PATTERN OF SOUND WORDS

Tag: Word of God

  • Notes and Useful Applications for Luke 2:41–52 from Das Weimarische Bibelwerk (1877)

    The following is my translation of the notes and useful applications for the Holy Gospel of the First Sunday after Epiphany, Luke 2:41–52, as they are found in Das Weimarische Bibelwerk (1877). Square brackets indicate my own notes and additions. For the useful applications, I recommend the reader see this very helpful article by Dr. Benjamin T. G. Mayes.

    IV. The disputation of the twelve-year-old boy Jesus with the teachers in the temple. (v. 42–52)

    Annotated Text

    41. And His parents went every year to Jerusalem for the * Passover (to celebrate it according to God’s ordinance).

    * Exodus 34:23; Deuteronomy 16:16 (Exodus 23:15, 17)

    42. And when He (the Lord Christ) was twelve-years-old (at which time the children were gradually encouraged unto the public observance of the Law), they (the parents with their child Jesus) went up to Jerusalem, according to the custom of the feast.

    43. And when the days (appointed for the celebration of the Passover, namely the seven days of unleavened bread, Exodus 34:18) were completed,1 and they returned to the house, the child Jesus remained at Jerusalem, and His parents2 did not know (that He had remained behind).

    1 Greek: “But when they had gone up to Jerusalem according to the custom of the feast and had fully kept these (feast) days.” [Read this verse continuously from v. 42]

    2 Greek: “Joseph and His mother” (So it is also to be understood in v. 41)

    44. But they supposed (when they missed the Child that) He was among the companions (who had gone up with them from Nazareth in great numbers and were still behind), and they went (they returned [toward Nazareth]) a day’s journey (far), and they sought Him among their relatives and acquaintances.

    45. And when they did not find Him, they went back to Jerusalem and sought Him.

    46. And it came to pass after three days, they found Him in the temple (in an auxiliary building in the temple, in which there was a school) sitting among the midst of the teachers so that He could hear them (as they explained God’s Word) and asking them questions (not because He had need of their instruction, but rather that He might have an opportunity to instruct them).

    47. And * all of those who heard Him, were astonished at His understanding and His answers1 (over His highly-informed answer, over the wisdom that was seen in His answer).

    * Matthew 7:28; Mark 1:22 (John 7:15)

    2 Greek: “the answers (He gave)”

    48. And when they (His parents) saw Him, they were appalled (they marveled to the highest degree over it, what this meant that such a Child should have dared to presume to speak with all the most learned men about such high and important matters). And His mother said to Him, “My Son, * why have you done this to us (that you have made so much care and anxiety for us with Your remaining behind)? Behold, Your Father and I have sought you with pains.”

    * Genesis 12:18

    49. And He said to them, “Why have you sought me (what need was there of the seeking)? Do you not know that I must be in that which is My Father’s? (that I must wait for that which My heavenly Father has laid upon Me?)”

    (John 4:34, 17:4)

    50. And they did not understand the word that He spoke with them.

    51. And He went down with them and came to Nazareth, and was submissive to them (He did what His father and mother asked Him, and what He could do to please them). And His mother * kept all these words in her heart.

    * Luke 2:19; Genesis 37:11

    52. And Jesus * increased in wisdom,1 age (stature, height, and size), and grace with God and men (he was a child dear, sweet, and pleasant child to everyone, which thus happened through God’s special grace).

    * 1 Samuel 2:26 (Acts 7:20)

    1 † This is to be understood of the human nature in the state of His humiliation, to which also His age belonged.

    Useful Applications

    IV. CORRECTION: Because Christ, the Son of God Himself, was obedient and submissive to His mother and foster father, much more should all other children of men be obedient and submissive to their parents. (v. 51) DOCTRINE: Catechesis is a work sanctified by Christ Himself and is the highest edifying work. (v. 46–47) CORRECTION: Christ’s love for the temple also shows where one ought to fondly go and keep the children. (v. 42, 49ff.)

