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)

Whoever will not receive this with his ears and heart, but would see it with his eyes and feel it with his hands, deprives himself of this King; for it is very different from what we find it with other kings. What they do, they do with pomp, and everything has a grand, imposing appearance. In Christ we do not find this; His office and work is to help us from sin and death, and this He does in no other external manner but through His word and gospel, which He orders to be told and preached to us, and through the signs which He gives besides the promise, through which also He works and shows His power; as that He first plunges us into baptism, where our eyes see nothing but simple water, like other water. Likewise, He has comprehended it in the word we are preaching, where our eyes see nothing but man’s breath. But we must beware and not follow our eyes here, but shut our eyes, open our ears and hear the word. This teaches us how our Lord Jesus shed His blood for the forgiveness of our sins, that we might live. These gifts He would bestow upon us in holy baptism, in the Lord’s Supper, in the preaching and absolution; there we certainly find them. Now it is true, it seems small matter. that through the washing of water, through the word and sacrament, such great things should be accomplished; but do not let your eyes deceive you. There also it seemed a small matter that He who rode on a borrowed ass, and afterwards suffered Himself to be crucified, should take away sin, death and hell. No one could see it in His appearance; but the prophet says so. Therefore we must simply receive it with our ears, and believe it with our hearts; with our eyes we cannot see it. (Luther’s House Postil, Sermon for the 1^st Sunday in Advent, Volume 1, p. 20)

For no emperor, king or temporal authority, with all their power, can deliver you from one sin, or with their money and goods heal the least disease, much less afford help against eternal death and hell. But this lovely King, Christ, delivers me, not only from one sin, but from all my sins, and not me only, but the whole world. He comes to take away not only sickness, but death, and not only from me, but from the whole world.

This is what the Evangelist desires to have announced to the daughter of Zion from the prophet; not to be offended at His lowly coming, but to close the eyes and open the ears, that she may not see in what poverty He rides, but hear what is said of this poor King. Reason looks only on this poor and humble form, that He rides upon an ass without saddle or spurs, like a beggar, and is offended at it; but does not see that He can deliver us from sin, destroy death, and give us everlasting holiness, righteousness, eternal salvation and eternal life. Therefore we must tell and proclaim it, that the people may hear and believe. This is what the Evangelist means when he says: “Tell ye the daughter of Zion.” Why? In order that she may know it, and not heed, nor be offended at this, that He comes in such poverty and soon after dies ignominiously. For all this takes place for your good, in order that He, as a Savior, may help you against the devil and death, to sanctify and deliver you from sin. (Luther’s House Postil, Sermon for the 1^st Sunday in Advent, Volume 1, p. 19-20)

On the other hand, says Zechariah, this poor and humble King will have a power greater than that of all emperors and kings who have ever lived on earth, great as their power may have been. For He is called Justus et Salvator. Not a rich, noble and mighty king before the world, but the Just One and Savior, who shall bring with Him righteousness and salvation, attack sin and death, be the enemy of sin and destroyer of death; for He comes for the purpose of saving from sin and eternal death all who believe in Him, receive Him as their king, and are not offended at the poor borrowed ass. Those who receive Him in faith and find their consolation in Him, receive forgiveness of sins, and shall not die, but live forever. And though after their bodies they must die and be buried, it shall be to them, and be called by them, not death, but only a sleep.

This the prophet would teach us of this King, when he gives Him these two glorious, nay divine, titles and names, calling Him the Just One and Savior, who shall rob death of his power, hell of its destruction, tread the devil under His feet, and thus deliver us who believe in Him from sin and death, and introduce us to the society of angels, where there is eternal life and salvation. He leaves other kings in possession of their external government, authority, pomp, castles, houses, money and goods, allows them also to eat, drink, clothe themselves, and build in a more costly manner than other people; but this art they do not understand, this work they cannot do, which this poor and humble King, Christ, understands and does. (Luther’s House Postil, Sermon for the 1^st Sunday in Advent, Volume 1, p. 19)

For here is clear and plain prophecy: When Christ shall ride into Jerusalem, He will not come, as worldly kings are wont, on a proud steed, clothed in armor, with implements of war, but He will come, as the Evangelist says, meek, or as the prophet terms it, lowly. It is as if the prophet would thus warn everyone, saying: Mark well the ass, and know that He who comes on it is the true Messiah. Therefore, beware; do not look for a golden crown, sumptuous apparel or costly ornaments, or any great display. For Christ will come poor, with a meek and lowly heart, and will not be seen otherwise than riding upon an ass. This is all the pomp and glory He will show the world at His entry into Jerusalem.

