Made Clean. 14th Sunday after Trinity, 2017.

September 20, 2017 Leave a comment

cleansing 10 lepers.jpgFourteenth Sunday after Trinity

St. Peter Lutheran Church

St. Luke 17:11-19 (Gal. 5:16-24)

September 17, 2017

“Made Clean”

Jesus

If someone asks you, “What is the Lutheran Church?  What makes it different from other churches?”—and you had to give a quick answer—the answer would be this: the doctrine of justification.  We say that a sinner is declared righteous by God for Jesus’ sake, solely through faith in Him, without any works.

 

But the Bible has other ways of describing what God has done for us in sending His Son into the flesh.  One is what we see Jesus doing in the Gospel reading today—He purifies the ten lepers, or makes them clean.

 

Jesus is headed down to Jerusalem.  As He goes through a town, a group of men with leprosy stand at a distance from Him and shout, Jesus, Master, have mercy on us!  They are a long way off from Jesus because God’s Law commanded that they be.  It condemned people with leprosy as unclean or impure.

 

God is not only righteous and just; He is also pure and clean.  So He commanded that the impure were not allowed among the people with whom He dwelt.  The unclean were not allowed into His house.  Lepers had to live outside the camp with their clothes torn, in mourning.  Whenever an Israelite came by who didn’t have leprosy, they had to shout “Unclean, unclean!” to warn them.

 

Uncleanness and impurity separated lepers from God and His holy community.  They stood far away from Jesus, yet from far off they cried to Him: Have mercy on us! 

 

They must have heard about Jesus—how He had healed many others who were paralyzed, who had fevers, who were blind, how He cast out demons.  They believed that Jesus, who had overcome the devil’s power over other people, could and would take away their impurity.

 

And Jesus didn’t disappoint them in their trust.  He heard their cry and told them, Go, show yourselves to the priests. 

 

The Law commanded that if a leper was healed, he had to go to the priests at the temple and be examined by them.  If the priests found that the leper had been cleansed, they would perform two rites: one to purify him, and the other to reinstate him as a member of the holy people.

 

So when Jesus says, Go, show yourselves to the priests, He is telling them to believe that He has granted what they called out for even though they don’t see it.  Even though you don’t see it yet, I have granted your prayer.  I have mercy on you.  You are cleansed.  Go to the priests and let them acknowledge it.

 

And as they went, says the Holy Spirit through St. Luke, they were cleansed.

 

Jesus purifies us from the leprosy of sin and brings us before God’s face.

 

Leprosy has mostly been rooted out of the modern world.  But our sense of impurity hasn’t gone away.  Look at how people carry around little bottles of hand sanitizer to kill any germs they may get from contact with other people!  Look at how obsessed our society is with bodily perfection and health, and how increasingly we eliminate babies with physical defects, aborting them so that they never see the sun!  We don’t do these things from religious impulses.  But the fact that we are so preoccupied with them shows how people continue to recognize intuitively the need for purity and wholeness, at least in regard to the body.

 

That feeling that we need to be pure, to be clean, is correct.  Uncleanness, sickness, deformity is a manifestation of the corruption and death at work in our bodies.  And the reason why corruption and death are at work in our bodies is because of the impurity of our souls, even our whole natures.  Original sin, in which we are conceived, passed down to us from Adam and Eve, makes us impure and unclean before God even before we think or do anything sinful.  And just like skin diseases break out in boils, scabs, or running sores, so original sin breaks out in impure thoughts, words, and actions against God.

 

We were all born with this leprosy.  It is not something we have any power to cure.  It corrupts everything we think, everything we do.  And it separates us from God.  We cannot come into His presence when we are unclean with sin; we can’t be numbered among His holy people.  Behold, (A)the Lord‘s hand is not shortened, that it cannot save,  or his ear dull, that it cannot hear;2 (B)but your iniquities have made a separation between you and your God, and your sins have hidden his face from you so that he does not hear. (Is. 59:1-2)It isn’t just our evil words and evil deeds that separate us from God, but the evil nature with which we are conceived, so that all that by nature provokes the wrath of God.

 

Yet we sit here this morning not defiled, but clean.  Not alienated from God, but reconciled to Him, and brought near to Him.

 

And you, who once were alienated and hostile in mind, (BC)doing evil deeds, 22 he has now reconciled (BD)in his body of flesh by his death, (BE)in order to present you holy and blameless and (BF)above reproach before him (Col. 1:21-22), says St. Paul in Colossians 1.  We were brought near to God and cleansed of our sins when Jesus was cast out as the one who bore the impurity of our deeds and thoughts and even of our nature.  As He bore that impurity on the cross and the sun was darkened, He cried out that God had forsaken Him.

 

That was the purification of our uncleanness.  It says in Hebrews 10: 1But when Christ[b] had offered for all time a single sacrifice for sins, he (Q)sat down at the right hand of God, 13 waiting from that time (R)until his enemies should be made a footstool for his feet. 14 For by a single offering (S)he has perfected for all time those who are being sanctified.  By a single sacrifice He perfected sinners; by that one sacrifice He purified us of sin.

 

Jesus was going down to Jerusalem to do this very thing when the lepers cried out to Him.  When our parents brought us to the church as little ones, seemingly innocent yet already impure and alienated from God in our minds, through the pastor Jesus received us and cleansed us in the washing with water through the Word (Eph. 5).  He baptized us, putting us to death with Him and raising us up with Him.  We died to the old life of Adam.  We rose in Christ to a new life as children of God, free from condemnation and sin.  Our sins were covered.  We were brought into the communion of saints, the holy people of God.  We were purified from the uncleanness of sin, and God came to dwell, not in a tent near us, but in our bodies.

 

It is true that we still feel the old nature working in us, making our conscience dirty again, making us think evil thoughts and provoking us to do evil deeds.  But the thrashing around of the old Adam is not counted to us, as long as we are led by the Spirit, as long as daily we resist and crucify the flesh and return to our Baptism to die in repentance and rise through faith in Jesus alone.

