Okay, maybe not everyone. But we know a lot of congregations have been making their way through The Course in small groups and Sunday School since the beginning of the year.

While working through The Course, you are directed to several resources that will help you work through the questions: a Bible, the Book of Concord, a hymnal, and Luther’s Small Catechism. Which of these resources have been most helpful to you? Was there one that you opened for the first time? Share your thoughts in the comments below!

No related posts.

In recent years, several self-proclaimed evangelicals, or those associated with evangelical institutions, have called into question the historicity of Adam and Even. It is said that because of genomic research we can no longer believe in a first man called Adam from whom the entire human race has descended.

I’ll point to some books at the end which deal with the science end of the question, but the most important question is what does the Bible teach. Without detailing a complete answer to that question, let me suggest ten reasons why we should believe that Adam was a true historical person and the first human being.

1. The Bible does not put an artificial wedge between history and theology. Of course, Genesis is not a history textbook or a science textbook, but that if far from saying we ought to separate the theological wheat from the historical chaff. Such a division owes to the Enlightenment more than the Bible.

2. The biblical story of creation is meant to supplant other ancient creation stories more than imitate them. Moses wants to show God’s people “this is how things really happened.” The Pentateuch is full of warnings against compromise with the pagan culture. It would be surprising, then, for Genesis to start with one more mythical account of creation like the rest of the ANE.

3. The opening chapters of Genesis are stylized, but they show no signs of being poetry. Compare Genesis 1 with Psalm 104, for example, and you’ll see how different these texts are. It’s simply not accurate to call Genesis poetry. And even if it were, who says poetry has to be less historically accurate?

4. This is a seamless strand of history from Adam in Genesis 2 to Abraham in Genesis 12. You can’t set Genesis 1-11 aside as prehistory, not in the sense of being less than historically true as we normally understand those terms. Moses deliberately connects Abram with all the history that comes before him, all the way back to Adam and Eve in the garden.

5. The genealogies in 1 Chronicles 1 and Luke 3 treat Adam as historical.

6. Paul believed in a historical Adam (Rom. 5:12-21; 1 Cor. 15:21-22, 45-49). Even some revisionists are honest enough to admit this; they simply maintain that Paul (and Luke) were wrong.

7. The weight of the history of interpretation points to the historicity of Adam. The literature of second temple Judaism affirmed an historical Adam. The history of the church’s interpretation also assumes it.

8. Without a common descent we lose any firm basis for believing that all people regardless of race or ethnicity have the same nature, the same inherent dignity, the same image of God, the same sin problem, and that despite our divisions we are all part of the same family coming from the same parents.

9. Without a historical Adam, Paul’s doctrine of original sin and guilt does not hold together.

10. Without a historical Adam, Paul’s doctrine of the second Adam does not hold together.

Christians may disagree on the age of the earth, but whether Adam ever existed is a gospel issue. Tim Keller is right:

[Paul] most definitely wanted to teach us that Adam and Eve were real historical figures. When you refuse to take a biblical author literally when he clearly wants you to do so, you have moved away from the traditional understanding of the biblical authority. . . .If Adam doesn’t exist, Paul’s whole argument—that both sin and grace work ‘covenantally’—falls apart. You can’t say that ‘Paul was a man of his time’ but we can accept his basic teaching about Adam. If you don’t believe what he believes about Adam, you are denying the core of Paul’s teaching. (Christianity Today June 2011)

If you want to read more about the historical Adam debate, check out Did Adam and Eve Really Exist? by C. John Collins.

For more on the relationship between faith and science, you may want to look at one of the following:

• John C. Lennox, God’s Undertake: Has Science Buried God?
• Should Christians Embrace Evolution: Biblical and Scientific Responses, edited by Norman C. Nevin
• God and Evolution, edited by Jay Richards
• Vern S. Poythress, Redeeming Science: A God-Centered Approach
• C. John Collins, Science and Faith: Friend or Foes

This commentary series is prepared for laity and clergy alike who wish to have an accessible, easy to read and use faithful commentary on the Scriptures. I would say this would be said to be an “intermediate” Bible commentary, offering more than is available in the very fine People’s Bible Commentary series, but less than is found in the higher end academic commentaries in the Concordia Commentary series. Every Lutheran home would do well to start acquiring the Reformation Heritage Bible Commentary.

