Daily Luther Sermon Quote - Trinity 11 - "For this reason the Holy Spirit urges works, that they may be witnesses of faith. In those therefore in whom we cannot realize good works, we can immediately say and conclude: they heard of faith, but it did not sink into good soil. For if you continue in pride and lewdness, in greed and anger, and yet talk much of faith, St. Paul will come and say, 1 Corinthians 4:20, look here my dear sir, “the kingdom of God is not in word but in power.” It requires life and action, and is not brought about by mere talk."

 

Luther's Sermons - Luke 18:9-14.
Eleventh Sunday after Trinity

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

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

For this reason the Holy Spirit urges works, that they may be witnesses of faith. In those therefore in whom we cannot realize good works, we can immediately say and conclude: they heard of faith, but it did not sink into good soil. For if you continue in pride and lewdness, in greed and anger, and yet talk much of faith, St. Paul will come and say, 1 Corinthians 4:20, look here my dear sir, “the kingdom of God is not in word but in power.” It requires life and action, and is not brought about by mere talk.

12. Thus we err on both sides in saying, a person must only believe, then he will neglect to do good works and bring forth good fruits. Again, if you preach works, the people immediately comfort themselves and trust in works. Therefore we must walk upon the common path. Faith alone must make us good and save us. But to know whether faith is right and true, you must show it by your works. God cannot endure your dissembling, for this reason he has appointed you a sermon which praises works, which are only witnesses that you believe, and must be performed not thereby to merit anything, but they should be done freely and gratuitously toward our neighbor.

Daily Luther Sermon Quote - Trinity 11 - "This is also proper fruit, since it promotes God’s honor; as God desires nothing but the offering of praise, as Psalm 50:23, says: “Whoso offereth the sacrifice of thanksgiving glorifieth me, and to him that ordereth his way aright, will I show the salvation of God.” In this way the publican also proceeds, gives God the offering of thanksgiving and secures to himself the forgiveness of sin, and praises God, puts himself to shame and exalts the truth above himself. Therefore we must praise and commend his work, because he gives God the highest honor and true worship. For he says: “God, be thou merciful to me a sinner.”

 

Luther's Sermons - Luke 18:9-14.
Eleventh Sunday after Trinity

Nevertheless we must conclude that the publican had previously heard the Gospel. Otherwise his smiting his breast and his humble confession would not have occurred, had he not previously had faith in his heart.

7. This is also proper fruit, since it promotes God’s honor; as God desires nothing but the offering of praise, as Psalm 50:23, says: “Whoso offereth the sacrifice of thanksgiving glorifieth me, and to him that ordereth his way aright, will I show the salvation of God.” In this way the publican also proceeds, gives God the offering of thanksgiving and secures to himself the forgiveness of sin, and praises God, puts himself to shame and exalts the truth above himself.

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

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

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

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

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

Daily Luther Sermon Quote - Trinity 10 - "Whoever is not thus disposed, denies God, and must at the same time lose both, the present and the eternal life. The belly with its foul odors is our God, and prevents us from clinging to God’s Word. First, I will be certain how I shall feed, and where my supplies are. The Gospel says: Trust in God; and your stomach shall most certainly be provided for, and have enough [without believing or trusting in it]."

 

Luther's Sermons - Luke 19:41-48.
Tenth Sunday after Trinity

18. But believers in God risk all in him and transfer all things into his care, for him to do according to his pleasure, and think thus: God has given you your home and wife, you have not produced them yourself; now because they are God’s, I will entrust them all to his care, he will keep them from all harm. I must otherwise leave all at any rate, therefore I will bravely trust him with them, and for his sake give up all I have. If God wants me here, he will give me other treasures, for he has promised to give enough for this life and for the life to come. If he does not want me here, I owe him a death, which will bring me into eternal life; when he calls me, I will go trusting in his Word.

19. Whoever is not thus disposed, denies God, and must at the same time lose both, the present and the eternal life. The belly with its foul odors is our God, and prevents us from clinging to God’s Word. First, I will be certain how I shall feed, and where my supplies are. The Gospel says:

Trust in God; and your stomach shall most certainly be provided for, and have enough [without believing or trusting in it]. But if I have only five dollars they give me so much courage to think I have anyhow enough food for ten days, that I trust in such limited provisions, and do not trust God who fed me hitherto, that he will care for me to-morrow.

20. Is it not a shameful vexation or calamity that I trust in a penny that I will have something to eat to-morrow? How contemptible this carcass!

Shall a penny have more weight in my heart and give me more courage than God himself, who holds heaven and earth in his power, who gives us the air we breathe and the water we drink, who makes our corn to grow and gives us all things? It is so scandalous that it cannot be uttered, that God should not amount to as much with us as a hundred guilders. Why not think that God, who has created me, will surely feed me, if he wants me to live? If he does not want this, very well, I shall be satisfied.

21. Yes, says the stomach, I find no God in my chest! You silly donkey, who assures you that you will live tomorrow? You are not certain whether you will have a belly tomorrow, and you want to know where to find the bread and the food! Yes, you have a fine assurance! When our hearts are thus prompted, we see what a government of hell there would be on earth; yes, it would be the devil himself. Is it not a thing most abominable, that God who feeds so many mouths, should be held in such low esteem by me, that I will not trust him to feed me? Yea, that a guilder, thirty-eight cents, should be valued more highly than God, who pours out his treasures everywhere in rich profusion. For the world is full of God and his works, He is everywhere present with his gifts, and yet we will not trust in him, nor accept his visitation. Shame on thee, thou cursed world! What kind of a child is that, who cannot trust in God for a single day, but trusts in a guilder?

