Mark 11 Commentary

one but a few days before the passover. See our Lord's entry into Jerusalem illustrated, on Matthew 21:1-17 (note). Verse 2 Whereon never man sat - No animal was allowed to be employed in sacred uses, even among the heathen, that had previously been used for any domestic or agricultural purpose; and those which had never been yoked were considered as sacred. See several proofs of this in the note on Num 19:2 (note), and add this from Ovid: - Bos tibi, Phoebus ait, solis occurret in arvis, Nullum passa jugum curvique immunis aratri Met. lib. iii. v. 10 The Delphic oracles this answer give: - Behold among the fields a lonely cow, Unworn with yokes, unbroken to the plough. Verse 3 And straightway he will send him hither - From the text, I think it is exceedingly plain, that our Lord did not beg, but borrow, the colt; therefore the latter clause of this verse should be understood as the promise of returning him. Is not the proper translation the following? And if any one say to you, Why do ye this? Say, the Lord hath need of him, and will speedily send him back hither - και ευθεως αυτον αποστελλει ὡδε. Some eminent critics take the same view of the passage. Verse 6 And they let them go - Having a full assurance that the beast should be safely and speedily restored. Verse 10 In the name of the Lord - Omitted by BCDLU, some others, and several versions. Griesbach leaves it out. Hosanna in the highest! - See on Mat 21:9 (note). Verse 11 When he had looked round about upon all things - He examined every thing - to see if the matters pertaining to the Divine worship were properly conducted; to see that nothing was wanting - nothing superfluous. And now the eventide was come - The time in which he usually left Jerusalem, to go to Bethany. Verse 13 For the time of figs was not yet - Rather, For it was not the season of gathering figs yet. This I am fully persuaded is the true sense of this passage, ου γαρ ην καιρος συκων. For a proof that καιρος here signifies the time of gathering the figs, see the Lxx. in Psa 1:3 . He bringeth forth his fruit, εν καιρω αυτου, in his season; i.e. in the time in which fruit should be ripe, and fit for gathering. See also Mar 12:2 : - And at the season, τῳ καιρῳ, the time of gathering the fruits of the vineyard. Mat 21:34 : - When the time of the fruit drew near; ὁ καιρος των καρπων, the time in which the fruits were to be gathered, for it was then that the Lord of the vineyard sent his servants to receive the fruits; i.e. so much of them as the holder of the vineyard was to pay to the owner by way of rent; for in those times rent was paid in kind. To the above may be added, Job 5:26 : - Thou shalt come to thy grave in Full Age, like as a shock of corn cometh in his season; κατα καιρον, in the time in which it should be reaped. When our Lord saw this fig tree by the way-side, apparently flourishing, he went to it to gather some of the figs: being on the way-side, it was not private, but public property; and any traveler had an equal right to its fruit. As it was not as yet the time for gathering in the fruits, and yet about the time when they were ready to be gathered, our Lord with propriety expected to find some. But as this happened about five days before that passover on which Christ suffered, and the passover that year fell on the beginning of April, it has been asked, "How could our Lord expect to find ripe figs in the end of March?" Answer, Because figs were ripe in Judea as early as the passover. Besides, the fig tree puts forth its fruit first, and afterwards its leaves. Indeed, this tree, in the climate which is proper for it, has fruit on it all the year round, as I have often seen. All the difficulty in the text may be easily removed by considering that the climate of Judea is widely different from that of Great Britain. The summer begins there in March, and the harvest at the passover, as all travelers into those countries testify; therefore, as our Lord met with this tree five days before the passover, it is evident, - 1st. That it was the time of ripe figs: and, 2ndly. That it was not the time of gathering them, because this did not begin till the passover, and the transaction here mentioned took place five days before. For farther satisfaction on this point, let us suppose: - I. That this tree was intended to point out the state of the Jewish people. 1. They made a profession of the true religion. 2. They considered themselves the peculiar people of God, and despised and reprobated all others. 3. They were only hypocrites, having nothing of religion but the profession - leaves, and no fruit. II. That our Lord's conduct towards this tree is to be considered as emblematical of the treatment and final perdition which was to come upon this hypocritical and ungodly nation. 1. It was a proper time for them to have borne fruit: Jesus had been preaching the doctrine of repentance and salvation among them for more than three years; the choicest influences of Heaven had descended upon them; and every thing was done in this vineyard that ought to be done, in order to make it fruitful. 2. The time was now at hand in which God would require fruit, good fruit; and, if it did not produce such, the tree should be hewn down by the Roman axe. Therefore, 1. The tree is properly the Jewish nation. 2. Christ's curse the sentence of destruction which had now gone out against it; and, 3. Its withering away, the final and total ruin of the Jewish state by the Romans. His cursing the fig tree was not occasioned by any resentment at being disappointed at not finding fruit on it, but to point out unto his disciples the wrath which was coming upon a people who had now nearly filled up the measure of their iniquity. A fruitless soul, that has had much cultivation bestowed on it, may expect to be dealt with as God did with this unrighteous nation. See on Mat 21:19 (note), etc. Verse 15 And they come - Several MSS. and versions have παλιν, again. This was the next day after our Lord's triumphant entry into Jerusalem; for on the evening of that day he went to Bethany, and lodged there, Mar 11:11 , and Mat 21:17 , and returned the next morning to Jerusalem. Verse 16 Should carry any vessel - Among the Jews the word כלי keli, vessel, had a vast latitude of meaning; it signified arms, Jer 21:4 ; Eze 9:1 ; clothes, Deu 22:5 , and instruments of music, Psa 71:22 . It is likely that the evangelist uses the Greek word σκευος in the same sense, and by it points out any of the things which were bought and sold in the temple. Verse 17 And he taught - them - See on Mat 21:12 (note). Verse 19 He went out of the city - To go to Bethany. Verse 22 Have faith in God - Εχετε πιϚιν θεου is a mere Hebraism: have the faith of God, i.e. have strong faith, or the strongest faith, for thus the Hebrews expressed the superlative degree; so the mountains of God mean exceeding great mountains - the hail of God, exceeding great hail, etc. Verse 25 When ye stand praying - This expression may mean no more than, When ye are disposed, or have a mind, to pray, i.e. whenever ye perform that duty. And it is thus used and explained in the Koran, Surat. v. ver. 7. See on Mat 21:20-22 (note). But the Pharisees loved to pray standing, that they might be seen of men. Verse 26 At the end of this verse, the 7th and 8th verses of Matthew 7. Ask and ye shall receive, etc., are added by M, and sixteen other MSS. The 26th verse is wanting in BLS, seven others, some editions, the Coptic, one Itala, and Theophylact. Verse 27 See on Mat 21:23-27 (note). Verse 32 They feared the people - Or rather, We fear, etc. Instead of εφοβουντο, they feared; the Codex Bezae, seven others, later Syriac, Arabic, Coptic, Ethiopic, Armenian, Vulgate, and all the Itala, read φοβουμεν, or φοβουμεθα. The common reading appearing to me quite improper. We fear the people. Εαν, if, before ειπωμεν, we shall say, is omitted by ABCEFGHLS, and more than fifty others. Bengel leaves it out of the text, and puts a note of interrogation after Εξ ανθρωπων; and then the whole passage reads thus: But shall we say, Of men? They feared the people, etc. This change renders the adoption of φοβουμεν, we fear, unnecessary. Several critics prefer this mode of distinguishing the text. However the critics may be puzzled with the text, the scribes, chief priests, and elders were worse puzzled with our Lord's question. They must convict themselves or tell a most palpable falsehood. - They told the lie, and so escaped for the present. 1. Envy, malice, and double dealing have always a difficult part to act, and are ultimately confounded by their own projects and ruined by their own operations. On the other hand, simplicity and sincerity are not obliged to use a mask, but always walk in a plain way. 2. The case of the barren fig-tree which our Lord cursed has been pitifully misunderstood and misapplied. The whole account of this transaction, as stated above, I believe to be correct; it is so much in our Lord's usual manner that the propriety of it will scarcely be doubted. He was ever acting the part of the philosopher, moralist, and divine, as well as that of the Savior of sinners. In his hand, every providential occurrence and every object of nature, became a means of instruction: the stones of the desert, the lilies of the field, the fowls of heaven, the beasts of the forest, fruitful and unfruitful trees, with every ordinary occurrence, were so many grand texts, from which he preached the most illuminating and impressive sermons, for the instruction and salvation of his audience. This wisdom and condescension cannot be sufficiently admired. But shall the example of the fruitless fig tree be lost on us as well as on the Jews? God forbid! Let us therefore take heed, lest having been so long unfruitful, God should say, Let no fruit appear on thee hereafter for ever! and in consequence of this, we wither and die away! See Clarke on Mar 11:27 (note). Introduction The parable of the vineyard let out to wicked husbandmen, Mar 12:1-12 . The Pharisees and Herodians question him about paying tribute to Caesar, Mar 12:13-17 . The Sadducees question him about the resurrection, Mar 12:18-27 . A scribe questions him concerning the chief commandment of the law, Mar 12:28-34 . Christ asks the scribes why the Messiah is called David's son, Mar 12:35-37 . He warns his disciples against the scribes, Mar 12:38-40 . Of the widow that cast two mites into the treasury, Mar 12:41-44 . Verse 1 A certain man planted a vineyard - See this parable explained, Mat 21:33-41 (note). Verse

