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The Eternal Weight of the Doctrine of Justification by Faith Alone. Trinity 1, 2017. Gen. 15:6, St. Luke 16:19-31 Confirmation of D. Roots, Father’s Day

abraham's bosom bible of souvignyTrinity 1 (Confirmation of Delainey Roots, Father’s Day)

St. Peter Lutheran Church

St. Luke 16:19-31 (Gen. 15:6)

June 18, 2017

The Eternal Weight of the Doctrine of Justification by Faith Alone

 

Iesu Iuva!

 

Beloved in Christ:

Delainey, with whom we rejoice on the day of your confirmation,

Delainey’s parents, Mike, Amanda, and her family,

You, her congregation, praying for and watching over those who are being taught the faith and those who are confirmed,

 

As well as those listening on the radio and visiting today:

 

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

 

Today the text to which we give our attention is the Gospel reading.  However, I want to draw your attention also to a verse from the Old Testament reading, which is necessary to understand the Gospel reading.  It is this, Genesis 15:6–

 

Abram believed the Lord; and He counted it to him as righteousness. 

 

That verse is necessary to understand the Gospel reading.  It teaches the doctrine without which nothing in the Bible can be understood, the doctrine without which the Christian faith collapses, the teaching that touches every other article of the Christian faith, the teaching that caused and drove the Reformation that began 500 years ago.

 

I am referring to the teaching of justification.

 

Prior to the Reformation, people generally didn’t talk much about justification, but if they did, they would have said that a person is justified, that is, he becomes righteous before God, by actually being righteous.  They would have said: when God justifies a person, first of all at baptism, He makes that person totally righteous.  He takes away original sin, creates the person anew.  A baptized, justified person has no sin.  He only has an ongoing weakness that makes him inclined to sin.  But that weakness itself is not sin.

 

After being justified in baptism, they taught, the Christian receives God’s grace in the sacraments—Holy Communion, etc.  And cooperating with the Holy Spirit, they would do good works that pleased God.  And on the last day God would pronounce a person like this righteous on the basis of those righteous deeds.

 

But the doctrine of justification taught in the Reformation, which they drew from the Scriptures, was different.  They taught, along with this verse from Genesis, which St. Paul quotes again in Romans 4, that when God justifies a person, He counts or reckons or imputes the righteousness of Christ to the person.  Abram believed God, and God counted it to him for righteousness, says the verse.  That means:  Abram was not righteous in himself.  God counted him righteous, declared him to be righteous.  Abram was righteous not because of what he was in himself, or what he did.  If God judged him on that basis, Abram would be unrighteous, lawless, guilty before God.  But Abram believed God, and God counted or reckoned him righteous by faith.

 

That is how Abram became righteous before God.  That is how people today become righteous before God.  That was the teaching of the Reformation.  We are righteous without our works, through faith alone in Jesus, who atoned for our sins with His suffering and death.

 

Now why did that teaching rock the world?  Why must it continue to be our church’s treasure, our message to the world, instead of some other message or way of gaining followers?  Why am I telling it to you again, Lainey, on your confirmation day, when I no doubt want to preach something that will mean something to you years from now when you look back on this day?

 

Because eternity depends on this teaching.  Whether people are interested in it or not, whether it fills the pews or not, whether our flesh tells us this teaching is worth the attention we place on it, when we are 13 or when we are 70, the teaching of justification by the imputation of righteousness is the teaching that makes a person righteous and blessed for eternity.  If this teaching is not taught, or if it is minimized, and as a result it is not believed, people are damned for eternity.

 

This is what we see in the Gospel reading: The eternal weight of the right teaching of the doctrine of justification.

 

Jesus tells a story.  There is a certain rich man who has a party every day.  He dresses like a king.  He lives like a king.  Everyone wants to come to his parties.

 

Then there is a poor man named Lazarus.  He is covered with sores, like Job.  And someone takes and lays him outside the gate of the rich man, which means—because of his sickness, Lazarus has to depend on charity to go on living his tormented life.  Lazarus longs to eat the crumbs that fall from the rich man’s table, and while he lies there, outside the gate, dogs come and lick his sores.

