Luther's Notes on the Gospel: Confession of St. Peter (January 18)

January 18th

Confession of St. Peter

Gospel: Mark 8:27-9:1
(NKJV)

27 Now Jesus and His disciples went out to the towns of Caesarea Philippi; and on the road He asked His disciples, saying to them, “Who do men say that I am?” 28 So they answered, “John the Baptist; but some say, Elijah; and others, one of the prophets.” 29 He said to them, “But who do you say that I am?” Peter answered and said to Him, “You are the Christ.” 30 Then He strictly warned them that they should tell no one about Him.
31 And He began to teach them that the Son of Man must suffer many things, and be rejected by the elders and chief priests and scribes, and be killed, and after three days rise again. 32 He spoke this word openly. Then Peter took Him aside and began to rebuke Him. 33 But when He had turned around and looked at His disciples, He rebuked Peter, saying, “Get behind Me, Satan! For you are not mindful of the things of God, but the things of men.”
34 When He had called the people to Himself, with His disciples also, He said to them, “Whoever desires to come after Me, let him deny himself, and take up his cross, and follow Me. 35 For whoever desires to save his life will lose it, but whoever loses his life for My sake and the gospel’s will save it. 36 For what will it profit a man if he gains the whole world, and loses his own soul? 37 Or what will a man give in exchange for his soul? 38 For whoever is ashamed of Me and My words in this adulterous and sinful generation, of him the Son of Man also will be ashamed when He comes in the glory of His Father with the holy angels.”
1 And He said to them, “Assuredly, I say to you that there are some standing here who will not taste death till they see the kingdom of God present with power.”

Luther's Explanatory Notes

Vs. 27-29, see Matthew 16:23-28

Luther's notes:

23 But he turned, and said unto Peter, Get thee behind me, Satan: thou art an offence unto me: for thou savorest not the things that be of God, but those that be of men. 

Get thee behind me, Satan. Here it is to be marked, that in matters pertaining to salvation no person should be trusted, except Christ, even when spoken by the apostle Peter himself. For we see here plainly that Peter, together with the whole company of the apostles, while speaking outside of and without the confession of the rock, and of his own accord, did not only act foolishly, but also spoke such words as are in opposition to the rock, and that the Lord himself expressly called him Satan. (See 1 Corinthians 3:11; 16:22; Galatians 1:8; 2 Peteter 1:19-21; Matthew 3:17 ff.) What else is at this day the teaching of the pope, but human fancy; yea, in opposition to the rock, or against the confession of Christ?

24 If Then said Jesus unto his disciples, If any man will come after me, let him deny himself, and take up his cross, and follow me,

Deny himself, take up his cross. These are the two parts of the Christian life: to despair of one's self, and afterwards take up his cross. For true self-denial consists not only in forsaking possessions, goods and houses. Here Christ's main purpose is, that he may crush the head of the serpent; namely, to crush the trust in or imagination of the righteousness by the law and works. We are to deny our trust in all that we are and do.

Take up his cross. These words are not to be understood as meaning that we should choose a cross. Begin only with the first part (self-denial) and then the cross will come of itself.

His cross. But very remarkably he adds his cross. For he does not teach that we should bear the identical cross which he bore. Every one's cross has already been prepared; that is, according to the measure of each one's strength. (See 1 Corinthians 10:13.) Therefore, let no one murmur, when he imagines that another one has a lighter burden. For on his part that one has less strength, and a burden which is adjusted to his strength, as if it were circumscribed according to geometrical proportions.

Then as regards "following," it is not he that begins, but he that endureth to the end, shall be saved. Matthew 24:13.

25 For whosoever will save his life shall lose it: and whosoever will lose his life for my sake shall find it. 

Save his life. He speaks these wonderfully strange words, in order that they may be fixed the more firmly in their memories.

He that loves his life; that is, who seeks peace, honor and good days, without Christ, shall lose the eternal peace.

For my sake. Many lose their life in a presumptuous way (proud heretics.)

To lose his life does not mean here merely to die, but also every suffering, every cross, every evil, adversity, danger and temptation., whereby the cheerful life and the peace of the flesh is disturbed.

