Faith in Jesus’ Word, Not Signs and Wonders

Ephesians 6.10–17 + John 4.46-54
Twenty-First Sunday after Trinity

Unless you people see signs and wonders, you will be no means believe.” This was not the answer the nobleman had expected. He came to Jesus and implored him to come down to his house and heal his son who was at the point of death. He had heard of Jesus’ divine power and His willingness to help those who came to Him. He expected—he needed—Jesus to come down to his house and heal his son. For this faith, Jesus rebuffs him. Not because the nobleman’s faith was false or hypocritical, but because his faith was weak. His faith is based on sight and experience. His faith needs Jesus to come into his house. His faith needs to see Jesus lay His hand on his son and heal him. Jesus sees the nobleman’s weak faith, that his faith is based on sight and experience, so He chastises him so that that He might strengthen his faith so that it is not based on, or looking for, signs and wonders, but on Jesus’ word.

The nobleman implores Him, “Sir, come down before my child dies!” And Jesus gives him all He is going to give him: a promise. “Go your way, your son lives.” Jesus exercises the nobleman with this promise. The nobleman had a choice. He could have remained in his weak faith that needed the visible presence of Jesus in his home, or he could go home with only Jesus’ promise. The nobleman rises to the occasion. The man believed the word that Jesus spoke to him, and he went his way. He understood Jesus’ rebuff. Belief—faith—is not about seeing signs and wonders. When faith relies upon signs and wonders and needs to see them, that faith is quickly rocked when it does not see the signs and wonders it wants. It may imagine it sees signs and wonders because if it does not, it might cease to exist at all. The nobleman understands. It is not about signs and wonders. It is about the word of Jesus, regardless of what one sees and hears, experiences, and feels. He turns around and goes back home, without Jesus, but with Jesus because He has Jesus’ promise.

The next day his servants meet him on the way and tell him, “Your son lives!” When he asks them when his son got better, they tell him, “Yesterday at the seventh hour the fever left him.” The nobleman knew that was the same hour at which Jesus had said, “Go your way, your son lives.” John writes, “And he himself believed, and his whole household.” The nobleman had already believed. That faith drove him to Jesus in the first place. The nobleman believed Jesus’ word the day before and made his way back home. He knew that His son lived. Jesus told him. Now, however, that his servants have confirmed Jesus’ word, he believes that no matter what happens in the future, Christ would help him, sustain him, and bring him through it. Jesus answered his prayer by healing his son, but He gave him much more. He strengthened his faith so that it did not need signs and wonders. His faith now rested solely upon the mercy and promise of Jesus.

This is how Christ treats all who believe in Him. Where their faith is weak, He strengthens it. Where their faith is misdirected towards what it sees and experiences, He redirects it. His will for us is not only that we believe in Him, but that we continually believe in Him and that we grow in faith towards Him. He does not want our faith to be based on signs and wonders. He does not want us to rely upon what we see and experience, but on His Word alone. This is even more important because Jesus tells us, “False christs and false prophets will rise and show great signs and wonders to deceive, if possible, even the elect” (Matt 24:24). He wants to strengthen our faith so that it relies solely on His word so that we are not driven back and forth by every sign and wonder we see, or think we see! For the devil and the false prophets easily capitalize on the weak faith of many who seek signs and wonders. By mighty works that lead countless souls away from God’s word to their own imaginations. So that we do not fall prey to false christs and false prophets, Jesus wants to strengthen our faith.

And He strengthens our faith in the same way He did for the nobleman. The nobleman experienced great need. His son was at the point of death. Jesus’ only answer for this was a word, “Go your way, your son lives.” Against everything the nobleman felt in his heart—his fear, his anxiety, his grief—he held tightly to Jesus’ word and went back home. This is how Jesus so often exercises our faith. He allows crosses—which are hardships that come specifically because we confess Christ. He allows us to be tempted by the devil, by the influence of the world, and by our own sinful flesh. He allows trials and afflictions to come upon us. He allows these to come upon us so that we exercise ourselves by clinging to the word that He has already given us.

When God lays the cross upon us, so that we must suffer in this life because we confess Christ, or that we must be put at a disadvantage because of the name ‘Christian,’ we pray that God removes the cross when it is best for us. Until then, we steel ourselves with His word, “If anyone desires to come after Me, let him deny himself, and take up his cross, and follow Me. For whoever desires to save his life will lose it, but whoever loses his life for My sake will find it” (Mat 16:24-25). When we are persecuted and poked by others because we live differently than the world, we cling to the Spirit’s word to Timothy through St. Paul, “All who desire to live godly in Christ Jesus will suffer persecution” (2 Tim 3:12). God tells us to expect crosses—though not to go looking for them—and He commands us to bear them even as our Lord Jesus bore His cross as He paid for all our sins. If we look for signs and wonders that God will make this world a better place or give us an easier time, we look for things God has not promised. He wants us to bear our crosses and look forward to our heavenly country, our eternal inheritance.

When life goes poorly, when things do not turn out as we wanted them to, when God allows affliction, or when the devil and wicked men prevail and bring us harm, Christ is exercising us so that we trust even more confidently in His word. St. Paul says, “We know that all things work together for good to those who love God, to those who are the called according to His purpose” (Rom 8:28). While many look to God for a sign or wonder so that they might understand why God is sending the affliction, faith looks to His Word, accepts the affliction, and knows that God who sent it knows how best to end it, and endures the affliction in that faith.

When temptation to sin comes—and it must come—we are not to complain within ourselves that God has abandoned us or imagine that we are weak because we are tempted. Christ Himself was tempted in the days of His humiliation, not once but continually. Temptations—like our crosses—are signs that we are Christians, and that God wants to exercise us so that we trust even more in His word and not what we see and feel. The Holy Spirit tells us through St. Paul that He will not allow you to be tempted beyond what you are able, but with the temptation will also make the way of escape, that you may be able to bear it (1 Cor 10:13). How do you bear the temptation? How to do endure it until it is removed? Not by sign, wonder, or miracle, but by the using of the word as an armor. Gird your waist with truth—knowing God’s truth rather than the lies which tempt you to sin. Put on the breastplate of righteousness—knowing that you are righteous in God’s sight by faith in Christ, and therefore the temptation has no power over you. Put the gospel of peace on your feet, so that in temptation you run quickly to the peace of Jesus, who Himself was tempted. Take the shield of faith, for faith is the defense against all temptations. Faith says, “God has forbidden this that tempts me, and has given me far better.” Wear the knowledge of your salvation like a helmet, protecting your thoughts, and use the word of God as sword, to slay the temptation as Christ Himself did in the wilderness, telling the devil, “It is written.”

Christ does not us to look for, wait for, expect, or need signs and wonders so believe. He wants something stronger than that. So, He gives you His Word. He gives you faith in His Word, so that in every exercise you may grow to learn more the truth of what St. Paul writes in 2 Corinthians 5:7, “We Walk by faith, not by sight.” There is no need for signs and wonders. We have the word. And having the word, we have Christ Himself with us through all things. Amen.

May the peace of God which surpasses all understanding guard your hearts and minds Christ Jesus. Amen.

Posted in Sermons | Comments Off on Faith in Jesus’ Word, Not Signs and Wonders

Approching Prestination Like Jesus

Ephesians 5.15–21 + Matthew 22.1–14
Twentieth Sunday After Trinity

Grace to you and peace from God our Father and the Lord Jesus Christ. Amen

In this Sunday’s parable Jesus compares the kingdom of heaven to a king who arranged a wedding feast for his son. When the time arrived to celebrate the wedding, the king sent out his servants to call those whom he had previously invited. But they were not willing to come. The king genuinely wanted these people to come to the wedding, so he sent out other servants and instructed the servants, “Tell those who are invited, ‘See, I have prepared by dinner; my oxen and fattened cattle are killed, and all things are ready. Come to the wedding.” But those who were invited will not have anything to do with the feast. They made light of it and went their ways, one to his own farm, another to his business. They despised the king’s feast and his gracious invitation. They thought more of the things of daily life than they did this feast. The rest, however, seized the king’s servants, treated them spitefully, and killed them. Some think little of the invitation and the one who made it. Others hate the invitation, the feast, and the king, so they treat his servants with force, with spite, and kill them. They shot the messenger. When the king heard of all this, he was furious. He sent out his armies, destroyed those murderers, and burned up their city. The king had earnestly invited them to enjoy the wedding. By rejecting the feast and the gracious invitation they judged themselves unworthy of being citizens of the kingdom and were given the reward of rebellion.

The king is known chiefly for showing mercy and wants people to enjoy the feast He has graciously prepared, so he says to his servants, “The wedding is ready, but those who were invited were not worthy. Therefore go into the highways, and as many as you find, invite to the wedding.” The king tells his servants to into all the world, and they do. The servants went out into the highways and gathered together all whom they found, both bad—those who do not live upright lives—and good—those who live decently. The servants invite all the people, and the wedding hall is filled. But not all who are at the wedding truly partaking of it. The king sees a guest without a wedding garment. The wedding garment was provided by the king upon entry to the feast. The fact that this man is not wearing it is a sign of rebelliousness and disobedience. When the king approached the man and asks him why he is improperly attired, he was speechless. He receives a similar judgment to those who were initially. He is bound hand and foot, taken away, and cast into the outer darkness. There will be weeping and gnashing of teeth. Jesus then tells us the point of the parable: “For many are called, but few are chosen.” Many are called the wedding feast. Few are chosen to partake in it.