Become a subscriber to the Reformation Heritage Bible Commentary Series and save 20% off every volume and to celebrate the launch of this new series we will also provide free shipping on this first volume. Offer expires April 30, 2012. Shipping costs will apply to each volume afterwards. Subscribers receive two volumes per year for a total of 14 New Testament volumes. You may cancel your subscription at any time. Call us at 1-800-325-3040 to sign up.

Here are more details

The great reformers’ influence upon the Bible’s interpretation and application could not help but revitalize the Church. This is as true today as it was five hundred years ago. The reformers taught with special insight due to their constant reading, study, translating, and preaching of the Sacred Scriptures. This commentary series shares with readers today insights from the reformers and faithful commentary that stems from their heritage.

Similar to the NIV People’s Bible Commentary Series, this lay-level commentary allows readers to study the Word in a deep and meaningful way with devotional warmth and readability.

The Reformation Heritage Bible Commentary Series provides readers with an insightful New Testament commentary in the English Standard Version translation. This new series is perfect for church workers, Bible class teachers, or anyone interested in learning more about the Bible.

The series’ unique layout features both the English Standard Version and King James Version; the complimentary versions and parallel format allow readers to see both the classic and modern translations side by side.

Starting with the Pauline epistles, two volumes of the series will be released per year. Each commentary will feature introductions, notes, charts, maps, applications, articles, and quotes from ancient, medieval, and evangelical Church Fathers. Through both broad contexts and specific verses, these historical, cultural, and doctrinal insights will surely lead readers to a sound interpretation and application of the biblical text. Features of the Reformation Heritage Bible Commentary Series:

• ESV text
• KJV text
• Book introductions
• Notes
• Charts
• Maps
• Applications
• Articles
• Church Father quotations

Endorsements

“The Reformation Heritage Bible Commentary is a unique series that promises to be a valuable resource for laity and preachers. The verse-by-verse commentary focuses on major topics, providing clear interpretation and devotional insight in keeping with how the Reformers approached Scripture, and emphasizing themes that were central in their teaching. Illustrative quotes from key Reformers and their heirs, including Lutheran, Calvinist, Anglican, and Wesleyan sources, provide insights in their own words, without trying to survey the range of views represented in this heritage. This focused approach gives a clear reading of the text which engages one’s mind and heart.” — The Rev. Dr. Rodney A. Whitacre Professor of Biblical Studies Trinity School for Ministry Ambridge, Pennsylvania

“Busy pastors and teachers of the scriptures need commentaries that are biblical, theological, and practical. Fortunately, the present commentary on Colossians and the Thessalonian letters fulfills those requirements. In addition, the commentary is accessible to a wide variety of readers, for it is written in a wonderfully clear way. I commend this work gladly.” —  Thomas R. Schreiner James Buchanan Harrison Professor of New Testament The Southern Baptist Theological Seminary Louisville, Kentucky

“If the commentaries on Colossians and I and II Thessalonians is indicative of the entire series, the Reformation Heritage Bible Commentary promises to be an asset to the library of serious Bible students, whether layman or clergy. This series exemplifies the reformers commitment to sola scriptura, that the revelation of God’s saving purposes is in scripture alone, which is primarily about Christ alone. The blend of overviews and insights from our protestant forefathers with exegesis and application from contemporary reformed theologians makes for an interesting read. Contemporary readers will also appreciate the devotional notes in these commentaries. Because the study of God’s word is not just an academic endeavor, it engages the mind, heart and will of those who trust Christ for their salvation. While many modern commentaries seem to focus on the application of the scriptures, the intent here is gospel centered interpretation, resulting in devotional application. This is a work of serious scholastic intent combined with theological scrutiny and integrity. I am grateful for such a work and confident that it will be profitable for years to come in aiding the church’s effort to know Christ more fully as He is revealed in Holy Scripture.” — Kenneth R. Jones Pastor of Glendale Baptist Church, Miami, FL Co-host of nationally syndicated talk show – White Horse Inn Contributed to: “Experiencing the Truth”, “Glory Road”, and “Keep Your Head Up”; all published by Crossway. Contributed to Table Talk and Modern Reformation magazines

“The Reformation of the church brought with it biblical insights that revitalized churches and radically changed the course of theological studies as giants like Luther, Melanchthon, Calvin, Chemnitz, and Wesley commented extensively on Holy Scripture. The new Reformation Heritage Bible Commentary is a one-stop-resource where the observations of these and other distinguished Reformation leaders are brought together around specific books of the New Testament. This first volume in the series, Colossians/1 & 2 Thessalonians, is an impressive treatment of these Pauline letters that pastors, laypeople, and professional scholars will treasure and find eminently useful.” — Rev. Dr. R. Reed Lessing Professor of Exegetical Theology and Director of the Graduate School Concordia Seminary, St. Louis, MO