 

So as often as we feel the old nature and its impurity, Jesus comes to us through the pastor in holy absolution.  We confess our sins, and Jesus testifies that our sins are forgiven—which means that they are loosed from us, they are not counted to us, and we are not cast out as unclean, but we are pure and clean and brought to our Father in heaven.

 

This is what the letter to the Hebrews is talking about when it says: 22 let us draw near with a true heart in full assurance of faith, with our hearts (AA)sprinkled clean (AB)from an evil conscience and our bodies (AC)washed with pure water.  (Heb. 10:22)  Jesus sent the lepers to the temple.  They did not yet see that they were clean, but they went in faith.  We draw near to God in faith that Jesus has made us clean, trusting His cross, where He provided purification for sins, trusting His promise in Baptism, where He applies that purification to us.   We see that impurity is still at work within us.  It seems, sometimes, overwhelming.  But we don’t believe in it.  We consider Jesus’ promise greater than what we see with our eyes, and His work more powerful than the works of our flesh.

 

Jesus purifies us from the leprosy of sin, and brings us to stand with confidence before the face of God.

 

But in the reading, something awful happened.  Jesus cleansed ten lepers.  Nine of them were Jews, who were descendants of Abraham and heirs of God’s promises.  One was a Samaritan—a foreigner.  Yet out of the ten men for whom Jesus did this amazing miracle of cleansing and restoration, only the Samaritan came back to thank Him!

 

Was it because the others thought they should thank God in the temple and not at the feet of Jesus?  Was it because the priests at the temple convinced them Jesus was a false prophet?  We aren’t told.  We only hear Jesus faulting them for not thanking God at His feet.

 

How awful it is to face the reality that the same thing happens among us!  Jesus has cleansed many people of something worse than leprosy in this place.  When He baptized them, He washed away the uncleanness of original sin that separates people from God forever.

 

Yet most do not come back to give thanks here where Jesus is present in flesh and blood.  So many baptized babies we never see again after their parents bring them to be baptized.  They bring them to Jesus to be baptized, but not to hear His Word or receive His body and blood.

 

But some are brought back long enough to be confirmed and admitted to the sacrament of the altar.  Then, after their confirmation day, a few months or years later, they too are gone.

 

And others keep coming.  Yet though they thank Jesus with their lips, it is just lip service.  They do not cast themselves facedown at the feet of Jesus, thanking Him for making them clean.  They come as those performing a religious duty, not with the joy of those who have been made clean and pure by Jesus’ blood, but as those who think they have kept themselves pure.

 

How do we know that we are not one of the nine who were cleansed and then fell back into spiritual death?

 

Because we trust in this only: that Jesus has purified us from the leprosy of sin and brought us into the presence of God.  When we see the thanklessness and unbelief in our hearts, we turn our eyes and our ears to His promise.  If we confess our sins, He is faithful and just, and will forgive our sins, and cleanse us from all unrighteousness…If anyone does sin, we have an advocate with the Father, Jesus Christ the righteous and He is the propitiation for our sins, and not for ours only but for the sins of the whole world (1 John 1:9, 2:1-2).  Jesus made purification for our sins on the cross.  It is done.  He bestowed that purification on us in Baptism.  That too is done.  That is what we cling to in faith.  And as we continue to put to death our impure flesh, we come to Jesus for help.  We draw near to God through Him, who alone can help us.

 

And He helps us.  He spreads before us the blessed feast of thanksgiving, the Sacrament of His body and blood.

 

When the leprosy of your old nature seems to have broken out again, and you fear that you have relapsed into death and alienation from God, come to the table the Lord spreads.  Pay attention only to His words: “for you, for the forgiveness of sins.”  He is telling you that it is done.  You are purified.

 

As you eat and drink, believing these words, you also lay your body and soul at His feet, that your life from then on may be for the praise of His glory.  Then you go out from here, believing you are pure in God’s sight, and eager to glorify Him for this great mercy.

 

The peace of God that passes understanding keep your hearts and minds in Christ Jesus.

 

Soli Deo Gloria

 

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Each Called Out To His God. Day of Supplication and Prayer. Jonah 1:3-5

September 20, 2017 Leave a comment

jonahsprayer.jpgDay of Supplication and Prayer

St. Peter Lutheran Church

Jonah 1:4-6

September 20, 2017

“Each Called Out to His God”

Jesus

 

But the Lord hurled a great wind upon the sea, and there was a mighty tempest on the sea, so that the ship threatened to break up.  Then the mariners were afraid, and each cried out to his god.  And they hurled the cargo that was in the ship into the sea to lighten it for them.  But Jonah had gone down into the inner part of the ship and had lain down and was fast asleep.  So the captain came and said to him, “What do you mean, you sleeper?  Arise, call out to your god!  Perhaps the god will give a thought to us, that we may not perish.”  Jonah 1:4-6

 

The pagan captain is astounded at Jonah.  Even the sailors are scared for their lives at this storm, but the prophet is sleeping.  And even pagans know that when you are about to die, you call on your god.  They don’t know whether their gods will hear them—and indeed they won’t, because they are no gods at all.  Yet Jonah the prophet of the true God is sleeping through this storm like he is dead.

 

Why is Jonah sleeping when his life is in danger?  Because he’s trying to get away from the Lord.  The Lord sent him to preach repentance to Nineveh, that great city.  And Jonah refused and went on a ship the other way, to Tarshish.  He knows the Lord won’t let him do that so easily.  So he sleeps and tries to forget it all.  And he knows that if he does get up and call on his God, the Lord will send him back to Nineveh, where he doesn’t want to go.

 

Occasionally people ask why I keep doing Evening Prayer every week, even though only one person comes.  I think I understand why they ask this question.  You have so many things to do, Pastor, and you have limited time with your family.  Why have another service when no one comes?

 

This is why: because I’m like the captain of the ship Jonah was on.  There is a storm on the sea.  It seems to me that the ship is going to sink—the ship of this church.  The ship of our nation.  The ship of my own life, many times.  And I don’t know what to do.

