The Eleventh Sunday after
Trinity, Luke 18:9-14
THE PHARISEE AND THE
PUBLICAN.A Sermon by Martin Luther;
taken from his Church Postil.
[The following sermon is taken from volume IV:337-347
of The Sermons of Martin Luther, published by Baker Book House (Grand Rapids,
MI, 1983). It was originally published in 1904 in English by Lutherans
in All Lands (Minneapolis, MN), as The Precious and Sacred Writings of
Martin Luther, vol. 13. This e-text was scanned and edited by Richard
Bucher, it is in the public domain and it may be copied and distributed
1. Here again we have a picture and an example of the divine judgment
on saints and good people. Two extraordinary persons are presented to us
in this Gospel; one thoroughly good and truly pious; and one hypocritically
pious. But before we take up the example and consider the terrible sentence,
we must first notice that Luke here makes the impression as though righteousness
came by works. For Luke is most accustomed to do this, as when we at present
preach that faith alone saves, he observes that people are led to desire
only to believe, and to neglect the power and fruit of faith. This John
also does in his Epistle and James, where they show that faith cannot exist
Thus Luke, in the beginning of his introduction, would speak as follows:
I see indeed that many have preached how faith alone saves, by which they
have brought the people to strive for a fictitious faith; hence I must
also speak of works by which they can be assured of their faith, and prove
it to the people by their acts. Consequently it sounds as though Luke everywhere
taught that righteousness came by works; as you have recently heard: Forgive,
and ye shall be forgiven; and, make unto yourselves friends of the mammon
of unrighteousness. And here it appears as though the publican had obtained
his goodness by praying and smiting his breast. So this Gospel appears
as though we should become good or pious by our works.
2. Now you have heard that a man, before he can do anything good, must
by all means first be good. For the truth must always stand: "A good tree
cannot bring forth evil fruit;" and again, "An evil tree cannot bring forth
good fruit." Thus a man must first be good, before he can do good. So he
also firmly concludes that the publican smote his breast, which proves
the conclusion, that he had been good.
3. This has taken place and has been written to the end that we should
open our eyes and not judge the people according to their outward appearance.
To do this in this instance it is necessary to examine the hearts of both,
and not judge according to mere external works. For when the heart is good,
the whole man is good. For if I judged the publican according to his works,
my judgment would soon be false. For nothing appears in him but sin. Again,
if I judge the hypocrite or Pharisee according to his works, I will also
miss the mark. For he stands at the holy place, makes the best prayer imaginable,
for he praises and thanks God with grand works, he fasts, gives the tenth
of all his goods, harms no one; in short, everything, both outwardly and
inwardly, appears well with him.
4. As he judges, all men judge; no one can condemn such an upright and
virtuous life. Who dare say that fasting is not good; or that to praise
God and give everyone what we owe them is evil? When I see a priest, monk,
or nun with such apparent noble conduct, I regard them as pious. Who can
say otherwise? Hence if I am to judge whether this one is good and the
other evil, I must be able to look into the hearts of both. But I cannot
see into the heart, and must make the proper distinction from their works,
as Christ says: "By their fruits ye shall know them." Mat. 7:20.
5. He speaks of the publican as though he must have previously heard
a word from God that touched his heart so that he believed it and thus
became pious, as St. Paul says, Rom. 10:17: "So faith cometh by hearing,
and hearing by the word of Christ." When the Word falls into the heart,
then man becomes pure and good. But the Evangelist does not indicate that
he now first heard the Gospel here, but that he heard it somewhere, it
matters not where. For he says: "God be merciful to me a sinner." This
knowledge is above the powers of reason. And yet it must previously have
been known to him that God is merciful, gracious and friendly to all those
who confess their sins, who call upon him and long for grace. As he heard
that God is gracious by virtue of his very nature, to all those who humble
themselves and seek comfort in him. But to preach thus is always the pure
6. Hence the beginning of goodness or godliness is not in us, but in
the Word of God. God must first let his Word sound in our hearts by which
we learn to know and to believe him, and afterwards do good works. So we
must believe from this that the publican had learned God's Word. If not,
it would certainly have been impossible for him to acknowledge himself
to be a poor sinner, as this Gospel reports. Indeed, it has a different
appearance here, because St. Luke seems to insist more strongly on external
works and appearances than on faith, and lays the emphasis more on the
outward character and conduct than on the root and on the faith of the
heart within. Nevertheless we must conclude that the publican had previously
heard the Gospel. Otherwise his smiting his breast and his humble confession
would not have occurred, had he not previously had faith in his heart.
