Matthew 18

No Commentary on these verses is yet included

This module currently includes commentaries on:

  • I. Gen 4:8-9:29
  • II. Ps 82
  • III. the Sermon on the Mount (Matt 5-7)
  • IV. the Magnificat (Luke 1:46-Luke 1:55)
  • V. Galatians
Also included are Prefaces to:

  • I. Old Testament (at Gen.0.0)
  • II. Job
  • III. Psalms
  • IV. Proverbs
  • V. Ecclesiastes
  • VI. the Prophetic Books (not including Lamentations)
  • VII. the New Testament (at Matt.0.0)
  • VIII. Acts
  • IX. all Epistles
  • X. Revelations
Lastly, this module contains sermons/commentaries from Luther's Church Postil. These mostly cover the readings from the standard 1-year lectionary, including:

  • I. Matthew:
    • {Mt 1:25 linked from Lk 2:21}
    • 2:1-12
    • {Mt 2:13-23 linked from Lk 2:39}
    • 4:1-11 {links to Mk 1:12-13, Lk 4:1-13}
    • {Mt 4:18-22 linked from Lk 5:1-11}
    • Mt 5-7 postil entries not included because of the more complete commentary on the Sermon on the Mount
    • 8:1-13 {links to Mk 1:40-45; Lk 5:12-16; Lk 7:1-10}
    • 8:23-27 {links to Mk 4:35-41; Lk 8:22-25}
    • 9:1-8 {links to Mk 2:1-12; Lk 5:17-26}
    • 9:18-26 {links to Mk 5:21-43; Lk 8:40-56}
    • 11:2-10 {links to Lk 7:18-35}
    • {Mt 12:22-30,43-45 linked from Lk 11:14-28}
    • {Mt 13:1-9,18-23 linked from Lk 8:4-15}
    • {Mt 13:16-17 linked from Lk 10:23-37}
    • 13:24-30
    • {Mt 14:13-21 linked from Jn 6:1-15}
    • 15:21-28 {links to Mk 7:24-30}
    • {Mt 15:29-39 linked from Mk 8:1-9}
    • {Mt 18:12-14 linked from Lk 15:1-10}
    • 18:23-35
    • 20:1-16
    • {Mt 20:17-19,29-34 linked from Lk 18:31-43}
    • 21:1-9 {links to Mk 11:1-11, Lk 19:29-40, Jn 12:12-19}
    • {Mt 21:12-13 linked from Lk 19:41-48}
    • 22:1-14
    • 22:15-22 {links to Mk 12:13-17; Lk 20:19-26}
    • 22:34-46 {links to Mk 12:28-37, Lk 20:41-44}
    • 23:34-39 {links to Lk 11:49-51; Lk 13:34-35}
    • 24:15-28 {links to Mk 13:14-23, Lk 21:20-24}
    • {Mt 24:29-51 linked from Lk 21:25-36}
    • 25:31-46
    • {Mt 28:1-8 linked from Mk 16:1-8}
    • {Mt 28:16-20 linked from Mk 16:14-20}
  • II. Mark:
    • {Mk 1:12-13 linked from Mt 4:1-11}
    • {Mk 1:16-20 linked from Lk 5:1-11}
    • {Mk 1:40-45 linked from Mt 8:1-13}
    • {Mk 2:1-12 linked from Mt 9:1-8}
    • {Mk 3:22-30 linked from Lk 11:14-28}
    • {Mk 4:2-20 linked from Lk 8:4-15}
    • {Mk 4:35-41 linked from Mt 8:23-27}
    • {Mk 5:21-43 linked from Mt 9:18-26}
    • {Mk 6:31-46 linked from Jn 6:1-15}
    • {Mk 7:24-30 linked from Mt 15:21-28}
    • 7:31-37
    • 8:1-9 {links to Mt 15:29-39}
    • {Mk 10:32-34,46-52 linked from Lk 18:31-43}
    • {Mk 11:1-11 linked from Mt 21:1-9}
    • {Mk 11:15-19 linked from Lk 19:41-48}
    • {Mk 12:13-17 linked from Mt 22:15-22}
    • {Mk 12:28-37 linked from Mt 22:34-46}
    • {Mk 13:14-23 linked from Mt 24:15-28}
    • {Mk 13:24-37 linked from Lk 21:25-36}
    • 16:1-8 {links to Mt 28:1-8, Lk 23:56-24:7, Jn 20:1-2}
    • {Mk 16:12-13 linked from Lk 24:13-35}
    • 16:14-20 {links to Mt 28:16-20})
  • III. Luke:
    • 2:1-14
    • 2:21 {links to Mt 1:25}
    • 2:33-40 {v.39 links to Mt 2:13-23}
    • 2:41-52
    • {Lk 4:1-13 linked from Mt 4:1-11}
    • 5:1-11 {links to Mt 4:18-22, Mk 1:16-20}
    • {Lk 5:12-16 linked from Mt 8:1-13}
    • {Lk 5:17-26 linked from Mt 9:1-8}
    • 6:36-42
    • {Lk 7:1-10 linked from Mt 8:1-13}
    • 7:11-17
    • {Lk 7:18-35 linked from Mt 11:2-10}
    • 8:4-15 {links to Mt 13:1-9,18-23, Mk 4:2-20}
    • {Lk 8:22-25 linked from Mt 8:23-27}
    • {Lk 8:40-56 linked from Mt 9:18-26}
    • {Lk 9:10-17 linked from Jn 6:1-15}
    • 10:23-37 {links to Mt 13:16-17}
    • 11:14-28 {links to Mt 12:22-30,43-45; Mk 3:22-30}
    • {Lk 11:49-51 linked from Mt 23:34-39}
    • {Lk 13:34-35 linked from Mt 23:34-39}
    • 14:1-11
    • 14:16-24
    • 15:1-10 {links to Mt 18:12-14}
    • 16:1-9
    • 16:19-31
    • 17:11-19
    • 18:9-14
    • 18:31-43 {links to Mt 20:17-19,29-34; Mk 10:32-34,46-52}
    • {Lk 19:29-40 linked from Mt 21:1-9}
    • 19:41-48 {links to Mt 21:12-13; Mk 11:15-19}
    • {Lk 20:19-26 linked from Mt 22:15-22}
    • {Lk 20:41-44 linked from Mt 22:34-46}
    • {Lk 21:20-24 linked from Mt 24:15-28}
    • 21:25-36 {links to Mt 24:29-51; Mk 13:24-37}
    • {Lk 23:56-24:7 linked from Mk 16:1-8}
    • 24:13-35 {links to Mk 16:12-13}
    • 24:36-47 {links to Jn 20:19-29}
  • IV. John:
    • 1:1-14
    • 1:19-28
    • 2:1-11
    • 3:1-15
    • 3:16-21
    • 4:46-54
    • 6:1-15 {links to Mt 14:13-21; Mk 6:31-46; Lk 9:10-17}
    • 6:44-54
    • 8:46-59
    • 10:1-10
    • 10:11-16
    • {Jn 12:12-19 linked from Mt 21:1-9}
    • 14:23-31
    • 15:26-16:4
    • 16:5-15
    • 16:16-22
    • 16:23-30
    • {Jn 20:1-2 linked from Mk 16:1-8}
    • 20:19-31
    • 21:19-24
  • V. Acts (1:1-11; 2:1-13; 6:8-14 and 7:54-60; 10:34-43; 13:26-39)
  • VI. Romans (6:3-11; 6:19-23; 8:12-17; 8:18-22; 11:33-36; 12:1-5; 12:6-15; 12:16-21; 13:8-10; 13:11-14; 15:4-13)
  • VII. 1 Corinthians (1:4-9; 4:1-5; 5:6-8; 9:24-27; 10:1-5; 10:6-13; 12:1-11; 13:1-13)
  • VIII. 2 Corinthians (3:4-11; 6:1-10; 11:19-23, 12:1-9)
  • VIII. Ephesians (3:13-21; 4:1-6; 4:22-28; 5:1-9; 5:15-21; 6:10-17)
  • IX. Phillipians (1:3-11; 2:5-11; 3:17-21; 4:4-7)
  • X. Colossians (1:3-14; 3:1-7; 3:12-17)
  • XI. 1 Thessalonians (4:1-7; 4:13-18)
  • XII. 2 Thessalonians (1:3-10)
  • XIII. Titus (2:11-15; 3:4-8)
  • XIV. Hebrews (1:1-12; 9:11-15)
  • XV. James (1:16-21)
  • XVI. 1 Peter (2:11-20; 2:21-25; 3:8-15; 4:8-11; 5:5-11)
  • XVII. 1 John (3:13-18; 5:4-12)
  • XVIII. Isaiah (60:1-6)
[[Luther published two sermons for Luke 15:1-10. One can be found in the electronic version in verses 1-2 (or Mt 18:12); the other in verse 3 (or Mt 18:13) (part 1) and 4-10 (or Mt 18:14) (part 2).]]

Sermon for the Third Sunday after Trinity; Luke 15:1-10

PARABLE OF THE LOST SHEEP.

1 The words of the Gospel are living and quickening, if we only comprehend them aright. But, in order that we may learn to understand this Gospel better, we will now place before us two classes of men, namely, public sinners and Pharisees, and will make Christ their judge. You have often heard that it is our duty, for love's sake, to serve our neighbor in all things. If he is poor, we are to serve him with our goods; if he is in disgrace, we are to cover him with the mantle of our honor; if he is a sinner, we are to adorn him with our righteousness and piety. That is what Christ did for us. Phil. 2. He who was so exceedingly rich did, for our sake, empty himself and become poor. He served us with his goods, that we in our poverty might become rich. He was made to be sin on our behalf, that we might become the righteousness of God in him.

2 Now, the outward works of love are very great, as when we place our goods in the service of another. But the greatest is this, that I surrender my own righteousness and make it serve for the sins of my neighbor. For, outwardly to render service and help by means of one's goods is love only in its outward aspect; but to render help and service through one's righteousness, that is something great and pertains to the inward man. This means that I must love the sinner and be his friend, must be hostile to his vices and earnestly rebuke them, yet that I must love him with all my heart so as to cover his sins with my righteousness. I am commanded to rebuke; but Christ tells me, in Mat. 18:15-18, how I am to do this: “If thy brother sin against thee, go, show him his fault between thee and him alone; if he hear thee, then hast thou gained thy brother. But if he hear thee not, take with thee one or two more, that at the mouth of two witnesses or three every word may be established. And if he refuse to hear them, tell it unto the church; and if he refuse to hear the church also, let him be unto thee as the Gentile and the publican. Verily I say unto you, what things soever ye shall bind on earth shall be bound in heaven; and what things soever ye shall loose on earth shall be loosed in heaven.”