22. Now, I think, we see what the world is. how on account of the belly the world despises God, and yet must lose the belly together with body and soul. Oh, what godless people we are, and yet we are to spit upon or despise the world. If one would consider that he is such a godless wretch, that he cannot trust in God, he would not wish to live. Only choke away; for as captives we stick too deeply in the old Adam. The world is hell in prospect, yea, the real kingdom of Satan, a court yard in hell, except that the body is still here, otherwise it is true hell.

23. For this reason Christ admonishes us with tears to know our salvation and accept his visitation, that the calamity may not follow, which will surely come upon those who do not accept it, who are secure, until swift and sudden destruction comes upon them. May God give us grace, that we may know ourselves! The Gospel further reads: “And he entered into the temple, and began to cast out them that sold, saying unto them: It is written, And my house shall be a house of prayer; but ye have made it a den of robbers.”

Daily Luther Sermon Quote - "This is what St. James means when he says in his Epistle, James 2:26: “Faith without works is dead.” That is, as the works do not follow, it is a sure sign that there is no faith there; but only an empty thought and dream, which they falsely call faith. Now we understand the word of Christ: “Make to yourselves friends by means of the mammon of unrighteousness.”

 

First Lutheran Church in Moline was across from Melo-Cream Donuts, and FLC is still there, but only another fading ELCA parish.

NINTH SUNDAY AFTER TRINITY.

SECOND SERMON — LUKE 16:1-9.

12. From this you see, there is a great difference between being good, and to be known as good; or to become good and to prove and show that you are good. Faith makes good, but works prove the faith and goodness to be right. Thus the Scriptures speak in the plain way, which prevails among the common people, as when a father says unto his son: “Go and be merciful, good and friendly to this or to that poor person.” By which he does not command him to be merciful, good and friendly, but because he is already good and merciful, he requires that he should also show and prove it outwardly toward the poor by his act, in order that the goodness which he has in himself may also be known to others and be helpful to them. 

13 So you should explain all passages of Scripture referring to works, that God thereby desires to let the goodness received in faith express and prove itself, and become a benefit to others, so that false faith may become known and rooted out of the heart. For God gives no one his grace that it may remain inactive and accomplish nothing good, but in order that it may bear interest, and by being publicly known and proved externally draw every one to God; as Christ says, Matthew 5:16: “Even so let your light shine before men, that they may see your good works, and glorify your Father who is in heaven.” Otherwise it would be but a buried treasure and a hidden light. But what profit is there in either? Yea, goodness does not only thereby. become known to others, but we ourselves also become certain that we are honest, as St. Peter in 2 Peter 1:10 says: “Wherefore, brethren, give the more diligence to make your calling and election sure.” For where works do not follow a man cannot know whether his faith is right; yea, he may be certain that his faith is a dream, and not right as it should be. Thus Abraham became certain of his faith and that he feared God, when he offered up his son. As God by the angel said to Abraham, Genesis 22:12: “Now I know, that is, it is manifest, that thou fearest God, seeing thou hast not withheld thy son, thine only son from me.”

14. Then abide by the truth, that man is internally, in spirit before God, justified by faith alone without works, but externally and publicly before men and himself, he is justified by works, that he is at heart an honest believer and pious. The one you may call a public or outward justification, the other an inner justification, yet in the sense that the public or external justification is only the fruit, the result and proof of the justification in the heart, that a man does not become just thereby before God, but must previously be just before him. So you may call the fruit of the tree the public or outward good of the tree, which is only the result and proof of its inner and natural goodness.

This is what St. James means when he says in his Epistle, James 2:26: “Faith without works is dead.” That is, as the works do not follow, it is a sure sign that there is no faith there; but only an empty thought and dream, which they falsely call faith. Now we understand the word of Christ: “Make to yourselves friends by means of the mammon of unrighteousness.” That is, prove your faith publicly by your outward gifts, by which you win friends, that the poor may be witnesses of your public work, that your faith is genuine. For mere external giving in itself can never make friends, unless it proceed from faith, as Christ rejects the alms of the Pharisees in Matthew 6:2, that they thereby make no friends because their heart is false. Thus no heart can ever be right without faith, so that even nature forces the confession that no work makes one good, but that the heart must first be good and upright.

II. ALL WORKS MUST BE DONE FREELY AND GRATUITOUSLY, WITHOUT SEEKING GAIN BY THEM.

15. Christ means this when, in Matthew 10:8, he says: “Freely ye receive, freely give.” For just as Christ with all his works did not merit heaven for himself, because it was his before; but he served us thereby, not regarding or seeking his own, but these two things, namely, our benefit and the glory of God his Father; so also should we never seek our own in our good works, either temporal or eternal, but glorify God by freely and gratuitously doing good to our neighbor. This St. Paul teaches the Philippians 2:5: “Have this mind in you which was also in Christ Jesus: who, existing in the form of God, counted not the being on an equality with God a thing to be grasped, but emptied himself, taking the form of a servant, being made in the likeness of men; and being found in fashion as a man, he humbled himself, becoming obedient even unto death, yea, the death of the cross.” That is, for himself he had enough, since in him dwelt all the fullness of the Godhead bodily; and yet he served us and became our servant.

16. And this is the cause; for since faith justifies and destroys sin before God, so it gives life and salvation. And now it would be a lasting shame and disgrace, and injurious to faith, if any one by his life and works would desire to obtain what faith already possesses and brings with it. Just as Christ would have only disgraced himself had he done good in order to become the Son of God and Lord over all things, which he already was before. So faith makes us God’s children as John 1:12 says: “But as many as received him, to them gave he the right to become the children of God, even to them thai: believe on his name.” But if they are children, then they are heirs, as St. Paul says, Romans 8:17, and Galatians 4:7.

How then can we do anything to obtain the inheritance, which we already have by faith?

17. But what shall we say of passages that insist on a good life for the sake of an external reward as this one does: “Make to yourselves friends by means of the mammon of unrighteousness?” And in Matthew 19:17: “But if thou wouldst enter into life, keep the commandments.” And Matthew 6:20: “But lay up for yourselves treasures in heaven.” We will say this: that those who do not know faith, only speak and think of the reward, as of works. For they think that the same rule obtains here as in human affairs, that they must earn the Kingdom of heaven by their works.

