Matthew 20

Sermon for Septuagesima Sunday; Matthew 20:1-16

The Parable of the Householder Who Hired the Laborers

1 Some church fathers applied this Gospel to all the preachers from the beginning to the end of the world, and taught the first hour was the time of Adam, the third that of Noah, the sixth that of Abraham, the ninth that of Moses, and the eleventh hour that of Christ and his apostles. Such talk is all right for pastime, if there is nothing else to preach. For it does not harmonize with Scripture to say that the shilling signifies eternal life, with which the first, or Adam and the holy patriarchs, were dissatisfied, and that such holy characters should murmur in the kingdom of heaven, and be rebuked by the householder and made the last, that is, be condemned.

2 Therefore we will let such fables pass and abide by the simple teaching and meaning of Christ, who wishes to show by this parable how it actually is in the kingdom of heaven, or in Christendom upon the earth; that God here directs and works wonderfully by making the first last and the last first. And all is spoken to humble those who are great that they should trust in nothing but the goodness and mercy of God. And on the other hand that those who are nothing should not despair, but trust in the goodness of God just as the others do.

3 Therefore we must not consider this parable in every detail, but confine ourselves to the leading thought, that which Christ designs to teach by it. We should not consider what the penny or shilling means, not what the first or the last hour signifies; but what the householder had in mind and what he aims to teach, how he desires to have his goodness esteemed higher than all human works and merit, yea, that his mercy alone must have all the praise. Like in the parable of the unrighteous steward, Lk 16,5f., the whole parable in its details is not held before our eyes, that we should also defraud our Lord; but it sets forth the wisdom of the steward in that he provided so well and wisely for himself and planned in the very best way, although at the injury of his Lord. Now whoever would investigate and preach long on that parable about the doctors, what the book of accounts, the oil, the wheat and the measure signify, would miss the true meaning and be led by his own ideas which would never be of any benefit to anyone. For such parables are never spoken for the purpose of being interpreted in all their minutia. For Paul compared Christ to Adam in Rom 5:18, and says, Adam was a figure of Christ; this Paul did because we inherited from Adam sin and death, and from Christ life and righteousness. But the lesson of the parable does not consist in the inheritance, but in the consequence of the inheritance. That just like sin and death cling to those who are born of Adam and descend by heredity, so do life and righteousness cling to those who are born of Christ, they are inherited. Just as one might take an unchaste woman who adorns herself to please the world and commit sin, as a figure of a Christian soul that adorns itself also to please God, but not to commit sin as the woman does.

4 Hence the substance of the parable in today's Gospel consists not in the penny, what it is, nor in the different hours; but in earning and acquiring, or how one can earn the penny; that as here the first presumed to obtain the penny and even more by their own merit, and yet the last received the same amount because of the goodness of the householder. Thus God will show it is nothing but mercy that he gives and no one is to arrogate to himself more than another. Therefore he says I do thee no wrong, is not the money mine and not thine; if I had given away thy property, then thou wouldest have reason to murmur; is it not lawful for me to do what I will with mine own?

5 Now in this way Christ strikes a blow first against the presumption (as he also does in today's Epistle) of those who would storm their way into heaven by their good works; as the Jews did and wished to be next to God; as hitherto our own clergy have also done. These all labor for definite wages, that is, they take the law of God in no other sense than that they should fulfil it by certain defined works for a specified reward, and they never understand it correctly, and know not that before God all is pure grace. This signifies that they hire themselves, out for wages, and agree with the householder for a penny a day; consequently their lives are bitter and they lead a career that is indeed hard.

6 Now when the Gospel comes and makes all alike, as Paul teaches in Rom 3,23, so that they who have done great works are no more than public sinners, and must also become sinners and tolerate the saying: “All have sinned”, Rom 3:23, and that no one is justified before God by his works; then they look around and despise those who have done nothing at all, while their great worry and labor avail no more than such idleness and reckless living. Then they murmur against the householder, they imagine it is not right; they blaspheme the Gospel, and become hardened in their ways; then they lose the favor and grace of God, and are obliged to take their temporal reward and trot from him with their penny and be condemned; for they served not for the sake of mercy but for the sake of reward, and they will receive that and nothing more, the others however must confess that they have merited neither the penny nor the grace, but more is given to them than they had ever thought was promised to them. These remained in grace and besides were saved, and besides this, here in time they had enough; for all depended upon the good pleasure of the householder.