3 In short, such an enemy of my neighbor am I to be that I cannot let him suffer. So dearly must I love him that I shall even run after him, and shall become like the shepherd that seeks the lost sheep, like the woman that seeks the lost piece of silver. On this occasion, therefore, we shall speak concerning such great work of love as is shown when a pious man invests the sinner with his own righteousness, when a pious woman invests the most wanton harlot with her own honor.

4 This is something that neither the world nor reason will do. A work like this cannot be done by honorable and pious men who are actuated only by reason, by men who would prove their piety by turning up their nose at those who are sinners, as here the Pharisees do who murmur and grumble at public sinners.

5 This is what our monks do. They have gone about making faces at all who lie in their sins, and have thought: “Oh, but this is a worldly fellow! He does not concern us. If, now, he really would be pious, let him put on the monk's cowl.” Hence it is that reason and such hypocrites cannot refrain from despising those who are not like them. They are puffed up over their own life and conduct, and cannot advance far enough to be merciful to sinners. This much they do not know, that they are to be servants, and that their piety is to be of service to others. Moreover, they become so proud and harsh that they are unable to manifest any love. They think: “This peasant is not worthy to unloose the latchet of my shoes; therefore do not say that I am to show him any affection.” But at this point God intervenes, permitting the proud one to receive a severe fall and shock that he often becomes guilty of such sins as adultery, and at times does things even worse, and must afterwards smite himself, saying: “Keep still, brother, and restrain yourself, you are of precisely the same stuff as yonder peasant.” He thereby acknowledges that we are all chips of the same block. “No ass need deride another as a beast of burden; for we are all of one flesh.”

6 This we clearly see in the two sorts of people here presented to us as examples. In the first place, we have the Pharisees and hypocrites who are exceedingly pious people, and were over head and ears in holiness. In the second place, we have the open sinners and publicans, who were over head and ears in sins. These, therefore, were despised by those shining saints, and were not considered worthy of their society. Here, however, Christ intervenes with his judgment and says that those saints are to stoop down and take the sinners upon their shoulders, and are to bear in mind that, with their righteousness and piety, they are help to others out of their sins. But, no! That they will not do. And this is indeed the way it goes.

7 A truly Christian work is it that we descend and get so mixed up in the mire of the sinner as deeply as he sticks there himself, taking his sin upon ourselves and floundering out of it with him, not acting otherwise than as if his sin were our own. We should rebuke and deal with him in earnest; yet we are not to despise but sincerely to love him. If you are proud toward the sinner and despise him, you are utterly damned.

8 These, then, are great and good works in which we should exercise ourselves. But no man pays attention to them. Such works have entirely faded away and become extinct. In the meantime, one resorts, in the name of the devil, to Saint James, another proceeds to build a church, a third provides for the saying of masses,--this one does this, the other does that, and no one thinks of praying for the sinner. It is therefore to be feared that the holiest are in the deepest hell, and that the sinners are mostly in heaven.

But it would be a truly Christian work, if you received sinners, if you entered into your closet and there said, in earnest prayer to the Lord: “Oh, my God! of such a person I hear so and so, he lieth in his sins, he hath fallen. Oh, Lord, help him to rise again,” etc. This is just the way in which to receive and serve the sinner.

9 Moses acted thus when the Israelites worshipped the moulten calf. He mingled freely with the people in their sins. Yet he punished them severely, and caused three thousand men to be slain from gate to gate. Ex. 32. After that he went up and bowed down before God, and prayed that he would forgive the people their sin, or blot him out of the Book of Life. Behold, here we have a man who knew that God loved him and had written his name in the book of the blessed; and yet he says: “Lord, I would rather that thou shouldest damn me and save the people.”

10 Paul, too, acted thus. At times he rebuked the Jews severely, calling them dogs and other names. Yet he knelt down and said: “I could wish that I myself were anathema from Christ for my brethren's sake.” Rom. 9:3. It is as if he had said: “I would willingly be anathema, if only the mass of the people might be helped.” Such a course as this is much too lofty for reason, and passes beyond its conception. It is thus that we, too, must act, and thus that we must serve our neighbor.

11 Again, we have an incident in the first Book of Samuel. When the people demanded a king, and would not be ruled by God's Word alone, but lost faith in the Lord, and said that they wanted a temporal king to go out before them and fight their battles, like all the nations, 1 Sam. 8:20. Then God came and punished them for the sin of having despised him, and spake thus to the prophet Samuel: “They have not rejected thee, but they have rejected me.” After that the people came to Samuel and besought him to pray for them, saying: “Pray for thy servants unto Jehovah thy God, that we die not; for we have added unto all our sins this evil, to ask a king.” Then Samuel, among other things, said unto them: “Far be it from me that I should sin against Jehovah in ceasing to pray for you; but I will instruct you in the good and right way. Only fear Jehovah, and serve him in truth with all your heart, for consider how great things he hath done for you.” 1 Sam. 12:19-24.

12 David also acted thus. When the Lord inflicted the plagues upon Israel he spake unto the Lord and said: “Lo, I have sinned, and I have done perversely; but these sheep, what have they done? Let thy hand, I pray thee, be against me, and against my father's house.”

13 Such should be your bearing toward sinners; inwardly the heart in service, outwardly the tongue in earnest. God requires this of us; and this is what Christ, our Captain, has manifested in himself, as Paul says to the Philippians, 2:4-9: “Not looking each of you to his own things, but each of you also to the things of others. 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 likeness of men; and being found in fashion as a man, he humbled himself, becoming obedient unto death, yea, the death of the cross.”

14 Christ was filled with all righteousness, and might justly have condemned us all as sinners. But he did not do so. What did he do, then? He gave himself to be our Servant. His righteousness has served for our sins, his fulness for our feebleness, his life for our death. This we find illustrated, for our example, in the Gospel before us, where he bears himself with such friendliness toward sinners that the Pharisees murmur. The Lord therefore sets before them the following parables in order to teach how they are to receive sinners and be of service to them, saying:

V.4-8. “What man of you, having a hundred sheep, and having lost one of them, doth not leave the ninety and nine in the wilderness, and go after that which is lost, until he find it, etc. Or what woman having ten pieces of silver, if she lose one piece, doth not light a lamp, and sweep the house, and seek diligently until she find it?”

15 Christ is both the shepherd and the woman; for he has lighted the lamp, that is, the Gospel, and he goes about in the desert, that is, the world. He sweeps the house, and seeks the lost sheep and lost piece of silver, when he comes with his Word and proclaims to us, first our sins, and then his grace and mercy. Christ's declaration, that he is the shepherd and has laid our sins upon his back or shoulders, makes us trust in him fully, and makes publicans and other sinners run after him. These would not have come unto him thus, had they regarded him as a hard and wrathful judge; for they had previously acknowledged themselves to be sinners and in need of his grace. And so they were drawn to him when they heard his loving doctrine. Here comes the sheep out of the wilderness, and here the lost piece of silver is found.

16 Learn from this, then, that our neighbor is to be sought as a lost sheep, that his shame is to be covered with our honor, that our piety is to be a cover for his sins. But nowadays, when men come together they backbite one another; and thus they would show how zealous they are against sin. Therefore, ye men, whenever ye come together, do not backbite your neighbors. Make not one face at one person and another at some one else. Do not cut off one man's foot and another man's hand; make no such traffic of living flesh. Likewise, ye women, when you come together, conceal the shame of others, and do not cause wounds which you cannot heal. Should you meet with anything like this in some one's house, then throw your mantle over shame and wounds, and close the door. A very good reason for doing this is, that you would have others do, the same to you. Then, if you have kept the matter secret, bring the parties before you afterwards, and read them a good lecture; and let it remain with you as a secret.

17 Christ, too, acts thus. He keeps silent and covers our sins. He could, indeed, expose us to shame, and could tread us under foot, as our text shows that the Pharisees did. But he does not do so. All will be brought to light, however, at the final judgment. Then everything hidden must be revealed. Then the virgin must place her crown upon the harlot, the pious woman must throw her veil over the adulteress, and everything we have must serve as a garment to cover the sins of others. For every man shall have his sheep, and every woman shall have her piece of silver. All our gifts must be the gifts of others.

18 Hence there is, in God's judgment, no greater sin on earth than that pious men and women and virgins commit when they despise those who lie in their sin and would appropriate to themselves their natural gifts, puffing themselves up and despising their neighbor.

19 Hence this Gospel is very comforting to sinners. But whilst it is friendly to sinners, it is a source of great fear to Pharisees. Had this Gospel been nothing more than a good counsel, it would not have been so comforting; but now that it has been commanded I can recognize the mind of God in Christ, since he will have it so, and enjoins that we are to cover the sins of others. Yea, what is still more, Christ himself does this, and to this end was he sent; for no man fulfills the law of God as perfectly as he. We are scarcely a spark amid the divine fire and light. He is the fire of which heaven and earth are full.

20 The Gospel is spoken to those only who acknowledge their sins, and their sins they acknowledge when they repent of them. But this Gospel is of no use to the Pharisees, for they do not acknowledge their sins. To those, however, who do acknowledge them, and are about to despair, the Gospel must be brought. But at this point the devil sets tip a game, and suggests to the consciences of those who acknowledge their sins and long to be freed from them, that this one should resort to Saint James, that one to Rome, this one should take refuge in prayers, the other in confession. And then they are told: “Give six pounds of wax, have so many masses said, do this, do that, and thus you will be freed from your sins.” Thereby they are led farther and farther from the Gospel, and are brought to the standpoint of works. In this way they must certainly despair at last.

21Therefore, when you feel your sins gnawing at you, and feel your heart trembling and agitated, place yourself beside the publicans where they are standing. These are the very ones who shall receive the Gospel. Do so joyously, and say: “Oh, God! it is thy word that says there shall be joy in heaven over one sinner that repenteth, more than over ninety and nine righteous persons, who need no repentance, and that all the righteous and angels are to interpose and cover up sins. Now, Oh, God! I have come to this that I feel my sins. I am already judged. I need but the one Shepherd who seeketh me; and I will therefore freely venture on thy Gospel.”

22 It is thus that you come to God. You are already the sheep placed upon his Shoulders. You have found the Shepherd. You are the piece of silver in the hand. You are the one over whom is joy in heaven in the presence of all the angels. We are not to worry, if we do not experience or feel this at once. Sin will daily decrease, and its sting will drive you to seek God. You must struggle against this feeling by faith, and say: “Oh, God! I know thou hast said this, and I lean upon thy Word. I am the sheep and the piece of silver; thou the shepherd and the woman.”

23 You might say: Yes, this I will gladly do; but I cannot atone for my sins. I can render no satisfaction for them. Consider then the publicans and sinners. What good have they done? None. They came to God, heard his Word and believed it. Do the same. His are living words. The Gospel is too deep to be fathomed by human words. Conscientious men who tried it readily understand this.