“There is little doubt that CPH will market the Reformation Heritage Bible Commentary as a bunch of books. Having read Colossians and 1st and 2nd Thessalonians, I believe that would be a mistake. This was not a ponderous tome to be endured; it was an opportunity to monitor a lively seminar. As leader, St. Paul places on the table church doctrines, heresies, and challenges. These topics are then discussed by the minds and pens of Luther, Melanchthon, Hus, Cranmer, Chemnitz, and others. It was a joy to hear them and a comfort to find their struggles and successes are mine.” — Pastor Ken Klaus Speaker Emeritus, The Lutheran Hour

“This first volume of the Reformation Heritage Bible Commentary proves itself to be a useful resource for pastors and laity. The brief modern commentary focuses on the key features of each verse. Also, references are interspersed throughout the commentary to the great reformers and to the creeds of the Reformation. The results are illuminating and theologically informed.” — David W. Chapman Associate Professor of New Testament and Archaeology Covenant Theological Seminary

When the time to reprint the Lutheran Service Book Agenda rolls around, this won’t be in it. A rite for the renaming of a person who decides to have his/her private bits snipped and tucked to turn themselves into a new him/her/he/she.

No, I’m not making this up, I picked this up off the web site of one of the champions of the ELCA’s gay agenda. Here it is:

(Prayers of the People)

Presider:

Holy One of Blessing, in baptism you bring us to new life in

Jesus Christ and you name us Beloved. We give you thanks for the renewal

of that life and love in Mary Christine Callahan, who now takes on a new name.

Strengthen and uphold him as he grows in power, and authority, and

meaning of this name: we pray in the Name above names, Jesus, your Son,

whom with you and the Holy Spirit, the Triune God, we adore. Amen

(Lindsey) A reading from the letter of Paul to the Galatians.

There is no longer Jew or Greek, there is no longer slave or free, there is no

longer male and female; for all are one in Christ Jesus

The word of the Lord

Thanks be to God

(Laying on of hands)

Let us pray:

We pray for your servant Asher, with thanks for the journey and awakening that

have brought him to this moment, for his place amongst your

people, and for his gifts and calling to serve you.

O God, in renaming your servants Abraham, Sarah, Jacob, Peter,

and Paul, you gave them new lives and new tasks, new love and new hope.

We now hold before you our companion. Bless him with a new measure

of grace as he takes this new name. Write him again in your

heart and on your palm. And grant that we all be worthy to call ourselves

Christians, for the sake of your Christ whose name is Love, and in whom,

with you and the Spirit, we pray. Amen

The Giving of the name

Pr. Nadia: By what name shall you be known?

Kate: The name shall be Asher 

Asher: My name is Asher

The community may respond by repeating

Your name shall be Asher

Pr. Nadia: Bear this name in the Name of Christ. Share it in the name of Mercy. Offer it

in the name of Justice.

Christ is among us making peace right here right now.  The peace of Christ be with you all. And also with you.

As many of you know, or perhaps, many of you do not know, Concordia Publishing House has embarked on an extension to the definitive translation of Martin Luther’s writings in English, the American Edition. So far three volumes have come out in the series, which is projected to number perhaps up to twenty more. Did you know that as a subscriber you get these volumes at the best, and lowest, possible price? You “set it and forget it” and we send the volumes when they come out, once a year, around October-ish. Here’s what you need to know and here is where you need to go to get yourself all squared away with a subscription.

Click here to subscribe to Luther’s Works, New Series and Save 30%!

Never before in English, the new series of Luther’s Works consists of the reformer’s Bible commentaries, sermons, prefaces, disputations, letters, theology, and polemics—translated and published in English for the first time. No library is complete without these new volumes.

Subscribe and Save!

• Only $34.99 per volume for subscribers, a 30% saving (retail price: $49.99)
• Shipped to you automatically
• New subscribers can purchase any volume of Luther’s Works already in stock at the same 30% discount.
• Well-crafted books to last for generations
• Thoroughly researched
• Faithfully translated

Want to see what others are saying about these volumes? Here you go.

Want to read what the new series of Luther’s Works is all about? Read this.

And if you want to see all the volumes in the American Edition, in the original series, here’s a link to them.

Source.