7 Therefore if one were to interpret it critically, the penny would have to signify temporal good, and the favor of the householder, eternal life. But the day and the heat we transfer from temporal things to the conscience, so that work-righteous persons do labor long and hard, that is, they do all with a heavy conscience and an unwilling heart, forced and coerced by the law; but the short time or last hours are the light consciences that live blessed lives, led by grace, and that willingly and without being driven by the law.

8 Thus they have now each a penny, that is, a temporal reward is given to both. But the last did not seek it, it was added to them because they sought first the kingdom of heaven, Mt 6:33, and consequently they have the grace to everlasting life and are happy. The first however seek the temporal reward, bargain for it and serve for it; and hence they fail to secure grace and by means of a hard life they merit perdition. For the last do not think of earning the penny, nor do they thus blunder, but they receive all. When the first saw this, by a miscalculation they thought they would receive more, and lost all. Therefore we clearly see, if we look into their hearts, that the last had no regard for their own merit, but enjoyed the goodness of the householder. The first however did not esteem the goodness of the householder, but looked to their own merits, and thought it was their's by right and murmured about it.

9 We must now look at these two words “last” and “first,” from two view points. Let us see what they mean before God, then what they mean before men. Thus, those who are the first in the eyes of man, that is, those who consider themselves, or let themselves be considered, as the nearest to or the first before God, they are just the opposite before God, they are the last in his eyes and the farthest from him. On the other hand those who are the last in the eyes of man, those who consider themselves, or let themselves be considered, the farthest from God and the last before him, they also are just the opposite, in that they are the nearest and the first before God. Now whoever desires to be secure, let him conduct himself according to the saying: “Whosoever exalteth himself, shall be humbled.” For it is here written: The first before men are the last before God; the last in the eyes of men are first in the eye of God. On the other hand, the first before God are the last before men; and those God esteems as the last are considered by men to be the first.

10 But since this Gospel does not speak of first and last in a common, ordinary sense, as the exalted of the world are nothing before God, like heathen who know nothing of God; but it means those who imagine they are the first or the last in the eyes of God, the words ascend very high and apply to the better classes of people; yea, they terrify the greatest of the saints. Therefore it holds up Christ before the apostles themselves. For here it happens that one who in the eyes of the world is truly poor, weak, despised, yea, who indeed suffers for God's sake, in whom there is no sign that he is anything, and yet in his heart he is so discouraged and bashful as to think he is, the last, is secretly full of his own pleasure and delight, so that he thinks he is the first before God, and just because of that he is the last. On the contrary should one indeed be so discouraged and bashful as to think he is the last before God, although he at the time has money, honor and property in the eyes of the world, he is just because of this the first.

11 One sees here also how the greatest saints have feared, how many also have fallen from high spiritual callings. David complains in Ps 131,2: “Surely I have stilled and quieted my soul; like a weaned child with his mother.” Likewise in another place, Ps 36:11: “Let not the foot of pride come against me”. How often he chastises the impudent, and haughty, Ps 119:21. So Paul in 2 Cor 12:7 says: “That I should not be exalted overmuch there was given to me a thorn in the flesh,” etc. And as we have heard in today's Epistle what honorable men have fallen. To all of whom without doubt the sad secret ill-turn came because they became secure, and thought, we are now near to God, there is no need. We know God, we have done this and that; they did not see how they made themselves the first before God. Behold, how Saul fell! How God permitted David to fall! How Peter had to fall! How some disciples of Paul fell!

12 Therefore it is indeed necessary to preach this Gospel in our times to those who now know the Gospel as myself and those like me, who imagine they can teach and govern the whole world, and therefore imagine they are the nearest to God and have devoured the Holy Spirit, bones and feathers. For why is it that so many sects have already gone forth, this one making a hobby of one thing in the Gospel and that one of another? No doubt, because none of them considered that the saying, “the first are last,” meant and concerned them; or if applied to them, they were secure and without fear, considering themselves as the first. Therefore according to this saying, it must come to pass that they be the last, and hence rush ahead and spread shameful doctrines and blasphemies against God and his Word.