[[The electronic version of this sermon is divided between the verses of Matt 21:1-9. Part 1 is found in verses 1-3 (or Mk 11:1-3 or Lk 19:29-31 or Jn 12:12-13), Part 2 in verses 4-6 (or Mk 11:4-6 or Lk 19:32-34 or Jn 12:14-16), and Part 3 in verses 7-9 (or Mk 11:7-11 or Lk 19:35-40 or Jn 12:17-19).]] Sermon for the First Sunday in Advent; Matthew 21:1-9 1 In the preface I said that there are two things to be noted and considered in the Gospel lessons: first, the works of Christ presented to us as a gift and blessing on which our faith is to cling and exercise itself; secondly, the same works offered as an example and model for us to imitate and follow. All Gospel lessons the us through light first faith and then good works. We will therefore consider this Gospel under three heads: speaking first of faith; secondly of good works, and thirdly of the lesson story and it's hidden meaning. I. CONCERNING FAITH 2 This Gospel encourages and demands faith, or it pre-figures Christ coming with grace, and none may receive or accept save he who believes him to be the man, and has the mind, as this Gospel portrays in Christ. Nothing but the mercy, tenderness and kindness of Christ are here shown, and he who so receives and believes on him is saved. He sits not upon a proud steed, an animal of war, nor does he come in great pomp and power, but sitting upon an ass, an animal of peace fit only for burdens and labor and a help to man. He indicates by this that he comes not to frighten man, nor to drive or crush him, but to help and to carry his burden for him. And although it was the custom of the country to ride on asses and to use horses for war, as the Scriptures often tell us, yet here the object is to show that the entrance of this king shall be meek and lowly. Again it also shows the pomp and conduct of the disciples towards Christ who bring the colt to Christ, set him thereon, and spread their garments in the way; also that of the multitude who also spread their garments in the way and cut branches from the trees. They manifested no fear nor terror, but only blessed confidence in him as one for whom they dared to do such things and who would take it kindly and readily consent to it. 3 Again, he begins his journey and comes to the Mount of Olives to indicate that he comes out of pure mercy. For olive oil in the Scriptures signifies the grace of God that soothes and strengthens the soul as oil soothes and strengthens the body. 4 Thirdly, there is no armor present, no war-cry, but songs and praise, rejoicing and thanksgiving to the Lord. 5 Fourthly, Christ, as Luke 19,41 writes, weeps over Jerusalem because she does not know nor receive such grace; yet he was so grieved at her loss that he did not deal harshly with her. 6 Fifthly, his goodness and mercy are best shown when he quotes the words of the prophets, Isa. 62:11; Zach. 9,9, and tenderly invites men to believe and accept Christ, for the fulfilling of which prophecies the events of this Gospel took place and the story was written, as the Evangelist himself testifies. Therefore we must look upon this verse as the chief part of this Gospel, for in it Christ is pictured to us and we are told what we are to believe, and to expect of him, what we are to seek in him, and how we may be benefitted by him. 7 First he says: V.5. “Tell ye” the daughter of Zion. This is said to the ministry and a new sermon is given them to preach, namely, nothing but what the words following indicate, a right knowledge of Christ. Whoever preaches anything else is a wolf and deceiver. This is one of the verses in which the Gospel is promised of which Paul writes in Rom. 1:2; for the Gospel is a sermon from Christ, as he is here placed before us, calling for faith in him. 8 I have often said that there are two kinds of faith. First, a faith in which you indeed believe that Christ is such a man as he is described and proclaimed here and in all the Gospels, but do not believe that he is such a man for you, and are in doubt whether you have any part in him and think: Yes, he is such a man to others, to Peter, Paul, and the blessed saints; but who knows that he is such to me and that I may expect the same from him and may confide in it, as these saints did? 9 Behold, this faith is nothing, it does not receive Christ nor enjoy him, neither can it feel any love and affection for him or from him. It is a faith about Christ and not in or of Christ, a faith which the devils also have as well as evil men. For who is it that does not believe that Christ is a gracious king to the saints? This vain and wicked faith is now taught by the pernicious synagogues of Satan. The universities (Paris and her sister schools), together with the monasteries and all Papists, say that this faith is sufficient to make Christians. In this way they virtually deny Christian faith, make heathen and Turks out of Christians, as St. Peter in 2 Pet. 2,1 had foretold: “There shall be false teachers, who shall privily bring in destructive heresies, denying even the Master that bought them.” 10 In the second place he particularly mentions, V.5. “The daughter of Zion.” In these words he refers to the other, the true faith. For if he commands that the following words concerning Christ be proclaimed, there must be some one to hear, to receive, and to treasure them in firm faith. He does not say: Tell of the daughter of Zion, as if some one were to believe that she has Christ; but to her you are to say that she is to believe it of herself, and not in any wise doubt that it will be fulfilled as the words declare. That alone can be called Christian faith, which believes without wavering that Christ is the Saviour not only to Peter and to the saints but also to you. Your salvation does not depend on the fact that you believe Christ to be the Saviour of the godly, but that he is a Saviour to you and has become your own. 11 Such a faith will work in you love for Christ and joy in him, and good works will naturally follow. If they do not, faith is surely not present; for where faith is, there the Holy Ghost is and must work love and good works. 12 This faith is condemned by apostate and rebellious Christians, the pope, bishops, priests, monks, and the universities. They call it arrogance to desire to be like the saints. Thereby they fulfill the prophecy of Peter in 2 Pet. 2:2, where he says of these false teachers: “By reason of whom the way of the truth shall be evil spoken of.” For this reason, when they hear faith praised, they think love and good works are prohibited. In their great blindness they do not know what faith, love and good works are. If you would be a Christian you must permit these words to be spoken to you and hold fast to them and believe without a doubt that you will experience what they say. You must not consider it arrogance that in this you are like the saints, but rather a necessary humility and despair not of God's grace but of your own worthiness. Under penalty of the loss of salvation, does God ask for boldness toward his proffered grace. If you do not desire to become holy like the saints, where will you abide? That would be arrogance if you desired to be saved by your own merit and works, as the Papists teach. They call that arrogance which is faith, and that faith which is arrogance; poor, miserable, deluded people! 13 If you believe in Christ and in his advent, it is the highest praise and thanks to God to be holy. If you recognize, love, and magnify his grace and work in you, and cast aside and condemn self and the works of self, then are you a Christian. We say: “I believe in the holy Christian church, the communion of saints.” Do you desire to be a part of the holy Christian church and communion of saints, you must also be holy as she is, yet not of yourself but through Christ alone in whom all are holy. 14 Thirdly be says: V.5. “Behold.” With this word he rouses us at once from sleep and unbelief as though be had something great, strange, or remarkable to offer, something we have long wished for and now would receive with joy. Such waking up is necessary for the reason that everything that concerns faith is against reason and nature; for example, how can nature and reason comprehend that such an one should be king of Jerusalem who enters in such poverty and humility as to ride upon a borrowed ass? How does such an advent become a great king? But faith is of the nature that it does not judge nor reason by what it sees or feels but by what it hears. It depends upon the Word alone and not on vision or sight. For this reason Christ was received as a king only by the followers of the word of the prophet, by the believers in Christ, by those who judged and received his kingdom not by sight but by the spirit-these are the true daughters of Zion. For it is not possible for those not to be offended in Christ who walk by sight and feeling and do not adhere firmly to the Word. 15 Let us receive first and hold fast this picture in which the nature of faith is placed before us. For as the appearance and object of faith as here presented is contrary to nature and reason, so the same ineffectual and unreasonable appearance is to be found in all articles and instances of faith. It would be no faith if it appeared and acted as faith acts and as the words indicate. It is faith because it does not appear and deport itself as faith and as the words declare. If Christ had entered in splendor like a king of earth, the appearance and the words would have been according to nature and reason and would have seemed to the eye according to the words, but then there would have been no room for faith. He who believes in Christ must find riches in poverty, honor in dishonor, joy in sorrow, life in death, and hold fast to them in that faith which clings to the Word and expects such things. 16 Fourthly: V.5. “Thy king.” Here he distinguishes this king from all other kings. It is thy king, he says, who was promised to you, whose own you are, who alone shall direct you, yet in the spirit and not in the body. It is he for whom you have yearned from the beginning, whom the fathers have desired to see, who will deliver you from all that has hitherto burdened, troubled, and held you captive. Oh, this is a comforting word to a believing heart, for without Christ, man is subjected to many raging tyrants who are not kings but murderers, at whose hands he suffers great misery and fear. These are the devil, the flesh, the world, sin, also the law and eternal death, by all of which the troubled conscience is burdened, is under bondage, and lives in anguish. For where there is sin there is no clear conscience; where there is no clear conscience, there is a life of uncertainty and an unquenchable fear of death and hell in the presence of which no real joy can exist in the heart, as Lev. 26:36 says: “The sound of a driven leaf shall chase them.” 17 Where the heart receives the king with a firm faith, it is secure and does not fear sin, death, hell, nor any other evil; for he well knows and in no wise doubts that this king is the Lord of life and death, of sin and grace, of hell and heaven, and that all things are in his hand. For this reason he became our king and came down to us that he might deliver us from these tyrants and rule over us himself alone. Therefore he who is under this king cannot be harmed either by sin, death, hell, Satan, man or any other creature. As his king lives without sin and is blessed, so must he be kept forever without sin and death in living blessedness. 18 See, such great things are contained in these seemingly unimportant words: V.5. “Behold, thy king.” Such boundless gifts are brought by this poor and despised king. All this reason does not understand, nor nature comprehend, but faith alone does. Therefore he is called thy king; thine, who art vexed and harassed by sin, Satan, death and hell, the flesh and the world, so that thou mayest be governed and directed in the grace, in the spirit, in life, in heaven, in God. With this word, therefore, he demands faith in order that you may be certain that he is such a king to you, has such a kingdom, and has come and is proclaimed for this purpose. If you do not believe this of him, you will never acquire such faith by any work of yours. What you think of him you will have; what you expect of him you will find; and as you believe so shall it be to you. He will still remain what he is, the King of life, of grace, and of salvation, whether he is believed on or not. 19 Fifthly: He V.5. “cometh.” Without doubt you do not come to him and bring him to you; he is too high and too far from you. With all your effort, work and labor you cannot come to him, lest you boast as though you had received him by your own merit and worthiness. No, dear friend, all merit and worthiness is out of the question, and there is nothing but demerit and unworthiness on your side, nothing but grace and mercy on his. The poor and the rich here come together, as Prov. 22:2 says. 20 By this are condemned all those infamous doctrines of free will, which come from the pope, universities and monasteries. For all their teaching consists in that we are to begin and lay the first stone. We should by the power of free will first seek God, come to him, run after him and acquire his grace. Beware, beware of this poison! It is nothing but the doctrine of devils, by which all the world is betrayed. Before you can cry to God and seek him God must come to you and must have found you, as Paul says, Rom. 10:14-15: “How then shall they call on him in whom they have not believed? and how shall they believe in him whom they have not heard? and how shall they hear without a preacher, and how shall they preach except they be sent?” God must lay the first stone and begin with you, if you are to seek him and pray to him. He is present when you begin to seek. If he were not you could not accomplish anything but mere sin, and the greater the sin, the greater and holier the work you will attempt, and you will become a hardened hypocrite. 21 You ask, how shall we begin to be godly and what shall we do that God may begin his work in us? Answer: Do you not understand, it is not for you to work or to begin to be godly, as little as it is to further and complete it. Everything that you begin is in and remains sin, though it shines ever so brightly; you cannot do anything but sin, do what you will. Hence, the teaching of all the schools and monasteries is misleading, when they teach man to begin to pray and do good works, to found something, to give, to sing, to become spiritual and thereby to seek God's grace. 22 You say, however: Then I must sin from necessity, if by my free will I work and live without God? and I could not avoid sin, no matter what I would do? Answer: Truly it is so, that you must remain in sin, do what you will, and that everything is sin you do alone out of your own free will. For if out of your own free will you might avoid sin and do that which pleases God, what need would you have of Christ? He would be a fool to shed his blood for your sin, if you yourself were so free and able to do aught that is not sin. From this you learn how the universities and monasteries with their teachings of free will and good works, do nothing else but darken the truth of God so that we know not what Christ is, what we are and what our condition is. They lead the whole world with them into the abyss of hell, and it is indeed time that we eradicate from the earth all chapters and monasteries. 23 Learn then from this Gospel what takes place when God begins to make us godly, and what the first step is in becoming godly. There is no other beginning than that your king comes to you and begins to work in you. It is done in this way: The Gospel must be the first, this must be preached and heard. In it you bear and learn how all your works count for nothing before God and that everything is sinful that you work and do. Your king must first be in you and rule you. Behold, here is the beginning of your salvation; you relinquish your works and despair of yourself, because you hear and see that all you do is sin and amounts to nothing, as the Gospel tells you, and you receive your king in faith, cling to him, implore his grace and find consolation in his mercy alone. But when you hear and accept this it is not your power, but God's grace, that renders the Gospel fruitful in you, so that you believe that you and your works arc nothing. For you see how few there are who accept it, so that Christ weeps over Jerusalem and, as now the Papists are doing, not only refuse it, but condemn such doctrine, for they will not have all their works to be sin, they desire to lay the first stone and rage and fume against the Gospel. 24 Again, it is not by virtue of your power or your merit that the Gospel is preached and your king comes. God must send him out of pure grace. Hence, not greater wrath of God exists than where he does not send the Gospel; there is only sin, error and darkness, there man may do what he will. Again, there is no greater grace, than where he sends his Gospel, for there must be grace and mercy in its train, even if not all. perhaps only a few, receive it. Thus the pope's government is the most terrible wrath of God, so that Peter calls them. the children of execration, for they teach no Gospel, but mere human doctrine of their own works as we, alas, see in all the chapters, monasteries and schools. 25 This is what is meant by “Thy king cometh.” You do not seek him, but he seeks you. You do not find him, he finds you. For the preachers come from him, not from you; their sermons come from him, not from you; your faith comes from him, not from you; everything that faith works in you comes from him, not from you; and where he does not come, you remain outside; and where there is no Gospel there is no God, but only sin and damnation, free will may do, suffer, work and live as it may and can. Therefore you should not ask, where to begin to be godly; there is no beginning, except where the king enters and is proclaimed. 26 Sixthly, he cometh V.5. “unto thee.” Thee, thee, what does this mean? Is it not enough that he is your king? If he is yours how can he say, he comes to you? All this is stated by the prophet to present Christ in an endearing way and invite to faith. It is not enough that Christ saves us from the rule and tyranny of sin, death and hell, and becomes our king, but he offers himself to us for our possession, that whatever he is and has may be ours, as St. Paul writes, Rom. 8:32: “He that spared not his own Son, but delivered him up for us all, how shall he not also with him freely give us all things?” 27 Hence the daughter of Zion has twofold gifts from Christ. The first is faith and the Holy Spirit in the heart, by which she becomes pure and free from sin. The other is Christ himself, that she may glory in the blessings given by Christ, as though everything Christ is and has were her own, and that she may rely upon Christ as upon her own heritage. Of this St. Paul speaks, Rom. 8:34: “Christ maketh intercession for us.” If he maketh intercession for us he will receive us and we will receive him as our Lord. And I Cor. 1:30: “Christ was made unto us wisdom from God, and righteousness and sanctification, and redemption.” Of the twofold gifts Isaiah speaks in 40:1-2: “Comfort ye, comfort ye my people, saith your God. Speak ye comfortably to Jerusalem; and cry unto her that her warfare is accomplished, that her iniquity is pardoned, for she hath received of Jehovah's hand double for all her sins.” Behold, this means that he comes to you, for your welfare, as your own; in that he is your king, you receive grace from him into your heart, so that he delivers you from sin and death, and thus becomes your king and you his subject. In coming to you he becomes your own, so that you partake of his treasures, as a bride, by the jewelry the bridegroom puts on her, becomes partner of his possessions. Oh, this is a joyful, comforting form of speech! Who would despair and be afraid of death and hell, if he believes in these words and wins Christ as his own? 28 Seventhly: V.5. “Meek.” This word is to be especially noticed, and it comforts the sin- burdened conscience. Sin naturally makes a timid conscience, which fears God and flees, as Adam did in Paradise, and cannot endure the coming of God, the knowing and feeling that God is an enemy of sin and severely punishes it. Hence it flees and is afraid, when God is only mentioned, and is concerned lest he go at it tooth and nail. In order that such delusion and timidity may not pursue us he gives us the comforting promise that this king comes meekly. As if he would say: Do not flee and despair for he does not come now as he came to Adam, to Cain, at the flood, at Babel, to Sodom and Gomorrah, nor as he came to the people of Israel at Mount Sinai; he comes not in wrath, does not wish to reckon with you and demand his debt. All wrath is laid aside, nothing but tenderness and kindness remain. He will now deal with you so that your heart will have pleasure, love and confidence in him, that henceforth you will much more abide with him and find refuge in him than you feared him and fled from him before. Behold, he is nothing but meekness to you, he is a different man, he acts as if he were sorry ever to have made you afraid and caused you to flee from his punishment and wrath. He desires to reassure and comfort you and bring you to himself by love and kindness. This means to speak consolingly to a sin-burdened conscience, this means to preach Christ rightly and to proclaim his Gospel. How is it possible that such a form of speech should not make a heart glad and drive away all fear of sin, death and hell, and establish a free, secure and good conscience that will henceforth gladly do all and more than is commanded. 29 The Evangelist, however, altered the words of the prophet slightly. The prophet says in Zech. 9:9: “Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy king cometh unto thee; he is just, and having salvation; lowly, and riding upon an ass, even upon a colt, the foal of an ass.” The Evangelist expresses the invitation to joy and exultation briefly in these words: “Tell the daughter of Zion.” Further on he leaves out the words: “just and having salvation.” Again the prophet says, “he is lowly,” the Evangelist, “he is meek.” The prophet says: “upon the colt, the foal of an ass,” he mentions the last word in the plural number; the Evangelist says: “upon the colt, the foal of an ass that is used for daily and burden-bearing labor.” How shall we harmonize these accounts? 30 First, we must keep in mind that the Evangelists do not quote the prophets word by word, it is enough for them to have the same meaning and to show the fulfillment, directing us to the Scriptures so that we ourselves may read, what they omit, and see for ourselves that nothing was written which is not richly fulfilled. It is natural, also, that he who has the substance and the fulfillment, does not care so much for the words. Thus we often find that the Evangelist, quote the prophets somewhat changed, yet it is done without detriment to the understanding and intent of the original. 31 To invite the daughter of Zion and the daughter of Jerusalem to joy and gladness the prophet abundantly gives us to understand that the coining of this king is most comforting to every sin-burdened conscience, since he removes all fear and trembling, so that men do not flee from him and look upon him as a severe judge, who will press them with the law, as Moses did, so that they could not have a joyful confidence in God, as the knowledge and realization of sin naturally come from the law. But he would arouse them with this first word to expect from him all grace and goodness. For what other reason should he invite them to rejoice and command them even to shout and be exceeding glad! He tells this command of God to all who are in sorrow and fear of God. He also shows that it is God's will and full intent, and demands that they entertain joyful confidence in him against the natural fear and alarm And this is the natural voice of the Gospel which the prophet here begins to preach, as Christ speaks likewise in the Gospel and the apostles always admonish to rejoice in Christ, as we shall hear further on. It is also full of meaning that he comes from the Mount of Olives. We shall notice that this grace on account of its greatness might be called a mountain of grace, a grace which is not only a drop or handful, but grace abundant and heaped up like a mountain. 32 He mentions the people twice while the Evangelist says only once, daughter of Zion. For it is one people, daughter of Zion and daughter of Jerusalem, namely the people of the same city, who believe in Christ and receive him. As I said before, the Evangelist quotes the Scriptures only briefly and invites us to read them ourselves and find out more there for ourselves. That the Evangelist does not invite to joy like the prophet, but simply says: Tell it to the daughter of Zion, he does it to show how the joy and exultation shall be carried on. None should expect bodily but spiritual joy, a joy that can be gathered alone from the Word by the faith of the heart. From a worldly aspect there was nothing joyful in Christ's entrance, his spiritual advent must be preached and believed; that is, his meekness; this makes man joyful and glad. 33 That the prophet gives Christ three titles, lowly, just, and having salvation, while the Evangelist has only one, meek, is again done for brevity's sake, he suggests more than he explains. It seems to me that the Holy Ghost led the apostles and evangelists to abbreviate passages of the Scriptures for the purpose that we might be kept close to the holy Scriptures, and not set a bad example to future exegetes, who make many words outside the Scriptures and thereby draw us secretly from the Scriptures to human doctrines. As to say: If I spread the Scriptures verbatim everyone will follow the example and it will come to pass that we would read more in other books than in the holy writings of the principal book, and there would be no end to the writing of books and we would be carried from one book to another, until, finally, we would get away from the holy Scriptures altogether, as has happened in fact. Hence, with such incomplete quotations he directs us to the original book where they can be found complete, so that there is no need for everyone to make a separate book and leave the first one. 34 We notice, therefore, that it is the intention of all the apostles and evangelists in the New Testament to direct and drive us to the Old Testament, which they call the Holy Scriptures proper. For the New Testament was to be only the incarnate living Word and not scripture. Hence Christ did not write anything himself, but gave the command to preach and extend the Gospel, which lay hidden in the Scriptures, as we shall hear on Epiphany Sunday. 35 In the Hebrew language the two words meek and lowly do not sound unlike, and mean not a poor man who is wanting in money and property, but who in his heart is humble and wretched, in whom truly no anger nor haughtiness is to be found, but meekness and sympathy. And if we wish to obtain the full meaning of this word, we must take it as Luke uses it, who describes how Christ at his entrance wept and wailed over Jerusalem. We interpret therefore the words lowly and meek in the light of Christ's conduct. How does he appear? His heart is full of sorrow and compassion toward Jerusalem. There is no anger or revenge, but he weeps out of tenderness at their impending doom.. None was so bad that he did or wished him harm. His sympathy makes him so kind and full of pity that he thinks not of anger, of haughtiness, of threatening or revenge, but offers boundless compassion and good will. This is what the prophet calls lowly and the Evangelist meek. Blessed he who thus knows Christ in him and believes in him. He cannot be afraid of him, but has a true and comforting confidence in him and entrance to him. He does not try to find fault either, for as he believes, he finds it; these words do not lie nor deceive. 36 The word “just” does not mean here the justice with which God judges, which is called the severe justice of God. For if Christ came to us with this who could stand before him.? Who could receive him, since even the saints cannot endure it? The joy and grace of this entrance would thereby be changed info the greatest fear and terror. But that grace is meant, by which he makes us just or righteous. I wish the word justus, justitia, were not used for the severe judicial justice; for originally it means godly, godliness. When we say, he is a pious man, the Scriptures express it, he is justus, justified or just. But the severe justice of God is called in the Scriptures: Severity, judgment, tribunal. The prophet's meaning, therefore, is this: Thy king cometh to thee pious or just, i.e., he comes to make you godly through himself and his grace; he knows well that you are not godly. Your piety should consist not in your deeds, but in his grace and gift, so that you are just and godly through him. In this sense St. Paul speaks, Rom. 3:26: “That he might himself be just, and the justifier of him that hath faith in Jesus.” That is, Christ alone is pious before God and he alone makes us pious. Also, Rom. 1:17: “For therein is revealed a righteousness of God from faith unto faith,” that is the godliness of God, namely his grace and mercy, by which he makes us godly before him, is preached in the Gospel. You see in this verse from the prophet that Christ is preached for us unto righteousness, that he comes godly and just, and we become godly and just by faith. 37 Note this fact carefully, that when you find in the Scriptures the word God's justice, it is not to be understood of the self-existing, imminent justice of God, as the Papists and many of the fathers held, lest you be frightened; but, according to the usage of Holy Writ, it means the revealed grace and mercy of God through Jesus Christ in us by means of which we are considered godly and righteous before him. Hence it is called God's justice or righteousness effected not by us, but by God through grace, just as God's work, God's wisdom, God's strength, God's word, God's mouth, signifies what he works and speaks in us. All this is demonstrated clearly by St. Paul, Rom. 1:16: “I am not ashamed of the Gospel of Christ; for it is the power of God (which works in us and strengthens us) unto salvation to everyone that believeth. For therein is revealed a righteousness of God,” as it is written in Hab. 2:4: “The righteous shall live by his faith.” Here you see that he speaks of the righteousness of faith and calls the same the righteousness of God, preached in the Gospel, since the Gospel teaches nothing else but that he who believes has grace and is righteous before God and is saved. In the same manner you should understand Ps. 31:1: “Deliver me in thy righteousness,” i.e. by thy grace, which makes me godly and righteous. The word Saviour or Redeemer compels us to accept this as the meaning of the little word “just.” For if Christ came with his severe justice he would not save anyone, but condemn all, as they are all sinners and unjust. But now he comes to make not only just and righteous, but also blessed, all who receive him, that he alone as the just one and the Saviour be offered graciously to all sinners out of unmerited kindness and righteousness. 38 When the Evangelist calls his steed a burden-bearing and working foal of an ass he describes the animal the prophets mean. He wants to say: The prophecy is fulfilled in this burden-bearing animal. It was not a special animal trained for this purpose, as according to the country's custom riding animals are trained, and when the prophet speaks of the foal of the ass it is his meaning that it was a colt, but not a colt of a horse.

