The Evangelist states three times that the disciples did not comprehend this prediction. They regarded His words as having some unusual and hidden meaning. They understood not a single word of these sayings, for they reasoned thus: This man performs so many miracles, He raises the dead, He gives the blind their sight, etc., from all of which it is evident that He will yet become a person of high position, for it is plain that God is with Him. Besides this, the Scriptures declare of Him that He shall have a glorious kingdom and exercise dominion over kings and princes on earth, while we, His servants, will also become princes and great lords. For who could in the least injure such a Person, who controls death and cures all infirmities with a single word? If He so desires, He can make the heathens His subjects and put beneath His feet all His enemies. Hence they dame to the conclusion that God loves Him too much to suffer any harm to befall Him; His sayings in regard to His sufferings and death must surely have another meaning. Thus reasoned the apostles in their simplicity.

God’s works are indeed incomprehensible, if they are considered before they are accomplished, but as soon as they are finished they are perfectly plain and intelligible. St. John states repeatedly that the disciples did oftentimes not understand the words of Christ, until the acts to which they referred had been accomplished. It is therefore necessary to have faith in the Word of God when He speaks He refers to matters far beyond the power of our comprehension; hence it behooves us to believe what He says, and then we shall fully experience and understand the true meaning of His words. (Luther’s House Postil, Sermon for Sexagesima, Volume 1, p. 218-219)

My Beloved: You learn from this Gospel that there are many kinds of hearers of the pure Word of God, but only a few who retain it and bring forth good fruit. This must be diligently presented to the people, so that all may examine themselves and discover to what class of hearers they belong, and make haste to be numbered among those who are called the good ground, in whom the Word brings forth fruit.

The first class of hearers are those with whom the Word fares as “the seed by the wayside.” It does not yield fruit because it is either trodden down or devoured by the fowls of the air. The second class are they “who hear and receive the Word with joy.” They not only speak of it but believe in it, and it grows finely, as the seed upon a rocky soil, but when the first hot day of summer comes it begins to wither, because it has neither root nor moisture. When persecution and tribulation come, such people fall away before the good fruit of faith with patience follows. The third class are easily discernible. They are Christians who are as seed among thorns; it grows, but brings no fruit and is choked; the thorns grow too densely around it. The fourth class of hearers, finally, are they who faithfully receive and retain the Word in an honest and good heart until it brings forth fruit with patience. They do not endeavor to avoid persecution for the sake of the Word, are ready in faith and love towards God, to endure all that may happen, and bring forth fruit, some an hundred-fold, some sixty-fold, and some thirty-fold. (Luther’s House Postil, Sermon for Sexagesima, Volume 1, p. 218-219)

Christ employs this parable to teach us the difference between His kingdom and the kingdom of this world. Affairs in the former differ entirely from those in the latter, in which there is an inequality among persons. Our Gospel has nothing to do with this existing inequality in the world, where the master has many possessions and the servant who labors for him none, or but few; the parable simply refers to the kingdom of God, and teaches us that in it all inequality is abolished, that everything is common property there, and that one shall have as much, and be esteemed as much, as the other. In our daily life, however, there will always be a marked distinction among men on account of their various pursuits. The peasant will have a mode of life different from that of the citizen, and the prince from that of the nobleman. In these matters there is inequality everywhere, and so it must remain. But in the kingdom of Christ it is otherwise; there is no distinction there among believers; they are all alike, whether they be kings, princes, governors, masters or servants. All have the same Baptism, Gospel, Faith, Sacrament, the same Christ and God. They all attend divine worship in perfect equality; the servant, the mechanic and the peasant hear the same Word as the mightiest lord. The Baptism wherewith I was baptized belongs to every other child, whether rich or poor. Magdalene and the malefactor on the cross have the same faith which St. Peter and St. Paul had; yea, the selfsame faith which you or I have, if we are Christians. All sinners, if converted, have the same God and Christ whom John the Baptist had. There is no difference here, though one may by far excel the other in his station in life, in his calling, or in his talents. (Luther’s House Postil, Sermon for Septuagesima, Volume 1, p. 210-211)

Such kindness must prompt us in all our troubles to come unto Him for help, and to place our entire confidence in Him. But more than this: it ought to prompt us to exercise similar kindness and love towards our fellow-men, with the sole intention to do the will of God and to promote the welfare of our neighbor. Christ seeks neither honor nor reward in rendering assistance; He has but this in view, that man may be relieved from woe and suffering, that the glory of God may be enhanced and His will accomplished.