13 Was not this the fate of the pope when he and his followers imagined they were the vice- regents and representatives of and the nearest to God, and persuaded the world to believe it? In that very act they were the vicegerents of Satan and the farthest from God, so that no mortals under the sun ever raged and foamed against God and his Word like they have done. And yet they did not see the horrible deceiver, because they were secure and feared not this keen, sharp, high and excellent judgment, “The first shall be the last.” For it strikes into the lowest depths of the heart, the real spiritual darkness, that considers itself as the first even in the midst of poverty, dishonor and misfortune, yea, most of all then.

14 Hence the substance of this Gospel is that no mortal is so high, nor will ever ascend so high, who will not have occasion to fear that be may become the very lowest. On the other hand, no mortal lies so low or can fall so low, to whom the hope is not extended that he may become the highest; because here all human merit is abolished and God's goodness alone is praised, and it is decreed as on a festive occasion that the first shall be last and the last first. In that he says, “the first shall be last” he strips thee of all thy presumption and forbids thee to exalt thyself above the lowest outcast, even if thou wert like Abraham, David, Peter or Paul. However, in that he also says, “the last shall be first,” he checks thee against all doubting, and forbids thee to humble thyself below any saint, even if thou wert Pilate, Herod, Sodom and Gomorrah.

15 For just as we have no reason to be presumptuous, so we have also no cause to doubt; but the golden mean is confirmed and fortified by this Gospel, so that we regard not the penny but the goodness of the householder, which is alike and the same to high and low, to the first and the last, to saints and sinners, and no one can boast nor comfort himself nor presume more than another; for he is God not only of the Jews, but also of the Gentiles, yea, especially of all, and it matters not who they are or what they are called.

Sermon for Quinquagesima Sunday; Luke 18:31-43

I. THE SUFFERINGS OF CHRIST.

1 This Gospel presents to us again the two thoughts of faith and love, both in that Christ says he must go up to Jerusalem and suffer crucifixion; and in that Christ serves and helps the blind man. By the first thought, that of faith, it is proved that the Scriptures are not fulfilled except by Christ's sufferings; also that the Scriptures speak of no other theme than of Christ, and they treat only of Christ, who must fulfil the Scriptures by his death. But if his death must do this, then our death will add nothing to that end; for our death is a sinful and a cursed death. However, if our death be sin and cursed, which is the highest and severest suffering and misfortune, what can our suffering and death merit? And since our sufferings are nothing and are lost, what can our good works do, in view of the fact that suffering is always nobler and better than doing good works? Christ alone must be supreme here and faith must firmly lay hold of him.

2 But Christ spoke these words before he finished his passion, when on his way to go up to Jerusalem at the time of the Easter festivities, when the disciples least expected to witness his sufferings, and instead anticipated a joyful occasion at the Feast of the Passover. These words Christ spoke for the purpose that his disciples might later grow stronger in their faith, when they recalled that he had before told them, that he had voluntarily offered himself as a sacrifice, and that he was not crucified by the power or strategy of his enemies, the Jews. Long before Isaiah also had prophesied that Christ would voluntarily and cheerfully give himself as a sacrifice, Is 53:3-7; and the angel also on Easter morning, Lk 24:6, admonishes the women to call to mind what he here utters, in order that they might be assured and the firmer believe how he suffered thus willingly in our behalf.

3 And this is the true foundation, thoroughly to know Christ's passion, when we not only understand and lay hold of Christ's sufferings, but also of his heart and will in those sufferings, for whoever views his sufferings in a way that they do not see his will and heart in them, must be more terrified before them than they are made to rejoice on account of them. But if one sees Christ's will and heart in his passion, they cause true comfort, assurance and pleasure in Christ. Therefore Ps 40:7-8 also praises this will of God and of Christ: “In the roll of the book it is written of me: I delight to do thy will, O, my God.” The Epistle to the Hebrews says on this point: “By which will we have been sanctified;” Heb 10:10; it does not say: Through the suffering and blood of Christ, which is also true, but through the will of God and of Christ, that they both were of one will, to sanctify us through the blood of Christ. This will to suffer he shows here in this Gospel when be first announced that he would go up to Jerusalem and allow them to crucify him; as if he had said, look into my heart and see that I do all willingly, freely and cheerfully, in order that it may not terrify nor shock you when you shall now soon see it, and you think I do it reluctantly, I must do it, I am forsaken, and the power of the Jews force me to it.