MARK CHAPTER 11. Verses 1-10. See this passage illustrated in Mt 21:1-16 (p) "And when they came nigh" Mt 21:1, Lk 19:29, Jn 12:14

To Bethphage and Bethany, at the mount of Olives - The limits of Bethany reached to the mount of Olives, and joined to those of Bethphage. Bethphage was part of the suburbs of Jerusalem, and reached from the mount of Olives to the walls of the city. Our Lord was now come to the place where the boundaries of Bethany and Bethphage met. Mt 21:1 ; Lu 19:29; John 12:12.

And when they came nigh to Jerusalem, unto Bethphage and Bethany, at the mount of Olives, he sendeth forth two of his disciples, 2 And saith unto them, Go your way into the village over against you: and as soon as ye be entered into it, ye shall find a colt tied, whereon never man sat; loose him, and bring him. 3 And if any man say unto you, Why do ye this? say ye that the Lord hath need of him; and straightway he will send him hither. 4 And they went their way, and found the colt tied by the door without in a place where two ways met; and they loose him. 5 And certain of them that stood there said unto them, What do ye, loosing the colt? 6 And they said unto them even as Jesus had commanded: and they let them go. 7 And they brought the colt to Jesus, and cast their garments on him; and he sat upon him. 8 And many spread their garments in the way: and others cut down branches off the trees, and strawed them in the way. 9 And they that went before, and they that followed, cried, saying, Hosanna; Blessed is he that cometh in the name of the Lord: 10 Blessed be the kingdom of our father David, that cometh in the name of the Lord: Hosanna in the highest. 11 And Jesus entered into Jerusalem, and into the temple: and when he had looked round about upon all things, and now the eventide was come, he went out unto Bethany with the twelve. We have here the story of the public entry Christ made into Jerusalem, four or five days before his death. And he came into town thus remarkably, 1. To show that he was not afraid of the power and malice of his enemies in Jerusalem. He did not steal into the city incognito, as one that durst not show his face; no, they needed not send spies to search for him, he comes in with observation. This would be an encouragement to his disciples that were timorous, and cowed at the thought of their enemies' power and rage; let them see how bravely their Master sets them all at defiance. 2. To show that he was not cast down or disquieted at the thoughts of his approaching sufferings. He came, not only publicly, but cheerfully, and with acclamations of joy. Though he was now but taking the field, and girding on the harness, yet, being fully assured of a complete victory, he thus triumphs as though he had put it off. I. The outside of this triumph was very mean; he rode upon an ass's colt, which being an ass, looked contemptible, and made no figure; and, being but a colt, whereon never man sat, we may suppose, was rough and untrimmed, and not only so, but rude and ungovernable, and would disturb and disgrace the solemnity. This colt was borrowed too. Christ went upon the water in a borrowed boat, ate the passover in a borrowed chamber, was buried in a borrowed sepulchre, and here rode on a borrowed ass. Let not Christians scorn to be beholden one to another, and, when need is, to go a borrowing, for our Master did not. He had no rich trappings; they threw their clothes upon the colt, and so he sat upon him, v. 7 . The persons that attended, were mean people; and all the show they could make, was, by spreading their garments in the way ( v. 8 ), as they used to do at the feast of tabernacles. All these were marks of his humiliation; even when he would be taken notice of, he would be taken notice of for his meanness; and they are instructions to us, not to mind high things, but to condescend to them of low estate. How ill doth it become Christians to take state, when Christ was so far from affecting it! II. The inside of this triumph was very great; not only as it was the fulfilling of the scripture (which is not taken notice of here, as it as in Matthew), but as there were several rays of Christ's glory shining forth in the midst of all this meanness. 1. Christ showed his knowledge of things distant, and his power over the wills of men, when he sent his disciples for the colt, v. 1-3 . By this it appears that he can do every thing, and no thought can be withholden from him. 2. He showed his dominion over the creatures in riding on a colt that was never backed. The subjection of the inferior part of the creation to man is spoken of with application to Christ ( Ps. viii. 5, 6 , compared with Heb. ii. 8 ); for to him it is owing, and to his mediation, that we have any remaining benefit by the grant God made to man, of a sovereignty in this lower world, Gen. i. 28 . And perhaps Christ, in riding the ass's colt, would give a shadow of his power over the spirit of man, who is born as the wild ass's colt, Job xi. 12 . 3. The colt was brought from a place where two ways met ( v. 4 ), as if Christ would show that he came to direct those into the right way, who had two ways before them, and were in danger of taking the wrong. 4. Christ received the joyful hosannas of the people; that is, both the welcome they gave him and their good wishes to the prosperity of his kingdom, v. 9 . It was God that put it into the hearts of these people to cry Hosanna, who were not by art and management brought to it, as those were who afterward cried, Crucify, crucify. Christ reckons himself honoured by the faith and praises of the multitude, and it is God that brings people to do him this honour beyond their own intentions. (1.) They welcomed his person ( v. 9 ); Blessed is he that cometh, the ho erchomenos , he that should come, so often promised, so long expected; he comes in the name of the Lord, as God's Ambassador to the world; Blessed be he: let him have our applauses, and best affections; he is a blessed Saviour, and brings blessings to us, and blessed be he that sent him. Let him be blessed in the name of the Lord, and let all nations and ages call him Blessed, and think and speak highly and honourably of him. (2.) They wished well to his intent, v. 10 . They believed that, mean a figure as he made, he had a kingdom, which should shortly be set up in the world, that it was the kingdom of their father David (that father of his country), the kingdom promised to him and his seed for ever; a kingdom that came in the name of the Lord, supported by a divine authority. Blessed be this kingdom; let it take place, let it get ground, let it come in the power of it, and let all opposing rule, principality, and power, be put down; let it go on conquering, and to conquer. Hosanna to this kingdom; prosperity be to it; all happiness attend it. The proper signification of hosanna is that which we find, Rev. vii. 10 . Salvation to our God, that sitteth on the throne, and to the Lamb; success to religion, both natural and revealed, Hosanna in the highest. Praises be to our God, who is in the highest heavens over all, God blessed for ever; or, Let him be praised by his angels, that are in the highest heavens, let our hosannas be an echo to theirs. Christ, thus attended, thus applauded, came into the city, and went directly to the temple. Here was no banquet of wine prepared for his entertainment, nor the least refreshment; but he immediately applied himself to his work, for that was his meat and drink. He went to the temple, that the scripture might be fulfilled; " The Lord whom ye seek, shall suddenly come to his temple, without sending any immediate notice before him; he shall surprise you with a day of visitation, for he shall be like a refiner's fire, and like fuller's soap, " Mal. iii. 1-3 . He came to the temple, and took a view of the present state of it, v. 11 . He looked round about upon all things, but as yet said nothing. He saw many disorders there, but kept silence, Ps. l. 21 . Though he intended to suppress them, he would not go about the doing of it all on a sudden, lest he should seem to have done it rashly; he let things be as they were for this night, intending the next morning to apply himself to the necessary reformation, and to take the day before him. We may be confident that God sees all the wickedness that is in the world, though he do not presently reckon for it, nor cast it out. Christ, having make his remarks upon what he saw in the temple, retired in the evening to a friend's house at Bethany, because there he would be more out of the noise of the town, and out of the way of being suspected, a designing to head a faction. The Barren Fig-Tree Cursed. 12 And on the morrow, when they were come fr

(q) "need of him" Acts 17:25

[[The electronic version of this sermon is divided between the verses of Matt 21:1-9. Part 1 is found in verses 1-3 (or Mk 11:1-3 or Lk 19:29-31 or Jn 12:12-13), Part 2 in verses 4-6 (or Mk 11:4-6 or Lk 19:32-34 or Jn 12:14-16), and Part 3 in verses 7-9 (or Mk 11:7-11 or Lk 19:35-40 or Jn 12:17-19).]] II. CONCERNING GOOD WORKS. 39 We have said enough of faith. We now come to consider good works. We receive Christ not only as a gift by faith, but also as an example of love toward our neighbor, whom we are to serve as Christ serves us. Faith brings and gives Christ to you with all his possessions. Love gives you to your neighbor with all your possessions. These two things constitute a true and complete Christian life; then follow suffering and persecution for such faith and love, and out of these grows hope in patience. 40 You ask, perhaps, what are the good works you are to do to your neighbor? Answer: They have no name. As the good works Christ does to you have no name, so your good works are to have no name. 41 Whereby do you know them? Answer: They have no name, so that there may be no distinction made and they be not divided, that you might do some and leave others undone. You shall give yourself up to him altogether, with all you have, the same as Christ did not simply pray or fast for you. Prayer and fasting are not the works he did for you, but he gave himself up wholly to you, with praying, fasting, all works and suffering, so that there is nothing in him that is not yours and was not done for you. Thus it is not your good work that you give alms or that you pray, but that you offer yourself to your neighbor and serve him, wherever he needs you and every way you can, be it with alms, prayer, work, fasting, counsel, comfort, instruction, admonition, punishment, apologizing, clothing, food, and lastly with suffering and dying for him. Pray, where are now such works to be found in Christendom? 42 I wish to God I had a voice like a thunderbolt, that I might preach to all the world, and tear the word “good works” out of people's hearts, mouths, ears, books, or at least then the right understanding of it. All the world sings, speaks, writes and thinks of good works, everyone wishes to exercise themselves in good works, and yet, good works are done nowhere, no one has the right understanding of good works. Oh, that all such pulpits in all the world were cast into the fire and burned to ashes! How they mislead people with their good works! They call good works what God has not commanded, as pilgrimages, fasting, building and decorating their churches in honor of the saints, saying mass, paying for vigils, praying with rosaries, much prattling and bawling in churches, turning nun, monk, priest, using special food, raiment or dwelling,-who can enumerate all the horrible abominations and deceptions? This is the pope's government and holiness. 43 If you have ears to hear and a mind to observe, pray, listen and learn for God's sake what good works are and mean. A good work is good for the reason that it is useful and benefits and helps the one for whom it is done; why else should it be called good! For there is a difference between good works and great, long, numerous, beautiful works. When you throw a big stone a great distance it is a great work, but whom does it benefit? If you can jump, run, fence well, it is a fine work, but whom does it benefit? Whom does it help, if you wear a costly coat or build a fine house? 44 And to come to our Papists' work, what does it avail if they put silver or gold on the walls, wood and stone in the churches? Who would be made better, if each village had ten bells, as big as those at Erfurt? Whom would it help if all the houses were convents and monasteries as splendid as the temple of Solomon? Who is benefitted if you fast for St. Catherine, St. Martin or any other saint? Whom does it benefit, if you are shaved half or wholly, if you wear a gray or a black cap? Of what use were it if all people field mass every hour? What benefit is it if in one church, as at Meissen, they sing day and night Without interruption? Who is better for it, if every church had more silver, pictures and jewelry than the churches of Halle and Wittenberg? It is folly and deception, men's lies invented these things and called them good works; they all pretend they serve God thus and pray for the people and their sins, just as if they helped God with their property or as if his saints were in need of our work. Sticks and stones are not as rude and mad as we are. A tree bears fruit, not for itself, but for the good of man and beast, and these fruits are its good works. 45 Hear then how Christ explains good works, Math. 7:12: “Whatsoever ye would that men should do unto you, even so do ye unto them; for this is the law and the prophets.” Do you hear now what are the contents of the whole law and of all the prophets? You are not to do good to God and to his dead saints, they are not in need of it; still less to wood and stone, to which it is of no use, nor is it needed, but to men, to men, to men. Do you not hear? To men you should do everything that you would they should do to you. 46 I would not have you build me a church or tower or cast bells for me. I would not have you construct for me an organ with fourteen stops and ten rows of flute work. Of this I can neither eat nor drink, support neither wife nor child, keep neither house nor land. You may feast my eyes on these and tickle my ears, but what shall I give to my children? Where are the necessaries of life? O madness, madness! The bishops and lords, who should check it, are the first in such folly, and one blind leader leads the other. Such people remind me of young girls playing with dolls and of boys riding on sticks. Indeed, they are nothing but children and players with dolls, and riders of hobbyhorses. 47 Keep in mind, that you need not do any work for God nor for the departed saints, but you ask and receive good from him in faith. Christ has done and accomplished everything for you, atoned for your sins, secured grace and life and salvation. Be content with this, only think how he can become more and more your own and strengthen your faith. Hence direct all the good you can do and your whole life to the end that it be good; but it is good only when it is useful to other people and not to yourself. You need it not, since Christ has done and given for you all that you might seek and desire for yourself, here and hereafter, be it forgiveness of sins, merit of salvation or whatever it may be called. If you find a work in you by which you benefit God or his saints or yourself and not your neighbor, know that such a work is not good. 48 A man is to live, speak, act, hear, suffer and die for the good of his wife and child, the wife for the husband, the children for the parents, the servants for their masters, the masters for their servants, the government for its subjects, the subjects for the government, each one for his fellow man, even for his enemies, so that one is the other's hand, mouth, eye, foot, even heart and mind. This is a truly Christian and good work, which can and shall be done at all times, in all places, toward all people. You notice the Papists' works in organs, pilgrimages, fasting, etc., are really beautiful, great, numerous, long, wide and heavy works, but there is no good, useful and helpful work among them and the proverb may be applied to them: It is already bad. 49 But beware of their acute subtleties, when they say: If these works are not good to our neighbor in his body, they do spiritual good to his soul, since they serve God and propitiate him and secure his grace. Here it is time to say: You lie as wide as your mouth. God is to be worshiped not with works, but by faith, faith must do everything that is to be done between God and us. There may be more faith in a millerboy than in all the Papists, and it may gain more than all priests and monks do with their organs and jugglery, even if they had more organs than these now have pipes. He who has faith can pray for his fellow man, he who has no faith can pray for nothing. It is a satanic lie to call such outward pomp spiritually good and useful works. A miller's maid, if she believes, does more good, accomplishes more, and I would trust her more, if she takes the sack from the horse, than all the priests and monks, if they kill themselves singing day and night and torment themselves to the quick. You great, coarse fools, would you expect to help the people with your faithless life and distribute spiritual goods, when there is on earth no more miserable, needy, godless people than you are? You should be called, not spiritual, but spiritless. 50 Behold, such good works Christ teaches here by his example. Tell me what does he do to serve himself and to do good to himself? The prophet directs all to the daughter of Zion and says: V.5. “He cometh to thee,” and that he comes as a Saviour, just and meek, is all for you, to make you just and blessed. None had asked nor bidden him to come; but he came, he comes of his own free will, out of pure love, to do good and to be useful and helpful. Now his work is manifold, it embraces all that is necessary to make us just and blessed. But justification and salvation imply that he delivers us from sin, death, hell, and does it not only for his friends, but also for his enemies, yea, for none but his enemies, yet he does it so tenderly, that he weeps over those who oppose such work and will not receive him. Hence he leaves nothing undone to blot out their sin, conquer death and hell and make them just and blessed. He retains nothing for himself, and is content that he already has God and is blessed, -thus he serves only us according to the will of his father who wishes him to do so. 51 See then how he keeps the law: “Whatsoever ye would that men should do unto you, even so do ye unto them.” Is it not true, everyone heartily wishes that another might step between man and his sin, take it upon himself and blot it out, so that it would no more sting his conscience, and deliver him from death and hell? What does everyone desire more deeply than to be free from death and hell? Who would not be free from sin and have a good, joyful conscience before God? Do we not see how all men have striven for this, with prayer, fastings, pilgrimages, donations, monasteries and priestdom? Who urges them? It is sin, death, hell, from which they would be saved. And if there were a physician at the end of the world, who could help here, all lands would become deserted and every one would hasten to this physician and risk property, body and life to make the journey. And if Christ himself, like we, were surrounded by death, sin and hell, he would wish that some one would help him out of it, take his sin away and give him a good conscience. Since he would have others do this for him, he proceeds and does it for others, as the law says, he takes upon himself our sins, goes into death and overcomes for us sin, death and hell so that henceforth all who believe in him, and call upon his name, shall be justified and saved, be above sin and death, have a good, joyful, secure and intrepid conscience forever, as he says in John 8:51: “If a man keep my word, he shall never see death,” and John 11,25-26: “I am the resurrection, and the life; he that believeth on me, though he die, yet shall he live I and whosoever liveth and believeth on me, shall never die.” 52 Behold, this is the great joy, to which the prophet invites, when he says: “Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem!” This is the righteousness and the salvation for which the Saviour and King comes. These are the good works done for us by which he fulfills the law. Hence the death of the believer in Christ is not death but a sleep, for he neither sees nor tastes death, as is said in Ps. 4:8: “In peace will I both lay me down and sleep, for thou, Jehovah, alone makest me dwell in safety.” Therefore death is also called a sleep in the Scriptures. 53 But the Papists and their disciples, who would get rid of death, sin and hell by their own works and satisfaction, must remain in them eternally for they undertake to do for themselves what Christ alone did and could do, of whom they should expect it by faith. Therefore they are foolish, deluded people who do works for Christ and his saints, which they should do for their neighbor. Again, what they should expect of Christ by faith they would find in themselves and have gone so far as to spend on stone and wood, on bells and incense what they should spend on their neighbors. They go on and do good to God and his saints, fast for them and dedicate to them prayers, and at the same time leave their neighbor as he is, thinking only, let us first help ourselves! Then comes the pope and sells them his letter of indulgence and leads them into heaven, not into God's heaven, but into the pope's heaven, which is the abyss of hell. Behold, this is the fruit of unbelief and ignorance of Christ, this is our reward for having left the Gospel in obscurity and setting up human doctrine in its place. I repeat it, I wish all pulpits in the world lay in ashes, and the monasteries, convents, churches, hermitages and chapels, and everything were ashes and powder, because of this shameful misleading of souls. 54 Now you know what good works are. Think of it and act accordingly. As to sin, death and hell, take care that you augment them not, for you cannot do anything here, your good works will avail nothing, you must have some one else to work for you. To Christ himself such works properly belong, you must consent to it that he who comes is the king of Zion, that he alone is the just Saviour. In him and through him you will blot out sin and death through faith. Therefore, if anyone teaches you to blot out your own sin by works, beware of him. 55 When in opposition to this they quote verses of the Bible like Dan. 4:27: “Break off thine iniquities by showing mercy to the poor,” and I Pet. 4:8: “Love covereth a multitude of sins,” and the like, be not deceived, such passages do not mean that the works could blot out or remove sin, for this would rob Christ of his word and advent, and do away with his whole work; but these works are a sure work of faith, which in Christ receives remission of sins and the victory over death. For it is impossible for him who believes in Christ, as a just Saviour, not to love and to do good. If, however, he does not do good nor love, it is sure that faith is not present. Therefore man knows by the fruits what kind of a tree it is, and it is proved by love and deed whether Christ is in him and he believes in Christ. As St. Peter says in 2 Pet. 1:10: “Wherefore, brethren, give the more diligence to make your calling and election sure; for if ye do these things, ye shall never stumble,” that is, if you bravely practice good works you will be sure and cannot doubt that God has called and chosen you. 56 Thus faith blots out sin in a different manner than love. Faith blots it out of itself, while love or good works prove and demonstrate that faith has done so and is present, as St. Paul says, 1 Cor. 13:2: “And if I have all faith, so as to remove mountains, but have not love, I am nothing.” Why? Without doubt, because faith is not present where there is no love, they are not separate the one from the other. See to it then that you do not err, and be misled from faith to works. 57 Good works should be done, but we should not confide in them, instead of in Christ's work. We should not touch sin, death and hell with our works, but direct them from us to the Saviour, to the king of Zion, who rides upon an ass. He who knows how to treat sin, death and hell, will blot out sin, overcome death, and subdue hell. Do you permit him to perform these works while you serve your neighbor,-you will then have a sure testimony of faith in the Saviour who overcame death. So love and good works will blot out your sin for you that you may realize it; as faith blots it out before God where you do not realize it. But more of this later. THE LESSON STORY AND THE FALSE NOTIONS THE JEWS HELD CONCERNING THE MESSIAH. 58 In the story of this Gospel we will first direct our attention to the reason why the Evangelist quotes the words of the prophet, in which was described long ago and in clear, beautiful and wonderful words, the bodily, public entrance and advent of our Lord Jesus Christ to the people of Zion or Jerusalem, as the text says. In this the prophet wanted to show and explain to his people and to all the world, who the Messiah is and how and in what manner he would come and manifest himself, and offers a plain and visible sign in this that he says: “Behold, thy king cometh unto thee, meek, and riding upon an ass,” etc., so that we would be certain of it, and not dispute about the promised Messiah or Christ, nor wait for another. He therewith anticipates the mistaken idea of the Jews, who thought, because there were such glorious things said and written of Christ and his kingdom, he would manifest himself in great worldly pomp and glory, as a king against their enemies, especially the Roman empire, to the power of which they were subject, and would overthrow its power and might, and in their place set up the Jews as lords and princes. They thus expected nothing in the promised Christ but a worldly kingdom and deliverance from bodily captivity. Even today they cling to such dreams and therefore they do not believe in Christ, because they have not seen such bodily relief and worldly power. They were led to this notion, and strengthened in it, by their false priests, preachers and doctors, who perverted the Scriptures concerning Christ and interpreted them according to their own worldly understanding as referring to bodily, worldly things, because they would fain be great earthly lords. 59 But the dear prophets plainly foretold and faithfully gave warning that we should not think of such an earthly kingdom nor of bodily salvation, but look back and pay attention to the promises of a spiritual kingdom and of a redemption from the pernicious fall of mankind in paradise; of which it is said in Gen. 2:17: “In the day that thou eatest thereof thou shalt surely die.” The first prophecy of Christ is also against it, Gen. 3:15: “The seed of woman shall bruise the serpent's head.” Which means, he shall deliver all mankind from the power of the devil and the captivity of sin and eternal death and, instead bring justification before God and eternal life. Hence this prophet calls him “just and having salvation.” This truly is a different salvation than that of bodily freedom, bodily power and glory, the end of which is death, and under which everything must abide eternally. They ought to have considered this and rejoiced in it, since the prophets had heartily yearned and prayed for it, and this prophet admonishes to such great joy and gladness. But they and their shameless preachers made a temporal affair out of this misery and unhappiness, as if it were a joke about sin and death or the power of the devil, and considered it the greatest misfortune that they lost their temporal freedom and were made subject to the emperor and required to pay taxes to him. 60 The Evangelist therefore quotes this saying of the prophet, to punish the blindness and false notions of those who seek bodily and temporal blessings in Christ and his Gospel, and to convince them by the testimony of the prophet, who shows clearly what kind of a king Christ was and what they should seek in him, in that lie calls him just and having salvation and yet adds this sign of his coming by which they are to know him: “He cometh to thee meek and riding upon a colt, the foal of an ass.” As if to say: A poor, miserable, almost beggarly horseman upon a borrowed ass who is kept by the side of its mother not for ostentation but for service. With this he desires to lead them away from gazing and waiting for a glorious entrance of a worldly king. And he offers such signs that they might not doubt the Christ, nor take offense at his beggarly appearance. All pomp and splendor are to be left out of sight, and the heart and the eyes directed to the poor rider, who became poor and miserable and made himself of no kingly reputation that they might not seek the things of this world in him but the eternal, as is indicated by the words, “just and having salvation.” 61 This verse first clearly and effectively does away with the Jewish dream and delusion of a worldly reign of the Messiah and of their temporal freedom. It takes away all cause and support for excuse, if they do not receive Christ, and cuts off all hope and expectation for another, because it clearly and distinctly announces and admonishes that he would come on this wise and that he has fulfilled everything. We Christians thus have against the Jews a firm ground and certain title and conviction from their own Scripture that this Messiah, who thus came to them, is the Christ predicted by tile prophets and that no other shall come, and that in the vain hope of another's coming they forfeit their temporal and eternal salvation. [[

