KJV Luke 10:23 And he turned him unto his disciples, and said privately, Blessed are the eyes which see the things that ye see: 24 For I tell you, that many prophets and kings have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. 25 And, behold, a certain lawyer stood up, and tempted him, saying, Master, what shall I do to inherit eternal life? 26 He said unto him, What is written in the law? how readest thou? 27 And he answering said, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbour as thyself. 28 And he said unto him, Thou hast answered right: this do, and thou shalt live. 29 But he, willing to justify himself, said unto Jesus, And who is my neighbour? 30 And Jesus answering said, A certain man went down from Jerusalem to Jericho, and fell among thieves, which stripped him of his raiment, and wounded him, and departed, leaving him half dead. 31 And by chance there came down a certain priest that way: and when he saw him, he passed by on the other side. 32 And likewise a Levite, when he was at the place, came and looked on him, and passed by on the other side. 33 But a certain Samaritan, as he journeyed, came where he was: and when he saw him, he had compassion on him, 34 And went to him, and bound up his wounds, pouring in oil and wine, and set him on his own beast, and brought him to an inn, and took care of him. 35 And on the morrow when he departed, he took out two pence, and gave them to the host, and said unto him, Take care of him; and whatsoever thou spendest more, when I come again, I will repay thee. 36 Which now of these three, thinkest thou, was neighbour unto him that fell among the thieves? 37 And he said, He that shewed mercy on him. Then said Jesus unto him, Go, and do thou likewise.

The following sermon is found in place of the foregoing one in the c. edition. Erl. 14, 20; W. 11, 2086; St. L. 11, 1552.

CONTENTS:

HOW CHRIST PRAISES THE TIME OF THE GOSPEL; PREACHES ON TRULY GOOD WORKS; AND HOW THE KINGDOM OF CHRIST IS REPRESENTED HERE IN A BEAUTIFUL PICTURE.
I. CHRIST PRAISES THE TIME OF THE REVELATION OF THE GOSPEL.

* Summary of this Gospel.

1. The Nature of this Praise.

2. How this Praise Includes both an Admonition and a Lamentation.

A. The Lamentation.

1. The Lamentation in itself. 8-5.

2. This Lamentation was also needed in the time of the reformation. 6- 8.

* The great punishment, that is visited upon the despisers of the Gospel 8.

B. The Admonition.

1. Its foundation and aim. 9f.

* The Gospel should be highly and worthily esteemed. 10-11.

2. How this Admonition stirs us to continue faithful to Christ and the Gospel. 12.

II. THE SERMON OF CHRIST ON TRULY GOOD WORKS.

I. The Occasion of This Sermon. 13-14.

* Hypocrites know of nothing but works. 14.

II. The Sermon Itself.

1. How it contains the summary of all the commandments. 15f.

2. How it presents the greatest wisdom and art; which can never be learned perfectly. 16-17.

* It is shameful and unpleasant to have anything to do with workrighteous persons.

3. How a severe judgment is here passed upon all sophists and workrighteous persons. 19-21.

4. How this sermon makes all guilty, so that none can glory before God. 22-25.

5. Whether the work-righteous persons do what this sermon teaches. 26-27.

III. THE REPRESENTATION OF THE KINGDOM OF CHRIST BY ABEAUTIFUL PICTURE.

I. The Occasion of This Representation. 27-29.

* The shameful presumption of work-righteous people. 29.

II. The Representation.

1. How this representation puts to shame all hypocrisy. 30-31.

* The questions and disputes about the law are very harmful, where faith and the Gospel are not present.

* The work-righteous persons understand not the law, yea, no one understands the law without the power of the Holy Spirit.

2. How the interpretation by the Jews of our neighbor is to be rejected. 33-34f.

* What Is understood here by our neighbor. 35-36.

3. How this representation teaches that those least he-long to the Kingdom of Christ, who in the eyes of the world are the holiest, wisest and mightiest.

4. How Christ in this picture shows the kindness, help and consolation, we naturally expect from him and his Kingdom. 38-40.

* The preaching of the Gospel. a. How it is pictured forth by the oil and wine. b. How and to what end Christ entrusted this to his church. c. Its power and working. 43-44. d. Without the thought of this sermon the law can not be fulfilled.

5. How to defend this representation against the false interpretation of the monks and the sophists.

A. The first false interpretation and its correction. 45-47.

B. The second false interpretation and its correction. 48-53.

I. HOW CHRIST PRAISES THE DISPENSATION OF THE GOSPEL.

1. This Pericope contains especially three lessons. First, that Christ praises the time when the Gospel was revealed and published, which is rightly and justly called the time of grace. Secondly, what truly good works are according to the command of God, which he pictures by the beautiful example or history of the Samaritan ‘s actions to the one wounded by robbers. In the same history he sets forth as in a loving picture the third lesson, a portrayal of the kingdom of Christ, or of grace, which the preaching of the Gospel makes known. The first lesson is given in these words: “Blessed are the eyes which see the things that ye see: for 1 say unto you, that many prophets and kings desired to see the things which ye see, and saw them not; and to hear the things which ye hear, and heard them not.”

2. The Evangelist says Christ spoke these words especially to his disciples, and just at the time when he was greatly moved with joy in his soul or with spiritual delight, and therefore he thanked and praised his heavenly Father from his heart for the revelation of the Gospel. Here we see that he was especially anxious to speak thus with his disciples, since their own salvation also depended upon that revelation. And such words are nothing more than praise of the Gospel, that they lived in the time (and now hear and see) of the revelation of the Gospel, which brings to the world deliverance and salvation from sin and all misery. And of this time or revelation the beloved prophets formerly prophesied in a glorious manner, and they longed and cried for it beyond measure in their very souls, as is manifest especially in the Psalms and in the Prophesy of Isaiah. Therefore, you are blessed and more than blessed; for you enjoy now the truly golden year, the pure kingdom of grace and the blessed time; therefore only see to it that you retain it and make good use of it.

3. For such praise is true admonition, yea, an earnest discourse of lamentation; for he exhorts to thanksgiving for such grace. And on the other hand he laments over the great ingratitude of the world, that there are so few people who know and receive this, while so many despise it, therefore he says Christ turned especially to the disciples and praised them; as if he wished to say: Yes, your eyes and ears are indeed blessed, which see and hear this; for, alas! on the other hand there are many eyes and ears that do not wish to see or hear it, although they have it right before their eyes and ears. Christ thus shows however great and superabundant the treasure is and however comforting the preaching of it may be, yet among the great mass of people it is only despised and persecuted.

4. And now the times are changing, since the beloved fathers and prophets in their day would have given their body and life had they been able to live to see it, and had they experienced it their hearts would have blossomed to fruit in their bodies because of joy and they would have thought they were walking where there were only roses. As the pious, aged Simeon, Luke 2:28f., embraced in his arms the Savior while he as an infant could not yet speak nor walk, and with all joy entrusted his life to him, and no longer cared for this life nor for anything in it. Dear mother Eve also, Genesis 4:1, earnestly prayed and longed for this salvation, and was glad when God gave her a firstborn son; for she thought he would be the Savior; but when her hope in him failed, she longed still more for it. And later the hearts of all the fathers clung to and sighed for the same deliverer until he came and permitted himself to be seen and heard. Then the whole world should have received him at once with all joy and gloried in being saved; just as he himself praises this grace.

5. Joyfully and with his whole heart aglow pious David thanks God when he heard the first time from the Prophet Nathan God’s promise, Samuel 7:12f., that he would establish not only a dynasty and a permanent kingdom with his descendants; but also that he would let Christ be born of his body and thus he would found an eternal kingdom of his grace and mercy. And because of this’ his great joy he did not know what he should say before God and how he should thank him, and hence he composed so many beautiful Psalms about it, especially the 89, and besides in his last words and testament he praises this kindness in the highest manner and says: “He hath made with me an everlasting covenant; ordered in all things and sure: for it is all my salvation and all my desire,” etc. 2 Samuel 23:1. But now the dear, blessed time has come, and there is a change, I say, so that people live and appear who wish neither to see nor to hear, neither to know nor to tolerate this rich grace and this highest favor of God bestowed so gratuitously.

6. Just as we also see at present and easily understand how those who wish to be the Church and to be called Christians, the Pope and bishops with their followers, who should lift their hands to heaven and thank God for their deliverance from darkness and blindness that they have again the pure light of the Gospel; these bring fire and water, wet their sword and polish their weapons to exterminate from the earth those who teach and confess the pure Gospel, and there are so many unthankful, false Christians among us just like them, who despise this salvation in the most defiant manner.

Formerly, when we were captives under the Pope’s tyranny, burdened with the preaching of lies, relating to indulgences, purgatory and all the dreams of the monks, what a sighing and longing there was then in all the world for the true preaching of the Gospel. How gladly would one then have given, labored and suffered all things possible to secure true instruction and comfort, and to be delivered with a good conscience from the fearful martyrdom of the confessional and other oppressive burdens imposed by the Pope! And how happy were many pious people at first because of this deliverance who learned it and thanked God for it! But now, how many are there who rejoice from their hearts and acknowledge how blessed they are in that they can see and hear this? How soon they took offense at this blessed treasure and then sought something else, when they forgot all they had received, and the world became again filled with fanaticism and false teachings.

7. Indeed it really depends upon seeing and hearing; it is fully revealed and it stands forth clearly in the light before our eyes and ears; but the great mass of the world can not see nor understand it, even if it were stuck in their eyes and continually rung and hammered into their ears. For if they could hear and see a little of it, then it would accomplish something among them and improve them, so that they would become more reasonable and would not thus oppose the truth.

8. What did it help all the Pharisees that Christ himself preached the Gospel to them? And what would it help all the fanatics and critics even if it were preached twice as clearly, how we obtain the forgiveness of sins and true consolation of the conscience, likewise how a Christian should live in every calling of life and should know that he pleases God. Of all this they heretofore knew and heard nothing, so that they themselves acknowledged that the teaching was indeed excellent, but at the same time they remained stone-blind and it never entered their hearts that they could walk and live in harmony with it, all is strange to them that they hear, read or they themselves speak concerning it For they are too completely chilled and choked with other thoughts of their own self-conceit and pleasure about things dear to them, so that aside from these they can neither see nor hear anything. Thus among them it is fulfilled as the prophets and Christ spoke before to the Jewish people and all like them, that with eyes to see they shall not see and with ears to hear they shall not hear, in order that they may change and be saved. This is the highest, the most horrible and the most fearful punishment they can bring upon themselves, and in addition be tormented in that they must daily see and hear the word and work of God, that is offered to all men for their salvation; and yet they have not the grace to receive it, Matthew 13:14; but only hear and see in it their vexation and thus become so bitter against it that they would rather hear and see the devil from hell.

9. On the other hand it is great grace and a precious treasure for him who receives this teaching that he sees and hears it aright, so that we should indeed declare such a one saved. For the seeing and hearing that enter the heart bring and give a fullness and richness of possessions in understanding, enlightenment, comfort, strength and growth of spirit, joy and life, that we can never hear and see enough of it and prefer to hear, to learn and to know this above everything else that may be preached, taught, sung or said, that it should help to our salvation. Yea, it lets all other things pass as if it heard and saw them not, although in civil government and life it must see and hear much, yet it clings alone to this light and knowledge, which is so great that it completely fills the eyes and heart, and darkens and blinds everything else.

10. In like manner the sun at its rising so completely fills the world with light that the moon and stars are no longer seen or thought of, although they give their light every night. Just so let those, who can, give light also here, be they learned, wise, holy people, even Moses, the Prophets. the fathers, or St. John the Baptist himself; yet they all should yield to Christ, yea, bear witness that he alone is the light, by whom all men are to be enlightened and that they themselves must become partakers of that light, and that in Christendom all light, wisdom and teaching aside from Christ must cease, or be found alone in him.

11. In the same manner should the beautiful sound and the lovely music of the Gospel of Christ so engage and fill our ears, that we may hear nothing else, as when a great bell or a kettledrum and trumpet sound and resound, the air is so full that whatever else is spoken, sung or cried cannot be heard. So should Christ’s words constantly in all our lives and actions have the upper hand in our hearts through faith, and know of comfort, righteousness and salvation from none other. These would indeed be blessed eyes and ears that could thus make use of the blessed time or dispensation of the Gospel, and know what God has given them in it; for such eyes and ears God himself esteems as an excellent and precious treasure and a sacred and holy possession, which could not be purchased by the whole world even if it had many more and brighter lights and suns.

II. THE SERMON OF CHRIST ON TRULY GOOD WORKS.

12. This is an admonition of Christ to his dear disciples, yea, a consolation and encouragement heartily to stand by the Gospel, since he esteems and praises it to be so precious.