24 The learned and idle may determine the meaning of the ninety-nine in the desert. It is enough for us to learn the main thought of this Gospel.

[[Luther published two sermons for Luke 15:1-10. One can be found in the electronic version in verses 1-2 (or Mt 18:12); the other in verse 3 (or Mt 18:13) (part 1) and 4-10 (or Mt 18:14) (part 2).]]

Sermon for the Third Sunday after Trinity; Luke 15:1-10 (2nd Sermon)

1 This Gospel contains the teaching we hold and boast of as our chief doctrine, which is called the true Christian teaching, namely, the doctrine of grace and forgiveness of sins, and Christian liberty from the law. It is a very loving and friendly admonition to repentance and the knowledge of Christ. And it is ever a pity, that a godless, impudent person should be permitted to hear such an excellent, comforting and joyful sermon. And yet it is more sad, that every one graduates so soon in it and masters it so that he thinks he knows it so well that he can learn nothing more from it. Yet God, our Lord, does not permit himself to become vexed or weary in repeating it yearly, yea, every day, and enforces it as though he knew nothing else to preach, and as though he had no other skill or art. While we poor, wretched people immediately become so overlearned, so satisfied, tired of it and disgusted besides, that we have no longer a desire or love for it.

2 But before we take up the subject taught in this Gospel, let us first examine what St. Luke gives as an introduction to show what prompted Christ to preach the following sermon, when he says: V.1. “Now all the publicans and sinners were drawing near unto him to hear him,” because they wanted to be near him to hear his word, and he expresses freely and plainly what kind of people he had about him, namely, those who openly lived as they should not live, and were called downright sinners and wicked people. Thus it would appear that the Pharisees had sufficient reason to blame him, because he, who pretended to be a pious and holy man kept company with such low characters.

3 For at that time the men scattered hither and thither through the land were called publicans, to whom the Romans gave charge of a city, or of the revenue, or other duties or offices, and required of them a certain amount of revenue; just as the Turks or Venetians now assign a city or office to a certain person from which he must give many thousands of dollars a year, and whatever he extorts over and above that amount is his own. In this manner they proceeded. Those who collected such revenue and tax proceeded so that they had a profit from it. And as this sum thus appointed was large for each city or office, the officers extorted without let or hindrance, so that they might enjoy more as their own; for their masters were so close with them that they could not gain much for themselves, if they desired to act justly end take advantage of no one. Hence they were reported in all lands as being great extortioners in whom little good or honesty could be found.

4 Thus the other great crowds in general were called “sinners,” who otherwise were worse people and publicly lived in a shameful and wild way, in covetousness, adultery and the like. Such drew near to Christ in order to hear him, since they had heard, that in the light of his doctrine and his many miracles he was an excellent man.

5 Now, after all, there was a spark or two of virtue and honesty in them, that they had a desire for Christ and gladly heard his doctrine, and see what he did. Inasmuch as they well knew that he was a good man, and heard nothing but good of him, both in words and deeds, so that their doings did neither agree nor harmonize with his life; and yet they feel no enmity against him, nor flee from him, but go to him, not to seek anything evil in him, but to see and hear something good, and to hope that they might become better.

6 The Pharisees and the scribes, on the contrary, who were held and esteemed as the most pious and holy, were such poisonous reptiles, that they were not only enemies of Christ, and could not bear to see or hear him, nor suffer poor sinners to come to him and hear him that they might be made better, yet they even murmured and blamed him for harboring and receiving them, and said: Behold, is this that excellent and holy man? Who will now say that he is of God, as he associates with such rogues and wicked people? Yes, he is a “wine-bibber and a glutton,” and they say in another place, “a friend of publicans and sinners.”

7 Such names he must bear from these holy people, not because he was riotous or given to gluttony and drunkenness, but only because he permitted them to come to him, and did not thrust them from him nor despise them. For they thought he should have done so, and should have gone forth in a gray frock with a sour countenance and remained secluded from common people, and when he saw such publicans and sinners, he should have held his nose and looked the other way, so that he would not become polluted by them, as they themselves like holy people were accustomed to do. As Isaiah, 65:5, writes of them: that they kept themselves so pure that they would not dare to touch a sinner; as may also be seen in the example of Luke 7:39, where the Pharisees so bitterly opposed Christ, because he allowed himself to be touched by a woman who was a sinner. Now, these were they who at all times desired to be his master, and to prescribe to him and give him rules how he should conduct himself and live holy. Hence they murmur here, because he does not hold to them and avoid such public, sinners as they do.

8 Now Christ is also a little self-willed and shows here that he is simply not to be dictated to by any one, and that he will be free in all things, as we see also everywhere in the Gospel, that a peculiar firmness or self-will is found in this man, who is nevertheless at other times so mild a man, willing and ready to help, the like of whom was never found on earth. But when they came to him with laws and wanted to be his teachers, then all friendship was at an end, he starts and bounds back, as when you strike on an anvil, and he speaks and does just the contrary they demand of him, although they even say rightly and well, and have God's word for it, as they do here where they come and say: You should do thus, you should hold to the society of good people and not to sinners. This is a precious doctrine taken out of the Scriptures; for Moses himself writes that they should avoid the wicked, and put away evil from among them. They have the text on their side, and come trolling with their Moses, and want to bind him and rule him by their laws.

9 But, whether it be God's law or the law of man, he will in short be unbound, like the unicorn, of which it is said, that it cannot be taken alive, it matters not how you attempt it. It will suffer itself to be pierced, shot and killed, but it will never submit to be taken. Thus Christ also acts, although you approach him with laws to throw them over him, he will not endure it, but he bursts through them as through a spider's web, and gives to them besides a good lecture. As in Mat. 12:3, where they blamed his disciples because they plucked the ears of corn on the Sabbath day, citing the divine command to keep the Sabbath day holy; he turns it around altogether and bursts through the commandment and proves besides, both by Scriptures and examples, just the contrary. Again, in Mat. 16:22-23, where he tells his Apostles how he shall suffer and be crucified, and when Peter with good intentions comes forth with the law of love and sets before him God's commandment and says: “Be it far from thee, Lord; this shall never be unto thee.” In this connection he also gives him a good strong reply, and handles him roughly and unfriendly, and says: “Get thee behind me, Satan; for thou mindest not the things of God, but the things of men.”

10 In short, wherever they begin to deal with him only according to laws, he resents it and will be free from all laws, and be the Lord of them all, by which he thrusts them from him, and will observe no law at all, as though he were bound to keep it. And yet, on the contrary, when it springs from himself no law is so trifling, but that he will gladly keep it, yea, even much more than the law could demand, so that a more willing servant could not be found, when he is left free without a master. Yea, he even humbles himself as lowly as to wash and kiss the feet of Judas, his betrayer, and even protects his disciples at night, as history relates of him, and we may well believe, as he says himself, Mat. 20:28: “Even as the Son of man came not to be ministered unto, but to minister.” There, of course, belong the works of the law, but not as springing out of the law nor compelled by the law. As also may be seen by his life in that he always goes about hither and thither in the land, sleeps at night on the bare earth, fasts forty days without rest, and performs so many labors that they feared he might lose his mind, Mark 3:21, or harm his body. He does whatever he should and can, but he will be free and unbound, and will have no laws prescribed to him, and wherever one attempts it, there he halts and defends himself most determinedly. Thus he is both the most obstinate and the most kind of all men, and at the same time he is neither stubborn nor slavish, who will do nothing to which he is driven by the law, and yet he does all things in abundance like a flood of good works, when he is only permitted to work of his own free will, without being mastered and taught.

11 This has been written for us as an example, that we may learn what a true Christian man he is according to the Spirit, and that we should not judge him according to the law, nor master him according to our own shrewdness; for this reason also Christ is our Lord, that he may make out of us such people as he is himself. And as he will not suffer himself to be bound by any laws, but is Lord over the law and all things, thus also the faith of a Christian church should not suffer it. For through Christ and his baptism we are to be so highly exalted and liberated that our conscience according to faith may know no law, but simply remain unmastered and unjudged by the same, that nothing else may be so cheerful to us according to the internal experience of conscience, than as though no law had ever appeared on earth, neither ten nor one commandment, either of God, or the Pope, or the emperor; but at all times stand in liberty, that we can say: I know no law, and do not desire to know any.

12 For in this state and nature by virtue of which we became Christians, all human works cease, and hence all law. For where there is no work, there can be no law to demand work and to say: do this, leave that; but we are through baptism and through the blood of Christ simply free from all works, and justified by mere grace and mercy, and even live before God alone by them. This is, I say, our treasure, according to which we are Christians and live and stand before God. For how we should live according to the outward life in our flesh and blood before the world, has nothing whatever to do here.

13 Therefore a Christian must so learn to rule his conscience before God as not to permit himself to be ensnared by any law, but whenever his faith is attacked by the law, let him defend himself against it, and act as Christ does here and in other places, where he shows himself so firm, exceptional and odd, that neither Moses nor any legal exacter can do anything with him, although he is otherwise the most humble, the most gentle and friendly of men.

14 However, this is an excellent and sublime art, which no one knows but he alone who was the master of it, who was able to defy all laws and teachers of law. But we cannot attain to this high degree, for the devil sports with our flesh and blood, when he attacks a man in his conscience and makes him tell what he has done and not done, and disputes with him both concerning his sins and piety. Here a man is drawn into a pit of clay and deep mire, so that he cannot extricate himself, but only sinks deeper and deeper. For it rests upon him as a heavy load and presses him down, so that he is not able to rise above it, under which he goes on and consumes himself with it, and can not obtain peace. As I also feel in my own experience, when with my labor I can not extricate myself, although I labor incessantly, and though I strangle myself to get out of the pit, that I might rise above the law, and accomplish enough to compel it to be quiet and say: Well, you have done sufficient, now I am satisfied with thee! But it amounts to nothing, for it is such a deep pit and mire, out of which no one can emerge, even if he take the whole world to his assistance, as all can bear me witness who have tried it, and still daily experience.

15 Now the cause of this is that our entire nature is so that it is in short inclined to be occupied with works and laws and hear what they dictate and follow those who say: Why does he eat with publicans and sinners? If he would eat and drink with us, then he would do right. Again: Why do your disciples pluck the ears of corn and do what one ought not to do on the Sabbath day? And they always act and dispute with the law until it says: Now you are good. For it can not rise higher nor understand anything better than that the doctrine of the law is the highest doctrine, and its righteousness is the best life before God. Thus human nature remains in the law, forever captive and bound. And as it lays hold and makes the attempt, it can never quiet the law, so that it has nothing to demand or to punish, but is compelled to remain captive under the law as in a perpetual prison. And the longer human nature struggles and afflicts itself with the law, the worse it becomes until entirely overcome.