These, too, are dreams and false views, of which Malachi 1:10, speaks: “Oh, that there were one among you that would shut the doors, that ye might not kindle fire on mine altar in vain!” They are slaves and greedy self-enjoying hirelings and day laborers, who receive their reward here on earth, like the Pharisees with their praying and fasting, as Christ says, Matthew 6:2.

However, in regard to the eternal reward it is thus: inasmuch as works naturally follow faith, as I said, it is not necessary to command them, for it is impossible for faith not to do them without being commanded, in order that we may learn to distinguish the false from the true faith. Hence the eternal reward also follows true faith, naturally, without any seeking, so that it is impossible that it should not, although it may never be desired or sought, yet it is appropriated and promised in order that true and false believers may be known, and that every one may understand that a good life follows naturally of itself.

18. As an illustration of this take a rude comparison: behold, hell and death are also threatened to the sinner, and naturally follow sin without any seeking; for no one does wickedly because he wants to be damned, but would much rather escape it. Yet, the result is there, and it is not necessary to declare it, for it will come of itself. Yet, it is declared that man might know what follows a wicked life. So here, a wicked life has its own reward without seeking it. Hence a good life will find its reward without any seeking it. When you drink good or poor wine, although you do not drink it for the taste, yet the taste naturally follows of itself.

19. Now when Christ says: make to yourselves friends, lay up for yourselves treasures, and the like, you see that he means: do good, and it will follow of itself without your seeking, that you will have friends, find treasures in heaven, and receive a reward. But your eyes must simply be directed to a good life, and care nothing about the reward, but be satisfied to know and be assured that it will follow, and let God see to that. For those who look for a reward, become lazy and unwilling laborers, and love the reward more than the work, yea, they become enemies of work. In this way God’s will also becomes hateful, who has commanded us to work, and hence God’s command and will must finally become burdensome to such a heart.

Daily Luther Sermon Quote - Trinity 9 - "Therefore the powerful conclusion follows, there must be something far greater and more precious than all good works, by which a man becomes pious and good, before he does good; just as he must first be in bodily health before he can labor and do hard work. This great and precious something is the noble Word of God, which offers us in the Gospel the grace of God in Christ. He who hears and believes this, thereby becomes good and righteous. Wherefore it is called the Word of life, a Word of grace, a Word of forgiveness."

 

Veterans Honor

NINTH SUNDAY AFTER TRINITY.

SECOND SERMON — LUKE 16:1-9.

6. Therefore the powerful conclusion follows, there must be something far greater and more precious than all good works, by which a man becomes pious and good, before he does good; just as he must first be in bodily health before he can labor and do hard work. This great and precious something is the noble Word of God, which offers us in the Gospel the grace of God in Christ. He who hears and believes this, thereby becomes good and righteous. Wherefore it is called the Word of life, a Word of grace, a Word of forgiveness. But he who neither hears nor believes it, can in no way become good. For St. Peter says in the Acts 15:9: “And he made no distinction between us and them, cleansing their hearts by faith.”

For as the Word is, so will the heart be, which believes and cleaves firmly to it. The Word is a living, righteous, truthful, pure and good Word, so also the heart which cleaves to it, must be living, just, truthful, pure and good.

7. What now shall we say of those passages which so strongly insist on good works, as when the Lord says: “Make to yourselves friends by means of the mammon of unrighteousness?” And in Matthew 25:42: “For I was hungry, and ye did not give me to eat.” And many other similar passages, which sound altogether as though we had to become good by works. We answer thus: 

8. There are some who hear and read the Gospel and what is said by faith, and immediately conclude they have formed a correct notion of what faith is. They do not think that faith is anything else than something which is altogether in their own power to have or not to have, as any other natural human work. Hence, when in their hearts they begin to think and say: “Verily, the doctrine is right, and I believe it is true,” then they immediately think faith is present. But as soon as they see and feel in themselves and others that no change has taken place, and that the works do not follow and they remain as before in their old ways, then they conclude that faith is not sufficient, that they must have something more and greater than faith.

Behold, how they then seize the opportunity, and cry and say: Oh, faith alone does not do it. Why? Oh, because there are so many who believe, and are no better than before, and have not changed their minds at all. Such people are those whom Jude in his Epistle calls dreamers, 5:8, who deceive themselves with their own dreams. For what are such thoughts of theirs which they call faith, but a dream, a dark shadow of faith, which they themselves have created in their own thoughts, by their own strength without the grace of God? They become worse than they were before. For it happens with them as the Lord says in Matthew 9:17 “Neither do men put new wine into old wine-skins; else the skins burst, and the wine is spilled.” That is, they hear God’s Word and do not lay hold of it, therefore they burst and become worse.

9. But true faith, of which we speak, cannot be manufactured by our own thoughts, for it is solely a work of God in us, without any assistance on our part. As Paul says to the Romans 5:15, it is God’s gift and grace, obtained by one man, Christ. Therefore, faith is something very powerful, active, restless, effective, which at once renews a person and again regenerates him, and leads him altogether into a new manner and character of life, so that it is impossible not to do good without ceasing.

Daily Luther Sermon Quote - Trinity 9 - "Therefore the powerful conclusion follows, there must be something far greater and more precious than all good works, by which a man becomes pious and good, before he does good; just as he must first be in bodily health before he can labor and do hard work. This great and precious something is the noble Word of God, which offers us in the Gospel the grace of God in Christ. He who hears and believes this, thereby becomes good and righteous. Wherefore it is called the Word of life, a Word of grace, a Word of forgiveness."

 

NINTH SUNDAY AFTER TRINITY.

SECOND SERMON — LUKE 16:1-9.