4 V.34. “But the disciples understood none of these things,” says Christ, “And this saying was hid from them.” That is as much as to say: Reason, flesh and blood, cannot understand it nor grasp that the Scriptures should say how the Son of man must be crucified; much less does reason understand that this is Christ's will and he does it cheerfully; for it does not believe it is necessary for him to suffer for us, it will deal directly with God through its own good works. But God must reveal it in their hearts by his Spirit more than is proclaimed by words into their ears; yea, even those to whom the Spirit reveals it in their hearts believe it with difficulty and must struggle with it. Such a great and wonderful thing it is that the Son of man died the death of the cross willingly and cheerfully to fulfil the Scriptures, that is, for our welfare; it is a mystery and it remains a mystery.

5 From this it now follows how foolish they act who teach that people should patiently bear their sufferings and death in order to atone for their sins and obtain grace; and especially those who comfort such, who should be put out of the way by the civil law and the sentence of death, or who are to die in other ways; and pretend that if they suffer willingly all their sins will consequently be forgiven them. Such persons only mislead the people for they bury out of sight Christ and his death upon whom our comfort is founded, and bring the people to a false confidence in their own suffering and death. This is the worst of all things a man can experience at the end of his life, and by it he is led direct into perdition. But you learn and say: Whose death! Whose patience! My death is nothing; I will not have it nor hear of it for my consolation. Christ's suffering and death are my consolation, upon it I rely for the forgiveness of my sins; but my own death I will suffer, to the praise and honor of my God, freely and gratuitously, and for the advantage and profit of my neighbor, and in no way whatever depend upon it to avail anything in my own behalf before God.

6 It is indeed one thing to die boldly and fearlessly, or to suffer death patiently, or to bear other pain willingly; and another thing to atone for sin by such death and sufferings, and thus obtain grace from God. The first the heathen have done, and many reckless villains and rough people still do; but the other is a poisonous addition, devised by Satan, like all other lies, by which he founds our trust and consolation upon our own doings, and works, against which we are to guard. For as firmly as I should resist one, who teaches me to enter a monastery, when I wish to be saved; so firmly should I also oppose any who would in my last hour point me to my own death and suffering for consolation and hope, as if they would help to wash away my sins. For both deny God and his Christ, blaspheme his grace and pervert his Gospel. They, however, do much better who hold a crucifix before the dying and admonish them of Christ's death and sufferings.

7 I must relate an example and experience that is in point here and is not to be despised. There was once a good hermit, reared in this faith of human merit, who was called upon to comfort a man of prominence upon his death bed, and he approached the sick man dauntlessly and consoled him thus: My dear friend, only suffer death patiently and willingly and I will pledge you my soul you will be a child of eternal life. Well, he promised him he would do so, and he passed away by death with this comfort. But three days later the hermit himself became sick unto death, when the true teacher, Rev. Reuling, came and opened his eyes so that he saw what he had done and taught, and he lay until he died and lamented that he had given such counsel and consolation: O, woe is me, what have I advised! Frivolous people laughed at him that he failed to do as he had taught others to do; he offered another the pledge of his own soul that he might die in peace and he himself now sinks in despair not only before death, but also at the advice he so confidently had given and now so publicly rebuked and recalled. But God surely said to him that which is written in Lk 4:23: “Physician, heal thyself;” and another passage, Lk 12:21; “So is he that layeth up treasures for himself, and is not rich toward God.” For here surely the blind led the blind and both fell into the ditch, and both were condemned. Lk 6:39. The first, because he died trusting in his own patient suffering and death, the other, because he despaired of God's grace and had not acknowledged it, and besides he also thought, had he not committed sin, he would have departed this life saved; and in both Christ remained unknown and was denied. On this point some books are misleading, in which the sayings also of St. Augustine and others are sounded forth, how death is only a door to life and a medicine against sin; for they do not see that these words are to be understood as referring to Christ's death and sufferings. But simple and plain as this example is, it teaches us in a masterly manner how no work, no human suffering, no death can help us or stand before God. For one cannot indeed deny here that the first did the highest work, namely, suffered death with patience, in which free will did its best; and yet he was lost as the other who confessed and clearly proved by his despair. And whoever will not believe these two examples must find it out by experience for himself.