13. But how it is esteemed by others who are not true disciples of Christ, but are much smarter and holier themselves than that they should need his teaching, the lawyer shows, who stands by (as they were all together with Christ wherever he came, and they heard whatever he spoke); he had heard that Christ speaks earnestly to his disciples that they hear and see what was never seen nor heard before. This lawyer could no longer retain his great skill and wisdom, he had to step forward and let himself be heard, and try if he could not put him to shame, and carry off the glory, that Christ was nothing, but he was the highly educated Rabbi, in that he propounds to him a much higher theme, Hence he steps forward and proposes to him this question: “Teacher, what shall I do to inherit eternal life?”

14. That these are not the eyes and ears of one who hears and sees what Christ is, he himself makes manifest by his own words, as all must do, if they in the most perfect way prove themselves to be such. For he hereby confesses he knows nothing more nor higher than the doctrine that treats of our own doings and works; of God’s grace, Christ’s office and work he knows nothing, he has as yet never understood anything about them, although he had heard Christ speak of them; he at once imagines he knows much better than Christ can teach him; he wished to say like our fanatics and critics: that which I have hitherto heard from you, is common; you must ascend much higher to interest us. Dear sir, teach the people once to do something, by which man is saved. But Christ lets such a tempter rush ahead and gives him a good handle by which he in a masterly manner ensnares himself in his own words, bids him to report and answer himself, since he wishes to be so learned and clever, and says: “What is written in the law? how readest thou?”

15. As if he would say: I hear indeed that you profess to have higher wisdom than I. Come, deliver yourself, I will be a pupil of your discourse and consider you a teacher. In his answer Christ however forces him into the Scriptures, when he says: “How readest thou?” For it is not Christ’s pleasure for people to propound and preach their own arrogance; and hereby he shows this lawyer (as he later draws from him through his own confession with the question, who is his neighbor etc.), that he does not understand the Scriptures, even in that part where they speak of our own works; therefore much less does he understand the other higher teachings.

Here he must not and cannot answer differently than as Moses in Deuteronomy 6:5 comprehended in the shortest form the summary of all God’s commandments, how we should live in our relations both to God and men. “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbor as thyself.”

16. That is teaching truly of high order; yea, the greatest thing that can be required of a man; as Christ himself confesses and confirms, when he says:” Thou hast answered right: this do, and thou shalt live.” But it is nevertheless a teaching that is common, that is well known to all the Jews as to the words, although they did not rightly understand them, and the disciples of Christ had also certainly heard them. Hence this critic should have indeed known that Christ spoke of another, a higher theme, since he said his disciples were especially blessed in that they see and hear what others did not. But all such hypocrites and fanatics must prove that they esteem Christ and his Gospel as nothing, and let themselves imagine they know everything much better.

17. Now, this commandment has often been explained and there is still much to be said about it; for it is indeed the highest art and wisdom, it is never learned perfectly, much less perfectly fulfilled and lived; so that God’s Son had therefore to come from heaven, shed his blood and give us the Gospel, so that this commandment might be kept. Although here in this life it makes only a little beginning among Christians; yet in the life beyond we will constantly and forever have it in our eyes and hearts, and live it. In short, it is far too high above the mind, heart and sense of all mortals what the words mean, to love God with all thy heart, with all thy strength, with all thy soul and with all thy mind. For as yet no one experiences it, except those a little, who have the Gospel and embrace Christ by faith, and receive the comfort and power of it in times of need, temptation and prayer, and thus experience a taste of it; yet these persons themselves feel and lament, like all the saints and Paul himself, that they are still far from it and their flesh and blood feel nothing but sin and death; which of course would not be the case if this commandment had gone fully into practice and life.

18. Therefore such proud, godless spirits are shameless and troublesome, as this latter who went forward so boldly, that they esteem nothing at all, neither the high and earnest command of God nor do they wish to hear and know the doctrine of the Gospel: they imagine, it is enough if they have heard and can say the words: “Thou shalt love the Lord thy God with all thy heart and thy neighbor as thyself.” They do not perceive that God wants such doctrines not only heard and spoken, but put into practice, and where one does not esteem this, it will bring upon him higher and unbearable condemnation, as Christ says in Luke 12:47: “And that servant, who knew his Lord’s will, and made not ready nor did according to his will, shall be beaten with many stripes,” etc. Therefore Christ gave this lawyer no other reply than this: “Thou hast answered right; this do and thou shalt live.”

19. That means, preaching the law aright and delivering a good strong lecture, yea, snaring him with his own words and taking hold of him at the right place, to show him where he was lacking. The doctrine he says is precious and true; but, dear sir, do it also; I would gladly see the doer of the law, then be a master and let your work of art be exhibited; for you all have spoken, written and known it; and you need nothing more; but just here you and others are lacking, that you do not do what you profess, but imagine it is enough to speak and think the words. No, in this way no one will live or be saved. The commandments must be kept and done, or the wrath of God and eternal death instead of life will abide upon you.

20. Such is the judgment upon the critics, who wish to know so much and teach everybody the way of salvation, yet they know nothing more than their own doings and works, and despise the teaching of the Gospel; so that such talk is nothing but mere empty, wicked and vain nonsense, since nothing follows from it; as St. Paul says of these doctrines of the law and of works in Galatians 6:13: “For not even they who receive circumcision do themselves keep the law.” Hence one may justly say to them, as Christ here says to this lawyer: Dear Teacher! Do yourself what you tell and teach others; and also as St. Paul, Romans 2:19-23, says: “Thou art confident that thou thyself art a guide of the blind,” etc. “Thou therefore that teachest another, teachest thou not thyself?” “Thou who gloriest in the law, through thy transgression of the law dishonorest thou God?” 2l. Thus one sees in the papal sophists, fanatics and all who are not of the pure Gospel teaching, what great and excellent works they profess and how they adorn themselves in the highest degree with them, as the saintly monks do; and yet they accomplish nothing. Yea, they only transgress God’s law and oppose it; as is proved in their case and Christ shows in the following parable that no persons are more unmerciful, more unpleasant and of course more unloving to their neighbor, more destitute of love to God, than such hypocrites.

22. Yea, “this do” are the words of Christ, the eternal lesson and sermon that is here spoken and preached to all men, also to the saints, and it accuses them, that they cannot and dare not glory before God on account of their works, merits and sanctity. But they must, if they would know themselves aright and stand before God, condemn themselves and their manner of life; so that here no saint has ever been able to stand upon this foundation, neither in the Old nor in the New Testament. They must all be mirrored in these words, “this do,” which mean nothing more than: See, you have not yet done this, nor fulfilled it. Like Moses himself, who had the honor of being faithful in all the things of God, and God called him his friend, with whom he spake by word of mouth and face to face; yet he had to say to God, Exodus 34:6-7: “Oh, Lord God of all spirits and of all flesh! Thou art merciful and gracious, slow to anger, and abundant in loving kindness, thou forgivest iniquity, transgression and sin, and before thee none is guiltless. Here he casts away both his own holiness and that of all men and pleads guilty before God.”

23. In like manner the prophet Isaiah, Isaiah 6:5-6, when he stands before God and sees his glory confesses that he is unclean, and must be comforted by an angel that his sins are forgiven him, etc. And Jeremiah, when he prayed before God and gloried in opposing his persecutors, Jeremiah 17:16-17: “Lord, thou knowest: That which came out of my lips was before thy face”; here he is holy and happy; and yet soon after he turns and says: “Be not a terror unto me; thou art my refuge in the day of evil.” Likewise, Jeremiah 10:24: “Oh, Jehovah, correct me, but with measure”, that is, with grace; “not in thine anger, lest thou bring me to nothing.” Where is here the pious and holy man with whom the Lord is never angry? Why then does he fear that he will bring him to naught?

24. Thus also Daniel confessed his own sin and the sin of all his people and said in Daniel 9:18: “We do not present our supplications before thee for our righteousness, but for thy great mercies’ sake.” And David himself, when he received the forgiveness of his sins and sure consolation, that he had a gracious God, often glories, especially in <19B997> Psalm 119:97f., how he did what is right and pleasing to God; and God himself bears witness of this concerning him, 1 Samuel 13:14, that he had found a man after his own heart. Yet he prays and sings Psalms of the greatest fear and anxiety: “O Jehovah, rebuke me not in thine anger, neither chasten me in thy hot displeasure,” etc. Psalm 6:1. Likewise <19E302> Psalm 143:2. “O Jehovah, enter not into judgment with thy servant; for in thy sight no man living is righteous.”

25. In the same manner also St. Peter opens his mouth boldly in Acts 15:10 and says of the whole law: “Now therefore why make ye trial of God, that ye should put a yoke upon the neck of the disciples which neither our fathers nor we were able to bear?” This he says of all saints, fathers, prophets, apostles and he should in this manner exclude all from heaven; as must have happened on account of the law and their doings, had they not remained under the heaven of grace, as he in verse 11 further says: “But we believe that we shall be saved through the grace of the Lord Jesus, in like manner as they.” And St. Paul in Acts 13:38-39: “Through this man is proclaimed unto you remission of sins; and by him every one that believeth is justified from all things, from which ye could not be justified by the law of Moses.”

26. Now if the saints must confess this, who still have grace and the Holy Spirit, how will or dare the other blind, poor spirits presume and imagine that they have kept the commandments of God, when they form human thoughts and dream they love God and their neighbor. And yet they are so far from it that they do not understand nor know what God’s commandment requires and how it is kept. This they prove when they are put to the test, when they are to exhibit in a becoming manner love to their God and their neighbor. As when they are required to suffer anything for God’s sake, as injury and disgrace, either from men or when God himself visits them with his rod; then one sees that the thoughts springing from their own brain are really nothing, yea, they work only the opposite, they rage, murmur. curse and blaspheme against God, as if God did them an injustice, etc. In like manner they act to their neighbors. Where they know not how to enjoy a neighbor or to secure some advantage and honor from him, but should serve him gratuitously and help the poor, as this Samaritan did the wounded one by the wayside, or expect also harm and ingratitude for extending the helping hand; then there is not only no spark of love, but at once they seek revenge, turn the people over to satan and think they do right in this and are under no obligation to love such persons.

III. A BEAUTIFUL PICTURE OF THE KINGDOM OF CHRIST.

27. Even this blind hypocrite is of the same mind, he never thinks and speaks of what he owes his neighbor, and yet he wants to be considered saintly and holy, because he is a lawyer and knows how to speak of the law. And although he was indeed reproved by Christ, and he surely knows he was hit and was told he did not keep the law; yet notwithstanding he is so bold and impudent as to despise God’s word, so that he beautifully adorns himself and shines brightly and begins to ask: “And who is my neighbor?”

28. He feels that he made a mistake in speaking and that he opened his mouth too wide against himself. He is now Caught and taken captive by the Lord’s answer, and he drives a pin before his tongue so that he is not able to take it back. Yet he was not so pious that he did Christ and God the honor to humble himself and confess the truth, that he did not keep these commandments etc.; but he forges ahead and desires to be viewed as having done all, especially all that is due to God. Hence he does not even think of asking if he is indebted more to God, but desires no more than that Christ shows him who his neighbor is, to whom he should still be indebted anything and he has not performed it.

29. It is shameless presumption on the part of such saints of satan, that they are so very certain in their knowledge when God judges them: and even when they have been moved by the law, and it is sufficiently proved to them that they did not keep the law, they are not changed by it until they once meet the judgment and the wrath of God in their severity, so that they are compelled to feel them. However the lies and shame of such hypocrites are hereby sufficiently uncovered; although they will not be ashamed; nor turn red for it, so that they must show by their own confession that they do not yet understand what Moses and the law require; because those who still wish to be masters of the Scriptures prove themselves to be guilty in that they do not know or do not appreciate who their neighbor is, as he is clearly enough set forth by Moses and in this commandment. Therefore Christ also shows the same to this lawyer clearly and plainly enough; not from the Scriptures, but by means of a plain parable and picture, so that he himself must seize it and let fall upon him the judgment to his own shame that he did not wish to know or understand it. “A certain man was going down from Jerusalem to Jericho; and he fell among robbers,” etc.

30. Now the lawyer hears for the first time the appropriate text that puts him and all hypocrites like him to shame, and publicly he is convinced that he never kept the law, yea, that he did not understand it, even in the smallest point referring to his neighbor, because he still doubts and does not know, whom to consider as his neighbor, otherwise he is inclined to love his neighbor. But thus it serves them right, who wish to master this man Christ and his word. And because they are very anxious to approach Christ with the law and plan to present it to him in a high and sharp manner, so they find also sharp opposition and they are obliged to depart in shame, and they see that he also knows something to say about the law, and that he lays hold of it and has Moses in his eye in a different way than they.

31. In brief, Christ shows here that he will not and cannot be caught by questions and debates relating to the law, and it is hurtful to no one but to those who let themselves fall into such questions and become entangled by them so that they can never get out again. For this surely happens to all, who deal with the law independent of faith and the right understanding of the Gospel. For where Moses alone with his shining light and rays, which are the horns going forth from his countenance, strikes us in our eyes, no one can stand before him. In short, whoever allows himself to be driven to Moses and will deal with the law, is lost; so that here even Christians must battle until they get out and are again wrapped up and enclosed in Christ, concerning which I have said more elsewhere.