For the sake of the weak we reply to these:

I. FAITH ALONE MAKES US GOOD, AND FRIENDS OF GOD.

4. The foundation must be maintained without wavering, that faith without any works, without any merit, reconciles man to God and makes him good, as Paul says to the Romans 3:21-22: “But now apart from the law a righteousness of God hath been manifested, being witnessed by the law and the prophets; even the righteousness of God through faith in Jesus Christ unto all them that believe.” Paul at another place, Romans 4:9, says: “To Abraham, his faith was reckoned for righteousness;” so also with us.

Again, 5: “Being therefore justified by faith, we have peace with God through our Lord Jesus Christ.” Again, 10:10: “For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation.” These, and many more similar passages, we must firmly hold and trust in them immovably, so that to faith alone without any assistance of works, is attributed the forgiveness of sins and our justification.

5. Take for an illustration the parable of Christ in Matthew 7:17: “Even so every good tree bringeth forth good fruit; but the corrupt tree bringeth forth evil fruit.” Here you see that the fruit does not make the tree good, but without any fruit and before any fruit the tree must be first good, or made good, before it can bear good fruit. As he also says, Matthew 12:33-34: “Either make the tree good, and its fruit good; or make the tree corrupt, and its fruit corrupt: for the tree is known by its fruit. Ye offspring of vipers, how can ye, being evil, speak good things?”

Thus it is the naked truth, that a man must be good without good works, and before he does any good works. And it is clear how impossible it is that a man should become good by works, when he is not good before he does the good works. For Christ stands firm when he says: “How can ye, being evil, speak good things?” And hence follows: How can ye, being evil, do good things?

6. Therefore the powerful conclusion follows, there must be something far greater and more precious than all good works, by which a man becomes pious and good, before he does good; just as he must first be in bodily health before he can labor and do hard work. This great and precious something is the noble Word of God, which offers us in the Gospel the grace of God in Christ. He who hears and believes this, thereby becomes good and righteous. Wherefore it is called the Word of life, a Word of grace, a Word of forgiveness. But he who neither hears nor believes it, can in no way become good. For St. Peter says in the Acts 15:9: “And he made no distinction between us and them, cleansing their hearts by faith.”

For as the Word is, so will the heart be, which believes and cleaves firmly to it. The Word is a living, righteous, truthful, pure and good Word, so also the heart which cleaves to it, must be living, just, truthful, pure and good.

Daily Luther Sermon Quote - Trinity 9 - "If this Gospel be considered without the Spirit by mere reason, it truly favors the priests and monks, and could be made to serve covetousness and to establish one’s own works."

 

 The Social Gospel Movement will be studied 10 AM, Tuesday and Thursday this week, the Book of Revelation the following weeks.

NINTH SUNDAY AFTER TRINITY.

SECOND SERMON — LUKE 16:1-9.

1. Although in my Postils hitherto, and in my little book, Christian Liberty and Good Works, I have taught very extensively, how faith alone without works justifies, and good works are done first after we believe, that it seems I should henceforth politely keep quiet, and give every mind and heart an opportunity to understand and explain all the gospel lessons for themselves; yet I perceive that the Gospel abides and prospers only among the few; the people are constantly dispirited and terrified by the passages that treat of good works; so that I see plainly how necessary it is, either to write Postils on each gospel lesson, or to appoint sensible ministers in all places who can orally explain and teach these things.

2. If this Gospel be considered without the Spirit by mere reason, it truly favors the priests and monks, and could be made to serve covetousness and to establish one’s own works. For when Christ says: “Make to yourselves friends by means of the mammon of unrighteousness; that, when it shall fail, they may receive you into the eternal tabernacles;” they force from it three points against our doctrine of faith, namely: first, against that we teach faith alone justifies and saves from sin; second, that all good works ought to be gratuitously done to our neighbors out of free love; third, that we should not put any value in the merits of saints or of others.

3. Against our first proposition they claim the Lord says here: “Make to yourselves friends by means of the mammon of unrighteousness,” just as though works should make us friends, who previously were enemies.

Against the second is what he says: “That they may receive you into the eternal tabernacles;” just as though we should do the work for our own sakes and benefit. And against the third they quote: “The friends may receive us into the eternal tabernacles;” just as though we should serve the saints and trust in them to get to heaven.

For the sake of the weak we reply to these:

I. FAITH ALONE MAKES US GOOD, AND FRIENDS OF GOD.

Daily Luther Sermon Quote - Trinity 8 - "Consequently do not allow yourselves to be persuaded that you must believe what the Pope says or the councils decree. When you know God, then you have the proper rule of judgment, the measure and rule by which you can judge all the doctrines of the fathers; namely, when you know that Christ is your Savior, who rules us sinners. So when one now comes and says: You must become a monk, and do so and so, if you want to be saved, for faith alone is not sufficient for salvation..."

 

 Popes, bishops, and wannabees clamor for the orans - angel posture.

Luther's Sermons - Matthew 7:15-23.
Eighth Sunday after Trinity, First Sermon

EIGHTH SUNDAY AFTER TRINITY. 

12. Consequently do not allow yourselves to be persuaded that you must believe what the Pope says or the councils decree. When you know God, then you have the proper rule of judgment, the measure and rule by which you can judge all the doctrines of the fathers; namely, when you know that Christ is your Savior, who rules us sinners. So when one now comes and says: You must become a monk, and do so and so, if you want to be saved, for faith alone is not sufficient for salvation; then you can truly and assuredly say: You lie, your doctrine is false; for whoever believes in Christ shall be saved. Who teaches you this? Faith in your heart, which believes this alone and nothing else. Therefore no one can beware of false doctrine unless he be spiritual. For Paul says this in 1 Corinthians 2:15: “But he that is spiritual judgeth all things, yet he himself is judged of no man.” So no one can judge false doctrine, but the spiritual man.