26 For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul? 

What is a man profited? This profit, which one seeks, is short, is also very small, because it is the smallest part of the peace, or of the good of the whole world. On the other hand, the cross is also short, and the smallest part in comparison with eternal damnation.

What shall a man give in exchange? As if he would say, It would not be so very surprising or deplorable, if men for the sake of the present life should lose the future life, if the nature of the future damnation were such, that one could afterwards be redeemed from it or if one could return again from hell; but now a lost soul cannot be redeemed again,— for it has not the price of redemption, — namely me, (Christ.)

27 For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works. 

The Son of man shall come in glory. As if he would say, Although they feel secure and have a good time in this world, and therefore do not trou ble themselves about the future; yet it is certain that they will have to stand before my judgment seat, though they do not believe it now. O, what a great consistory that will be, which shall be held in the pres ence of the divine majesty, and also in the presence of so many thousand angels.

Reward according to works. Here it is to be noted,

First, That in this life there is no recompense for true piety or godliness; but it will be postponed until the judgment seat of Christ.

Secondly, Whoever would be pious, let him firmly conclude with himself that he shall realize his hope in the future world.

In the third place, The words, "he shall reward every man according to his works," are to be taken in an eminent sense, that he will also condemn the works of those who are praised and canonized in this world.

Christ teaches here, not how we are to become righteous, but, how the righteousness or the unrighteousness shall be tested, whether they were righteous or unrighteous. He says, "every man," etc. That is, according to the character of the person that has done the works, he, not the works, will receive the reward. Man is, anterior to the work, either good or bad.

28 Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom. 

See the Son of man coming. The meaning is this: Through me death is swallowed up in victory, so that also some who stand here shall die without death, or rather, shall fall asleep, in that they do not feel the power of death. (John 11:25-26; 8:51; 12:25) Therefore these words are a preface to the following chapter.

Many of these, my present and future disciples, the Lord says, will indeed fall asleep in death, yet without pain; but not all. For in the one the power of the resurrection is stronger than in the other, as also the prophets complain of the fear of death and of the pains of hell. Psalm 6.

But what do the dead do or suffer in the meantime, until the Son of man cometh? In regard to those who die without pain, or do not taste of death, there is no doubt that, in the interval until the coming of Christ, they shall suffer no evil. But of those who do not die without pain, we can safely entertain this opinion, that, after they shall have tasted death, and are separated from the body, they will cease to taste death, and will then rest in peace and security until the coming of Christ. (See Revelation 14:13) But if they rest, then it follows that there is no Purgatory.


Luther's Explanatory Notes on the Gospels, pp. 168. p. 99-101.

Luther's Notes on the Gospel: Septuagesima -- By Grace Alone: Laborers in the Vineyard

Septuagesima Sunday
Matt 20:1-16
(NKJV)

20 “For the kingdom of heaven is like a landowner who went out early in the morning to hire laborers for his vineyard. 2 Now when he had agreed with the laborers for a denarius a day, he sent them into his vineyard. 3 And he went out about the third hour and saw others standing idle in the marketplace, 4 and said to them, ‘You also go into the vineyard, and whatever is right I will give you.’ So they went. 5 Again he went out about the sixth and the ninth hour, and did likewise. 6 And about the eleventh hour he went out and found others standing idle, and said to them, ‘Why have you been standing here idle all day?’ 7 They said to him, ‘Because no one hired us.’ He said to them, ‘You also go into the vineyard, and whatever is right you will receive.’
8 “So when evening had come, the owner of the vineyard said to his steward, ‘Call the laborers and give them their wages, beginning with the last to the first.’ 9 And when those came who were hired about the eleventh hour, they each received a denarius. 10 But when the first came, they supposed that they would receive more; and they likewise received each a denarius. 11 And when they had received it, they complained against the landowner, 12 saying, ‘These last men have worked only one hour, and you made them equal to us who have borne the burden and the heat of the day.’ 13 But he answered one of them and said, ‘Friend, I am doing you no wrong. Did you not agree with me for a denarius? 14 Take what is yours and go your way. I wish to give to this last man the same as to you. 15 Is it not lawful for me to do what I wish with my own things? Or is your eye evil because I am good?’ 16 So the last will be first, and the first last. For many are called, but few chosen.”