  • Notes and Useful Applications for John 4:47–54 from Das Weimarische Bibelwerk (1877)

    The following is my translation of the notes and useful applications for the Holy Gospel for the Twenty-First Sunday after Trinity, John 4:47–54, as they are found in Das Weimarische Bibelwerk (1877). Square brackets indicate my own notes and additions. For the useful applications, I recommend the reader see this very helpful article by Dr. Benjamin T. G. Mayes.

    II. How Jesus was received in Nazareth and in other places, and also how the royal official’s son was freed from the fever. (v. 43–54)

    Annotated Text

    47. And there was a royal official (a distinguished servant in the house of Herod the tetrarch, who nevertheless was considered a king by the common man and thus was called a king, Matthew 14:1, 9; Mark 6:14), whose son lay sick in Capernaum. This one heard that Jesus came (He had learned that Jesus had come) from Judea in Galilee, and he went to Him (to Cana, about five miles’ way), and he asked Him that He come down (go with him to Capernaum) and help his son, for he was sick unto death (therefore, he also supposed that Christ would have to be present himself for so dangerous an illness, and that he could not perform this work of healing if he were absent, much less raise him from the dead if he should die).

    48. And Jesus said to him: * “If you do not see signs and wonders, ** then you will not believe (“You Jews believe no more than you see. If I go with you, you suppose that I could help your son; but what kind of faith is that?” To believe rightly means not to doubt at all about that which one does not see, Hebrews 11:1, and to ground oneself in the omnipotence and goodness of God insomuch that he can and will help, even above and against all sense and reason).”

    * John 2:18; 1 Corinthians 1:22

    ** behold presently with your own eyes. The answer is aimed at the request to come down in v. 47 and agrees with Matthew 9:18.

    49. The royal official said (further, in the weakness of his faith) to Him, “Lord, come down, before my child dies (otherwise, Your presence will be in vain).”

    50.  Jesus said to him, “Go (at this My Word, to which you shall attach firm faith), * your son (has not died as you think, but) lives (through the divine power of this My Word, and when you come home, you will find him alive and well).” The man believed the Word that Jesus spoke to him, and he went (in certain confidence that the Lord’s Word would come to pass; therefore, he also did not hurry home all at once, to which he could have come that same evening if he had wanted, but rather remained overnight on the way).

    * 1 Kings 17:23

    51. And while he was going (further, on the next day), his servants met him, proclaimed it to him and said, “Your son lives (and is completely alive, healthy, and strong).”

    52. Then he investigated from them the hour in which it had become better with him. And they said to him, “Yesterday, around the seventh hour (according to our time, around 1 PM in the afternoon) the fever left him.”

    53. Then the Father realized (and heard precisely) that it was (exactly) around the hour in which Jesus had said to him, “Your son lives (v. 50).” And he (as now he had been fully convinced of the divine miraculous power of Christ) believed along with his entire household (his wife, children, and household servants were brought through to true faith in Christ. And some hold that this royal official’s wife was Joanna, who is mentioned in Luke 8:3, and that she is called the wife of Chuza, the steward of Herod, who followed the Lord and ministered to Him from her own possessions).

    (Acts 16:32, 18:8)

    54. This is now the second sign that Jesus did when He came from Judea into Galilee. (The first is described in John 2:7ff.)

    Useful Applications

    II. DOCTRINE: What faith or heartfelt confidence in Christ’s Word and promise has for power and might is testified by the royal official (v. 50–53). DOCTRINE: But how the Lord Jesus often uses many wondrous preparations and arrangements to awaken and to strengthen faith is seen from both stories (v. 16–54).