13. Hence it is very foolish for the councils to wish to determine and establish what a man must believe, when there is often not a single man present who ever tasted the least of the divine Spirit. So it was in the Council of Nice, when they undertook to enact laws for the spiritual orders that they should not marry, which was all false because it has no foundation in the Word of God. Then a single man arose, by the name of Paphnutius, and overthrew the whole affair and said: Not so, that is not Christian. Then the entire council, in which undoubtedly were many distinguished and learned individuals, were compelled to drop the resolution, and give. way to this simple and honest man. For God is a great enemy to high titles and human wisdom, hence he allows them at times to be handled roughly, and puts them to shame in their speculations, that the truth of the proverb may appear: The learned are the most perverted.

14. Thus we are to remain free judges, to have the power to decide and judge, to accept or reject everything that the Pope establishes and the councils determine. But when we accept anything, we should so accept it, that it harmonizes with our faith and the Scriptures; and not just because the Papists say it. This St. Paul teaches in Romans 12:7’ “Whether prophecy, let us prophesy according to the proportion of faith.” For all prophecy based on works, that does not lead to Christ alone as our only comfort, precious as it may be, is not according to the proportion of faith; as for instance to rely upon the revelations of hobgoblins, the mass, pilgrimages, fastings and the merits of saints.

Even here so many holy fathers have erred like Gregory, Augustine and others, in that they take from us this right of judgment, for this torment and misery began far back in history, that we must believe the Pope and the councils. Hence you must be able to say: God said this, and that God has not said. As soon as you say: A man has said this, or the councils have determined that, then you are building on sand.

15. Hence there is no judge upon the earth in spiritual things concerning Christian doctrine, except the person who has in his heart the true faith, whether it be a man or woman, young or old, maid or servant, learned or unlearned. For God is no respecter of persons, since all are alike precious to him, who live according to his commandments, Acts 10:34, hence they alone have the right to judge.

16. But if one should come who knew the sense of the Word better than I, then I should close my mouth and keep still, and receive knowledge from him. This is what St. Paul desires in speaking to the Corinthians, Corinthians 14:29-30: “Let the prophets speak two or three, and let the others judge. If anything be revealed to another that sitteth by, let the first hold his peace.” That is to say, if the hearer knows and understands more than the preacher, then the preacher should allow him the privilege to speak, and he should hold his peace. In the worldly government of course the rule holds, that the older is wiser than the younger, a learned man than a layman; but in spiritual things a child or servant, a common woman or man can have the grace of God. as well as an old person or a lord, a priest or the Pope. To sum up, let no learned person take from you the right to judge, for you have this right as well as he.

Daily Luther Sermon Quote - Trinity 8 - "St. Peter and St. Paul do not preach their own word, but God’s Word, as Paul himself testifies in 1 Thessalonians 2:13: “When ye receive the Word of God which ye heard of us, ye received it not as the word of men, but as it is in truth, the Word of God, which effectually worketh also in you that believe.” Surely, a person can preach the Word to me, but no one is able to put it into my heart except God alone, who must speak to the heart, or all is vain; for when he is silent, the Word is not spoken. Hence no one shall draw me from the Word which God teaches me."

 

Luther's Sermons - Matthew 7:15-23.
Eighth Sunday after Trinity, First Sermon

EIGHTH SUNDAY AFTER TRINITY. 

8. Then they began to say: Yes, but how can we know what is God’s Word, and what is right or wrong? This we must learn from the Pope and the councils. Very well then, let them conclude and say what they please, yet I will reply, you cannot put your confidence in that nor thus satisfy your conscience, for you must determine this matter yourself, for your very life depends upon it. Therefore God must speak to your heart: This is God’s Word; otherwise you are undecided.

9. But our bishops, Caiaphas, Pilate and Herod insist upon it and rage so terribly, that a person must think them insane. They bring forth St. Augustine’s declaration: I would not believe the Gospel, if the honor of the church did not move me; and think they have already won. Then you answer: What does it concern us whether St. Augustine or Jerome, St. Peter or St. Paul, or even the archangel Gabriel from heaven, who is still greater, said it; yet it will profit me nothing, for I must have God’s Word, I will only hear what God says.

10. And God commands this Word to be told you through men, and especially has he permitted it to be proclaimed and written for you by the Apostles; for St. Peter and St. Paul do not preach their own word, but God’s Word, as Paul himself testifies in 1 Thessalonians 2:13: “When ye receive the Word of God which ye heard of us, ye received it not as the word of men, but as it is in truth, the Word of God, which effectually worketh also in you that believe.” Surely, a person can preach the Word to me, but no one is able to put it into my heart except God alone, who must speak to the heart, or all is vain; for when he is silent, the Word is not spoken. Hence no one shall draw me from the Word which God teaches me.

Of this I must be as certain as two and three make five, for this is so certain, that if all the councils would say otherwise, I know they lie. Again, that a yard is longer than a half a yard is certain, even though all the world denied it, I still know that it cannot be otherwise. Who shall determine this for me? No one but the truth alone, which is so entirely and wholly certain, that no one can deny it.

11. Therefore you must come so far as to say: This is true, no man shall persuade me differently. When you hear: Thou shalt not kill; and again: Thou shalt do to others as you would have them do to you; then you must know in the face of all councils, that this is the teaching of Christ, although all men said otherwise. So also this doctrine: You cannot help yourself, but Christ is your Savior, who has obtained for you the forgiveness of your sins; this you must know and confess in your heart that it is true; and if you are not conscious of it, then you have no faith, and the Word only hangs about your ears and swims on your tongue like foam on water, as Hosea the prophet says, Hosea 10:7: “As for Samaria, her king is cut off as the foam upon the waters.” All this you must now believe, not as a word that Peter preached, but that God has commanded you to believe. All this I say therefore, in order that we may return to the Gospel and observe where the foundation has its source, that ye must be judges, and have the power to judge over all things that are offered you; hence I can and dare not build on any man, for I must answer for myself when death comes.