Luther's Explanatory Notes

This parable was interpreted by the fathers, and especially Gregory, to mean, that the first who were sent into the vineyard were Adam and Adam's children until the time of the flood; but the second were those from Noah to Abraham; the third, those from Abraham to Moses and Aaron; the fourth, those from Moses to Christ; the fifth, who were only one hour in the vineyard, were those who came shortly before the time of Christ, and who were saved together with the others. Such prating is good enough to pass away the time, when one has nothing else to preach. But we must follow the Scriptures, which everywhere in the prophets here and there call the Jewish people a vineyard, as in Isaiah 5 and others. Compare also Matthew 21:33-45; John 15:5.

8 So when even was come, the lord of the vineyard saith unto his steward, Call the laborers, and give them their hire, beginning from the last unto the first. 9 And when they came that were hired about the eleventh hour, they received every man a penny. 

Received every man a penny. The sum and substance of the teaching of this parable is, that we should learn therefrom that God does not deal with us according to our desert, but gives to each one equally out of grace, the promised penny, whether he has labored much or little; namely, his Son Jesus Christ, the forgiveness of sins, deliverance from death and all grief of heart; in addition, he gives us also his Holy Spirit, and finally he gives us eternal life.

Now, if God wishes to give you something extra for the labor which you have performed more than some other one, he will know very well how to reward you. But the promised penny, Christ and the forgiveness of sins, we shall receive all alike.

By this parable, therefore, the Lord wishes to separate his kingdom from the kingdom of this world, and teaches us that there is a great difference between his kingdom and the kingdom of this world, where every thing cannot be alike, because the persons are unlike. Therefore this is the principal thing in this Gospel, that we shall draw this consolation from it, that we Christians are all equal in Christ. He who has and knows this consolation, goes to his work with joy, unconcerned whether in this brief time on earth he stands in a lower or higher position than any other one.

10 But when the first came, they supposed that they should have received more; and they likewise received every man a penny.
11 And when they had received it, they murmured against the goodman of the house,
12 Saying, These last have wrought but one hour, and thou hast made them equal unto us, which have borne the burden and heat of the day. 

Murmured against the goodman. Thus they received equally a penny; that is, to each party was given temporal good; yet the latter did not seek temporal good, but it was be stowed upon them, because they sought first the kingdom of God. (Matthew 6:33.) And with this they also received the grace of the kingdom of God and are joyful. But the former seek the temporal, hire them selves and serve for the temporal, and thereby they must miss the grace and with a hard life also merit perdition. For these, the latter, do not expect or presume to merit the penny, and yet receive all. But when the former see this, they presume to receive much more and miss all. Therefore we see clearly, when we look to their heart, that the latter do not regard their merit, but enjoy the goodness of God. The former do not regard the grace of God, but look to their merits and think they are entitled to it and murmur.

Our flesh and blood have a natural jealousy of heart. The natural heart wants to be rewarded for its work and honorable conduct in Christendom, or says it will do nothing, has an evil eye and looks sour when it sees that another one, who has been in Christendom only a year or six months shall have an equal part in Christ and eternal life, with the one who for a whole lifetime has had trouble and toil.

Might not the angels also have an evil eye and murmur, because the divine Majesty, the Son of God, did not become an angel, which creature is so much higher and better than man, but descended into our slime and filth, who are by nature and manner God's enemies? But the dear angels are so pious, that they are heartily pleased with what God does; fall down at his feet and worship him, who became a man; and sing the joyful Christmas hymn.

Should we therefore not be ashamed, we poor mudsacks, (Schlammsaecke) who so soon exalt ourselves, when we know that we have done a little more than another one?

13 But he answered one of them, and said, Friend, I do thee no wrong: didst not thou agree with we for a penny ? 14 Take that thine is, and go thy way: I will give unto this last, even as unto thee. 15 Is it not lawful for me to do what I will with mine own ? Is thine eye evil, because I am good ? 