 

One day Lazarus dies and the angels come and take him to Abraham’s bosom.  That means, he goes to be with Abraham, the righteous man, in heaven.  To recline on someone’s bosom in Jesus’ day meant you were a close friend or you were loved by them.  Jesus is telling us that Lazarus is a son of Abraham.  He is one of the stars in the sky that God showed Abraham.  So Lazarus will inherit the blessing of Abraham; he will share in the new heavens and the new earth where God will dwell with people again like He did in the Garden of Eden.

 

Also, Jesus says, the rich man died and was buried.  He goes to hell, and in torment, he looks up and sees Lazarus lying on Abraham’s bosom, and he cries out to Abraham, Father Abraham, have mercy on me, and send Lazarus to dip the end of his finger in water and cool my tongue, for I am in anguish in this flame.  But Abraham says, Child, remember that you received your good things in life and Lazarus bad; now he is comforted, and you have torment.  Besides, there is a great chasm fixed between us and you, so that no one can come from hell up to us, nor can anyone in heaven come to where you are.

 

Jesus leaves us to imagine the torment of the damned.  He talks about flames.  Being burned alive is probably one of the most painful ways to die. But the rich man doesn’t die.  He longs even for a slight relief from his pain—just a drop of water on his tongue, but he can’t have one.

 

Sometimes people say, “Well, at least in hell I’ll be with all my friends.”  But you notice that if the rich man has friends around, he doesn’t notice them.  He is alone.  But yet he can look up and see heaven, and the saints in heaven.  He can see heaven, which he rejected in life, but he can only look at the joy that he will never have.

 

Jesus tells us this story and pictures the reward of the righteous and the unrighteous.  It is eternal in both cases.  The righteous will be comforted forever, but the unrighteous, will be tormented unceasingly, in both body and soul.

 

The obvious question we want to ask is: what made the rich man unrighteous, and Lazarus righteous?  Does being rich make you evil, and being poor and suffering make you good in God’s sight?  No; Abraham himself was wealthy, but he didn’t end up in hell.

 

Delainey, you have already learned the yardstick by which we are able to evaluate whether actions, thoughts, or the people who do them are righteous or unrighteous.  The measure of righteousness is the Law of God, the ten commandments.  And the summary of God’s Law is one word: Love.  “Love is the fulfillment of the Law”, St. Paul writes in Romans.

 

The rich man was unrighteous because he lacked love.  That is clear enough.  His life was a celebration.  Meanwhile, a sick man laid outside his gates naked, longing every day for someone to pick up the crumbs that fell from the rich man’s table.  A righteous person doesn’t look on the suffering of his neighbor and feel nothing.  He has compassion, and he acts out of compassion.

 

Today is Father’s day, and it got me thinking about what it is that defines a father who is faithful to his calling.  To be called “Father” is a high honor, because that is what the first person of the Trinity is called.

 

Fathers, of course, beget children.  They don’t give birth to them, but they beget them upon their mothers.  But it’s obvious that a man who simply creates a child has not really deserved the name “Father.”  A Father creates life, but he also cares for and nurtures his children.  He provides for them; teaches them; disiciplines them; plays with them; loves them.  That is how God the Father deals with human beings.  He created us, but He continues to nurture and sustain the lives He created.  He does this not only for those who love and obey Him but those who don’t.  All throughout this life He seeks to teach us.  He sends us pain in order to discipline us.  He does all this out of “fatherly, divine goodness and mercy, without any merit or worthiness” in us.

 

God is love, says the Epistle reading.  And so fathers love.

 

On the other hand, what marks a father who is not doing his job, or what marks a bad father?  A bad father is selfish.  A bad father drinks up his paycheck, and his kids go hungry.  A bad father beats his wife or abandons his children.  A bad father doesn’t teach his children what they need to know to live life well.  A bad father cares about himself instead of his kids.

 

Bad fathers are selfish—which means, they act contrary to the nature of God the Father, who is love.

 

The unrighteous will suffer eternal torment in hell; and the unrighteous are those who, like the rich man, and like bad fathers, are selfish and do not love.

 

And what every hearer this morning should be asking themselves is, “Do I love?  Am I selfish?”  That question should burn within us, lest we burn with the answer to the question in eternity, like the rich man.

 

The answer to this question, the honest answer, is what?  Am I selfish?

 

Every father here probably remembers times, many times, when they selfishly ignored their children because they had other things they wanted to do.