We do not serve God if we are kind to others merely because we expect a similar return from them. Such a spirit would be selfish. If we wish to serve God and our brother aright, we must not look to our own interest, but only to the existing want. We must bear in mind that it is God’s will and command to assist our fellow-man in his time of need, though we are aware that we gain not even a farthing by it, or perhaps naught but ingratitude; as Christ Himself experienced when He cleansed ten lepers, nine of whom forgot to thank Him, and only one returned with a grateful heart. Christ foresaw this base ingratitude, and yet He helps them when they ask, committing the rest to God in heaven. (Luther’s House Postil, Sermon for the 3^rd Sunday after Epiphany, Volume 1, p. 185-186)

This is the first miracle which the Lord Jesus performed upon earth, thereby manifesting His glory unto His disciples, that they, as John distinctly relates, might thus learn to recognize Him as the Son of God and as the true Messiah; for He does here what no other human being can do: He changes that which is created, and makes wine from water. Such a deed can only be performed by God who is Lord over all creation; men cannot do it. This miracle chiefly serves to teach us who Christ the Lord is, so that with full confidence we may in time of need and trouble hasten to Him to 177seek from Him help and blessing, which we shall surely obtain at the proper time. This is the chief lesson of our Gospel today. But inasmuch as we derive this same truth and comfort from all the miracles of Christ, we will on this occasion dwell principally upon the fact that this miracle was done at a marriage; and we do this to the end that the doctrine concerning matrimony may be well known among Christians. This is a matter of great importance.  (Luther’s House Postil, Sermon for the 2^nd Sunday after Epiphany, Volume 1, p. 176-177)

Surely, we receive much more of God than we can ever expect to obtain from emperors, or any temporal authorities. If we do not believe that there is a future life, why then, of course, we need no other helpers than rulers, parents, or physicians, whose duty is to see to our temporal welfare. But if we believe that there is a life after this is ended, then, beyond all doubt, we need this our Savior. Neither king, nor father, nor mother, nor physician, nor any one else, yea. not even an angel, can give us that life. It is true, our Lord Jesus will also be with His people in the troubles of this life, and will assist them in their temporal distress, even if kings and parents and friends fail, or are not able to assist. Yet this is not His chief nor highest office; hence we do not preach of it especially.

His special office is to save from sin, from eternal death and the dominion of the devil; hence He proclaims His name Jesus, to be known by all sinners, for they need a Savior. If there were no hell, no dominion of the devil, no eternal punishment or torment, men might live without Jesus the Lord; for then when one dies all would be at an end, as it is with a tree when it falls, or with a cow when she dies. Hence those who do not believe in God nor in a future life, become a wild, licentious brood. But he who believes in a God will immediately conclude that not all is ended with the close of this life, but there is, beyond this, another life, which is everlasting. That God does not principally concern Himself about the present life of man is evident from the fact that He permits so many wicked scoundrels to live, and to flourish here upon earth. But He has promised us an eternal life hereafter, and the Child Jesus came to be our Savior and our Guide to this future existence. If He brings us into that life, then has He assisted us indeed, no matter what trials we may in the meanwhile be called to endure here upon earth; yea, though they be so severe that it might seem as if God had forsaken us, it matters not, since we know that He saves unto eternal life. This must satisfy us, let the world wag as it will.

(Luther’s House Postil, Sermon for the 2^nd Sermon for New Year, Volume 1, p. 143)

On the festival of Epiphany you heard that it was so called on account of the manifestation of Christ, which occurred that the new-born Babe might not be unknown, but revealed; for if we had not heard of His birth, it would have been of no avail. Hence it is that during these days we preach also upon other Gospel lessons which refer to the manifestation of Christ. Thus we use the one relating to Christ’s Baptism in the Jordan by John, and also the one which speaks of His first miracle, performed at the marriage at Cana, where He manifested Himself as Lord over all. These manifestations took place not only that Jesus should be known among men, but also that He might be acknowledged and praised as One who is more than human, born to have dominion over everything; and also that we should recognize Him as our Savior, upon whom we can depend in every distress and anxiety, and from whom we can obtain our help.

