CONCORDIA THEOLOGICAL MONTHLY

The Will of God in the Life of a Christian

EUGENE F. KLUG

The Word of God in the Theology of Lutheran Orthodoxy ROBERT D. PREUS

Homiletics

Theological Observer Book Review

VOL.xxxm August 1962 No.8 HOMILETICS

Outlines on the Standard Gospel Series

(Except for the extended study of the text justified, right with God. It is the opposite for the Eleventh Sunday after Trinity, which is of his expectation. It offends his notion of by the Rev. Robert H. Smith, Chappaqua, N. Y., respectability, of manhood, of religion. the outlines which follow were abstracted and translated from C. F. W. Walther's Evangelien­ We might look at these men from another Postille by Prof. Alex W. Guebert, St. Louis, Mo. point of view, this time from the traditional The notes on the "Hymn of the Week" are by religious standpoint. In Sunday schools and Arno Klausmeier, St. Louis, Mo.) churches today "pharisee" is a synonym for THE ELEVENTH SUNDAY hypocrite, impostor, vain braggart, boaster, AFTER TRINITY pretender. We have a picture of a man who LUKE 18:9-14 eagerly laps up every drop of praise and admiration ho.sking jn thp sunlight of com­ By Robert H. Smith pliment. I And when we hear the word "publican," we think of a person who is "touchingly and An amateur psychologist reading the story sentimentally humble," someone unassuming of the Pharisee and the publican, surprised and lovable. But this is stereotype, carica­ at the interpretation Jesus puts on it, would ture, and misrepresentation. Where does the be taken aback by its ending. It seems at truth lie? first sight to our hypothetical psychologist Actually the publicans in general were that the Pharisee is mentally healthier than coarse scoundrels who fleeced their own the publican. He is better adjusted, has more countrymen in collecting the hated Roman self-respect, confidence, poise. These are the taxes and meanwhile lined their own pockets. attributes a psychologist loves to see in a They were collaborators, in cahoots with the man: good adjustment to self and life. The enemy, and living high on the hog at the Pharisee is robust, outgoing, makes friends expense of their fellow Jews. Every pious easily. He stands up and speaks out like an Jew despised the publicans as the scum of honors graduate of a Dale Carnegie course. the earth, the dregs of society, leeches of In the psychologist's view the publican is humanity. too morbid, brooding, introspective, and The Pharisees were in dead earnest about scrupulous. He has few friends, for he has serving God. They were laymen, not clergy, little humor, is joyless and gloomy. He is but they were those laymen who really prac­ in a state of conflict with himself. His ego ticed their religion. They could not be is badly damaged and needs instant repair. faulted for loose living. Two things demon­ He is a first-century organization man who is strate their sincerity. In the first place they aware that he is caught up in the rat race gave a tithe of all they acquired. This was but cannot or dare not extricate himself. He far beyond the demand of the Law. In the is disturbed and should see a doctor. second place they fasted twice weekly. They To our psychologist it is more than a little were willing to be hit in their pocketbooks surprising that Jesus commends to us the and in their bellies for the sake of their publican as the one who left the temple religion. 484 HOMILETICS 485