Jesus is teaching the article of the we call predestination, or eternal election. This parable is how Jesus wants us to view our eternal election. Typically, people will start any thinking about predestination from God’s point of view, that God, from eternity, chose some to be saved eternally. Beginning here, however, usually lead to all sorts of questions which Scripture does not answer and assertions that Scripture does not make. Human reason, peering into what God has not revealed, imagines, “If God predestined some to salvation, He must have predestined the rest to eternal wrath.” But Scripture does not say this. Human reason then says, “Well, if God has predestined some to salvation, but God is not the author of evil, He must have simply passed over the rest, leaving them the eternal punishment they deserved.” Others will reason that there must be a cause in the people themselves, so that the elect would use “free will” to choose to belief, while the reprobate would use their free will to reject faith in Christ. But Scripture says that the Holy Spirit creates faith, so our initial belief in the gospel is not an exercise of any spiritual free will. Even when we say that God elected those whom He foresaw would believe by His Holy Spirit, that still does not penetrate the darkness that shrouds that which God has not revealed to us in Scripture.

When we approach predestination from the perspective of God’s hidden will and with human reason, predestination is easily viewed falsely and usually in ways that lead to uncertainty and even despair. But if we think about predestination like Jesus teaches us to in this parable, then we find ourselves on surer footing and can even joy in it. How does this parable teach predestination? The king is God the Father. The wedding for His Son is the incarnation. God unites His Son with human flesh in the womb of the Virgin Mary. He lives a perfect life, earning perfect righteousness in God’s sight. He dies innocently to atone for the world’s sins, earning perfect forgiveness for all sins. This is the feast God prepares. He invited the Jews through Moses and the prophets, and finally through Christ’s apostles. But when most of the Jews rejected the invitation of the gospel, God sent the Roman army to burn their city—Jerusalem—to the ground. He sent His servants—the apostles and those who follow in them in the ministry—to go into all the world and bring the good and the bad—those who the world considers good people and those whom the world considers bad people—into church where they enjoy the blessings of the wedding feast. But to enjoy the wedding and remain in it for eternity, the wedding garment must be worn. The wedding garment is Christ Himself, whom we put on in Holy Baptism and faith, clothing ourselves with His righteousness. Those who outwardly belong to the church but do not have faith in their hearts are not wearing the wedding garment, so on the last day, Christ will have them bound, taken away, and thrown in the outer darkness of hell.

What does this parable tell us about our eternal election? God has prepared Christ and His blessings for you to feast on. He calls all people—the good and bad—by the gospel, and earnestly desires that all men be saved. By the working of the Holy Spirit, you have believed that invitation and been clothed with the wedding garment of Christ’s righteousness. Now, stay clothed. God promises to strengthen, increase, and support to the end the good work which He has begun in you, if you adhere to God’s word, pray diligently, abide in God’s grace, and faithfully use the gifts He has given you. When you live as one who is baptized, who hears God’s word and takes it to heart, applying it yourself, prays, and lives in love, you can be certain that you are among the elect. The elect says, “I am baptized, and I am, by God’s grace and the power of the Holy Spirit, living in my baptism, daily repenting, daily trusting Christ, and daily striving to live in love.” This is how you are diligent to make your call and election sure” (2 Peter 1:10), not to God, but to yourself. Since he who endures to the end shall be saved, we wear the wedding garment every day, enjoying all the blessings God gives to us by faith in the wedding of Christ’s incarnation, suffering, and death, so that whenever our Lord calls us from this vale of tears, He may find us wearing His righteousness.

The parable also serves to warn us. Not all people accept the gospel’s call, just as most of the Jews did not accept the apostles’ invitation. In every period of history, there are many who reject the invitation, despising it, hating it, even persecuting its true messengers. But Jesus also wants to warn us against hypocrisy, against accepting the gospel’s invitation only to take off the wedding garment by willful sinning, imaging that faith can coexist with the desire to sin, or by thinking little of it, not hearing the word, and applying it to oneself. The one who does these things may still outwardly belong to the church, he may visibly participate, but without the wedding garment of faith in Christ—unless there is repentance and reclothing oneself with Christ—the outer darkness awaits. By this, our Lord warns us against hypocrisy, so that we truly wear the wedding garment of faith in Christ, and if we have perchance cast it off, that we return to it by repentance.

Approaching presentation as Jesus does, it is a comforting doctrine. God has prepared salvation for us by grace alone. He has called by His gospel through His servants. He has provided us with the robe of His righteousness. He has given us His Holy Spirit so that we might, with new wills and new minds, continually heed the gospel’s invitation and wear Christ. Ogling at eternity will not bring you this comfort, only questions God does not answer in Scripture, and with that, uncertainty, and doubt, which are not of the gospel. Only in approaching predestination as Jesus teaches us to, continually wearing the wedding garment, can we rejoice that God chose us in Christ before the foundation of the world, and predestined us to adoption as sons by Jesus Christ to Himself, according to the good pleasure of His will (Eph 1:4-5). Amen.

May the peace of God which surpasses understanding guard your hearts and minds in Christ Jesus our Lord. Amen.

Posted in Sermons | Comments Off on Approching Prestination Like Jesus

Son, be of Good Cheer, your Sins are Forgiven You.

Ephesians 4.22-28 + Matthew 9.1-8
19th Sunday after Trinity


Grace to you and peace from God the Father and our Lord Jesus Christ. Amen.

Jesus enters Capernaum, His own city, and is confronted by several men carrying a paralytic on his bed. St. Mark gives us more details. Mark records that Jesus was in a house, and “Immediately many gathered together, so that there was no longer room to receive them, not even near the door” (Mark 2:2). Jesus preaches repentance and God’s mercy to the packed house. Undeterred by the number of people, the paralytic’s friends climb onto roof and haul their friend in the bed up their too. The Israelites built their houses to have flat roofs, which is why these friends can then dig a bed-sized hole in the roof. Once “they uncovered the roof where He was. So when they had broken through, they let down the bed on which the paralytic was lying” (Mark 2:4). These men believed that Jesus was able to help their friend and heal him. The paralytic believed this too, otherwise he would not have let his friends hoist him up onto the roof and lower him down through the man-sized whole the roof. Jesus stopped preaching at that moment, sees the faith of these men, paralytic included, and says, “Son, be of good cheer, your sins are forgiven you.” Jesus rewards their faith. He gives the man what truly needs first, for he has two afflictions, the most obvious is his broken body. But the paralytic’s other affliction is far more dire and deadly. He is a sinner who has come to Jesus looking for mercy. Through the legs of his friends, he has fled to the throne of grace. And those who seek mercy for their sins from Jesus will always find it.

Son, be of good cheer, your sins are forgiven you.” Those words are far better than any physical healing because these words revive the soul wearied by sin. Those words are salve to the conscience troubled by its transgressions against God. The absolution of Jesus rejoices the heart that is burdened with guilt and regret over what it has done and what it has left undone. These are the most blessed words a penitent sinner can hear. He calls him “Son” because the conscience vexed by guilt cries out to God in the words of the prodigal son, “I have sinned against heaven and in your sight, and am no longer worthy to be called your son” (Luke 15:21). Sin removes us from the kingdom and family of God the heavenly Father and brings us back to the kingdom of the devil. But Christ recalls the paralytic from the agony of having lost his sonship. By this we also see that the paralytic had faith that Christ would be merciful to him, because faith is what makes us children of God as St. Paul says in Galatians 3:26, “You are all sons of God through faith in Christ Jesus.” Christ tells the paralytic, “Be of good cheer,” because the conscience weighed down with knowledge of its sinfulness cannot rejoice since it only feels God’s wrath. Christ calls the paralytic away from dwelling on his sins because those sins are removed, and they are no more. It is as David sings in Psalm 103:12, As far as the east is from the west, So far has He removed our transgressions from us.” Godly sorrow leads the sinner to repent of sin and flee to Jesus for mercy, and Godly sorrow always leads to forgiveness, and forgiveness, to joy and thanksgiving.

The sinful flesh, however, does not desire this gift and works to undermine and destroy it. This is what leads the scribes to say within themselves, “These man blasphemes.” Only God can forgive sins. He says as much in Isaiah 43:25 when He proclaims: “I, even I, am He who blots out your transgressions for My own sake; And I will not remember your sins.” Since the scribes imagine that Christ is just a man like any other, they fail to see that Christ is also true God, that “In Him dwells all the fullness of the Godhead bodily” (Col 2:9). The man Jesus is God in human flesh, and in this way “God had given such power to men.” By uniting with the human nature in the incarnation, God the Son has bestowed upon human flesh the ability to forgive sins.  To prove that He has the authority which only God can possess He says to the paralytic, “Arise, take up your bed, and go to your house. As I have given you new spiritual life by forgiving all your sins and giving you a cheerful conscience, so I give you a new physical life. “For which is easier, to say, ‘Your sins are forgiven you,’ or to say, ‘Arise and walk’?” It is much easier to say someone’s sins are forgiven because you can’t see if it’s really happened. It is much more difficult to fix the broken body and straighten the crooked spine with just a word. Christ does the more difficult to prove He has divine authority to forgive sins and raise sinners to new life. The crowd marvels and glorifies God as it opens to let the former paralytic leave, bed in hand. The crowd marvels and glorifies God for the greater gift: that God in Christ forgives penitent sinners. For God was in Christ reconciling the world to Himself, not imputing their trespasses to them, and has committed to us the word of reconciliation (2 Cor 5:19).