 

Even more, most fathers are selfish in a way that they do not realize.  Most fathers shirk the responsibility of teaching and modeling the most important thing to their children—the word of God.  Just like Adam kept quiet in Eden when his wife was deceived by the serpent.  We see this everywhere in the church.  We simply do not have men today who lead spiritually, either in their families or in the church.  Come to bible class and you will see that 95 percent of the class is women.  Where are the men in the church setting the example for the congregation in hearing and learning God’s Word?  Beyond their own need for it, they forget the need of the young for examples of godly men.  They do not think of the people in their lives who do not hear God’s Word from them because they are not growing in the knowledge of it.

 

But of course, it isn’t just men.  This lack of self-giving love, this focus on ourselves and our own well-being and happiness, our ignoring the needs of others, is the way of the sinful flesh.  It operates in every one of us.  God is love; self-giving love.  Love does not think of itself, it thinks of others.  But we think of ourselves in nearly everything.  Even godly Christians who fight against it still do so.  Even Abraham, the man of God did, when he, for instance, asked his wife to tell Pharaoh that she was his sister, and Pharaoh married her.  He did this not out of love for Sarah, but out of love for himself, fearing for his life.

 

Yet God counted Abraham righteous, because God pointed at the stars and said, “So shall your offspring be,” and Abraham believed him.

 

And so God counts righteousness to all of us who, in the midst of seeing our selfishness, and our worthiness of the rich man’s fate, believe that God justifies us for the sake of Jesus who loved us and gave Himself for us.

 

Jesus is the star to which God points us.  He shines with the glory of God, even in the agony of the cross, where he was covered with wounds like Lazarus, and the spit of his enemies, like Lazarus’ wounds were covered with the spit of dogs.  He shines like a star there, because we see a man who loved and fulfilled God’s law.  God points us to Him and says, He is your righteousness.  He points us to His agony and death on the cross, where He endured the torment of God’s wrath and says, “Your hellfire is quenched.  Your sins are removed.”

 

And whoever dares to believe this, even while the fire of sin and selfishness still burns inside of him, God counts righteous.  God justifies him.

 

If we want to be better fathers, better daughters and sons, better Christians, the solution is not found in exercising your will.  It is found in Jesus, who is perfect in love.  To hear God’s word and believe His promise that you are righteous for Jesus’ sake.  Then the love of God who is love lives in us and flows from us.

 

Even more importantly, even more important than growing in sanctification, is God’s certain assurance in this teaching that we are sons of Abraham and sons of God.  How can I be saved from the torment of the rich man?  Only through Jesus who fulfilled the law.  Only believing that He did this for me.

 

Delainey, you have many years ahead of you to live in faithfulness to the pledges you made at Baptism and which you will make again today.  And it is so easy for the selfish, loveless nature of the flesh to overcome us and lead us into sin, to take us captive.  How can you be faithful?

 

Only through this star to which God points you, this river of water quenching your thirst, Jesus Christ the righteous, through whom God declares you again and again to be righteous and justified.

 

Amen.

 

Soli Deo Gloria

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Good Friday, Chief Service 2017. Why is This Friday Good?

crucifixion grunewaldGood Friday—Chief Service (1 PM)

St. Peter Lutheran Church

St. John 19:28-30, 34 (John 18-19, Is. 52:13-53:12, 2 Cor. 5:14-21)

April 14, 2017

Why is this Friday “Good”?

 

Iesu Iuva

 

My son asked me—last Sunday, I think it was: “Why is it called ‘Good Friday’?  It doesn’t seem good.”  We sit here in a church stripped bare, in darkness, hearing the agony of our Lord Jesus read out loud, hearing the reproaches of God against us a little on from now, praying prayers asking God for mercy.  It indeed does not seem good.  When we look at the mockery of Jesus, think of the shame and wounds He endured, and consider also that God looked with anger and wrath on His Son as well, because He was carrying the sin of the world, like the scapegoat in the Levitical Law—it is not good.  The sin we were born in, the sins we have committed knowingly and unknowingly, the sin we often excuse, tolerate, continue in and think we can repent later—not good.  Here we see it unmasked for what it is: sin brings death.  Sin brings God’s anger and punishment.  God will not leave sin unpunished.

 

The word “good” in Good Friday probably originally meant something different than we think when we hear it.  It probably meant something like “holy” or “godly.”