What was wrong with the Pharisee, that primarily interested in political indepen­ he has borne such a blackened name down dence. And on the other hand, they sepa­ through the centuries? And the publican­ rated themselves to the doing of the Law what is fight about him? and the practice of all the commandments and traditions of the elders. This meant II separation from the ignorant and indifferent It is generally believed that the word masses of the r7~O O~ Cthe people of the "Pharisee" (qJaQLcraLo~) is derived from the land). Pharisaism therefore means both Hebrew word I!i~'~, "separated." The Phar­ separation and consecration, both dissocia­ isees were separatists or, as we might call tion and dedication. CW. D. Davies, Intro­ chern, pietists. Sometimes the rabbis used duction to Pharisaism [Brecon, 1954}, p. 7) Wi'~ ; ~ a synonym of lIl'JP, holy. A Jewish A different interpretation, describing Phar­ commentary on Numbers offers this parallel isaism in terms of its ideas rather than its motive for abstaining from unclean animals: practices, has been proposed by the late "As I am holy, so be ye also holy; as I am T. W. Manson. He advanced the theory that el!i~'~, so be ye also separate,C'~~'9'" 'PaQLO"aLO~ is Greek for the Aramaic 1't~97~' (G. F. Moore, Judaism [Cambridge: Har­ or Persian. He believed that a number of vard, 1927], I, 61). The whole nation was distinctively Pharisaic beliefs were Persian summoned to separate itself from idolatry in origin. In contrast to Sadducean belief and its abominable concomitants in the days in absolute personal autonomy the Pharisees of the Exodus (Ex. 19:6; Lev. 19:2; 20: held that the divine activity shapes men 7, 26) and again after the Exile. (Ezra and events and leads history forward, al· 6:21 ) though they were not determinists as the Essenes were. While the Sadducees held the "Pharisees" evidently became the name doctrine of Sheol as recipient of all the dead, of a Jewish sect late in the second century the Pharisees affirmed the resurrection of B. C. In the days of the Seleucids the Hel­ the body and final Judgment, with rewards lenizing high priests Jason and Menelaus and punishments. The Sadducees rejected (175-165 B. C.) sought to reinterpret and the Pharisaic developments in the sphere of reorganize Judaism as a Syro-Hellenic re­ angelology and demonology. And while the ligion. Many Jews of every class and station Sadducees recognized the Pentateuch alone as were outraged by this phase of the Hellenistic binding, the Pharisees also promoted the drift of Judaism and closed ranks behind the rest of Scripture but especially held the oral Maccabeans. But when the Jews achieved po­ tradition as equally binding, (The Servant­ litical independence under Simon (143 Messiah [Cambridge University Press, 1953}, B. C.), the old rupture between the aristo­ pp. 17 ff.) These are the chief differences cratic conservatives and the more progressive between Sadducees and Pharisees, but T. W. representatives of the people opened anew. Manson has found few who are willing to Henceforth the parties were called Sadducee subscribe to his belief that Pharisaic theology and Pharisee respectively. is primarily a product of Persian influence. The Pharisees separated and dissociated Whatever their origin and whatever the themselves, on the one hand, from the aris­ ultimate derivation of their name, the Phar­ tocratic Sadducees, who were glad enough to isees by New Testament times were known accommodate themselves to the powers that primarily for their devotion to the Law, be, and, as the inheritors of the Chasidic written and unwritten, which they defined tradition, from those zealous Jews who were minutely and followed scrupulously, working 486 HOMILETICS to bring the rest of the population to a like templates himself. Indeed he almost pities observance. The Sadducees were not liber­ God, who but for himself would be destitute tines. They bowed to the written Law and of faithful servants. were indeed more severe than the Pharisees A more charitable judgment might be that with transgressors. Thus the chief distin­ the prayer is not much worse than simply, guishing feature of the Pharisees was their "There but for the grace of God go I." zealous espousal of the unwritten Law. (Moore, I, 66ft.) The Pharisee thanks God (EUX,UQW'too

driven by the compulsion to tear others THE TWELFTH SUNDAY down. We can rejoice in their good AFTER TRINITY fortune and sympathize in their distress. MARK 7:31-39 Where Jesus is recognized as Savior, The Gospel for last Sunday told us how good and bad, strong and weak, dwell the publican was justified before God and together as brothers. assured us that God is ready to forgive and receive the greatest sinner. Some people The Hymn of the Week: "From Depths of grossly abuse the teaching of justification by Woe I Cry to Thee," The Lutheran grace through faith by despising the great Hymnal, 329. sinner whom God accepts. Others suppose The well-known Gospel of the Pharisee they can postpone repentance until the hour and the Publican, Paul's "by the grace of of death because they have heard that a man God I am what I am," the humble petitions is not justified before God through his good of the Collect, and the spirit of trust in works. The Gospel, however, is a teaching Introit and Gradual all find expression in for souls troubled by sin (d. Is. 26: 10) Luther's versification of Psalm 130. This Since I preached to you last Sunday on psalm was termed "Pauline" by Luther, as justification by grace alone, through faith in were Ps. 32, 51, and 143. Julian, the hym­ God, I want to let you see today that a jus· nologist, ranks this as the best of Luther's tined Christian leads a holy and godly life. treatments of Psalms. After its first appear­ On the basis of our text I shall talk about ance in Etlich cristlich tider and flin Enchi· ridion in four stanzas in 1524, it was re·· The Daily Sanctification of a Justified worked into its present five-stanza form, Christian appearing in the 1524 Geystlich gesangk 1. This sanctification is genuine Buchleyn and in the 1542 Christliche Geseng zum Begrebnis. Although its inclusion in II. This sanctification, however, never be­ a collection of funeral hymns and the fact comes perfect in this world that it was sung at the funeral of Elector I Frederick the Wise in 1525 give it associa­ tions with death, its sober balance of Law A. Sanctification as well as justification is and Gospel stamps it with the sort of realism an important doctrine as Scripture points out which makes it ideal for the 11 th Sunday to us (Heb.12:14; 2 Cor. 5:17). Sanctifica· after Trinity (as well as any other time, of tion is not something that may be present or course). absent in our lives. No one can be a Chris­ The tune, which may well have been writ­ tian without it. Do not say that sanctification ten by Luther, appeared with the hymn in cancels out justification or that sanctification the five-stanza form in 1524, and it breathes is unnecessary because man is justified by the solemnity of the text. The downward faith. fall of the first two notes of the first and B. It is eternally true that our salvation third lines (which in our Hymnal happily does not depend on our works. It is a gift coincides with the words "depths" and from God. When Scripture speaks of sane· "down,") reinforces the text symbolically. tification, it is talking about the way a jus The fine translation, which even retains this tined Christian should live. Today we are sort of coincidence of original words rein­ not asking what the publican had to do to forced by musical symbolism, is by Catherine be justified, but how he conducted himself Winkworth. after he returned home as a justified man. HOMILETICS 489