 

And the sad thing is, with all these boats taking on water, I still will not make time to call on my God many times.  I need the help of the church, of the other believers in Christ—even if it’s one other person.

 

I’m not the only one affected by these storms.  You are too.  So are the people not here tonight.  And it’s not just us.  So many of our brothers have fallen overboard and are alone on the sea.  Others have sunk beneath the waves.  If this ship goes down, we can swim to another.  But what about them?  And what about the many who like the pagan sailors don’t know the true God and can’t call on Him?  Who prays for them?

 

Rise, my soul, to watch and pray, says the old Lutheran hymn.  From your sleep awaken!  Be not by the evil day Unawares o’ertaken.  For the foe, well we know, is a harvest reaping, While the saints are sleeping.  That is true even when there are no obvious dangers facing Christians.  But that is not the case today.  If you smell the air, you can sense the chaos rising in the nation.  And as the churches are growing weaker, as we are losing a whole generation of young people, the heat is being turned up on the church.  Watch against the devil’s snares, Lest asleep he find you; For indeed no pains he spares, To deceive and blind you.  Satan’s prey, oft are they, who secure are sleeping, and no watch are keeping.

 

That’s why Matins, Morning Prayer, Vespers, Evening Prayer, and Compline are in the hymnbook.  We can, of course, pray at home, and we should.  But we often are lax.  And even when we do pray, oftentimes we don’t know what to pray for.  You, especially you here tonight, are very good at working together.  You are not lazy.

 

But how much stronger a congregation we might be if we also prayed together!  Then the constant difficulty we have finding people willing to work might be solved or made better.

 

We surely have enough reasons to pray.  We have our own concern about our future; we need a reinvigoration of our life as a congregation. Everyone says that.  And the trouble we have is the trouble of our whole synod.  They need our prayers as well.  As far as I can tell, no one really knows the answer to the difficulties we face.  Then there is the well-being of our country, and the fact that so many of our countrymen have forgotten the true God.

 

We do not have a false god like the pagan sailors.  We know the true God.  He has placed His name on us in His Holy Baptism.  He has put us to death with His Son and raised us from the dead.  He has promised to hear us as He hears His own Son.  Jesus has invited us to call Him “Father”—as though we also had always been obedient children.  He promises us, “The Father will give you whatever you ask in My Name,” and encourages us, “If you, being evil, know how to give good gifts to your children, how much more will the Father give the Holy Spirit to those who ask Him?”  In our Lord, our prayers are not “maybe” but “Yes” and “Amen.”

 

If we have been running away from where the Lord would send us, it is not over for us.  He will raise us with Christ and bring us where He intended us to go.  And if we have not been running, the Lord who rules the waves will put His power to work in us and through us to go through our storms.  If we sink to the depths, even from there He will raise us up.

 

Dear brothers, let us call upon our God together in these days leading up to this glorious festival of the Reformation, where we rejoice in the gift of His pure Gospel, which is the power of God to save those who believe.

 

The peace of God, that passes understanding, keep your hearts and minds in Christ Jesus.  Amen.

Soli Deo Gloria”

Soli Deo Gloria

Trinity 12, 2017. The Glory of the Ministry of the New Testament. 2 Corinthians 3:4-11

September 3, 2017 Leave a comment

holy-apostles-icon12th Sunday after Trinity

St. Peter Lutheran Church

2 Corinthians 3:4-11

September 3, 2017

“The Glory of the New Testament Ministry”

Jesus

 

In the vestry behind me there is a desk with a glass cover.  When I began here there was a cartoon cut out of a magazine or a newspaper between the glass and the desktop.  In the cartoon an old bald preacher is staring out from the pulpit over the rims of his spectacles.  In the pews there is a skeleton in crumpled dress clothes, with cobwebs growing on it.  And in the caption on the bottom the preacher was saying something like: “Did I preach too long?”

 

One might think that killing your hearers with your preaching is something a preacher would want to avoid.  But according to the Epistle, a preacher who leaves skeletons in the pews has done the work of God.  That is the proper work of preaching the Law of God, what Paul refers to as the letter: The letter kills, but the Spirit gives life (2 Cor. 3:6).  A preacher who stares out of the pulpit over his spectacles and sees skeletons, or at least dead people, could say to himself, “I have done God’s work.”  But if he wants to be a minister of the New Testament, he would also have to say to himself, “I have not preached long enough yet.”  Because though it is the work of God to work death through the preaching of the Law, the work of God in the ministry of the New Testament is to give the Holy Spirit who gives life to the dead.

 

This week a preacher made the news.  This preacher is probably the most popular, the most famous preacher in the United States.  His church used to be a sports arena.  It seats 16,800.  Every Sunday he fills this cavernous building.  Untold thousands more watch his sermons on television.  And judging from the sermons he has on the internet, he seems to preach just around 27 minutes each Sunday.  I noted this with interest.  You may be surprised to learn that every once in a very great while someone voices to me the complaint that my sermons are too long.

 

You don’t look surprised!  Well, because of this occasional criticism I am very conscious of how long I am preaching, at least until about 7 minutes in.  Then, when I become conscious of the time again, I usually think, “Well, I can’t leave off here, otherwise the dead will not be raised.”  And then, when I do quit, I always make a note of the time I stopped.  And for a long time now, it is almost always 25 to 28 minutes.

 

So that’s my response to those very rare complaints I get about the length of my sermons.  Joel Osteen fills a stadium every week preaching 27 minutes, so it can’t be the length of the sermons alone that’s the problem.

 

But Mr. Osteen took flak in the media this week because, they say, he did not fill his former stadium up this week with those who had been driven from their homes by the terrible floods in Texas.  I don’t know what to say about that.  I didn’t have time to read carefully to find out what his explanation was for why the church wasn’t opened and look into whether his explanation made sense.

 

What I do know and can say confidently is this: if the people of Houston understood what Joel Osteen was doing to his hearers in his 27 minutes in the pulpit each week, they would thank God anytime they heard that he kept the church’s doors shut, and pray that he would do it more often.  Or do it once more and never open them again.