What do ye, loosing the colt?. Or, why do ye do this? What authority have you for doing it?

(r) "and he sat" Zech 9:9

The electronic version of this sermon is divided between the verses of Matt 21:1-9. Part 1 is found in verses 1-3 (or Mk 11:1-3 or Lk 19:29-31 or Jn 12:12-13), Part 2 in verses 4-6 (or Mk 11:4-6 or Lk 19:32-34 or Jn 12:14-16), and Part 3 in verses 7-9 (or Mk 11:7-11 or Lk 19:35-40 or Jn 12:17-19).]] III. THE SPIRITUAL INTERPRETATION OF THIS GOSPEL 62 This has been said about the history of this Gospel. Let us now treat of its hidden or spiritual meaning. Here we are to remember that Christ's earthly walk and conversation signify his spiritual walk; his bodily walk therefore signifies the Gospel and the faith. As with his bodily feet he walked from one town to another, so by preaching he came into the world. Hence this lesson shows distinctly what the Gospel is and how it is to be preached, what it does and effects in the world, and its history is a fine, pleasing picture and image of how the kingdom of Christ is carried on by the office of preaching. We will consider this point by point. V.1. “And when they drew nigh unto Jerusalem, and came unto Bethphage, unto the Mount of Olives.” 63 All the apostles declare that Christ would become man at the end of the world, and that the Gospel would be the last preaching, as is written in 1 John 2:18: “Little children, it is the last hour, and as ye have heard that Antichrist cometh, even now hath there arisen many Antichrists; whereby we know that it is the last hour,” etc. He mentions here the Antichrist. Antichrist in Greek means he who teaches and acts against the true Christ. Again, 1 Cor. 10:11: “All these things were written for our admonition, upon whom the ends of the ages are come.” As the prophets came to man before the first advent of Christ, so the apostles are the last messengers of God, sent before the last advent of Christ at the last day to preach it faithfully. Christ indicates this by not sending out his apostles to fetch the ass, until he drew nigh unto Jerusalem, where he was now to enter. Thus the Gospel is brought into this world by the apostles shortly before the last day, when Christ will enter with his flock into the eternal Jerusalem. 64 This agrees with the word “Bethphage,” which means, as some say, mouth-house, for St. Paul says in Rom. 1:2, that the Gospel was promised afore in the Holy Scriptures, but it was not preached orally and publicly until Christ came and sent out his apostles. Therefore the church is a mouth-house, not a pen-house, for since Christ's advent that Gospel is preached orally which before was hidden in written books. It is the way of the Gospel and of the New Testament that it is to be preached and discussed orally with a living voice. Christ himself wrote nothing, nor did he give command to write, but to preach orally. Thus the apostles were not sent out until Christ came to his mouth-house, that is, until the time had come to preach orally and to bring the Gospel from dead writing and pen-work to the living voice and mouth. From this time the church is rightly called Bethphage, since she has and bears the living voice of the Gospel. 65 The sending shows that the kingdom of Christ is contained in the public oral office of preaching, which shall not stand still nor remain in one place, as before it was hidden with the Jewish nation alone in the Scriptures and foretold by the prophets for the future, but should go openly, free and untrammeled into all the world. 66 The Mount of Olives signifies the great mercy and grace of God, that sent forth the apostles and brought the Gospel to us. Olive oil in Holy Writ signifies the grace and mercy of God, by which the soul and the conscience are comforted and healed, as the oil soothes and softens and heals the wounds and defects of the body. And from what was said above, we learn what unspeakable grace it is that we know and have Christ, the justified Saviour and king. Therefore he does not send into the level plain, nor upon a deserted, rocky mountain, but unto the Mount of Olives, to show to all the world the mercy which prompted him to such grace. There is not simply a drop or handful of it, as formerly, but because of its great abundance it might be called a mountain. The prophet also calls in Ps. 36:6, such grace God's mountain and says: “Thy righteousness is like the mountains of God,” that is, great and abundant, rich and overflowing. This he can understand who considers what it means that Christ bears our sin, and conquers death and hell and does everything for us, that is necessary to our salvation. He does not expect us to do anything for it, but to exercise it towards our neighbor, to know thereby whether we have such faith in Christ or not. Hence the Mount of Olives signifies that the Gospel was not preached nor sent until the time of grace came; from this time on the great grace goes out into the world through the apostles. V.1, 2. “Then Jesus sent two disciples, saying unto them, Go into the village that is over against you.” 67 These two disciples represent all the apostles and preachers, sent into the world. The evangelical sermon is to consist of two witnesses, as St. Paul says in Rom. 3,21: “A righteousness of God has been manifested, being witnessed by the law and the prophets.” Thus we see how the apostles introduce the law and the prophets, who prophesied of Christ, so that it might be fulfilled that Moses spoke in Deut. 17:6 and Christ in Math. 18,16: “At the mouth of two witnesses or three, every word may be established.” 68 When he says: “Go into the village over against you”, not mentioning the name, it signifies that the apostles are not sent to one nation alone, as the Jews were separated from the Gentiles and alone bore the name “People of God” and God's word and promise of the future Messiah were with them alone. But now when Christ comes he sends his preachers into all the world and commands them to go straight forward and preach everywhere to all the heathen, and to teach, reprove, without distinction, whomsoever they meet, however great, and wise and learned and holy, they may be. When he calls the great city of Jerusalem a village and does not give her name, he does it for the reason that the name Jerusalem has a holy significance. The kingdom of heaven and salvation are the spiritual Jerusalem, that Christ enters. But the apostles were sent into the world amongst their enemies who have no name. 69 The Lord here comforts and strengthens the apostles and all ministers, when he calls the great city a village, and adds, she is over against you. As if he would say, like Math. 10:16: “Behold, I send you forth as sheep in the midst of the wolves”, I send you into the world, which is against you, and seems to be something great, for there are kings, princes, the learned, the rich and everything that is great in the world and amounts to anything, this is against you. And as he says in Math. 10:22: “Ye shall be hated of all men for my name's sake.” But never fear, go on, it is hardly a village, do not be moved by great appearances, preach bravely against it and fear no one. For it is not possible that he should preach the gospel truth, who fears the multitude and does not despise all that the world esteems highly. It is here decreed that this village is against the apostles, therefore they should not be surprised if the great, high, rich, wise and holy orders do not accept their word. It must be so, the village must be against them; again, the apostles must despise them and appear before them, for the Lord will have no flatterer as a preacher. He does not say: Go around the village, or to the one side of it: Go in bravely and tell them what they do not like to hear. 70 How very few there are now who enter the village that is against them. We gladly go into the towns that are on our side. The Lord might have said: Go ye into the village before you. That would have been a pleasing and customary form of speech. But he would indicate this mystery of the ministry, hence he speaks in an unusual way: Go into the village that is over against you. That is: Preach to them that are disposed to prosecute and kill you. You shall merit such thanks and not try to please them, for such is the way of hypocrites and not that of the evangelists. V.2. “And straightway ye shall find an ass tied, and a colt with her; loose them and bring them unto me.” 71 This is also offered as consolation to ministers that they should not worry as to who would believe or receive them. For it is decreed, Is. 55,11: “My word shall not return unto me void.” And St. Paul says, Col. 1:6: “The Gospel is in all the world bearing fruit.” It cannot be otherwise than that where the Gospel is preached there will be some, who accept it and believe. This is the meaning of the mystery that the apostles shall find the ass forthwith and the colt, if they only go. As if he would say: Only go and preach, care not who they are that hear you. I will care for that. The world will be against you, but be not afraid, you will find such as will hear and follow you. You do not know them yet, but I know them; you preach, and leave the rest to me. 72 Behold, In this way he consoles them that they should not cease to preach against the world, though it withstands and contradicts them ever so hard, it shall not be in vain. You find people now who believe we should be silent and cause no stir, because it is impossible to convert the world. It is all in vain, they say; pope, priests, bishops and monks reject it and they will not change their lives, what is the use to preach and storm against them? This is the same as if the apostles had said to Christ: Thou tellest us to go into the village that is over against us; it it is against us, what use is it that we enter there, let us rather stay outside. But the Lord refutes this and says: Go ye there and preach, what does it matter if it is against you? You will find there what I say. We should now do likewise. Although the masses storm against the Gospel and there is no hope that they will be better, yet we must preach, there will yet be found those who listen and become converted. 73 Why does he have them bring two asses or not both young or old ones, since one was enough for him to ride upon? Answer: As the two disciples represent the preachers, so the colt and its mother represent their disciples and hearers. The preachers shall be Christ's disciples and be sent by him, that is, they should preach nothing but Christ's doctrine. Nor should they go to preach except they be called, as was the case with the apostles. But the hearers are old and young. 74 Here we should remember that man in Holy Writ is divided into two parts, in an inner and an outer man. The outer man is called according to his outward, visible, bodily life and conversation; the inner man, according to his heart and conscience. The outer man can be forced to do the good and quit the bad, by law, pain, punishment and shame, or attracted by favor, money, honor and reward. But the inner man cannot be forced to do out of his own free will, what he should do, except the grace of God change the heart and make it willing. Hence the Scriptures say all men are liars, no man does good of his own free will, but everyone seeks his own and does nothing out of love for virtue. For if there were no heaven nor hell, no disgrace nor honor, none would do good. If it were as great an honor and prize to commit adultery, as to honor matrimony, you would see adultery committed with much greater pleasure than matrimony is now held sacred. In like manner all other sins would be done with greater zeal than virtues are now practiced. Hence all good conduct without grace is mere glitter and semblance, it touches only the exterior man, without the mind and free will of the inner man being reached. 75 These are the two asses: The old one is the exterior man; he is bound like this one, with laws and fear of death, of hell, of shame, or with allurements of heaven, of life, of honor. He goes forward with the external appearance of good works and is a pious rogue, but he does it unwillingly and with a heavy heart and a heavy conscience. Therefore the apostle calls her “subjugalem,” the yoked animal, who works under a burden and labors hard. It is a miserable, pitiable life that is under compulsion by fear of hell, of death and of shame. Hell, death and shame are his yoke and burden, heavy beyond measure, from which he has a burdened conscience and is secretly an enemy to law and to God. Such people were the Jews, who waited for Christ, and such are all who rely upon their own power to fulfil God's commands, and merit heaven. They are tied by their consciences to the law, they must, but would rather not, do it. They are carriers of sacks, lazy beasts of burden and yoked rogues. 76 The colt, the young ass, of which Mark and Luke write, on which never man rode, is the inner man, the heart, the mind, the will, which can never be subject to law, even if he be tied by conscience and feels the law. But he has no desire nor love for it until Christ comes and rides on him. As this colt was never ridden by anyone, so man's heart has never been subject to the good; but, as Moses says, Gen. 6:5 and 8:21, is evil continually from his youth. 77 Christ tells them to loose them, that is, he tells them to preach the Gospel in his name, in which is proclaimed grace and remission of sins, and how he fulfilled the law for us. The heart is here freed from the fetters of conscience and things. Thus man is loose not from the law, that he should and joyful, willing and anxious to do and to leave undone all things. Thus man is loose not from the Law, that he should do nothing, but from a joyless, heavy conscience he has from the law, and with which he was the enemy of the law, that threatens him with death and hell. Now he has a clear conscience under Christ, is a friend of the law, neither fears death nor hell, does freely and willingly, what before he did reluctantly. See, in this way the Gospel delivers the heart from all evil, from sin and death, from hell and a bad conscience through faith in Christ. 78 When he commands them to bring them to him, he speaks against the pope and all sects and deceivers, who lead the souls from Christ to themselves; but the apostles bring them to Christ; they preach and teach nothing but Christ, and not their own doctrine nor human laws. The Gospel alone teaches us to come to Christ and to know Christ rightly. In this the stupid prelates receive a heavy rebuke at their system of bringing souls to themselves, as Paul says in Acts 20:29-30: “I know that after my departing grievous wolves shall enter in among you, not sparing the flock; and from among your own selves shall men arise, speaking perverse things, to draw away the disciples after them.” But the Gospel converts men to Christ and to none else. Therefore he sends out the Gospel and ordains preachers, that he may draw us all to himself, that we may know him as he says, John 12:32: “And I, if I be lifted tip from the earth, will draw all men unto myself.” V.3. “And if any man say aught unto you, ye shall say., The Lord hath need of them; and straightway he will send them.” 79 St. Paul, in Gal. 4:2, compares the law to guardians and stewards, under whom the young heir is educated in fear and discipline. The law forces with threats that we externally abstain from evil works, from fear of death and hell, although the heart does not become good thereby. Here are, as Luke writes, the masters of the ass and its colt, speaking to the apostles: What, do ye loose the colt? Where the Gospel begins to loose the conscience of its own works, it seems to forbid good works and the keeping of the law. It is the common speech of all the teachers of the law, and of the scribes and doctors, to say: If all our works amount to nothing and if the works done under the law are evil, we will never (to good. You forbid good works and throw away God's law; you heretic, you loose the colt and wish to make bad people free. Then they go to work and forbid to loose the colt and the conscience and to bring it to Christ and say, You must do good works, and keep people tied in bondage to the law. 80 Our text shows how the apostles should act toward such persons. They should say: “The Lord hath need of them,” they should instruct them in the works of the law and the works of grace and should say: We forbid not good works, but we loose the conscience from false good works, not to make them free to do evil deeds, but to come under Christi their true Master, and under him do truly good works; to this end he needs them and will have them. Of this Paul treats so well in Rom. 6, where he teaches that through grace we are free from the law and its works; not so as to do evil, but to do truly good works. 81 It all amounts to this, that the scribes and masters of the law do not know what good works are; they therefore will not loose the colt, but drive it with unmerciful human works. However, where wholesome instruction is given concerning good works, they let it pass, if they are at all sensible and honest teachers of the law, as they are here represented. The mad tyrants, who are frantic with human laws, are not mentioned in this Gospel. It treats only of the law of God and of the very best teachers of the law. For without grace, even God's law is a chain and makes burdened consciences and hypocrites whom none can help, until other works are taught, which are not ours, but Christ's and are worked in us by grace. Then all constraint and coercion of the law is ended and the colt is loose. V.4, 5. “Now this is come to pass, that it might be fulfilled, which was spoken through the prophet, saying, Tell ye the daughter of Zion.” 82 This verse has already been sufficiently explained. The Evangelist introduces it that we may see how Christ has come not for the sake of our merits, but for the sake of God's truth. For he was prophesied long a- before we, to whom go he comes, bad a being. God out of pure grace has fulfilled the promises of the Gospel to demonstrate the truth that he keeps his promises in order to stir us confidently to trust in his promise, for he will fulfil it. And this is one of the passages, where the Gospel is promised, of which Paul speaks in Rom. 1:2: “Which he promised afore through his prophets in the Holy Scriptures, concerning his Son Jesus Christ,” etc. We have heard how in this verse the Gospel, Christ and faith are preached most distinctly and consolingly. V.6, 7. “And the disciples went, and did even as Jesus appointed them, and brought the ass, and the colt, and put on them their garments, and he sat thereon, (and they set him thereon.)” 83 These are the ministers who by the Gospel have freed the consciences from the law and its works and led them to the works of grace, who made real saints out of* hypocrites, so that Christ henceforth rides upon them. 84 The question arises here, whether Christ rode upon both animals. Matthew- speaks as if the disciples put him on both, while Mark, Luke and John mention only the colt. Some think be sat first on the colt and, because it was too wanton and untamed, lie then sat on its mother. These are fables and dreams. ',Ale take it that he rode only on the colt. He had them both brought to him on account of the spiritual significance above mentioned. When Matthew says he sat on them as though he rode on both, it is said after the manner of the Scriptures and the common way of speaking by synecdoche, where a thing is ascribed to the community, the whole people, which applies only to a few of them; for example, Matthew writes: the thieves on the cross reviled him, while only one did it, as Luke tells us, Christ says in Mat. 23:37, that the city of Jerusalem stoned the prophets, while only a few of the city did it. You say, the Turks killed the Christians, although they killed only a few. Thus Christ rode on the asses, though he rode only on the colt, because the two are compared to a community. What happened to one is expressed as if it happened to all. 85 Now consider the spiritual riding. Christ rides on the colt, its mother follows, that is, when Christ lives through faith in the inner man we are tinder him and are ruled by him But the outer man, the ass, goes free, Christ does not ride on her, though she follows in the rear. The outer man, as Paul says, is not willing, he strives against the inner man, nor does he carry Christ, as Gal. 5:17 says: “The flesh lusteth against the Spirit, and the Spirit against the flesh; for these are contrary, the one to the other; that ye may not do the things that ye would.” Because the colt carries Christ, that is, the Spirit is willing by grace, the ass, that is, the flesh, must be led by the halter, for the Spirit -,chastises and crucifies the flesh, so that it becomes subject. 86 This is the reason Christ rides upon the colt and not upon its mother, and yet uses both for his entrance into Jerusalem, for both body and soul must be saved. If, here upon earth, the body is unwilling, not capable of grace and Christ's leading, it must bear the Spirit, upon which Christ rides, who trains it and leads it along by the power of grace, received through Christ. The colt, ridden by Christ, upon which no one ever rode, is the willing spirit, whom no one before could make willing, tame or ready, save Christ by his grace. However, the sack-carrier, the burden-bearer, the old Adam, is the flesh, which goes riderless without Christ; it must for this reason bear the cross and remain a beast of burden. 87 What does it signify that the apostles, without command, put their garments on the colt? No doubt again not all the disciples laid on their garments, nor were all their garments put on, perhaps only a coat of one disciple. But it is written for the spiritual meaning, as if all the garments of all the disciples were used. It was a poor saddle and ornaments, but rich in meaning. I think it was the good example of the apostles, by which the Christian church is covered, and adorned, and Christ is praised and honored, namely, their preaching and confession, suffering and death for Christ's sake, as Christ says of Peter, that he would glorify God by a like death, John 21:19. Paul says in one of his epistles, we shall put on, Christ, by which he doubtless wishes to show that good works are the garments of the Christians, by which Christ is honored and glorified before all people. In the epistle Paul says, Rom. 13:12: “Let us put on the armor of light.” By this he means to show that good works are garments in which we walk before the people, honorably and well adorned. The examples of the apostles are the best and noblest above all the saints, they instruct us best, and teach Christ most clearly; therefore they should not, like the rest, lie on the road, but on the colt, so that Christ may ride on them and the colt go under them. We should follow these examples, praise Christ with our confession and our life and adorn and honor the doctrine of the Gospel as Tit. 2:10 says. 88 Hear how Paul lays his garments on the colt, I Cor. 11:1: “Be ye imitators of me, even as I also am of Christ,” and Heb. 13:7: “Remember them that had the rule over you, men that spake unto you the Word of God; and considering the issue of their life, imitate their faith.” No saint's example is as pure in faith as that of the apostles. All the other saints after the apostles have an addition of human doctrine and works. Hence Christ sits upon their garments to show that they are true Christian and more faithful examples than others. 89 That they set him thereon must also signify something. Could he not mount for himself? Why does he act so formal? As I said above, the apostles would not preach themselves, nor ride on the colt themselves. Paul says, 2 Cor. 1:24: “Not that we have lordship over your faith.” And 2 Cor. 4:5: “We preach not ourselves, 'hut Christ Jesus as Lord, and ourselves as your servants for Jesus' sake.” Again, 1 Pet. 5:3: “Neither as lording it over the charge allotted to you.” They preached to us the pure faith and offered their examples, that Christ might rule in us, and our faith remain undefiled, that we might not receive their word and work as if it were their own, but that we might learn Christ in their words and works. But how is it today? One follows St. Francis, another St Dominic, the third this, and the fourth that saint; and in none is Christ alone and pure faith sought; for they belong only to the apostles. V.8. “And the most part of the multitude spread their garments in the way; and others cut branches front the trees, and spread them in the way.” 90 The garments are the examples of the patriarchs and prophets, and the histories of the Old Testament. For, as we,;hall learn, the multitude that went before, signifies the saints before tile birth of Christ, by whom the sermon in the New Testament and the way of faith are beautifully adorned and honored. Paul does likewise when he cites Abraham, Isaac, Jacob, and Peter cites Sarah, and, in Heb. It, many patriarchs are named as examples, and by these are confirmed faith and the works of faith in a masterly way. The branches mean the sayings of the prophets, one of which is mentioned in this Gospel, which are not stories nor examples but the prophecy of God. The trees are the books of the prophets. Those who preach from these cut down branches and spread them in the way of Christian faith. 91 All this teaches the character of an Evangelical sermon, a sermon on the pure faith and the way of life. It must first have the word Christ commands the apostles, saying: Go, loose and bring hither. Then the story and example of the apostles must be added which agree with Christ's word and work, these are the garments of the apostles. Then must be cited passages from the Old Testament, these are the garments and branches of the multitude. In this way the passages and examples of both Testaments are brought home to the people. Of this Christ speaks in Math. 13:52: “Every scribe who hath been made a disciple to tile kingdom of heaven, is like unto a man that is a householder, who bringeth forth out of his treasure things new and old.” This signifies the two lips of the mouth, the two points of a bishop's hat, the two ribbons on it and some other like figures. But now none of these is kept before the eyes, the devil through the Papists throws sulphur and pitch in the way, himself rides on the colt and banishes Christ. 92 To spread garments in the way, means that, following the example of the apostles, we should with our confession and our whole life, honor, adorn and grace Christ, by giving up all glory, wisdom and holiness of our own and bowing to Christ in simple faith; also that we turn everything we have, honor, goods, life, power and body to the glory and advancement of the Gospel and relinquish everything for the one thing needful. Kings and lords and the great, powerful and rich should serve Christ with their goods, honor and power; further the Gospel and for its sake abandon everything. The holy patriarchs, prophets and pious kings in the Old Testament did so by their examples. But now everything is turned around, especially among the papal multitudes, who usurp all honor and power against Christ and thus suppress the Gospel. 93 To cut branches from the trees and spread them in the way means also the office of preaching and the testimony of the Scriptures and the prophets concerning Christ. With this the sermon of Christ is to be confirmed and all the preaching directed to the end that Christ may be known and confessed by it. John writes in 12,13 that they took branches of palmtrees and went forth to meet him. Some add, there must have been olive branches also, because it happened on the Mount of Olives. This is not incredible, although the Gospels do not report it. 94 There is reason why palm-branches and olive-branches are mentioned. They signify what is to be confessed, preached and believed concerning Christ. It is the nature of the palm-tree that when used as a beam, it yields to no weight but rises against the weight. These branches are the words of divine wisdom; the more they are suppressed, the higher they rise. This is true if you firmly believe in those words. There is an invincible power in them, so that they may well be called palm-branches, as St. Paul says in Rom. 1:16: “The Gospel is the power of God unto salvation to everyone that, believeth;” and as Christ says, “The gates of hell shall not prevail against it.” Math. 16,18. Death, sin, hell and all evil must bend before the divine Word, or only rise, when it sets itself against them. 95 Olive branches are named, because they are words of grace, in which God has promised us mercy. They make the soul meek, gentle, joyful, as the oil does the body. The gracious Word and sweet Gospel is typified in Gen. 8:11, where the dove in the evening brought in her mouth an olive branch with green leaves into the ark, which means, that the Holy Spirit brings the Gospel into the Church at the end of the world by the mouth of the apostles. V.9. “And the multitudes that went before him, and that followed, cried, saying, Hosanna to the son of David: Blessed is he that cometh in the name of the Lord; Hosanna in the highest.” 96 For this reason they carried palm-trees before kings and lords, when they had gained a victor), and celebrated their triumph. Again, the carrying of palm-branches was a sign of submission, especially of such as asked for mercy and peace, as was commonly done among ancient people. By their pomp before Christ they indicated that they would receive him as their Lord and King, sent by God as a victorious and invincible Saviour, showing themselves submissive to him and seeking grace from him. Christ should be preached and made known in all the world, as the victorious and invincible King against sin, death and the power of the devil and all the world for those who are oppressed and tormented, and as a Lord with whom they shall find abundant grace and mercy, as their faithful Priest and Mediator before God. The word of the Gospel concerning this King is a word of mercy and grace, which brings us peace and redemption from God, besides invincible power and strength, as St. Paul in Rom. 1:16 calls the Gospel “a power of God unto salvation” and “the gates of hell shall not prevail against it,” as Christ says in Math. 16:18. 97 Paul says, Heb. 13,8: “Jesus Christ is the same yesterday and today, yea, forever.” All who will be saved from the beginning to the end of the world, are and must be Christians and must be saved by faith. Therefore Paul says, 1 Cor. 10:3-4: “Our fathers did all eat the same spiritual food; and did all drink the same spiritual drink.” And Christ says in John 8:56: “Your father Abraham rejoiced to see my day; and he saw it and was glad.” 98 Hence the multitudes going before signify all Christians and saints before Christ's birth; those who follow signify all the saints after the birth of Christ. They all believed in and adhered to the one Christ. The former expected him in the future, the latter received him as the one who had come. Hence they all sing the same song and praise and thank God in Christ. or may we give anything else but praise and thanks to God, since we receive all from him, be it grace, word, work, Gospel, faith and everything else. The only true Christian service is to praise and give thanks, as Ps. 50:15 says: “Call upon me in the day of trouble, I will deliver thee, and thou shalt glorify me.” 99 What does “Hosanna to the son of David” signify? Hosanna in Ps. 118:25-26, means: “Save now, we beseech thee, O Jehovah; O Jehovah, we beseech thee, send now prosperity. Blessed be he that cometh in the name of Jehovah.” This verse was applied to Christ and is a well-wishing as we wish happiness and safety to a new ruler. Thus the people thought Christ should be their worldly king, and they wish him joy and happiness to that end. For Hosanna means: “0, give prosperity;” or: “Beloved, help;” or: “Beloved, save;” or whatever else you might desire to express in such a wish. They add: “To the son of David,” and say: “God give prosperity to the son of David! O God, give prosperity, blessed be,” etc. We would say: O, dear Lord, give happiness and prosperity to this son of David, for his new kingdom! Let him enter in God's name that he may be blessed and his kingdom prosper. 100 Mark proves clearly that they meant his kingdom when he writes expressly in Mark 11:10, that they said: “Blessed is the kingdom that cometh, the kingdom of our father David: Hosanna in the highest.” When some in the churches, read it “Osanna”, it is not correct, it should be “Hosanna.” They made a woman's name out of it, and her whom they should call Susanna they call Osanna. Susanna is a woman's name and means a rose. Finally, after making a farce out of baptism, the bishops baptize bells and altars, which is a great nonsense, and call the bells Osanna. But away with the blind leaders! We should learn here also to sing Hosanna and Hazelihana to the son of David together with those multitudes, that is, joyfully wish happiness and prosperity to the kingdom of Christ, to holy Christendom, that God may put away all human doctrine and let Christ alone be our king, who governs by his Gospel, and permits us to be his colts! God grant it, Amen.

(s) "Blessed is" Ps 118.26

(u) "kingdom" Ps 148:1

Mt 21:10 ,17.