C. This point becomes very clear when II we look at the deaf and dumb man in our A. The comfort of the article of forgive­ text. In his great distress he is a picture ness and salvation by grace may deceive of every unconverted sinner. When he is people into thinking that they need not be brought to Jesus for help, Jesus receives him in earnest about their sanctification. But it as a friend. So a man is justified before God. is also true that there are such as despair In his sin man is miserable, deaf to the of their salvation because of theif imperfect Word of God, with no word of praise for response to God's grace. They must be as­ God. When the Word of God touches him sured that the sanctification of the justified and he cries out for mercy, Christ at once Christian is genuine, but will never be com· receives him, frees him from his sin, puts plete in this world. His cloak of righteousness on him, and takes B. Our text, no doubt, intimates that the him in as His child. This is justification. friends of the deaf and dumb man were D. In vv.33-35 we have a picture of justified and that the Holy Spirit had begun sanctification. After graciously receiving the the work of sanctification in their hearts. deaf and dumb man, Jesus freed him of his Yet they ignored Christ's word not to speak defects. So He also applies to every person to anyone about this miracle (vv. 36, 37 ) . that has found grace in Him His healing Although they had good intentions in pub" process. When a person is justified by God, licizing the miracle, their deed was stained he is also reborn and receives the Holy by self-will and disobedience. What they Ghost. Now he no longer loves sin but God did was the result of weakness. and His Word, and he would like to live C. Let us remember that justification takes a pious and godly life. He becomes a dif­ place in the twinkling of an eye. As soon ferent person. He places the Word of God as a sinner sees his sin and repents, God above everything else in the world. He speaks a word in heaven by which justifi" is an enemy of sin and guards against it cation is accomplished and is complete. with all his might. He finds all his joy in Sanctification is not instantaneous. It is the Lord. He spends his life in servin~ God a matter of slow growth from the time jus­ and his neighbor. tification takes place until the Christian dies, E. This is the way the new heart and the It never reaches perfection in this world. new life manifest themselves. There are few After justification all Christians are equal, among us that do not consider themselves but in their sanctification there are great justified. But let me ask you: Are you also differences. Every Christian does not reach a changed person with a new heart? Is the degree of sanctification of Paul, Job, a new spirit operative in you? If it be Peter, John, Daniel, Abraham, or the holy the will of God, are you ready to walk the martyrs. Yet all of these must repeat Paul's way of the cross? Is your heart warmed by words in Phil. 3: 13, 14. the fire of love? D. Some doubt whether they are really F. Many who consider themselves Chris­ clothed with the grace of God, because they tians are deceiving themselves. Without sanc­ see so much sin in their heart. Since they tification no one can see the Lord, for he do not feel this grace, they believe they are who heartily receives the grace of Jesus Christ not overcoming sin. To keep the Christian, is sanctified by the Spirit of Christ. (Cf. especially the beginner, from becoming se­ Zaccheus, Luke 7:36-50) cure and proud, God sends affliction to keep 490 HOMILETICS him humble and train him to pray and this information is highly hypothetical. But earnestly seek peace in God's gracious Word. for a bit of fortunate inspiration the tune E. You who are in this struggle, continue might have become a waltz; occasional shifts in it courageously. Do not depend on your in the rhythm, however, add freshness with­ own strength, but on God's power in the out disturbing the tune's unity. grace of Christ, and so be sure of victory.