8 The above is said concerning faith in the sufferings of Christ. As he now offered himself for us, we should also follow the same example of love, and offer ourselves for the welfare of our neighbor, with all we have. We have spoken sufficiently on other occasions that Christ is to be preached in these two ways; but it is talk that no one desires to understand; the Word is hid from them; for “the natural man receiveth not the things of the Spirit of God.” 1 Cor 2:14.

II. THE FAITH AND LOVE OF THE BLIND MAN.

9 The second part of our Gospel treats of the blind man, in which we see beautifully and clearly illustrated both the love in Christ to the blind man and the faith of the blind man in Christ. At present we will briefly consider the faith of the blind man.

10 First, he hears that Christ was passing by, he had also heard of him before, that Jesus of Nazareth was a kind man, and that he helps every one who only calls upon him. His faith and confidence in Christ grew out of his hearing; so he did not doubt but that Christ would also help him. But such faith in his heart he would not have been able to possess had he not heard and known of Christ; for faith does not come except by hearing.

11 Secondly, he firmly believes and doubts not but that it was true what he heard of Christ, as the following proves. Although he does not yet see nor know Christ, and although he at once knew him, yet he is not able to see or know whether Christ had a heart and will to help him; but he immediately believed, when he heard of him; upon such a noise and report he founded his confidence, and therefore be did not make a mistake.

12 Thirdly, in harmony with his faith, he calls on Christ and prays, as St. Paul in Rom 10:13-14 wrote: “How then shall they call on him in whom they have not believed.” Also, “Whoever shall call upon the name of the Lord shall be saved.”

13 Fourthly, he also freely confesses Christ and fears no one; his need constrains him to the point that he inquires for no one else. For it is the nature of true faith to confess Christ to be the only one who can and will help, while others are ashamed and afraid to do this before the world.

14 Fifthly, he struggles not only with his conscience, which doubtless moves him to think he is not worthy of such favor, but he also struggles with those who threatened him and urged him to keep quiet. They wished thereby to terrify his conscience and make him bashful, so that he should see his own unworthiness, and then despair. For wherever faith begins, there begin also war and conflict.

15 Sixthly, the blind man stands firm, presses through all obstacles and triumphs, he would not let the whole world sever him from his confidence, and not even his own conscience to do it. Therefore he obtained the answer of his prayer and received Christ, so that Christ stood and commanded him to be brought unto him, and he offered to do for him whatever he wished. So it goes with all who hold firmly only to the Word of God, close their eyes and ears against the devil, the world and themselves, and act just as if they and God were the only ones in heaven and on earth.

16 Seventhly he follows Christ, that is he enters upon the road of love and of the cross, where Christ is walking, does righteous works, and is of a good character and calling, refrains from going about with foolish works as work-righteous persons do.

17 Eighthly, he thanks and praises God, and offers a true sacrifice that is pleasing to God, Ps 50:23: “Whoso offereth the sacrifice of thanksgiving glorifieth me; and to him that ordereth his way aright will I show the salvation of God.”

18 Ninthly, he was the occasion that many others praised God, in that they saw what he did, for every Christian is helpful and a blessing to everybody, and besides be praises and honors God upon earth.

19 Finally, we see here how Christ encourages us both by his works and words. In the first place by his works, in that he sympathizes so strongly with the blind man and makes it clear, how pleasing faith is to him, so that Christ is at once absorbed with interest in the man, stops and does what the blind man desires in his faith. In the second place, that Christ praises his faith in words, and says: “Thy faith hath made thee whole;” he casts the honor of the miracle from himself and attributes it to the faith of the blind man. The summary is: to faith is vouchsafed what it asks, and it is moreover our great honor before God.