Mt 21:18 and Mt 21:19-22 Verse 11. Into the temple. Not into the edifice properly called the temple, but into the courts which surrounded the principal edifice. Our Saviour, not being of the tribe of Levi, was not permitted to enter into the holy or most holy place; and when, therefore, it is said that he went into the temple, it is always to be understood of the courts surrounding the temple. See Mt 21:12. And when he had looked round about upon all. Having seen or examined everything. He saw the abominations and abuses which he afterwards corrected. It may be wondered at, that he did not at once correct them, instead of waiting to another day. But it may be observed that God is slow to anger, that he does not at once smite the guilty, but waits patiently before he rebukes and chastises. The eventide. The evening; the time after three o'clock, P.M. It is very probable that this was before sunset. The religious services of the temple closed, without the offering of the evening sacrifice, at three o'clock, P. M., and Jesus probably soon left the city. (v) "and when" Zeph 1:12, Eze 8:9

om Bethany, he was hungry: 13 And seeing a fig tree afar off having leaves, he came, if haply he might find any thing thereon: and when he came to it, he found nothing but leaves; for the time of figs was not yet. 14 And Jesus answered and said unto it, No man eat fruit of thee hereafter for ever. And his disciples heard it. 15 And they come to Jerusalem: and Jesus went into the temple, and began to cast out them that sold and bought in the temple, and overthrew the tables of the moneychangers, and the seats of them that sold doves; 16 And would not suffer that any man should carry any vessel through the temple. 17 And he taught, saying unto them, Is it not written, My house shall be called of all nations the house of prayer? but ye have made it a den of thieves. 18 And the scribes and chief priests heard it, and sought how they might destroy him: for they feared him, because all the people was astonished at his doctrine. 19 And when even was come, he went out of the city. 20 And in the morning, as they passed by, they saw the fig tree dried up from the roots. 21 And Peter calling to remembrance saith unto him, Master, behold, the fig tree which thou cursedst is withered away. 22 And Jesus answering saith unto them, Have faith in God. 23 For verily I say unto you, That whosoever shall say unto this mountain, Be thou removed, and be thou cast into the sea; and shall not doubt in his heart, but shall believe that those things which he saith shall come to pass; he shall have whatsoever he saith. 24 Therefore I say unto you, What things soever ye desire, when ye pray, believe that ye receive them, and ye shall have them. 25 And when ye stand praying, forgive, if ye have ought against any: that your Father also which is in heaven may forgive you your trespasses. 26 But if ye do not forgive, neither will your Father which is in heaven forgive your trespasses. Here is, I. Christ's cursing the fruitless fig-tree. He had a convenient resting-place at Bethany, and therefore thither he went at resting-time; but his work lay at Jerusalem, and thither therefore he returned in the morning, at working-time; and so intent was he upon his work, that he went out from Bethany without breakfast, which, before he was gone far, he found the want of, and was hungry ( v. 12 ), for he was subject to all the sinless infirmities of our nature. Finding himself in want of food, he went to a fig-tree, which he saw at some distance, and which being well adorned with green leaves he hoped to find enriched with some sort of fruit. But he found nothing but leaves; he hoped to find some fruit, for though the time of gathering in figs was near, it was not yet; so that it could not be pretended that it had had fruit, but that it was gathered and gone; for the season had not yet arrived. Or, He found none, for indeed it was not a season of figs, it was no good fig-year. But this was worse than any fig-tree, for there was not so much as one fig to be found upon it, though it was so full of leaves. However, Christ was willing to make an example of it, not to the trees, but to the men, of that generation, and therefore cursed it with that curse which is the reverse of the first blessing, Be fruitful; he said unto it, Never let any man eat fruit of thee hereafter for ever, v. 14 . Sweetness and good fruit are, in Jotham's parable, the honour of the fig-tree ( Judg. ix. 11 ), and its serviceableness therein to man, preferable to the preferment of being promoted over the trees; now to be deprived of that, was a grievous curse. This was intended to be a type and figure of the doom passed upon the Jewish church, to which he came, seeking fruit, but found none ( Luke xiii. 6, 7 ); and though it was not, according to the doom in the parable, immediately cut down, yet, according to this in the history, blindness and hardness befel them ( Rom. xi. 8 , 25 ), so that they were from henceforth good for nothing. The disciples heard what sentence Christ passed on this tree, and took notice of it. Woes from Christ's mouth are to be observed and kept in mind, as well as blessings. II. His clearing the temple of the market-people that frequented it, and of those that made it a thoroughfare. We do not find that Christ met with food elsewhere, when he missed of it on the fig-tree; but the zeal of God's house so ate him up, and made him forget himself, that he came, hungry as he was, to Jerusalem, and went straight to the temple, and began to reform those abuses which the day before he had marked out; to show that when the Redeemer came to Zion, his errand was, to turn away ungodliness from Jacob ( Rom. xi. 26 ), and that he came not, as he was falsely accused, to destroy the temple, but to purify and refine it, and reduce his church to its primitive rectitude. 1. He cast out the buyers and sellers, overthrew the tables of the money-changers (and threw the money to the ground, the fitter place for it), and threw down the seats of them that sold doves. This he did as one having authority, as a Son in his own house. The filth of the daughter of Zion is purged away, not by might, nor by power, but by the spirit of judgment, and the spirit of burning. And he did it without opposition; for what he did, was manifested to be right and good, even in the consciences of those that had connived at it, and countenanced it, because they got money by it. Note, It may be some encouragement to zealous reformers, that frequently the purging out of corruptions, and the correcting of abuses, prove an easier piece of work than was apprehended. Prudent attempts sometimes prove successful beyond expectation, and there are not those lions found in the way, that were feared to be. 2. He would not suffer that any man should carry any vessel, any sort of goods or wares, through the temple, or any of the courts of it, because it was the nearer way, and would save them the labour of going about, v. 16 . The Jews owned that it was one of the instances of honour due to the temple, not to make the mountain of the house, or the court of the Gentiles, a road, or common passage, or to come into it with any bundle. 3. He gave a good reason for this; because it was written, My house shall be called of all nations, The house of prayer, v. 17 . So it is written, Isa. lvi. 7 . It shall pass among all people under that character. It shall be the house of prayer to all nations; it was so in the first institution of it; when Solomon dedicated it, it was with an eye to the sons of the strangers, 1 Kings viii. 41 . And it was prophesied that it should be yet more so. Christ will have the temple, as a type of the gospel-church, to be, (1.) A house of prayer. After he had turned out the oxen and doves, which were things for sacrifice, he revived the appointment of it as a house of prayer, to teach us that when all sacrifices and offerings should be abolished, the spiritual sacrifices of prayer and praise should continue and remain for ever. (2.) That it should be so to all nations, and not to the people of the Jews only; for whosoever shall call upon the name of the Lord, shall be saved, though not of the seed of Jacob, according to the flesh. It was therefore insufferable for them to make it a den of thieves, which would prejudice those nations against it, whom they should have invited to it. When Christ drove out the buyers and sellers at the beginning of his ministry, he only charged them with making the temple a house of merchandise ( John ii. 16 ); but now he chargeth them with making it a den of thieves, because since then they had twice gone about to stone him in the temple ( John viii. 59 ; x. 31 ), or because the traders there were grown notorious for cheating their customers, and imposing upon the ignorance and necessity of the country people, which is no better than downright thievery. Those that suffer vain worldly thoughts to lodge within them when they are at their devotions, turn the house of prayer into a house of merchandise; but they that make long prayers for pretence to devour widows' houses, turn it into a den of thieves. 4. The scribes and the chief priests were extremely nettled at this, v. 18 . They hated him, and hated to be reformed by him; and yet they feared him, lest he should next overthrow their seats, and expel them, being conscious to themselves of the profaning and abusing of their power. They found that he had a great interest, that all the people were astonished at his doctrine, and that every thing he said, was an oracle and a law to them; and what durst he not attempt, what could he not effect, being thus supported? They therefore sought, not how he might make their peace with him, but how they might destroy him. A desperate attempt, and which, one would think, they themselves could not but fear was fighting against God. But they care not what they do, to support their own power and grandeur. III. His discourse with his disciples, upon occasion of the fig-tree's withering away which he had cursed. At even, as usual, he went out of the city ( v. 19 ), to Bethany; but it is probable that it was in the dark, so that they could not see the fig-tree; but the next morning, as they passed by, they observed the fig-tree dried up from the roots, v. 20 . More is included many times in Christ's curses than is expressed, as appears by the effects of them. The curse was no more than that it should never bear fruit again, but the effect goes further, it is dried up from the roots. If it bear no fruit, it shall bear no leaves to cheat people. Now observe, 1. How the disciples were affected with it. Peter remembered Christ's words, and said, with surprise, Master, behold, the fig-tree which thou cursedst is withered away, v. 21 . Note, Christ's curses have wonderful effects, and make those to wither presently, that flourished like the green bay-tree. Those whom he curseth are cursed indeed. This represented the character and state of the Jewish church; which, from henceforward, was a tree dried up from the roots; no longer fit for food, but for fuel only. The first establishment of the Levitical priesthood was ratified and confirmed by the miracle of a dry rod, which in one night budded, and blossomed, and brought forth almonds ( Num. xvii. 8 ), a happy omen of the fruitlessness and flourishing of that priesthood. And now, by a contrary miracle, the expiration of that priesthood was signified by a flourishing tree dried up in a night; the just punishment of those priests that had abused it. And this seemed very strange to the disciples, and scarcely credible, that the Jews, who had been so long God's own, his only professing people in the world, should be thus abandoned; they could not imagine how that fig-tree should so soon wither away: but this comes of rejecting Christ, and being rejected by him. 2. The good instructions Christ gave them from it; for of those even this withered tree was fruitful. (1.) Christ teacheth them from hence to pray in faith ( v. 22 ); Have faith in God. They admired the power of Christ's word of command; "Why," said Christ, "a lively active faith would put as great a power into your prayers, v. 23, 24 . Whosoever shall say to this mountain, this mount of Olives, Be removed, and be cast into the sea; if he has but any word of God, general or particular, to build his faith upon, and if he shall not doubt in his heart, but shall believe that those things which he saith, according to the warrant he has from what God hath said, shall come to pass, he shall have whatsoever he saith. " Through the strength and power of God in Christ, the greatest difficulty shall be got over, and the thing shall be effected. And therefore ( v. 24 ), " What things soever ye desire, when ye pray believe that ye shall receive them; nay, believe that ye do receive them, and he that has power to give them, saith, Ye shall have them. I say unto you, Ye shall, v. 24 . Verily I say unto you, Ye shall," v. 23 . Now this is to be applied, [1.] To that faith of miracles which the apostles and first preachers of the gospel were endued with, which did wonders in things natural, healing the sick, raising the dead, casting out devils; these were, in effect, the removing of mountains. The apostles speak of a faith which would do that, and yet might be found where holy love was not, 1 Cor. xiii. 2 . [2.] It may be applied to that miracle of faith, which all true Christians are endued with, which doeth wonders in things spiritual. It justifies us ( Rom. v. 1 ), and so removes the mountains of guilt, and casts them into the depths of the sea, never to rise up in judgment against us, Mic. vii. 19 . It purifies the heart ( Acts xv. 9 ), and so removes mountains of corruption, and makes them plains before the grace of God, Zech. iv. 7 . It is by faith that the world is conquered, Satan's fiery darts are quenched, a soul is crucified with Christ, and yet lives; by faith we set the Lord always before us, and see him that is invisible, and have him present to our minds; and this is effectual to remove mountains, for at the presence of the Lord, at the presence of the God of Jacob, the mountains were not only moved, but re moved, Ps. cxiv. 4-7 . (2.) To this is added here that necessary qualification of the prevailing prayer, that we freely forgive those who have been any way injurious to us, and be in charity with all men ( v. 25, 26 ); When ye stand praying, forgive. Note, Standing is no improper posture for prayer; it was generally used among the Jews; hence they called their prayers, their standings; when they would say how the world was kept up by prayer, they expressed it thus, Stationibus stat mundus—The world is held up by standings. But the primitive Christians generally used more humble and reverent gesture of kneeling, especially on fast days, though not on Lord's days. When we are at prayer, we must remember to pray for others, particularly for our enemies, and those that have wronged us; now we cannot pray sincerely that God would do them good, if we bear malice to them, and wish them ill. If we have injured others before we pray, we must go and be reconciled to them; Matt. v. 23, 24 . But if they have injured us, we go a nearer way to work, and must immediately from our hearts forgive them. [1.] Because this is a good step towards obtaining the pardon of our own sins: Forgive, that your Father may forgive you; that is, "that he may be qualified to receive forgiveness, that he may forgive you without injury to his honour, as it would be, if he should suffer those to have such benefit by his mercy, as are so far from being conformable to the pattern of it." [2.] Because the want of this is a certain bar to the obtaining of the pardon of our sins; " If ye do not forgive those who have injured you, if he hate their persons, bear them a grudge, meditate revenge, and take all occasion to speak ill of them, neither will your Father forgive your trespasses. " This ought to be remembered in prayer, because one great errand we have to the throne of grace, is, to pray for the pardon of our sins: and care about it ought to be our daily care, because prayer is a part of our daily work. Our Saviour often insists on this, for it was his great design to engage his disciples to love one another. The Pharisees Nonplussed. 27 And they come again to Jerusalem: and as he w

Mt 21:18 .

(w) "And on the morrow" Mt 21:18

Afar off. Mt 21:19 (x) "nothing but leaves" Isa 5:7

For it was not a season of figs - It was net (as we say) a good year for figs; at least not for that early sort, which alone was ripe so soon in the spring. If we render the words, It was not the season of figs, that is, the time of gathering them in, it may mean, The season was not yet: and so (inclosing the words in a parenthesis, And coming to it, he found nothing but leaves) it may refer to the former part of the sentence, and may be considered as the reason of Christ's going to see whether there were any figs on this tree. Some who also read that clause in a parenthesis, translate the hollowing words, for where he was, it was the season of figs. And it is certain, this meaning of the words suits best with the great design of the parable, which was to reprove the Jewish Church for its unfruitfulness at that very season, when fruit might best be expected from them.

Mt 21:12 ; Lu 19:45.

Mt 21:12, also Mt 21:13-15 (y) "And they came" Mt 21:12, Lk 19:45, Jn 2:14 (z) "moneychangers" De 14:25,26