The Hym·n of the Week: "My Soul, Now THE THIRTEENTH SUNDAY Bless Thy Maker," The Lutheran Hym­ AFTER TRINITY LUKE 10:23-37 nal, 34. This Sunday's Introit seems to continue "Do what is right, and fear no one" is the previous Sunday's emphasis of penitent the motto by which many people live, even yet confident reliance on God's mighty acts some who claim to be Christian. The fear in Christ through the power of the Spirit. of God, however, plays no role in their life. But there is a different direction. The Epistle Though they make contributions to various outlines the advantage of grace which we charitable institutions, they are not motivated by real love for the neighbor, but seek to In the New Testament have over those who lived under the "ministration of death." satisfy their own self-interest, pride, and vanity. Where there is no love of God, In the Gospel the Kingdom is proclaimed there is no genuine love of the neighbor. to be present in the Messiah, who heals the If salvation depended on fulfilling the com­ sin-ruptured body in the full power of the mandment to love one's neighbor, no one Creator. In the Gradual we join all God's could be saved, for no man fulfills this faithful people, with the reckless, spontaneous commandment. Christ holds this important abandon of the crowd which saw the Gospel truth before our eyes in the Gospel for miracle, in praising God, who creates and today. Let me show you on the basis of re-creates. this text that How fitting, then, that the hymn of the week interprets a leaf from the prayer book The Commandment to Love One's Neighbor of the Old Testament people of God in Cannot Justify a Man Before God and Save seeing God's paternal care "in the face of His Soul Christ Jesus"! Johann Gramann's versifica­ tion of Psalm 103 has historical contact with It cannot do so because several important Lutherans. Martin Chem­ I. The commandment demands that you aitz states that the hymn was written on love your enemy as well as your friend request for Margrave Albrecht of Branden­ n. It demands that you should be willing burg-Ansbach; it was reputedly the first hymn to express your love in great sacrifices sung when Augsburg was restored to the for your neighbor Lutherans under Gustavus Adolphus in 1632; III. It demands that you do not grow weary it was sung in Osnabriick, Westphalia, in in expressing love for the neighbor 1648, at the close of the Thirty Years' War. The translation is another fine product of I the pen of Catherine Winkworth. A. If you ask a man today, "Do you hope The tune appeared in Augsburg in 1540. to be saved?" the usual answer is yes. Some [t was composed either by Gramann or by of the reasons for this answer are: "I give Johann Kugelmann, in whose collection, each man his due; no man can raise any Concentus Novi, it was included, although accusation against me; I have offended no HOMILETICS 491 child; I have cheated no one; I live peace­ B. All these people deceive themselves. ably with my neighbor; I give to the poor. True love demands incomparably more. The Why should I have doubts about my sal­ Good Samaritan was different from the priest vation?" But salvation based on good works and the Levite. Without hesitation he gave is a false hope, because the commandment the injured Jew first aid, took him to an inn, to love one's neighbor as God wants such and paid for all the medical care he needed. love expressed can never be fulfilled. He sacrificed much in expressing neighborly B. The lawyer who came to Jesus thought love. he had fulfilled the commandment of neigh­ e. True love always acts like this. It is borly love. In the parable of the Good never satisfied to ask what others are doing. Samaritan Jesus showed him how miserably It is ready to sacrifice money, health, honor, he had failed. Jesus is very decisive in even life, if this should be necessary to help pointing out that neighborly love reaches a neighbor. (Cf. Ex.23:5; 1 Cor. 10:24; out to the enemy as well as to the friend. Gal. 6:2; 1 John 3:16b) Here we see how impossible it is for a man D. Where is the man who leads such to keep the commandment of neighborly a life of love? Christ alone did. True love. Christians make a beginning toward it, but e. Many a man has indeed shown con­ never reach the level of perfection. sideration for his enemy, but where is the man who loves his enemy as his friend? III Who can say that he never harbored thoughts A. The commandment of neighborly love of wrath, even murder, against his enemy? finally demands that a man should not grow The commandment of neighborly love de­ weary in expressing such love. The Good mands that we be concerned about our Samaritan knew he had not fulfilled his enemy's temporal and eternal welfare. (Cf. obligation when he had brought the injured Luke 6:32, 33; Matt. 5:44) Jew to the inn. He promised to stop by upon his return and pay any further bills. D. Jesus Christ is the only One who loved Before God only that love toward the neigh­ His enemy with a perfect love. No human bor is perfect which never grows weary. being can fully follow Jesus' example. The commandment of neighborly love clearly B. But where is the man whose 10171;; shows that no man can justify himself be­ toward the neighbor is always aglow? Who fore God and so save himself. does not easily grow tired when needy people crowd around him daily, when he sees that II his charity is not appreciated, or when he A. The commandment of neighborly love forgives and immediately is insulted again? also demands that a man show his love for e. Christ is the only One who did not the neighbor by bringing the greatest sac­ grow tired of loving. He loved His friends rifices for the neighbor if such should be (John 13: la) and His enemies (Matt. 26: necessary. Many suppose they have fulfilled 47 -50 ) . Full of love He came into this the obligation of neighborly love when they world, and amidst the cursing and mockery give each one what is due him, when they of His enemies He died for the world with help the neighbor, as long as it does not words of love and forgiveness on His lips. inconvenience themselves too much, or when D. Let no one depend on his love for the they use some of their surplus to help the neighbor as a means of saving himself. Let poor. each see how much he lacks the love that" 492 HOMILETICS