Daily Luther Sermon Quote - Trinity 7 - "Behold, what a sympathetic Christ we have, who even provides food for our poor stomachs. Here new hope is awakened and man is comforted through the words of Christ; as he says: They lie there and wait for me until the third day. I must give them also what they need. Here you see that all who thus faithfully cling to the Word of God will be fed by God himself; for that is the nature and the power of faith, which flows alone out of the Word of God."

 

Seventh Sunday after Trinity, Mark 8:1-9. 

Concerning Faith and Love. Jesus Feeds the Multitude

Then Christ comes, before they have any care and before they ask him to come, and takes all more to heart than they do themselves, and says to his disciples: “I have compassion on the multitude, because they continue with me now three days and have nothing to eat; and if I send them away fasting to their homes, they will faint on the way.”

13. Behold, what a sympathetic Christ we have, who even provides food for our poor stomachs. Here new hope is awakened and man is comforted through the words of Christ; as he says: They lie there and wait for me until the third day. I must give them also what they need. Here you see that all who thus faithfully cling to the Word of God will be fed by God himself; for that is the nature and the power of faith, which flows alone out of the Word of God.

14. Therefore, beloved friends, let us once make a beginning to believe; for unbelief is the cause of all sin and vice, which now have taken the upper hand in all stations of life. How does it come to pass that everywhere there are so many foolish women and rogues, so many rank imposters, thieves, robbers, usurers, murderers and sellers of indulgences? It all comes from unbelief. For such men judge alone according to human reason, and the reason judges only according to that which it sees; but what it does not see, it does not wish to lay hold of. Therefore, if it does not place its confidence in God through faith, then it must despair in itself and develop rogues and rascals. Observe, thus it comes to pass wherever men permit their reason to govern them, and are not ruled by faith.

PART 2. CONCERNING LOVE.

15. Now just as you have learned faith, so should we learn love; for Christ wishes to set before us a twofold picture, namely, a picture of faith, that we should not be over-anxious; also a picture of love, that, as he does to us, is anxious about our welfare, feeds us and gives us to drink and clothes us, only out of free love, not for the sake of his own advantage or because of our worthiness; so should we also do good unto our neighbor, freely and gratuitously, out of pure love, by which, as he is a Christ to you, you should thus also be a Christ to your neighbor.

16. Therefore you see that all the works of the priests, monks and nuns are vain and cursed; for they are not directed to the end to serve their neighbors; but only that they may merit much before God through their works. For true Christian works must be directed entirely and freely to the end that they be done for the good of our neighbor, only freely given and scattered broadcast among the masses; as Christ also did who cast his good deeds away freely for the people to scramble after, and gave his doctrine, word and life for the Church. Blessed are they who accept this giving with thanksgiving.

17. I say this only for the reason that you may see how all parts of the Gospel lessons tend in the direction and will have nothing more, and God also requires nothing more from us, than that we surrender ourselves to the service of our neighbor, and accordingly sustain him in the name of God and in the place of God, do him good and show him a service; for God does not need our good works, as Psalm 50:7-13 says: “Bear, O my people, and I will speak; O Israel, and I will testify unto thee: I am God, even thy God. I will not reprove thee for thy sacrifices; and thy burntofferings are continually before me. I will take no bullock out of thy house, nor he-goats out of thy folds. For every beast of the forest is mine, and the cattle upon a thousand hills. I know all the birds of the mountains; and the wild beasts of the field are mine. If I were hungry, I would not tell thee; for the world is mine, and the fullness thereof. Will I eat the flesh of bulls, or drink the blood of goats?”

18. Just so he says to us also; behold, Israel, that is thou believing one, I am thy God and thou art not my God; I will give to you and not you to me.

Hear, Israel, I will not be angry with thee that thou dost not offer me any sacrifices; for what thou hast in thy barn, house and yard, that was all mine before it was thine; for I have stored it away there, Here he spoke very pointedly to the Jews who prided themselves highly on their sacrifices.

Now, since he rejects our offering, what will he then have? The Psalmist in the verses immediately following says: “Offer unto God the sacrifice of thanksgiving; and pay thy vows unto the Most High; and call upon me in the day of trouble; I will deliver thee, and thou shalt glorify me.” That means, I wish to have thy heart, rest thou in me and believe me to be a kind and gracious God, that I am thy God: then you will have enough.

Therefore he says also in the following Psalm 51:14-19: “Deliver me from bloodguiltiness, O God, thou God of my salvation; and my tongue shall sing aloud of thy righteousness. O Lord, open thou my lips; and my mouth shall show forth thy praise. For thou delightest not in sacrifice; else would I give it: thou hast no pleasure in burnt-offering. The sacrifices of God are a broken spirit: a broken and a contrite heart, O God, thou wilt not despise.”

Daily Luther Sermon Quote - Trinity 7 - "Thus faith is a sure foundation, through which I expect that which I see not. Therefore faith must always have sufficient, for before it should fail the angels would have to come from heaven and dig bread out of the earth in order that believing persons should be fed. Yes, the heavens and the earth would have to pass away before God would let his believers lack clothing and the other necessaries of life. The comforting and powerful Word of the divine promise requires and demands this. David boasts of this in Psalm 37:25: “I have been young, and now am old; yet have I not seen the righteous forsaken, nor his seed begging bread.”

 

Seventh Sunday after Trinity, Mark 8:1-9. 