This prophecy {Zechariah 9:9) induced our Lord now to make this entry, and He attaches much importance to it. Therefore He also gives the disciples such strict command about this matter; and will not enter Jerusalem by night, or secretly, but openly in the full light of day; not alone, but in the midst of a great multitude of. people going before and following after, calling aloud to Him as the true Son of David, and wishing Him great prosperity in His kingdom. Jerusalem must know of this entry, must see and hear the ass and this poor King, concerning whom Zechariah had prophesied, warning the Jews not to be offended at His poverty and humble entry, but to dismiss their idea that Christ would come with great worldly pomp. He will indeed be a king, says Zechariah, but a humble, poor king, who has nothing of the appearance of a king, judging by the outward pomp which worldly kings and princes usually show before men. (Luther’s House Postil, Sermon for the 1^st Sunday in Advent, Volume 1, p. 18-19)

The best thing in the saying is that He does not say, “Other people shall do so to you,” but, “You shall do so to other people.” Everyone would like to have others do good to him. There are many villains and rascals who have no objection if other people are pious and do good to them, but they refuse to treat anyone else that way. So our peasants nowadays suppose that it is an injustice and a great burden that they are required to give fair measure, and yet they can yell and complain that their taxes are robbery. Such people are simply snakes. Now, some are a little better when they say: “I would be willing to take my turn and to do what I should if other people did it to me first.” This saying declares: “You should do what you expect from another.” If you want others to do it to you, you begin and be the first. And if they refuse, you do it anyway. If you will not be pious and do good until you see it in someone else, nothing will ever come of it. If others refuse, you are still obliged to do it, on the basis of the Law and of what this ordinance declares to be right, since that is how you would like to be treated. Whoever wants to be pious must not let himself be diverted by the example of other people. It is not right for you in turn, even those who used to do you damage before. When you do not do good yourself, your reward is that no one does good to you either.  And it serve your right, before God and the people. (Luther’s Works, v. 21, pages 240-241).

But you may say: “How can He say that the Law and the Prophets consist in this? Do not the Scriptures of the Law and the Prophets contain much more than this? They contain the doctrine of faith and promises, which are not mentioned here.” The answer is that here Christ names the Law and the Prophets in direct contrast to the Gospel or the promise. He is not preaching here about the sublime doctrine of faith in Christ but only about good works. These are two distinctive proclamations; both must be preached, but each at its appropriate time. You can tell that plainly from the words in the text where He says: “Whatever you wish that men would do to you, do so to them.” By this He indicates that His preaching here does not go beyond the relation that people have with us and we with them, and that it is not talking about the grace of Christ which we receive from God. What He intends to say now is this: “When the time comes to preach about the good life and about the works which we should perform in our relations with our neighbor, you will find nothing in all the Law and the Prophets except what this saying teaches.” He uses the words “men” and “do so to them” to specify that He is discussing only the commandments of the Second Table. (Luther’s Works, v. 21, pages 239-240).

Oh, how many fellows like this there are in all the businesses and trades! They go along, smugly deceiving and cheating the people wherever they can; still they refuse to be called thieves and villains, so long as they do it secretly and adroitly. If everyone had to give back what he has stolen and robbed in his business or job, very few people would be able to keep anything. Yet they go along like pious people, because no one dares to accuse and denounce them publicly. They suppose that they are sinless; yet if they look around, every corner of their house and home is full of theft and, by God, they do not have a single gulden or two in the house that was not stolen. Yet none of this is supposed to be called theft. If it were merely theft, and not murder in addition! Shoddy merchandise or unwholesome food and drink can make people weak and sick. Thus you deprive them not only of their money but also of their health. Many a person eats and drinks and then gets sick and often dies as a result. My friend, except for the name, is this not as bad as breaking into his house or rifling his treasure chest or striking him dead?

Now, if you were not such a heinous and brazen person, you would be ashamed when your conscience says this to you and reminds you of this saying. It would give you pause. In fact, it would make you so afraid that you would be unable to remain at rest anywhere on account of it. This burden continually oppresses us and drives us. It is an eternal witness against us, always condemning us, so that it becomes unbearable. It would soon teach you that you have to stop this robbing and stealing and whatever else you would not like to have someone else do to you. Get used to looking at this saying once in a while and practicing it on yourself. Thus in your whole existence, in every task in which you have contact and dealings with your neighbor, you have a daily sermon in your heart. From it you can easily learn to understand all the commandments and the whole Law, how to control and conduct yourself personally and socially. On this basis you can easily decide what is right and wrong in the world. (Luther’s Works, v. 21, pages 239).