  • Notes and Useful Applications for John 8:31–36 from Das Weimarische Bibelwerk (1877)

    The following is my translation of the notes and useful applications for the alternate Gospel Reading for the Commemoration of the Lutheran Reformation (Reformation Day), John 8:31–36, as they are found in Das Weimarische Bibelwerk (1877). Square brackets indicate my own notes and additions. For the useful applications, I recommend the reader see this very helpful article by Dr. Benjamin T. G. Mayes.

    II. A discussion with the Jews concerning the office of Christ, concerning the true freedom of the children of Abraham and their characteristics, as well as concerning the divinity of Christ. (v. 12–58)

    Annotated Text

    31. Then Jesus now said to the Jews who believed in Him, “If * you (steadfastly) remain in My Speech (and My Words remain in you, John 15:7), so you are My true disciples (those to whom the end of faith, eternal salvation, will be gifted).

    * John 7:17; 15:10, 14.

    32. And you will know the truth (have the faith of God’s elect, the knowledge of the truth according to godliness, in the hope of everlasting life, Titus 1:1–2), and the truth (such blessed knowledge of salvation, which consists in the forgiveness of sins, Luke 1:77) * will make you free (from slavery to sin, John 8:34, and from eternal death, John 8:51).”

    * John 8:36ff. (Romans 6:13; Galatians 5:1; 1 Peter 2:16)

    33. Then they answered Him (namely, the others who were still unbelieving Jews, who were mixed with those believers), “We are Abraham’s seed, *  we have never been anyone’s slaves (bondsmen) at anytime (The Jews said this out of lying presumption and a proud mind, for in truth the situation was something much different, as is known from the histories). ** How can You say then, ‘You shall be free?’”

    (Matthew 3:9; Jeremiah 2:14)

    * Greek: “and” – (By the former, they boast of a free origin, but with one, they boast of a free estate.)

    ** Nevertheless, it could also be that those who lived at that time and spoke with Christ had wanted it to be understood only of themselves, as those who were indeed subjects of the Emperor, but who were not slaves and still lived according to their own laws.

    34. Jesus answered them and said, “Truly, truly, I say to you, * whoever sins (whoever lets sin reign in his mortal body, gives obedience to its lusts, and gives his members over to sin as instructions of unrighteousness, Romans 6:12–13), he is sin’s slave (and is free concerning righteousness, whose end is eternal death, Romans 6:20–21).

    * Romans 6:16, 20; 2 Peter 2:19; 1 John 3:8.

    35. However, the * slave (as it goes in common life) does not remain eternally in the house (in this way also whoever is a slave of sins and a bondsman of the devil, 1 John 3:8, 2 Timothy 2:26; and such a one who remains stiff-necked without repentance has no part nor inheritance in the house of God and in the eternal kingdom of heaven, John 14:2, even though he finds himself among the external heap of the congregation of God); the Son (that is, God’s) remains (in the same house of God) eternally (and with Him those also remain therein, who hold fast the confidence and the boast of hope until the end, Hebrews 3:6).

    * Genesis 21:10

    36. So now, if the Son * makes you free (through the heavenly truth, John 8:32), so you will be truly (and eternally) free (from sin, death, and hell).”

    * Romans 6:18, 22; 1 Corinthians 7:22, Galatians 5:1 (Romans 8:2)

    Useful Applications

    [There are no applications listed for v. 31–36 in the text. AJB]

  • Notes and Useful Applications for Jeremiah 23:16–29 from Das Weimarische Bibelwerk (1877)

    The following is my translation of the notes and useful applications for the Old Testament Reading for the Eighth Sunday after Trinity, Jeremiah 23:16–29, as they are found in Das Weimarische Bibelwerk (1877). Square brackets indicate my own notes and additions. For the useful applications, I recommend the reader see this very helpful article by Dr. Benjamin T. G. Mayes.

    IV. A repetition of the rebuking sermon, where Jeremiah recounts at length the sins of the false shepherds and how God will punish them. (v. 9–32)

    Annotated Text

    16. So says the Lord (the God) of Sabaoth: * “Do not listen to the words of the (hypocritical) prophets, who prophesy to you (only peace and good). They deceive you (with such caressing sermons), for they preach to you a vision of their own heart (what they themselves have thought), and not from the mouth of the Lord.

