of him and de pends upon him. But to de pend upon him with the heart is nothing else than to trust in him entirely. For this rea son he wishes to with draw us from every thing else, and to at tract us to him self, viz. be cause he is the only eternal good. As though he would say: What ever you have hereto fore sought of the saints, or for which you have trusted in Mam mon, as well as all else, expect of me, and regard me as the one who will help you and endow you richly with all good things. Lo, you have here the true honor and service of God, which pleases God, and which he commands un der penalty of eternal wrath, viz. that the heart know no other trust or confidence than in him, and do not suffer it self to be torn from him, but, for him, risk and dis regard everything upon earth. On the other hand, you can easily see and judge how the world practices only false worship and idol a try. For no people has ever been so god less as not to institute and observe some sort of divine service. Thus everyone has set up as his own god whatever he looked to for blessings, help and comfort. When, for example, the heathen who aimed at power and dominion elevated Jupiter as the supreme god, the others, who were bent upon riches, happiness, or pleasure and a life of ease, venerated Hercules, Mercury, Venus, or others. Women with child worshiped Diana or Lucina. Thus everyone makes that to which his heart is inclined his god. So that even in the mind of the heathen to have a god is nothing but to trust and believe. But their error is this, that their trust is false and wrong; for it is not placed in the only God, beside whom there is truly no other in heaven or upon earth. Wherefore the heathen really form their self-invented notions and dreams of God into an idol, and put their trust in that which is altogether nothing. Thus is it with all idolatry; for it consists not merely in erecting an image and worshiping it, but rather in the heart, which is intent on some thing else, and seeks help and consolation from creatures, saints or devils, and neither accepts God, nor looks to him for good to such an extent as to believe that he is willing to help; neither believes that whatever good it experiences comes from God. Besides, there is also a false divine service and extreme idolatry, which we have hitherto practiced, and is still prevalent in the world, upon which also 30 all ecclesiastical orders are founded, and which alone concerns the conscience, that seeks in its own works help, con solation and salvation, presumes to wrest heaven from God, and reckons how many institutions it has founded, how of ten it has fasted, attended Mass, etc. Upon such things it depends, and of them boasts, as though un willing to receive any thing from God gratuitously, but desires itself to earn them or merit them superabundantly, as though he were in our service and debt, and we his lord. What is this but reducing God to an idol, yea, a mere Pomona1 , and elevating and regarding ourselves as God? But this is slightly too subtle, and cannot be comprehended by young pupils. But let this be said to the simpler, in order that they may well note the meaning of this commandment and retain it in memory, viz. that we are to trust in God alone, and look to him and expect from him all good, as from one who gives us body, life, food, drink, nourishment, health, protection, peace and all necessaries of both temporal and eternal things; who also preserves us from misfortune, and if any evil be fall us delivers and aids us, so that it is God alone (as has been sufficiently said) from whom we receive all good, and by whom we are de livered from all evil. Hence also, I think, we Germans from ancient times designate God (more elegantly and appropriately than in any other language) by that name from the word Good, since he is an eternal fountain which gushes forth and overflows with pure good, and from which emanates all that is and is called good. For even though otherwise we experience much good from men, we are still to consider whatever we receive by his command or arrangement as received from God. For our parents, and all rulers, and everyone besides, with respect to his neighbor, have received from God the command that they should do us all manner of good; so that we receive these blessings not from them, but, through them, from God. For creatures are only the hand, channels and means whereby God gives all things, as he gives to the mother breasts and milk to sup port her child, and corn and all manner of produce spring from the earth for nourishment, none of which could be produced by any creature of himself. There fore no man should presume to take or give any thing ex cept as God has commanded; in order that thereby it may be acknowledged as God’s gift, and thanks may be rendered him for it. On this account also these means of receiving good gifts through creatures are not to be rejected, neither should we in presumption seek other ways and means than God has commanded. For that would not be receiving from God, but seeking of ourselves. Let everyone, then, see to it that he esteem this commandment great and high above all things, and do not de ride it. Ask and examine your heart diligently, and you will find whether it cleave to God alone or not. If you have a heart that can expect of him nothing but what is good, and this too especially in want and distress, and that renounces and forsakes everything that is not God, then you have the only true God. If, on the contrary, it cleave to any thing else, of which it expects more good and help than of God, and do not find refuge in him, but in adversity flee from him, then you have an idol, an other god. In order that it may be seen that God will not have this commandment disregarded, but will most strictly enforce it, he has attached to it first a terrible threat, and then a beautiful consolatory promise which it is important to learn and to impress upon young people, that they may take it to heart and retain it: 

Exposition of the Appendix to the First Commandment

The Latest Numbers - Lair E. Olson - "It's All about the Numbers"

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Dead Man Talking, 

The Very First Post, 2007

I find it strange that Issues in WELS has expressed its feelings by posting an essay by a dead man, a dead pastor who wrote perceptively 15 years ago. Here is the link: http://www.issuesinwels.org/RecReading07/IIWKoeplin.doc [missing link]

Corky Koeplin, as he was known, was senior pastor of a large WELS church in Milwaukee where all the synodical staff were members. He wrote this essay, had a stroke, and then died. The synod staff said he wrote it while brain damaged from the stroke, but he published it before the stroke. Someone sent it to me anonymously, so I had Christian News print it. One of my "friends" called me up to scream at me that the essay was only to be circulated "among the brothers," that this was stated on the cover sheet. The anonymous sender omitted the cover sheet. I thought it odd that the person phoning, who decried the changes in the synod, was so distraught that the synodical crisis was laid out so clearly and so publicly. Odder still is publishing the essay now, an indictment of the whole Issues in WELS bunch. They have been silent for 15 years. 