32. Now in their folly and blindness all hypocritical saints resemble this lawyer, in that they not only fail to keep an iota of the law, however high they praise it; but as to its fundamental meaning they understand nothing about it; nor do they know how to make the right use of it, unless they learn to repeat its words like crows. As St. Paul also says of them in Timothy 1:7: “Desiring to be teachers of the law, though they understand neither what they say, nor whereof they confidently affirm.” Yea, verily it is true that no man on earth knows, except by the Spirit of Christ, either what God is, how he should honor and thank him, or who his neighbor is. For just as all the world make their own gods and never happen to produce the true God, but is divided into innumerable idolatries; so is the world also blind here in that it never meets its neighbor, whom it sees ever before its eyes; passes by him, lets him suffer in distress and hunger, whom it should serve and help, since it in other ways gives very much and does many great works.

33. And especially are the Jewish hypocritical interpretations hereby reproved and rejected, which paint and polish their neighbor according to their own fancy, consider him a neighbor whom they like, that is, he who is a friend, who has well merited and is worthy of a kindness and of love, whom they have enjoyed or hope yet to enjoy; they imagine they are not indebted to serve and help the stranger, the unacquainted, the unworthy, unthankful enemies, etc.

34. Against such hypocrisy Christ answers with the history of this poor, wounded man, who fell among robbers and was lying half dead, whom the Samaritan alone receives, serves and helps, and whom both the priest and the Levite pass by and leave lying helpless. Here the lawyer himself must answer that neither the priest nor the Levite was a neighbor to this man, but he who extended to him a kind helping hand was. The hypocrite did not dare to mention the Samaritan by name; for the Jews were bitter enemies to the Samaritans. their neighbors, considered them to be the worst people, like we look upon heretics or fallen Christians. By this, without any praise to himself, yea, against his own will, he is obliged to confess and say, who is a neighbor to another.

35. And truly it sounds strange that he should be called a neighbor who does a good act and loves another, since otherwise (to speak after the manner of the Scriptures and of this commandment) he is called a neighbor who needs a favor or should be served and shown love; but both belong together and both are comprehended as in the predicate of relationship (praedicamento relationis) and they bind us all together so that every one is a neighbor to another. However to be such neighbors among one another is twofold: the first only in tame and with words, the other in deed and with works of love.

36. In this sense the Samaritan was neighbor to the wounded man, not the priest nor Levite, who by right should have been and were under obligation to be. For in this respect all men are debtors to one another and have the same commandment: “Thou shalt love thy neighbor”, etc. Hence there is no difference, and in brief the meaning of this example is as Christ forces this hypocrite to confess, according to the common understanding of men, that they are neighbors, who before God belong together, where one needs help and another can give it, and here no one is excused nor free, be he priest or Levite.

37. And Christ is here especially sarcastic and vexed so that he attacks the priest and Levite, the most holy persons and the commissioned servants of God, and accuses, shames and scorns them by the example of the Samaritan, before whom they had a horror and an aversion as before a condemned criminal. But by this he shows that those who are the greatest and boast most of keeping God’s commandments and teaching others, and should go ahead with good examples, in brief, those who are considered to be the high, the wise, the influential, and the best, have the least neighbor love; especially to the poor, forsaken, persecuted Christians, who suffer for the sake of God and his Word. For with their eyes centered constantly on their own sanctity, wisdom, and great talents they imagine every person is obligated to serve them, they do not think, that which they have is given by God only for the purpose that they might let their righteousness, wisdom, honor and possessions serve the needy, ignorant, sinful and despised.

Hence this Samaritan is justly praised to the everlasting shame of the priests, the Jewish saints and also this hypocrite, for he showed such kindness and love to this stranger and wounded man, who was doubtless a Jew; while his own priest, Levite and scribes left him lying in his misery and wretchedness and as far as they were concerned, dying and perishing.

38. But by Christ making the Samaritan a neighbor of him who had fallen among the robbers, is meant especially to prove that he himself is and desires to be neighbor, who fulfils the law in the right sense and shows his love to the poor, wretched, and before God wounded and perishing consciences and hearts of all men. And by this he also is an example that his Christians should do as he does, who is considered as a Samaritan before the whole world and especially in the eyes of the great saints, his own Jewish countrymen; that they do the same, since other people do it not, also that they take to themselves the need of the poor, forsaken and helpless, and know what they do to them they do to Christ as their neighbor.

39. Now here in this Samaritan Christ pictures and makes known the kindness, help and comfort, which he ministers in his kingdom through the Gospel; which is the same of which he spoke to his disciples at the beginning: “Blessed are the eyes which see the things that ye see”, etc. He paints in the most Comforting manner what faith possesses in him, and how far his Gospel differs from the doctrine of the law of the priests and Levites; concerning which I have said so much heretofore. We see in this picture how we, who have fallen in sin against God, he under the wrath of God and must die the eternal death, are again rescued only by him, in that we receive God’s grace and comfort, and a quickening of conscience, and we begin to keep the law.

40. This is the principal article of the doctrine of faith, that says we cannot save ourselves, neither can anything we do nor the doctrines of the law; but he must begin faith in us, who does not force the law upon our attention, when we feel our sins and misery; for that is the work of the secure spirits like this lawyer, who resent being reproved as sinners. But he has tender mercy upon us, besides is friendly and consoling through his Word, and himself binds up the sores of the wounded, places him on his own beast, nurses and looks after him. For he had to accomplish our redemption alone and take our place, bear in his own body our sins and need; he himself publishes this and gives us the comforting word, by which our wounds are bound up and healed.

41. This is called pouring wine and oil into the wounds, both of which are good medicines for the injured. The wine preserves the flesh clean and fresh that the wounds may not corrupt or fester; likewise this balsam is especially given to the land of the Jews, namely, the noble, precious oil, that is, the best remedy known for all kinds of injuries. It is the preaching of the holy Gospel, which does both; it keeps the penitent conscience in the knowledge of its sins and’ wickedness, that it neither becomes secure nor ceases to long for grace, and besides he comforts the conscience by grace and forgiveness, and thus ever makes man better until he is again well and begins again to do the work of a healthy man.

42. And to this end he now makes use of the office and service of the Church, as Christ commands her to expect and take care of such by means of the same office and spirit, which he bestows, and asks her to be faithful in everything that ministers to their strength and improvement, to comfort, admonish, restrain, chastise, etc.; and assures her what she does and sacrifices in such cases, he will reward.

43. Behold, this is the doctrine and the power of the Gospel and the treasure by which we are saved; which brings us to the point that we also begin to fulfill the law. For where the great unfathomable love and favor of Christ are known and believed, thence flows forth also love both to God and to our neighbor. For by means of such knowledge and consolation the Holy Spirit moves the heart to love God, and gladly does what it should to his praise and thanks, guards against sin and disobedience and willingly offers itself to serve and help everybody, and where it still feels its weakness it battles against the flesh and satan by calling upon God, etc.

And thus while ever rising in faith it holds to Christ, where it does not do enough in keeping the law, its comfort is that Christ fulfills the law and bestows and imparts his fullness and strength, and thus he remains always our righteousness, salvation, sanctification, etc.

44. This is the right way to secure the observance of the law, of which our blind critics know nothing; but Christ beautifully shows by this, that one must hear the Gospel and believe in Christ before he can fulfill the law; otherwise there is nothing but hypocrisy and nothing but pure boasting and talking about the law without any heart and life in it all.

45. Here we should also answer those, who misuse today’s Gospel to support their blasphemous doctrine, when Christ says of the Samaritan, he commended the sick to his host, and when he gives him the half dollar, says to him: “Whatsoever thou spendest more, I, when I come back again, will repay thee.” For the monks and sophists have invented from these words their lies about works which they call the works of supererogation, works in excess or more than are required, when one does more than God commands him, which he is otherwise not obligated to do. And such lies they confirmed by other blasphemies in making rules from the sermon of Christ in which he explained the ten commandments, Matthew 5:21f.; and later applied them to their monastic life as if the monks were the greatest saints, for whom it was too insignificant a thing to keep God’s commandments. As if they did on a higher plane many and great excessive works in their orders; for which God was obliged to give much more than heaven not only to themselves, but to other people to whom they wished to impart their works of supererogation, namely, to sell their lies and blasphemies for money. Their god the pope confirmed this and canonized and exalted these his saints as those who hereby strengthened his godhead and influence also over the dead in purgatory.

46. This blasphemy is however entirely too base and shameless, far above the blindness and presumption of this lawyer and those like him; for they do not only wish to be praised for keeping God’s commandments, none of which they understand, nor think of keeping the least one in earnest. But they wish to be considered as having done much higher and many more works than all the saints whom God himself praises in the Scriptures; all of whom nevertheless confess that they have not kept the law for themselves, and must therefore, because they did not fulfill the law, seek and pray for grace and forgiveness with Christ.

47. What a shame! that people in the Church of Christ dare speak of works and spheres of influence which should be superfluous, and they be said to have done more than God’s command required; and still Christ said publicly of the lives of all men in Luke 17:10: “Even so ye also, when ye shall have done all’ the things that are commanded you, say, We are unprofitable servants; we have clone that which it was our duty to do.”

Thus you hear that it is purely a debt and a duty, even if one should reach the point, which no saint on earth can, that he had done all, and he would then have nothing of which to boast, and for which God would be obliged to thank him. Still what better and higher work will one find or name that should have been commanded by God? For although they have now for a long time driveled about virginity, I ask if such work can be better than what God calls here to love God with the whole heart, yea, if independent of this command it can succeed or be done, should it be good and well pleasing to God in a different or extraordinary way? How is it then possible to have an excess of good works or do anything better than God has commanded? For what good can you do that you do not do either to God or to man out of love, which you are indebted to do by reason of your eternal condemnation. What can father and mother do more for their child, yea, what more can God himself and Christ do for us, than to love us.

What does it mean then to advance such shameless lies and foolishness about certain works, which are an excess over those that are commanded when no one has as yet fully attained to the measure of the ten commandments here upon earth?

48. It is true the Papists are now ashamed of such slabbering, with which they have poured all their books full, but yet they cannot quit their blasphemy. Since they see now that this lie will not stand, they fall upon another interpretation that is just as blasphemous as the first; they turn the words, “Whatsoever thou spendest more”, from the life and works to the doctrine, and say we must do not only what the Scriptures teach, but hear also what the Church teaches and decrees concerning the same. For the Apostles and bishops are commanded to add more to the two shillings, namely, to the Old and New Testaments.

49. Yet see how the devil juggles and distorts himself by his sophistry and blind tricks in that he adorns and colors his lies. They have heard and learned something of us that in this parable the two shillings apply to the office of the ministry in the Church. For Christ is speaking of the office that should attend and care for the sick, and is administered for their relief and recovery. Hence, the two shillings are the Holy Scriptures or rather the pound as Christ calls them in another place, that is, the understanding of the Scriptures in the measure and the gifts of the Spirit, given to each one; all which is still the one and the same understanding without one having it in a richer degree than another. These sophists wish now to cite these words to support the foundation of their lies, that in Christendom we must teach, believe and hold as essential for salvation more than Christ has given and commanded us to teach. They are blind, mad, perverted persons who always seek something different and more, both to do and teach, than God’s Word require, and yet they do not do it nor teach it, but let that be realized which they wish to have taught and practiced.

50. Therefore we tell you here again as before: Beloved, what can you do or what do you know that is better and more necessary to teach, than what Christ taught or commanded to teach? And what do we need more, to minister to the consciences in every thing that is necessary for them, to instruct, admonish, comfort, strengthen, correct and in short to do all that is necessary for salvation, than the doctrine of the Scriptures, namely, both of the law and of the Gospel? as St. Paul also shows in 2 Timothy 3:16- 17:” Every scripture inspired of God is also profitable for teaching, for reproof, for correction, for instruction which is in righteousness: that the man of God may be complete, furnished completely unto every good work.” In these words you hear that the Scriptures richly contain and offer everything that serves to right living and good works; why will you then feign or seek something different that is to be taught above or along side of the Scriptures? Beloved, first explain the two shillings Christ gives and practice well the doctrine they teach, then we will see later what more you are able to explain or teach.

51. For this excess or explanation of the two shillings we may without danger and in harmony with the meaning of the Scriptures also interpret as the growth and exercise in the true doctrine and the understanding of it; as St. Paul admonishes in 1 Timothy 4:13-15: “Give heed to reading, to exhortation, to teaching, neglect not the gift that is in thee,” etc. “Be diligent in these things; give thyself wholly to them; that thy progress may be manifest unto all.” For the more one practices and exercises himself in the doctrines of the Scriptures, the more learned, gifted and powerful he becomes in them, as is the case in other arts. Therefore the explanation of this excess is, where one practices this doctrine among the people, as every one is bound to do, and according to his faithfulness in doing it he is either weak or strong, and needs more comfort, admonition, etc., than another.