Sermon for the Tenth Sunday after Trinity; Luke 19:41-48 PART I. THE PROPHECY OF THE DESTRUCTION OF JERUSALEM. 1 This Gospel presents that which took place on Palm Sunday, when Christ rode into Jerusalem. On this occasion, he preached two or three days in the temple, which was more than he ever did before at one time. The sum and substance of this Gospel is, that Christ grieves and laments over the afflictions of those who despise God's Word. 2 Now you have often heard what the Word of God is, what it brings us, and what kind of scholars it has. Of all this nothing is said here. Only the punishment and distress which shall come upon the Jews because they would not recognize the time of their visitation, are here described. And let us well consider this, because the time of their visitation also deeply concerns us. If they are punished who do not know the time of their visitation, what will be done to those who maliciously persecute, blaspheme and disgrace the Gospel and the Word of God? However, here he only speaks of those who do not know it. 3 There are two methods of preaching against the despisers of God's Word. The first is by threats, as Christ threatens them in Mat. 11:21-24: “Woe unto thee, Chorazin! woe unto thee Bethsaida! for if the mighty works had been done in Tyre and Sidon which were done in you, they would have repented long ago in sackcloth and ashes. But I say unto you, it shall be more tolerable for Tyre and Sidon in the day of judgment than for you. And thou, Capernaum (which was his own city, where he performed most of his mighty works), shalt thou be exalted unto heaven? thou shalt go down unto hell; for if the mighty works bad been done in Sodom which were done in thee, it would have remained until this day. But I say unto you that it shall be more tolerable for the land of Sodom in the day of judgment, than for thee.” With these threatening words he would frighten them to their senses, and not to cast to the winds the Word which God sends them. 4 The other method the Lord gives here when he weeps, and shows his sympathy for the poor blinded people, and rebukes and threatens them, not as the hardened and stubbornly blind; but when he melts in love and compassion over his enemies, and with great heart- rending pity and cries, he tells them what shall befall them, which he would gladly prevent, but all is in vain. In the passage just quoted, Mat. 11:21-24, where he rebukes them, he does not treat them in love, but in the severity of faith. However here, it is all sincere love and mercy. This is worthy of our consideration. 5 First, as he approached the city they went before and followed him with songs of great joy, saying: “Hosanna to the Son of David!” and spread their garments in the way and cut branches from the trees and strewed them in the way; the whole scene was most glorious. But in the midst of all this joy he begins to weep. He permits all the world to be joyful, while he himself was bowed with grief, when he beheld the city and said: V.42. “If thou hadst known in this day, even thou, the things that belong unto peace! but now they are hid from thine eyes.” 6 As though he would say: Oh, if you only knew what belongs to your peace, that you might not be destroyed, but be preserved with both temporal and eternal peace, you would yet this day consider, and redeem the time! And now it is high time for You to know what is for your highest welfare. But you are blind, and will neglect the opportunity, until there shall be neither help nor counsel. As though to say: Here you stand, firmly built, and within you are strong and mighty men, who, secure and happy, think there is no danger! Yet, about forty years more, and you shall be utterly destroyed The Lord plainly says this in these words: V.43, 44. “For the days shall come upon thee, when thy enemies shall cast up a bank about thee, and compass thee round, and keep thee in on every side and shall dash thee to the ground and thy children within thee; and they shall not leave in thee one stone upon another; because thou knowest not the time of thy visitation.” 7 But the Jews were stubborn, and depended on God's promises, which they thought meant nothing else than that they should continue forever. They were secure, and vainly thought: God will not do such things to us. We own the temple; here God himself dwells; besides we have mighty men, money and treasures enough to defy all our enemies! For even the Romans, and the emperor after he had conquered the city, confessed that the city was so well and firmly built, that it would have been impossible to take it, had God not especially willed it. Therefore they trusted in their own glory, and built their confidence on a false delusion, which finally deceived them. 8 The Lord, however, saw deeper into the future than they when he said: O, Jerusalem! if thou hadst known what I know, thou wouldst seek thy peace. Peace in the Scriptures means, when all things go well with us. You now think you have pleasant days, but if you knew how your enemies will encamp round about you, compass you about and hedge you in on every side, crush you to the ground and demolish all your beautiful buildings, and leave not one stone upon another; you would eagerly accept the Word, which brings to you solid peace and every blessing. [The woeful history of the destruction of Jerusalem you can read in books, from which those who wish will easily understand this Gospel.] 9 God caused his threats to be executed even thus, that the city was besieged at the time of the Easter festival, when the Jews were assembled within the walls of Jerusalem from every land, and as the historian Josephus writes, there were together at that time about three million people. This was an enormous multitude. Only one hundred thousand people would have been enough to crowd the city. But all this great multitude God in his wrath intended to bake, melt and weld together into one mass of ruin. Yet, the Apostles and Christians were all out of the city, they had withdrawn into the land of Herod, Samaria, Galilee, and were scattered among the heathen. Thus God separated and saved the good grain and poured the chaff into one place. There was such an immense multitude of Jews present., that they were sufficient to devour a whole kingdom, to say nothing of only one city. They also fell into such distress and famine, that they devoured everything and had nothing left, until they were at last compelled to eat their leather bow-strings, shoe latchets and shoe leather; and finally mothers moved by their distress butchered their own children, which the soldiers snatched from them, for they smelt the odor of the boiling meat through the squares of the city. They used dove's dung for salt, which commanded a high price. In short, there was distress and bloodshed enough to melt a rock to tears; so that no one could have believed that God's wrath could be so horrible and that he would so unmercifully martyr a people. The buildings and the streets were piled full of the dead, who perished from starvation, and yet the Jews were so raging that they defied God and refused to yield, until the emperor was compelled to use force and capture the city, when they could no longer maintain their ground. 10 And as some Jews were such rogues as to swallow their money so that it could not be taken from them, the soldiers thought that they all had swallowed their money; therefore they cut them open by the thousands, hunting for it. The slaughter and destruction were so great, that even the heathen were moved to compassion, and the emperor was forced to give orders no longer to destroy them, but to take them prisoners and sell them as slaves. The Jews then became so cheap, that thirty were sold for a penny; and thus they were scattered throughout the whole world, and were everywhere despised as the vilest people on earth, and thus they are everywhere regarded at the present day, everywhere dispersed, without a city or a country of their own, and they can never meet again as they vainly believe to establish their priesthood and kingdom. Thus God avenged the death of Christ and all his prophets, and paid them back because they knew not the day of their visitation. APPLICATION TO GERMANY. 11 Here let us learn a lesson, for this concerns us, not us alone who are here present, but the whole country of Germany. It is not a mere jest, nor should we think that it will go different with us. The Jews would not believe until they experienced it and became conscious of it. God has now also visited us, and has opened the precious treasures of his holy Gospel unto us, by which we can learn God's will, and see how we were held by the power of the devil. Yet no one will earnestly believe it, yea, we much more despise it and make light of it. No city, no officer of the government is thankful for the Gospel; and what is still worse the great majority persecute and blaspheme it. God has great patience; he waits to see how we will deal with his Gospel; but when we once let the opportunity slip, he will take his Word from us, and then the wrath which consumed the Jews will also consume us. For it is one and the selfsame Word, the very same God, and the identical Christ, the Jews themselves had; therefore the punishment in body and soul will also most certainly be the same. [We, of course, regard it as mockery, and care nothing for it. This is only an evidence of our own blindness. We ought to perceive that God is hardening us; for there is not a single city that is concerned about it; no officer of the law shows any zeal in its favor. It is most deplorable.] And I fear the time will yet come when Germany will lay in a heap of ruins. The evil winds have already begun to blow destruction in our peasant war. We have already lost many people. Nearly one hundred thousand men, only between Easter and Pentecost! It is an awful work of God, and I fear it will not stop at this. It is only a foretaste of a threat to frighten us, that we may prepare ourselves for the coming ordeal. So far it is but a fox's tail, but God will soon come with a terrible scourge, and lash us to pieces. 12 But we will act just like the Jews, and care nothing for it, until all help and counsel are lost forever. Now we might check it, for now it is high time for us to know what is best for us, and accept the Gospel in peace, while grace is brought, and peace is offered unto us. But we permit one day after another, one year after another to pass, and do even less than formerly. No one prays now, no one is in earnest. When the time is past, prayers will be of no avail. We do not lay it to heart, and think we are safe, and do not see the awful calamity which has already begun, and are not aware that God so dreadfully punishes us with false prophets and sects, which he sends us everywhere, and who preach so securely as though they had swallowed the Holy Spirit whole. Those whom we had thought were the very best among us, go to work and lead the people astray, until they scarcely know what to do or leave undone. 13 But this is only a beginning, although it is frightful and terrible enough. For there is no greater distress and calamity than when God sends us sects and false spirits, because they are so impudent and daringly bold, that they are really to be pitied. On the other hand the Word of God is such a great treasure, that no one can sufficiently comprehend its worth. For God himself considers his treasure immensely great, and when he visits us with his grace, he earnestly desires that we should gladly and freely accept it, and does not compel us as he is able to do, but it is his will that we should gladly obey it from choice and love. For he does not wait until we come to him, but he comes first to us. He comes into the world, becomes man, serves us, dies for us, rises again from the dead, sends us his Holy Spirit, gives us his Word, and opens heaven so wide that all men can enter; besides he gives us rich promises and assurances that he will care for us in time and in eternity, here and there, and pours out into our bosoms all the fulness of his grace. Therefore the acceptable time of grace is now at hand. Yet, we neglect it, and cast it to the winds, so that he will not and cannot give it to us. 14 For when we fall and sin in other ways, he can better spare us and be lenient, he of course will spare us and forgive; but when we despise his Word, it calls for punishment, and he will also punish us, even if he delays a hundred years. But he will not wait that long. And the clearer the Word is preached the greater the punishment will be. I fear it will be the destruction of all Germany. Would to God I were a false prophet in this matter. Yet it will most certainly take place. God cannot permit this shameful disregard of his Word to go unpunished, nor will he wait long, for the Gospel is so abundantly proclaimed that it has never been as plainly and clearly taught since the days of the Apostles, as it is at present. God be praised! Hence it applies to Germany, as I fear it will be destroyed, unless we act differently. 15 We, who have heard the Gospel for a long time, ought earnestly to pray God that he continue to grant us peace. The princes and officers want to settle everything with the sword, and too impudently interfere with God's office, until God himself shall smite them down. So it is high time faithfully to beseech God to permit his Gospel to be further spread through Germany, to those who have not yet heard it. For if the punishment came suddenly upon us, all will be lost, and many souls will be taken before the Gospel comes to them. Therefore I wish that we would not so terribly despise the Gospel, the costly treasure, not only for our own sakes, but also for the sake of those who have not yet heard it. It has become a little quiet, God grant that it may so continue, and that both the princes and the citizens may become more sane; for if it should begin afresh, I fear it would have no end. 16 But we act just like the Jews, who cared more for the belly than for God. They were more concerned how to fill their stomachs than how to be saved. For this reason they have lost both, and have been served just right. Because they would not accept eternal life and peace, God took their bodily life, so that they have lost both body and soul. They also immediately put forth the excuse, just as our own people do today. We would of course gladly accept the Gospel, if it would not place our bodies and property in jeopardy, and if thereby we would not hazzard the loss of our wives and children. For the Jews said, if we believe in him, the Romans will come and take away both our place and nation, John 11:48. As nothing will happen sooner than what the wicked fear, as Solomon says, Prov. 10:24: “The fear of the wicked, it shall come upon him.” This prevented the Jews to believe God, and they did not consider the great and rich promises God bestowed upon them. So we also pass them by, and are not aware of the all powerful and comfortable promises Christ gives when he says, Mat. 19:29: Ye shall receive a hundredfold here, and there ye shall inherit eternal life. Let wife and child go, I will care for them, and restore them again to you. Only courageously trust in me. [Do you not think that I can build you another house? Do you regard me as being a hard man? Yet I will give you heaven; will you not risk it on my Word?] If you are robbed of your treasures, blessed are ye, heaven and earth are mine, I will reward you a hundredfold. 17 We pass over these and many like passages, and besides despise them, and depend only on what we have in our banks, and how we may keep our purses filled, and do not consider that God has also given us what we have, and will still give us more; nor do we consider that when we lose God, the stomach will also be lost. Therefore we are served just right in losing both the creator and the creature besides. 18 But believers in God risk all in him and transfer all things into his care, for him to do according to his pleasure, and think thus: God has given you your home and wife, you have not produced them Yourself; now because they are God's, I will entrust them all to his care, he will keep them from all harm. I must otherwise leave all at any rate, therefore I will bravely trust him with them, and for his sake give up all I have. If God wants me here, he will give me other treasures, for he has promised to give enough for this life and for the life to come. If he does not want me here, I owe him a death, which will bring me into eternal life; when he calls me, I will go trusting in his Word. 19 Whoever is not thus disposed, denies God, and must at the same time lose both, the present and the eternal life. The belly with its foul odors is our God, and prevents us from clinging to God's Word. First, I will be certain how I shall feed, and where my supplies are. The Gospel says: Trust in God; and your stomach shall most certainly be provided for, and have enough [without believing or trusting in it]. But if I have only five dollars they give me so much courage to think I have anyhow enough food for ten days, that I trust in such limited provisions, and do not trust God who fed me hitherto, that he will care for me tomorrow. 20 Is it not a shameful vexation or calamity that I trust in a penny that I will have something to eat tomorrow? How contemptible this carcass! Shall a penny have more weight in my heart and give me more courage than God himself, who holds heaven and earth in his power, who gives us the air we breathe and the water we, drink, who makes our corn to grow and gives us all things? it is so scandalous that it cannot be uttered, that God should not amount to as much with us as a hundred guilders. Why not think that God, who has created me, will surely feed me, if he wants me to live? If he does not want this, very well, I shall be satisfied. 21 Yes, says the stomach, I find no God in my chest! You silly donkey, who assures you that you will live tomorrow? You are not certain whether you will have a belly tomorrow, and you want to know where to find the bread and the food! Yes, you have a fine assurance! When our hearts are thus prompted, we see what a government of hell there would be on earth; yes, it would be the devil himself. Is it not a thing most abominable, that God who feeds so many mouths, should be held in such low esteem by me, that I will not trust him to feed me? Yea, that a guilder, thirty-eight cents, should be valued more highly than God, who pours out his treasures everywhere in rich profusion. For the world is full of God and his works. He is everywhere present with his gifts, and yet we will not trust in him, nor accept his visitation. Shame on thee, thou cursed world! What kind of a child is that, who cannot trust in God for a single day, but trusts in a guilder? 