Christ still gives such power to men. It is still true that only God can forgive sins, so before Christ ascended to sit on the right hand of the Father He gave this power to His apostles. On the evening of His resurrection, on that first day of the week, Christ appeared to the ten apostles. Ten, because Thomas was absent and Judas hand hanged himself because he was swallowed by worldly regret and despaired of God’s mercy, imagining himself beyond the pale of Christ’s forgiveness. On that evening Christ appears to the apostles and said, “Receive the Holy Spirit. If you forgive the sins of any, they are forgiven them; if you retain the sins of any, they are retained” (Jn 20:22-23). Though Christ ascended and no longer walks the earth, forgiving sins, He gave the apostles and their heirs the ministry of reconciliation, the ministry which pleads with sinners, “Be reconciled to God” (2 Cor 5:20) by repenting and believing the gospel. This is how God in Christ continues to reconcile sinners to Himself until the day He returns to judge the quick and the dead. For He tells His apostles in Luke 10:16—and those who were appointed after them, even to this day—“He who hears you hears me.

And because that word is Jesus’ word, it gives you what it says. That word forgives your sins. That word absolves you so that your sins are removed “as the east is from the west” (Psalm 103:12). The minister is God’s instrument, so that when you hear the absolution it is word of the One who says to Isaiah, “I, even I, am He who blots out your transgressions for My own sake; And I will not remember your sins” (Is 43:25). When you hear that word spoken into your ear, it is the Lord who says to Isaiah, “I have blotted out, like a thick cloud, your transgressions, And like a cloud, your sins” (Is 44:22). Since the word of the Pastor is God’s Word, it should be received as God’s Word. Not with doubt or ambivalence, but in faith, for faith alone is how the promise of the forgiveness of sins is received. As the paralytic, through his friends, approached Christ is faith, trusting in His mercy, so we to ought to approach God with a true and lively faith. When sins oppress your conscience and you know in your heart that you are no longer worthy to be called a son of God, remember Christ’s words to the paralytic, words which He still speaks to you through His called servant, “Son, be of good cheer, your sins are forgiven you.”

And where there is forgiveness there is life. He told the paralytic to arise, take up his bed and go home. He says to those He absolves: “Arise from your sins. Leave them behind and remain in them no longer. Strive against temptation by the power of My Word and faith in the promise that your former sins have been forgiven.” This is why St. Paul tells us to “put off, concerning your former conduct, the old man which grows corrupt according to deceitful lusts” in today’s Epistle lesson. Christ raises us to a new life in which we walk, not in our former sins and the lusts that deceive us and lead us back into those sins, but according to a renewed spirit of the mind. Paul exhorts us to “continually put on the new man which was created according to God, in true righteousness and holiness.” The new man fights sign in his body. The new man lives in righteousness and purity towards others and oneself. Having raised the new man in you in Holy Baptism, Christ absolves you again and says, “Arise, take up your bed, and go to your house,” so He says to you, “Arise, take up the New Man you put on in Holy Baptism, and go to your house and live in your callings righteously.” As you to your house and your callings, take courage and live as one whom God has called “Son” through baptism and faith. Live as one whose sins God has graciously forgiven for Jesus’ sake. Amen.

May the peace of God which surpasses understanding guard your hearts and minds in Christ Jesus. Amen.

Posted in Sermons | Comments Off on Son, be of Good Cheer, your Sins are Forgiven You.

God’s Ministry of Angels to You

The Festival of St. Michael and All Angels
Revelation 12.7–12 + Matthew 18.1–11

Grace to you and peace from God our Father and the Lord Jesus Christ. Amen.

Today—September 29—is the Festival of St. Michael and All Angels. It is the day the church has selected to specifically teach us about the angels. It’s not that we never hear about angels throughout the church’s year. The angel Gabriel appears to Mary to announce to hear that she will conceive by the power of the Holy Spirit and bear the Son of God. An angel appears to Joseph in dreams, directing him in his leadership of the holy family throughout the Christmas season. Speaking of Christmas, an angel appears to shepherds watching their flocks by night, tells them about the Messiah’s birth, and is joined by the heavenly host singing “Glory to God in the highest, and on earth peace, goodwill toward men!” (Lk 2:14). Angels announce Christ’s resurrection and His return in glory. From these passages and others, we understand that the angels are God’s messengers. In fact, the word angel means messenger. But bringing messages from God is just one of the ways they minister to or serve God. After Jesus fasted forty days and defeated the devil’s temptations, angels came and ministered to him (Matt 4:11). After praying in the Garden of Gethsemane, an angel appeared to Him from heaven, strengthening Him (Luke 22:43). On the Last Day when Christ returns, “The angels will come forth, separate the wicked from among the just, and cast them into the furnace of fire” (Matt 13:49-50). From all this, we know that angels serve God and minister to Christ.

But today, St. Michael and All Angels teaches us specifically how God serves us and ministers to us through the ministry of His angels. Jesus tells His disciples in the Gospel that they are not to despise, or think lightly, of the little ones brought to Him. Christians are to be careful not to offend the little ones in word or deed but to bring them up in the training and admonition of the Lord (Eph 6:4). To help Christian parents keep this in mind, Jesus reminds us, “Take heed that you do not despise one of these little ones, for I say to you that in heaven their angels always see the face of My Father who is in heaven.” From this we know that all children brought to Jesus—and children are brought to Jesus now by bringing them to Holy Baptism—have an angel to watch over them. And if God gives little ones who are brought to Him angels for their protection, how much more ought we to protect children from opportunities and temptations to sin by our example and our teaching? These little ones believe and enjoy all the blessings of God, including angelic protection. How much more ought we to think highly of them and our duty to them as parents, pastors, and congregations?

And the little ones brought to Jesus in Holy Baptism don’t “age out” of angelic protection, either. Throughout Scripture, the Holy Spirit teaches us that God sends His holy angels to minister to those who believe in Him. Psalm 34:7 says, “The angel of the LORD encamps all around those who fear Him, And delivers them.”Psalm 91:11 says, “He shall give His angels charge over you, To keep you in all your ways.” God sent two angels to Sodom to save Lot in Genesis 19. After surviving a night in the lion’s den, Daniel tells the king, “My God sent His angel and shut the lions’ mouths, so that they have not hurt me, because I was found innocent before Him; and also, O king, I have done no wrong before you” (Dan 6:22). When Lazarus died, he was carried by the angels to Abraham’s bosom (Lk 16:22). It was an angel whom God sent to rescue Peter from prison and certain death in Acts 12. So it is not just little ones to whom God sends His holy angels. It is all who believe in Him. Unbelievers do not have angels, and if a believer falls from faith, he does not have the fellowship and protection of the holy angels. The author of Hebrews asks, “Are they not all ministering spirits sent forth to minister for those who will inherit salvation? (Heb 1:14). Yet, when there is repentance and return, the holy angels rejoice, for there is joy in the presence of the angels of God over one sinner who repents” (Lk 15:10). This is motivation—as if we didn’t have enough in the gospel—to live godly lives and repent as often as we need, lest we lose the fellowship of the holy angels.

Today’s Epistle reminds us why we need the protection of the holy angels, for not all angels are holy. Sometime before the sixth day of the world, an angel—whom we now call the devil—chose not to remain in the truth. Jesus says this one “was a murderer from the beginning, and does not stand in the truth, because there is no truth in him. When he speaks a lie, he speaks from his own resources, for he is a liar and the father of it.” Choosing of his own free will not to remain in the truth, he corrupted himself with lies. Nor was he alone. He was the chief of those angels who did not keep their proper domain, but left their own abode, as Jude writes in his epistle (6). The devil then went on to murder our first parents by lying to them and tempting them to sin, the wages of which is death. Now, God promised to send a Messiah who would crush the serpent’s head; all who believed that promise received the forgiveness of their sins and everlasting life. But the devil still went before God’s throne to accuse them, as he did to Job.

That is, until the Messiah arrived and conquered. That is what we see in today’s epistle. St. John sees a war in heaven. Michael and his angels fought with the dragon and his angels fought. It seems that this battle took place after the death, resurrection, and ascension of Christ to the right hand of God. The dragon and his angels did not prevail, nor was place found for them in heaven any longer. So the great dragon was cast out, that serpent of old, called the Devil and Satan, who deceives the whole world; he was cast to the earth, and his angels were cast out with him. No longer can the devil go before God’s throne to accuse those who believe in Christ Jesus, for Christ Jesus Himself is at God’s right hand, interceding for those who trust the promise of forgiveness, life, and salvation for His sake. With Satan cast out, the heavens rejoice, and so do all who believe Jesus’ gospel, for there is therefore now no condemnation to those who are in Christ Jesus, who do not walk according to the flesh but according to the Spirit (Rom 8:1).

But the voice John hears from heaven also warns us, “Woe to the inhabitants of the earth and the sea! For the devil has come down to you, having great wrath, because he knows that he has a short time.” Unable to accuse the saints before God day and night, he is cast, not to Hell but to earth. Peter says in God cast the evil angels down to hell and delivered them into chains of darkness, to be reserved for judgment in 2 Peter 2:4. But by this we don’t understand hell itself, but the torments of hell, so that the evil angels, here on earth, are tormented by the fact that they will enter eternal punishment when Christ returns and that they are chained in that they can only do what God permits. And for now, until Christ returns, God permits the devil to rule as the prince of the power of the air (Eph 2:2). During this age, the devil is like a bird of prey who snatches the word of God from the hearts of those who half-heartedly hear God’s word, “lest they should believe and be saved” (Lk 8:12). Here on earth he walks about like a roaring lion, seeking whom he may devour (1 Ptr 5:8).