7. This is also proper fruit, since it promotes God's honor; as God
desires nothing but the offering of praise, as Psalms, 50:23, says: "Whoso
offereth the sacrifice of thanksgiving glorifieth me, and to him that ordereth
his way aright, will I show the salvation of God." In this way the publican
also proceeds, gives God the offering of thanksgiving and secures to himself
the forgiveness of sin, and praises God, puts himself to shame and exalts
the truth above himself. Therefore we must praise and commend his work,
because he gives God the highest honor and true worship. For he says: "God,
be thou merciful to me a sinner." As though he would say: I am a rogue,
this I confess, as you yourself know. Here you see that he confesses the
truth, and is willing that God should reprove and revile him; yea, he does
this himself, and casts himself down the very lowest, and with God he again
rises upward, gives glory to God that he is gracious, kind and merciful.
But in himself he finds nothing but sin. Wherefore these are the true fruits
8. Thus we have learned from his fruits the publican's faith. But how
shall we understand what Christ says: "This man went down to his house
justified," as he had already been just through faith, before he smote
his breast? He certainly must have been just before. Why then does Christ
say here: "He went down to his house justified?" This is what I have often
said, if faith be true, it will break forth and bear fruit. If the tree
is green and good, it will not cease to blossom forth in leaves and fruit.
It does this by nature. I need not first command it and say: Look here,
tree, bear apples. For if the tree is there and is good, the fruit will
follow unbidden. If faith is present works must follow. If I confess that
I am a sinner, it must follow that I will say: Alas God! I am a rogue,
do thou cause me to be good. So this publican cares for nothing and speaks
freely, though he puts himself to shame before all people, he does not
care for that, as Ps. 116:10 says: "I believe, for I will speak. I was
greatly afflicted," and says: "God, be thou merciful to me a sinner!" As
though be would say: I now see that I am lost, for I am a bad man, and
acknowledge my sins. Unless I believe and hold to God's mercy, and take
the cup of the Saviour and call upon God's grace, I will be ruined.
9. Thus faith casts itself on God, and breaks forth and becomes certain
through its works. When this takes place a person becomes known to me and
to other people. For when I thus break forth I spare neither man nor devil,
I cast myself down, and will have nothing to do with lofty affairs, and
will regard myself as the poorest sinner on earth. This assures me of my,
faith. For this is what it says: "This man went down to his house justified."
Thus we attribute salvation as the principal thing to faith, and works
as the witnesses of faith. They make one so certain that he concludes from
the outward life that the faith is genuine.
10. We find this also in Abraham when he offers his son Isaac. Then
God said: "For now I know that thou fearest God," Gen. 22:12. Surely, if
he had not feared God, he would not have offered his son; and by this we
know the fruit to be thoroughly good. Let us now heartily apply this to
11. This is why St. Luke and St. James have so much to say about works,
so that one says: Yes, I will now believe, and then he goes and fabricates
for himself a fictitious delusion, which hovers only on the lips as the
foam on the water. No, no; faith is a living and an essential thing, which
makes a new creature of man, changes his spirit and wholly and completely
converts him. It goes to the foundation and there accomplishes a renewal
of the entire man; so, if I have previously seen a sinner, I now see in
his changed conduct, manner and life, that he believes. So high and great
a thing is faith.
For this reason the Holy Spirit urges works, that they may be witnesses
of faith. In those therefore in whom we cannot realize good works, we can
immediately say and conclude: they heard of faith, but it did not sink
into good soil. For if you continue in pride and lewdness, in greed and
anger, and yet talk much of faith, St. Paul will come and say, 1 Cor. 4:20,
look here my dear Sir, "the kingdom of God is not in word but in power."
It requires life and action, and is not brought about by mere talk.
12. Thus we err on both sides in saying, a person must only believe,
then he will neglect to do good works and bring forth good fruits. Again,
if you preach works, the people immediately comfort themselves and trust
in works. Therefore we must walk upon the common path. Faith alone must
make us good and save us. But to know whether faith is right and true,
you must show it by your works. God cannot endure your dissembling, for
this reason he has appointed you a sermon which praises works, which are
only witnesses that you believe, and must be performed not thereby to merit
anything, but they should be done freely and gratuitously toward our neighbor.
13. This must be practiced until it becomes a second nature with us.
For thus God has also introduced works, as though he would say: if you
believe, then you have the kingdom of heaven; and yet, in order that you
may not deceive yourselves, do the works. To this the Lord refers in John
15:17, when he says to his disciples: "These things I command you, that
ye may love one another." And previous to this at the supper he said, John
13:34-35: "A new commandment I give unto you, that ye love one another:
even as I have loved you, that ye also love one another. By this shall
all men know that ye are my disciples, if ye have love one to another."