 

Yet it is right to think of Good Friday as being “good” in the way we normally use the word.  Good Friday is good because on Good Friday (together with Easter) Jesus fulfilled or “finished” the Gospel, the “Good News.”  He finished the message that His apostles would later proclaim, and that the Reformation began to proclaim again after it was lost.  He finished the good news of our justification before God, our being accounted righteous, as Isaiah the prophet put it, our being “released from sin.”

 

On this day Jesus “finished” the content of the Gospel.

  1. It is recognized as good news only by helpless, condemned sinners, terrified by God’s Law;
  2. But to them it is very good, because it proclaims that Jesus finished our sin and God’s wrath on the cross, and that through His Work alone, received by faith, we are accounted righteous, or justified.

 

1.

 

The world doesn’t receive the preaching of Jesus’ suffering and death as good news.  There are plenty of people who understand intellectually what we preach, that Jesus suffered for our sins so that we might not be condemned—as St. Paul writes: For our sake [God] made Him to be sin who knew know sin, so that in Him we might become the righteousness of God (2 Cor. 5:17).  There are plenty of people who understand this with their minds.  Some—many even—profess to believe this. Yet their faith goes no deeper than their mind and intellect; it is not a faith worked by the Holy Spirit, giving salvation, on which a person stakes his life and eternity.

 

Such a person doesn’t really regard the death of Jesus as good news.  The suffering and death of Jesus, after all, doesn’t seem like anything to rejoice in.  A man dying in shame and mockery a horrible death seems weak and useless to the world, not joyful, happy news.

 

The agony of Jesus, the death of Jesus, is good news, whether a person realizes it or not.  But most people do not.  There are many people who come to church occasionally who hear the death of Jesus proclaimed, but it appears to make no impression on them.  It does not lead them to renounce their sins, hear God’s Word more frequently, be baptized, live a life that is by faith in the One who died for them.  Even on those who regularly come to hear the Word of Christ preached and receive His body and blood, there are many for whom it does not appear to be particularly good news.

 

That’s because although it is good news for all people, although it is the best news there is—it is only recognized as good news by the people the Bible refers to as “the poor”.  It is recognized as good news by people who have been brought to a knowledge of sin, who as a result are terrified and afflicted.

 

A person comes to this knowledge through the Law of God.  The more we look into God’s Law, or hear it, the more we become conscious of our guilt before God, and the seriousness of His anger against those who disobey His Law.  This is one of the reasons why you are so often encouraged and exhorted to learn the Small Catechism by heart and to read the Bible.  When you do, the Holy Spirit will often convict you of your sin before God.  You don’t get very far in the Bible before God starts commanding things and you realize you haven’t done them.  You can’t read the Bible very long before you are confronted with an example of God threatening or punishing sinners, and realizing that you are guilty of the same sins that caused Him to send the flood, or drown Pharaoh, or reject Saul.  The words of Psalm 5 are an example: For you are not a God who delights in wickedness; evil may not sojourn with You.  The boastful may not stand before Your eyes; You hate all evildoers.  You destroy those who speak lies; the Lord abhors bloodthirsty and deceitful men.  (v. 4-6)  Is there anyone here today who has never spoken lies?

 

Those who are brought to a knowledge of their sin become frightened by words like these; we become conscious of the guilt we bear before God and His anger against us as sinners, and we look for how we can become free from sin.  Because we are Lutherans, we learn that we are to take the guilt of our sin to Jesus, who atoned for the sins of the world.

 

But even as Christians, we find that sin remains with us.  Even if we don’t know it from experience, we can look at the example of St. Peter and see just how much evil and weakness remains even in Christ’s disciples.  Peter said, “I will die with you,” and couldn’t keep his pledge for a few hours.  We are not able to do “our part” to be faithful Christians.  We can’t keep ourselves from falling into sin.

 

In fact, we are not even able to produce the faith that takes hold of Jesus and saves us.  The more you see your sin, the more your heart trembles in fear of God, or in anger against Him at putting you in this impossible situation of trying to please Him when you can’t.  The more you see yourself fall, the more difficult it becomes in the flesh to believe that God has really forgiven you.

 

This is a terrible feeling to those who have experienced it.  Such a person feels forsaken by God.