The Scriptures Appointed for Septuagesima

Introit: Psalm 18:1–2a, 27, 32, 49; antiphon: Ps. 18:5–6
Psalter: Psalm 95:1-9 (antiphon: v. 6)
Old Testament: Exodus 17:1–7
Gradual: Ps. 9:9–10, 18–19a
Epistle: 1 Corinthians 9:24—10:5
Verse: Ps. 130:1–4
Gospel: Matthew 20:1–16

The people of Israel contended with the Lord in the wilderness (Ex. 17:1–7). They were dissatisfied with His provision. In the same way, the first laborers in the vineyard complained against the landowner for the wage he provided them (Matt. 20:1–16). They charged him with being unfair, but in reality he was being generous. For the Lord does not wish to deal with us on the basis of what we deserve but on the basis of His abounding grace in Christ. The first—those who rely on their own merits—will be last. “For they were overthrown in the wilderness” (1 Cor. 10:5). But the last, those who rely on Christ, will be first. For Christ is the Rock (1 Cor. 9:24–10:5). He is the One who was struck and from whose side blood and water flowed that we may be cleansed of our sin.

Luther on the Gospel Reading [see full comments below]

“When the Gospel comes and makes all alike, as Paul teaches in Rom 3,23, so that they who have done great works are no more than public sinners, and must also become sinners and tolerate the saying: “All have sinned”, Rom 3, 23, and that no one is justified before God by his works; then they look around and despise those who have done nothing at all, while their great worry and labor avail no more than such idleness and reckless living. Then they murmur against the householder, they imagine it is not right; they blaspheme the Gospel, and become hardened in their ways; then they lose the favor and grace of God, and are obliged to take their temporal reward and trot from him with their penny and be condemned; for they served not for the sake of mercy but for the sake of reward, and they will receive that and nothing more, the others however must confess that they have merited neither the penny nor the grace, but more is given to them than they had ever thought was promised to them. These remained in grace and besides were saved, and besides this, here in time they had enough; for all depended upon the good pleasure of the householder.”

We pray:

O Lord, graciously hear the prayers of Your people that we, who justly suffer the consequence of our sin, may be mercifully delivered by Your goodness to the glory of Your name; through Jesus Christ, Your Son, our Lord, who lives and reigns with You and the Holy Spirit, one God, now and forever. Amen.

The extended entry includes Bach’s Cantata BWV 92 for this day and Luther’s complete notes on the Gospel, from his Church Postil.

Cantata BWV 92 for Septuagesima Sunday

Cantata BWV 92 for Septuagesima, by J.S. Bach

Luther’s Sermon Notes for Septuagesima’s Gospel Reading

A Sermon by Martin Luther; taken from his Church Postil of 1525.

[The following sermon is taken from volume II:106-112 of The Sermons of Martin Luther, published by Baker Book House (Grand Rapids, MI). It was originally published in 1906 in english by Lutherans in All Lands Press (Minneapolis, MN), as The Precious and Sacred Writings of Martin Luther, vol. 11. The original title of this sermon appears below. The pagination from the Baker edition has been maintained for referencing. This e-text was scanned and edited by Richard Bucher, it is in the public domain and it may be copied and distributed without restriction.]

The Parable of the Householder Who Hired the Laborers

Page 106 ————————— 1. Some church fathers applied this Gospel to all the preachers from the beginning to the end of the world, and taught the first hour was the time of Adam, the third that of Noah, the sixth that of Abraham, the ninth that of Moses, and the eleventh hour that of Christ and his apostles. Such talk is all right for pastime, if there is nothing else to preach. For it does not harmonize with Scripture to say that the shilling signifies eternal life, with which the first, or Adam and the holy patriarchs, were dissatisfied, and that such holy characters should murmur in the kingdom of heaven, and be rebuked by the householder and made the last, that is, be condemned. 2. Therefore we will let such fables pass and abide by the simple teaching and meaning of Christ, who wishes to show by this parable how it actually is in the kingdom of heaven, or in Christendom upon the earth; that God here directs and works wonderfully by making the first last and the last first. And all is spoken to humble those who are great that they should trust in nothing but the goodness and mercy of God. And on the other hand that those who are nothing should not despair, but trust in the goodness of God just as the others do. 3. Therefore we must not consider this parable in every detail, but confine ourselves to the leading thought, that which Christ designs to teach by it. We should not consider what the penny or shilling means, not what the first or the last hour signifies; but what the householder had in mind and what he aims to teach, how he desires to have