And shortly before this he said, v. 5: "For I have given you an example,
that ye also should do as I have done to you."
As though he would say: Ye are my friends, but this the people will
not know by your faith, but when you show the fruits of faith, and break
forth in love, then they will know you. The fruits will not save you nor
make you any friends, but they must show and prove that you are saved and
are my friends. Therefore mark this well, that faith alone makes us good;
but as faith lies concealed within me, and is a great life, a great treasure,
therefore the works must come forth and bear witness of the faith, to praise
God's grace and condemn the works of men. You must cast your eyes to the
earth and humiliate yourself before everyone, that you may also win your
neighbor by your services; for this reason God lets you live, otherwise
nothing would be better for you than to die and go to heaven. This you
now also observe clearly in the good publican.
14. So you find two judgments: one according to faith, the other according
to outward works. The foundation you have in that faith is concealed; this
he feels, who believes; but that is not enough, it must express itself
as you see above in the publican, who breaks forth in humility, so much
as not to lift his eyes to heaven, smites on his breast and praises God,
by which he helps me to say when my sins oppress me: Behold, the publican
also was a sinner and said: "God, be thou merciful to me a sinner;" thus
too, I will do. By this will I also be strengthened so that when I see
my sins I will think of his example, and with it comfort and strengthen
myself, so that I can say: Oh God, I see in the publican that thou art
gracious to poor sinners. Faith the believer keeps for himself, but externally
he communicates its fruits to other people.
15. The publican is on the right road and is twice justified; once through
faith before God, and again by his works to me. Here he gives unto God
his glory, and by faith repays him with praise. Also toward me he performs
the duty of love, and puts words into my month and teaches me how to pray.
Now he has paid all his debts toward God and man. So faith urges him to
do; without however requiring anything from God as a reward of faith.
16. This is one character of the publican, who, according to faith which
is the spiritual judgment, is acknowledged justified, while according to
the flesh he is unprofitable. For the Pharisee passes and does not notice
him, sees not his faith, lets him stand way back, and sees him alone in
his sins, and knows not that God has been gracious to him, and converted
and reformed him. So when a carnally minded man would condemn a sinner
according to his sins, it is otherwise impossible, he must fail.
17. Let us now consider the fool, the Pharisee. Here are most beautiful
works. In the first place he thanks God, fasts twice in the week, and all
this to honor God, not St. Nicholas or St. Barnabas, he gives the tenth
of all his goods, nor has he at any time committed adultery, has never
done any one violence or robbed him of his goods. Thus he has conducted
himself in an exemplary manner. This is a beautiful honest life, and excites
our wonder and surprise. Truly, after the fashion of the world no one could
find fault with him, yea, one must praise him. Yes, to be sure he does
18. But God is the first to come and say, that all the work of the Pharisee
is blasphemy. God help us, what an awful sentence this is! Priests and
nuns may well be terrifled by it, and all their bones quake, as you scarcely
ever find one of them as pious as this Pharisee. Would to God we could
have many such hypocrites and Pharisees; for then they could be taught
19. Well, what is the matter with the good man? Only this, he does not
know his own heart. Here you see that we are our own greatest enemies,
who close our eyes and hearts, and think we are as we feel. For if I should
ask any such hypocrite: Sir, do you mean just what you say? he would take
an oath, that it is not otherwise. But behold, see how deep God's sword
cuts, and pierces through all the recesses of the soul, Heb. 4:12. Here
everything must go to ruin, or fall to the earth in humiliation, otherwise
nothing can stand before God. Thus a pious woman must here fall down and
kiss the vilest harlot's feet, yea, her footprints.
20. Now let us better see and hear what the Lord says to this. There
stands the publican and humbles himself, says nothing of fasting, nothing
of his good works, nor of anything. Yet the Lord says that his sins are
not so great as the sins of the hypocrite; even in spite of anyone now
exalting himself above the lowest sinner. If I exalt myself a finger's
breadth above my neighbor, or the vilest sinner, then am I cast down. For
the publican during his whole life did not do as many and as great sins
as this Pharisee does here when he says: I thank thee God that, I am not
as other men are; and lies enough to burst all heaven. From him you hear
no word like: "God, be thou merciful to me a sinner!" God's mercy, sympathy,
patience and love are all forgotten by him, while God is nothing but pure
mercy, and he who does not know this, thinks there is no God, as in Psalm
14:1: "The fool hath Said in his heart, There is no God." So it is with
an unbeliever who does not know himself. Therefore I say one thing more,
if he had committed the vilest sin and deflowered virgins, it would not
have been as bad as when he says: "I thank thee God, that I am not as the
rest of men, extortioners, unjust, adulterers, or even as this publican."