 

But even if a person has not experienced this so intensely, only those who have come to the knowledge of their sin through God’s Law hear the death of Jesus as good news.  A person may not have felt God’s wrath in their hearts so intensely, or felt forsaken by God.  But all Christians believe testimony of the Word of God, that there is nothing good in them, that born in the sin transmitted by Adam to his descendants, they are by nature spiritually dead, enemies of God.  And all Christians know that God is angry at sin and will certainly punish it with suffering in this life, with death, and with eternal torment in hell.

 

And in the cross and death of Jesus we see this.  Jesus was born without sin and never committed sin.  The result was that He was immortal.  He was not subject to death, and certainly not to God’s anger, certainly not to His condemnation.

 

Yet today, on Good Friday, we see Jesus die.  We hear Him cry that He is forsaken by God.  We see how angry God is with our sins, that He would not spare His Son, when His Son was carrying all the sins of the world, but punished Him, turned His face from Him, allowed His Son to die and, while dying, to experience His condemnation and curse.

 

We also see in the Passion of Jesus that it is not just a human being who is suffering and dying on the cross.  Jesus is the eternal Son of the Father, God of God, light of light.  He tells Pilate “my Kingdom is from another place.”  And when Pilate hears that Jesus has declared that He is the Son of God, Pilate is afraid.  It is fearful to think that not just a man suffers the mockery, the agony, and death of the cross.  It shows not only how wicked human beings are, that His own people would reject Him and demand Him to be put to death.  It shows how serious our sins are in God’s sight, that He would require nothing less than the suffering of God in the flesh to atone for them.

 

When the rebellious people of Israel were thirsty in the desert, God caused water to flow out of a rock and quenched their thirst.  He refreshed them, even though they were rebellious and unfaithful.  But His faithful Son, there is no refreshment.  Jesus is given sour wine to drink and no water, which is a picture of how the Father did not turn away His wrath from His Son.  He did not relent, but gave Jesus the cup of His wrath, which belonged to us.  It had to be drained to the bottom.

 

2.

 

All that is very bad news.  If you take it to heart you will be troubled and distressed, because you realize that Jesus’ agony is a picture of the agony you will endure in hell unless your sin and guilt is removed.

 

But how can that happen, when we continue to be sinners?

 

This is the good news that Jesus finished on Good Friday, the good news of the pure Gospel:

 

We cannot purge away our sins, not even with the help of the Holy Spirit, so that God will no longer be angry with us.

 

Our sins must be “put away”.  We must be “released” from them.  Our sin must be covered, as the 32nd psalm says.

This is why Good Friday is rightly called good, because this is what Jesus does today.  He covers our sins and makes us to be accounted righteous, as Isaiah 53 said.

 

When the stripes are laid open on Jesus’ back by the whip, we are healed, and peace with God is being made for us.

 

When He is mocked and scorned as a King with a crown of thorns, and a jeering crowd calls for Him to be crucified, God is leading Him like a lamb to be slaughtered for our sins; and Jesus does not open His mouth to protest.

 

He is being oppressed and afflicted by God; God the Father’s will is to crush Jesus, so that we may not be crushed, but be accounted righteous, be declared not wicked but righteous and without sin.

 

Jesus is “reconciling the Father to us” as He is nailed to the cross and lifted up to hang there under His curse.  He thirsts and is forsaken by God, so that we will not be forsaken, or thirst for God and not have our thirst be quenched.  God does not let us thirst because His anger is removed from us.  He is reconciled to us and at peace.  “The chastisement that brought us peace was upon Him.”

 

That is why Isaiah says, “Out of the anguish of his soul he shall see and be satisfied, by his knowledge shall the righteous one, my servant, make many to be accounted righteous, and he shall bear their iniquities.” (Is. 53:11)

 

Jesus made us to be accounted righteous by God.  Not as a fiction, a lie.  But really making payment sufficient for God to count our sins to us no longer, so that we are really righteous and just and without sin through faith in Jesus alone.

 

“It is finished,” says Jesus.  What is finished?  The atonement for our sins; God’s reconciliation with sinners, the forgiveness of our sins.  It is finished.  Nothing is to be done but to receive this Word of Jesus and believe that, as great as your sins are, Jesus has paid the sufficient ransom to set you free from them.

 

Paul says, God committed to us the ministry of reconciliation. He means the ministry of preaching this Gospel.  This is why God invented the pastoral office and why He still sends men out to preach His pure Gospel.