This is the reason God sends His holy angels to minister for those who will inherit salvation. Our fight, our battle, is not against flesh and blood, no matter how much it may seem to be the case at times. Our fight is against principalities, against powers, against the rulers of the darkness of this age, against spiritual hosts of wickedness in the heavenly places(Eph 6:12). For this fight, God gives us the armor of the gospel, the sword of the Spirit—which is the word of God. And for this fight against the devil and his angels, He also sends us His holy angels. The same Michael, the same heavenly host, who victoriously battled the dragon and his angels battles for us in arenas unseen. For this angelic protection in every danger and temptation, we pray each morning and evening with the words of the Small Catechism, “Let your holy angel be with me, that the evil foe may have no power over me.” For this, we give God thanks and praise, that though we are beset by many enemies, our accuser has been cast down, and we conquer by the blood of the lamb. Amen.

May the peace of God which surpasses all understanding guard your hearts and minds in Christ Jesus. Amen.

Posted in Sermons | Comments Off on God’s Ministry of Angels to You

Walk This Way

17th Sunday after Trinity
Ephesians 4.1–6 + Luke 14.1–11

Grace to you and peace from God our Father and the Lord Jesus Christ. Amen.

St. Paul encourages us to walk in such a way that is worthy of the calling with which we were called. The calling with which we were called is the gospel, for in the gospel God calls us to leave our sins and have them forgiven freely for Jesus’ sake. In the gospel, God the Father calls us to be baptized so that He might make us His children, and if children, then heirs of the inheritance that is incorruptible and undefiled and that does not fade away—eternal life. In the gospel, God calls us into the church, the body of His Son, and gives us His Holy Spirit. Because there is one body and one Spirit, one Lord, one faith, one baptism, and one God and Father of all who is above all and through all and in you all, we strive to keep this unity in the body of peace. Since God has called us in the gospel to the body of Christ, we walk worthy of this calling by walking with all lowliness and gentleness, with patience, bearing with one another in love, endeavoring to keep the unity of the Spirit in the body of peace. Paul would have the Ephesians—and all Christians—take an attitude of lowliness and gentleness towards their fellow Christians, so that they esteem others above themselves and look out for what is best for others, and thus the entire body of Christ.

Paul was no hypocrite in this. This is how Paul himself walked. He reminds the Ephesians pastors in Acts 20 [:18-19], “You know, from the first day that I came to Asia, in what manner I always lived among you, serving the Lord with all humility.” Not only did He himself walk in humility and conduct his ministry in humility, but he taught all ministers of the church to walk this way. He wrote to Timothy, “A servant of the Lord must not quarrel but be gentle to all, able to teach, patient, in humility correcting those who are in opposition, if God perhaps will grant them repentance, so that they may know the truth, and that they may come to their senses and escape the snare of the devil, having been taken captive by him to do his will” (2 Tim 2:24-26). Paul’s humility didn’t mean there wasn’t a vitriolic reaction to his ministry. His detractors caused an uproar—and almost a riot—in Ephesus. Nor does humility mean that pastors must never correct those who oppose their doctrine. Humility means that ministers are patient with their hearers, bearing with them in love so that they, too, may heed the call of the gospel, walk worthy of the gospel, and esteem others above themselves and look out for what is best for others, and thus the entire body of Christ.

This is what our Lord Jesus Christ teaches us in today’s gospel as well. Although the Pharisees were generally antagonistic towards Him, Jesus bore with them in love and went into the house of one of the rulers of the Pharisees to eat bread on the Sabbath. Being proud men who trusted that they were righteous in God’s sight because they walked according to the letter of the law of Moses, they watched Him closely, looking for reasons to attack His teaching and humble Him. But Jesus is lowly and gentle with them. A man with dropsy, what we call edema today, is present. He’s retaining water so that, most likely, his legs are swollen with fluid and his joints are stiff, so that it’s painful for him to walk. Knowing how closely the proud Pharisees are watching Him, looking for a way to put Him down and puff themselves up, Jesus asks them, “Is it lawful to heal on the Sabbath?” The Pharisees’ answer was an emphatic, “No!” In the chapter before this, Luke records how Jesus healed a woman who was bent over and could not stand up straight for eighteen years. He did this in the synagogue on the Sabbath. The ruler of the synagogue was irate that Jesus did this and said, “There are six days on which men ought to work; therefore come and be healed on them, and not on the Sabbath day” (Lk 13:14). This man had puffed himself up with pride so that he looked down on Jesus and the poor woman. Jesus points out his hypocrisy—and legalism—by asking, “Does not each one of you on the Sabbath loose his ox or donkey from the stall and lead it away to water it? So ought not this woman, being a daughter of Abraham, whom Satan has bound — think of it — for eighteen years, be loosed from this bond on the Sabbath?” (Lk 13:15-16). If the Pharisees loose their animals and lead them to water on the Sabbath, they should have no qualms about Jesus loosing this woman from her infirmity.

Jesus gives a similar answer to his host and the other guests on this particular Sabbath. He heals the man of the edema and lets him go. Then He asks the onlookers, “Which of you, having a donkey or an ox that has fallen into a pit, will not immediately pull him out on the Sabbath day?” No one could answer Him because the answer was “None of us. Each of us would do precisely that for our animals.” Jesus lets the self-condemnation do its work. In their pride, they loved their animals more than their fellow Israelites. They walked unworthily of the calling with which they had been called, esteeming themselves above others and only looking out for their own interests. For although the Lord had commanded that no work be done on the Sabbath, He had also said in Leviticus 19:18, “You shall not take vengeance, nor bear any grudge against the children of your people, but you shall love your neighbor as yourself: I am the LORD.” Not only that, but Sabbath observe would go the way of all the ceremonial law of Moses since the blessings to the Sabbath pointed were arriving in the gospel, while the law of love endures forever.

Jesus then tells His host and fellow guests a parable so that the true teaching of God’s word might be driven deeper into their hearts. He had noticed before the meal each how one chose the best places—the most honorable places at the table—for themselves and tried to put others in their place. This comes as no surprise, for this is the same pride Jesus rebuked by healing the man with dropsy. Jesus sees no lowliness, no gentleness, no bearing with one another in love, no endeavoring to keep the unity of the Spirit in the body of peace in their walk. They walked in pride and self-conceit, everyone looking out for their own interests above the interests of others. So He tells them when they’re invited to a wedding feast they shouldn’t seat themselves in the honorable places, because when someone more honorable comes along, they will endure the humiliation of being asked to move to a less honorable seat. Instead, they are to take the lowest place at the wedding feast. Then the host will show them honor by saying, “Friend, go up higher.” Not only will the humble one be raised up to a more honorable seat, but the host will honor him with the title of friend, one whom the host truly loves. If such humility is to be employed at the greatest of feasts, how much more should it be employed for a weekly Sabbath meal?

Jesus’ parable takes us back to where we began. You have been called by the gospel to leave your sins and have them forgiven freely for Jesus’ sake. All who have been baptized have been reborn as children of God, heirs of eternal life, and members of Christ’s body—His Holy Church. Therefore, walk this way: “Worthy of the calling with which you were called, with all lowliness and gentleness, bearing with one another in love, endeavoring to keep the unity of the Spirit in the body of peace.” Christ would have us esteem others above ourselves. This doesn’t mean we behave as doormats, nor does it mean we allow others to sinfully take advantage of us, for neither of these is loving towards ourselves, our neighbor, or the God who has called us by the gospel. Loving our neighbors as ourselves means we must love ourselves as ones whom God loves because we love His Son. He even calls us “friends” and made us sit together in the heavenly places in Christ Jesus (Eph 2:6) by faith in Christ. Only by believing this and growing in this belief may we walk worthy of this calling and esteem others more than we esteem ourselves. Paul explains what this looks like in Philippians 2:3-4, “Let nothing be done through selfish ambition or conceit, but in lowliness of mind let each esteem others better than himself. Let each of you look out not only for his own interests, but also for the interests of others.” Esteem others above ourselves simply means to love others as Christ has loved them—and us—so that we do what is best for them and us. And what is best for our fellow believers is best for us because we belong to the same body. As there is one body and one Spirit, one hope of our calling, one Lord, one faith, one baptism, and one God and Father of all, to look out for what is best for others is to look out for what is best for ourselves. Being called thus, let us walk this way. Amen.

May the peace of God which surpasses all understanding guard your hearts and minds in Christ Jesus. Amen.

Posted in Sermons | Comments Off on Walk This Way

Blessed are those who take part in the First Resurrection

16th Sunday after Trinity
Ephesians 3.13–21 + Luke 7.11–17

Grace to you and peace from God the Father and our Lord Jesus Christ. Amen.

In the twentieth chapter of Revelation, St. John sees an angel coming down from heaven. The angel lays hold of the dragon—the devil—and binds him for a thousand years. Those who had been martyred—who had lost their lives for the confession of Christ—lived and reigned with Christ during this period of time. But it wasn’t just the martyrs who lived and reigned with Christ. It was all who had taken part in what John calls the first resurrection. He says in Revelation 20:6, “Blessed and holy is he who has part in the first resurrection. Over such the second death has no power, but they shall be priests of God and of Christ, and shall reign with Him a thousand years.” All who are raised during the first resurrection are immune to the second death—eternal death—for having been raised by Christ, though they die, they live forever, and death has no power over them.