22 Now, I think, we see what the world is, how on account of the belly the world despises God, and yet must lose the belly together with body and soul. Oh, what godless people we are, and yet we are to spit upon or despise the world. If one would consider that he is such a godless wretch, that he cannot trust in God, he would not wish to live. Only choke away; for as captives we stick too deeply in the old Adam. The world is hell in prospect, yea, the real kingdom of Satan, a court yard in hell, except that the body is still here, otherwise it is true hell. 23 For this reason Christ admonishes us with tears to know our salvation and accept his visitation, that the calamity may not follow, which will surely come upon those who do not accept it, who are secure, until swift and sudden destruction comes upon them. May God give us grace, that we may know ourselves! The Gospel further reads: V.45, 46. “And he entered into the temple, and began to cast out them that sold, saying unto them: It is written, And my house shall be a house of prayer; but ye have made it a den of robbers.” PART II. THE CLEANSING OF THE TEMPLE. 24 This is the second part of our Gospel, where the Lord takes hold of matters in earnest with his powerful hand, when he goes into the temple and casts out those who bought and sold there. For the first part was nothing but an admonition and incentive unto faith. Here the Lord now tells us what the temple of God is, and quotes passages from the Scriptures, and especially from the prophet Isaiah, 56:7, where God says: “For my house shall be called a house of prayer for all peoples.” You, however, have made it a house of merchandise. This is a strong passage which the prophet utters: “for all peoples, for all Gentiles,” is against the Jews, who trusted in the temple of God at Jerusalem, and thought that this material house in Jerusalem would stand forever, and that it was impossible for God to demolish this temple or destroy this city. The Word of God does not lie. For this reason they also murdered Stephen, because he spoke against that holy place and said, Acts 6:14: “Jesus shall destroy this place, and shall change the customs which Moses delivered unto us.” And they said: have not the prophets praised this house, and Christ himself says here, that it is a house of prayer, and you Apostles say, he will destroy it. 25 But we must rightly understand this expression, that the city of Jerusalem, the temple and the people, should remain until the time of Christ. With this agree all the prophets, who have given all things into the hands of Christ; as he would then dispose of it, so it should be and remain. Hence the passage in Isaiah goes no further than unto the times of Christ, as also all the prophets say, that after that there shall come a kingdom extending over the whole world, as in Malachi 1:10-11 we read: “For from the rising of the sun unto the going down of the same my name shall be great among the Gentiles; and in every place incense shall be offered unto my name, and a pure offering; for my name shall be great among the Gentiles, saith Jehovah of hosts.” Here the prophet speaks of the spiritual kingdom of Christ, who shall build himself a house of prayer as extensive as the whole world. 26 It is true that God himself has established the temple at Jerusalem, not because it consisted of beautiful stones and costly buildings, or because it was consecrated by bishops, as at present men employ such foolery and juggling tricks; but God himself had consecrated and sanctified it with his Word, when he said: This house is my house! for his Word was preached in it. Now, wherever God's Word is preached, there is God's own true house, there God most certainly dwells with his grace. Wherever his Gospel is, there is a house of prayer, there men shall and may truly pray, and God will also hear their prayer, as Christ in John 16:23-24 says: “If ye shall ask anything of the Father, he will give it you in my name. Hitherto have ye asked nothing in my name; ask, and ye shall receive, that your joy may be made full.” Here again, where the Word is not found, there the devil has full sway. 27 That we have imitated the Jews and built so many churches, would be well enough, if we had done it in order that the Word of God might be preached there; for where the Word goes there God is present, and looks down from heaven and pours out his grace. Therefore he says to the Jews here: I will not that you should make out of my house a den of robbers. For there were money changers in it who sold sheep and oxen, that strangers might buy them for their offerings in divine service. Why then does he call it a den of robbers? Surely, he gives it a scandalous name. He does it however because they no longer appreciate the house as the house of God, but as a market house; that is, the priests did not inquire how the Word of God was preached in it, although they sang, they babbled and read the prophets and Moses; but God cares nothing for such a murmuring of Psalms; that belongs to children. 28 They did just as our priests and monks do now, who have also made dens of robbers of our churches and cloisters, and have preached poison, and held masses only that the people might give them money and presents for holding them that they might thus fill their stomachs. They made the church a market house, in which they carried on their idle talk, corrupted and destroyed the sheep of God's pastures by their scandalous false doctrine, that it may well be called a robber's den for the soul. This title we should write on all churches in which the Gospel is not preached, for there they mock God, destroy souls, banish the pure Word and establish dens of murder; for he who listens to their words must die. Oh, how shamefully we have been deceived! Now, however, we should praise God, that this Word again brings us life, drives out the murderers, and teaches us how to pray aright; for an honest heart must pray, not with the mouth, but with the heart. THE CONCLUSION. 29 Thus we have heard the second part of our Gospel, how Christ drove out the merchants that pandered to base appetites, and made room for his Word. It would be a good thing, in this same way to cleanse our cloisters, and turn them into schools or preaching places; if this is not done they will be and continue to be nothing but dens of robbers; for if Christ calls his own house a den of robbers, how much more will our churches and temples, not consecrated by God, be called dens of robbers? 30 I have often requested you to pray God to turn his wrath and restrain the devil now in the world. For you have undoubtedly heard of the great calamity, how many have been slain in the insurrection. We fear they have all been lost, for God requires obedience, and has himself pronounced the sentence, Mat. 26:52: “For all they that take the sword shall perish with the sword.” The devil has taken possession of the world, who knows when our turn will come. Therefore let us pray that God's kingdom may come and Christians may be multiplied, that he send wise and intelligent ministers to care for the people and listen to their wants. He who knows the gift of God prays for others who have not yet heard the Word, it is high time to do so. [Pray the Lord's Prayer.] 31 Well, wherever this calamity begins and prevails, that the people maliciously despise the day God visits us with his Word and grace, for the sake of the belly and a little temporal benefit and advantage; there must follow as a consequence of such treatment the final punishment and wrath of God, who will utterly destroy them, remove the foundation of their trust, and overthrow the country and the people, so that both temporal and eternal interests go down together. For how shall he otherwise treat us, because of our scandalous ingratitude for his great love and mercy which he publicly declared unto us by his gracious visitation? How shall or can he do more for us, while we with wantonness and defiance spurn his help, and ever struggle and strive after wrath and destruction? For if those are not free of punishment who transgress the law and sin against the ten commandments; how much less will he permit those to go unpunished, who blaspheme and despise the Gospel of his grace, Seeing the law by far does not bring as many good things as the Gospel? 32 If we will not wish to enjoy this happy day which he gives us unto grace and our salvation, he can also instead permit us to see and experience nothing but the dark and terrible night of all affliction and misfortune. And since we will not hear this precious Word and the proclamation of peace, we will be forced to hear the devil's cry of murder ring in our ears from every direction. Now is the time for us to know the day, and well employ the rich and golden year, while the annual fair is before our very doors, and acknowledge that he has severely punished us. If we neglect it and allow it to pass, we can never hope for a better day or expect any peace; for the Lord, who is the Lord of peace, will be with us no longer. 33 But if Christ be no longer with us, our hope will vanish; and wherever this beloved guest is rejected, and his Christians no longer tolerated, government, peace and everything shall perish, for he too desires to eat with us, to rule and to provide bountifully. However, he desires also to be known as such a Lord, in order that we may be thankful to him, and also permit this guest and his Christians to eat with us, and give him his due tribute; if not, we will then be forced to give it to another, who will so thank and reward us for it, that we shall not be able to retain a bite of bread or a penny in peace. But the world will not believe this, just as the Jews also would not believe it, until they experienced it, and faith came to their assistance. For God has ordained, that this Christ shall be Lord and King upon the earth, under whose feet he has put all things, and whoever would have peace and good days, must be kind and obedient to him, or he will be dashed to pieces like a potter's vessel. Ps. 2:9. THE SECOND PART OF THIS GOSPEL. V.45, 46. “And he entered into the temple, and began to cast out those that sold, saying unto them: It is written, And my house shall be a house of prayer, but ye have made it a den of robbers.” 34 Here he shows the aim of his great activity, and what concerns him most of all, which was also the cause of his weeping. It is indeed a terrible history, that he who so recently wept out of great sympathy and compassion, so soon can change and come forth in great anger, (for our beloved Lord burns with great devotion and zeal), and goes into the temple as in a storm, and strikes with his uplifted arm as the Lord of the temple, of course with an excellent and warm spirit by which he is moved, beholding the chief cause of distress and the destruction, of which he spoke and over which he wept; namely, that the chief government, which should be God's own and be called his temple, is all perverted and desolate, God's Word and true worship entirely suppressed and corrupted, even by those who would be leaders and teachers of the people, on account of their disgraceful greed and their own glory. He would say by this: Yes, it is this, that will completely bring on the calamity, and make an end of everything among this people. 35 Therefore, as merciful and compassionate as he showed himself to be to the poor multitude of people who are so wretchedly misled to their destruction; so great was the anger he showed against those who are the cause of this destruction. Otherwise he did not often resort to physical force and cause an uproar, as he does here, so that it is a strange act for an excellent and kind man, so full of love. But the cause of it is the great and powerful zeal and fervency of Spirit, which sees whence all affliction and sorrow come, namely, because the true worship of God is abolished and the name of God is so blasphemed that it is used merely for a show. 36 For the temple and the whole priesthood were ordained for the purpose of enforcing God's Word, to praise his grace and mercy, etc.; and to testify to this and thank him for his Word by an external worship of offerings. However, they did not teach praise and thanksgiving to God, but instead they perverted it into the doctrine of monks and works, so that with such offerings one merited the grace of God, and if they only offered a great deal, God would give them heaven and every good thing on earth. And hence they built their hopes for everything, which they ought to look for out of pure grace and mercy of God, on their own works and merits. And besides they were misled so far in the devil's name, that their avarice set up there in the temple tables for bankers and counters for traders in doves and all kinds of cattle used for offerings, so that those coming from distant lands and cities could find enough there to purchase, or if they had no money, they might barter for or borrow it, so that there might by all means be as many and as great offerings as possible. Thus under the name of divine worship the true worship of God was overthrown and rooted out; and they substituted for God's grace and goodness their own merits, and for his free gift their own works, which he was obliged to accept from us and thank us for them, and allow himself to be treated as an idol, compelled to do what pleases us, be angry or laugh, just as we wish it; and besides satiate their outrageous greed, by such idoltrous doings, and without any sense of shame carry on a public annual fair. 37 Just as our Pope's crowd, priests and monks, also did, who taught nothing but to trust in human works, and on this doctrine constructed everything in their church government, so that the people are compelled to purchase these things from them, who thus established a daily public fair over the whole world. And nothing was omitted that could be made to serve their greed, and for money they sold God, Christ, the Sacrament of the mass, absolution, and forgiveness of sins, the loosing and binding key. And to this must be added their own invented human nonsense, which they pretend is divine worship, such as the brotherhood of monks, and their own superfluous merits; yea, even to put upon the dead a monk's hood and cords; likewise the bishop's and priest's nasty oil, all kinds of bones of the dead which they call holy, letters of indulgence to eat butter, married women, children of priests and the like. All this had to bring and yield them money daily. 38 And especially the great rat king at Rome with his Judas purse, which is the great money gulch that in the name of Christ and the church has appropriated to itself all the possessions of the world. For he has reserved unto himself the power to forbid whatever he pleased and again to allow it for money, even to take and give kingdoms, whenever and as often as he pleased, and taxed lords and kings as it suited him. This is a much more infamous and barefaced perversion of the temple of God into a house of merchandise, than was perpetrated by the Jews at Jerusalem. For it belonged to Antichrist, as is prophesied of him, to levy and collect for himself the treasures of the world; and St. Peter speaking of such a hoard in 2 Pet. 2:3 says: “And in covetousness shall they with feigned words make merchandise of you: whose sentence now from of old lingereth not, and their destruction slumbereth not.” 39 Therefore Christ is justly angry at such desecration of his temple by these bloated misers, who do not only despise and forsake the true worship of God, but also per vert it and trample it under their feet. And thus they truly make out of the temple which God ordained for the purpose of teaching the people the Word of God and guiding them to heaven, nothing but a den of robbers, where nothing but the destruction and the murder of immortal souls take place, because they silence God's Word, through which alone souls can be saved, and instead they are fed on the devil's lies, etc. This is truly the chief sin and principal cause, why the Jews with their temple and all they had, deserved to go to destruction and ruin. For, as they destroyed the kingdom of God itself, he will no longer build up their kingdom for them. Wherefore he says: Because you go to work, and instead of my kingdom you build the kingdom of Satan, so will I also work against you, and will destroy everything utterly, that I have built for you. This is an example he began to do on that very day when he rushed among them in the temple, as his last public act before his death, which after his departure the Romans would effectually complete; namely, they with all they had would be totally swept away, as he cleanses his temple of them, that they may no more possess either their worship, temple nor priesthood, country or people. 40 He has, God be praised, even commenced to overthrow our idols and spectres, and Popery's abominable merchandise of perfidy, and to purify his churches through the Gospel, also as a prelude, that it may be seen that he will also make an end of them, as before our eyes they have already begun to fall, and they must daily fall more and more, and they will be much more horribly dashed to the earth and everlastingly destroyed, than the Jews were destroyed and exterminated, because theirs is still a much more shameful abomination. This shall first properly begin when the Gospel has departed on account of their disgraceful, horrible blasphemy; but it will finally come to an end on the last day and be completely and forever destroyed. 41 Let Germany, which, praise to God, now has the Gospel, beware, that she may not meet the same fate, as it already so strongly everywhere indicates she will. For we dare not think that the contempt and unthankfulness, which are gaining control among us as great as among the Jews, will remain unpunished. After that he will let the godless world complain and cry: If the Gospel had not come, such things would not have come upon us; just like the Jews at Jerusalem blamed all their calamities to the preaching of the Gospel, and they themselves at the risk of their own necks prophesied that if Christ with his Gospel should continue, the Romans would come and take away their place and nation. And afterward also, even the Romans blamed their destruction to this new God and new doctrine. Just as it is said at present, since the Gospel has appeared things have never been right. 42 And thus it will also go with the world; as its people despise and persecute God's Word, and become so hardened and blinded, they will blame no one as the cause and merit of their destruction but the precious Gospel itself; which nevertheless alone preserves, thank God, what is still preserved; otherwise all things would long since lay in one common heap of ruins. And yet it must bear the blame for everything that the devil and his clans transact. Because people continue to blaspheme and will not recognize what our sins deserve and the grace and mercy which we have in the Gospel, God must thus repay such blasphemers, so that they become their own prophets, and for a double wickedness receive a double reward. This premonition has already gone forth, except that it is yet withheld on account of the faithful few; just as he beforehand admonished the Jews by this example when he cast those that sold and bought out of the temple, and afterwards went into the temple himself and finally taught until the day of his death, and yet for a time withheld as long as he could, and afterwards by his Apostles until they would no longer tolerate them; so now we, who cleave to Christ, restrain punishment as long as we live; but when these too shall lay down their heads, then the world will realize what it once had.