 

It is to bring you good news, so that you may not thirst and get sour wine, so that you may not thirst like the rich man in hell, longing for a drop of water in the flames but never receiving one.  Instead you are to receive the water of the Gospel for your thirst.  That water does not come from nowhere.  It comes from Jesus’ death.

 

 

Just as His body was pierced and water and blood poured, so God pours on You His grace.  Announces your justification and His reconciliation with you, that He has put all your sins on His Son. Releases you from sin in the absolution.  Purifies you in His sight, burying and resurrecting you with Jesus in Baptism.

 

Giving you His flesh to eat and blood to drink.

 

This streams to you from Jesus’ death, here and now.

 

So we call it “Good Friday,” because Jesus finished the good news on this day.  Good like God said His creation was very good before the fall.  Now God says all who believe in Christ are good like that; spotless, pure, holy, through faith in Jesus alone—a new creation.

 

Amen

 

SDG

Consider Your Place In Life. Reminiscere, the Second Sunday in Lent, 2017. Matthew 15:21-28

canaanite_woman jesusReminiscere, the Second Sunday in Lent

St. Peter Lutheran Church

St. Matthew 15:21-28

March 12, 2017

“Consider Your Place in Life”

 

Iesu Iuva

 

“No one believes how the devil opposes and resists them, and cannot tolerate that anyone should teach or live rightly…It hurts him beyond measure to suffer his lies and abominations to be exposed…and to be driven out of the heart, and to endure such a breach to be made in his kingdom.  Therefore he rants and rages as a fierce enemy with all his power and might, and marshals all his subjects [against Christians]…in addition, [he] enlists the world and our own flesh as his allies…Such is all his will, mind, and thought, for which he strives day and night, and never rests a moment…

 

If we would be Christians, therefore, we must surely expect and reckon upon having the devil with all his angels and the world as our enemies, who will bring every possible misfortune and grief upon us.” Large Catechism, Lord’s Prayer, 3rd Petition, 62-65

 

How did it go this week?

 

How did what go?

 

Your fight with Satan and his allies, your flesh and the world.  Did it go well?

 

Last week’s Gospel told us about the temptation of Jesus.  To save people out of Satan’s Kingdom, Jesus had to be attacked by Satan.  On Wednesday, we heard the beginning of Jesus’ final conflict with the evil one, His Passion.

 

What happened to Jesus also happens to everyone who doesn’t want to remain in Satan’s kingdom.  You have been baptized into Jesus’ death and resurrection.  You have God’s name on your forehead.  As long as you remain in Jesus’ death and resurrection, in His victory over sin, death, and the devil, you also are in a life-or-death conflict with the old evil foe and his allies the world and your flesh.  You could never hope to win this fight.  But Jesus has already won.  Through faith in Jesus you also conquer Satan, even when you’re weak, even when you stumble.  That’s why Satan’s goal is to destroy faith in Christ.

 

So how did the fight go this week?

 

The chances are good that you didn’t think much about the fact that you were in the middle of a battle with Satan and his allies, your flesh and the world.  We get so busy with work, responsibilities, worries, pleasures, that we forget.  If you forget you’re in a war, this week’s battles probably didn’t go very well.

 

Even if you were conscious of the battle you’re in, chances are good that you experienced defeats.  In the prayer guide in the bulletin this week the catechism memory work is about confession.  “Which are these?” it asks—what sins should we know and feel in our hearts and confess in order to receive absolution?  The answer is: Consider your place in life according to the Ten Commandments: Are you a father, mother, son, daughter, husband, wife, or worker?  Have you been disobedient, unfaithful, or lazy?  Have you been hot-tempered, rude, or quarrelsome?  Have you hurt someone by your words or deeds?  Have you stolen, been negligent, wasted anything, or done any harm?  In other words, look at how you carried out the calling God has given you.  The sins the catechism mentions are not what we consider great sins.  They are sins that most of us struggle with every week in one way or another.  Yet to be a Christian is to continue to fight against them, to get up when we fall and try to make progress against them.  For forgiveness and strength in this fight we draw near to God, hear His Word of pardon and absolution, and receive the body and blood of Jesus which cleanses us of all sin.

 

To overcome our sins by faith in Jesus is to fight against the evil one, Satan, and his allies, our flesh and the world.