    * Jeremiah 6:14, 14:14, 27:14–15

    17. They say to those who blaspheme me * (to all idolatrous and wicked sinners, when they ought to admonish them to repentance): ‘The Lord has said, “It will go well for you.”’ And to all those ** who walk according to the darkness of their heart, they say: ‘No misfortune will come upon you’ (but they lead themselves and the people astray).”

    * Hebrew: “despise.” (Even if it did not happen outright, this nevertheless was the fruit of the inappropriate comfort amidst ruling wickedness.)

    ** Jeremiah 7:24; Isaiah 65:2; Matthew 7:13, 15 (Jeremiah 8:11; Ezekiel 13:10)

    18. For * who has stood in the council of the Lord, who has seen and heard His Word? (Who has told them what they so audaciously prattle? I know nothing of it.) Who has understood and heard His Word? (They or I? Is it not so that the Lord has not sent them? The result will show it, for…)

    * Romans 11:34ff. (Isaiah 40:13ff.)

    19. Behold, a * storm (misfortune and punishment) of the Lord shall come with fury (will come with great power upon them),  and a terrible tempest will fall upon the head of the godless.

    * Jeremiah 30:23; Psalm 11:6

    20. And * the Lord’s wrath (kindled over them) will not cease, until He does and carries out what He has in His mind; afterward (when these things come to pass, and still even more perfect at the time of the New Testament), you will learn it. (Who as correctly preached and prophesied? I, who preach God’s wrath and punishment, or they, who only preach peace? For so says the Lord concerning them:)

    * Jeremiah 30:24

    21. “I * did not send the (imagining) prophets, yet they ran (and they prophesied); I did not speak to them (that it shall go well for the Jews), yet they prophesied (no misfortune would come upon them).

    * Jeremiah 14:14ff. (27:15, 29:9)

    22. For if they (would have) remained in My council * (revealed by Me for the salvation of men, which is true repentance and faith in the promised Messiah, Acts 20:21, 27), and had preached My ** words  to My people, then they*** (my people) would have turned from their wicked nature and from their wicked life. (They would have zealously admonished them to conversion. Luther: “God’s Word converts; every other doctrine misleads, etc.” Do they think then that because I am in heaven that I do not know their deeds on earth?)

    * That is, the order of grace, according to which repentance and true faith are included together with all the promises.

    ** 1 Peter 4:11 (Jeremiah 27:18; Luke 24:47)

    *** Hebrew: “then they would have — preached to my people, and they – would have admonished them to repent.” (For to preach repentance, especially when corruption has taken root is the sign of a true prophet.)

    23. “Am I not a God who is near (and sees all),” says the Lord, “and not a God who is far? (And who does not know what you teach and do? Luther: “They are so secure and brazen, as if I did not see their false doctrine and wicked life.”)”

    (Acts 17:27)

    24. “Do you think that someone * can hide himself secretly so that I cannot see Him?” says the Lord; “Do I not fill heaven and earth?” (Not with such an extension, but rather with such omnipresence that not even a little room may be named where I would not be present, yet as an immeasurable spirit, John 4:24) says the Lord.

    * Jeremiah 16:17; Psalm 139:7ff.; Sirach 23:28; Ephesians 4:10 (Amos 2:3)

    25. “I hear well that * the (hypocritical) prophets (so dangerously) preach and falsely prophesy (teach) in My name (of which they boast in a seductive manner) and say, ‘I have dreamed, I have dreamed! (The Lord has revealed it to me in a dream.)

    * Hebrew: “which”

    26. When will the (false) prophets cease, who falsely prophesy and prophesy the deceit of their heart, *

    Hebrew: “How long will it continue (in this way)? Does it then stand with these these prophets (in their hearts and pleasure, Ezekiel 13:2) that they preach lies? Or are they prophets to set forth the deceit of their hearts?”