16 What then am I to do when the law attacks me and oppresses my conscience, because I am conscious of not having done what it requires? I answer: Behold what Christ does here, he sets his head against it, and grows firm, and allows no law to be forced upon him, even though it be taken from the law of God. Thus you must learn to do, and flatly say to it: My dear law, let your contention cease, and go your own way, for I have nothing to do with thee; yes, just because you come to dispute with me and inquire how good I am, I will not hear thee; for nothing avails before this judge, with whom we now dispute, nothing what I am and shall do or not do; but only what Christ is, gives and does. For we are now in the bridal chamber, where the bride and the bridegroom should be alone, you have no right to enter there, or speak on this subject.

17 However in this very way the law still continues to knock and say: Yes, nevertheless you must do good works, keep God's commandment, if you want to be saved. Here answer again: Do you not clearly hear, that it avails nothing now to consider this. For I have already my righteousness and the sum of all salvation in Christ my Lord without any works, and I was already saved long before thou camest, so that I have no need whatever of thee. For as I said, where works are of no avail, the law also amounts to nothing, and where no law is there is also no sin. Therefore nothing shall rule here except the bride alone in the bridal chamber with Christ, in whom she possesses all things together, and lacks nothing that is necessary unto salvation, and the law must remain excluded with drums and trumpets, and courageously despised and banished when it would attack the conscience. For it does not belong here, it comes out of season, and wants to make a great ado where it should not intrude, for here we are in the sphere of the article of faith; I believe in Jesus Christ, my Lord, who suffered for me, died and was buried, rose again from the dead, etc. Before him must give place the law of Moses, of the emperor and of God, and I am to repel everything that would dispute with me about sin, right or wrong, and everything I may do.

18 Behold, Christ would here present to us such liberty, so that we as Christians according to our faith may tolerate no other master, but only hold that we are baptized and called unto Christ, and through him have become justified and sanctified, and say: This is my righteousness, my treasure, my work and everything against sin and wrong, which the law can do and bring against me. If you want another righteousness, work, law, sin, then take them where you may, you will not find them in me. In this way a man may defend himself and withstand the suggestions and temptations of the devil, either referring to past or present sins; so that these two may be kept wide apart, Moses and Christ, works and faith, conscience and the outward life; so that when the law attacks me and would terrify my heart, then it is time to give the good law a furlough, and if it will not go, bravely drive it away, and say: Gladly would I do and promote good works where I can at the proper time, when among the people; but here where my conscience must stand before God, I will know nothing of them, in this only let me alone, and do not speak to me of what I do or fail to do. Here I will not listen either to Moses or the Pharisees, but my baptism and Christ only shall reign here in full sway, and I will like Mary sit at his feet and hear his Word. But Martha must stay out and go about in the kitchen and do her housework, and in short, leave the conscience alone.

19 But how is it, if I still continually have sin in me, that is certainly not right? I answer: It is true, I am a sinner and do wrong; but I am not going to despair on that account nor run straight to hell, or flee from the law; for I have still a righteousness and work far above Moses, by which I apprehend him who has apprehended me, and I cleave to him who has embraced me in baptism and laid me in his bosom, and by his Gospel has promoted me to the fellowship of all his benefits, and commands me to believe in him. Where he is, there I command the Pharisees, and Moses with his tables, all lawyers with their books, all men with their works, immediately to be silent and depart. For here no law has any right to accuse or demand, although I have not done it nor can I do it, for in Christ I have all things in abundance, whatever I need or lack.

20 Such, I say, is the Christian's doctrine and skill, and it belongs only where Christ reigns, and the conscience acts as in God's presence. But this is not preached to rough, impudent and light-minded people, who understand nothing of it, and who as St. Peter says in his Second Epistle, 3:6, only confuse and pervert such doctrine to their own condemnation, from which they take license to live as they please, and say: Ho! why shall I do good works? What harm is it if I am a sinner? Has not Christ abolished the law? Now, this too will not avail, for here you must view Christ from another point, and observe what he further does. For here he himself says that he is the man who seeks the poor lost sheep, and besides proves it by his present deed, in that he receives publicans and sinners, and preaches to them. Here you will see that he does a great deal more than what the law has commanded, and by his example also teaches thee to do likewise. He is so proud that he will not be under the law; and again he is so willing that he desires to do much more than the law can require.

Do thou also likewise, and wait not first until you are driven and tormented with the law, but do what you should of your own accord without the law, as St Peter admonishes, 1 Pet. 2:16 “As free, and not using your freedom for a cloak of wickedness, but as bond servants of God;” and in Rom. 6:18 says: “And being made free from sin, ye became servants of righteousness.” These are they who do all things with a free conscience without the coercing of the law.

21 For where the Gospel is truly in the heart, it creates a new man who does not wait until the law comes, but, being so full of joy in Christ, and of desire and love for that which is good, he gladly helps and does good to every one wherever he can, from a free heart, before he ever once thinks of the law. He wholly risks his body and life, without asking what he must suffer on account of it, and thus abounds in good works which flow forth of themselves. Just like Christ will not be compelled to pick up a straw, but without compulsion he permits himself to be nailed to the cross for me and the whole world, and dies for the lost sheep. This may indeed be called work above work.

22 Therefore learn now carefully to discriminate, both rightly to place and to divide these things, when it comes to the test, and when the law and sin would dispute with the conscience, that you courageously take the word out of the mouth of Moses and tell him to be still, and order him out to your old man, whom you are to lead into the school of Moses, that he may dispute with him and say: Listen, you are both lazy and slow to do good, and to serve your neighbor. When you should praise Christ, you rather drink a bottle of beer. And before you expose yourself to danger for Christ's sake, you prefer to rob and cheat your neighbor wherever you can. For the same lazy scoundrel who will not move, whose hands will not work, whose feet will not go where they should, whose eyes are not chaste, here you may take stones and smite the old Adam until he does move.

23 Therefore, when Moses attacks me where it is right, I am to say to him, I will gladly hear and follow thee, namely with my hands and life, aside from the faith and righteousness of my conscience before God, there thou mayest reign like a schoolmaster amid the servants of the family, and order me to be obedient, chaste and patient, to do good to my neighbor, to help the poor, to praise and honor God, besides allow myself to be disgraced and slandered for the sake of his Word, and suffer the world to bring upon me all its torments. In all this I am well pleased, and am willing to do even more than I am able as to the outward man. For Christ says the spirit is willing, and more than willing, but the flesh is weak. For thus he permits himself to be circumcised, to offer in the temple, to be scourged and crucified, none of which was necessary for him, nor could the law demand them from him.

But should Moses go further, where he has no right, that is, into my heart and conscience, there I will neither hear nor see him. For there I have another great and unspeakable treasure, called Christ, with his baptism and Gospel. In a word, what concerns the outer man, there Moses cannot burden nor urge too much, but he dare not in the least burden the conscience. For where the Spirit is who brings us Christ, he is above all law, as St. Paul says, 1 Tim. 1:9: “That law is not made for a righteous man,” and yet he at the same time does more than he is able to accomplish according to the flesh. For after the flesh we are nothing but sinners, and as to our person we would of course have to remain condemned under the law; but by virtue of Christ and baptism we rise high above all law.

24 Thus let Moses carry on his rough work, aside from Christ to urge those who are not Christians, or ever spur the old Adam. For Christians he cannot thereby make either pious or righteous; but of course he does this, namely, he shows them their duty, which according to the Spirit they gladly do, and much more besides, except that the flesh does not willingly follow nor obey the Spirit, so that on this account they still need not be admonished and urged. But at the same time the conscience must remain free, for the law has no right here before God to accuse and condemn. Wherefore in Christianity such doctrine and admonition must be upheld, as even the Apostles did, whereby every one is admonished and reminded of the duty of his calling.

25 But Moses must be allowed to have absolute rule over those who are not Christians, and burden them both outwardly and inwardly, so that he may force and torment them to do what is right and omit what is wrong, although they do it not gladly, like the licentious multitude and stiffnecked people, who neither esteem nor understand the liberty of Christ, although they can prate and boast of the Gospel, and yet they only misuse it for their licentiousness. They should remember that they belong under Moses.

For they are not people who can grasp our doctrine. They go along so securely and think they have no need of the Gospel, or that they know it well enough; but it is only for those who thus dispute with the law because of their sins and the wrath of God, and are frightened by it and feel their hearts say to them: Woe is me! how have I lived? How shall I stand before God? And thus they go about too timid and bashful, whereas others are too hard and presumptious, so that they neither feel nor care for any law nor for their sins and distress. Hence to both it is unequally distributed, so that those who ought to have nothing to do with the law are the only ones to feel it and they have too much of it; but the others, who only ought to feel it, do not concern themselves about it at all; yes, the more you try to terrify them with the law and the wrath of God, the harder they become. Therefore they need another master, namely, the hangman and the sheriff to teach them; if they will not do good in God's name, that they may be obliged to do it in the name of some one else, and have no thanks for it, but receive hell-fire and all torments as their reward.

26 On the contrary, Christ, here and everywhere, as I have said, teaches us, who feel our sins and the burden of the law, and would gladly be Christians, both by his example and his sermons, to accustom ourselves to contend against it, and directs us from ourselves to himself, and not to give place to the devil, who by the law would invade the bride chamber of Christ, and sit in his place, that is, rob the conscience of its joy and comfort, in order that he may force man into despair, so as not to be able to lift up his head or heart to God. For this is called the Christian's art, who should learn and know more than the vulgar, profane crowd can know and understand, namely, that they are able to contend against and withstand the devil, when he attacks us and desires to dispute with us with the aid of Moses; so that we simply allow him no argument or conversation, but direct him from Moses to Christ and stay with the latter; for he only goes about cunningly to bring us from Christ under Moses; for he knows when he accomplishes this, he has the victory.

27 Wherefore be on your guard that you be not led from the way or be tempted out of your sphere; but, although he already sets forth many things from the law, which is also God's Word, which you are in duty bound to obey, you can answer him and say: Dost thou indeed not understand that I will now neither know nor hear of any law? For we are now within a sphere and on ground, where there is no question as to what I shall do or leave undone. I already know well enough, that I have not done, nor do I do, what the law requires; but here is the question, how may I acquire a gracious God and the forgiveness of sins, and how shall I learn the article of faith concerning Christ? Here I will abide in the arms of Christ and hang about his neck, and creep into his baptism, God grant it, and let the law say and my heart feel what they may. If we can only keep this chief part pure, and this bulwark firm and well secured, then I will gladly do and suffer externally as much as is laid upon me.