In today’s appointed Scripture lessons, we see the first resurrection and a picture of the second. The thousand years—the millennium reign of Christ and the saints—is not literally a thousand years; just the rest of the numbers in Revelation are not literally but symbolic. It is ten times ten times ten, a number of completeness. The thousand years in which the devil is bound—though not completely powerless—is the age of the church, the New Testament period, the time between Christ’s ascension and the period right before His return in glory. During the New Testament period, the gospel goes forth to all nations, raising men, women, and children from the death of sin to the new life of Christ, which is faith.

St. Paul describes the gospel’s effects as a resurrection from spiritual death in Ephesians 2 [:1-3]. “And you He made alive, who were dead in trespasses and sins, in which you once walked according to the course of this world, according to the prince of the power of the air, the spirit who now works in the sons of disobedience, among whom also we all once conducted ourselves in the lusts of our flesh, fulfilling the desires of the flesh and of the mind, and were by nature children of wrath, just as the others.” You were dead in trespasses and sin. Everyone is, by nature, born spiritually dead. Born without any fear of God, love of God, or trust in God, mankind walks according to the course of this world, which values everything God hates. The prince of the power of the air—the devil—is at work in the sons of disobedience—all who live lives disobeying God’s commands and obeying the desires of their own flesh and minds. All people are born in spiritual death, which is why all people sin, living selfishly for their own desires, and this spiritual death will culminate in the second death of everlasting punishment.

But Paul goes on. “But God, who is rich in mercy, because of His great love with which He loved us, even when we were dead in trespasses, made us alive together with Christ (by grace you have been saved), and raised us up together, and made us sit together in the heavenly places in Christ Jesus, that in the ages to come He might show the exceeding riches of His grace in His kindness toward us in Christ Jesus” (Eph 2:4-7). God is rich in mercy. God loves us greatly. And because He is merciful and loving, He has sent His only begotten Son to die for all our sins and rise from the dead so that He might justify all who believe in Him. This is the first resurrection, the resurrection Jesus speaks of in John 5:25 when He says, “The hour is coming, and now is, when the dead will hear the voice of the Son of God; and those who hear will live.”When God the Holy Spirit creates faith in our hearts in Holy Baptism and faith, He resurrects us to new life. Before baptism and faith, we were spiritually dead. But God makes us alive through faith. Whether St. Paul calls it the New Creation, the New Man, or, as he does in today’s epistle, the inner man, it is the same. God raises us from the death of our sins to new life, which lives and breathes in thanksgiving to the God who has forgiven our sins and even dwells in our hearts by faith, so that we may now live as sons of obedience and conduct ourselves—not in the desires of our sinful flesh—but fulfilling the will of God in our bodies and minds.

But partaking in the first resurrection by baptism and faith means tribulation. For those who have been raised from the death of sin no longer walk according to the course of this world, according to the prince of the power of the air, the spirit who now works in the sons of disobedience. That leads to conflict. Conflict with the world. Conflict with the devil. Conflict with our own flesh. Sometimes the conflict is physical persecution. Sometimes the conflict is being oppressed by the filthy conduct of the wicked (2 Peter 2:7). Sometimes it is the inward conflict of fighting against our flesh, which lusts against the Spirit (Gal 5:17). St. Paul suffered all these, but it was especially physical persecution that led him to write at the beginning of today’s Epistle, “I ask that you do not lose heart at my tribulations for you, which is your glory.” He did not want them to lose heart and imagine that if he, the apostle who had brought the gospel to them, suffered so much for the sake of the gospel, then how could they endure their conflicts as new men in Christ?

The apostle prays that God the Father would grant them to be strengthened with might through His Spirit in the inner man. He asks that God would build them up in the first resurrection, that their new natures be strengthened with the Holy Spirit, that Christ may dwell in their hearts by faith; that being rooted and grounded in love, they may be able to comprehend with all the saints what is the width and length and depths and height—to know the love of Christ which passes knowledge; that they may be filled with all the fullness of God. Paul prays God strengthen the inner man—the new man within them—and the only thing that strengthens the inner man is the gospel. The new life of faith—which begins to fear God, to love Him, to trust Him above all things, and to love its neighbor—is nourished and strengthened by the same means Christ used to raise it to life. Contemplating how much God loves them, as well as the knowledge of Christ’s death for their sins because of His unfathomable love for them, is how God strengthens the inner man of faith to endure every conflict with the devil, the world, and their own sinful flesh. This is how the saints live and reign with Christ now during the time of the New Testament. We reign over the sin in our bodies; we overcome every spiritual conflict, not with our own power but by the power of Him who is able to do exceedingly abundantly above all that we ask or think, according to the power that works in us. 

This same almighty power by which He has raised us from the death of sin, the same almighty power by which He strengthens us according to the inner man, He will demonstrate on the Last Day when He raises all mankind from the dead. As the young man came back to life at Christ’s word, “Young man, I say to you, arise,” so will all mankind—believing and unbelieving—rise from the dead when the Lord Himself will descend from heaven with a shout, with the voice of an archangel, and with the trumpet of God (1 Thess 4:16). As Christ gave the young man back to his mother, so on the last day He will reunite resurrected believers with the family of God who, with them, had a share in the first resurrection of baptism and faith. As the widow at Nain rejoiced to have her only son restored to her, so all the resurrected will rejoice to be reunited with one another and with the Triune God Himself in perfect blessedness and joy. For “Blessed and holy is he who has part in the first resurrection. Over such the second death has no power” (Rev 20:6).

To that end, may God grant you, dear saints, to be strengthened with might through His Spirit in the inner man, that Christ may dwell in your hearts through faith; that you, being rooted and ground in love, may be able to comprehend with all the saints what is the width and length and depth and height—to know the love of Christ which passes knowledge; that you may be filled with the fullness of God. For He has raised you in baptism, and He raises you every day as you use your baptism to repent of your sins, believe His gospel, and live and reign as the inner man. By this power at work in us, the second death has no power. Amen.

May the peace of God, which surpasses all understanding, guard your hearts and minds through Christ Jesus. Amen.

Posted in Sermons | Comments Off on Blessed are those who take part in the First Resurrection

Fifteenth Sunday after Trinity

Galatians 5.25–6.10 + Matthew 6.24–34

Grace to you and peace from God our Father and the Lord Jesus Christ. Amen.

Do not worry about your life, what you will eat or what you will drink; nor about your body, what you will put on. Is not life more than food and the body more than clothing?” Food and clothing are our most basic necessities. Without them, we cannot live. Nearly two thousand years after Jesus spoke these words, men and women still worry, saying, “What shall we eat?” “What shall we drink?” and What shall we wear?” We may rephrase the questions. We may think our versions of these questions are more complicated. “What shall we eat as grocery prices continue to rise?” “What shall we drink as inflation climbs?” “What shall we wear, and how shall we provide all the things we need for life?” Things may seem more complicated than they were in days of Jesus’ earthly ministry—and perhaps are—but the questions are the same. “What shall we eat?” “What shall we drink?” and What shall we wear?” By telling us not to worry about the most basic necessities of human life, He includes all other things that we need as well as those that we want.

And while it is natural to worry about the things of this life—at least natural in our fallen, sinful state—worrying about food, drink, clothing, and the things of this life is how we serve the things of this life. God commands us to labor, and He promises to give us our daily bread through our labor, but He doesn’t want us setting our hearts solely on the things we need. To set our hearts on our needs, so that getting our needs met is our top priority each day, is how we serve mammon, which is riches. By telling us not to worry about what we will eat, drink, or wear, Jesus isn’t telling us to sit around and wait for Him to provide miraculously for us. To sit around and wait for God to provide us with food, drink, and clothing apart from labor is to tempt God. What Christ warns us against is setting our hearts and souls, minds, and strength on seeking riches and the things we need. If we seek our bodily needs—and wants—as our highest good in life, we serve mammon. This is why Jesus warns us, “No one can serve two masters; for either he will hate the one and love the other, or else he will be loyal to the one and despise the other. You cannot serve God and mammon.

To prioritize and seek after riches and the things of this life is to love mammon and hate and despise God. Anyone who calls themselves Christians, even in name only, would bristle at this. We don’t hate God. We don’t despise Him! We’re Christians, after all! But Scripture doesn’t always mean hatred in an absolute sense, as in extreme dislike, aversion, and hostility. There are times it means that, but at other times, to hate something means to esteem it less than something else. Jesus says in Luke 14:26, “If anyone comes to Me and does not hate his father and mother, wife and children, brothers and sisters, yes, and his own life also, he cannot be My disciple.” He isn’t commanding us to be hostile towards our family and renounce them. He is teaching us that we should not love them more than we love God and the truth of His word. Jesus says in John 12:25, “He who loves his life will lose it, and he who hates his life in this world will keep it for eternal life.” Christ isn’t teaching us to hold ourselves in contempt. Rather, we are not to love our lives in this sinful world more than we Him, the life He lives in us now by faith, and the life He promised to us in eternity. The same is true for mammon, riches, food, drink, clothing, and all the things we need—and want—in this life. We are not to love them so that they are our highest good. If we do so, we serve mammon, and to serve mammon is to hate and despise God, not so that we’re hostile towards Him, but so that we think too little of Him, His Word, and His will for us.