I do thee no harm. Why do you murmur when I give you that which is yours? Shall I not do with mine own what I please? Thus Christ alarms those who presume to fight by their works against heaven. All these labor for a fixed reward; that is, they accept God's law not otherwise, than that they for a certain reward fulfill the law by works, yet never rightly understand the law, neither do they know that salvation must be entirely of pure grace from God. This means, that they hire themselves to the Lord, and agree with him for a penny a day (v. 2) therefore their life becomes unpleasant and they have a hard time (v. 12). Then when the Gospel comes and makeseverything equal (Romans 3:23) and when it becomes manifest that none can be justified before God by works, they turn about and despise those who have done nothing at all. Then they lose the favor of God, and must accept their temporal reward and be condemned.

16 So the last shall be first, and the first last: for many be called, but few chosen. 

The last shall be first. Those who are the first before men, that is, who regard themselves and permit themselves to be regarded as nearest to and first before God, will be disappointed in finding themselves the last before him, and the reverse will also be true in regard to those who are last. This sharp, high and excellent judg ment, "The first shall be last," strikes one's own spiritual presumption in the heart the deepest. We must not look upon this parable in all its parts, as on that in Luke 16:1 ff., or inquire what a penny means, or what hour is meant; but we must consider the main point; namely, what the householder means and intends, that he wishes to have his goods considered higher, exclusively higher, than all works and merits.

Many called . . . few chosen. Over curious heads draw many absurd and ungodly thoughts from this passage, and explain the words thus: "Many are called," etc. That is, God offers his grace to many, but "few are chosen," which means, but he bestows his grace upon few. These imagine, when God has chosen anyone he will be saved without means. But he who has not been called, may do what he will, he may be as pious and believing as he will, yet it is still so ordered by God, that he must fall and cannot be saved. But let him, who would know God and do his will, go the right way, then he will not be offended, but bettered. But the right way is the Lord Christ. But how does it go? As we are afterwards told in the Gospel, "Few are chosen" that is, few conduct themseles so according to the Gospel, that God is pleased with them.


Luther's Explanatory Notes on the Gospels, pp. 114-116.

Luther's Notes on the Gospel: Transfiguration

The Transfiguration of Jesus
Matt 17:1-9
(NKJV)

17 Now after six days Jesus took Peter, James, and John his brother, led them up on a high mountain by themselves; 2 and He was transfigured before them. His face shone like the sun, and His clothes became as white as the light. 3 And behold, Moses and Elijah appeared to them, talking with Him. 4 Then Peter answered and said to Jesus, “Lord, it is good for us to be here; if You wish, let us make here three tabernacles: one for You, one for Moses, and one for Elijah.”
5 While he was still speaking, behold, a bright cloud overshadowed them; and suddenly a voice came out of the cloud, saying, “This is My beloved Son, in whom I am well pleased. Hear Him!” 6 And when the disciples heard it, they fell on their faces and were greatly afraid. 7 But Jesus came and touched them and said, “Arise, and do not be afraid.” 8 When they had lifted up their eyes, they saw no one but Jesus only.
9 Now as they came down from the mountain, Jesus commanded them, saying, “Tell the vision to no one until the Son of Man is risen from the dead.

Luther's Explanatory Notes

Very much is contained in this history.

First, The resurrection of the dead and the future glory and brightness of our bodies are shown. For this was something very remarkable, that Christ was transfigured while yet in the mortal body, which was subject to suffering. What then shall it be, when mortality shall have been swallowed up, and nothing shall remain but immortality and glory?

Secondly, There is added the ap pearance of Moses and Elias, who prove by their appearing that they had never really died, and that there is yet another life, besides the earthly life, from which they were transferred.

Thirdly, This appearance teaches us also that we should despise death, and look upon it merely as an emigration or a sleep. In short, this appearance proves that this life is nothing at all in comparison with the future life.

Fourthly, This appearance proves that sin is overcome. For it necessarily follows as an incontrovertible conclusion, that, where death is overcome, there sin is also overcome.

But he permitted those three mentioned apostles especially to see this appearance, in order to guard them against the coming offense of his cross and crucifixion. Yet he accomplished little thereby, for they all were offended with him. Yet this appearance had its advantage after the resurrection, and served to strengthen their faith in Christ, that he was the Son of the living God, and that his kingdom must be regarded in a spiritual sense.

