Luther on judging all
That a Christian Assembly or Congregation has the Right and Power to Judge all Teaching and to Call, Appoint, and Dismiss Teachers, Established and Proven by Scripture.
First, it is necessary to know where and what the Christian congregation is, so that men do not engage in human affairs (as the non-Christians were accustomed to do) in the name of the Christian congregation. The sure mark by which the Christian congregation can be recognized is that the pure gospel is preached there. For just as the banner of an army is the sure sign by which one can know what kind of lord and army have taken to the field, so, too, the gospel is the sure sign by which one knows where Christ and his army are encamped. We have the sure promise of this from God in Isaiah 55[:10–11], "My word" (says God) "that goes forth from my mouth shall not return empty to me; rather, as the rain falls from heaven to earth, making it fruitful, so shall my word also accomplish everything for which I sent it." Thus we are certain that there must be Christians wherever the gospel is, no matter how few and how sinful and weak they may be.
Likewise, where the gospel is absent and human teachings rule, there no Christians live but only pagans, no matter how numerous they are and how holy and upright their life may be. Thus it undeniably follows that bishops, religious foundations, monasteries, and all who are associated with them have long since ceased to be Christians or Christian congregations, even though they have claimed they are more entitled to this name than anyone else. For whoever recognizes the gospel sees, hears, and understands that even today they insist on their human teachings, have driven the gospel far away from themselves, and are still driving it away.
That is why one should consider pagan and worldly what these people do and pretend. Second, in this matter of judging teachings and appointing or dismissing teachers or pastors, one should not care at all about human statutes, law, old precedent, usage, custom, etc., even if they were instituted by pope or emperor, prince or bishop, if one half or the whole world accepted them, or if they lasted one year or a thousand years. For the soul of man is something eternal, and more important than every temporal thing. That is why it must be ruled and seized only by the eternal word; for it is very disgraceful to rule consciences before God with human law and old custom. That is why this matter must be dealt with according to Scripture and God’s word; for God’s word and human teaching inevitably oppose each other when the latter tries to rule the soul. This we shall prove clearly with regard to our present discussion, in this manner:
Human words and teaching instituted and decreed that only bishops, scholars, and councils should be allowed to judge doctrine. Whatever they decided should be regarded as correct and as articles of faith by the whole world, as is sufficiently proven by their daily boasting about the pope’s spiritual law. One hears almost nothing from them but such boasting that they have the power and right to judge what is Christian or what is heretical. The ordinary Christian is supposed to await their judgment and obey it. Do you see how shamelessly and foolishly this boasting, with which they intimidated the whole world and which is their highest stronghold and defense, rages against God’s law and word? Christ institutes the very opposite. He takes both the right and the power to judge teaching from the bishops, scholars, and councils and gives them to everyone and to all Christians equally when he says,
John 10[:4], "My sheep know my voice." Again, "My sheep do not follow strangers, but flee from them, for they do not know the voice of strangers" [John 10:5]. Again, "No matter how many of them have come, they are thieves and murderers. But the sheep did not listen to them" [John 10:8]. Here you see clearly who has the right to judge doctrine: bishops, popes, scholars, and everyone else have the power to teach, but it is the sheep who are to judge whether they teach the voice [i.e., the words] of Christ or the voice of strangers. My dear, what can these water bubbles say against it, with their feet scraping,
"Councils, councils! One must listen to the scholars, the bishops, the crowd; one must look at the old usage and custom"? Do you think the word of God should yield to your old usage, custom, and bishops? Never!
That is why we let bishops and councils decide and institute whatever they please; when God’s word is on our side we—and not they—shall judge what is right or wrong and they will have to yield to us and obey our word. Here I think you can indeed see clearly enough how much trust should be placed in those who deal with souls by means of human words. Who cannot see that all bishops, religious foundations, monasteries, universities, and everything belonging to them rage against this clear word of Christ?