Concerning Faith and Love. Jesus Feeds the Multitude

6. Now let us observe in this example, what the life and nature of faith are.

The apostle in the Epistle to the Hebrews 11:1, writes thus: “Now faith is assurance of things hoped for, a conviction of things not seen.” That is as much as to say, faith is the means by which one trusts in possessions he does not see, namely, that I should expect temporal things which I can neither see nor hear, but I must only hope for them; as is the case in today’s Gospel. There were many people together, about four thousand, who with their wives and children had had nothing to eat for the space of three days (I judge that can be called fasting), but were extremely hungry, far from home, without any provisions on which the body lives. Now the apostle says, faith is that through which I hope for things I cannot see.

Such a faith the great multitude of people here has; they see no food and yet they hope that God will nourish them.

7. Now, what does Christ do in this case? What attitude does he take to this transaction? He must not have had much tact, for he goes to the disciples and asks, how shall one feed all these? They reply, Oh, who will be able to feed such a great multitude of people with bread in the wilderness? But here you see how little human thoughts and faith harmonize; here you see, the wiser reason is, the less it accomplishes in the works of God. Therefore Christ asked his disciples that everyone might learn to know by experience what reason is, and acknowledge how reason and faith in no way agree. Here we learn to blindfold reason, when we begin to believe, and then give reason a permanent furlough.

8. Take an example: If I were a man who had a wife and children, and had nothing for them and no one gave me anything; then I should believe and hope that God would sustain me. But if I see that it amounts to nothing and I am not helped with food and clothing, what takes place? Then, as an unbelieving fool, I begin to doubt, and go and take whatever is at hand, steal, deceive, cheat the people and make my way the best I can and may.

See this is what shameless unbelief does. But if I am a believer then I close my eyes and say: O God, I am thy creature and thy handiwork and thou hast from the beginning created me. I will depend entirely upon you who cares more for me, how I shall be sustained, than I do myself; thou wilt indeed nourish me, feed, clothe and help me, where and when you know best.

9. Thus faith is a sure foundation, through which I expect that which I see not. Therefore faith must always have sufficient, for before it should fail the angels would have to come from heaven and dig bread out of the earth in order that believing persons should be fed. Yes, the heavens and the earth would have to pass away before God would let his believers lack clothing and the other necessaries of life. The comforting and powerful Word of the divine promise requires and demands this. David boasts of this in Psalm 37:25: “I have been young, and now am old; yet have I not seen the righteous forsaken, nor his seed begging bread.”

Daily Luther Sermon Quote - Trinity 6 - "Ye shall live in newness of life, which means that ye shall lead a godly life, inwardly, by faith and outwardly in your conduct; ye shall have power over sin until the flesh — the body — shall at last fall asleep, and thus both deaths be accomplished in you. Then there will remain nothing but life — no terror or fear of death and no more of its dominion."

 

Luther's Sermons - Romans 6:3-11.
Sixth Sunday after Trinity

SPIRITUAL AND PHYSICAL RESURRECTION.

21. The first death, inherited from Adam, is done away with: changed into a spiritual dying unto sin, by reason of which the soul no longer consents to sin and the body no longer commits it. Thus, in place of the death which sin has brought upon us, eternal life is already begun in you. Ye are now freed from the dreadful damning death; then accept the sweet, holy and blessed death unto sin, that ye may beware of sin and no longer serve it.

Such is to be the result of the death of Christ into which ye are baptized; Christ has died and has commanded you to be baptized in order that sin might be drowned in you.

22. The other, the “little death,” is that outward, physical death. In the Scriptures it is called a sleep. It is imposed upon the flesh, because, so long as we live on earth, the flesh never ceases to resist the spirit and its life.

Paul says: “The flesh lusteth against the Spirit, and the Spirit against the flesh; for these are contrary the one to the other; that ye may not do the things that ye would.” Galatians 5:17. The spirit, or soul, says: I am dead unto sin and will not sin any more. But the flesh says: I am not dead and must make use of my life while I have it. The spirit declares: I believe that God has forgiven my sins and taken them away from me through Christ. But the flesh asks: What do I know of God or his will? The spirit resolves: I must be meek, pure, chaste, humble, patient, and seek the future life. But the flesh in reply makes a loud outcry: Away with your heaven! if only I had enough of bread and money and property here! Thus the flesh does continually, as long as it lives here; it draws and drags sin after itself; it is rebellious and refuses to die. Therefore God must finally put it to death before it becomes dead unto sin.

23. And after all, it is but a gentle and easy death. It is truly only a sleep.

Since soul and spirit are no longer dead, the body shall not remain dead; it shall come forth again, cleansed and purified, on the last day, to be united with the soul. Then shall it be a gentle, pure and obedient body, without sin or evil lust.

24. These words of Paul are an admirable Christian picture of death, representing it not as an awful thing, but as something comforting and pleasant to contemplate. For how could Paul present a more attractive description than when he describes it as stripped of its power and repulsiveness and makes it the medium through which we attain life and joy? What is more desirable than to be freed from sin and the punishment and misery it involves, and to possess a joyful, cheerful heart and conscience? For where there is sin and real death — the sense of sin and God’s wrath — there are such terror and dismay that man feels like rushing through iron walls. Christ says, in Luke 23:30, quoting from the prophet Hosea ( Hosea 10:8), that such a one shall pray that the mountains and the hills may fall on him and cover him.

25. That dreadful death which is called in the Scriptures the second death is taken away from the Christian through Christ, and is swallowed up in his life. In place of it there is left a miniature death, a death in which the bitterness is covered up. In it the Christian dies according to the flesh; that is, he passes from unbelief to faith, from the remaining sin to eternal righteousness, from woes and sadness and tribulation to perfect eternal joy.

Such a death is sweeter and better than any life on earth. For not all the life and wealth and delight and joy of the world can make man as happy as he will be when he dies with a conscience at peace with God and with the sure faith and comfort of everlasting life. Therefore truly may this death of the body be said to be only a falling into a sweet and gentle slumber. The body ceases from sin. It no longer hinders or harasses the spirit. It is cleansed and freed from sin and comes forth again in the resurrection clothed with the obedience, joy and life which the spirit imparts.