    27. and who want * (gladly that it be brought so far in religion) that my people should forget my name (of the Lord) for their dreams (through their prophecies, which they say, that I have revealed to them in a dream), which one preaches to another, just as (in previous times) their fathers forgot my name for Baal?

    (Judges 3:7ff.)

    * Hebrew: “who then want”

    28. A (false) prophet who has dreams preaches (in spite of everything) dreams (Luther: “Let him leave My name in peace, and not say that it is My Word what he dreams, but rather that it is his own word and have his own name.”); but whoever has My Word (that I have placed in his mouth), let him preach My Word correctly. (And let him see to it well that such not be mixed with false doctrine and human ordinances * , for) How do chaff (false doctrine) and wheat (my Word, the heavenly nourishment for the soul) go together?” says the Lord (“The power of my Word is quite different and higher than what breaks forth in their prophesy”).

    (Ezekiel 20:39; 1 Peter 4:11)

    * as well as set forth the complete order of salvation (see v. 22).

    29. Is * My Word not as a (powerful and piercing) fire (which kindles, purifies, and cleanses the hearts of the godly),” says the Lord, and as a (strong) hammer, which smashes (the hard) rocks (that is, the stiff-necked and hardened consciences of the godless)? (In that they are powerfully convicted and overcome by My Word.)

    * Hebrews 4:12 (Luke 24:32)

    Useful Applications

    IV. DOCTRINE: That the hearts of men are struck through the preached word (as the spiritual hammer) and are broken for true repentance (v. 29).

  • Notes and Useful Applications for Luke 7:11–18 from Das Weimarische Bibelwerk (1877)

    The following is my translation of the notes and useful applications for the Holy Gospel of the Sixteenth Sunday after Trinity, Luke 7:11–17 as they are found in Das Weimarische Bibelwerk (1877). Square brackets indicate my own notes and additions. For the useful applications, I recommend the reader see this very helpful article by Dr. Benjamin T. G. Mayes.

    Notes

    II. The Resurrection of the Dead Son of the Widow at Nain (v. 11–18)

    11. Now it happened afterward * that He (the Lord Jesus) came into a city (among the mountains of Hermon, located four miles away from Capernaum) with the name Nain; and many of His disciples went with Him (not only the twelve Apostles, but rather also many other who were His disciples and hearers) and many people (which followed after the Lord Christ for the sake of His teaching and miracles).

    * Greek: “On the following day”

    12. Now as He came near to the gate of the city, behold, there a dead man was being carried out, * who was * the only son of his mother, and she was a widow. And many people from the city went out with her (for the burial of her son).

    *For the Jews had to have their graves outside of the city.

    ** 1 Kings 17:17.

    13. And when the Lord saw her, * He was moved with pity for her (from heartful compassion) the same (grieving widow), and said to her, ** “Do not weep (excessively over the deadly departure of your son).”

    * Matthew 9:36

    ** Jeremiah 31:16

    14. And He came forward and touched (with His almighty, life-giving hand)  the casket (the deathbed, the bier, upon which the young the man was openly carried), and the bearers stood. And He said, “Young man, * I (who am the resurrection and the life, John 11:25) say to (command) you, stand up.”

    * Mark 5:41

    15. And the dead man sat upright, and began to speak. * And He gave him (living again) to his mother. (This is the first dead person whom Christ raised in the New Testament; afterward, He also raised the daughter of Jairus, the ruler of the school, Matthew 9:25, and Lazarus, John 11:43–44, from the dead, and in His resurrection there were many bodies of the saints who were raised with Him, Matthew 27:52)

    * 2 Kings 4:36

    16. And fear came upon all of them (for they were greatly astonished over this great miracle), and they praised God and said, “A great prophet (who is the Messiah Himself) has risen among us, and ** God has visited His people (through the sending of this prophet in grace). ***

    * The like had not happened since the time of Elisha, and thus not in nine hundred years, much less with such circumstances.