28 Behold, whoever learns this art well is a truly perfect man, as Christ was, so far above all law that he might also call St. Peter a devil, the Pharisees fools and blind leaders, and stop the mouth of Moses and order him to keep quiet, and thus live entirely without any law, and yet fulfill all laws and be proud and firm against everything that would bind and lead him captive, and yet also of his own free self be serviceable and subject unto all men.

29 But here we are always deficient, that we can never properly learn this, for the devil lies in our path and leads us so far that we pervert it and are only too willing and modest to hear everything the law says and become frightened at it, when we should raise our head and neither hear nor follow it. Again, in external matters, we are only too liable to fall into license, when we should courageously keep down the body and exercise it with the law, that it may be compelled to suffer everything that causes it pain, because it still continually commits sin; yet, so that sin here remain without, where it should remain, and have its Moses to lay upon its back and oppress it. But internally no sin or law ought to reign, but Christ alone with pure grace, joy and consolation. Then all things would go right, and man would be prepared for every good work, both to do and suffer all things with joy, with a glad and willing heart, out of good, honest faith in the grace of God through Christ, [so that the conscience remain a master over all laws, and the flesh be subject to all laws.]

30 Now, whoever can do such things, let him thank God, and see to it, that he be able to do it only not too well or loudly boast that he has great skill. For I, and those like me, can not yet accomplish it as we should, although we have indeed tried it most and practiced it the longest; for it is, as I have said, a skill that no one possesses but Christians, all of whom must remain scholars and learn it all their lives; except only those other secure spirits, who pretend that they alone know everything, and yet with such pretended skill they know nothing at all, and thereby have departed farthest from it. There is not a more vexatious thing, nor a greater affliction or harm that can happen to Christendom than that everything becomes full of factions and sects through such sophists; while they are only people who serve neither God nor the world, and hear rightly neither the law nor the Gospel, but securely despise the former and become disgusted with the latter, and are always seeking some other doctrine. But we do not preach in their behalf, for they are unworthy of it, and are punished by God so that they can never learn it or derive any benefit from it, although they hear it; also, that we nevertheless only retain it and that they take nothing of it from us, except that they hear only an empty sound and noise of it.

This is the first part which Christ here teaches by his own example; [how we should keep our conscience free from all disputations of the law and from all the terrors of the wrath of God and of sin]. Now let us examine this beautiful sermon of the Lord, where he begins and says:

[[Luther published two sermons for Luke 15:1-10. One can be found in the electronic version in verses 1-2 (or Mt 18:12); the other in verse 3 (or Mt 18:13) (part 1) and 4-10 (or Mt 18:14) (part 2).]]

PART II.

V.4-8. “What man of you, having a hundred sheep, and having lost one of them, doth not leave the ninety and nine in the wilderness, and go after that which is lost, until he find it?”

31 Christ the Lord is not only firm, in that he refuses to obey their doctrine and despotism, but also shows good reasons for doing so, and with great and fine skill overthrows their objections and stops their mouths, so that they have nothing to say against it, yes, he circumvents them by their own actions and example, and forces them in their very hearts to be ashamed of themselves, that they demanded such things of him and blame him in such weighty matters, which they themselves do in much more trifling things, and wish to do them even with honor.

32 For how could he answer them better than to say: You great masters and dear sophists, would you order and teach me that I should thrust from me poor sinners who desire me and come unto me to hear my words? While even you yourselves for the sake of one lost sheep do much more, when among a hundred you miss a single one, you leave the ninety and nine in the wilderness, that is, in the field with the shepherds, standing all alone, and run after the one of the hundred and have no rest until you find it, and this you call a good and praiseworthy deed, and if any one would reprove you for it, you would consider him mad and foolish. And should not I, the Saviour of souls, do the same for men as you do for a sheep, although there is no comparison whatever between a soul and everything else that lives and moves of all the creatures on the earth. Then should you not in your hearts be ashamed of yourselves, to boss and reprove me in a work which is infinitely better than the work you yourselves praise and are compelled to praise? So, if you reprove me, you must first condemn yourselves.

33 This is called giving a good answer, and in all honor putting them to silence, while he gives sufficient reasons why he does not at all need their great authority, yea, he will not, neither should he, endure it. And so they run on as is their nature, for they obtain thus nothing but their own sins and shame. For it is truly a shame to all masters, and an insufferable outrage, for them to attempt to dictate to him, who is appointed of God Lord over all. But it ought to be as I said, whoever desires to direct and judge a Christian, and lead him away from his baptism and the article of faith in Christ, and to govern him by his wisdom and laws, does not only make a fool of himself, but also causes abomination and murder; for he defiles God's temple and sanctuary, and with a devilish outrage invades his kingdom, where he alone should reign through his Holy Spirit. Wherefore he fairly and justly deserves that God should also put him to sin and shame before all the world, because he wants to be a master in the devil's name, whereas Christ alone is master, and with his head he runs against him who is too high and wise for him.

34 Therefore it is not a good thing to trifle with Christians, for they are living saints, who are undisturbed before all the world only because of their man whose name is Christ; for men gain nothing in him at any rate, as he will not suffer others to teach and rule him. So also a Christian can and should not suffer it, for if he suffers it and gives place and yields to suggestions of this kind, where one would blame and master Christ in him, or attack his faith with the law and doctrine of works, then he is lost and fallen from Christ. Therefore let us only hold firmly to him, and care not if the whole world outwits and masters us. For when we abide in him and hold fast to the true sense of this article of faith, we will easily overcome all such fanatics and put them to shame. For this Christ shall and will remain uncorrected and without a master, but he alone will rule and reform the whole world, so that they shall either by grace acknowledge him as their Lord and Master, and themselves as fools, or without grace be exposed to shame and utterly perish.

35 But, as I have said, this sermon is much too good, sweet and comforting for the coarse, rough crowd, and the mad, knotty mob, and so we do not preach it to them that they may know it; but only to those who are in the terrors and anxiety of conscience, or in the danger and toils of death, and when the devil disputes with them about their sins, to drive them into melancholy and despair. To those this lovely picture must be presented, that they may become comforted and joyful. But the rest, who already live in drunkenness and know but very little of melancholy and spiritual sorrow, are to be diverted to Moses and mister hangman and his servants, and afterwards to the devil. For it is painted so very friendly and much better than any man can paint it, and no one is so eloquent as to outline it or equal it with words, but as much as possible it must be grasped by faith in the heart. However, we must notice a little of it, so as to give an occasion to meditate upon it.

36 Christ says I have a hundred sheep, that is, the little flock of entire Christendom, from which number one is lost and fallen from the communion of Christians. If you would know how it is with my heart, only truly describe such a shepherd and his lost sheep!

37 For while the shepherd is merely a man and tends the dumb animals, created to be slaughtered and killed, yet he has such a sympathetic heart for his lost sheep, that he is in as great anxiety to find the sheep as it is to find its shepherd. For as soon as the sheep knows, as it does by instinct, that he is its shepherd, it is not at all afraid, but runs up to him with all confidence, and walks along before him in perfect trust. Yes, as soon as it only hears his voice, it bleats and runs after him, and has no rest until it comes to him. And thus there is of course the purest friendship and love between them both, and they have toward each other only one heart and one mind; so that if the lamb could speak and pour out its heart, it would desire nothing but its shepherd. Again, the shepherd has no other cares and anxieties than how he may again find his precious pet, that has gone from him and strayed away. He makes haste, and sends out servants wherever he thinks it may be found, and never ceases until he has found it and brought it home. For he knows well enough what a poor animal it is, as it can live only by the help and under the protection of its shepherd, and can not at all care for itself, but is wholly lost and must perish, if deprived of its shepherd, and besides it is naturally fearful and inclined to stray; and as soon as it leaves the way and loses the shepherd, it is at once discomfited and can not rest, although it comes among other shepherds and sheep, and the stranger calls it, yet it runs in its fright through briers and water and everything before it until it falls a prey to the wolf or otherwise perishes.

38 But still it has in it the virtue and good nature, that it holds with all diligence to its shepherd and knows his voice so well, and when it hears it, it runs immediately to him, and will not permit itself to be taken from him, though all the world may call and coax. And though it be already lost or gone astray, still it has the hope as much as instinct gives it, if it can only once again hear its shepherd, it would be cheerful and void of all care. Thus the shepherd is not for the purpose, when he finds it again, to be angry at it and thrust it away, or to cast it into the jaws of the wolf; but all his cares and thoughts are, only to allure it in the most friendly manner and treat it in the tenderest way, he takes it upon his shoulders, holds and carries it, until he again brings it home.

39 The picture painted before us by this creature of God is, how Christ shows his disposition toward us, what he will do for us and what we may expect from him. For, as all this is true in nature, much more is it true in the kingdom of Christ, which is a kingdom of grace, pure love and consolation. Wherefore keep in mind this sheep that belongs to the shepherd, then you will also find, with how much more and greater affection he takes it to himself and how friendly and perfectly and heartily he cares for it, to bring it back. By this he would set forth and indeed poor out his inexhaustible love and ardent desire toward poor, sinful, frightened and weak consciences, which are his true sheep.

40 For when a man has lost this shepherd and does not hear his voice, it is with him exactly as with the lost sheep, which always wanders ever farther and farther from him. And though be even be allured and called by strange doctrines to run over to them and think it is coming to its shepherd, yet it does not find him, but always runs from one corner to another, and the longer it runs the farther it goes astray, and it has no comfort nor help, until it again hears the voice of its true Shepherd ringing in its ears. As also experience plainly shows us, and every one can experience it in his own heart. For if the second article of the creed concerning Christ be taken away or not taught, then here comes a factious spirit, there a fanatic, where one perverts the sacrament of the altar, the other baptism, and one preaches this, the other that, concerning strange holiness of life, and each one entices the poor sheep to himself, and pretends to be the Shepherd, by which the sheep strays more and more, until it loses the way altogether.

41 Moreover, the devil also joins in with his own thoughts, which he shoots into the heart: Ah, if you had done this and that, or not done it! by which the heart becomes only more fickle and erring, that it does not know whither to go. This certainly takes place when Christ is removed out of sight, and the article of faith concerning him is not taught. It matters not how they teach, advise and admonish, it will only be worse and approach nearer destruction, unless the true Shepherd with his own voice comes again to him.

42 Therefore we should now learn rightly to know and recognize Christ our Lord, that we may not regard him as a tyrant or an angry judge, as hitherto he has been preached to us, and as the devil always presents him to the heart, as one standing behind us with a sword. But as the little lamb naturally beholds its shepherd, not at all as one who would frighten, hunt and strike it down, but as soon as it first sees him, it becomes happy and obtains a hope as though it received help already, and needs no more to fear or care, and runs straight up to him with all confidence.