They shamelessly take away the judgment of teaching from the sheep and annex it to themselves through their own law and blasphemy. That is why they should certainly be regarded as murderers and thieves, as wolves and apostate Christians, for they are openly convicted here not only of denying God’s word but also of opposing and acting against it. Such action was quite appropriate for the Antichrist and his kingdom, according to the prophecy of St. Paul, II Thessalonians 2[:3–4]. Christ says again,
Matthew 7[:15], "Beware of the false prophets, who come to you in sheep’s clothing but are inwardly ravenous wolves." You see, here Christ does not give the judgment to prophets and teachers but to pupils or sheep.
For how could one beware of false prophets if one did not consider and judge their teaching? Thus there cannot be a false prophet among the listeners, only among the teachers. That is why all teachers and their teaching should and must be subject to the judgment of the listeners.
Again, the third passage is from St. Paul,
I Thessalonians 5[:21], "Test everything but hold fast to that which is good." You see, here he does not want to have any teaching or decree obeyed unless it is examined and recognized as good by the congregation hearing it. Indeed, this examination is not the concern of the teachers; rather, the teachers must first state what is to be examined. Thus here too the judgment is taken from the teachers and given to the Christian pupils.
There is a radical difference between Christians and the world: in the world the rulers command whatever they please and their subjects accept it. "But among you," says Christ, "it should not be so." Instead, among Christians each person is the judge of the other person; on the other hand, he is also subject to the other person. However, the spiritual tyrants have made a worldly power out of Christendom. The fourth passage is again from Christ, Matthew 24[:4–5], "Take heed that no one leads you astray. For many will come in my name, saying, ‘I am the Christ,’ and they will lead many astray."
To sum up, do we really need to quote any more sayings? All of St. Paul’s warnings, Romans 16[:17–18], I Corinthians 10[:14], Galatians 3, 4, and 5, Colossians 2[:8], and elsewhere, and all the sayings of the prophets in which they teach us to avoid human teaching, do nothing but take the right and power to judge all doctrine away from the teachers and with a stern decree impose it on the listeners instead, on pain of losing their soul. Accordingly, they not only have the power and the right to judge everything that is preached, they also have the duty to judge, on pain of [incurring] the disfavor of Divine Majesty.
Thus we see in what an un-Christian way the tyrants treated us when they took this right and obligation from us and made it their own. For this alone they richly deserve to be driven out of Christendom and to be chased away as wolves, thieves, and murderers who rule over us and teach us things contrary to God’s word and will. Thus we conclude that wherever there is a Christian congregation in possession of the gospel, it not only has the right and power but also the duty—on pain of losing the salvation of its souls and in accordance with the promise made to Christ in baptism—to avoid, to flee, to depose, and to withdraw from the authority that our bishops, abbots, monasteries, religious foundations, and the like are now exercising.
For it is clearly evident that they teach and rule contrary to God and his word.
This first point is established certainly and firmly enough, and one should depend upon it, that it is a divine right and a necessity for the salvation of souls to depose or to avoid such bishops, abbots, monasteries, and whatever is of their government. Second, since a Christian congregation neither should nor could exist without God’s word, it clearly follows from the previous [argument] that it nevertheless must have teachers and preachers who administer the word.
And since in these last accursed times the bishops and the false spiritual government neither are nor wish to be teachers—moreover, they want neither to provide nor to tolerate any, and God should not be tempted to send new preachers from heaven—we must act according to Scripture and call and institute from among ourselves those who are found to be qualified and whom God has enlightened with reason and endowed with gifts to do so.
For no one can deny that every Christian possesses the word of God and is taught and anointed by God to be priest, as Christ says, John 6[:45], "They shall all be taught by God," and Psalm 45[:7], "God has anointed you with the oil of gladness on account of your fellows." These fellows are the Christians, Christ’s brethren, who with him are consecrated priests, as Peter says too, 1 Peter 2[:9], "You are a royal priesthood so that you may declare the virtue of him who called you into his marvelous light." But if it is true that they have God’s word and are anointed by him, then it is their duty to confess, to teach, and to spread [his word], as Paul says, 1 Corinthians 4 [II Cor. 4:13], "Since we have the same spirit of faith, so we speak," and the prophet says in Psalm 116[:10], "I came to believe, therefore I speak." And in Psalm 51[:13], he [God] says of all Christians, "I will teach the ungodly your ways, and sinners will return to you."