The best essay on the website is Corky's. The rest are mushy, wimpy, and poorly written. I wrote to Marcus Manthey about their silence for the last 15 years. I was publishing quite a bit about these topics in the late 1980's and early 1990's. He did not reply! 

 To summarize the Koeplin essay, using his own categories. 

 1. A Synodical Drift. 

 2. The “Business” of the Church Supplanting the Work of the Church. 

 3. An Unhealthy Inroad of “Church Growth.” 

 4. A Top Heavy Administration. 

 5. A Denigration of the Holy Ministry. 

 6. A Dismantling of the Worker Training System. 

 Oh yes, Corky noticed they were taking apart the WELS school system 15 years ago. But wait, didn't Issues in WELS just point out the problem, as if the school crisis suddenly breached the surface, like Moby Dick? Marcus Manthey shouts from the crow's nest, "Thar she blows! We are doomed." The Silent Generation circulated the Corky essay covertly in 1992, angry that I had it published for everyone to see. They did nothing. They said nothing. Meanwhile, they let the synod leaders behave just as Pope Pius IX did about the topic of infallibility. Every Catholic prelate had to submit to Pope Pius' infallibility. If they did not, they were punished. If they were slow to repent, they were still punished. No one was spared. Many Catholic prelates were hounded and even feared for their lives. 

Fear is a wonderfully motivating emotion. Some think that the infallibility decree alone had a tremendous, negative effect on European politics, making it far more secular and anti-Christian. The infallibility of the synod has had the same effect on WELS. Looking at Corky's categories, I notice that they are more true today than in 1992. The synod, first under Naumann and then under Mischke, allowed the anti-Lutherans to take over the doctrinal leadership of the denomination. This will become clear later. Perhaps someone will write a dissertation. 

The evidence is abundant. They started with TELL magazine, which Synodical President Naumann endorsed. The first editor was Ron Roth. The second was Paul Kelm. The third was Robert Hartman. The theme of TELL was to promote the Church Growth Movement in WELS. "The publication TELL ('The Evangelism Life Line') has been inaugurated to promote the cause of church growth." Ernst H. Wendland, "Church Growth Theology," Wisconsin Lutheran Quarterly, April, 1981, 78, p. 105. 

"When was the last time you kissed a frog?...'Lifestyle Evangelism and Follow-up,' a Navigator video seminar for the church, makes a solid case for Christian frog kissing as a way of life." James A. Aderman, TELL, The Evangelism Life Line (WELS), Summer, 1986, p. 2. 

"TELL has served the church faithfully for 15 years. Three editors have served; Ronald Roth (1977-84), Paul Kelm (1985-88), and the undersigned since 1989...The lead article in the first issue of TELL was titled 'Church Growth - Worthwhile for WELS.'...The author of this article in April 1988 issue of TELL concludes, 'It's obvious by now that I believe we in WELS can profit greatly from the writings of the church-growth leaders.' ... 

TELL as a separate publication ends with this issue. Nevertheless, the focus of The Evangelism Life Line will continue for years to come as an integral part of the new Board for Parish Services journal - PARISH LEADERSHIP." (Robert Hartman) 

 "Our decision not to use the name Lutheran in the name of the congregation seems to have caused some concern. We point you to the Lutheran confessions which clearly state that a name is an adiaphoron. So only when not using the name is a denial of what the name stands for is there a problem. We reject the inferences that have been drawn that have been drawn [sic] that it is our intention to deny the biblical teach [sic] (ibid. conservative Lutheran teaching). Put in very practical terms our question is: Can we reach more of the unchurched if we can begin with sin and grace, guilt and forgiveness, rather than having to deal with lodge, scouts, the vagaries of ELCA, etc. at the beginning." WELS Michigan District Vice-president Paul Kuske, Letter to the Ohio Conference, Pilgrim Community Church, sponsored from Grove City by Beautiful Savior Lutheran Church Fall Conference, Gibsonia, 1989.[44] [emphasis in original] 

 "We have discovered that the Early Church was an institution that unknowingly saw its world through Church Growth eyes. We have some benefits they did not have in that we can look back today and analyze their successes and failures." Floyd Luther Stolzenburg, "Church Growth - the Acts of the Apostles," Taught at St. Paul's Lutheran Church, Columbus, Ohio. Stolzenburg worked closely with Kuske in creating Pilgrim Community Church, a flop. 