 

Mr. Osteen’s ministry is certainly not a ministry of the New Testament, because he seldom, if ever, has anything to say about Christ crucified for sinners.  Nor is it a ministry of the Old Testament, because though he does preach God’s commandments, at least sometimes, his message can be summarized like this: If you trust God, if you obey God, God will bless you and give you prosperity in this world.  That is a complete falsification of God’s Law.  God didn’t give His Law as a guide to earning His blessing, certainly not in this world.  His Law, as Paul says in 2 Corinthians 3, has this purpose—to kill and to condemn.  Paul refers to it as the ministry of death and the ministry of condemnation.

 

In this world, Joel Osteen has as much glory as a preacher could ever hope for.  He has made millions and millions in selling books.  Thousands upon thousands listen to his preaching.  He lives in a multi-million dollar mansion.

 

But he has no glory from God.  In his ministry he does not minister in God’s name.  God’s power does not attend his preaching and teaching, no matter how many people listen to him—except perhaps insofar as he speaks the words of Scripture that he contradicts.

 

On the other hand, the genuine preaching of the Law does come with God’s glory.  When Moses came down from Mount Sinai with the tablets on which God had written the Ten Commandments with His finger, his face shone so that the Israelites could not gaze at Moses’ face because of its glory (2 Cor. 3:7).  Looking at Moses’ face was like looking into the sun.  You couldn’t stare directly at it, not for very long.  God was showing that the Law Moses brought down came from Him.

 

That may be perplexing to us when we consider that Paul says that the ministry of the Law, the correct preaching and teaching of God’s Law, brings death.  It kills.  Moses didn’t come up with this.  God did.  God gave him a law and told him and those who came after to preach it, knowing that when it was preached it would kill those who hear it.  That was what He wanted.

 

The Law brings death because it awakens and uncovers sin.  Paul writes in the 7th chapter of Romans: Apart from the law, sin lies dead.  I was once alive apart from the law, but when the commandment came, sin came alive and I died (Rom. 7:8-9)  People are born in sin and are totally corrupted by it, but they do not know it until they hear the commandments of God proclaimed.  Then we begin to realize that we are not basically good, like Osteen and others imply when they say that all we need to do is know what God wants from us and then try our best and He will bless us.  The Law reveals that God is angry not only with our conscious rebellion against His commandments, but with the natural impurity of our hearts.  The world sees us not murdering people and approves.  God sees the anger, the desire for revenge, the grudges that linger in our hearts even when we try to make them go away, and judges us murderers.  Joel Osteen says that God is pleased when we put our faith in Him as best we can, but God says You shall have no other gods before Me…You shall not bow down to them or serve them, for I the Lord your God am a jealous God, visiting the iniquity of the fathers on the third and fourth generation of those who hate Me (Ex. 20: 4-5).  You shall not worship anything else as God by fearing or loving or trusting them more than Me, God says—by bowing down to them, by offering them sacrifices, or by simply clinging them in Your heart more than Me, for I am jealous.  I do not tolerate any trust in anything in heaven and earth above Me—not your money, your parents, your senses, your mind.  To trust anything else more than Me, ever, is idolatry.  Partial worship of Me does not earn my blessing but My wrath.

 

When we hear the Law explained this way, it doesn’t make us better.  It makes us worse.  It stirs up sin in us.  We find that we immediately begin to rebel against God.  “Why does He threaten us with hell when He knows we can’t keep these commandments?”  We desire the very things He forbids.  This is why the Law of God is the ministry of death.  It reveals the sin that lives in us.  It stirs it up.  And the wages of sin is death (Rom. 6:23).

 

Yet God’s glory comes with this preaching that stirs up sin and puts us to death.  That is because He preaches the Law whenever it is preached and taught rightly.  He kills us.

 

But Paul says that he has another ministry, the ministry of the New Testament that God made with human beings through His Son.  He calls this ministry the ministry of the Holy Spirit.  It’s called that because this ministry gives the Holy Spirit, who is, as we confess in the Creed “The Lord and giver of life.”  The Creed is right to call Him that.  He was hovering over the waters of creation when God’s Word came and brought light out of darkness, dry land out of the waters, living creatures out of the dust of the ground, and made man in the image of God.  And in the Baptism of Jesus the Holy Spirit descended on Him visibly to show that He was offering Himself as a sacrifice to God for our sins not by human wisdom but by the wisdom and in the power of God.  Then when Jesus had offered Himself for our sins and was buried, the Holy Spirit gave life to Him, quickened Him, so that He arose, descended victoriously into hell, and emerged from the tomb to proclaim victory over death for us.

 

When Jesus is preached to those who have been killed by the Law, He comes and gives life to the dead.  He rebirths us.  He raises us from the dead with Jesus.  He makes us a new creation, not subject to death.  He makes us innocent before God, applying Jesus’ innocence to us and purifying us from sin with the blood that He shed to atone for it.  And then we have God’s favor and blessing, because we are regarded as having fulfilled God’s Law.

 

 

This is why Jesus ascended into heaven and poured out the gift of the Holy Spirit on the disciples.  Through their ministry—their preaching His word and deeds, their baptizing according to His command, their celebration of the supper of His body and blood, their absolution—the Holy Spirit, the Lord and giver of life, would come and give life to those who heard with faith.  Just as the Law of God stirs up sin and reveals it, so that we are convinced that we are God’s enemies, under His judgment, the ministry of the Holy Spirit, the preaching of the Gospel comforts the heart stirred up by the Law, and reveals our righteousness and life.  Our life is not from us and our works.  It is in Jesus, who cancelled our sins and our death in His death, who delivered us from them and made us free by suffering death on the cross for them and rising again to life, leaving them buried.