    ** Luke 1:68, 78 (Deuteronomy 18:15, 18; Matthew 16:14)

    *** Or, according to the Greek: “And (some) said (who still regarded Him as a mere man, but nevertheless held Him to be a prophet), ‘A great prophet has risen among us.’ Or (others, who still went further said), ‘God has visited His people (through the Messiah Himself).’”

    17. And this report of Him resounded in all the Jewish lands and in all the surrounding lands.

    Useful Applications

    II. DOCTRINE: As easy as it was for Christ to raise this young man from the dead with a word, thus will He also by His divine almighty Word raise all the dead on the Last Day (v. 14–15).

  • Chemnitz’s Explanation and Outline of the Gospel for the Fifth Sunday after Trinity

    Chemnitz’s Explanation and Outline of the Gospel for the Fifth Sunday after Trinity

    The following is my translation of Martin Chemnitz’s homily outline for the Fifth Sunday after Trinity (Postilla, Vol. II, pg. 237). Chemnitz’s Gospel text is Luke 5:1–11. Square brackets indicate my own notes and additions. Curly brackets indicate marginal notes in the text. I have also broken up some of the longer paragraphs for the sake of readability.

    Explanation of the Gospel

    God the heavenly Father, who in Matthew 20 is liked by the Lord Christ to a house-father (Haußvater; [οἰκοδεσπότης]) calls and admonishes all His children and servants within His great household, that is, all men, that they should gladly and diligently hear the Word of God before everything else; and that they should continually exercise themselves in godliness (Gottseligkeit), and thereafter, diligently and faithfully attend to their work and promises them, in addition, that if they show themselves as His dear children and faithful servants, then He will give and bestow them a fitting livelihood in this world. And this Gospel shows that both of these points can very well stand next to one another, and indeed always ought to, namely, that [1] one serves God and then [2] attends to his work with diligence. For the four men who mentioned here were not godless fishermen, but rather when John the Baptist began to teach and to preach, these were the first who had received his sermon and followed it. Thereafter, when John saw Christ coming toward him and said, “Behold, this is the Lamb of God, who bears the sin of the world” (John 1:29, 36), Andrew reported it to his brother and said, “We have found the Messiah, for whom so long a time we have longed for” (John 1:41), and thus they followed him and when they had listened to Him for a long time, they returned again to their vocation (Beruf), for they had not yet been called (berufen) to the apostolic office (Apostelamt). But now when the Lord is preaching at the Sea of Gennesaret, they come to Him again, and after the sermon has been delivered, He commands them to work and says, “Now, at this very moment, launch out into the deep and cast out your nets” (Luke 5:4).

    {Idleness has not been commanded by God.}

    From this it is then to be seen that our Lord God by no means wants that a Christian man should entirely renounce all other earthly work so that he desire to undertake or do nothing other than perhaps singing in the church, etc. as was taught in the papacy and asserted that one may otherwise profane the spiritual estate and orders [i.e., monasteries]. Precisely for this reason, in John 6, when very many people were following after Him had the opinion that they would not need to work with Him and yet could have their sustenance, the Lord Christ did not consent that they should make him king, but rather left each one in his vocation (Beruff).

    Even so it is portrayed here for us that a Christian ought to hold both together; he ought to gladly occupy himself with God’s Word persist in prayer for God’s blessing, and thereafter in order that he may also acquire daily bread it is said to him, “Go to work!,” as David also points in Psalm 128:2, “You shall feed yourself the work of your hand.” Thus, one must not tear apart or separate that which God the Lord wants to be carried on next to one another in His household, that is, that one must uphold and keep both the Seventh Commandment, in which work is included and commanded, as well as the Third Commandment concerning the Holy Day and the Divine Service (Gottesdienst). Peter must not only catch fish, but he must also learn Christ’s preaching, the Word of God, so that through the Word his toil and work may be sanctified and be blessed.