God demands. There is only one love that versally popular. The limited range (five saves us. That is the love of God in Christ. notes) makes it ideal for congregational Whoever despairs of his own love and takes singing (even men!), and its pleasant flow refuge in the love of Christ, will indeed makes it a joy to sing, even if it takes some begin to give evidence of love in his life. initial effort to learn. H he persists in this love, he will share in the perfect love and bliss of eternal life. THE FOURTEENTH SUNDAY The Hymn of the Week: "Lord of Glory, AFTER TRINITY Who Hast Bought Us," The Lutheran LUKE 17:11-19 Hymnal, 442. Unthankfulness is regarded even by noo­ Both the Epistle and the Gospel for the Christians as one of the most despicable day emphasize the difference between the vices. We feel the enormity of this sin when two covenants - the Epistle argues the in­ a man whom we have befriended turns sufficiency of the Law as either means or against us and abuses us. But not all expres­ motivation for the Christian life, the Gospel sions of gratitude to human benefactors are directs the Christian to his neighbor as the necessarily evidence of a truly grateful heart. object of Gospel·motivated charity. Both In­ Such a heart is filled, above aU, with thank­ troit and Gradual stress the Christian de­ fulness to God, the Source of all that is pendence on God, who initiates His cov­ good. Where such a wholehearted attitude enant with men. Through the Law He gives to God is lacking, a person's acts of gratitude us the obligation, and through the Gospel to his fellowman do not measure up to the He gives us the power, to live in a lateral divine demand of thankfulness. Even Chris­ covenant with our neighbor and to increase tians are not immune to this sin but must in faith, hope, and charity so that we "love admit to slipping into unthankfulness re­ that which (He] command[s]" (Collect). peatedly. The Gospel for today holds the The author of the hymn, Mrs. Eliza Sib­ sin of unthankfulness before our eyes. Let bald Alderson, was the sister of Dr. John me talk to you about Dykes (who composed many hymn tunes, The G1'eat Unthankfulness of the including Nicea ["Holy, Holy, Holy"]). Human Heart Toward God Although it was written in support of what many consider an oversimplified approach I. The unthankfulness by which the non­ Christian reveals himself to stewardship (tithing), this hymn bears the stamp of the finest feminine concern and II. The unthankful ness still found in Chris­ sympathy for others, yet avoids maudlin tians sentimentality by its saturation with Scrip­ I tural allusions, and puts the proper emphasis A. The lepers in our text were exceed­ on the obligation and motivation of steward­ ingly happy on hearing that Jesus was in ship without quoting percentages. their vicinity. They determined to appeal The Welsh tune Hyfrydol was written by to Him for help (v. 13 ). He sent them to a lay musician of the highest order, Rowland the priest (v. 14). Only one, a Samaritan, Hugh Prichard (1811-87), a loomtender's returned to thank Him for being healed. assistant, who led the singing in his church (Vv.15-17) on Sundays. It was published in 1855 for R True thankfulness consists in recogniz­ the text Halelwiah D1'achefn ("Hallelujah ing the benefit received, in praising the bene­ Again"), and is extremely and almost uni- factor, and in using the gift in accord with HOMILETICS 493 the wish of the donor. All men are sur­ the steady stream of thanksgiving and praise. rounded by myriads of benefits from God, (Cf. Ps.103:1-5) - body, soul, reason, atmosphere, weather, e. Though a true Christian has begun to soil, food, minerals, water, forests. Most thank God, he still finds reasons for com­ people do not recognize these treasures as plaining about his ungrateful heart. He still gifts of God. They receive them as a matter is a man of flesh and blood who cries out to of course and fail to thank Him for them. God in trouble but forgets his obligation to Neither do these same people see the enor­ thank God after his trouble is removed. He mous benefit God has prepared for them fails to express his thanks particularly for the through the redemptive work of Christ. cross he bears, for his sickness, poverty, the They fail to use and appreciate Word and reproaches of men, which are also God's gifts sacramentS. They have no word of thanks as well as good health, prosperity, and honor. to God for His love and concern for them. D. There are similarities in the forgetful­ e. There are indeed some benefits for ness of the non-Christian and the true Chris­ which most people will show some apprecia­ tian. Yet there is a great difference. A Chris­ tion. They are thankful when they escape tian recognizes his unthankfulness as the injury, are fcstolcd to he'alth, are no longer product of his sinful flesh. But he asks for despised and rejected, are freed from the forgiveness also of this sin. He longs for the terrors of death. They may turn to God time when he can join the angelic choir in momentarily. But as soon as they breathe never-ending praise and thankfulness. easier, they forget the Giver of the benefits E. Let those of you who have no thankful like the nine lepers in our text. What an heart go to Christ like the lepers and ask for outrage! Not even animals sink that low. mercy. Remain in close communion with (Cf. Is. 1 :2, 3.) Christ and your fellow Christians. Let those D. Many people increase their sin of of you who are truly thankful continue to thanklessness by abusing God's gifts. exercise yourselves in praise and thanksgiv­ Through vanity, gluttony, drunkenness, im­ ing, until your praise and thanksgiving to morality, and greed they ruin themselves, the Triune God will be perfect in the life others, and the natural resources that God to come. gave them. Such people do not belong to The Hymn of the Week: "From God Shall Christ. They are dead in sin and members Naught Divide Me," The Lutheran of the kingdom of Satan. Hymnal, 393. II The Christian, under the sign of the cross, must daily take up his cross. The Epistle A. To be a true Christian and not to be stresses the active crucifixion of the old man thankful to God is impossible. In every true and the activity of the new man "in the Christian there exists the sincere desire to Spirit." The Gospel of the thankful Samari­ lead a life of thankfulness for all the benefits tan leper underscores his confidence in God's that flow from the love of God in Christ. saving, healing power; the note of gratitude (Cf. Ps. 50:23) in the Gospel is reinforced by the Gradual; B. As long as man is not converted and the Collect beseeches God's perpetual mercy is blind to God's unspeakable gift in Christ for His covenant people, the church. Jesus, he cannot have a truly thankful heart. It was pestilence, not leprosy, that struck But conversion opens the stopped-up well­ Erfurt in the early 15605. Ludwig Helm­ springs of the heart. From now on flows bold, conrector of the Gymnasium, wrote 494 HOMILETICS