Here again it is certain that a Christian not only has the right and power to teach God’s word but has the duty to do so on pain of losing his soul and of God’s disfavor. If you say, "How can this be? If he is not called to do so he may indeed not preach, as you yourself have frequently taught," I answer that here you should put the Christian into two places. First, if he is in a place where there are no Christians he needs no other call than to be a Christian, called and anointed by God from within. Here it is his duty to preach and to teach the gospel to erring heathen or non-Christians, because of the duty of brotherly love, even though no man calls him to do so. This is what Stephen did, Acts 6–7, even though he had not been ordered into any office by the apostles. Yet he still preached and did great signs among the people. Again, Philip, the deacon and Stephen’s comrade, Acts 8[:5], did the same thing even though the office of preaching was not commanded to him either. Again, Apollos did so too, Acts 18[:25]. In such a case a Christian looks with brotherly love at the need of the poor and perishing souls and does not wait until he is given a command or letter from a prince or bishop. For need breaks all laws and has none. Thus it is the duty of love to help if there is no one else who could or should help.
Second, if he is at a place where there are Christians who have the same power and right as he, he should not draw attention to himself. Instead, he should let himself be called and chosen to preach and to teach in the place of and by the command of the others.11 Indeed, a Christian has so much power that he may and even should make an appearance and teach among Christians
without a call from men when he becomes aware that there is a lack of teachers, provided he does it in a decent and becoming manner. This was clearly described by St. Paul in 1 Corinthians 14[:30], when he says, "If something is revealed to someone else sitting by, let the first be silent." Do you see what St. Paul does here? He tells the teacher to be silent and withdraw from the midst of the Christians; and he lets the listener appear, even without a call. All this is done because need knows no command.
If then St. Paul says here that anyone from the midst of the Christians may come forward if there is a need and calls him through such a word of God, and tells the other to withdraw and deposes him by the power of his word, how much more right does a whole congregation have to call someone into this office when there is a need, as there always is, especially now!
For in the same passage St. Paul gives every Christian the power to teach among Christians if there is a need, saying, "You can all prophesy one by one, so that all may learn and all be admonished" [1 Cor. 14:31]. Again, "You should earnestly desire to prophesy, and do not forbid speaking in tongues; but all things should be done decently and in order" [1 Cor. 14:39–40]. Let this passage be your sure foundation, because it gives such an overwhelming power to the Christian congregation to preach, to permit preaching, and to call. Especially if there is a need, it [this passage] calls everyone with a special call
without a call from men so that we should have no doubt that the congregation which has the gospel may and should elect and call from among its members someone to teach the word in its place.
But if you say, "Did not St. Paul command Timothy and Titus
to institute priests [I Tim. 4:13; Titus 1:5], and do we not read, Acts 14[:23], that Paul and Barnabas
instituted priests among the congregations? (Therefore, the congregation cannot call anyone, nor can anyone draw attention to himself and preach among Christians; rather, one must have permission and authorization from bishops, abbots, or other prelates who represent the apostles)"
I answer that if our bishops, abbots, etc., did represent the apostles, as they boast, one opinion would certainly be to let them do what Titus, Timothy, Paul, and Barnabas did when they instituted priests, etc. But since they represent the devil and are wolves who neither want to teach the gospel nor suffer it to be taught, they are as little concerned with instituting the office of preaching or pastoral care among Christians as the Turks or the Jews are.
They should drive asses and lead dogs.
Moreover, if they were really decent bishops who wanted to have the gospel and wanted to institute decent preachers, they still could not and should not do so without the will, the election, and the call of the congregation—except in those cases where need made it necessary so that souls would not perish for lack of the divine word. For in such a need, as you have heard, not only may anyone procure a preacher, be it through pleas or the power of worldly authority, but he should also hurry to the scene himself and make an appearance and teach if he can—for need is need and has no limits—just as everyone should hurry to the scene of a fire in town and not wait until asked to come.