52. But it is not the intention and the zeal of these sophists ‘to be so faithful and diligent that they correctly explain the two shillings, that is, that they teach diligently what Christ commanded, since they do not wish to do or to know this, for they shun the Scriptures like they shun satan, they neither understand the teaching of the law nor of the Gospel. But they fill the Church with their prattle and human doctrines, pervert and counterfeit God’s Word, as the devil advocates that this explanation of the two shillings must teach them something different than the Gospel teaches; as they do nothing but propagate another and contrary doctrine of their cursed lying prattle against the faith of Christ among the people.

53. The summary is, since Christ himself and the Apostles everywhere forbid the introduction of other doctrines, it cannot stand the test that one should desire to confirm a different doctrine by this parable or allegory; so Christ will not expect of such sick persons anything different than he himself gives to them; and that which can be further explained must not be anything different, but be in harmony with that which Christ himself has given. However it is possible that one should study a doctrine more and harder than another and thus he explains more; as St. Paul says of himself in 1 Corinthians 15:10, that he labored more and accomplished more than all the other Apostles. And St. Ambrose also applies this explanation to himself and says: He did with his sermons and writings, which indeed are nothing more than Christ commanded him to teach, fill his measure to overflowing and he accomplished thereby more than others; but of himself and other preachers he says: God grant that we might make use of and compute what we have received of Christ.

Our Savior Lutheran Church

August 12, 2017

Martin Luther

Luther Sermon - August 13, 2017

Our Savior Lutheran Church

August 12, 2017

Martin Luther

NINTH SUNDAY AFTER TRINITY.

This, sermon appeared under the title: “A sermon for the second Sunday after Mary’s Ascension. Preached at Wittenberg by Dr. Martin Luther, 1522.” As Easter in the year 1522 came on the 20th of April, the 9th Sunday after Trinity came on the 17th of August. Text. <421601>Luke 16:1-9. And he said also unto the disciples, There was a certain rich man, who had a steward; and the same was accused unto him that he was wasting his goods. And he called him, and said unto him, What is this that I hear of thee? render the account of the stewardship; for thou canst be no longer steward.

And the steward said within himself, What shall I do, seeing that my lord taketh away the stewardship from me? I have not strength to dig; to beg I am ashamed. I am resolved what to do, that, when I am put out of the steward ship, they may receive me into their houses. And calling to him each one of his lord’s debtors, he said to the first, How much owest thou unto my lord? And he said, A hundred measures of oil. And he said unto him, Take thy bond, and sit down quickly and write fifty. Then said he to another, And how much owest thou? And he said, A hundred measures of wheat.

He saith unto him, Take thy bond, and write fourscore. And his lord commended the unrighteous steward because he had done wisely: for the sons of this world are for their own generation wiser than the sons of the light. And I say unto your, Make to yourselves friends by means of the mammon of unrighteousness: that, wheat it shall fail, they may receive you into the eternal tabernacles.

CONTENTS:

PARABLE OF THE UNRIGHTEOUS STEWARD.
I. OF THE UNRIGHTEOUS MAMMON.

1. Origin of the word Mammon. 1-2.

2. Why is it called unrighteous. 3-4. This parable is to be explained in its plain meaning and no subtle or mysterious meaning is to be sought in it. 5-7.

II. HOW TO DEFEND THIS PARABLE AGAINST ITS THREEFOLD MISUSES BY THE PAPISTS.

1. This threefold misuse in general.

2. The threefold misuse of this parable and its defense in particular. a. Its defense against the first misuse. 9-13. b. Its defense against the second misuse. 14-17. c. Its defense against the third misuse.

SUMMARY OF THIS GOSPEL:

1. This parable does not teach us how one should cheat another; for Christ calls him an unrighteous steward, and numbers him among the children of this world, therefore his wisdom is praised, not his unrighteous dealings.

2. Spiritual wisdom distributes temporal possessions to those who need them, and in their place Christ welcomes the givers into the eternal tabernacle. For he himself says, Matthew 10:20: “Whosoever giveth a cup of cold water unto one of the least of these my disciples in the name of a disciple, verily I say unto you, he shall in no wise lose his reward,” an. d in the day of judgment he will say, “Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me.” Matthew 25:40.

3. But the flesh and hypocrisy can not do this, for the children of the world look only to what is their own, even when they think in their way, that is, according to the flesh, that they do the very best possible and perform great deeds of kindness in behalf of other people.

4. Therefore the Lord says here to those who are born again: “Make to yourselves friends by means of the mammon of unrighteousness, that when it shall fail, they may receive you into the eternal tabernacles.” Thus the workrighteous persons and hypocrites can not here seek any merit whatever and found a righteousness upon good works. He says: “Make to yourselves friends,” they are not the papal works and offerings and the like, unless you would understand thereby the rich canons and the rich monks.

1. This is truly a Gospel for priests and monks, and will bring them money, unless we prevent it. Before entering upon the consideration of it, we must accustom ourselves to the language used, especially the word mammon.

The Jews were acquainted with this word from the Hebrew, and it has come down to us, just like other Hebrew words, as Halleluja, Amen, Kyrie eleison. In German mammon means riches, not simply riches, but a superfluity of riches, whatever is beyond our needs. However, that which is called mammon and that which is not called mammon are distinguished in a twofold way. First, if the estimate be according to that of our Lord God and of the truth, there are many who possess mammon. But if the estimate be that of the world and of man’s mind, there are few who possess it. For our leaders in thought have taught in the high schools and even from the pulpit, that everyone should see to his station in life, what he needs, and adjust his possessions accordingly. If he be a man with wife and children, he needs more, for where many persons are there much will be needed.

And when we reckon thus, no one has anything to spare, but everyone would rather have more. If one has two thousand guilders he says, this I need for my family, to support myself, my wife and children.

2. In the second place they have taught that one is not bound to help, except in cases of the greatest need. Such teaching entirely overthrows the Gospel, so that no one has been helpful to another; but they have in the meantime built churches; and yet in doing so they did not even wait for the greatest need, until the arches were rent asunder and churches became roofless, but they gave to great excess, spreading their gold upon the walls.

To sum up the whole matter, mammon properly means, that a man has more than he needs for his support, so that he can help others without injuring himself.

3. Hence the Lord calls it “The mammon of unrighteousness,” because it is daily made use of by the wicked; as it is said: riches develop courage, and the heathen have also called it irritamenta malorum, riches tempt to evil.

Again St. Paul says, 1 Timothy 6:10: “The love of money is the root of all kinds of evil,” whence cometh strife, pride, war and bloodshed.

Therefore it is also called here the unrighteous mammon, because it is applied to such evil uses, and is a great cause of evil to men.

4. Nevertheless it is God’s creature like wine and corn, and the creatures of God are good. Why then does he call them evil? Because they tempt us to so much evil, as Paul says to the Ephesians 5:16: “Redeeming the time, because the days are evil.” Not that the time or days in themselves are evil, but because great evil is done in them. He also says to the Romans 2:5: “The day of wrath and revelation of the righteous judgment of God.”

Although the day is good, but because God’s wrath will be revealed on that day, the day must take its name from it. And thus, since mammon runs into the service of evil, Christ calls it mammon of unrighteousness, namely, that which we have above our needs and we will not use in helping our neighbor; for this we possess unrighteously, and before God it is stolen goods, for in the presence of God one is bound to give and lend, and suffer himself to be deprived of it. Therefore as the saying runs, the greatest owners of property are the greatest thieves; because they possess far more than they need, and give the least possible to others. So much on the meaning of the word; we now return to the Gospel.

5. We take this parable in a common sense way, without seeking any subtleties in it, as Jerome has done, for it is not necessary to. seek a subtle meaning, the pure milk is sufficient. The parable in itself teaches how the steward deprived his master of his property, and artfully, but deceitfully and falsely, appropriated it to himself. For it is not right, that he, who previously cheated his master out of his property, should also act most deceitfully to secure for himself easy days all his life; let us abide by this explanation. For the Lord concludes that the unjust steward did wisely. He does not praise the thing in itself as good, but blames him for previously squandering his master’s goods, and afterwards shrewdly appropriating his property. This however the Lord commends, namely, that he did not forget himself, praising nought but his cunning and shrewdness. Just as when a flirt draws the whole world after her, and I say: she is a clever flirt, she knows her business. The Lord further concludes, that just as the steward is wise and shrewd in his transactions, so should we also be in obtaining eternal life.

6. And that you may understand this, take the passage of St. Paul to the Romans 5:14, Adam a type of Christ. How can the Apostle compare Adam to Christ, since Adam brought upon us sin and death, and Christ brought righteousness and life? He compares Christ to Adam in regard to origin and source, but not in regard to the fruit and work. For as Adam is the source and chief of all sinners, so Christ is the source and head of all the saints. For we have inherited from Adam nothing but sin, condemnation and the eternal curse; but from Christ we have obtained righteousness and salvation. Now these two are not alike, for sin is punishable, and righteousness is praiseworthy. But he compares them in regard to their origin; just as by Adam sin and death came upon all men, so by Christ righteousness and life come upon us.

7. Thus he compares here the unjust to the just. As the unjust man acts shrewdly, though wrongly and like a rogue, so we also should act shrewdly but righteously in godliness. This is the proper understanding of this parable. For the Lord says: “The children of this world are wiser than the children of light.” So that the children of light should learn wisdom from the children of darkness or the world. Just as they are wise in their transactions, so should also the children of light be wise in their transactions. Therefore he adds, “in their generation.” Here are truly three great questions, in which our adversaries quote this Gospel against us, when the Lord says: “Make to yourselves friends by means of the mammon of unrighteousness, that, when it shall fail, they may receive you into the eternal tabernacles.”

8. From this they try to conclude, that we must first of all do works to become good. For they say, here we read: “Make to yourselves friends,” and this surely means to do works. Secondly, they say, that God here even desires to praise works, and not only that, but also to reward them. For here we read of work and its reward, and nothing is said of faith. In the third place they claim that Christ here wishes to establish the comfort and help of the saints, when he says: “Make to yourselves friends by means of the mammon of unrighteousness, that, when it shall fail, they may receive you into the eternal tabernacles.” Thus this Gospel is made to directly oppose us, for it says: “Make to yourselves friends.” That is, do good works, that they may receive you into the eternal tabernacles. This appears to mean that we should previously merit our reception by them into the eternal tabernacles. These three points the Pope and his priests have claimed strongly for their side, and he has even called his indulgences the mammon of iniquity, mammon iniquitatis, unrighteous mammon.

9. If they thus attack us we must answer. Above all things it must be remembered that there is indeed no doubt whatever, that faith and love are the only source, as you have ever learned, that through faith we become inwardly pious, and we outwardly prove our faith by our works of love.

For I have often said, that the Scriptures speak of man in a twofold manner. At one time of the inner man, and then again of the outer man. For the Scriptures properly make distinctions, just as when I speak of a foot, I do not mean a nose. So the Scriptures at one time speak of us as of the Spirit, spiritual, how we must stand before God by faith, for this purpose he sends forth his Word to which we hold, and afterwards he follows or endows with his Spirit. Thus the tree must be good beforehand, as you have recently heard.

10. This godliness cannot be attained by anyone without grace in his heart.

If I am to make for myself friends by means of mammon, I must first be godly. For compare these two statements: A corrupt tree cannot bring forth good fruit, and again, a good tree cannot bring forth evil fruit. From which judge for yourself: if I am to do good and give away mammon, I must indeed be first good at heart, for God looketh upon the heart, and as he finds the heart, so he estimates our works. This I say, that . men should not cram works into the heart, but let the heart first be good through faith, that the works may flow forth, otherwise you do no one any good; for if you have before given a person anything, it did not come from the heart.

Hence the conclusion is, that I must first be good before I can do good.

You cannot build from without inward, you do not commence at the roof, but at the foundation. Therefore faith must first be present.

11. Hence the Scriptures speak of us as the outer man, as we in our flesh and blood live among men. Now, that I am good, you do not know, nor do I. Renee I must establish my faith to the satisfaction of myself and of the people, and I must do good to my neighbor in order to prove my faith; thus the outward works are then merely signs of the inner faith. Works do not make me good, but show that I am good, and bear witness that the faith in me is genuine. In this manner must you understand the Scriptures here also, when they say: Give of your mammon and thus make to yourselves friends; that is, do good, that your faith may become approved. So we must also distinguish what pertains to the Spirit and what is the fruit of the Spirit.

12. Luke has described the fruit of faith thus: Give to the poor and make to yourself friends. As though he would say: I will not now speak of faith, but how you should prove your faith. Wherefore do good to your neighbor, and if you can give from the heart you may be assured that you believe.

Thus the Scriptures speak at one time of fruits, at another time of faith.

Again, they also speak of fruits, when they teach, Matthew 25:42, how the Lord will speak to the lost on the last day: “I was hungry, and ye did not give me to eat; I was athirst, and ye gave me no drink,” and the like.