this hymn to reassure his family and the I family of Rector Pancratius Helbich when A. Whatever man considers as his greatest Helbich was about to flee the epidemic, and highest good is his god. For most peo­ leaving his friend to carryon the work. The ple this is mammon. Men in all walks of hymn includes the leper's penitent depend­ life serve this god. Rich and poor alike ence on God and also his response of confi­ worship at his altar. They sacrifice anything dence and gratitude. Once again we are in and everything to him. Health, joy, rest, the debt of Catherine Winkworth for the conveniences, friendship, honor, a good translation, slightly altered in our Hymnal. name, virtue, a good conscience, even life The tune, now wedded to this text, was itself, are readily devoted to him. What do possibly a contrafactum, a tune "made over" men fear more than the loss of the favor into a religious tune from the hunting song of this god? Whom does the world trust "Ich ging einmal spazieren." Originating in more than this god? There is no doubt a period when one could not properly speak about it. Mammon is the god the world of a distinction between "sacred" and "secu­ loves, fears, and trusts above all things. lar" musical styles (as opposed to the wide B. Yet the worship of mammon is nor breach between the two extremes today), the always eaSIly recognizable. Thousands serve melody carries and reinforces the words ad­ this god bur are not aware of it. This god mirably. If it is unfamiliar it will richly stalks around in all kinds of disguises and repay the time invested in learning it. under many different names, so man will not recognize him. He poses behind frugal­ THE FIFTEENTH SUNDAY ity, industry, devotion and dedication to AFTER TRINITY a cause, concern for loved ones, satisfaction MATT. 6:24-34 to have enough for daily subsistence. But Christ rips the mask away and exposes the In the Old Testament the Children of various forms of the worship of mammon Israel were often guilty of worshiping idols. (vv. 31, 33a). His Word is sharp and con­ Many people believe idol worship has been tains a frightening judgment. overcome by education in our modern world. But I must maintain that idol worship is C. Only those who do not set their heart more prevalent today than ever before. Mam­ on money, but use it to help others, who mon, the god of money, has set up huge work according to God's will and do not altars and rules over endless hosts of de­ worry about food and clothing, who put the votees. No one remains untouched by the kingdom of God first and temporal things allurements of this idol. Because of his uni­ second, who have a real concern for the versal appeal and destructive power, Jesus grace of God and the salvation of their soul, warns us against mammon in our Gospel for these people are no worshipers of mammon. today. Let me talk to you about D. Often such as do not want to be rich but desire only enough money to be carefree, The Destructive and Damnable nevertheless make the little sum of money Worship of Mammon which they crave their idol. Others say that I shall show you that since they are satisfied with meager posses­ L Mammon is actually the god whom the sions, they are free from greed. Yet this world serves small amount turns out to be their comfort II. The worship of mammon brings destruc­ and god. Still others are concerned about tion now and damnation in the hereafter the kingdom of God, pray, go to church and HOMILETICS 495