20 This blind man represents the spiritually blind, the state of every man born of Adam, who neither sees nor knows the kingdom of God; but it is of grace that he feels and knows his blindness and would gladly be delivered from it. They are saintly sinners who feel their faults and sigh for grace. But he sits by the wayside and begs, that is, he sits among the teachers of the law and desires help; but it is begging, with works he must appear blue and help himself. The people pass him by and let him sit, that is the people of the law make a great noise and are heard among the teachers of good works, they go before Christ and Christ follows them. But when he heard Christ, that is, when a heart hears the Gospel of faith, it calls and cries, and has no rest until it comes to Christ. Those, however, who would silence and scold him are the teachers of works, who wish to quiet and suppress the doctrine and cry of faith; but they stir the heart the more. For the nature of the Gospel is, the more it is restrained the more progress it makes. Afterwards he received his sight, all his work and life are nothing but the praise and honor of God, and he follows Christ with joy, so that the whole world wonders and is thereby made better.

 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 Quinquagesima Sunday; Luke 18:31-43

I. THE SUFFERINGS OF CHRIST.

1 This Gospel presents to us again the two thoughts of faith and love, both in that Christ says he must go up to Jerusalem and suffer crucifixion; and in that Christ serves and helps the blind man. By the first thought, that of faith, it is proved that the Scriptures are not fulfilled except by Christ's sufferings; also that the Scriptures speak of no other theme than of Christ, and they treat only of Christ, who must fulfil the Scriptures by his death. But if his death must do this, then our death will add nothing to that end; for our death is a sinful and a cursed death. However, if our death be sin and cursed, which is the highest and severest suffering and misfortune, what can our suffering and death merit? And since our sufferings are nothing and are lost, what can our good works do, in view of the fact that suffering is always nobler and better than doing good works? Christ alone must be supreme here and faith must firmly lay hold of him.

2 But Christ spoke these words before he finished his passion, when on his way to go up to Jerusalem at the time of the Easter festivities, when the disciples least expected to witness his sufferings, and instead anticipated a joyful occasion at the Feast of the Passover. These words Christ spoke for the purpose that his disciples might later grow stronger in their faith, when they recalled that he had before told them, that he had voluntarily offered himself as a sacrifice, and that he was not crucified by the power or strategy of his enemies, the Jews. Long before Isaiah also had prophesied that Christ would voluntarily and cheerfully give himself as a sacrifice, Is 53:3-7; and the angel also on Easter morning, Lk 24:6, admonishes the women to call to mind what he here utters, in order that they might be assured and the firmer believe how he suffered thus willingly in our behalf.

3 And this is the true foundation, thoroughly to know Christ's passion, when we not only understand and lay hold of Christ's sufferings, but also of his heart and will in those sufferings, for whoever views his sufferings in a way that they do not see his will and heart in them, must be more terrified before them than they are made to rejoice on account of them. But if one sees Christ's will and heart in his passion, they cause true comfort, assurance and pleasure in Christ. Therefore Ps 40:7-8 also praises this will of God and of Christ: “In the roll of the book it is written of me: I delight to do thy will, O, my God.” The Epistle to the Hebrews says on this point: “By which will we have been sanctified;” Heb 10:10; it does not say: Through the suffering and blood of Christ, which is also true, but through the will of God and of Christ, that they both were of one will, to sanctify us through the blood of Christ. This will to suffer he shows here in this Gospel when be first announced that he would go up to Jerusalem and allow them to crucify him; as if he had said, look into my heart and see that I do all willingly, freely and cheerfully, in order that it may not terrify nor shock you when you shall now soon see it, and you think I do it reluctantly, I must do it, I am forsaken, and the power of the Jews force me to it.

4 V.34. “But the disciples understood none of these things,” says Christ, “And this saying was hid from them.” That is as much as to say: Reason, flesh and blood, cannot understand it nor grasp that the Scriptures should say how the Son of man must be crucified; much less does reason understand that this is Christ's will and he does it cheerfully; for it does not believe it is necessary for him to suffer for us, it will deal directly with God through its own good works. But God must reveal it in their hearts by his Spirit more than is proclaimed by words into their ears; yea, even those to whom the Spirit reveals it in their hearts believe it with difficulty and must struggle with it. Such a great and wonderful thing it is that the Son of man died the death of the cross willingly and cheerfully to fulfil the Scriptures, that is, for our welfare; it is a mystery and it remains a mystery.