Otherwise, if there is no such need and if there are those who have the right, power, and grace to teach, no bishop should institute anyone without the election, will, and call of the congregation. Rather, he should confirm the one whom the congregation chose and called; if he does not do it, he [the elected man] is confirmed anyway by virtue of the congregation’s call. Neither Titus nor Timothy nor Paul ever instituted a priest without the congregation’s election and call. This is clearly proven by the sayings in Titus 1[:7] and 1 Timothy 3[:10], "A bishop or priest should be blameless," and, "Let the deacon be tested first." Now Titus could not have known which ones were blameless; such a report must come from the congregation, which must name the man.
Mine own comment:
WNT
Tit 1:7 For,
as God's steward, a minister must be of blameless life, not over-fond of having his own way, not a man of a passionate temper nor a hard drinker, not given to blows nor greedy of gain,
YLT
Tit 1:5 For this cause left I thee in Crete, that the things lacking thou mayest arrange, and mayest set down in every city
elders, as I did appoint to thee;
Tit 1:6 if any one is blameless, of one wife a husband, having children stedfast, not under accusation of riotous living or insubordinate--
Tit 1:7 for it behoveth the overseer to be blameless, as God's steward, not self-pleased, nor irascible, not given to wine, not a striker, not given to filthy lucre; Tit 1:8 but a lover of strangers, a lover of good men, sober-minded, righteous, kind, self-controlled,
Tit 1:9 holding--according to the teaching--to the stedfast word, that he may be able also to exhort in the sound teaching, and the gainsayers to convict;
Tit 1:10 for there are many both insubordinate, vain-talkers, and mind-deceivers--especially they of the circumcision--
Tit 1:11 whose mouth it behoveth to stop, who whole households do overturn, teaching what things it behoveth not, for filthy lucre's sake. Tit 1:12 A certain one of them, a prophet of their own, said--`Cretans!
always liars, evil beasts, lazy bellies!' Tit 1:13 this testimony is true; for which cause convict them sharply, that they may be sound in the faith,
Tit 1:14 not giving heed to Jewish fables and commands of men, turning themselves away from the truth;
Tit 1:15 all things, indeed, are pure to the pure, and to the defiled and unstedfast is nothing pure, but of them defiled are even the mind and the conscience;
Tit 1:16 God they profess to know, and in the works they deny Him , being abominable, and disobedient, and unto every good work disapproved.
End of my comment.
Again, we even read in Acts 4 [6:1–6] regarding an even lesser office, that the apostles were not permitted to institute persons as deacons without the knowledge and consent of the congregation. Rather, the congregation elected and called the seven deacons, and the apostles confirmed them. If, then, the apostles were not permitted to institute, on their own authority, an office having to do only with the distribution of temporal food, how could they have dared to impose the highest office of preaching on anyone by their own power without the knowledge, will, and call of the congregation?
But since in our times there is the need, but no bishop, to provide evangelical preachers, the examples from Titus and Timothy are invalid. Instead, one must call [a preacher] from among the congregation, regardless of whether or not he is confirmed by Titus. For those under Titus’ care would and should have done the same thing if Titus had not wanted to confirm him, or if there had been no one else to institute preachers. That is why this time is very different from the time of Titus when the apostles ruled and wanted to have true preachers.
Now our tyrants only want to have wolves and thieves. Why do these raging tyrants condemn us for such electing and calling? They themselves do and must do the same thing.
Not one of them is ever instituted pope or bishop by the power of someone; rather, he is elected and called by his chapter and then confirmed by others—the bishops by the pope as their supreme head, and he, the pope himself, by the cardinal of Ostia as by his inferior. And even if one of them were not confirmed, he would still be bishop and pope.
Thus I ask the dear tyrants: if bishops are made by the election and call of their own congregation, and if the pope is pope without confirmation by any other authority and by election alone, why should not a Christian congregation, too, make a preacher by its call alone? For they [the tyrants] regard the episcopal and papal estate as higher than the office of preaching! Who gave them this right and took it from us, especially since our calling has Scripture on its side, but their calling is nothing but a mere human trifle without Scripture, with which they rob us of our rights?