Communion, look upon themselves as Chris­ during his life. It is not just the evil that tians and separate themselves from the world. was done, but also the good that was left Yet when they worry about their business, undone, that damns. rhey, too, worship mammon. Again some C. Let everyone dread the worship of do not seek riches, because they fear that mammon. It leads to grief here and to hor­ would be a futile endeavor, but are elated ror in eternity. Here it deprives men of rest at the thought that such good fortune could and peace of mind. In eternity it separates be theirs. Mammon is their god too. Many from God and salvation. Let everyone ask persons contribute as little as possible - just himself earnestly, "Are you serving God or enough to save face - and all the while they mammon?" Seek God and His grace. Taste drive hard bargains and do not pay just and see how good He is! Open your heart wages. They also worship at the altar of wide for Him to enter. Then there will be mammon. no room for the god of mammon. E. It is impossible to mention all the forms in which the worship of mammon The Hymn of the Week: "In God, My Faith­ appears. By nature all of us are worshipers ful God," The Lutheran Hymnal, 526. of mammon. Man must have a god. After This Sunday's Epistle, in a series of ax i­ the true God has been forced out, the god oms, applies the gift of the Spirit to the of this world steps in. Often when the various daily duties and relationships of gracious work of the Holy Ghost has cleansed Christian life, and the Gospel teaches that a heart of greed for money, the god of mam­ the life of the Spirit, rather than material mon enters that heart again. things, is the important thing in life. God, who gives His Spirit and who gave His Son, II will give us what we need - but in His A. Scripture points out the destructiveness fatherly wisdom. Thus the Introit and Grad­ and damnableness of mammon worship in ual are confessions of our dependent trust 1 Tim. 6: lOa. Mammon is the source of all in the Lord and of our thankfulness to the self-love, lovelessness against the neighbor, God of "continual pity." (Collect) hatred, envy, indifference toward Christ, His Although the text has been ascribed to Word, and His grace; enmity against God, Sigismund Weingartner and dated around despising of all heavenly riches, deceit, mur­ 1600, recent research tends to discredit this der, hardening of the heart. In v.24 Christ ascription, chiefly on strength of the surmise refers to the basic evil involved in mammon that the earliest printed form was in Low worship. Love of money squeezes out love German in Lubeck, whereas Weingartner of God. Frequently a mammon worshiper was from South Germany. An interesting wants to follow Christ. But when he realizes symbolical touch in the original is the acros­ that Christ must have first place in his heart, tic formed by the first letters of the stanzas: he turns away. The gate is too narrow, the stanzas one and five begin with the letter way too small, the condition too onerous. "A" and the middle three with the letter B. The lot of the mammon worshiper is "0," a reference to the Alpha and Omega sad. Here he is hounded by worry, unrest, of