5 From this it now follows how foolish they act who teach that people should patiently bear their sufferings and death in order to atone for their sins and obtain grace; and especially those who comfort such, who should be put out of the way by the civil law and the sentence of death, or who are to die in other ways; and pretend that if they suffer willingly all their sins will consequently be forgiven them. Such persons only mislead the people for they bury out of sight Christ and his death upon whom our comfort is founded, and bring the people to a false confidence in their own suffering and death. This is the worst of all things a man can experience at the end of his life, and by it he is led direct into perdition. But you learn and say: Whose death! Whose patience! My death is nothing; I will not have it nor hear of it for my consolation. Christ's suffering and death are my consolation, upon it I rely for the forgiveness of my sins; but my own death I will suffer, to the praise and honor of my God, freely and gratuitously, and for the advantage and profit of my neighbor, and in no way whatever depend upon it to avail anything in my own behalf before God.

6 It is indeed one thing to die boldly and fearlessly, or to suffer death patiently, or to bear other pain willingly; and another thing to atone for sin by such death and sufferings, and thus obtain grace from God. The first the heathen have done, and many reckless villains and rough people still do; but the other is a poisonous addition, devised by Satan, like all other lies, by which he founds our trust and consolation upon our own doings, and works, against which we are to guard. For as firmly as I should resist one, who teaches me to enter a monastery, when I wish to be saved; so firmly should I also oppose any who would in my last hour point me to my own death and suffering for consolation and hope, as if they would help to wash away my sins. For both deny God and his Christ, blaspheme his grace and pervert his Gospel. They, however, do much better who hold a crucifix before the dying and admonish them of Christ's death and sufferings.

7 I must relate an example and experience that is in point here and is not to be despised. There was once a good hermit, reared in this faith of human merit, who was called upon to comfort a man of prominence upon his death bed, and he approached the sick man dauntlessly and consoled him thus: My dear friend, only suffer death patiently and willingly and I will pledge you my soul you will be a child of eternal life. Well, he promised him he would do so, and he passed away by death with this comfort. But three days later the hermit himself became sick unto death, when the true teacher, Rev. Reuling, came and opened his eyes so that he saw what he had done and taught, and he lay until he died and lamented that he had given such counsel and consolation: O, woe is me, what have I advised! Frivolous people laughed at him that he failed to do as he had taught others to do; he offered another the pledge of his own soul that he might die in peace and he himself now sinks in despair not only before death, but also at the advice he so confidently had given and now so publicly rebuked and recalled. But God surely said to him that which is written in Lk 4:23: “Physician, heal thyself;” and another passage, Lk 12:21; “So is he that layeth up treasures for himself, and is not rich toward God.” For here surely the blind led the blind and both fell into the ditch, and both were condemned. Lk 6:39. The first, because he died trusting in his own patient suffering and death, the other, because he despaired of God's grace and had not acknowledged it, and besides he also thought, had he not committed sin, he would have departed this life saved; and in both Christ remained unknown and was denied. On this point some books are misleading, in which the sayings also of St. Augustine and others are sounded forth, how death is only a door to life and a medicine against sin; for they do not see that these words are to be understood as referring to Christ's death and sufferings. But simple and plain as this example is, it teaches us in a masterly manner how no work, no human suffering, no death can help us or stand before God. For one cannot indeed deny here that the first did the highest work, namely, suffered death with patience, in which free will did its best; and yet he was lost as the other who confessed and clearly proved by his despair. And whoever will not believe these two examples must find it out by experience for himself.

8 The above is said concerning faith in the sufferings of Christ. As he now offered himself for us, we should also follow the same example of love, and offer ourselves for the welfare of our neighbor, with all we have. We have spoken sufficiently on other occasions that Christ is to be preached in these two ways; but it is talk that no one desires to understand; the Word is hid from them; for “the natural man receiveth not the things of the Spirit of God.” 1 Cor 2:14.