Yes, yes, do I hear you have no need of God and despise his goodness, mercy,
love and everything that God is? Behold, these are thy sins. Hence the
public gross sins that break out are insignificant; but unbelief which
is in the heart and we cannot see, this is the real sin in which monks
and priests strut forth; these lost and corrupt ones are sunk head and
ears in this sin, and pretend to be entirely free from it.
21. Further, since he has now blasphemied God and lied to him, because
he is unwilling to confess his sins, he falls further and sins against
love to his neighbor, in that he says: "Even as this publican." He could
not bear his presence without blaming and condemning him. Here all commandments
are abolished and transgressed, for he denies God and does his neighbor
no good. In this way he goes to ruin, because he has not obeyed a letter
of the law. For if he had said: Oh God, we are all sinners, this poor sinner
is also like myself and all the rest: and had he joined the congregation
and said: Oh God, be merciful unto us! then he would have fulfilled God's
commandment, namely, the first, in that he gave God the honor and the praise,
and had he afterwards said: Oh God, I see this one is a sinner, in the
jaws of the devil; dear Lord, help him! and had he thus brought him to
God and prayed to God for him, be would then also have obeyed the other
commandment of Christian love as Paul says, Gal. 6:2, and teaches: "Bear
ye one another's burdens, and so fulfill the law of Christ."
22. Now he comes and praises himself that he is just. He has a poisonous,
wicked heart, who praises himself most gloriously on account of his pretended
good works, how he fasted and gave the tenth of all he had. Hence he is
so full of hatred to his neighbor, if God allowed him to judge, he would
plunge the poor publican down into the deepest hell. Behold, is not this
a wicked heart and terrible to hear, that I would all men should go to
ruin, if only I be praised? Yet all this is so finely decorated and adorned
by external conduct, that no one can censure it. Here we see how we are
to know the tree from its fruits. For when I view his heart with spiritual
eyes, I recognize it is full of blasphemy and hatred to his neighbor. From
these fruits I know that the tree is evil. For works would not be evil
in themselves, but the evil root in the heart makes them evil. This is
set before us that we may beware and guard ourselves against it.
23. Again, on the other hand, examine the heart also of the publican.
Here we find that he believes. Hence his works are good and of service
to the whole world, for he teaches that a man should humble himself and
praise God. On the contrary the other with his works makes saints who are
puffed up and proud of heart; for be is entrapped in sins, his soul is
condemned, and is fast in the jaws of the devil, and the high minded knave
steps forth and praises himself, because his neighbor over there is a sinner.
To sum up all, he misleads the whole world with his hypocritical life.
Thus we must judge the fruits with spiritual eyes as we have now judged
these two; then we will know the tree whether it be good or evil.
24. Now, where did I obtain this judgment? Here: God has given me his
law like a mirror, in which I see what is good and evil. It says: Love
the Lord thy God with all thy heart, and with all thy soul, and with all
thy mind, and thy neighbor as thyself," Deut. 6:5, Mat. 22:37. Now the
works of the publican praise God and benefit the whole world, because they
teach us to know, and show us the way of God our Saviour. Therefore they
are good because they praise God and benefit our neighbor. On the other
hand, the hypocrite struts forth and blasphemes God, and with his corrupt
life misleads the whole world.
25. I should also speak of the great and shameful vice of slander, when
one belies another, exposes him and speaks evil of him; while we are all
alike after all, and no one has a reason to exalt himself above another.
But that the government judges and punishes crime, it does by virtue of
its office. For it wields the sword to make the transgressor fear. For
God will not tolerate sin, and desires that the wicked have no rest, as
the prophet Isaiah says, 48:22: "There is no peace, saith Jehovah, to the
wicked." Therefore where God does not internally disturb sinners, he will
wipe out sin by fire and water, that they can have no peace from without.
When such sins are to be punished, the officers, judges and people should
think thus: Oh God! although I myself am a poor sinner and a much greater
one than this person, and a much greater thief and adulterer than this
one; still I will execute my office and leave him no rest in his sins and
belabor him; for this is thy divine command. Concerning this I have said
more on other occasions, especially in my book on the Civil Government,
which you can read yourself; for the present let this suffice, and pray
God for grace.