They are tyrants and knaves who deal with us just as the devil’s apostles should. That is why there is still a custom in some places of having worldly authorities such as councilmen and princes institute and pay preachers themselves in their towns and castles, just as they please and without the permission or authorization of the bishops and popes. And no one interfered, even though (I fear) they did not do it out of a [correct] understanding of their Christian rights. Rather, they did it because the spiritual tyrants despised and underestimated the office of preaching and made a great separation between it and the spiritual government, even though it is the highest office, on which all others depend and from which they follow. On the other hand, where there is no office of preaching, none of the others can follow. For John says, John 4[:2],
that Jesus did not baptize, he only preached. And Paul boasts, 1 Corinthians 1[:17], t
hat he was not sent to baptize but to preach.Baptize – dub, name, entitle, label, term, give the name, hail as, nickname, moniker, handle, epithet, designate, call name, person's name, first name, term, designation, appellation, tag, title, label, refer to, brand, nominate, appoint, assign, suggest, propose, celebrity, star, big name, bigwig, public figure, VIP, luminary, famous person, nobody, reputation, repute, renown, character, respectability, honor, fame, celebrity, Therefore, whoever has the office of preaching imposed on him has the highest office in Christendom imposed on him. Afterward he may also baptize, celebrate mass, and exercise all pastoral care; or, if he does not wish to do so, he may confine himself to preaching and leave baptizing and other lower offices to others—as Christ and all the apostles did, Acts 4 [6:4].
Celebrate – Party, Enjoy yourself, Make merry, Have fun, Have a good time, Commemorate, Observe, Mark, Keep, Remember, Honor,
Mass - Lion's share, immensity, vastness, massiveness, size, mass, volume, form, body, weight, mass, hulk, almost all, substance, majority, greater part, main part, best part, largest part, Bulk, Majority, Largest part, Main part, Bulk, Size, Dimension, Magnitude, Accumulation, Gathering, Collection, Group, Crowd, Throng, Bunch, Heap, Pile, Load, Stack, Mound, Mountain,
Thus it becomes evident that our present-day bishops are spiritual idols and not bishops. For they leave the highest office of the word, which should be their own, in the hands of the very lowest [orders], namely, chaplains, monks, and mendicants. They also leave the lower offices such as baptizing and other pastoral care to them. In the meantime, however, they administer confirmation, consecrate bells, altars, and churches which are neither Christian nor episcopal duties and which they themselves invented.
They are perverted and blind masks and true child-bishops.Invented – imaginary, pretend, fantasy, false, sham, made-up, fake, fabricated, falsified, phony, make-believe, pretend, imagine, fantasize, made-up, imagination, a story, a game, play-acting, role-play, pretense, fantasy.My comment continues:
Daniel 12:10NET Many will be purified, made clean, and refined, but the wicked will go on being wicked. None of the wicked will understand, though the wise will understand.
NIV Many will be purified, made spotless and refined, but the wicked will continue to be wicked. None of the wicked will understand, but those who are wise will understand.
NASB "Many will be purged, purified and refined, but the wicked will act wickedly; and none of the wicked will understand, but those who have insight will understand.
NLT Many will be purified, cleansed, and refined by these trials. But the wicked will continue in their wickedness, and none of them will understand. Only those who are wise will know what it means.
MSG The populace will be washed clean and made like new. But the wicked will just keep on being wicked, without a clue about what is happening. Those who live wisely and well will understand what's going on.'
BBE Till a number are tested and make themselves clean; and the evil-doers will do evil; for not one of the evil-doers will have knowledge; but all will be made clear to those who are wise.
NRSV Many shall be purified, cleansed, and refined, but the wicked shall continue to act wickedly. None of the wicked shall understand, but those who are wise shall understand.
NKJV "Many shall be purified, made white, and refined, but the wicked shall do wickedly; and none of the wicked shall understand, but the wise shall understand.
KJV
Dan 12:10 Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand.