This means, you have not believed, as I will prove to you by your own works.

13. The Scriptures in some passages speak of the outward conduct, and in others of the inner. Now if you will apply that which is said of the outward to the heart and confuse matters, you pervert it and do wrong. Hence you must let the distinction remain, and observe it. These expressions: I have been hungry, thirsty, shelterless, naked, sick and in prison, and you have shown me no work of mercy, refer to the external conduct, and signify as much as: you have never exhibited any outward conduct by which you have shown your faith; and to prove this, I appeal to the poor as witnesses.

Therefore, faith alone must be present first to make us good, after that good works must follow to prove our piety. This now is one point, namely, concerning works.

14. The second point is far more difficult, when the Lord says: “Make to yourselves friends by means of the mammon of unrighteousness; that, when it shall fail, they may receive you into the eternal tabernacles.” You say, our adversaries cry: you say a person shall not do good works to obtain eternal life; behold, here it reads differently. Now, what shall we answer?

There are many passages here and there, showing how we wish to have merit on our part. By quoting these passages they intend to disprove to us God’s mercy, and to lead us to satisfy God’s righteousness by our good works. By all means beware of this, and insist that it is nothing but pure grace and mercy alone, and say: I am a poor sinner, O God, forgive me my sins, gladly will I say nothing about my merit, only say thou nothing of thy judgment! Thus David said: “Enter not into judgment with thy servant; for in thy sight no man living is righteous,” <19E302> Psalm 143:2. And just for this reason Christ is given to us as our Mediator. If we wish to enter into judgment before God with our good works, we cast Christ aside as our Mediator, and cannot stand before God. Therefore let him remain our Mediator and abide thou under the shadow of his wings, as Psalm 91:4 reads: “He will cover thee with his pinions, and under his wings shalt thou take refuge.” Therefore speak thus: O God, I would not merit anything before thee by my own works, but will employ them only to serve my neighbor, and I will depend only upon thy mercy.

15. You must hence remember that eternal life consists of two things, faith and what follows faith. If you go and believe and do good to your neighbor, everlasting life must follow, although you never think about it.

Just as when you take a good drink, the taste will follow as soon as you drink, even though you do not seek it. So it is also with hell, the damned do not seek it, but it follows unsought and undesired, and he must inherit it whether he will or no. This St. Paul also says, 1 Thessalonians 2:15-16, of the persecuters of the Gospel: They “drove out us, and pleased not God, and are contrary to all men; forbidding us to speak to the Gentiles that they may be saved; to fill up their sins always, but the wrath is come upon them to the uttermost.” As though he would say: They only persecute us to fill the measure of their sins and fairly to deserve hell, and ever urge their sins more and more until they become entirely hardened, and finally have no regard for either God or man.

16. Thus the Scriptures declare here, that we should do good, so that we may be saved; and this is not meant to say, that we must first earn salvation by our works, but that we must believe, and it will follow of itself.

Therefore mark well, that you do not take what follows for what goes before, and keep yourself free from the merit of works. Should God give us heaven for our works? No, no, he has a1ready given us heaven freely, out of mere mercy. Therefore give unto the poor, in order that the eternal tabernacles may follow, and not that you may merit them by your works.

17. Observe then that these passages are explained in two different ways.

First, that a man should seek salvation by works, which is false. Second, as a consequence of faith, which is right. Therefore, you are not to seek heaven with any kind of works, but only to do the works freely, then the result, eternal life, will follow of itself without your seeking. For if I should see heaven standing open and could merit it by picking up a straw, I would not do it, lest I might say: Behold, I have earned it! No, no, not to my deservings, but to God be the glory, who has given me his Son to abolish sin and hell for me.

18. In the third place, you should faithfully hold fast to the following words: “That they may receive you into the eternal tabernacles.” Behold, they say, here it stands written that they receive us into heaven, how then can you say that we dare not place the saints as mediators before God, and that they cannot help us to heaven? Here observe, that we have but one Redeemer before God, and he is Christ. For thus St. Paul speaks, Timothy 2:5: “For there is one God, one Mediator also between God and man, himself man, Christ Jesus.” Again, Christ himself in John 14:6 says: “I am the way, no man cometh unto the Father but by me.” Therefore we must not seek our consolation in any of the saints, but in Christ alone, through whose merits alone we and all saints are sated. Therefore I will not give a penny for St. Peter’s merits, that he should help me. He cannot help himself, but whatever he has he has from God by faith in Christ. Now then, if he cannot help himself, how then can he do anything for me?

Consequently I must have another, who is Christ, God and man in one.

19. But how can he say: “Make to yourselves friends, that they may receive you into the eternal tabernacles?” This passage we understand from Matthew 25:37-40, where Christ tells us how the King will answer them who will say on the last day: “Lord, when saw we thee hungry, athirst, homeless, naked, sick and in prison? Verily I say unto you,” he will say, “inasmuch as ye did it unto one of these my brethren, ye did it unto me.” Here the Lord shows who those friends are, namely, the poor and needy. As though to say: when you make them your friends, then you have me as your friend also, for they are my members.

20. Now one thought remains: How will they receive us into the eternal tabernacles, as the text here says? Will they lead us in by the hand? No, but when we come before the judgment seat of God, poor persons whom we have assisted here, will stand in heaven and say: he has washed my feet, he gave me drink, food, clothing and the like. He will certainly be my friend and a witness of my faith, whatever words he may use to declare it. Then a beggar will be more useful to me than St. Peter or St. Paul, for there none of these can help. But when a beggar comes and says: My God, this he has done unto me as thy child! that will help me, for God will say: Whatsoever you have done unto these, you have done unto me. Therefore these poor people will not be our helpers but our witnesses so that God shall receive us. By this I would not object to your honoring St. Peter and other saints, for he is a member of Christ and of God. But you do better by giving your neighbor a penny, than by building a church of gold for St. Peter. For to help your neighbor is commanded, but it is not commanded to build a church to St. Peter. Now everything is twisted the wrong way, one goes to a certain passage in St. James, another to Aix-la-Chapelle, another to Rome, to seek help from the departed saints. But the poor people, who are the real sainthood, are left behind lying in the streets. Let this be sufficient on this Gospel.

Our Savior Lutheran Church

August 5, 2017

Martin Luther

Martin Luther Sermon - Matthew 7

Our Savior Lutheran Church

August 5, 2017

Martin Luther

Eighth Sunday after Trinity, Matthew 7:15-2

CHRIST'S WARNING OF FALSE PROPHETS.