26. The only trouble is that the stupid flesh cannot understand this. It is terrified by the mask of death, and imagines that it is still suffering the old death; for it does not understand the spiritual dying unto sin. It judges only by outward appearance. It sees that man perishes, decays under the ground and is consumed. Having only this abominable and hideous mask before its eyes, it is afraid of death. But its fear is only because of its lack of understanding. If it knew, it would by no means be afraid or shudder at death. Our reason is like a little child who has become frightened by a bugbear or a mask, and cannot be lulled to sleep; or like a poor man, bereft of his senses, who imagines when brought to his couch that he is being put into the water and drowned. What we do not understand we cannot intelligently deal with. If, for instance, a man has a penny and imagines it to be a five-dollar gold piece, he is just as proud of it as if it were a real gold piece; if he loses it he is as grieved as if he had lost that more valuable coin.

But it does not follow that he has suffered such loss; he has simply deluded himself with a false idea.

27. Thus it is not the reality of death and burial that terrifies; the terror lies in the flesh and blood, which cannot understand that death and the grave mean nothing more than that God lays us — like a little child is laid in a cradle or an easy bed — where we shall sweetly sleep till the judgment day.

Flesh and blood shudders in fear at that which gives no reason for it, and finds comfort and joy in that which really gives no comfort or joy. Thus Christians must be harassed by their ignorant and insane flesh, because it will not understand its own good or harm. They must verily fight against it as long as they live, at the cost of much pain and weariness.

28. There is none so perfect that he does not flee from and shudder at death and the grave. Paul complains and confesses of himself, and in his own person of all Christians: “For that which I do I know not: for not what I would, that do I practice.” Romans 7:15. In other words: By the spirit, I am well aware that when this body comes to die God simply lays me to rest in sweetest slumber, and I would gladly have my flesh to understand this; but I cannot bring it to it. The spirit indeed is willing and desires bodily death as a gentle sleep. It does not consider it to be death; it knows no such thing as death. It knows that it is freed from sin and that where there is no sin there is no death — life only. But the flesh halts and hesitates, and is in constant dread lest I die and perish in the abyss. It will not allow itself to be tamed and brought into that obedience and into that consoling view of death which the spirit exercises. Even Saint Paul cries out in anxiety of spirit: “Wretched man that I am! who shall deliver me out of the body of this death?” Romans 7:24. Now we see what is meant by the statement, “The flesh lusteth against the Spirit.” The flesh must be dragged along and compelled by the spirit to obediently follow, in spite of its resistance and trembling. It must be forced into submission until it is finally overcome. Just so the mother so deals with the child that is fretful and restless that she constrains it to sleep.

29. Paul says, “Knowing this, that our old man was crucified” — that is, we know that, in soul and spirit, we are already dead unto sin — “that the body of sin might be done away.” The meaning is: Because the body does not willingly and cheerfully follow the spirit, but resists and would fain linger in the old life of sin, it is already sentenced, compelled to follow and to be put to death that sin may be destroyed in it.

30. He does not say that the body is destroyed as soon as a man has been baptized and is become a Christian, but that the body of sin is destroyed.

The body which before was obstinate and disobedient to the spirit is now changed; it is no longer a body of sin but of righteousness and newness of life. So he adds, “that we should no longer be in bondage to sin.” “But if we died with Christ, we believe that we shall also live with him; knowing that Christ being raised from the dead dieth, no more; death no more hath dominion over him. For the death that he died, he died unto sin once; but the life that he liveth, he liveth unto God.”

31. Here he leads us out of the death and grave of sin to the resurrection of spirit and body. When we die — spiritually unto sin, and physically to the world and self — what doth it profit us? Is there nothing else in store for the Christian but to die and be buried.? By all means yes, he says; we are sure by faith that we also shall live, even as Christ rose from death and the grave and lives. For we have died with him, or, as stated above, “we have become united with him in the likeness of his death.” By his death he has destroyed our sin and death; therefore we share in his resurrection and life.

There shall be no more sin and death in our spirit or body, just as there is no more death in him. Christ, having once died and been raised again, dieth no more. There is nothing to die for. He has accomplished everything. He has destroyed the sin for which he died, and has swallowed up death in victory. And that he now lives means that he lives in everlasting righteousness, life and majesty. So, when ye have once passed through both deaths, the spiritual death unto sin and the gentle death of the body, death can no more touch you, no more reign over you.

32. This, then, is our comfort for the timidity of the poor, weak flesh which still shudders at death. If thou art a Christian, then know that thy Lord Jesus Christ, being raised from the dead, dieth no more; death hath no more dominion over him. Therefore, death hath no more dominion over thee, who art baptized into him. Satan is defied and dared to try all his powers and terrors on Christ; for we are assured, “Death no more hath dominion over him.” Death may awaken anger, malice, melancholy, fear and terror in our poor, weak flesh, but it hath no more dominion over Christ. On the contrary, death must submit to the dominion of Christ, in his own person and in us. We have died unto sin; that is, we have been redeemed from the sting and power, the control, of death. Christ has fully accomplished the work by which he obtained power over death, and has bestowed that power upon us, that in him we should reign over death. So Paul says in conclusion: “Even so reckon ye also yourselves to be dead unto sin, but alive unto God in Christ Jesus.”

33. “Reckon ye also yourselves,” he says. Ye, as Christians, should be conscious of these things, and should conduct yourselves in all your walk and conversation as those who are dead to sin and who give evidence of it to the world. Ye shall not serve sin, shall not follow after it, as if it had dominion over you. Ye shall live in newness of life, which means that ye shall lead a godly life, inwardly, by faith and outwardly in your conduct; ye shall have power over sin until the flesh — the body — shall at last fall asleep, and thus both deaths be accomplished in you. Then there will remain nothing but life — no terror or fear of death and no more of its dominion."