 

And the Holy Spirit raises up a new man in us in the image of Jesus.  He makes us a new creation that is innocent and without sin, that is not condemned by the Law because it gladly wills, thinks, and does what God commands.  We still have the old man fighting against the Law of God, but Christians also are a new man.  We rejoice in God, love and trust Him.  We are open to God’s Word, able to hear it, rejoicing to hear it instead of hiding from it as Adam did after his sin, as the deaf man Jesus healed must have rejoiced when his ears were open and he heard, for the first time, the voices of God’s creation that were created to sing His praise.  The Holy Spirit creates new life in us, restores God’s image to us, so that we begin to crucify our old nature, and in the joy of His gift of salvation we begin to gladly and spontaneously live according to His commandments, in faith toward Him and in fervent love toward our neighbor.

 

Paul uses another set of terms for the ministry of the Old Testament and the ministry of the new.  He calls the first the ministry of condemnation, the second the ministry of righteousness.  They both have God’s glory; both come from God.  When they are carried out God is doing His work.

 

The ministry of the Law not only kills by stirring up sin.  It condemns.  It damns.  When you come to church and hear the Law of God preached rightly, you hear His sentence of condemnation to death and hell.  If you hear that from a preacher, you are not hearing the devil but God.  The devil’s trick is to only preach condemnation—to remind you of the Law’s condemnation, but to keep you from hearing about God’s righteousness given to sinners.  But a person must be condemned before he is justified.  Without the preaching of condemnation of sinners, fallen human beings believe that they are already righteous, or that it is within their grasp.  But in the ministry of the Law, the ministry of condemnation, God declares His verdict on you.  Your slackness in prayer makes you a blasphemer; your laxness in hearing and learning His Word makes you a Sabbath-breaker, a despiser of His Word; your lust makes you an adulterer, your hard work for your own wealth or honor instead of His makes you a thief, your failure to defend your neighbor and your gossip makes you a false witness.  Your sentence is His displeasure in this life, to be followed by death and hell, and there is no appeal, no way to change or reduce your sentence.

 

But Paul boasts of his ministry, the ministry of the New Testament, which He calls the ministry of righteousness.  The ministry of condemnation came with glory, he says, but the ministry of righteousness will have much more.  It is a glory that will overflow and that will endure forever.

 

When Paul or faithful ministers who follow him preach Christ crucified for you, they administer the righteousness of God to you.  All who believe it, with nothing but condemnation in themselves, are justified before God.  He counts them righteous.  The perfect satisfaction for our sins is given in the Gospel.  Our sentence of condemnation, which Jesus paid, is fulfilled.  The Law has no further say over us because we who believe the Gospel have fulfilled it through faith in Jesus, given to us by the Spirit in the Gospel.  We are not condemned, but declared righteous. This is what is given to you by God through the ministers He sends when they baptize you, when they give you the bread and wine with Jesus’ Word.  Through them God buries you with Jesus and raises you to live before Him forever with no condemnation.  Through them God gives you His Son’s body to eat and His blood to drink; He gives you a part in Jesus’ death that wipes out the sins of the world.  Through them God absolves you; He declares you free from guilt and condemnation, saying, “I forgive you all your sins, in the Name of the Father and of the Son and of the Holy Spirit.”

 

This is the glory of the ministry of the New Testament.  The glory of false preachers is that they can pack a house.  They may have many followers.  They may look and be regarded as successful by the world.

But the glory of the ministry of the New Testament is that God works through their ministry.  He puts sinners to death and condemns them through the Law.  But through the Gospel He makes those skeletons in the pews live.  He gives them His life-giving Spirit and the righteousness that stands before Him.

 

Paul boasted about having this ministry.  So should we.  It may not have the glory of the world, but it has the glory of God.  And not only the ministry has it—but all who receive this ministry  have it now and forever.  That is, all who, condemned and frightened by God’s Law, believe and find comfort in the free forgiveness of sins that God announces for Jesus’ sake in the Gospel.  You who believe, even in great weakness, longing for assurance, participate in the glory of the eternal God, who has worked death and resurrection in You through His Word and Sacrament.

 

Amen.

 

The peace of God, that passes understanding, keep your hearts and minds in Christ Jesus.

 

Soli Deo Gloria

Prayer When A Comet or Other Strange Signs Appear in the Heavens. Ev. Luth. Gebets-Schatz

eclipse.jpgfrom Evangelische Lutherischer Gebets-Schatz (Concordia, 1881-15th Ed.)

386.  Prayer When a Comet or Other Strange Signs Become Visible in the Heavens

(from Michael Cubach’s Grosses und vollkommnes Gebetbuch [1655])

Great God, You do wonders in heaven about and on the earth beneath.  You number the stars and give them all their names, and do marvelous things that are past searching out.  O hidden God, You who made the eye, open our eyes, that we may behold this present wondrous sign with amazement, and consider that it has not happened by chance, but through Your divine providence, to terrify the godless and to comfort the pious.  O Lord Jesus Christ, through this sign we are reminded of Your return and our promised redemption, that the last day is at the door.  O God the Holy Spirit, since the signs in the heavens preach repentance to us, help us, that through such signs we remember our sins and amend our lives in accordance with them, through Jesus Christ.  Amen.

386.  Gebet, wenn ein Comet oder andere wunderlich Zechen am Himmel sichtbar werden.

Großer Gott, du thust Wunder oben im Himmel und unten auf Erden, du zählest die Sterne und nennest sie alle mit Namen, und thust große Dinge, die nicht zu forschen sind.  O verborgener Gott, der du das Auge gemacht hast, öffne uns die Augen, daß wir das gegenwärtige Wunderzeichen am Himmel mit Verwunderung ansehen, und bedenken, daß es nicht ohngefähr, sondern durch deine göttliche Vorsehung geschehe, die Gottlosen zu schrecken und die Frommen zu trösten.  O Herr Jesu Christe, hierdurch werden wir deiner Zukunft erinnert und unserer Erlösung vertröstet, daß der jüngste Tag vor der Thür sei.  O Gott Heiliger Geist, weil die Zeichen des Himmels unsere Bußprediger sein, so hilf, daß wir uns unserer Sünden dadurch erinnern und nach solchen Zeichen uns bessern, durch Jesum Christum.  Amen.