A Sermon by Martin Luther; taken from his Church Postil, 1522

Part I. The Foundation and Reason of This Warning
1. As the Lord in the three previous chapters, the 5th, 6th, and 7th, explains the commandments of God, he finally concludes with these words, "Therefore all things whatsoever ye would that men should to you, do ye even so to them," v. 12. This is a Christian doctrine, and the sum and total of Christianity. Immediately follows this Gospel lesson, in which the Lord exercises the office of a good shepherd and teacher, and warns us to beware of false prophets. As though he would say, Now you have heard the truth, from henceforth therefore beware of other doctrines. For it is certain that false teachers and false prophets will arise wherever this Word is preached.
2. We must boldly consider the two kinds of doctrine, the true and good, and the false and erroneous, and that they will always accompany each other, for thus it has been from the beginning, and thus it will continue to the end of the world. Hence it will not do for us to creep along in silence, and resort to a safe and secure manner of life. The evil teachings of men and the doctrines of devils, and all our enemies oppose us without ceasing, and hence we dare not think that the issue is settled. We are not yet across the river. Therefore the Lord diligently warns us and says:
"Beware of false prophets, which come to you in sheep's clothing, but inwardly they are ravening wolves."
II. The Warning Itself
3. We should well consider this passage, for Christ our Lord here commands and gives all Christians the power to be judges of all doctrine, and he gives them power to judge what is right and what is not right. It is now well on a thousand years that this passage has been perverted by false Christians, so that we have had no power to judge, but had to accept what the Pope and the councils determined, without any judgment of our own.
4. Now this Gospel here overthrows the very foundation of popery and of all councils, for we are not bound to keep what the Pope commands and men decree. Therefore I say again, firmly grasp what this Gospel teaches, for the authority has never been given either to the Pope or councils, or anyone else, to sit and determine what is faith. For Christ says: "Beware of false prophets." Either the Gospel lies, or the Pope and the councils do. Christ says we have the right to judge all doctrines, and whatever is proposed for us to keep or to reject. Here the Lord does not speak to the Pope, but to all Christians. And as the doctrine is proclaimed to all: "Whatsoever ye would that men should do to you, do even so to them;" so likewise the words exclude no one: "Beware of false prophets." From which it clearly follows that I may indeed judge of the doctrine.
5. Hence I can say: Pope, you together with the councils have resolved, and now I have to decide whether I may accept it or not. Why? Because you will not stand and answer for me when I die, but I must see to it myself how I stand before God, so that I may be certain of my fate.
6. For you must be so certain in regard to the matter, that it is God's Word, as certain and more certain than you are that you are living, for on this alone your conscience must rest. Even though all men should come, yea, even the angels and all the world and pass a resolution, if you cannot grasp it and decide for yourself, you are lost; for you dare not base your decision on the Pope or anyone else; you must yourself be prepared so that you can say: this God says, and that he does not say; this is right, and that is wrong, otherwise it is not possible for you to stand.
7. For when you are about to die, and you rely on the Pope and the councils and say: The Pope said this, the councils have resolved that, the holy fathers Augustine and Ambrose have thus determined, then the devil can easily put a hole in your drum and insinuate: What if this were false? What if they had erred? And when such a temptation enters your mind, you are already overcome. For this reason you must act conscientiously, so that you can boldly and defiantly say: This is God's Word, on this I will risk body and life, and a thousand necks, if I had so many.
This St. Peter also means when he says in his first Epistle 4:11: "If any man speak, let him speak as the oracles of God." And St. Paul says in 1 Cor. 2:3-5: "And I was with you in weakness, and in fear, and in much trembling; and my speech and my preaching was not with the enticing words of men's wisdom, but in demonstration of the Spirit and of power; that your faith should not stand in the wisdom of men, but in the power of God."
8. Then they began to say: Yes, but how can we know what is God's Word, and what is right or wrong? This we must learn from the Pope and the councils. Very well then, let them conclude and say what they please, yet I will reply, you cannot put your confidence in that nor thus satisfy your conscience, for you must determine this matter yourself, for your very life depends upon it. Therefore God must speak to your heart: This is God's Word; otherwise you are undecided.
9. But our bishops, Caiaphas, Pilate and Herod insist upon it and rage so terribly, that a person must think them insane. They bring forth St. Augustine's declaration: I would not believe the Gospel, if the honor of the church did not move me; and think they have already won. Then you answer: What does it concern us whether St. Augustine or Jerome, St. Peter or St. Paul, or even the archangel Gabriel from heaven, who is still greater, said it; yet it will profit me nothing, for I must have God's Word, I will only hear what God says.
10. And God commands this Word to be told you through men, and especially has he permitted it to be proclaimed and written for you by the Apostles; for St. Peter and St. Paul do not preach their own word, but God's Word, as Paul himself testifies in 1 Thess. 2:13: "When ye received the Word of God which ye heard from us, ye received it not as the word of men, but as it is in truth, the Word of God, which effectually worketh also in you who believe." Surely, a person can preach the Word to me, but no one is able to put it into my heart except God alone, who must speak to the heart, or all is vain; for when he is silent, the Word is not spoken. Hence no one shall draw me from the Word which God teaches me.
Of this I must be as certain as two and three make five, for this is so certain, that if all the councils would say otherwise, I know they lie. Again, that a yard is longer than a half a yard is certain, even though all the world denied it, I still know that it cannot be otherwise. Who shall determine this for me? No one but the truth alone, which is entirely and wholly certain, that no one can deny it.
11. Therefore you must come so far as to say: This is true, no man shall persuade me differently. When you hear: Thou shalt not kill; and again: Thou shalt do to others as you would have them to do you; then you must know in the face of all councils, that this is the teaching of Christ, although all men said otherwise. So also this doctrine: You cannot help yourself, but Christ is you Savior, who has obtained for you the forgiveness of your sins; this you must know and confess in your heart that it is true; and if you are not conscious of it, then you have no faith, and the Word only hangs about your ears and swims on your tongue like foam on the water, as Hosea the prophet says, 10:7, "As for Samaria, her king is cut off as the foam upon the waters." All this you must now believe, not as a word that Peter preached, but that God has commanded you to believe. All this I say therefore, in order that we may return to the Gospel and observe where the foundation has its source, that ye must be judges, and have the power to judge over all things that are offered you; hence I can and dare not build on any man, for I must answer for myself when death comes.
12. Consequently do not allow yourselves to be persuaded that you must believe what the Pope says or the councils decree. When you know God, then you have the proper rule of judgment, the measure and rule by which you can judge all doctrines of the fathers; namely, when you know that Christ is your Savior, who rules us sinners. So when one now comes and says: You must become a monk, and do so and so, if you want to be saved, for faith alone is not sufficient for salvation; then you can truly and assuredly say: You lie, your doctrine is false; for whoever believes in Christ shall be saved. Who teaches you this? Faith in your heart, which believes this alone and nothing else. Therefore no one can beware of false doctrine unless he be spiritual. For Paul says this in 1 Cor. 2:15: "But he that is spiritual judgeth all things, yet he himself is judged of no man." So no one can judge false doctrine, but the spiritual man.
13. Hence it is very foolish for the councils to wish to determine and establish what a man must believe, when there is often not a single man present who ever tasted the least of the divine Spirit. So it was in the Council of Nice, when they undertook to enact laws for the spiritual orders that they should not marry, which was all false because it has no foundation in the Word of God. Then a single man arose, by the name of Paphnutius, and overthrew the whole affair and said: Not so, that is not Christian. Then the entire council, in which undoubtedly were many distinguished and learned individuals, were compelled to drop the resolution, and give way to this simple and honest man. For God is a great enemy to high titles and human wisdom, hence he allows them at times to be handled roughly, and puts them to shame in their speculations, that the truth of the proverb may appear: The learned are the most perverted.
14. Thus we are to remain free judges, to have the power to decide and judge, to accept or reject everything that Pope establishes and the councils determine. But when we accept anything, we should so accept it, that it harmonizes with our faith and the Scriptures; and not just because the Papists say it. This St. Paul teaches in Rom. 12:7, Whether prophecy, let us prophesy according to the proportion of faith." For all prophesy based on works, that does not lead to Christ alone as our only comfort, precious as it may be, is not according to the proportion of faith; as for instance to rely upon the revelations of hobgoblins, the mass, pilgrimages, fastings, and the merits of the saints.
Even here so many holy fathers have erred like Gregory, Augustine and others, in that they taken from us this right of judgment, for this torment and misery began far back in history, that we must believe the Pope and the councils. Hence you must be able to say: God said this, and that God has not said. As soon as you say: A man has said this, or the councils have determined that, then you are building on sand.
15. Hence there is no judge upon the earth in spiritual things concerning Christian doctrine, except the person who has in his heart the true faith, whether it be a man or woman, young or old, maid or servant, learned or unlearned. For God is no respecter of persons, since all are alike precious to him, who live according to this commandments, Acts 10:34, hence they alone have the right to judge.
16. But if one should come who knew the sense of the Word better than I, then I should close my mouth and keep still, and receive knowledge from him. This is what St. Paul desires in speaking to the Corinthians, 1 Cor. 14:29-30: "Let the prophets speak two or three, and let the others judge. If anything be revealed to another that sitteth by, let the first hold his peace." That is to say, if the hearer knows and understands more than the preacher, then the preacher should allow him the privilege to speak, and he should hold his peace. In the worldly government of course the rule holds, that the older is wiser than the younger, a learned man than a layman; but in spiritual things a child or a servant, a common woman or man can have the grace of God as well as an old person or a lord, a priest or the Pope. To sum up, let no learned person take from you the right to judge, for you have this right as well as he.
17. Now let me tell you who the false prophets of our times are. For no one can judge or know this unless he has the Spirit. But the brief summary is, though much may be said on the subject, it is the Pope with his entire government; for they all have taught what is opposed to God. A lengthy proof of this is not necessary, for you can observe this nearly everywhere you turn. Yet we will give a few examples. God commands in Exodus 20:12: The child shall honor father and mother and be subject unto them. But the Pope has approved the view that a monk or a nun is no longer under their father, and says: The child is now under spiritual dominion and in the service of God; God is more than father and mother; hence it is no longer bound to serve father and mother, and the father is bound to call it a nobleman by grace.
18. Well, when I ask, what is the service of God? they reply: Dear Sir: It is the ringing of bells; lighting of candles; putting on beautiful robes for the celebration of mass, and more such similar monkey tricks. Yes, indeed, you have surely hit the mark! But I say to honor father and mother and to keep God's commandments, that is to serve God. Therefore you must say here that Antichrist has taught such things, and boldly say and declare he lies. Do you not see here how God's commandment is opposed to the obedience of priors and abbots? God gave you father and mother that you should honor them, serve them and be subject to them. The Pope gives you another, whom you must honor more than the father God has given you. If this is keeping God's commandment, I do not know what it is.
19. And so it is further with the other commandments of God. Thou shalt not kill, thou shalt not hate or be angry. This God has commanded. But the Pope teaches thus: A man must defend the property of the clergy and the treasures of the church, and if he cannot do it, he shall call to his aid the sword of the civil government to protect the papal chair and St. Peter's inheritance. Behold, thus these commandments are opposed to each other, which I hope every one easily understands. So also in regard to the married state.
20. God commanded, Gen. 2:24, that man and wife should be one flesh, and that no man should put them asunder. Now the Pope has given many commandments contrary to this. For instance, when a woman takes a husband who is not baptized, the marriage is to be dissolved.
21. Then again when those in spiritual orders marry, they are to dissolve their marriage, according to the demands of their order. Again, if any one falls into the sin of incest and marries either her friend or any of his friends, the Pope commands that they must stay together, yet both must live chaste together. Here he lets the two sexes lie naked in bed together, and neither shall have the right to require of the other the duties of married life. This is nothing else than putting the straw and fire together, and then forbidding them to burn.
22. God says further: Thou shalt not steal. But who steals more than the Pope and his servants? They are the greatest thieves, because they appropriate unto themselves daily all the treasures of the world.
23. Again, look at the first commandment, which says that we should trust in God alone, and call upon him alone. But their entire doctrine is nothing else than to lead us to trust in human works, and to command us to call upon the saints. Do you not see that such people are the real false prophets, of whom we must beware? For they abolish the commandment which God has given. Now follows the other part of this Gospel where Christ speaks thus:
"Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. Every tree that bringeth not forth good fruit is hewn down and cast into the fire. Wherefore by their fruits ye shall know them."
24. As I said before, no one knows others by their fruits, except he who is spiritually born again. Therefore, he who has not the Spirit, cannot have this knowledge. Let no on think that he can know this from the fruits unless he be spiritual. The fruit by which we are to know them is unbelief. One can know them to some extent by open sins, yet this judgment is deceptive, for Christians also fall.
25. Hence, the true fruit by which they are known is an inner fruit, here I must have the Holy Spirit and judge according to his guidance. The fleshly eye and reason are not sufficient. You may see two persons go the Lord's Supper, the one is a believer, the other not, and yet their external work is the same. What then makes the difference? Faith in the heart and unbelief, because the one regards it as a good work, the other not. In short, from external works you can decide nothing. Tauler also acknowledged that believers and unbelievers were often so similar in external appearance, that no one could distinguish them, no is reason able to judge unless we have the Spirit of God. Yea, the unbelievers often appear far more excellent in their works than believers, as it is written in Job 39:13: "Givest thou the goodly wings unto the peacocks? or wings and feathers unto the ostrich?" Yet the peacock can fly and the ostrich cannot. So also the believer and unbeliever are indeed similar to each other in their external appearance, but in their hearts they are quite different.
[Note: In a later sermon on this text, Luther wisely changed his interpretation of "By their fruits you shall know them." In this sermon he says in paragraph #24, " The fruit by which we are to know them is unbelief" and in paragraph #25, "In short, from external works you can decide nothing." But in the latter sermon (early 1530's) he says, "So stick to the principle that bearing good fruit refers to the kind of life and good works that are in agreement with the Word and the commandment of God" (Luther's Works 21:261). This is a good change because faith or unbelief are invisible and cannot be observed whereas Christ's words, "You shall know them by their fruits" assume that we can tell who the false prophets are by observing something visible. Faith in the heart cannot be seen by us, but behavior, good works, and one's public confession of faith (my addition) can be seen, observed and evaluated . . . Pastor Bucher]
26. However, by the fruits of the Spirit true prophets are known, which fruits St. Paul mentions to the Galatians, 5:20: "Love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance." Yet these fruits no one can see or know without the Holy Spirit. For this reason the decision and judgment of spiritual things should not be based on external things, as on the work and person, but on the inner condition of the heart. One knows another indeed by his fruits, but only in the Spirit. The fruits and good works do not make any one good or pious; but he must first be good and pious at heart. As the apples do not make the tree, for the tree must first be there before the fruit.
27. If I understand this, then I notice there is no work so bad that it will necessarily condemn a man, nor none so good that it will save him. But faith alone saves us and unbelief alone condemns us. For one to commit adultery, the deed does not condemn him, for the adultery only shows that he has fallen from the faith, this condemns him, otherwise it would not be possible. Nor does anything make one good in faith, but nothing makes one wicked but unbelief. Therefore our Lord also says, that the tree shall be cut down. He does not say that the fruit shall be cut down. Thus the works of love do not make me good, but faith alone, in which I do these works and bear this fruit.
28. Thus we must begin with faith. But the Pope begins with works, and commands persons to do good works that they may become good. Just as if I should say to the tree: If you want to be a good tree, then begin and bear apples. Just as though I could bear apples before I was an apple tree. But I must say: If you want to bear apples, then begin and be an apple tree. Hence the tree must be there before it can produce fruit.
29. From all this it follows now that there is no sin on earth except unbelief, as Christ says in John 16:8-9: "And the Holy Ghost, when he is come, will convict the world in respect of sin, because they believe not on me."