(Luther’s House Postil, Sermon for the 1^st Sunday after Epiphany, Volume 1, p. 169)

The angel Gabriel gives the reason why Christ should bear this name when he announces to Joseph, Matt. 1:21: “Thou shalt call His name Jesus: for He shall save His people from their sins.” This name we must study with diligence, and carefully remember that this Child is called Jesus because He is a Savior who delivers from the severest and greatest misery, namely, from sin, and not from the insignificant troubles and petty anxieties which this life has in store for this or that individual, and which can but affect our body, our possessions, or some other temporal matter. God has instituted other means by which such perplexities as these are solved or averted. He has given us rulers and authorities to protect and defend their subjects against lawlessness; He has appointed parents to support and to educate their children; He has given physicians to advise us and assist us in our bodily infirmities, etc. These, however, are all miserable helpers compared with Him who is a Savior and can save His people from sin. He who would possess this Child as his Savior, as Jesus, must ever remember that He is a Helper, not chiefly in the concerns of this life, which are otherwise provided for, as we have stated, but above all a Savior from sin and death unto eternal life. For where sin no longer rules, there death must also yield up his power. (Luther’s House Postil, Sermon for the 2^nd Sermon for New Year, Volume 1, p. 142-143)

This now is our King, the dear Lord Jesus Christ, and this is His kingdom and office. It deals not with golden crowns and kingdoms, or with great worldly pomp; no, but when we must die, and cannot retain this life any longer, then it is His office and work to deliver us from sin, death and the power of hell; and through the preaching of the gospel He announces to us that we shall certainly receive this gift or benefit from Him, so that when we are in trouble on account of our sins, or in danger of death, we can comfort ourselves by faith and say: Now help is afforded me through my dear King, Jesus Christ, the Just One and Savior; to this end He came, so lowly and poor, and suffered Himself to be nailed to the cross, that He might justify and sanctify me; in Himself He hath destroyed my sin and death, gives me His own righteousness and victory over death and hell, and gives me also His Holy Spirit, that I might have in my heart a sure seal and witness of His help. See now, whoever believes this as he hears it, and as it is preached in the gospel, he also has it. For to this end holy baptism was instituted by our Savior that He might clothe you with His righteousness, and that His holiness and innocence should be yours. For we are all poor sinners, but in baptism, and afterwards in our whole life, if we turn unto Christ, He comforts us, and says: Give me your sins and take my righteousness and holiness; let your death be taken from you, and put on my life. This is, properly speaking, the Lord Jesus’ government. For all His office and work is this, that He daily takes away our sin and death, and clothes us with His righteousness and life. (Luther’s House Postil, Sermon for the 1^st Sunday in Advent, Volume 1, p. 21)

Hence the Evangelist says, as already mentioned: “Tell ye the daughter of Zion.” And the prophet says: “Rejoice greatly, O daughter of Zion, behold thy King cometh unto thee,” as if he would say: This is told to you and God wishes to have it proclaimed to you, that you may find consolation in Him by faith, and be defended by such faith against doubt and despair on account of your unworthiness and sins. What is it that is told, and on account of which she is to rejoice? It is this: “Behold thy King cometh unto thee.” What kind of a king? A holy and just King, a Physician and Savior, or Helper, who would heal and save you. He would give His glory and righteousness to you, that you may be free from your sins; His life also He would lay down for you, that through His death you may be delivered from eternal death. Therefore be not offended at His lowly and humble form, but thank Him for it, and comfort yourself in Him. For all that He does and accomplishes in His coming, is done for your good; thus He would deliver you from your sins and from death, and justify and save you.  (Luther’s House Postil, Sermon for the 1^st Sunday in Advent, Volume 1, p. 20-21)