 

Absolution Hymn–Missing Stanzas

 

absolution according to jack chick

Don’t put words in God’s mouth that He doesn’t say!  That’s a bad move. God actually says the exact opposite of the “god” in this comic.  Men can and do forgive sins when God has authorized them to do so, even if it bothers the Pharisees: Cf. John 20: 22-23; Matthew 16:19; Matthew 18: 18, 20; Matthew 9:1-8

People at my congregation know this hymn, although in a different translation, but there are some stanzas that sadly aren’t in our hymnal.

On this 500th anniversary of the Reformation, one of my chief prayers is that God would cause people to recognize the gift He preserved in the Lutheran Church of the practice of private confession and absolution.  This is a gift that exists in no other church as it does in the Lutheran Church (except where they have learned it from us), and is one of the key examples of how the church of the Reformation differs in spirit from those of other protestant churches as well as from the church of Rome.  You get a glimpse of these different spirits in action when you read the sentiment expressed in the Jack Chick tract above and then compare it with the stanzas of the hymn below.  This is clearly not a minor issue.  The tract shows how fundamentalists (and American evangelicals typically) think: to trust in absolution leads to damnation.  Contrast this with the scriptural faith of the reformation that breathes in the stanzas below:

1.Yea, as I live, Jehovah saith,

I would not have the sinner’s death,

But that he turn from error’s ways,

Repent, and live through endless days.

 

2.  To us therefore Christ gave command:

“Go forth and preach in every land;

Bestow on all My pard’ning grace

Who will repent and mend their ways.

 

3. “All those whose sins ye thus remit

I truly pardon and acquit,

And those whose sins ye do retain

Condemned and guilty shall remain.

 

4.  What ye shall bind, that bound shall be;

What ye shall loose, that shall be free;

Unto My Church the keys are giv’n

To ope and close the gates of heav’n.”

 

5.  They who believe when ye proclaim

The joyful tidings in My name

That I for them My blood have shed,

Are free from guilt and Judgment dread.

 

7.  However great our sin may be,

The Absolution sets us free,

Appointed by God’s own dear Son

To bring the pardon He has won.

 

9.  This is the pow’r of Holy Keys,

It binds and doth again release;

The Church retains them at her side,

Our mother and Christ’s holy Bride.

 

–Nicholas Herman, 1560.  Trans. M. Loy, 1880.

To Jordan Came our Lord the Christ. Martin Luther, Trans. R. Massie.

martin luther old with bookThis translation is far better than the one in The Lutheran Service Book.  The last stanza is goosebump-inducing.

To Jordan came our Lord the Christ,

To do God’s pleasure willing,

And there was by Saint John baptized,

All righteousness fulfilling;

There did He consecrate a bath

To wash away transgression,

And quench the bitterness of death

By His own blood and Passion;

He would a new life give us.

 

So hear ye all, and well perceive

What God doth call Baptism,

And what a Christian should believe

Who error shuns and schism:

That we should water use, the Lord

Declareth it His pleasure;

Not simple water, but the Word

And Spirit without measure;–

He is the true Baptizer.

 

In tender manhood God the Son

In Jordan’s water standeth;

The Holy Ghost from heaven’s throne

In dovelike form descendeth;

That thus the truth be not denied,

Nor should our faith e’er waver,

That the Three Persons all preside,

At Baptism’s holy laver,

And dwell with the believer.

 

The eye of sense alone is dim,

And nothing sees but water;

Faith sees Christ Jesus, and in Him

The Lamb ordained for slaughter;

It sees the cleansing fountain, red

With the dear blood of Jesus,

Which from the sins, inherited

From fallen Adam, frees us,

And from our own misdoings.

 

M. Luther, 1541.  Trans. R. Massie, 1854.

Be Shrewd: Invest in Your Neighbor. Trinity 9, 2017. St. Luke 16:1-9

unjust stewardThe Ninth Sunday after Trinity

St. Peter Lutheran Church

St. Luke 16:1-9

August 13, 2017

“Be Shrewd; Invest in your Neighbor”

 

Iesu iuva

 

It’s strange that Jesus would turn and tell this story to His disciples that has to do with the proper way to handle money.  They left their property behind to follow Jesus.  Are these men who love money? Or does he have in mind the tax collectors and sinners who were coming to hear Him that we read about in the previous chapter of Luke’s gospel?

 

We don’t know.  What we do know is, whether He is talking to poor or rich disciples, He has this advice, this command for them: Be shrewd with the money you have.  Be wise, be shrewd, with your money, says Jesus.  Be shrewd with money—invest in your neighbor.

 

The seventh commandment is You shall not steal.  And the Catechism asks: What does this mean?  We should fear and love God so that we do not take our neighbor’s money or possessions, or get them in any dishonest way, but help him to improve and protect his possessions and income.

 

In the seventh commandment God puts Himself in between our property and the person who wants to steal it.  He makes it clear that our property is given to us by Him.  Some people are rich and others are poor, and this is arranged by God, who distributes wealth and possessions according to His will.  No one has the right to take what He has given to me unless I freely give it, whether by force or threats, or by snatching it when I am not watching it, or by deceiving me or tricking me.

 

And when someone does steal from me, they don’t merely violate me.  They violate God.  They are not only under the obligation of paying me back what they stole.  A thief of any sort has to pay back God the honor and worship and obedience he owed God and which he denied God by breaking His commandment.  And that is a far higher price.  God is worthy of eternal honor, worship, and obedience, and offenses against His commandments require a punishment equal to the greatness of His honor.  Thieves of any sort are subject to pay God back for the offense they commit against His glory.  And even after they have been imprisoned in the deepest darkness for a thousand years they will have not have come any closer to repaying Him.