II. THE FAITH AND LOVE OF THE BLIND MAN.

9 The second part of our Gospel treats of the blind man, in which we see beautifully and clearly illustrated both the love in Christ to the blind man and the faith of the blind man in Christ. At present we will briefly consider the faith of the blind man.

10 First, he hears that Christ was passing by, he had also heard of him before, that Jesus of Nazareth was a kind man, and that he helps every one who only calls upon him. His faith and confidence in Christ grew out of his hearing; so he did not doubt but that Christ would also help him. But such faith in his heart he would not have been able to possess had he not heard and known of Christ; for faith does not come except by hearing.

11 Secondly, he firmly believes and doubts not but that it was true what he heard of Christ, as the following proves. Although he does not yet see nor know Christ, and although he at once knew him, yet he is not able to see or know whether Christ had a heart and will to help him; but he immediately believed, when he heard of him; upon such a noise and report he founded his confidence, and therefore be did not make a mistake.

12 Thirdly, in harmony with his faith, he calls on Christ and prays, as St. Paul in Rom 10:13-14 wrote: “How then shall they call on him in whom they have not believed.” Also, “Whoever shall call upon the name of the Lord shall be saved.”

13 Fourthly, he also freely confesses Christ and fears no one; his need constrains him to the point that he inquires for no one else. For it is the nature of true faith to confess Christ to be the only one who can and will help, while others are ashamed and afraid to do this before the world.

14 Fifthly, he struggles not only with his conscience, which doubtless moves him to think he is not worthy of such favor, but he also struggles with those who threatened him and urged him to keep quiet. They wished thereby to terrify his conscience and make him bashful, so that he should see his own unworthiness, and then despair. For wherever faith begins, there begin also war and conflict.

15 Sixthly, the blind man stands firm, presses through all obstacles and triumphs, he would not let the whole world sever him from his confidence, and not even his own conscience to do it. Therefore he obtained the answer of his prayer and received Christ, so that Christ stood and commanded him to be brought unto him, and he offered to do for him whatever he wished. So it goes with all who hold firmly only to the Word of God, close their eyes and ears against the devil, the world and themselves, and act just as if they and God were the only ones in heaven and on earth.

16 Seventhly he follows Christ, that is he enters upon the road of love and of the cross, where Christ is walking, does righteous works, and is of a good character and calling, refrains from going about with foolish works as work-righteous persons do.

17 Eighthly, he thanks and praises God, and offers a true sacrifice that is pleasing to God, Ps 50:23: “Whoso offereth the sacrifice of thanksgiving glorifieth me; and to him that ordereth his way aright will I show the salvation of God.”

18 Ninthly, he was the occasion that many others praised God, in that they saw what he did, for every Christian is helpful and a blessing to everybody, and besides be praises and honors God upon earth.

19 Finally, we see here how Christ encourages us both by his works and words. In the first place by his works, in that he sympathizes so strongly with the blind man and makes it clear, how pleasing faith is to him, so that Christ is at once absorbed with interest in the man, stops and does what the blind man desires in his faith. In the second place, that Christ praises his faith in words, and says: “Thy faith hath made thee whole;” he casts the honor of the miracle from himself and attributes it to the faith of the blind man. The summary is: to faith is vouchsafed what it asks, and it is moreover our great honor before God.

20 This blind man represents the spiritually blind, the state of every man born of Adam, who neither sees nor knows the kingdom of God; but it is of grace that he feels and knows his blindness and would gladly be delivered from it. They are saintly sinners who feel their faults and sigh for grace. But he sits by the wayside and begs, that is, he sits among the teachers of the law and desires help; but it is begging, with works he must appear blue and help himself. The people pass him by and let him sit, that is the people of the law make a great noise and are heard among the teachers of good works, they go before Christ and Christ follows them. But when he heard Christ, that is, when a heart hears the Gospel of faith, it calls and cries, and has no rest until it comes to Christ. Those, however, who would silence and scold him are the teachers of works, who wish to quiet and suppress the doctrine and cry of faith; but they stir the heart the more. For the nature of the Gospel is, the more it is restrained the more progress it makes. Afterwards he received his sight, all his work and life are nothing but the praise and honor of God, and he follows Christ with joy, so that the whole world wonders and is thereby made better.
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