Christ does not just warn us against worry. He shows us the foolishness of it. He points us first to the birds of the air. “Look at the birds of the air,” He says, “for they neither sow nor reap nor gather into barns; yet your heavenly Father feeds them. Are you not of more value than they? Birds of the air do not sow seed. They do not reap at harvest time. They do not store food in barns for years to come. They live each day by God’s provision. God, who has given them life, gives them all they need to continue living. They do not worry about where they will find tomorrow’s feed. They know that God will provide it. If God the Father values soulless animals so that He feeds them daily, how much more will He feed you daily, whom He made in His image and likeness?

Then Jesus turns to clothing. “Which of you by worrying can add one cubit to his stature?” He asks. Can you, by worrying, make yourself taller? Of course not. Can you, by worrying, add a cubit to your lifespan? Not at all. God, who has given you life, will give you all you need for this body and life. “Consider the lilies of the field,” He says, “How they grow: they neither toil nor spin; and yet I say to you that even Solomon in all his glory was not arrayed like one of these. Now if God so clothes the grass of the field, which today is, and tomorrow is thrown into the oven, will He not much more clothe you, O you of little faith?” That’s an image. Imagine Solomon decked in his royal garments, a crown on his head, and the aroma of spices surrounding him. The lily of the field, the wildflower, which is here today and tomorrow is mown down, is arrayed more gloriously than Solomon. Jesus teaches us that the natural beauty that God bestows is far more glorious and radiant than any beauty man can concoct. More to the point, though, He teaches us that if God provides the wildflowers with such resplendence and radiance, how much more will He clothe us, whom He has redeemed by His blood, so that we may not be thrown into the fire on the Last Day?

So often, we are of little faith: trusting God for our eternal salvation, yet worrying, “What shall we eat?” “What shall we drink?” and What shall we wear?” Not only do the birds of the air and the lilies of the field convict us of our little faith. But Jesus does as well when He tells us the gentiles seek after all these things. Unbelievers prioritize them and set their hearts on them. And though the children of God are tempted to seek after these things as the gentiles do, the children of God are reminded, “For your heavenly Father knows that you need all these things.” Your Father in heaven knows your needs. If He feeds the birds of the air and clothes the lilies of the field, how much more will He feed and clothe you, one for whom His Son has died, one in whom the Holy Spirit dwells, one whom He feeds with His word and sacrament?

The gentiles seek the things of this life. That is not to be the case for you, though. You are to seek first the kingdom of God and His righteousness. You are to prioritize His kingdom, the word God. You are to seek to live righteously—as God wills—because God counts you righteous because you believe in His Son. The kingdom and righteousness of God, those are your priorities. Those are your highest good, so that as long as you have them, you have all you need for the next life. But these are also all you need for this life. Seeking first God’s kingdom and righteousness, God promises, “All these things shall be added to you.” Worrying cannot add any of the things you need. Only God can add those things, and He promises to care for those who seek first His kingdom of grace, in which there is daily forgiveness, peace, and joy in the Holy Spirit. He promises to provide for those who seek first His righteousness, so that, being righteous by faith, they do the things God considers righteous.

Do not worry about tomorrow. Tomorrow will worry about its own things. God has given you today. And in this sinful world, and with the command to labor in our callings, the saying is true: “Sufficient for the day is its own trouble.” There is plenty that needs your attention today. Your work. Your family. Your neighbors. Your church. Each day gives us more than enough opportunities to serve others in love. And every day you awake in this life is another day of mercy from God in which you can do the things God has given you to do. But it is not a day to worry. There is a kingdom and righteousness to seek each day. Seeking those first, not only will all these things that you need be added to you, but you will find that you have little time to worry at all. Then, like the birds of the air, you can receive your daily bread with thanksgiving in your heart and a song on your lips. Like the lilies of the field, you will shine with the glorious garments God has given you: His kingdom and His righteousness. Amen.

May the peace of God which surpasses understanding guard your hearts and minds in Christ Jesus. Amen.

Posted in Sermons | Comments Off on Fifteenth Sunday after Trinity

Fourteenth Sunday after Trinity

Galatians 5.16–24 + Luke 17.11–19

Grace to you and peace from God the Father and the Lord Jesus Christ. Amen.

In today’s epistle, St. Paul teaches us about the sinful flesh—our sinful nature, which we inherit from Adam. The flesh lusts after the things that are contrary to God’s will, coveting and desiring those things which God has forbidden. The of the flesh are evident: adultery, fornication, uncleanness, lewdness, idolatry, sorcery, hatred, contentions, jealousies, outbursts of wrath, selfish ambitions, dissensions, heresies, envy, murders, drunkenness, revelries, and the like. These works, and ones like them, are the works the sinful flesh wants to accomplish in our thoughts, our words, and our behaviors. The works of the flesh Paul lists that are actual deeds begin as internal impulses, and those internal emotions and thoughts he lists are evil, whether or not they lead to outward acts. Everyone born in the natural way, from the union of a man and woman, is born corrupted by sin. “That which is born of the flesh is flesh” (John 3:6). Even though people can become skilled at keeping these works internal so that no one sees them, that doesn’t mean their flesh is any better for it or that their flesh isn’t sinful and unclean. God sees the hearts and knows what it is a man. While people may deceive others, even themselves, God offers His diagnosis of the flesh in Isaiah 1:5-6, “The whole head is sick, And the whole heart faints. From the sole of the foot even to the head, There is no soundness in it, But wounds and bruises and putrefying sores.” It sounds a lot like our flesh is leprous.

And what does Jesus do for those with leprous, sick flesh? The gospel lesson tells us. As Jesus passes through Samaria and Galilee, regions north of Judea and Jerusalem, He enters a certain village. Outside the village, so that no one would catch their disease, stood ten leprous men. They lift their voices and say to Jesus, “Jesus, Master, have mercy on us!” They had heard the news about Jesus’ power and compassion, so they cried out for Him for mercy. Jesus sends them all the way to Jerusalem, where they can show themselves to the priests. According to the law, the Levitical priests were the ones to investigate leprosy. If a leper was cleansed, he or she had to undergo an eight-day ritual by which they were declared ceremonially cleansed as well, able to return to the house of the Lord. Since Jesus had not yet fulfilled Mosaic law, and he did not come to abolish but fulfill the law, He sent them to where the law directed them. The men trusted Jesus’ word, and so it was that as they went, they were cleansed. Jesus cleanses leprosy, and He does it with a word. 

All ten men were cleansed. They all received what they had asked for. But apparently nine of them only wanted physical healing. For nine of them, mercy meant only physical healing. But one of them, when he saw that he was healed, returned, and with a loud voice glorified God, and fell down on his face and His feet, giving Him thanks. To this one, mercy meant more than the removal of the leprosy. For this one, mercy meant salvation. Faith led the man to call out for mercy, and his faith led him to fall down at Jesus feet and glorify God in the person of Jesus. He recognized the One who had healed His diseased flesh as God in human flesh. After commenting on the fact that the other nine, as sons of Israel, should have known better and done what this Samaritan had done, He says to the man, “Arise, go your way. Your faith has saved you.” “Your faith has made you well” is a poor translation. Luke plainly recorded that Jesus used the word “save.” For faith does not always make a person well. Faith doesn’t always mean physical healing. But faith always—and faith alone—saves, because faith receives the promises Jesus makes in the gospel, believes them, and trusts them. The formerly leprous man arises and goes his way with renewed flesh and a new spirit within him.

If that is what Jesus does for those with physical leprosy, how much more will He do that very same thing for those whose flesh is sick, corrupt, and leprous with sin? Those who call out to Him, “Jesus, Master, have mercy on us,” He heals. These ten men knew they needed Jesus’ help because they saw their flesh deteriorating with their eyes and felt it in themselves. We, however, do not always see the leprosy of our sinful flesh. In fact, we can’t see it and self-diagnose it. It must be diagnosed by the Holy Spirit. He uses the law as His instrument for showing us that our sinfulness goes much deeper than our deeds. Using the law, He shows us that our thoughts and desires are sin themselves. St. Paul wrote very candidly in Romans 7:7, “I would not have known sin except through the law. For I would not have known covetousness unless the law had said, ‘You shall not covet.’” That is precisely what our sinful flesh does. Paul writes in the epistle, “The flesh lusts against the spirit.” Coveting and lusting are the same thing. In Greek, they’re even the same word. The Holy Spirit shows us this so that we might ferventlycall us to Christ, who heals lepers.

He heals us of our leprosy by His gospel. He washes us clean in Holy Baptism, forgiving our sins, creating faith in us that saves us, and fashioning new hearts and new spirits within us. He drowns the Old Adam—our sinful nature—so that we may daily arise and live before Him in righteousness and purity. Paul writes, “Walk in the Spirit, and you shall not fulfill the lusts of the flesh. For the flesh lusts against the Spirit, and the Spirit against the flesh; these are contrary to one another, so that you do not do the things that you wish.” And there’s the rub. The leprosy is still there. It is forgiven so that it no longer condemns those who walk by the Spirit. But it remains throughout this life and will remain until God puts it to death the final time on the day we die. But while we remain in the flesh, God has also graciously given us His Holy Spirit. He gives us His Holy Spirit so that we don’t do the things our flesh wants to do. If we indulge our flesh’s desires, if we do not cut them off but feed them and let them reign over our hearts and minds, we grieve the Holy Spirit and cast Him out. This is why Paul reminds us that those who practice such things—those who give themselves over to the flesh’s desires and refuse to repent them and fight against them—will not inherit the kingdom of God. This is why God has given us His Holy Spirit, not only so that we enjoy the forgiveness of our sins but so that we might walk in the Spirit as the new man who belongs to Christ. And those who are Christ’s have crucified the flesh with its passions and desires.