Page 107 ————————— his goodness esteemed higher than all human works and merit, yea, that his mercy alone must have all the praise. Like in the parable of the unrighteous steward, Lk 16,5f., the whole parable in its details is not held before our eyes, that we should also defraud our Lord; but it sets forth the wisdom of the steward in that he provided so well and wisely for himself and planned in the very best way, although at the injury of his Lord. Now whoever would investigate and preach long on that parable about the doctors, what the book of accounts, the oil, the wheat and the measure signify, would miss the true meaning and be led by his own ideas which would never be of any benefit to anyone. For such parables are never spoken for the purpose of being interpreted in all their minutia. For Paul compared Christ to Adam in Rom 5, 18, and says, Adam was a figure of Christ; this Paul did because we inherited from Adam sin and death, and from Christ life and righteousness. But the lesson of the parable does not consist in the inheritance, but in the consequence of the inheritance. That just like sin and death cling to those who are born of Adam and descend by heredity, so do life and righteousness cling to those who are born of Christ, they are inherited. Just as one might take an unchaste woman who adorns herself to please the world and commit sin, as a figure of a Christian soul that adorns itself also to please God, but not to commit sin as the woman does. 4. Hence the substance of the parable in today’s Gospel consists not in the penny, what it is, nor in the different hours; but in earning and acquiring, or how one can earn the penny; that as here the first presumed to obtain the penny and even more by their own merit, and yet the last received the same amount because of the goodness of the householder. Thus God will show it is nothing but mercy that he gives and no one is to arrogate to himself more than another. Therefore he says I do thee no wrong, is not the money mine and not thine; if I had given away thy property, then thou wouldest have reason to murmur; is it not lawful for me to do what I will with mine own? Page 108 ————————— 5. Now in this way Christ strikes a blow first against the presumption (as he also does in today’s Epistle) of those who would storm their way into heaven by their good works; as the Jews did and wished to be next to God; as hitherto our own clergy have also done. These all labor for definite wages, that is, they take the law of God in no other sense than that they should fulfil it by certain defined works for a specified reward, and they never understand it correctly, and know not that before God all is pure grace. This signifies that they hire themselves, out for wages, and agree with the householder for a penny a day; consequently their lives are bitter and they lead a career that is indeed hard. 6. Now when the Gospel comes and makes all alike, as Paul teaches in Rom 3,23, so that they who have done great works are no more than public sinners, and must also become sinners and tolerate the saying: “All have sinned”, Rom 3, 23, and that no one is justified before God by his works; then they look around and despise those who have done nothing at all, while their great worry and labor avail no more than such idleness and reckless living. Then they murmur against the householder, they imagine it is not right; they blaspheme the Gospel, and become hardened in their ways; then they lose the favor and grace of God, and are obliged to take their temporal reward and trot from him with their penny and be condemned; for they served not for the sake of mercy but for the sake of reward, and they will receive that and nothing more, the others however must confess that they have merited neither the penny nor the grace, but more is given to them than they had ever thought was promised to them. These remained in grace and besides were saved, and besides this, here in time they had enough; for all depended upon the good pleasure of the householder. 7. Therefore if one were to interpret it critically, the penny would have to signify temporal good, and the favor of the householder, eternal life. But the day and the heat we Page 109 ————————— transfer from temporal things to the conscience, so that work-righteous persons do labor long and hard, that is, they do all with a heavy conscience and an unwilling heart, forced and coerced by the law; but the short time or last hours are the light consciences that live blessed lives, led by grace, and that willingly and without being driven by the law. 8. Thus they have now each a penny, that is, a temporal reward is given to both. But the last did not seek it, it was added to them because they sought first the kingdom of heaven, Mt 6, 33, and consequently they have the grace to everlasting life and are happy. The first however seek the temporal reward, bargain for it and serve for it; and hence they fail to secure grace and by means of a hard life they merit perdition. For the last do not think of earning the penny, nor do they thus blunder, but they receive all. When the first saw this, by a miscalculation they thought they would receive more, and lost all. Therefore we clearly see, if we look into their hearts, that the last had no regard for their own merit, but enjoyed the goodness of the householder. The first however did not esteem the goodness of the householder, but looked to their own merits, and thought it was their’s by right and murmured about it. 9. We must now look at these two words “last” and “first,” from two view points. Let us see what they mean before God, then what they mean before men. Thus, those who are the first in the eyes of man, that is, those who consider themselves, or let themselves be considered, as the nearest to or the first before God, they are just the opposite before God, they are the last in his eyes and the farthest from him. On the other hand those who are the last in the eyes of man, those who consider themselves, or let themselves be considered, the farthest from God and the last before him, they also are just the opposite, in that they are the nearest and the first before God. Now whoever desires to be secure, let him conduct himself according to the saying: “Whosoever exalteth himself, shall be humb- Page 110 ————————— led.” For it is here written: The first before men are the last before God; the last in the eyes of men are first in the eye of God. On the other hand, the first before God are the last before men; and those God esteems as the last are considered by men to be the first. 