43 Thus too, if our confidence is to begin, and we become strengthened and comforted, we must well learn the voice of our Shepherd, and let all other voices go, who only lead us astray, and chase and drive us hither and thither. We must hear and grasp only that article which presents Christ to us in the most friendly and comforting manner possible. So that we can say with all confidence: My Lord Jesus Christ is truly the only Shepherd, and I, alas, the lost sheep, which has strayed into the wilderness, and I am anxious and fearful, and would gladly be good, and have a gracious God and peace of conscience, but here I am told that He is as anxious for me as I am for him. I am anxious and in pain about how I shall come to him to secure help, But he is in anxiety and worry and desires nothing else than to bring me again to himself.

44 Behold, if we could thus portray his heart, and press it into our own heart, that he has such a gushing desire, anxiety and longing for us, then we could not dread or fear him, but would joyfully run up to him and abide with him alone, and hear no other doctrine or teacher. For wherever a different doctrine comes, be it of Moses or others, it will certainly accomplish nothing, except only to hunt us down and torment us, so that we can find neither rest nor peace. Wherefore Christ also says, Mat. 11:28-29: “Come unto me, all ye that labor and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me; for I am meek and lowly in heart; and ye shall find rest for your souls.” As though he would say: Run about and seek wherever you will, hear and learn everything that man can preach, yet you will find no rest nor peace of heart except in me alone.

45 We will gladly permit the preaching of good works, the ten commandments and all other moral teaching; but to preach to the conscience bound in torment and terror on account of its sins, there shall positively be no other word preached except the Word of Christ. For this is that poor lost sheep, which neither shall nor can have and suffer any master, except this its only Shepherd, who does not deal with it by compulsions and the requirements of the law, but in the sweetest and tenderest manner, and takes upon himself the dear sheep with all its distress, sins and anxiety, and himself does what the sheep should do, as we shall hear further.

46 But, as I have sufficiently said before, we must well distinguish here between two kinds of preaching, or the voice of Moses and the voice of Christ, that by no means you may permit any Moses to come to the lost sheep, though his preaching be ever so excellent. For if these things be confused and we attempt to comfort the troubled conscience with the law thus: Be of good cheer, you have not committed murder nor adultery and done any other outrage, or you have indeed meant it all good! This also is comfort, but it will not last long nor hold out against the cuffs of the devil. For this is nothing more nor less than a consolation with yourself, by which the poor sheep is not benefited, for it remains astray and lost in spite of this, and it can not help itself or come to its Shepherd.

47 However, if he is to be helped, he must be shown the true Shepherd, who comes and seeks him to bring him home, and let his voice be heard, then he can receive true comfort, so that he dare answer Moses and say: I now no longer care either for thy comfort or terror, and you may make me just as bad as you can, you may make me a murderer time and again, and say I have hanged my father and mother; but now, because I am in anxiety and terror before the wrath of God and eternal condemnation, I will neither hear nor obey thee. For I myself feel and confess, that I am, alas, a poor lost sheep; but this is my salvation and comfort in which I triumph, that I have the Shepherd who himself seeks me, his lost sheep, and carries me on his shoulders. Let us now discuss this, and not how good or bad I am, but, how I am to come to Christ.

48 Therefore, all preaching must be adapted to the capacity of the hearers. For I have said that this doctrine is not suited to a carnal and hardened man, even as it does not profit to give a hardy thresher sugar and costly delicacies, which are intended for the sick, but give him a good piece of hard bread and cheese and a drink of water. But other soft and delicate food reserve for the sick and young children, who cannot digest anything hard. Thus you must also observe here how rightly to divide and give each one his proper portion, like a prudent householder. Likewise, that you hold fast to the preaching of Moses and the law, until you find hard and vicious people, who live secure and without fear. These you must permit to eat only the coarse food of common laborers, that is, to hear the angry Moses, who thunders and flashes from Mount Sinai, who destroys the children of Israel and slays them in the desert, and drowns King Pharaoh in the Red Sea.

49 But wherever there are troubled, weak hearts and consciences, which have now become lost sheep, there keep silent about Moses and all the works of God, done under the law, and speak only of the works done by Christ in the time of grace, and well impress the poor conscience how he shows himself toward the lost Sheep; namely, that he is the dear, good Shepherd, who is so anxious and concerned about the sheep that he drops everything and leaves all lay, only that he may find it again, and never ceases until he brings it home. For it grieves him that a man should remain in sin, fear and tremble; and he cannot endure it, that he remains there and perishes. But he calls to thee with his Gospel in the most friendly manner, that you should only come to him, and be taken up and carried on his shoulders, and remain his dear sheep.

50 But that multitude must not be called the lost sheep, which lives securely and riotously and do not concern themselves whether God above is angry or laughs, for it is a wild goat that will not be either led or protected. But those are called the stray, lost sheep, whose sins oppress them and who struggle in the conflict of faith, where there is no danger of losing Moses but Christ and his chief article of faith, that is, where the conscience is in anxiety and worry as to whether God is merciful to him? This is the true sheep which sighs and cries for its Shepherd, and would be glad for help, as David says, Ps. 119:176: “I am gone astray like a lost sheep, seek thy servant,” etc. To those the sugar and this friendly sweet refreshment tastes good, by which the heart is revived that it may not despair, but that it may raise itself up again by such consolation, not through Moses but in Christ; not in order to make Moses his friend or be able to quiet his voice, but because he has a gracious God in his Lord and Christ. God grant it. Let Moses abide with his comfort where he can.

51 Although it is also a fine thing and should be so, that a man should not live contrary to the law, rob, steal, murder, or do his neighbor wrong and cause him pain; yet such a life does not give the heart true comfort, but only tickles the skin, which does not enter the heart nor lasts. For when the devil comes and seizes the heart, he takes away all such comfort, and although you have even done right, yet he of course prefers tenfold against it, where you did the contrary. Yea, in the very best works he can easily find much uncleanness, and turn everything to sin. Therefore nothing can be built on such comfort, but only courageously cast it away, and say: God grant, whether I be good or not, this I will reserve for its proper place, when we come to teach and treat of works; but in this circle in which I now stand, it avails nothing to treat of my works and goodness, but of Christ and his works which he has done for me as his lost sheep. If now you ask whether I am good, I will simply answer: No, and I do not want to be in this circle of good people.

52 But if you ask whether Christ is good, then without hesitation I can say yes, and present him as my righteousness, and defiantly appeal to him. For in him I have been baptized, and I have the seal and document here in the Gospel, that I am his dear sheep, and he is my good and pious Shepherd who seeks his lost sheep, and deals with it entirely without the law, demands nothing of me, neither drives, threats nor frigbtens, but shows me pure sweet grace, and humbles himself beneath me and takes me upon himself, that I may only lie on his back and be carried. Why should I then fear the terrors and thunderings of Moses, or the devil besides, because I am in the protection of that man who gives me his holiness and everything he has, to possess it as my own, and who carries and holds me so that I cannot be lost, because I remain a sheep and do not deny the Shepherd or maliciously fall from him.

53 Thus you have this picture presented in the most lovely manner it is possible to present it. But all this is done only on account of faith. For the picture is indeed fine and full of comfort, and is the truth itself. But it is wanting in this, that it is not felt in experience as it should be. For while the sheep runs astray, that is, when man feels his sins and they oppress him, and he does not know where to stand, and the devil terrifies him; then only the contrary takes place, and he cannot grasp that it is true, for all that he has here heard entirely departs through his present feelings and experience. For the devil has so perverted his vision that he sees nothing but God's wrath and indignation, by which his heart is so burdened that he cannot raise himself above it or turn his eyes from it, for he has so deeply sunk into it that he sees nothing else even in Christ than an angry Judge, as he has been hitherto described and forced into all hearts by the scandalous Papists as sitting alone on the rainbow with a sword in his mouth.

54 For the real art and roguery of the devil, which he practices on the poor wandering sheep, are that he perverts this picture and makes a continual bawling in his presence, that he can no more recognize his Shepherd, so that in Christ's name he might lead the man subject to Moses, as he disputes about Christ just as he did before about Moses, so that he indeed needs a strong faith that it is true, and a man first of all must contend against himself on this account. For his own feeling is powerful in itself, and the devil magnifies sin and terror so greatly, that nerve and bone, and the heart in the body, could fail.

55 Therefore it is not so easily learned as some imagine. When all is peace it is easily believed that Christ is sweet and amiable, but when anxiety and terror break forth and overwhelm the heart, then man is blind and wandering, and will judge only according to his heart and feelings, to which he clings and confirms himself in his error, for he is held captive in it, and cannot think otherwise but that it is as he feels it, and yet it is not true.

56 Now this would be an art, were he able to say to his heart: If You acknowledge yourself to be a lost sheep, you speak the truth; but that you would on this account flee from Christ, and imagine him to be a man who would hunt you down and frighten you, this is the work of the sorry devil himself. For if you rightly behold and confess him as your true Shepherd, you would neither be afraid nor frightened at him, but you would run up to him with joy and confidence. For he is not present here to condemn thee, but he comes to seek thee, to carry you on his back, to help and deliver you from sin, error, the power of the devil and every misfortune.

If you now feel that you are a sinner and have deserved the wrath of God, then you should just on this account the more earnestly cry and run to your dear Shepherd, that he might deliver you, and you should not imagine him to be anything else than the sheep does its shepherd, which cannot fear him, but is glad and happy as soon as it sees and hears him, although it has strayed away from him, and deserved on this account to fear him. But it knows full well that he bears no anger or indignation against such a sheep, and can expect nothing of him but love and every good thing.

57 Hence everything here depends only upon this, that you rightly learn to look upon Christ according to the Word, and not according to your own thoughts and feelings, for human thoughts are frauds and lies, but his Word is true and cannot lie. For he has even proved it by living deeds and examples, and daily proves it still throughout the whole of Christendom. Wherefore we must only press the Word close to our hearts, and knit ourselves into it and learn the art to reprove our own heart with its lies, and set this article of faith against it. For this alone must remain true, and everything opposed to it, must be false and a pack of lies. But this is an art which I cannot master, and much less can other vain spirits, who boast so much of it, as though they knew it all, if they have only heard it but once, and yet they never taste or experience anything of it. For it is an easy matter to speak and preach about it; but how difficult it is to prove it in reality, which those thoroughly experience, who are earnestly concerned about it.

58 Now this is the first description of the lovely Christ, set forth by himself in this Gospel, that he pours out all his heart and is so anxious for the sheep, that he goes after it alone, leaving the ninety and nine; not to frighten or strike it, but to help it and bring it home again, and to rejoice the wretched and sorrowful heart and conscience by his sweet and friendly voice, so that on both sides there is nothing but hearty love and joy for each other, that you can see what great love and pleasure you thereby afford him, when you cleave to him with the whole heart and look to him for every good thing.