 Conclusion 

In conclusion, Corky wrote an essay 15 years ago, naming Church Growth as the main culprit in the drift of the synod. The synod's own wrecking team (Roth, Kelm, Hartman) gloated in 1992 that they had been busy promoting Church Growth for 15 years. 

This is the happy 30th Anniversary of Church Growth in WELS. The results are in: 

1. The synod is completely broke, even with Marvin Schwan money, Thrivent gifts, and the loot from the Tetzels gathering Irrevocable Gift Trusts. Note well the first word in IGTs. 

2. Two preps have been closed - Mobridge and Prairie. Northwestern College has been absorbed by Dr. Martin Luther College, its unique pastoral track ended. The pre-sem students all take the same courses as the teachers at MLC. 

3. Michigan Lutheran Seminary will soon be closed by the synod, making that 3 out of 4 preps killed, but Martin Luther Prep is already losing synodical support and may close in two more years or so. 

4. Closing the last two preps will finish off Martin Luther College. 

5. Seminary enrollments seem to be down and will be heading downward fast with the loss of the preps. Church workers come mostly from the prep schools. 

6. WELS membership has been going down ever since the Church Growth Movement was started. The solution for the declining membership has always been, "We need more Church Growth methods!" 

Luther says this about false teachers: 

 False Doctrine Tolerated 

"And such false teachers have the good fortune that all their folly is tolerated, even though the people realize how these act the fool, and rather rudely at that. They have success with it all, and people bear with them. But no patience is to be exercised toward true teachers! Their words and their works are watched with the intent of entrapping them, as complained of in Psalm 17:9 and elsewhere. When only apparently a mote is found, it is exaggerated to a very great beam. No toleration is granted. There is only judgment, condemnation and scorn. Hence the office of preaching is a grievous one. He who has not for his sole motive the benefit of his neighbor and the glory of God cannot continue therein. The true teacher must labor, and permit others to have the honor and profit of his efforts, while he receives injury and derision for his reward." 

Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids: Baker Book House, 1983, VII, p. 110f. Second Sunday in Lent. 2 Corinthians 11:19-33; 12:1-9. Psalm 17:9. 

God Punishes Ingratitude by Allowing False Teachers 

"In the second place such teachers are disposed to bring the people into downright bondage and to bind their conscience by forcing laws upon them and teaching works-righteousness. The effect is that fear impels them to do what has been pounded into them, as if they were bondslaves, while their teachers command fear and attention. But the true teachers, they who give us freedom of conscience and create us lords, we soon forget, even despise. The dominion of false teachers is willingly tolerated and patiently endured; indeed, it is given high repute. All those conditions are punishments sent by God upon them who do not receive the Gospel with love and gratitude." Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids: Baker Book House, 1983, VII, p. 111. Second Sunday in Lent. 2 Corinthians 11:19-33; 12:1-9. John 5:43. 

False Teachers Flay Disciples to Bone 

"In the third place, false teachers flay their disciples to the bone, and cut them out of house and home, but even this is taken and endured. Such, I opine, has been our experience under the Papacy. But true preachers are even denied their bread. Yet this all perfectly squares with justice! For, since men fail to give unto those from whom they receive the Word of God, and permit the latter to serve them at their own expense, it is but fair they should give the more unto preachers of lies, whose instruction redounds to their injury. What is withheld from Christ must be given in tenfold proportion to the devil. They who refuse to give the servant of truth a single thread, must be oppressed by liars." 

Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids: Baker Book House, 1983, VII, p. 111f. Second Sunday in Lent. 2 Corinthians 11:19-33; 12:1-9. 

Avarice in False Teachers 

 "Fourth, false apostles forcibly take more than is given them. They seize whatever and whenever they can, thus enhancing their insatiable avarice. This, too, is excused in them." 

Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids: Baker Book House, 1983, VII, p. 112. Second Sunday in Lent. 2 Corinthians 11:19-33; 12:1-9. 

They Lord It Over Us 

"Fifth, these deceitful teachers, not satisfied with having acquired our property, must exalt themselves above us and lord it over us...We bow our knees before them, worship them and kiss their feet. And we suffer it all, yes, with fearful reverence regard it as just and right. And it is just and right, for why did we not honor the Gospel by accepting and preserving it?" 

Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids: Baker Book House, 1983, VII, p. 112. Second Sunday in Lent. 2 Corinthians 11:19-33; 12:1-9. 

We Are Dogs and Foot-Rags 

"Sixth, our false apostles justly reward us by smiting us in the face. That is, they consider us inferior to dogs; they abuse us, and treat us as foot-rags." 

Sermons of Martin Luther, 8 vols., ed., John Nicholas Lenker, Grand Rapids: Baker Book House, 1983, VII, p. 112. Second Sunday in Lent. 2 Corinthians 11:19-33; 12:1-9. 

 In Christ, Pastor Gregory L. Jackson