The whole holy Trinity appears here to strengthen the believers; namely, Christ in his transfigured form, the Father in the voice, and the Holy Ghost in the bright cloud.

Moses and Elias appear in order to testify that Jesus Christ is truly the promised Messiah, according to the law (i.e. Moses,) and the prophets, (i.e. Elias.) Compare Romans 3:21-22, and on the meaning of this transfiguration 2 Corinthians 3:7 ff.

Luther's Explanatory Notes on the Gospels, pp. 101.

Luther's Notes on the Gospel: Epiphany 5 -- The Church Militant: Tares Among the Wheat

Fifth Sunday After Epiphany

Matt 13:24-30
(NKJV)

24 Another parable He put forth to them, saying: “The kingdom of heaven is like a man who sowed good seed in his field; 25 but while men slept, his enemy came and sowed tares among the wheat and went his way. 26 But when the grain had sprouted and produced a crop, then the tares also appeared. 27 So the servants of the owner came and said to him, ‘Sir, did you not sow good seed in your field? How then does it have tares?’ 28 He said to them, ‘An enemy has done this.’ The servants said to him, ‘Do you want us then to go and gather them up?’ 29 But he said, ‘No, lest while you gather up the tares you also uproot the wheat with them. 30 Let both grow together until the harvest, and at the time of harvest I will say to the reapers, “First gather together the tares and bind them in bundles to burn them, but gather the wheat into my barn.”’”

Luther's Explanatory Notes

24 Another parable put he forth unto them, saying, The kingdom of heaven is likened unto a man which sowed good seed in his field: 

Sowed good seed. This parable shows how the kingdom of God fares in this world. There must be false Christians and heretics, in order that the true Christians may be proved. But in the future life the pious shall be distinguished and separated.

True Christians are weak, and have much yet within them that is impure; yet they must on that account not despair, but strive till at last such change is effected in their sinful bodies, that sin may cease within them entirely.

At the same time we find among the Christians, who are the good seed, though weak, the pernicious tares, the false Christians, who still assume the Christian name, and boast of their good ground. Compare Matthew 24:24.

Paul also complains, (Romans 16:18) that the hearts of the simple are deceived, and it grieves him that the Galatians, who ran well for a time, did not obey the truth (Galatians 5:7) For the heretics capture not Epicurean worldlings, not the thorns, not the avaricious, but the most select people, and those who have the best conscience, who seek the truth with all earnestness; this is certainly very painful. Therefore he lays this parable before the pious for their consolation in order that they may not fear that all hope for the faith and the church is lost, but that they may think it must be so, because it had been foretold.

They must be men of spiritual discernment, who can detect those tares; for the parable speaks of those who, professing the Christian doctrine and faith, live unchristian lives, glistening finely whilst they are pernicious. At the same time this parable gives us to understand, that the free will is nothing, because the good seed is sown only by Christ, and the devil can sow only bad seed, as we see also that the ground of itself bears nothing but tares.

25 But while men slept, his enemy came and sowed tares among the wheat, and went his way. 

While men slept. The sleep occurs, when people feel secure; or also, when Christians indeed preach diligently and are least apprehensive. While they sleep, as it were, and fear nothing of the kind, suddenly false prophets arise. Hereby he shows that it is impossible to prevent heresies. Therefore no Christian or preacher should indulge the hope that all the people in his church are pure.

Both are sown on one field. The devil also would like to sit in heaven, and does not like waste and barren places.

Went his way. Herewith the Lord shows how the devil adorns and disguises himself, in order that he may not be regarded as a devil. Wherever he introduces false doctrines into Christendom, they advance finely; it appears as though they proclaimed the name of God, his word and work.

26 But when the blade was sprung up, and brought forth fruit, then appeared the tares also. 

When the blade was sprung up. As long as the heretics remain concealed, under the pretence that they agree with us, they are unspeakably lowly; but when they begin to teach and to do the contrary, then the spirit of truth recognizes them at once. Then they also separate themselves from us and form sects. For, when the wheat grows up, then we see the tares. That is, when we teach the word of God and faith, so that fruit is brought forth, then they set themselves in opposition and wish to hold possession of the field.