59 You see in the second place how he pours out his joy and unspeakable goodness by external signs and gestures of every kind, and how, when he has found the sheep, he shows himself so friendly, for he does not deal with it at all according to his own law or force, to which indeed he has a right, to drive it before him like the other sheep, and leave it go alone. On the contrary he lays hold and puts it on his shoulders and carries it himself the whole way through the wilderness, takes all the labor and trouble upon himself only in order that the sheep may have rest and a home, and he does it gladly and heartily for he is full of pure joy, only because he once more has it in his care. And observe also how well it is with the sheep, how it lies in all peace and safety upon the shoulders of its Shepherd, and how well pleased it is that it lies so softly and does not need to travel, is safe and without care, both from dogs and wolves, that is, from all error and lies, danger and destruction. This is indeed a friendly painting, excellent, lovely and refreshing to behold.

60 For just so Christ our Lord does when he delivers us, which he once did bodily by his sufferings and death, but now he continually does in power and spirit by his Word. In this way he lays us on his shoulders, carries and defends us, that we may be safe from all danger of sin, of death and the devil; although they even terrify us, and act as if they would tear us away and devour us. For being thus carried is our salvation, and we remain safe from every peril and need fear nothing; just like the precious lamb that lays on the shoulders of the Shepherd will not let itself be disturbed, although the dogs already like fiends bark, and the wolf lurks about, while it hangs its head without any care and sweetly sleeps.

So we do also, if we stand and abide in this article of faith: I believe in Jesus Christ, our Lord, who suffered, died and rose again for us, etc., then we need not worry about being lost, or that the devil can devour us, though he even opens his jaws ever so wide. For we are not then on our own way, nor do we walk with our own feet, but hang about the neck of our dear Shepherd and lay upon his back, where we are entirely safe. For although sin, death and hell appear ever so wicked and terrible, they cannot devour him; otherwise we poor sheep would too soon be lost and destroyed.

61 For even as the sheep cannot protect or provide for itself that it go not astray, unless the shepherd continually directs and leads it in the way; and when it has strayed and is lost, it cannot of itself find the right way or come to its shepherd, but the shepherd himself must go after it, and seek it until he find it, and when he has found it, he holds and bears it upon his back, that it may no more be frightened away from him, hunted or seized by the wolf. So we too cannot either help or advise ourselves, that we may obtain rest and peace of conscience, and escape the devil, death and hell, unless Christ himself brings us again and calls us to himself by his Word. And when we come to him and are in a state of faith, even then we are not able to keep ourselves in faith or be steadfast, unless he himself by his Word and power holds and carries us, because the devil every way and without ceasing watches for us, end lurks, round about us like a roaring lion, as St. Peter In 1 Pet. 5:8 says, to devour us. So that here it avails nothing whatever to boast of our free will and strength, either to begin or continue our return to the Shepherd, and to abide with him, but Christ alone, our Shepherd, must do everything.

62 But now we are certain of this, that as long as we lie around the neck of Christ, we shall be safe from all terror and misfortune. For he will certainly not permit us to be torn from his neck, norr will he cast us off, because he is so happy and of good cheer that he once again has his sheep, and can bring it back to the rest of the flock. In short, there is nothing here of terror, driving and commanding, but a simple friendly carrying and a mere life of grace, by which he cares for his sheep in the tenderest manner. On the contrary, Moses, not like a shepherd of poor, weak sheep, but of rough, strong cattle, with his staff and rod drives his herd before him a three days journey into the wilderness, Ex. 3:1, until they become weary; for such treatment is proper for hardened and proud people.

63 Even we also, when we come under Moses, namely, according to the flesh and the external life, must then go ourselves and do what the law demands. But according to our faith we must not suffer any work to be forced upon us or required of us, but only permit ourselves to be carried and raised up most tenderly, not on horse and chariot, but on his own back and shoulders. Which, as I said, is done, when he permits his Word to be preached unto us, that he died for us, and bore our sins in his own body on the cross, and put the devil with death and sin under his feet, and has led us unto eternal life, and always carries us as long as we live, so that we need not look to our life, how good and strong we are, but only lie upon his shoulders. For in this circle or article of faith we need not be troubled about any sin, death or life, but we have all things in Christ who carries and defends us.

64 Now he is not satisfied with the two parts, that he so lovingly seeks the lost sheep, and carries it so gently and with joy; but also when he brings it home he appoints a special feast and season of joy, and calls together his friends and neighbors that they may rejoice with him. Yea, he makes such a great jubilee, that God in heaven together with all the heavenly hosts and all creatures rejoice over one sinner that repenteth. By this he shows and explains who it is that is called a lost sheep, namely, the sinner who repents, that is, who feels his sins and is heartily sorry on account of them, and would gladly be free from them and come to Christ and amend his life, which is called having a miserable, sorrowful heart and an afflicted conscience, which the devil attacks, that it might perish with sorrow and sadness. For Christ is such a man who seeks and carries no sheep except that which is lost and knows no refuge or help of its own.

65 And now consider, how could he preach still more friendly and comfortingly, or what more should he do to make the heart joyful, and awaken a strong confidence in him? Since we see such a Shepherd, we miserable sinners are painted forth by him, who so unwillingly loses his sheep and so anxiously seeks it, and when he has found it carries it with all joy, and spreads forth such joy that all the angels and saints in heaven, yea, and all creatures rejoice and smile over us so friendly, that even the sun must shine much more lovely. For as it is natural that when a man is sorrowful, the sun and everything looks dark to him, and again when the heart is happy, then man appears twice as joyful, and everything looks to him lighter and brighter.

66 Now he who can firmly believe this, shall also receive true consolation and joy in and through Christ the Lord, because he has here the certain promise, that if he cleave thus unto Christ, and permit himself to be carried on his shoulders, that he is a dear guest in the kingdom of heaven, and will be received with great joy.

67 But we have altogether a different feeling in the sorrow and melancholy of the conscience, when the heart cannot think otherwise than that every angel stands behind us with a drawn sword, so that we can have no good cheer either from God or angels, that even some cannot behold any creature with joy, and fear the friendly sun itself, yea, every leaf that stirs. All which arises from tormenting and consuming themselves with their own thoughts, from which they would gladly disentangle themselves, and labor so much and feel so good that they need not fear; but by this they only make the evil worse.

68 But if you desire to possess true comfort and joy in your soul, then only learn to impress this lovely picture and word of this Gospel in your heart, that you may seek it where it is to be found, namely, in Christ, and nowhere else. For in this man you will find all things, if you only remain under his protection and lie still upon his shoulders. But whatever joy may be sought outside of him, never enters the heart, even if you took to your aid all creatures, and had in one place the joy and pleasure of the whole world.

No Commentary on these verses is yet included

This module currently includes commentaries on:

  • I. Gen 4:8-9:29
  • II. Ps 82
  • III. the Sermon on the Mount (Matt 5-7)
  • IV. the Magnificat (Luke 1:46-Luke 1:55)
  • V. Galatians
Also included are Prefaces to:

  • I. Old Testament (at Gen.0.0)
  • II. Job
  • III. Psalms
  • IV. Proverbs
  • V. Ecclesiastes
  • VI. the Prophetic Books (not including Lamentations)
  • VII. the New Testament (at Matt.0.0)
  • VIII. Acts
  • IX. all Epistles
  • X. Revelations
Lastly, this module contains sermons/commentaries from Luther's Church Postil. These mostly cover the readings from the standard 1-year lectionary, including:

