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| 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.
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.