27 So the servants of the householder came and said unto him, Sir, didst not thou sow good seed in thy field? from whence then hath it tares?

Whence hath it tares? This surprises the servants, the preachers, but they do not yet venture to judge, would put the best construction on it, because those profess the Christian name. They speak thus, be cause they wish that all were like-minded everywhere.

28 He said unto them, An enemy hath done this. The servants said unto him, Wilt thou then that we go and gather them up? 

An enemy hath done this. This reason he assigns to warn us against the unpleasantness of giving offense to the whole world, who would say, Nothing good comes from the preaching of the gospel. But Christ declares here, that this is not the fault of the doctrine which is pure and salutary; neither is it the fault of the preachers, who use all diligence, that the people may become pious; but that it is the fault of the enemy, the devil. The proverb remains true, that where God establishes a fine, pure church, the devil soon builds a chapel along side of it. Therefore we should be undaunted, and not for sake our office, when we see the tares; but the more earnestly continue to exhort the people, that they be not offended thereby.

From the beginning of the church the heretics were of the opinion that the church must be holy and without sin. Even the servants of the master take offense thereat, because they wish to gather out the tares.

29 But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them. 30 Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn. 

Let both grow together. These words may be understood in two ways. First, because some among them who might yet be converted, would at the same time be condemned and ruined. Secondly, because as the Church can not be without tares, if we would root out the tares, it would be even as if we would root out the Church. For the fanatics, while they claim to be the genuine wheat and a pure church, manifest with their all too great claim to holiness, that they are no church at all.

Until the harvest. That is, you cannot change this; that belongs to me, I will decide this matter on the future judgment day, when I shall deliver you from this endurance and oppression.

Let both. By this word he does not confirm or sanction them (the pope and others) but it is a word by which he would comfort and exhort us to patience. See Matthew 15:14; 8:22.

Grow. He does not say that we should sow or cultivate tares; but he says, the tares are sown by the enemy, while the people slept. From this it does not follow that we should with open eyes permit the tares to be sown, when we could easily prevent it.

The power to discipline or excommunicate the sinner has not been taken from the Church. For the Lord speaks in this passage of such an out-rooting, which is done by the sword. We must deal here with God's word, for thus it goes in these matters, that he who errs today, may come first tomorrow. If Matthew, whilst he was yet a publican, and Paul, whilst he was in the act of persecuting the Christians, had been killed, then the wheat which grew after they were converted, would also have been rooted out.

Do thou, minister or preacher, faithfully attend to the duties of thine office; suffer not thy pure faith, profession and Christian life to be taken from thee, or be hindered; if there is no other remedy, then openly excommunicate such people, heretics and false Christians, that every one may know them to be dangerous tares and avoid them (Titus 3:10) check and prohibit them, that they do not intrude themselves and presume to preach.

The other question is, Shall the worldly government suppress the heretics by the sword? Answer: This passage requires no more, than that this Lord's Servants shall not pull out the tares themselves; they shall not use the sword, for God has not given it to them, but he has given it to the worldly government. Where such incendiary teachers (not heretics in general) will not be advised and will not desist from their preaching, the government may rightly interfere.

Luther's Explanatory Notes on the Gospels, pp. 78-80.

Luther's Notes on the Gospel: Epiphany 4 -- Trust: Jesus Calms the Storm

Fourth Sunday After Epiphany
Matt 8:23-27
(NKJV)

23 Now when He got into a boat, His disciples followed Him. 24 And suddenly a great tempest arose on the sea, so that the boat was covered with the waves. But He was asleep. 25 Then His disciples came to Him and awoke Him, saying, “Lord, save us! We are perishing!”
26 But He said to them, “Why are you fearful, O you of little faith?” Then He arose and rebuked the winds and the sea, and there was a great calm. 27 So the men marveled, saying, “Who can this be, that even the winds and the sea obey Him?”

Luther's Explanatory Notes

23 And when he was entered into a ship, his disciples followed him. 

The church prefigured. Here Christ has prefigured the Christians life, especially the Gospel ministry. The ship signifies Christianity, the sea signifies the world,