2020
- Mar 5, 2020 Follow The Tree Mar 5, 2020
- Mar 5, 2020 The Temptation of Christ Mar 5, 2020
- Feb 29, 2020 Follow the Blood Feb 29, 2020
- Feb 22, 2020 The Seed Is The Word of God Feb 22, 2020
- Feb 15, 2020 Grace In The Vineyard Feb 15, 2020
- Feb 15, 2020 Better Than An Eyewitness Feb 15, 2020
- Feb 1, 2020 Rescued From More Than A Bad Day Feb 1, 2020
- Feb 1, 2020 Hidden Glory of Jesus Feb 1, 2020
- Jan 22, 2020 Dead Sinners to Living Saints Jan 22, 2020
- Jan 18, 2020 Jesus Finds Joseph and Mary in the Temple Jan 18, 2020
- Jan 18, 2020 Don Meyer's Funeral Service Jan 18, 2020
- Jan 7, 2020 Who Will Comfort Rachel? Jan 7, 2020
- Jan 4, 2020 You Are A Son Jan 4, 2020
2019
- Dec 25, 2019 Christmas Day Dec 25, 2019
- Dec 24, 2019 Christ's Birth Is Your Birth Dec 24, 2019
- Dec 24, 2019 I Am Not The Christ Dec 24, 2019
- Dec 19, 2019 John the Baptist Is Not Confused Dec 19, 2019
- Dec 19, 2019 The End Will Come At God's Word Dec 19, 2019
- Dec 5, 2019 The Advent Hope Candle Dec 5, 2019
- Dec 4, 2019 Commemoration of St. John of Damascus Dec 4, 2019
- Dec 3, 2019 Behold, Your Righteousness Is Coming To You Dec 3, 2019
- Nov 30, 2019 Thanksgiving Day Nov 30, 2019
- Nov 26, 2019 Come Quickly, O Jesus Nov 26, 2019
- Nov 21, 2019 Steadfast Without Spot Nov 21, 2019
- Nov 11, 2019 Never Left Behind Nov 11, 2019
- Nov 6, 2019 Yours IS The Kingdom of Heaven Nov 6, 2019
- Nov 6, 2019 Matins Service - November 6 Nov 6, 2019
- Nov 1, 2019 November Newsletter Nov 1, 2019
- Oct 30, 2019 All Saints' Day Matins Service Oct 30, 2019
- Oct 28, 2019 Jesus Sets You Free Indeed Oct 28, 2019
- Oct 25, 2019 Keep God's Law by Circumcising Your Heart Oct 25, 2019
- Oct 17, 2019 Jesus Heals the Sickman Oct 17, 2019
- Oct 17, 2019 Evangelism Sunday Oct 17, 2019
- Oct 17, 2019 St. Michael and All Angles Oct 17, 2019
- Oct 17, 2019 The Healing of the Ten Lepers Oct 17, 2019
- Oct 1, 2019 The Parable of the Good Samaritan Oct 1, 2019
- Sep 29, 2019 Matins Service on the Thirteenth Wednesday of Holy Trinity Sep 29, 2019
- Sep 11, 2019 Matins Service Sep 11, 2019
- Sep 11, 2019 Jesus Heals the Deaf man Sep 11, 2019
- Sep 8, 2019 Commemoration of Zacharias & Elizabeth Sep 8, 2019
- Sep 8, 2019 Katie Ball's Funeral Service Sep 8, 2019
- Aug 23, 2019 Friends of God with Unrighteous Wealth Aug 23, 2019
- Aug 16, 2019 An Afternoon Together Aug 16, 2019
- Aug 14, 2019 Christians Love God's Law Aug 14, 2019
- Aug 8, 2019 From Hunger to Satisfaction Aug 8, 2019
- Aug 8, 2019 Faith Is Not Idle Aug 8, 2019
- Aug 2, 2019 You Are Righteous Aug 2, 2019
- Jul 29, 2019 Jesus is the Lord of His Church Jul 29, 2019
- Jul 26, 2019 Men's Club Baseball Outing! Jul 26, 2019
- Jul 21, 2019 You Are The Apple Of God's Eye Jul 21, 2019
- Jul 15, 2019 How To Find Your Soul Jul 15, 2019
- Jul 8, 2019 The Great Banquet is the Holy Gospel Jul 8, 2019
- Jul 5, 2019 Luther On the Parable of the Lost Sheep Jul 5, 2019
- Jul 3, 2019 Matins Service Jul 3, 2019
- Jul 1, 2019 On Dying Well Jul 1, 2019
- Jun 28, 2019 Luther On The Rich Man & Lazarus Jun 28, 2019
- Jun 27, 2019 Holy Trinity Sunday Jun 27, 2019
- Jun 27, 2019 The Day of Pentecost Jun 27, 2019
- Jun 12, 2019 Matins Service Jun 12, 2019
- Jun 10, 2019 Connie Leimkuehler Jun 10, 2019
- Jun 5, 2019 Matins Service Jun 5, 2019
- Jun 3, 2019 The Seat Of Power Jun 3, 2019
- Jun 1, 2019 Ascension Sermon Jun 1, 2019
- May 29, 2019 Matins Service May 29, 2019
- May 19, 2019 Spiritual or Ritual or Faith in Jesus May 19, 2019
- May 19, 2019 Matins Service May 19, 2019
- May 13, 2019 In A Little While ... May 13, 2019
- May 12, 2019 Matins Service May 12, 2019
- May 6, 2019 God's Sheep have a Good Shepherd May 6, 2019
- May 6, 2019 Matins Service May 6, 2019
- May 2, 2019 May Newsletter May 2, 2019
- Apr 28, 2019 Second Sunday of Easter Apr 28, 2019
- Apr 24, 2019 Easter Wednesday Matins Apr 24, 2019
- Apr 24, 2019 Easter Sunday Apr 24, 2019
- Apr 23, 2019 Good Friday Apr 23, 2019
- Apr 22, 2019 Maundy Thursday Apr 22, 2019
- Apr 19, 2019 Matins Service Apr 19, 2019
- Apr 16, 2019 Palm Sunday Apr 16, 2019
- Apr 15, 2019 The Holy Bible: Part 5 Apr 15, 2019
- Apr 15, 2019 Jesus Defends His Teaching Apr 15, 2019
- Apr 6, 2019 Luther Sermon for Judica Sunday Apr 6, 2019
- Apr 5, 2019 Matins Service Apr 5, 2019
- Apr 5, 2019 The Bible Part 5 No Errors Apr 5, 2019
- Apr 3, 2019 Matins Service on the Fourth Wednesday of Lent Apr 3, 2019
- Apr 2, 2019 Fourth Sunday in Lent Apr 2, 2019
- Apr 2, 2019 Third Sunday in Lent Apr 2, 2019
- Mar 28, 2019 The Bible: Part 3 The Modern Translations Mar 28, 2019
- Mar 27, 2019 Matins Service on the Third Wednesday in Lent Mar 27, 2019
- Mar 25, 2019 Genesis Chapter 3 Mar 25, 2019
- Mar 24, 2019 Second Sunday in Lent Mar 24, 2019
- Mar 23, 2019 Oculi Sermon by Martin Luther Mar 23, 2019
- Mar 20, 2019 The Mystery of Marriage Mar 20, 2019
- Mar 18, 2019 Reminiscere Sermon by Luther Mar 18, 2019
- Mar 17, 2019 The Temptation of Christ Mar 17, 2019
- Mar 13, 2019 Ash Wednesday Divine Service Mar 13, 2019
- Mar 13, 2019 Ash Wednesday Matins Service Mar 13, 2019
- Mar 10, 2019 Packing Our Bags For A Lent Journey Mar 10, 2019
- Mar 9, 2019 Invocavit - First Sunday in Lent Mar 9, 2019
- Mar 3, 2019 Four Kinds of Christians Mar 3, 2019
- Mar 2, 2019 Quinquagesima Sunday Mar 2, 2019
- Feb 27, 2019 Out of Nothing Feb 27, 2019
- Feb 26, 2019 Only The Word of Life Feb 26, 2019
- Feb 25, 2019 Disciples Called Christians Feb 25, 2019
- Feb 24, 2019 Grace Alone Feb 24, 2019
- Feb 23, 2019 Parable of the Sower Feb 23, 2019
- Feb 20, 2019 Introduction to Genesis Feb 20, 2019
- Feb 18, 2019 Peter on the Hotseat Feb 18, 2019
- Feb 17, 2019 Transfiguration Sunday Feb 17, 2019
- Feb 16, 2019 The Parable of the Householder Feb 16, 2019
- Feb 14, 2019 Repentance Feb 14, 2019
- Feb 13, 2019 Sow to the Spirit Feb 13, 2019
- Feb 10, 2019 Jesus Heals the Deaf Man Feb 10, 2019
- Feb 9, 2019 The Parable of the Tares Feb 9, 2019
2018
- Dec 31, 2018 Eve of the Naming of Jesus Dec 31, 2018
- Dec 30, 2018 First Sunday after Christmas Dec 30, 2018
- Dec 25, 2018 Luther on John 1:1-14 Dec 25, 2018
- Dec 25, 2018 Christmas Day Divine Service Dec 25, 2018
- Dec 24, 2018 Christmas Eve Service Dec 24, 2018
- Dec 24, 2018 Luther on Luke 2:1-14 Dec 24, 2018
- Dec 23, 2018 Mary's Hymn Dec 23, 2018
- Dec 20, 2018 Luther on John the Baptist's Confession Dec 20, 2018
- Dec 19, 2018 Baptism Is Regeneration Dec 19, 2018
- Dec 19, 2018 Adam & Eve Dec 19, 2018
- Dec 18, 2018 Third Coming Of Jesus Dec 18, 2018
- Dec 15, 2018 Luther On John The Baptist Dec 15, 2018
- Dec 13, 2018 Godliness by Grace Dec 13, 2018
- Dec 13, 2018 Justification Is Clear Dec 13, 2018
- Dec 10, 2018 My Word Won’t Pass Away Dec 10, 2018
- Dec 6, 2018 The Armor of Light Dec 6, 2018
- Dec 5, 2018 False Prophets & Teachers Dec 5, 2018
- Dec 2, 2018 St. Stephan Ordained Dec 2, 2018
- Dec 2, 2018 Behold, Your King comes to you Dec 2, 2018
- Dec 2, 2018 Jesus Enters Jerusalem Dec 2, 2018
- Dec 2, 2018 The Night Is Nearly Over Dec 2, 2018
- Nov 29, 2018 Faith is a Divine Work in Us Nov 29, 2018
- Nov 25, 2018 Parable of the Ten Virgins Nov 25, 2018
- Nov 24, 2018 Final Judgement Nov 24, 2018
- Nov 23, 2018 Thanksgiving Day Matins Service Nov 23, 2018
- Nov 21, 2018 Concerning the Election of God Nov 21, 2018
- Nov 19, 2018 Abomination of Desolation - What's In Your Heart Nov 19, 2018
- Nov 18, 2018 Continuing Power in the Lord's Church Nov 18, 2018
- Nov 17, 2018 The Abomination of Desolation Nov 17, 2018
- Nov 15, 2018 Matins Service - November 14, 2018 Nov 15, 2018
- Nov 12, 2018 Twenty-Fourth Sunday after Trinity Nov 12, 2018
- Nov 10, 2018 Luther Sermon - Your Faith Has Healed You Nov 10, 2018
- Nov 10, 2018 Matins Service - November 7, 2018 Nov 10, 2018
- Nov 4, 2018 All Saints' Day Nov 4, 2018
- Nov 3, 2018 Luther Sermon on Matthew 22:15-22 Nov 3, 2018
- Nov 2, 2018 Matins Service - October 31 Nov 2, 2018
- Nov 2, 2018 Reformation Sunday Nov 2, 2018
- Oct 27, 2018 Reformation Sunday Oct 27, 2018
- Oct 24, 2018 October 24 Matins Service Oct 24, 2018
- Oct 21, 2018 Twenty First Sunday after Holy Trinity Oct 21, 2018
- Oct 21, 2018 Every Wednesday Matins Service Oct 21, 2018
- Oct 14, 2018 Twentieth Sunday after Holy Trinity Oct 14, 2018
- Oct 13, 2018 Luther Sermon for Trinity 20 Oct 13, 2018
- Oct 13, 2018 Luther Sermon for Trinity 19 Oct 13, 2018
- Oct 13, 2018 Luther Sermon for Trinity 18 Oct 13, 2018
- Oct 13, 2018 Eighteenth Sunday after Holy Trinity Oct 13, 2018
- Sep 29, 2018 Luther Sermon on Matthew 22:34-46 Sep 29, 2018
- Sep 29, 2018 Acts 1:15-23 Sep 29, 2018
- Sep 23, 2018 Copy of Luther Sermon on Luke 14:1-11 Sep 23, 2018
- Sep 23, 2018 Luther Sermon on Luke 14:1-11 Sep 23, 2018
- Sep 23, 2018 Copy of Galatians Introduction Sep 23, 2018
- Sep 23, 2018 Copy of Galatians 1:6 - 2:1 No Other Gospel Sep 23, 2018
- Sep 23, 2018 Seventeenth Sunday after Holy Trinity Sep 23, 2018
- Sep 21, 2018 Galatians 1:6 - 2:1 No Other Gospel Sep 21, 2018
- Sep 16, 2018 Galatians Introduction Sep 16, 2018
- Sep 16, 2018 Acts 1:6-14 The Ascension Sep 16, 2018
- Sep 16, 2018 Trinity 16 Jesus Touches Your Coffin Sep 16, 2018
- Sep 12, 2018 Matins Service - September 12, 2018 Sep 12, 2018
- Sep 12, 2018 Fifteenth Sunday after Holy Trinity Sep 12, 2018
- Aug 16, 2018 Lillian Graf's Funeral Service Aug 16, 2018
- Aug 12, 2018 Divine Service - Crumbling Pillars of Protestantism Aug 12, 2018
- Aug 8, 2018 Matins Service - August 8, 2018 Aug 8, 2018
- Aug 5, 2018 Tenth Sunday after Holy Trinity Aug 5, 2018
- Aug 1, 2018 Matins Service - August 1, 2018 Aug 1, 2018
- Jul 29, 2018 Ninth Sunday after Holy Trinity Jul 29, 2018
- Jul 29, 2018 July 29 Announcements Jul 29, 2018
- Jul 29, 2018 Introduction to the Epistle of James Jul 29, 2018
- Jul 28, 2018 Matins Service - July 25, 2018 Jul 28, 2018
- Jul 22, 2018 Eighth Sunday after Holy Trinity Jul 22, 2018