H7563
the wickedrâshâ‛
From H7561; morally wrong; concretely an (actively) bad person: - + condemned, guilty, ungodly, wicked (man), that did wrong.
H7561
shall do wickedlyrâsha‛
A primitive root; to be (causatively do or declare) wrong; by implication to disturb, violate: - condemn, make trouble, vex, be (commit, deal, depart, do) wicked (-ly, -ness).
H995
shall understandA primitive root; to separate mentally (or distinguish), that is, (generally) understand: - attend, consider, be cunning, diligently, direct, discern, eloquent, feel, inform, instruct, have intelligence, know, look well to, mark, perceive, be prudent, regard, (can) skill (-ful), teach, think, (cause, make to, get, give, have) understand (-ing), view, (deal) wise (-ly, man).
Discern – Detect, Recognize, Perceive, Understand, Distinguish, Fathom, Detect, Be aware of, Make out, Notice, See, Perceive, Discover, Observe, Catch sight of, get a glimpse of, get a view of, suddenly see, notice, perceive, Glimpse, Detect, Spot, Tell the difference, Differentiate, Determine,
Distinguish – differentiate, tell apart, tell between, discriminate, make a distinction, decide, discern, see, make out, recognize, perceive, pick out, set apart, single out, classify, characterize, mark,
Scofield
Dan 12:10
Many shall be
A prophecy describing the moral state of the world from Daniel's day to the time of the end.
Compare (Mat_13:24-30); (Mat_13:36-43); (Mat_13:47-49).
Mat 13:1 The same day went Jesus out of the house, and sat by the sea side.
Mat 13:2 And great multitudes were gathered together unto him, so that he went into a ship, and sat; and the whole multitude stood on the shore.
Mat 13:3 And he spake many things unto them in parables, saying, Behold, a sower went forth to sow;
Mat 13:4 And when he sowed, some seeds fell by the way side, and the fowls came and devoured them up:
Mat 13:5 Some fell upon stony places, where they had not much earth: and forthwith they sprung up, because they had no deepness of earth:
Mat 13:6 And when the sun was up, they were scorched; and because they had no root, they withered away.
Mat 13:7 And some fell among thorns; and the thorns sprung up, and choked them:
Mat 13:8 But other fell into good ground, and brought forth fruit, some an hundredfold, some sixtyfold, some thirtyfold.
Mat 13:9 Who hath ears to hear, let him hear.
Mat 13:10 And the disciples came, and said unto him, Why speakest thou unto them in parables?
Mat 13:11 He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given.
Mat 13:12 For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath.
Mat 13:13 Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand.
Mat 13:14 And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive:
Mat 13:15 For this people's heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them.
Mat 13:16 But blessed are your eyes, for they see: and your ears, for they hear.
Mat 13:17 For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them.
Mat 13:18 Hear ye therefore the parable of the sower.
Mat 13:19 When any one heareth the word of the kingdom, and understandeth it not, then cometh the wicked one, and catcheth away that which was sown in his heart. This is he which received seed by the way side.
Mat 13:20 But he that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it;
Mat 13:21 Yet hath he not root in himself, but dureth for a while: for when tribulation or persecution ariseth because of the word, by and by he is offended.
Mat 13:22 He also that received seed among the thorns is he that heareth the word; and the care of this world, and the deceitfulness of riches, choke the word, and he becometh unfruitful.
Mat 13:23 But he that received seed into the good ground is he that heareth the word, and understandeth it; which also beareth fruit, and bringeth forth, some an hundredfold, some sixty, some thirty.
Mat 13:24 Another parable put he forth unto them, saying, The kingdom of heaven is likened unto a man which sowed good seed in his field:
Mat 13:25 But while men slept, his enemy came and sowed tares among the wheat, and went his way.
Mat 13:26 But when the blade was sprung up, and brought forth fruit, then appeared the tares also.
Mat 13:27 So the servants of the householder came and said unto him, Sir, didst not thou sow good seed in thy field? from whence then hath it tares?
Mat 13:28 He said unto them, An enemy hath done this. The servants said unto him, Wilt thou then that we go and gather them up?