 

But stealing takes many forms.  There are those who simply take by force what belongs to someone else; there are those who wait until the owner’s guard is down and make off with his property.  And then there are those whose stealing is concealed.  Sometimes people regard it as not even stealing at all, but shrewd business.  They steal by refusing to work or being slack in it, by overcharging or underpaying, by selling bad merchandise.  And a person who longs for what God gave someone else is also stealing.  Whatever we may call them, in God’s eyes all such people are thieves, unfaithful stewards.

 

But this isn’t the end of God’s definition of stealing.  We heard some of what He forbids us to do in the seventh commandment: stealing, robbing, defrauding, coveting.  But He also commands us to actively do some things.  We should fear and love God so that we help our neighbor improve and protect his possessions and income or property and business.

 

God not only commands that we not take from our neighbor, but that we give.  God commands us to help him improve his possessions and income. To return what we borrow; to help him do better financially instead of letting him take care of himself.  To help him get his property back when it is stolen or when he is cheated.  To pay our debts.  To return property we borrow.  To make amends for what we have stolen.  To sell at fair prices, to pay good wages, to work hard so that our boss or company makes money.  And to work hard and manage our money so that we have enough to give to the work of the church and to those who are really in need.  We are not supposed to give to those who won’t work or who waste their possessions, and help them sin.  But when our neighbor is in need because of true oppression or because disaster happens, we steal when we have the means to help and don’t, when we won’t sacrifice to help him.

 

The seventh commandment, like all the others, boils down to one word—love.  God commands us to love our neighbor with our money and possessions.  We should not cheat or steal from him, but help him keep his property and prosper; and we should work hard so that others don’t have to provide for us, and so that we can have something to give.

 

We are not the owners of our possessions, as I said before.  God gives us our money and property, as well as our lives and talents and skills that enable us to make money.  No one has the right to steal from us because God has given them to us.  But He is really the master, the owner.  This is all His—this whole world, every person in it, and all its wealth.  And He is going to require an account from each one of us as to how we managed what He put under our authority.

 

When?  Jesus says, When you fail.  That means, “When you die.”  He is speaking to His disciples.  Yet He makes it clear that they, and all of us who have been baptized and call Him Lord, are the unjust steward.  We have mismanaged what is God’s.  We are like the unjust steward who has been told that he can be steward no longer, that he needs to go look at the books and come back and give an account of his stewardship to his lord.

 

When I was around ten or so, my mother had me with her at Osco.  I wanted her to buy me a plastic machine gun, to which she said, “No.”  Then Satan entered into me, or at least the wicked old Adam rose up within me and put fingers in his ears to the Holy Spirit.  And I stuck the plastic gun under my shirt.  And somehow I got home in my mother’s car and into the house without a guilty conscience or her finding out.  The next day, I took the gun and went outside to play.  My mother saw me coming down the stairs, and said, “What are you doing with that?”  And I dared to say, “Don’t you remember?  You bought it for me.”

 

Maybe that is a funny story in a certain way.  But that was a little judgment day.  I had to give an account of my “stewardship”.  And my mother was like God in this respect—she did not accept my lies or my excuses.  She drove me to Osco and made me give an account to the manager of the store.  Words can’t describe my terror.  He was around eight feet tall and had a mustache, and I remember how wet my face was; my eyes and nose running like a faucet.  I couldn’t think of anything I could say other than, “I stole this.”  And the manager didn’t smile, that I remember.  He didn’t try to make me feel better.  I remember him talking about the police.

 

Soon we will go before God to give an account of our stewardship, and there will be far more shame and fear to stand before God’s glory and give an account of not one obvious theft but a lifetime.  And before God we will have to account not only for the times when we have actually physically taken what did not belong to us, but all the money we didn’t make because we were lazy, all the money we threw away because we were wasteful, all the people we defrauded because we were seeking our own interest, all the property we damaged, all the people we didn’t help.

 

That is why now is the time to consider, like the unjust steward did, what we are going to do when we are put out of our stewardship.

 

A pastor in modern-day Lyons, France, named Irenaeus, wrote in about 170 A. D., “The business of the Christian is nothing else than to be ever preparing for death.”

 

Many modern Christians would not agree.  So much of modern preaching is geared to having a good life in this world, or toward knowing how to live in this world; and many even preach “prosperity,” how to obey God so that he will make you wealthy in this world.

 

But what Irenaeus wrote fits far better with what Jesus said in His story for His disciples: I tell you, make friends for yourselves by means of unrighteous wealth, so that when it fails they may receive you into the eternal dwellings.  (Luke 16:9)

 

Jesus is saying, Be shrewd, like the unjust steward.  He used the time before he had to give an account for his wastefulness to make himself friends who would give him food and lodging after he had been fired.

 

Of course, if God is your enemy, it doesn’t matter who your friends are.  If you have to give an accounting to God for the way you have managed the wealth he put under your stewardship, and the books don’t add up, there are no friends who are going to be able to help you.

 

The Lord’s parting advice in this parable—Make for yourselves friends by means of unrighteous mammon—is not advice given to people who have an unsettled account with God.  He says it to those whose books are already clean.

 

So Jesus’ parable is first and foremost a call to us to reckon up our books as people who are soon going to have to give an account.  We should look closely at the record of our stewardship before the day of our accounting comes.  Like Irenaeus wrote, we should daily be engaged in the business of preparing for death.  And this means looking each day at the record of our stewardship.  How have we used what God has entrusted to us?  And this includes—how are we using the money and property He has given us?  Not, how are we using it according to our own standards, according to human standards; how are we using it in light of God’s commandment?

 

If we are serious about doing this, we will quickly discover that according to God’s law we will have no answer, no excuse, to bring to God.  Even the most conscientious of us are guilty of waste, of longing for what belongs to others, of being short of the love God requires of us toward our neighbor.  Our drawer comes up short, and we have no means to make the total come out right.