    Chemnitz is alluding to Martin Luther’s explanation of the Third Commandment in the Large Catechism, § 91ff.

    Thus, under the Seventh Commandment, our work can continually remind us of the Third Commandment, that we were not only created for work in this toilsome life, but rather, that we should bring to mind the gracious will of God and in the midst of our work comfort ourselves with the coming eternal joy, when after all our toil and work we come to rest and celebrate the eternal Sabbath, and thus shall have life and full satisfaction (John 10[:10]).

    {Example}

    Now this is often presented to his here and there in Holy Scripture with glorious sayings, but in today’s Gospel, it is presented to us with a beautiful living example. Peter, John, James, and Andrew had previously been with John in the wilderness and listened to him; thereafter, they also come to the Lord Christ, indeed, in this Gospel they hear His sermon. Now when they have heard the Word of God and the sermon is over, the Lord Christ says to them, “Go now back to work, make a cast,” and He Himself gives an instruction and command that they ought to again apply themselves in their vocation and usual work so that the Seventh and the Third Commandments thus be carried out alongside one another.

    {Practice of this Doctrine}

    Yet, one ought to carry this out, especially with respect to the Third Commandment, so that it not made only into an Opus Operatum, and one would think if only the work itself had been performed and churchgoing had taken place that it would then be enough even if one would never think of it even once afterward. Rather, one ought to undertake it as David says in the 119th Psalm, “Lord, Your statutes, or Your Word, are my counselors” (Psalm 119:24), that is, “everything that I hear and learn from Your Word, I use it thereafter in all my doing and refraining (thun und lassen), and Your glorious sayings, they are my closest advisors.”

    {Christian Usage with Prayer for the Blessing of God}

    Therefore, in former times it was customary in the Christian Church that one gathered together in the morning and called upon God so that He would give His blessing upon the work of the day. Likewise, in the evening, one gave thanks publicly to dear God for His protection. This is still also practiced among us, when, among other things, the ringing of the prayer bell at certain hours encourages people, even in the midst of work, to the fear of God and Christian prayer so that you begin and end your work with God’s Word, just as this account shows that after the sermon was heard the Lord said to Peter to cast out the net, and then, when the work was done, that they followed after Christ.

    {Luther}

    And this is described so simply and beautifully especially for this reason, so that, as Luther says elsewhere in his explanation of the Gospel in Matthew 8, that when the sea restless, then we ought to learn to say this proverb: “Christ is with me in the ship.” So you also ought to learn this proverb here, “Well then, Christ is with me in my ship, it is He who bids me to work when I have heard the sermon.” Just as He Himself first preached to this people and thereafter said to Peter that He ought to go out and catch fish, by this He reminds others that each one ought to return back to his vocation (Beruff).

    See Luther’s homily for the Fourth Sunday after Epiphany, AE 76:287.

    Homily Outline

    This is the summary of this Gospel that herein this chief doctrine (Häuptlehr) is dealt with: how one ought to exercise oneself in the fear of God and in work. We now want to summarize the doctrine of this Gospel in these following points:

    1. How we ought to hear God’s Word dutifully and readily before all things.
    2. How we therefore ought to work according to God’s command.
    3. If perhaps the promised blessing of God does not follow from the work, how we ought to then conduct ourselves.
    4. When our Lord God gives His blessing so that your net encloses a great multitude, how you ought to use it with humility and thankfulness; or if your net obtains a tear in such great fortune and the ship wants to sink, how you then ought to conduct yourself.
    5. Finally, when Christ says, “Follow Me,” how one ought to forsake everything and follow Him as the One who catches us out of this world with the net of His Holy Gospel and receives us to Himself into His eternal kingdom.

    Thus, you can make a house postil (Haußpostill) for yourself from this account, and apply this doctrine in Christian usage.