 

But if you try to do this week in and week out, you find how hard it is.  In fact, you feel overwhelmed.  It is a struggle even to keep your mind on it, isn’t it?  If we don’t want to be overcome by our sins, we need God’s help.  We call out to God to keep us watchful, to give us strength against the devil, to keep us in faith in Christ, to forgive us when we fall.  We pray.  Prayer is our weapon in the war against the devil—not because our prayers are strong, but because the One who has promised to hear and answer our prayers is mighty and victorious.

 

In the Gospel reading we have an example of this in the Canaanite woman.  She cries out to Jesus for help and deliverance in her distress, and she doesn’t quit, because she believes that Jesus is who He says He is—the promised Son of David, come to bring salvation to her and the whole world from the devil’s power.

 

But we don’t need prayer only for ourselves.  God calls you, when you are baptized, to serve Him in specific ways by serving specific people.  He places you in your family and calls you to love and serve your spouse, your children or your parents.  He places you in your congregation and calls you to love and serve your congregation and your pastor.  He places you in your city or country and calls you to love and serve your government and your fellow citizens.  All these things—family, church, state—are God’s institutions.  They are there to bring God’s blessings to people.  When they falter, people suffer.  So they need prayer too.  When the devil makes inroads against someone in your family, against your congregation or synod or your pastor, against your city or country or neighborhood, you aren’t supposed to sit still.  You are supposed to fight the evil one with the weapons God has given you—prayer and the Word of God.

 

The Canaanite woman is dealing with an obvious attack of Satan on one she is called to love and serve—her daughter.  Her daughter, says the Gospel, is “severely possessed by a demon.”  The word literally is “she is demonized.”

 

…[outline]

 

People are naturally “demonized”—under the power of demons.  If the Kingdom of Jesus is going to free them, there will be a fight.

 

If people are going to be saved, there will be a fight.  We need to pray.

 

The problem is sometimes Jesus doesn’t seem to listen to our prayers…doesn’t answer her, says “I was sent only to lost sheep of Israel,” says, when she bows down in front of Him, “It isn’t right to take the children’s bread and throw it to the dogs.”

 

She perseveres in faith in Jesus, believing He will help.  She says, “Yes, I am a dog, but dogs get the crumbs.”  Yes, I’m a sinner, yet you will not refuse forgiveness and blessing even to the chief of sinners.  You came to save sinners.

 

Don’t doubt this.  Hold firmly to it.  Though great our sins, yet greater still/ Is God’s abundant favor.  / His hand of mercy never will/ Abandon us nor waver.  / Our shepherd good and true is He/ who will at last His Israel free/ from all their sin and sorrow.

 

When you see the devil attacking in yourself, your home, your church, your city, call on Jesus for help.  This is how His kingdom advances, people are brought to salvation and preserved in it.

 

Amen

 

Soli Deo Gloria

 

Broken Hearts are Good Soil. Sexagesima 2017. Luke 8:4-15

February 23, 2017 Leave a comment

Sexagesima

St. Peter Lutheran Churchvan-gogh-the-sower-e1360145756277.jpg

St. Luke 8:4-15

Feb. 19, 2017

“Broken Hearts are Good Soil”

 

Iesu Iuva

 

The Word they still shall let remain

Nor any thanks have for it;

He’s by our side upon the plain

With His good gifts and Spirit.

And take they our life,

Goods, fame, child, and wife,

Though these all be gone,

Our vict’ry has been won;

The Kingdom ours remaineth.  LSB 656 st 4

 

Surely the people is grass.  The grass withers, the flower fades, but the Word of our God will stand forever (Is. 40:7-8).  Jesus’ parable this morning reveals the mystery of how the eternal Word of God is given to us, who are otherwise grass that withers and fades.

 

[*(edited

Jesus preaches to the great crowd that has gathered to him from cities all around that the Word of God is spread like seed when a farmer goes out in the spring and sows his fields.

 

But Jesus doesn’t explain this to the crowd.  He just tells them a story about a sower casting seed into the field.  Most of the seed lands somewhere where it doesn’t grow up into a crop.  Then Jesus calls out, He who has hears, let him hear!