  • I. Matthew:
    • {Mt 1:25 linked from Lk 2:21}
    • 2:1-12
    • {Mt 2:13-23 linked from Lk 2:39}
    • 4:1-11 {links to Mk 1:12-13, Lk 4:1-13}
    • {Mt 4:18-22 linked from Lk 5:1-11}
    • Mt 5-7 postil entries not included because of the more complete commentary on the Sermon on the Mount
    • 8:1-13 {links to Mk 1:40-45; Lk 5:12-16; Lk 7:1-10}
    • 8:23-27 {links to Mk 4:35-41; Lk 8:22-25}
    • 9:1-8 {links to Mk 2:1-12; Lk 5:17-26}
    • 9:18-26 {links to Mk 5:21-43; Lk 8:40-56}
    • 11:2-10 {links to Lk 7:18-35}
    • {Mt 12:22-30,43-45 linked from Lk 11:14-28}
    • {Mt 13:1-9,18-23 linked from Lk 8:4-15}
    • {Mt 13:16-17 linked from Lk 10:23-37}
    • 13:24-30
    • {Mt 14:13-21 linked from Jn 6:1-15}
    • 15:21-28 {links to Mk 7:24-30}
    • {Mt 15:29-39 linked from Mk 8:1-9}
    • {Mt 18:12-14 linked from Lk 15:1-10}
    • 18:23-35
    • 20:1-16
    • {Mt 20:17-19,29-34 linked from Lk 18:31-43}
    • 21:1-9 {links to Mk 11:1-11, Lk 19:29-40, Jn 12:12-19}
    • {Mt 21:12-13 linked from Lk 19:41-48}
    • 22:1-14
    • 22:15-22 {links to Mk 12:13-17; Lk 20:19-26}
    • 22:34-46 {links to Mk 12:28-37, Lk 20:41-44}
    • 23:34-39 {links to Lk 11:49-51; Lk 13:34-35}
    • 24:15-28 {links to Mk 13:14-23, Lk 21:20-24}
    • {Mt 24:29-51 linked from Lk 21:25-36}
    • 25:31-46
    • {Mt 28:1-8 linked from Mk 16:1-8}
    • {Mt 28:16-20 linked from Mk 16:14-20}
  • II. Mark:
    • {Mk 1:12-13 linked from Mt 4:1-11}
    • {Mk 1:16-20 linked from Lk 5:1-11}
    • {Mk 1:40-45 linked from Mt 8:1-13}
    • {Mk 2:1-12 linked from Mt 9:1-8}
    • {Mk 3:22-30 linked from Lk 11:14-28}
    • {Mk 4:2-20 linked from Lk 8:4-15}
    • {Mk 4:35-41 linked from Mt 8:23-27}
    • {Mk 5:21-43 linked from Mt 9:18-26}
    • {Mk 6:31-46 linked from Jn 6:1-15}
    • {Mk 7:24-30 linked from Mt 15:21-28}
    • 7:31-37
    • 8:1-9 {links to Mt 15:29-39}
    • {Mk 10:32-34,46-52 linked from Lk 18:31-43}
    • {Mk 11:1-11 linked from Mt 21:1-9}
    • {Mk 11:15-19 linked from Lk 19:41-48}
    • {Mk 12:13-17 linked from Mt 22:15-22}
    • {Mk 12:28-37 linked from Mt 22:34-46}
    • {Mk 13:14-23 linked from Mt 24:15-28}
    • {Mk 13:24-37 linked from Lk 21:25-36}
    • 16:1-8 {links to Mt 28:1-8, Lk 23:56-24:7, Jn 20:1-2}
    • {Mk 16:12-13 linked from Lk 24:13-35}
    • 16:14-20 {links to Mt 28:16-20})
  • III. Luke:
    • 2:1-14
    • 2:21 {links to Mt 1:25}
    • 2:33-40 {v.39 links to Mt 2:13-23}
    • 2:41-52
    • {Lk 4:1-13 linked from Mt 4:1-11}
    • 5:1-11 {links to Mt 4:18-22, Mk 1:16-20}
    • {Lk 5:12-16 linked from Mt 8:1-13}
    • {Lk 5:17-26 linked from Mt 9:1-8}
    • 6:36-42
    • {Lk 7:1-10 linked from Mt 8:1-13}
    • 7:11-17
    • {Lk 7:18-35 linked from Mt 11:2-10}
    • 8:4-15 {links to Mt 13:1-9,18-23, Mk 4:2-20}
    • {Lk 8:22-25 linked from Mt 8:23-27}
    • {Lk 8:40-56 linked from Mt 9:18-26}
    • {Lk 9:10-17 linked from Jn 6:1-15}
    • 10:23-37 {links to Mt 13:16-17}
    • 11:14-28 {links to Mt 12:22-30,43-45; Mk 3:22-30}
    • {Lk 11:49-51 linked from Mt 23:34-39}
    • {Lk 13:34-35 linked from Mt 23:34-39}
    • 14:1-11
    • 14:16-24
    • 15:1-10 {links to Mt 18:12-14}
    • 16:1-9
    • 16:19-31
    • 17:11-19
    • 18:9-14
    • 18:31-43 {links to Mt 20:17-19,29-34; Mk 10:32-34,46-52}
    • {Lk 19:29-40 linked from Mt 21:1-9}
    • 19:41-48 {links to Mt 21:12-13; Mk 11:15-19}
    • {Lk 20:19-26 linked from Mt 22:15-22}
    • {Lk 20:41-44 linked from Mt 22:34-46}
    • {Lk 21:20-24 linked from Mt 24:15-28}
    • 21:25-36 {links to Mt 24:29-51; Mk 13:24-37}
    • {Lk 23:56-24:7 linked from Mk 16:1-8}
    • 24:13-35 {links to Mk 16:12-13}
    • 24:36-47 {links to Jn 20:19-29}
  • IV. John:
    • 1:1-14
    • 1:19-28
    • 2:1-11
    • 3:1-15
    • 3:16-21
    • 4:46-54
    • 6:1-15 {links to Mt 14:13-21; Mk 6:31-46; Lk 9:10-17}
    • 6:44-54
    • 8:46-59
    • 10:1-10
    • 10:11-16
    • {Jn 12:12-19 linked from Mt 21:1-9}
    • 14:23-31
    • 15:26-16:4
    • 16:5-15
    • 16:16-22
    • 16:23-30
    • {Jn 20:1-2 linked from Mk 16:1-8}
    • 20:19-31
    • 21:19-24
  • V. Acts (1:1-11; 2:1-13; 6:8-14 and 7:54-60; 10:34-43; 13:26-39)
  • VI. Romans (6:3-11; 6:19-23; 8:12-17; 8:18-22; 11:33-36; 12:1-5; 12:6-15; 12:16-21; 13:8-10; 13:11-14; 15:4-13)
  • VII. 1 Corinthians (1:4-9; 4:1-5; 5:6-8; 9:24-27; 10:1-5; 10:6-13; 12:1-11; 13:1-13)
  • VIII. 2 Corinthians (3:4-11; 6:1-10; 11:19-23, 12:1-9)
  • VIII. Ephesians (3:13-21; 4:1-6; 4:22-28; 5:1-9; 5:15-21; 6:10-17)
  • IX. Phillipians (1:3-11; 2:5-11; 3:17-21; 4:4-7)
  • X. Colossians (1:3-14; 3:1-7; 3:12-17)
  • XI. 1 Thessalonians (4:1-7; 4:13-18)
  • XII. 2 Thessalonians (1:3-10)
  • XIII. Titus (2:11-15; 3:4-8)
  • XIV. Hebrews (1:1-12; 9:11-15)
  • XV. James (1:16-21)
  • XVI. 1 Peter (2:11-20; 2:21-25; 3:8-15; 4:8-11; 5:5-11)
  • XVII. 1 John (3:13-18; 5:4-12)
  • XVIII. Isaiah (60:1-6)

Sermon for the Twenty-Second Sunday after Trinity; Matthew 18:23-35

THE PARABLE OF THE UNFORGIVING SERVANT.

1 This Gospel or parable Christ our Lord spoke in reply to St. Peter, to whom he had just entrusted the keys to loose and to bind, Mat. 16:19, when Peter asked him how often he should forgive his neighbor, whether seven times were enough He answered: V.22. “Not seven times, but seventy times seven,” and Christ then related this parable, and with it concludes, that our heavenly Father will do unto us, if we forgive not our neighbor, as this king did unto his servant, who would not forgive his fellow-servant a very small debt, after he had forgiven him so great a debt.

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

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

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

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

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

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

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

8 To whom then is the Gospel preached? To those who feel their distress as this servant does his. Therefore observe, how it is with him? The lord has compassion on his wretchedness, and gives him more than he could desire. But before this is done, the text says that the lord would make a reckoning with his servants; and as he began to reckon this one appeared before him, who owed him ten thousand talents; but as he had not wherewith to pay, his lord commanded him to be sold, and his wife and children, and all that he had, and payment to be made. This was indeed no cheering sermon, nothing but great earnestness, and the most terrible sentence. Now he becomes so uneasy that he falls down and pleads for grace, and promises more than he has and can pay, and says: V.26. “Lord, have patience with me, and I will pay thee all.” Here are pictured and set forth those who enjoy the Gospel in its full measure.

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

10 Now when the conscience hears such things, and the Law thoroughly comes at us, then we see our duty, and that we have not done it, and we perceive that we have not kept a letter of it, and must confess we have not believed or loved God a single moment. What now will the Lord do? When the conscience is thus led captive and confesses that it must be lost, and becomes anxious and fearful, he says: Sell him and all he has, that payment may be made. This is the sentence which immediatetly follows, when the Law reveals sins and says: This thou shouldst do and have done, but thou hast not done it. For punishment follows sin, that payment may be made. For God has not given his Law to the end to allow those to escape who disobey it. It is not sweet nor friendly, but brings with it bitter, horrible punishment, and delivers us to satan, casts us into hell, and leaves us in punishment until we have paid the uttermost farthing.

This St. Paul has correctly explained to the Romans, 4:15: “For the Law worketh wrath.” That is, when it reveals to us that we have done wrong, it brings home to our hearts nothing but his wrath and displeasure. For when the conscience sees it has done wrong, it feels that it is worthy of eternal death; and if punishment would soon follow, it would have to despair. This is meant, when the lord commands this servant to be sold with all he has, because he cannot make payment.

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

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

13 Now behold the things men were guilty of heretofore in the world's history, and you will find it so. Then men preached: Give to the church, run into the cloister, establish many masses, and then your sins will be forgiven. And when they forced our consciences in the confessional, we did everything they imposed upon us, and gave more than they demanded of us. What should the poor people do? They were glad to be helped in this manner; therefore they ran and martyred themselves to get rid of their sins; and yet it did no good whatever, for the conscience remained in doubt as before, so that it did not know on what terms it stood with God; or if it were secure; it became still worse and fell into the presumption, that God had to regard their works. Reason cannot let this alone nor get around it, so as to abandon it.

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

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

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

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

This is what God preaches through the Gospel, namely: He who believes, to him not only the debt, but also the punishment shall be remitted. To this no works are to be added; for whoever preaches that through his works one can atone for his debt and punishment, has already denied the Gospel. For the two can not be tolerated together, that God should have mercy, and that you should have any merit. If it is grace, then it is not merit: but if it is merit, then it is justice and no grace. Rom. 11:6. For if you pay what you owe, he shows you no mercy; but if he shows mercy, you do not pay for what you receive. Therefore we must leave him alone to deal with us, receive from him and believe. This is what today's Gospel teaches.

17 Now you see, since this servant is thus humbled through the knowledge of his sins, that the Word ministers very strong comfort to him, when the Lord declares him free, and remits him both the debt and the punishment. By this is indicated that the Gospel does not reach vicious hearts, nor those who walk forth impudently, but only troubled consciences whose sins oppress them, from which they desire to be free; on these God will have mercy and bestow upon them all things.

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

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

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

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

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

23 This is what we have often said, that we Christians must break forth, and show by our deeds and before the people that we have the true faith. God does not need your works, he has enough in your faith. Yet he wants you to work that you may show thereby your faith to yourself and all the world. For God indeed sees faith, but you and the people do not yet see it, therefore you should devote the works of faith to the benefit of your neighbor. Thus this servant is an example and picture of all those who should serve their neighbor through faith.

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

25 As this servant will not forgive his neighbor, but seeks to collect his claim; so we also do and say: I am not in duty bound to give what is my own to another, and yield my rights. If another has offended me, he owes it to me to reconcile me and ask pardon. For thus the world teaches and acts. And here you are right, and no prince or king will compel you to give to another what is your own; but they must permit you to do what you wish with your own. The civil government only compels so far, that you may not do with another's goods what you would, not that you must give your goods to another. This is right before the world, as reason concludes: To every one belongs his own. Therefore, he does not do wrong, who uses his goods as he will, and robs no one of his own.

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

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

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

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

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

31 Thus it is now with us also, and it will be still more so. So it also was with Rome. There things were in a fine condition in the days of the martyrs. But afterwards they went to ruin, and abominations arose and Antichrist ruled, and the city became so wicked that it could not be worse. The grace of God preached through the Gospel is so great that the people do not grasp it, therefore great and terrible punishment must also follow. Thus we will see just punishment come upon us, inasmuch as we do not obey the Gospel we have and know.

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

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

33 This is an elegant, comfortable Gospel, and is sweet to the afflicted conscience, because it contains nothing but forgiveness of sins. But for stubborn heads and hardened hearts it is a terrible sentence, and particularly so because this servant is not a heathen, but belongs to those under the Gospel, who held the faith. For as the Lord has mercy on him and forgives him what he had done, he must without doubt be a Christian. Hence this is not a punishment for the heathen, neither for the common crowd who hear the Gospel with the external ear, and have it on their tongue, but do not live according to it. Thus we have the sum of this Gospel.

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

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