10. But since this Gospel does not speak of first and last in a common, ordinary sense, as the exalted of the world are nothing before God, like heathen who know nothing of God; but it means those who imagine they are the first or the last in the eyes of God, the words ascend very high and apply to the better classes of people; yea, they terrify the greatest of the saints. Therefore it holds up Christ before the apostles themselves. For here it happens that one who in the eyes of the world is truly poor, weak, despised, yea, who indeed suffers for God’s sake, in whom there is no sign that he is anything, and yet in his heart he is so discouraged and bashful as to think he is, the last, is secretly full of his own pleasure and delight, so that he thinks he is the first before God, and just because of that he is the last. On the contrary should one indeed be so discouraged and bashful as to think he is the last before God, although he at the time has money, honor and property in the eyes of the world, he is just because of this the first. 11. One sees here also how the greatest saints have feared, how many also have fallen from high spiritual callings. David complains in Ps 131,2: “Surely I have stilled and quieted my soul; like a weaned child with his mother.” Likewise in another place, Ps 36, 11: “Let not the foot of pride come against me”. How often he chastises the impudent, and haughty, Ps 119, 21. So Paul in 2 Cor 12, 7 says: “That I should not be exalted overmuch there was given to me a thorn in the flesh,” etc. And as we have heard in today’s Epistle what honorable men have fallen. To all of whom without doubt the sad secret ill-turn came because they became secure, and thought, we are now near to God, there is no need. We know God, we have done this and that; Page 111 ————————— they did not see how they made themselves the first before God. Behold, how Saul fell! How God permitted David to fall! How Peter had to fall! How some disciples of Paul fell! 12. Therefore it is indeed necessary to preach this Gospel in our times to those who now know the Gospel as myself and those like me, who imagine they can teach and govern the whole world, and therefore imagine they are the nearest to God and have devoured the Holy Spirit, bones and feathers. For why is it that so many sects have already gone forth, this one making a hobby of one thing in the Gospel and that one of another? No doubt, because none of them considered that the saying, “the first are last,” meant and concerned them; or if applied to them, they were secure and without fear, considering themselves as the first. Therefore according to this saying, it must come to pass that they be the last, and hence rush ahead and spread shameful doctrines and blasphemies against God and his Word. 13. Was not this the fate of the pope when he and his followers imagined they were the vice- regents and representatives of and the nearest to God, and persuaded the world to believe it? In that very act they were the vicegerents of Satan and the farthest from God, so that no mortals under the sun ever raged and foamed against God and his Word like they have done. And yet they did not see the horrible deceiver, because they were secure and feared not this keen, sharp, high and excellent judgment, “The first shall be the last.” For it strikes into the lowest depths of the heart, the real spiritual darkness, that considers itself as the first even in the midst of poverty, dishonor and misfortune, yea, most of all then. 14. Hence the substance of this Gospel is that no mortal is so high, nor will ever ascend so high, who will not have occasion to fear that be may become the very lowest. On the other hand, no mortal lies so low or can fall so low, to whom the hope is not extended that he may become the highest; because here all human merit is abolished and God’s Page 112 ————————— goodness alone is praised, and it is decreed as on a festive occasion that the first shall be last and the last first. In that he says, “the first shall be last” he strips thee of all thy presumption and forbids thee to exalt thyself above the lowest outcast, even if thou wert like Abraham, David, Peter or Paul. However, in that he also says, “the last shall be first,” he checks thee against all doubting, and forbids thee to humble thyself below any saint, even if thou wert Pilate, Herod, Sodom and Gomorrah. 15. For just as we have no reason to be presumptuous, so we have also no cause to doubt; but the golden mean is confirmed and fortified by this Gospel, so that we regard not the penny but the goodness of the householder, which is alike and the same to high and low, to the first and the last, to saints and sinners, and no one can boast nor comfort himself nor presume more than another; for he is God not only of the Jews, but also of the Gentiles, yea, especially of all, and it matters not who they are or what they are called.