- Jul 8, 2018 Sixth Sunday after Holy Trinity Jul 8, 2018
- Jul 8, 2018 Matins Service - July 4, 2018 Jul 8, 2018
- Jul 8, 2018 Fifth Sunday after Holy Trinity Jul 8, 2018
- Jul 8, 2018 Fourth Sunday after Holy Trinity Jul 8, 2018
- Jun 17, 2018 Third Sunday after Holy Trinity Jun 17, 2018
- Jun 13, 2018 Matins Service June 13, 2018 Jun 13, 2018
- Jun 10, 2018 First Sunday after Holy Trinity Jun 10, 2018
- Jun 10, 2018 Second Sunday after Holy Trinity Jun 10, 2018
- Jun 2, 2018 Trinity Sunday Sermon Jun 2, 2018
- Jun 2, 2018 Matins Service Jun 2, 2018
- Jun 2, 2018 Pentecost Sunday Jun 2, 2018
- May 15, 2018 Sunday after the Ascension May 15, 2018
- May 14, 2018 Ascension Service May 14, 2018
- May 14, 2018 Fifth Sunday of Easter May 14, 2018
- May 4, 2018 Matins Service - May 2nd May 4, 2018
- Apr 30, 2018 Confirmation Service Apr 30, 2018
- Apr 24, 2018 Fourth Sunday in Easter Apr 24, 2018
- Apr 22, 2018 Funeral Service for Irene Meyer Apr 22, 2018
- Apr 19, 2018 Matins Service Apr 19, 2018
- Apr 15, 2018 Third Sunday in Easter Apr 15, 2018
- Apr 13, 2018 Matins Service Apr 13, 2018
- Apr 8, 2018 Second Sunday in Easter Apr 8, 2018
- Apr 5, 2018 Matins Service - April 4 Apr 5, 2018
- Apr 5, 2018 Easter Sunday Service Apr 5, 2018
- Apr 5, 2018 Easter Sunrise Service Apr 5, 2018
- Apr 5, 2018 Easter Vigil Service Apr 5, 2018
- Apr 5, 2018 Good Friday Tenebrae Service Apr 5, 2018
- Mar 31, 2018 Maundy Thursday Audio Service Mar 31, 2018
- Mar 30, 2018 Matins Service - March 28 Mar 30, 2018
- Mar 26, 2018 Palm Sunday Mar 26, 2018
- Mar 26, 2018 Fifth Midweek in Lent Mar 26, 2018
2017
- Dec 25, 2017 Christmas Day Service Dec 25, 2017
- Dec 25, 2017 Christmas Eve Candlelight Service Dec 25, 2017
- Dec 24, 2017 Fourth Sunday in Advent Dec 24, 2017
- Dec 21, 2017 Christmas according to Isaiah - Part 3 Dec 21, 2017
- Dec 21, 2017 Matins Service - Commemoration of Kathryn von Bora Luther Dec 21, 2017
- Dec 21, 2017 Isaiah Study Notes - Chapter 60 Dec 21, 2017
- Dec 18, 2017 Children's Christmas Program Video Dec 18, 2017
- Dec 17, 2017 Study Notes - The Death of Lazarus Dec 17, 2017
- Dec 17, 2017 Third Sunday in Advent Dec 17, 2017
- Dec 15, 2017 Christmas according to Isaiah Dec 15, 2017
- Dec 10, 2017 Second Sunday in Advent Dec 10, 2017
- Dec 10, 2017 Christmas according to Isaiah - Part 1 Dec 10, 2017
- Dec 10, 2017 First Sunday in Advent Dec 10, 2017
- Nov 29, 2017 Morning Prayer - Matins Nov 29, 2017
- Nov 27, 2017 Sermon - Parable of the Ten Virgins Nov 27, 2017
- Nov 23, 2017 Thanksgiving Day Nov 23, 2017
- Nov 20, 2017 Divine Service - Trinity 23 Nov 20, 2017
- Nov 15, 2017 Matins Service Nov 15, 2017
- Nov 12, 2017 Announcements Nov 12, 2017
- Nov 12, 2017 Trinity 22 Nov 12, 2017
- Nov 8, 2017 Matins Service Nov 8, 2017
- Nov 6, 2017 Divine Service Video for All Saints' Day Nov 6, 2017
- Nov 6, 2017 Martin Luther Sermon - An Example of Faith Nov 6, 2017
- Nov 5, 2017 Announcements Week of November 5 Nov 5, 2017
- Nov 5, 2017 Bible Study Notes: John 9 Nov 5, 2017
- Nov 5, 2017 All Saints' Day Nov 5, 2017
- Nov 1, 2017 Isaiah Chapter 55 Notes Nov 1, 2017
- Oct 29, 2017 Reformation Day 2017 Oct 29, 2017
- Oct 22, 2017 Nineteenth Sunday after Holy Trinity Oct 22, 2017
- Oct 19, 2017 Service Video - Sunday, October 16 Oct 19, 2017
- Oct 18, 2017 Matins - Commemoration of St. Luke Oct 18, 2017
- Oct 15, 2017 Sunday Bible Study Notes - John 8 Oct 15, 2017
- Oct 15, 2017 Bulletin Announcements Oct 15, 2017
- Oct 15, 2017 Eighteenth Sunday after Holy Trinity Oct 15, 2017
- Oct 14, 2017 Martin Luther Sermon on Matthew 22:34-46 Oct 14, 2017
- Oct 4, 2017 Matins Service - October 4, 2017 Oct 4, 2017
- Oct 4, 2017 LWML Sunday 2017 Oct 4, 2017
- Sep 28, 2017 Matins - St. Michael and All Angels Sep 28, 2017
- Sep 25, 2017 Our Savior Muscatine Church Bulletin Sep 25, 2017
- Sep 25, 2017 Fifteenth Sunday after Holy Trinity Sep 25, 2017
- Sep 25, 2017 Thirteenth Sunday after Holy Trinity Sep 25, 2017
- Sep 9, 2017 Martin Luther Sermon - Parable of the Good Samaritan Sep 9, 2017
- Sep 2, 2017 Twelfth Sunday after Holy Trinity Sep 2, 2017
- Sep 2, 2017 Martin Luther Sermon - Healing the Deaf Man Sep 2, 2017
- Aug 28, 2017 Eleventh Sunday after Holy Trinity 2017 Aug 28, 2017
- Aug 17, 2017 Martin Luther Sermon - The Good Samaritan Aug 17, 2017
- Aug 12, 2017 Luther Sermon - August 13, 2017 Aug 12, 2017
- Aug 5, 2017 Martin Luther Sermon - Matthew 7 Aug 5, 2017
- Jul 30, 2017 Martin Luther Sermon - Mark 8 Jul 30, 2017
- Jul 27, 2017 Matins Service - July 26, 2017 Jul 27, 2017
- Jul 26, 2017 Wednesday Bible Study on Isaiah 53 Jul 26, 2017
- Jul 24, 2017 Sixth Sunday after Holy Trinity Jul 24, 2017
- Jul 23, 2017 Martin Luther Sermon - Romans 6:3-11 Jul 23, 2017
- Jul 22, 2017 Sunday Bible Study - John 5:1-24 Jul 22, 2017
- Jul 20, 2017 I AM doing a New Thing - Isaiah 43 Jul 20, 2017
- Jul 16, 2017 Wednesday Bible Study notes on Isaiah 42:1-9 Jul 16, 2017
- Jul 16, 2017 Fifth Sunday after Holy Trinity Jul 16, 2017
- Jul 16, 2017 Sunday Bible Study - Your Son Lives! John 4:46-54 Jul 16, 2017
- Jul 15, 2017 Martin Luther Sermon - Luke 5:1-11 - Fifth Sunday after Holy Trinity Jul 15, 2017
- Jul 15, 2017 Martin Luther Sermon - 1 Peter 3 - Fifth Sunday after Holy Trinity Jul 15, 2017
- Jul 13, 2017 Matins Service - July 12, 2017 Jul 13, 2017
- Jul 10, 2017 Fourth Sunday after Holy Trinity Jul 10, 2017
- Jul 10, 2017 Sunday Bible Study - My Food Jul 10, 2017
- Jul 10, 2017 Martin Luther Sermon Jul 10, 2017
- Jul 5, 2017 Infant Baptism Jul 5, 2017
- Jul 5, 2017 Matins Service - July 5, 2017 Jul 5, 2017
- Jul 4, 2017 Third Sunday after Holy Trinity Jul 4, 2017
- Jul 1, 2017 John 4:1-26 Notes Jul 1, 2017
- Jul 1, 2017 Isaiah 41:8-13 Notes Jul 1, 2017
- Jun 29, 2017 Matins Service - June 28, 2017 Jun 29, 2017
- Jun 25, 2017 Second Sunday after Holy Trinity Jun 25, 2017
- Jun 25, 2017 Whoever believes in the Son has eternal life Jun 25, 2017
- Jun 25, 2017 Battle of the Gods Jun 25, 2017
- Jun 19, 2017 First Sunday after Holy Trinity Jun 19, 2017
- Jun 17, 2017 Isaiah 40:31 They Shall Renew Their Strength Jun 17, 2017
- Jun 17, 2017 John 2:12-25 Jesus Cleanses The Temple Jun 17, 2017
- Jun 17, 2017 Matins Service - June 14, 2017 Jun 17, 2017
- Jun 11, 2017 Trinity Sunday 2017 Jun 11, 2017
- Jun 9, 2017 The Word of the Lord Endures Forever Jun 9, 2017
- Jun 9, 2017 Matins Service - June 7, 2017 Jun 9, 2017
- Jun 3, 2017 Two Gifts for One Sin - Isaiah 40:2 Jun 3, 2017
- Jun 3, 2017 Pentecost Sunday 2017 Jun 3, 2017
- Jun 3, 2017 Jesus Cleanses the Temple - John 2:12-25 Jun 3, 2017
- May 29, 2017 Ascension Day Service 2017 May 29, 2017
- May 22, 2017 Rogate (Prayer) Sunday 2017 May 22, 2017
- May 22, 2017 Come and See! May 22, 2017
- May 20, 2017 Isaiah 35: The Blossoming Rose May 20, 2017
- May 14, 2017 Behold, the Lamb of God May 14, 2017
- May 14, 2017 Implanting the Word in You May 14, 2017
- May 14, 2017 In A Little While May 14, 2017
- May 6, 2017 Isaiah 9 Notes May 6, 2017
- May 6, 2017 Confirmation Day 2017 May 6, 2017
- Apr 19, 2017 He Is Risen For You Apr 19, 2017
- Apr 11, 2017 Palm Sunday Apr 11, 2017
- Apr 5, 2017 Isaiah 6:8-13 Bible study notes Apr 5, 2017
- Apr 3, 2017 Before Abraham Was - I AM Apr 3, 2017
- Apr 1, 2017 Lent Midweek Service - The Eighth Commandment Apr 1, 2017
- Apr 1, 2017 Wednesday Matins Service - March 29th Apr 1, 2017
- Mar 27, 2017 Divine Service on the Jesus Feeding of the 5,000 Mar 27, 2017
- Mar 26, 2017 Movie Tickets: Martin Luther - The Idea That Changed the World Mar 26, 2017
2016
- Dec 31, 2016 Merry Christmas! Dec 31, 2016
- Dec 22, 2016 2016 Sunday School Christmas Program Dec 22, 2016
- Dec 3, 2016 Commemoration of St. Andrew Dec 3, 2016
- Dec 3, 2016 The First Sunday in Advent Dec 3, 2016
- Dec 3, 2016 Thanksgiving Day 2016 Dec 3, 2016
- Dec 3, 2016 Parable of the Ten Virgins Dec 3, 2016
- Dec 3, 2016 The Lutheran Reformation Dec 3, 2016
- Dec 3, 2016 As We Forgive Others Dec 3, 2016
- Oct 23, 2016 The Forgiven Servant Oct 23, 2016
- Oct 15, 2016 You Are Very Good In Christ Oct 15, 2016
- Oct 9, 2016 You Are Chosen in Christ Oct 9, 2016
- Oct 6, 2016 Thursday Hymn Oct 6, 2016
- Oct 6, 2016 Thursday Psalm Oct 6, 2016
- Oct 5, 2016 Wednesday Hymn Oct 5, 2016
- Oct 5, 2016 Wednesday Psalm Oct 5, 2016
- Oct 4, 2016 Tuesday Hymn Oct 4, 2016
- Oct 4, 2016 Tuesday Psalm Oct 4, 2016
- Jul 31, 2016 Rite of Confirmation for Mark, Kathy, and Daniel Jul 31, 2016
- Jul 31, 2016 Rite of Holy Baptism of Kathy B. Jul 31, 2016
- Jun 28, 2016 Tithes & Offerings - Part 1 Jun 28, 2016
- Jun 27, 2016 Virginia Fegley Jun 27, 2016
- Jun 20, 2016 The Bondage of the Will - Bible study Jun 20, 2016
- May 25, 2016 Subscribe to Receive Email Updates from Our Savior Muscatine May 25, 2016
- May 15, 2016 Pentecost Confirmed May 15, 2016
- May 5, 2016 Ascended Jesus Is Here May 5, 2016
- Apr 2, 2016 Alice Plemmon's Funeral Service Apr 2, 2016
- Apr 2, 2016 Lillian Schmutz Funeral Service Apr 2, 2016
- Mar 28, 2016 Mar 28, 2016
- Mar 27, 2016 Death is Dead For You Mar 27, 2016
- Mar 27, 2016 Rejoice! He is risen, alleluia. Mar 27, 2016
- Mar 26, 2016 His Is Risen! Mar 26, 2016
- Mar 25, 2016 5 Things Learned From 10 Years of Depression - Rev. Pepperkorn Mar 25, 2016
- Mar 24, 2016 Good Friday Tenebrae Service Mar 24, 2016
- Mar 24, 2016 Maundy Thursday Mar 24, 2016
- Mar 24, 2016 Alice Plemmons - Funeral Arrangements Mar 24, 2016
- Mar 24, 2016 Alice Plemmons Mar 24, 2016
- Mar 21, 2016 The Ripple of the Gospel Mar 21, 2016
- Mar 10, 2016 The Blessing of Frequent Communion Mar 10, 2016
- Jan 21, 2016 Confirmation Jan 21, 2016
- Jan 2, 2016 Walt Throm's Funeral Service Jan 2, 2016
2015
- Dec 26, 2015 Walter Throm Dec 26, 2015

Eleventh Sunday after Holy Trinity 2017

Martin Luther Sermon - The Good Samaritan

Luther Sermon - August 13, 2017

Martin Luther Sermon - Matthew 7

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