Rev. 1 :8. It bespeaks the Gospel's em­ and dissatisfaction. The thought of death phasis on trust (stanza one), through Christ's increases his restlessness. His despair in the merit (stanza two), even to death (stanza hour of death is just a foretaste of what is three - "which is today and tomorrow is awaiting him in eternity. God will tell him cast into the oven" [Gospel}), since we are to seek salvation in the gods he worshiped sons of the Kingdom (stanza four). and so 496 HOMILETICS can pass "each day" in the various daily March 3 Invocavit 2 Cor. 6:1-10 duties and relationships in the power of the March 10 Reminisc. Matt. 15 :21-28 Spirit (Epistle), all under the rubric of the March 17 Oculi Luke 11: 14-28 eschatological hope. (Stanza five) March 24 Laetare John 6:47-57 The melody is another "secular" tune March 31 Judica Matt. 27 :28-31 made over into a hymn, so that "the devil April 7 Palm S. John 12:12-19 doesn't" have "all the good tunes" (Luther). April 11 M. Thurs. Matt. 26:26-29 It was written in 1574 by Jakob Regnart to April 12 Good Fri. Gal. 2:20 the text "0 Venus, you are blind, and so April 14 Easter John 11 :23-26 is your son [Cupid}." The associations with April 21 Quasimodo. John 6:35-40 this plaint of disillusioned love have since April 28 Miseric. D. John 10:11-16 passed, and the tune as we have it was May 5 Jubilate John 9:1-12 joined to our hymn by Melchior Vulpius in May 12 Cantate John 15:1-8 1609, with Johann Hermann Schein giving May 19 Rogate John 14: 1-7 the tune its present form by altering Reg­ May 23 Ascension Acts 1: 1-11 nart's original in 1627. Used only once in May 26 Exaudi 1 Peter 4:7-11 our Hymnal, it may be unfamiliar, but the June 2 Pentecost Acts 2:1-13 advantages of learning it outweigh the in­ June 9 Trinity Acts 4:32-37 convenience of the process. June 16 1 a. Trio. Acts 4: 16-24 June 23 2 a. Trin. Matt. 5:1-6 Texts of Sermon Outlines June 30 3 a. Trin. Rom. 5:6-10 July 7 4 a. Trin. 1 Peter 3 :8-15 1962-1963 July 14 5 a. Trin. 2 Cor. 4:6-10 July 21 6 a. Trin. Rom. 8:12-14 Date Day Text July 28 7 a. Trin. John 21:15-19 Dec. 2 1 Advent Joshua 3:1-6 Aug. 4 8 a. Trin. James 1:12 Dec. 9 2 Advent 1 Cor. 1:4-9 Aug. 11 9 a. Trin. James 2:8-10 Dec. 16 3 Advent Rom. 2:12-16 Aug. 18 10 a. Trin. Rom. 14:1-9 Dec. 23 4 Advent 1 John 1:1-4 Aug. 25 11 a. Trin. Zech.7:4-9 Dec. 24 Chris. Eve Luke 1: 30-33 Sept. 1 12 a. Trin. Ex. 33:17-23 Dec. 25 Christmas 1 John 3:1-5 Sept. 8 13 a. Trin. Ps.l Dec. 30 S. a. Chris. Rev. 14:1-5 14 a. Trin. Provo 9:1-6, 9,10 Dec. 31 N.Y. Eve Ps. 102 :27,28 Sept. 15 Sept. 22 Is. 62:6-12 Jan. 1 New Year Rom. 8:24-32 15 a. Trin. Jan. 6 Epiphany Matt. 3: 13-17 Sept. 29 16 a. Trin. Jer.8:4-9 Jan. 13 1 a. Epiph. John 1:35-42 Oct. 6 17 a. Trin. Is. 40:26-31 Jan. 20 2 a. Epiph. John 1 :43-51 Oct. 13 18 a. Trin. Rom. 6: 19-23 Jan. 27 3 a. Epiph. John 4:5-14 Oct. 20 19 a. Trin. 2 Peter 3:17, 18 Feb. 3 Transfig. John 5 :39-47 Oct. 27 20 a. Trin. Jer.6:16-21 Feb. 10 Septuages. Matt. 11 :25-30 Nov. 3 21 a. Trin. Luke 19: 11-27 Feb. 17 Sexages. John 12:27-33 Nov. 10 22 a. Trin. Phil. 1:12-21 Feb. 24 Quinquages. Rom. 2:4 Nov. 17 23 a. Trin. 1 Peter 2:9 Feb. 27 Ash Wed. Luke 23 :32-34 Nov. 24 24 a. Trin. 1 Cor. 3:21, 22