Mat 13:29 But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them.
Mat 13:30 Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn.
Mat 13:31 Another parable put he forth unto them, saying, The kingdom of heaven is like to a grain of mustard seed, which a man took, and sowed in his field:
Mat 13:32 Which indeed is the least of all seeds: but when it is grown, it is the greatest among herbs, and becometh a tree, so that the birds of the air come and lodge in the branches thereof.
Mat 13:33 Another parable spake he unto them; The kingdom of heaven is like unto leaven, which a woman took, and hid in three measures of meal, till the whole was leavened.
Mat 13:34 All these things spake Jesus unto the multitude in parables; and without a parable spake he not unto them:
Mat 13:35 That it might be fulfilled which was spoken by the prophet, saying, I will open my mouth in parables; I will utter things which have been kept secret from the foundation of the world.
Mat 13:36 Then Jesus sent the multitude away, and went into the house: and his disciples came unto him, saying, Declare unto us the parable of the tares of the field.
Mat 13:37 He answered and said unto them, He that soweth the good seed is the Son of man;
Mat 13:38 The field is the world; the good seed are the children of the kingdom; but the tares are the children of the wicked one;
Mat 13:39 The enemy that sowed them is the devil; the harvest is the end of the world; and the reapers are the angels.
Mat 13:40 As therefore the tares are gathered and burned in the fire; so shall it be in the end of this world.
Mat 13:41 The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity;
Mat 13:42 And shall cast them into a furnace of fire: there shall be wailing and gnashing of teeth.
Mat 13:43 Then shall the righteous shine forth as the sun in the kingdom of their Father. Who hath ears to hear, let him hear.
Mat 13:44 Again, the kingdom of heaven is like unto treasure hid in a field; the which when a man hath found, he hideth, and for joy thereof goeth and selleth all that he hath, and buyeth that field.
Mat 13:45 Again, the kingdom of heaven is like unto a merchant man, seeking goodly pearls:
Mat 13:46 Who, when he had found one pearl of great price, went and sold all that he had, and bought it.
Mat 13:47 Again, the kingdom of heaven is like unto a net, that was cast into the sea, and gathered of every kind:
Mat 13:48 Which, when it was full, they drew to shore, and sat down, and gathered the good into vessels, but cast the bad away.
Mat 13:49 So shall it be at the end of the world: the angels shall come forth, and sever the wicked from among the just,
Mat 13:50 And shall cast them into the furnace of fire: there shall be wailing and gnashing of teeth.
Mat 13:51 Jesus saith unto them, Have ye understood all these things? They say unto him, Yea, Lord.
Mat 13:52 Then said he unto them, Therefore every scribe which is instructed unto the kingdom of heaven is like unto a man that is an householder, which bringeth forth out of his treasure things new and old.
Mat 13:53 And it came to pass, that when Jesus had finished these parables, he departed thence.
Mat 13:54 And when he was come into his own country, he taught them in their synagogue, insomuch that they were astonished, and said, Whence hath this man this wisdom, and these mighty works?
Mat 13:55 Is not this the carpenter's son? is not his mother called Mary? and his brethren, James, and Joses, and Simon, and Judas?
Mat 13:56 And his sisters, are they not all with us? Whence then hath this man all these things?
Mat 13:57
And they were offended in him. But Jesus said unto them, A prophet is not without honour, save in his own country, and in his own house.
Offended - Upset, disconcert, grieve, spill, knock over, tip over, overturn, disturb, reverse, change, reorder, disrupt, mix up, mistake, muddle, misunderstanding, confusion, error, puzzle, mix, combine, jumble merge, blend, fuse, confuse, mistake for, muddle up, fail to distinguish, disorganize, spoil, unbalance, troubled, in a state, in tears, wounded, composed, letdown, shock, setback, affront, disappointment, confusion, disarray, defeat, disruption, disturbance, turmoil, commotion, shake-up, unexpected result, unexpected defeat, surprise victory.Mat 13:58 And he did not many mighty works there because of their unbelief.
Inlagt av Leif Berg