Walking in the Spirit means bearing His fruit. Since the Spirit desires against the flesh, the fruit of the Spirit are those virtues that oppose the flesh’s vices. The fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control. And because He has given us new hearts and new spirits, we cooperate with the Spirit in bearing these fruits. “The regenerate will of man is not idle, but also cooperates in all the works of the Holy Ghost which He does through us” (SD II:65). We don’t sit around and wait for the Holy Spirit to fight sin in our flesh and mystically remove every temptation. We don’t sit around waiting for Him to bear good works in us. With new hearts and wills, we fight sin in our bodies, we actively fight against every temptation using God’s word, and we take the opportunities given to do good to those who need help. And since the sinful flesh remains, these fruits are imperfect and incomplete, but God does not condemn them on account of their imperfection because they are born by the one who belongs to Christ.

This is the life to which we arise each day, and as often as we repent of our sins and call out to Christ, “Jesus, Master, have mercy on us.” He daily heals the leprosy of our flesh by forgiving our sins, removing their guilt, and giving us new hearts and spirits, which are animated by His Holy Spirit. Like the Samaritan, we receive these blessings and return to give glory to God. For this thanksgiving—this joy in the blessings Jesus freely gives—is a fruit of the spirit of well. And as often as we repent and believe His promises, He says to us, “Arise, go your way. Your faith has saved you.” Arise, go your way,” Jesus says, “Because you have believed in Me, you have everything I have promised to give.” “Arise, go your way,” Jesus says, “because by faith You possess all things necessary for life and godliness.” “Arise, go your way, which is now the way of the Spirit, the way of the new man, the way of the one who belongs to Christ, who has crucified the flesh with its passions and desires.” May God grant this to us all. Amen.

May the peace of God which surpasses all understanding guard your hearts and minds in Christ Jesus. Amen.

Posted in Sermons | Comments Off on Fourteenth Sunday after Trinity

Thirteenth Sunday after Trinity

Galatians 3.15-22 + Luke 10.23-37

Grace to you and peace from God our Father and the Lord Jesus Christ. Amen.

At the beginning of today’s gospel lesson, Jesus tells His disciples privately, “Blessed are the eyes which see the things you see; for I tell you that many prophets and kings have desired to see what you see, and have not seen it, and to hear what you hear, and have not heard it.” Adam and Eve wanted to see and hear what the disciples saw and heard. They looked for the Christ, the Seed whom God promised would crush the head of the serpent, removing sin, guilt, and death. Abraham looked forward to Christ’s day by faith, believing the promise that His Seed would inherit the earth and be a great nation. That Seed, Paul teaches us, is not Abraham’s biological descendants, the Jews. “He does not say, ‘And to seeds,’ as of many, but as of one, “And to your Seed,” who is Christ.” The faithful in every generation since the fall into sin—the true Israel of God—have looked to Christ, the promised Seed, who would bring the forgiveness of sins and everlasting life. The disciples are blessed because they see with their eyes what Abraham wanted to see. They hear with their ears the words Adam and Eve yearned to hear. But they are truly blessed because they see and hear in faith. Many people saw Jesus but did not believe Him to be the Son of God in human flesh. Many people heard His preaching but did not believe it. True blessedness is not merely seeing Jesus with the eye or hearing Him speak. True blessedness to see and hear like children, accepting His Word for what it is: the word of God.

Then a certain lawyer approaches Jesus. The lawyer is well-versed in the law of Moses. He should be among those who look forward to the Christ because, being something of a theologian himself, he knows the promises made to Adam and Eve, Abraham, and the patriarchs. But he has let the wisdom of the world, earthly thinking, and self-conceit distort his understanding of the law. He is proud, coming to Jesus to test Him, not to learn from Him. He asks, “Teacher, what shall I do to inherit eternal life?” He is fully sold out to the thinking of the world, thinking that the inheritance is of the law and that it must be earned. I say this is the thinking of the world because so many things are based on merit. We get paid because we did the work. We savor the satisfaction of completing the task because we completed it. God even says, “Every man should eat and drink and enjoy the good of all his labor” (Eccl 3:13), and “If anyone will not work, neither shall he eat” (2 Thess 3:10). We are supposed to work and earn, labor and merit in this life. The lawyer’s problem—other than the fact that He comes to argue, not to learn from Jesus—is that he believes that the way it is “under the sun,” in this life, is how it is “above” before God. For him, eternal life must be earned from God. It must be merited. So, he needs to know precisely what he needs to do to inherit it. His question shows us how deeply he has entrenched himself in the thinking of this world. Inheritances aren’t earned. They’re promised. St. Paul puts it succinctly, “For if the inheritance is of the law, it is no longer of promise; but God gave it to Abraham by promise.”

Since the lawyer has asked a question of the law, “What shall I do?” Jesus responds in kind. “What is written in the law? What is your reading of it?” The lawyer correctly parses the entire law down to two commandments: Love the LORD your God with all your heart, with all your soul, with all your strength, and with all your mind, and love your neighbor as yourself. Jesus tells him, “Do this and you will live.” “Do this and you will inherit eternal life.” It’s simple—so simple, in fact, that I have no doubt the lawyer knew the answer to his question already. His hangup comes in the application. He doesn’t touch loving God with all his heart, soul, strength, and mind. Perhaps, like most people, he assumes he loves God perfectly. Or, perhaps, he realizes just how imperfect his love for God is and doesn’t want to go “there.” The same is true for his neighbor, though. If he is supposed to love his neighbor as he loves himself, he can’t do that, either. Neighbor, after all, is a big word. His neighbor could be anybody that’s near him that needs his help, and he can’t do that all the time. And so, as a good lawyer, he seeks precision in the definition so that he may know exactly who he needs to love as he loves himself and who is exempt from being loved. He doesn’t try to narrow the playing field only because he’s a good lawyer, though. He does it because he wants to justify himself. He wants to prove—to God and himself—that He does the law and therefore inherits eternal life.

And who is my neighbor?” The parable is the answer. A man falls among thieves. They strip him of his clothing. They wound him. Then they leave him half dead. A priest comes that way but passes by on the other side. He willfully ignores the naked, destitute, half-dead man lying on the side of the road. A Levite does the same. A Samaritan comes that way, and although “Jews have no dealings with Samaritans” (Jn 4:9), this Samaritan has compassion on the naked, destitute, half-dead man lying on the side of the road. He bandages the man’s wounds, pouring on wine to disinfect and oil to protect them. He puts the man on his own animal and walks him to the nearest inn. He gets a room and takes care of the man. The next day when he leaves, he gives the innkeeper two days’ wages and tells him, “Take care of him; whatever more you spend, when I come again, I will repay you.” Then Jesus invites the lawyer to condemn himself and cast off worldly wisdom, human assumptions, and pride. He asks, “So which of these three do you think was a neighbor to him who fell among the thieves?” The lawyer has to answer, “He who showed mercy on him,” to which Jesus tells him, “Go and do likewise.” The expert in the law missed the entire point of the law. He was so focused on the identity of his neighbor that he missed the point of the law: Be a neighbor. Love others as you love yourself. And who should you be a neighbor to? Whoever God puts in your path.

The parable teaches the lawyer about the nature of the law. Love God above all things at all times with all you’ve got and all you are. Love your neighbor—be a neighbor—to everyone God puts in your path. That still won’t earn you eternal life, though. You can’t get there from the law, because the law, as Paul says, “was added because of transgressions, till the Seed should come to whom the promise was made.” The law shows us just how far short we fall of eternal life. We don’t love God with our whole heart, soul, strength, and mind at all times. We certainly don’t love our neighbors as we love ourselves. More often than not, we try to justify ourselves like the lawyer, trying to move the law’s goalposts so that we can think we’re doing good and inheriting eternal life. But to use the law to justify ourselves is to misuse it.“ But the Scripture,” the law, “has confined all under sin, that the promise by faith in Jesus Christ might be given to those who believe.” The parable teaches us how to love our neighbor, but first it teaches us that we need a neighbor. The parable shows us that we are the man who fell among thieves. The devil attacked our first parents, stripped them of the righteousness and true knowledge of God which God gave them, and this is true for all their descendants. The law, like its representatives in the parable, the priest and the Levite, can only pass by on the other side of the road. The law offers no help to sinners because sinners do not and cannot fulfill the law.

But the parable not only teaches us the nature of the law. It answers the question, “And who is my neighbor?” The lawyer’s neighbor—our neighbor—the one who has compassion on those whom the devil, sin, and the law have left for the dead is Jesus. He comes down from heaven and takes on flesh in the womb of the Virgin Mary so that He might have compassion on us. He bandages the wounds of sin. He pours the stinging wine of contrition on wounds. He applies the oil of gladness—the gospel—on them so that they might be healed. He forgives not only the wounds that we receive from Adam and Eve; He even bandages the wounds that we so often inflict upon ourselves. He puts on His animal and takes us to the nearest inn, which is the Church. In the church, He cares for us Himself and nurses us to spiritual health Himself. And although He ascended into heaven, He provides for our ongoing forgiveness and strengthens us in the new life by setting innkeepers over us to take care of our souls with Christ’s word and sacraments. Those who faithfully care for Christ’s neighbors, He will repay when He returns in glory. We inherit eternal life because we are under the care of the Good Samaritan. We inherit eternal life because, by baptism and faith in the Promised Seed, we become children of God and heirs of an everlasting inheritance with the saints in light. We inherit eternal life because our neighbor, Jesus Christ, loved us as He loved Himself and, in love, sacrificed Himself for our sins to richly and daily forgive our sins, apply the salve of His gospel to us, and strengthen us to walk each day in the newness of life.