 

So what accounting of our stewardship will we bring to God when we are removed from the stewardship of our bodies and our possessions in this world?  We have no answer and no excuses.  But we have one who answers for us.  But if anyone does sin, says St. John in his first epistle, we have an advocate with the Father—one who speaks to the Father on our behalf—Jesus Christ, the righteous.  He is the propitiation—the atoning sacrifice—for our sins, and not for ours only, but for the sins of the whole world.  (1 John 2:1-2) We have confidence for the day of judgment that we will present to God a record of perfect faithfulness in our stewardship.  That record is not our life of obedience to the 7th commandment, our life of love.  It is the life of Jesus Christ, and His blood, which has settled our account with God.  His life of faithful stewardship, His life of love, His righteousness and justice is the ledger we present to God—a life of perfect faithfulness; and His blood is the payment that covers our thefts and offenses against our neighbor and God.

 

Like when my mother caught me going outside to play with the toy I had stolen and I told her, “Don’t you remember?  You bought it for me.”  That was insolence on my part.  But on judgment day—and even now—we are not insolent when we tell God, “Don’t you remember?  You paid for my wastefulness and my thefts.”  It is the truth.  He swears this to us when He has us kneel at this altar to eat the bread and drink the wine.  “This is My Body, which is given for you; drink from it, all of you.  This cup is the new testament in My Blood, which is shed for you for the forgiveness of sins.”  This is Jesus saying, “I have bought you a clean account before God.  I have paid for all that you have wasted and stolen.”  We would do wrong if we refused to believe what He pledges to us so clearly.

 

That is part of the way we prepare for death.  We look at our books.  There are two books for Christians.  One is the record of our conscience, the record of our deeds in light of God’s law.  The second is the record of Jesus’ life and death as our redemption.  We prepare for death by examining both of these books.

 

The other part is that we strive to live as the good stewards that God says we are in Christ, to use our wealth in love toward our neighbors.  This comes not from our own strength of will and discipline, but through continually looking to the love of Jesus, who out of love toward us paid our debts with His own body and blood.  When Jesus talks in other passages about the day of judgment, we find that He never talks about looking into a person’s heart to see if they believe in Him.  In the passages that talk about the final judgment Jesus always describes judging people according to their works.  There is a reason for this. Faith in Jesus makes itself known not only by what we say but by what we do.  Faith in Jesus breaks out of the heart and shows itself in works of love toward our neighbor.  It can’t be otherwise. Jesus, who was a good steward, lived His entire life in love toward us.  He served us with His every breath; He shed His blood in love for us.  He gave His life as a ransom for many (Mark 10).  A person who is justified by faith in Jesus also makes himself known by love—not merely by feelings and talk but by works that display the love of Christ that dwells in his heart.  A person who is justified by faith in Jesus puts himself and all he has to work in loving his neighbor—including his wealth.

 

That is what Jesus is saying when He says, Make friends for yourselves by means of unrighteous mammon.  He is saying: Take pains to live a life of love toward your neighbor.  Exercise yourself in keeping the seventh commandment, now that you are justified, not only by not stealing, but by helping your neighbor improve and protect his property and income.

 

As you dedicate yourself to growing into the image of Christ by the power of the Holy Spirit, you gain two priceless treasures.  One is that you gain a good conscience; your conscience testifies that your faith in Christ is not just talk or self-deception, but that you are being led by the Holy Spirit(Rom. 8:12-16).

 

The second is that other people who are not Christians will see Your good deeds and give glory to your Father who is in heaven (Matt. 5:16).  Outside of the Church, people are not as impressed by what we preach and what we say, but by what we do.  Even if people are prejudiced against Christians, their consciences will testify against them when it is clear that we are not motivated by self-love and self-interest, but that we desire their success in this life and the next.  It’s hard to hate a church—even if they tell you things you don’t want to hear—if they are always showing that they love you and want you to prosper.

 

This, Jesus says, is being shrewd with your money.  It is investing in eternity.  When we do this, when this is what we strive for, it will not earn our way into heaven, but it will commend the Gospel that we confess and preach to those around us.

 

And on judgment day, when we have to give an account, Jesus tells us that something incredibly wonderful will happen.

 

On judgment day He says He will say to Christians who have lived this way: Come, you who are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world.  For I was hungry and you  gave me food, I was thirsty and you gave me drink, I was a stranger and you welcomed me, I was naked and you clothed me, I was sick and you visited me, I was in prison and you came to me.  Then the righteous will answer him, saying, Lord, when did [we do these things for you]?  And the King will answer them, “Truly, I say to you, as you did it to one of the least of these my brothers, you did it to me.”  (Matthew 25:34-37, 40)

 

That will be a wonderful last judgment.  Jesus won’t say anything about our mismanagement of His Father’s gifts.  He won’t say anything about our stealing or selfishness.  The only thing that will come before the court of heaven will be the love we showed our neighbor in feeding, clothing, welcoming, and visiting him.  And then He will say, “You thought you were showing love to your neighbor; in fact you were feeding Me, clothing Me, giving Me a drink, You were welcoming Me, visiting Me.”

 

He will not mention any of our selfishness or stealing because these really and truly—even now, for those who believe in Him—do not exist any longer.  They were paid for when our Lord made them His own and suffered for them on the cross.  But on judgment day, it will be made clear that those sins are not ours.  They will not even be mentioned.  The record we read in the ledger of our conscience, and the judgments that others may make about our lives, will not be the judgment of that highest court.

 

Instead, all that will be said by Jesus about our lives is that we were righteous.  He will declare our righteous deeds.  He will say, before the angels, the devil, before the whole creation: You fed Me, You gave Me a drink, You clothed Me, You tended My wounds, You welcomed Me.

 

Be shrewd!  Be wise with your money!  Don’t invest it in things that will perish with this world!  Care for your neighbor with it.  Provide what you need so that others don’t have to support you.  Provide for your family and dependents.  Work hard so that you have extra to give—to the church, to missions, to those truly in need.  Because you know that nothing on earth will be equal to the joy of hearing Jesus say on that day, when you are brought into the heavenly court, “You did it to Me.”

 

The peace of God, that passes understanding, keep your hearts and minds in Christ Jesus.

Amen.

Soli Deo Gloria

 

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