He suffered not that any should carry a vessel through the temple - So strong notions had our Lord, of even relative holiness! And of the regard due to those places (as well as times) that are peculiarly dedicated to God.

Any vessel. Any vessel used in cooking, or connected with the sale of their articles or merchandise.

Isa 56:7 ; Jer 7:11.

(a) "Is it not written" Isa 61:7 (1) "called" or, "an house of prayer for all nations" (b) "den of thieves" Jer 7:11

All the people was astonished. He became popular among them. The Pharisees saw that their authority was lessened, or destroyed. They were therefore envious of him, and sought his life. His doctrine. His teaching. He taught with power and authority so great that the multitudes were awed, and were constrained to obey. (c) "astonished" Mt 7:28, Mk 1:22, Lk 4:32

They feared him - That is, they were afraid to take him by violence, lest it should raise a tumult; because all the people was astonished at his teaching - Both at the excellence of his discourse, and at the majesty and authority with which he taught.

Mt 21:20 .

Thou cursedst. To curse means to devote to destruction. This is the meaning here. It does not, in this place, imply blame; but simply that it should be destroyed.

Have faith in God - And who could find fault, if the Creator and Proprietor of all things were to destroy, by a single word of his mouth, a thousand of his inanimate creatures, were it only to imprint this important lesson more deeply on one immortal spirit?

Have faith in God. Literally, "Have the faith of God." This may mean, Have strong faith. or have confidence in God; a strong belief that he is able to accomplish things that appear most difficult with infinite ease, as the fig-tree was made to wither away by a word. (2) "Have faith in God" or, "Have the faith of God"

(d) "whosoever" Mt 17:20, Lk 17:6

(e) "What things soever" Mt 7:7, Lk 11:9, 17:1, Jn 14:13, 15:7, 16:24 Jas 1:5,6

And when ye stand praying. When ye pray. It seems that the posture in prayer was sometimes standing and sometimes kneeling. God looks upon the heart rather than upon our position in worship; and if the heart be right, any posture may be proper. It cannot be doubted, however, that in private, in the family, and wherever it can be conveniently done, the kneeling posture is more proper, as expressing more humility and reverence, and more in accordance with Scripture examples, Compare Ps 95:6, 2Chr 6:13, Dan 6:10, Lk 22:41, Acts 7:60, 9:40. Yet a subject like this may be regarded as of too much consequence, and we should be careful that anxiety about a mere form should not exclude anxiety about a far more important matter--the state of the soul. Forgive, etc. Mt 6:12,15. (f) "forgive" Mt 6:14, Col 3:13

When ye stand praying - Standing was their usual posture when they prayed. Forgive - And on this condition, ye shall have whatever you ask, with. out wrath or doubting. Mt 6:14 .

(g) "But if ye do" Mt 18:35

Mt 21:23 ; Lu 20:1.

(h) "and as he was walking" Mt 21:23, Lk 20:1

as walking in the temple, there come to him the chief priests, and the scribes, and the elders, 28 And say unto him, By what authority doest thou these things? and who gave thee this authority to do these things? 29 And Jesus answered and said unto them, I will also ask of you one question, and answer me, and I will tell you by what authority I do these things. 30 The baptism of John, was it from heaven, or of men? answer me. 31 And they reasoned with themselves, saying, If we shall say, From heaven; he will say, Why then did ye not believe him? 32 But if we shall say, Of men; they feared the people: for all men counted John, that he was a prophet indeed. 33 And they answered and said unto Jesus, We cannot tell. And Jesus answering saith unto them, Neither do I tell you by what authority I do these things. We have here Christ examined by the great Sanhedrim concerning his authority; for they claimed a power to call prophets to an account concerning their mission. They came to him when he was walking in the temple, not for his diversion, but teaching the people, first one company and then another. The Peripatetic philosophers were so called from the custom they had of walking when they taught. The cloisters, or piazzas, in the courts of the temple, were fitted for this purpose. The great men were vexed to see him followed and heard with attention, and therefore came to him with some solemnity, and did as it were arraign him at the bar with this question, By what authority doest thou these things? v. 28 . Now observe, I. How they designed hereby to run him aground, and embarrass him. If they could make it out before the people, that he had not a legal mission, that he was not duly ordained, though he was ever so well qualified, and preached ever so profitably and well, they would tell the people that they ought not to hear him. This they made the last refuge of an obstinate unbelief; because they were resolved not to receive his doctrine, they were resolved to find some flaw or other in his commission, and will conclude it invalid, if it be not produced and ratified in their court. Thus the Papists resolve their controversy with us very much into the mission of our ministers, and if they have but any pretence to overthrow that, they think they have gained their point, though we have the scripture ever so much on our side. But this is indeed a question, which all that act either as magistrates or ministers, ought to be furnished with a good answer to, and often put to themselves, By what authority do I these things? For how can men preach except they be sent? Or how can they act with comfort, or confidence, or hope of success, except they be authorized? Jer. xxiii. 32 . II. How he effectually ran them aground, and embarrassed them, with this question, "What are your thoughts concerning the baptism of John? Was it from heaven, or of men? By what authority did John preach, and baptize, and gather disciples? Answer me, v. 30 . Deal fairly and ingenuously, and give a categorical answer, one way or the other." By this resolve of their question into this, our Saviour intimates how near akin his doctrine and baptism were to John's; they had the same original, and the same design and tendency—to introduce the gospel kingdom. Christ might with the better grace put this question to them, because they had sent a committee of their own house to examine John, John i. 19 . "Now," saith Christ, "what was the result of your enquiries concerning him?" They knew what they thought of this question; they could not but think that John Baptist was a man sent of God. But the difficulty was, what they should say to it now. Men that oblige not themselves to speak as they think (which is a certain rule) cannot avoid perplexing themselves thus. 1. If they own the baptism of John to be from heaven, as really it was, they shame themselves; for Christ will presently turn it upon them, Why did ye not then believe him, and receive his baptism? They could not bear that Christ should say this, but they could bear it that their own consciences should say so, because they had an art of stifling and silencing them, and because what conscience said, though it might gall and grate them a little, would not shame them; and then they would do well enough, who looked no further than Saul's care, when he was convicted, Honour me now before this people, 1 Sam. xv. 30 . 2. If they say, " It is of men, he was not sent of God, but his doctrine and baptism were inventions of his own," they expose themselves, the people will be ready to do them a mischief, or a least clamour upon them; for all men counted John that he was a prophet indeed, and therefore they could not bear that he should be reflected on. Note, There is a carnal slavish fear, which not only wicked subjects but wicked rulers likewise are liable to, which God makes use of as a means to keep the world in some order, and to suppress violence, that it shall not always grow up into a rod of wickedness. Now by this dilemma to which Christ brought them, (1.) They were confounded and baffled, and forced to make a dishonourable retreat; to pretend ignorance— We cannot tell (and that was mortification enough to those proud men), but really to discover the greatest malice and wilfulness. What Christ did by his wisdom, we must labour to do by our well doing— put to silence the ignorance of foolish men, 1 Pet. ii. 15 . (2.) Christ came off with honour, and justified himself in refusing to give them an answer to their imperious demand; Neither tell I you by what authority I do these things. They did not deserve to be told; for it was plain that they contended not for truth, but victory; nor did he need to tell them, for the works which he did, told them plainly that he had authority from God to do what he did; since no man could do those miracles which he did unless God were with him. Let them wait but three or four days, and his resurrection shall tell them who gave him his authority, for by that he will be declared to be the Son of God with power, as by their rejecting of him, notwithstanding, they will be declared to be the enemies of God. In th

(i) "say unto him" Nu 16:3

(1) "one question" or "one thing"

(k) "for all men counted John" Mt 3:5,6, 14:5, Mk 6:20

(l) "We cannot tell" Isa 1:3, 29:14, Jer 8:7, Hos 4:6 (m) "Neither do I tell" Lk 10:21,22