Forgiven, healed, and clothed by Christ, we then begin to do the law, which says, Love the LORD your God with all your heart, with all your soul, with all your strength, and with all your mind, and love your neighbor as yourself. We begin to do the law, not to inherit eternal life, but because God has promised to give us eternal life already. We begin to do the law, not to justify ourselves but because we are justified by faith in Christ. We begin to love God, and our love for Him grows as we contemplate the great compassion of the one who is neighbor to the one who fell among the thieves, the One who is neighbor to sinners. We begin to love our neighbor as ourselves, as well, not asking who our neighbor is, but to whom can we be a neighbor? Who has God placed in our path to have compassion on, to help, to bind up, and to care for? This, too, is not to inherit eternal life, but because our Neighbor has come to our need, bandages our wounds, cares for us daily in His holy Church, and makes us heirs of eternal life. And blessed are you, for many prophets and kings have desired to see what you see, and have not seen it, and to hear what you hear, and have not heard it.” They looked forward to Christ in faith, but you have seen and heard Him plainly in the gospel, and you experience His compassion and know Him as your neighbor and Good Samaritan each day as He bandages your wounds, cares for you in His church, and strengthens you to walk again in the newness of life. Amen.

May the peace of God which surpasses all understanding guard your hearts and minds in Christ Jesus. Amen.

Posted in Sermons | Comments Off on Thirteenth Sunday after Trinity

Twelfth Sunday after Trinity & Baptism of Hannah Nicole

2 Corinthians 3.4–11 + Mark 7.31–37

Grace to you and peace from God our Father and the Lord Jesus Christ. Amen.

A deaf man who has trouble speaking is brought to Jesus. He takes the man aside and signs to Him what He is going to do for him. He put His fingers in his ears, and He spat and touched his tongue. By putting His fingers in the man’s ears, Jesus signifies that He is going to unstop them so that he can hear. By spitting into His hand, then touching the man’s tongue, Jesus shows the man that He is going to loosen his tongue so that He can speak correctly. Then He looks up to heaven, sighs, and says to the man, “Ephphatha,” which is Aramaic for “Be opened.” Immediately his ears were opened, and the impediment of his tongue was loosed, and he spoke plainly. He opens the man’s ears so that he can hear the gospel. “Faith comes by hearing, and hearing by the word of God,” St. Paul says (Rom 10:17). He opens the man’s mouth and loosens his tongue so that he might confess with his mouth the Lord Jesus and offer Him the sacrifice of praise. Jesus commands everyone who witnessed the miracle to tell no one. But the crowd disobeys the divine command and broadcasts it throughout the land. Astonished at Jesus’ deed, they say, “He has done all things well. He makes both the deaf to hear and the mute to speak.”

He has done all things well.” All His miracles show us the kind of ministry Jesus exercises, and it’s far more than a ministry of physical healing. Every work of mercy He performs, He performs so that people might hear His word, so that through the word the Holy Spirit might create faith in the hearts of those who hear. His first advent and His ministry recorded by the evangelists is a ministry of life. He says in John 12 [:46-47], “I have come as a light into the world, that whoever believes in Me should not abide in darkness. And if anyone hears My words and does not believe, I do not judge him; for I did not come to judge the world but to save the world.” Christ did not come to judge the world, but to bring light and life to those who acknowledged they are in spiritual darkness and death. He did not come to condemn the world but bear the world’s condemnation upon the cross so that all who believe in Him—repenting of their sins and trusting His sacrifice to pay for their sins—might be justified in God’s sight. He said of His ministry, “I have come that they may have life, and that they may have it more abundantly” (Jn 10:10). On the Last Day, when He returns in glory, He will come in judgment, but during His earthly ministry, He comes in mercy to bring people to life through faith.

And although he ascended to the right hand of the Father, where He “fills all in all” (Eph 1:23), His ministry continues through the ministers of the New Covenant. St. Paul says that the ministry is not of the letter but of the Spirit; for the letter kills, but the Spirit gives life. The letter that kills isn’t the written word of Scripture. The letter that kills is the law, God’s commandments, for that is what was written and engraved on stones. The law condemns and threatens sinners with punishment in this life, but especially in the life of the world to come. The letter—the law—says, “Cursed is everyone who does not continue in all things which are written in the book of the law, to do them” (Gal 3:10). The law condemns us all because no one does all that is written in the law. The Jews could not do all that God prescribed in Moses. You and I cannot do all that God has written in our hearts at creation and explained in His word. We cannot fear, love, and trust in God above all things at all times. We cannot perfectly love our neighbor. This is why Paul calls the law “the ministry of condemnation.” Because the law is God’s eternal will for man, it is glorious, even while condemning all mankind and putting us all to death.

But this is not the ministry of Jesus. It is not the ministry of the New Testament. The ministry of the New Testament is the ministry of the Spirit. Again, not Spirit opposed to written word, so any ocean of emotion or quiver in our liver means the Holy Spirit is speaking to us. No, the ministry of the Spirit is the ministry of the gospel. Paul calls it the ministry of righteousness because it brings us Christ’s perfect righteousness. It brings the forgiveness of sins which Christ earned at the cross; it brings Christ’s perfect righteousness to those who believe, and it silences the ministry of condemnation.

This does not mean the letter—the law—has no glory and no place among us. This does not mean that Christ Himself never preached the law. Actually, He preached a lot of law and condemnation throughout His ministry, and His ministers must do so as well. The Holy Spirit uses the law to bring us to contrition—sorrow that by our sins we have offended God and deserve His wrath. Then He uses the gospel to open our ears so that we can hear of Christ’s forgiveness and righteousness, which He earned for all mankind and freely gives to all who believe. The letter and its ministry is still active and must be. God must condemn so that He can justify. He must kill so that He can make alive. And for as glorious as the ministry of the law is—it is God’s word and will, after all—it pales in comparison to the ministry of the New Testament, the ministry of life, which is much more glorious.

This morning, we witnessed the ministry of the New Testament’s glory. John and Ami brought their daughter to Jesus just as the deaf man’s friends brought him to Jesus. It matters not that she is newly born. Jesus invited her when He said, “Let the little children come to Me, and do not forbid them; for of such is the kingdom of God” (Mark 10:14). Not only has Christ invited her, but she has need of what Jesus promises to give in baptism. She is—despite her innocent disposition and unbearable cuteness—born in the image of Adam, corrupted by sin, and under God’s wrath. This is why Jesus has invited her to come to these waters. God wanted to form His image in her. He wanted to forgive her sin and guilt inherited from Adam. He wanted to give her the Holy Spirit so that she believes in Him. He wanted to enter into a covenant of grace with her, declaring Himself her God and declaring her His child. He wanted to open her ears so that she might hear His word as she grows in faith by hearing the word. He wanted to open her mouth so that she might declare His praise as His redeemed child. All this is precisely what He did through the water combined with His Word. And since it is God who did these things through His word—which endures forever—the blessings of baptism remain forever for Hannah, so that she may use them in faith each day throughout her life.

Witnessing Hannah’s baptism should remind us of our own. It doesn’t matter if you remember it or not. Hannah won’t remember this day. Her baptism should remind you that you are baptized and that the Triune God—Father, Son, and Holy Spirit—forgave the sin and guilt you inherited from Adam, gave you the new birth as God’s child, and promised you eternal life. And just as Jesus signified for the deaf man what He would do for him by sticking His fingers in his ears and spitting and touching his tongue, Jesus signifies to you what He did—and still does—for you in your baptism. Baptism signifies that the Old Adam in us should by daily contrition and repentance be drowned and die with all sins and evil desires, and that a new man, in turn, should daily emerge and arise to live before God in righteousness and purity forever (LC V.4). This is how we use our baptism each day, how we live the fact that we are baptized. Each day we sorrow over our sins because they offend God and merit His wrath. And each day we believe the promises God made to us in our baptisms: the promise to forgive our sins as often as we repent them, the promises to raise us up to new life with the Holy Spirit, and the promise of eternal life.

This is far more glorious than the ministry of condemnation could ever be. The letter can only kill. And though many imagine that they can, by their works and their “being good people,” make themselves alive, the law can’t do that. Only the Spirit, working through the ministry of righteousness, can make us alive through baptism and through the faith that comes by hearing God’s Word. Then, and only then, as baptized children of God, can the law show us how God wants us to live holy lives outwardly and inwardly. Even then, it’s still the gospel—and only the gospel—that enables the baptized to put off the sinful nature and daily emerge and arise to live before God in righteousness and purity forever. “He has done all things well. He makes both the deaf to hear and the mute to speak,” but even more miraculous, He makes us poor sinners alive through baptism and faith. Amen.

May the peace of God which passes all understanding guard your hearts and minds in Christ Jesus. Amen.

Posted in Sermons | Comments Off on Twelfth Sunday after Trinity & Baptism of Hannah Nicole