 

Only to His disciples does Jesus explain the meaning of his story.  To you it has been given to know [or understand] the mystery of the kingdom of God, but for others it is in parables, so that ‘seeing they may not see, and hearing they may not understand.’  Jesus is quoting the prophet Isaiah, who tells how he saw God in the temple and the seraphim flying around His throne singing, “Holy, Holy, Holy is the Lord God of Sabaoth!”  Then, says Isaiah:

 

I heard the voice of the Lord saying, “Whom shall I send, and who will go for us?” Then I said, “Here I am! Send me.” And he said, “Go, and say to this people:

“‘Keep on hearing,[c] but do not understand; keep on seeing,[d] but do not perceive.’ 10 Make the heart of this people dull,[e]     and their ears heavy,     and blind their eyes; lest they see with their eyes,     and hear with their ears, and understand with their hearts,     and turn and be healed.”

 

Wait!  God told Isaiah to preach His Word so that they would not understand it?  So they would not turn to God and be saved?

 

That’s what it says; and Jesus says that’s why He preached a parable to the crowd—so that seeing they may not see and hearing they may not understand. 

 

That’s not very loving, is it?  What it is is a terrifying warning about the consequences of “not having ears to hear.”  The consequences of taking lightly the Word of God, of ignoring it, of valuing it less than other things, of treating it as if it is only the word of men.  God may cause those who hear His Word but do not listen to it to no longer be able to listen to it, understand it, and be saved by it.]

 

Then Jesus goes on to explain His parable to His disciples.  The seed, He says, is the Word of God. 

 

Why does Jesus tell a parable about proclaiming and preaching God’s Word?  It isn’t as if God’s Word was never preached before Jesus came.  It’s not new.  God sent prophets to proclaim His Word since the beginning of the world.

 

But there is something new here.  God sent the prophets to proclaim His promise that salvation would come for the world in the future.  The seed of a woman would crush the head of the ancient serpent; the offspring or seed of Abraham would bring blessing, salvation to all the nations of the earth to replace the curse that all human beings were under.  The descendant of Abraham, born of a woman, would bring God’s Kingdom to the earth.  Satan would no longer control us.  In place of sin ruling in human hearts there would be righteousness; instead of death there would be eternal life.  Instead of God being absent from us and angry with us, God would dwell in the midst of us and have pleasure in us.

 

That is what God told His people through the prophets would happen in the future.  But Jesus proclaimed and preached: that day is now.  Now forgiveness of sins is happening.  Satan is being cast down. Death is being overcome.  Sinners are declared righteous.  God is present with and pleased with all who believe this good news.

 

That was and is the Word of God that Jesus preached and still preaches, which endures forever.  But there is something else amazing and mysterious about this Word of God.

 

You know the story of creation.  When God wanted to create the world, He didn’t get out a plumb line, a saw, a hammer and some nails.  He spoke.  And nothing disobeyed His Word.  The light didn’t say, “No, I won’t shine.”  The waters didn’t say, “I don’t want to be gathered together and let the dry land appear.”  When God spoke, creation obeyed.  God’s Word is omnipotent, almighty.  What God speaks happens.

 

But when God speaks to human beings, it’s different.  God allows His almighty Word to be resisted and rejected by human beings, who were made out of dirt.  He says, “You are forgiven and saved,” yet many people say, “No.”  Or more likely they say nothing, because they aren’t listening.  Or laugh and say, “Listen to that fanatic, that crazy fool,” or “This has been going on for 17 and a half minutes already.”

 

And so it happens that God’s almighty, eternal Word that gives pardon from sin, brings God into our hearts, saves us from being damned forever on the day of judgment gets sidelined, thrown into a closet in the Church, rejected.

 

Jesus says God’s Word is a seed.  When it is sown, when it is thrown onto ears and hearts through preaching, it lands in many ears and hearts where it is not permitted to do what it is meant to do.  It is meant to fall into the ear canal and find its way into the heart.  There it will grow up like a plant into eternal life and joy and with it bring fruit to the praise of God—much fruit, a hundredfold.

 

The Word is the Word of Jesus; it brings Him and His full atonement for our sins, accomplished in His death in our place on the cross, where God’s anger against not listening to His Word and believing it was poured out in full on Him.  In those who hear and believe is planted the death and forgiveness of their sins.  Where this is planted in the heart, the Holy Spirit who is present in the seed of the Word causes a new life to grow in our hearts that were formed from dirt.  In the midst of these bodies of dust and ash which rebel against God, love self more than our neighbor, the life of Jesus grows.  We begin to love God, desire His Word, find comfort and pleasure in it; we trust Him and call on Him with confidence that He will hear and help, and we begin to seek our neighbor’s good—his well-being here on earth and in spiritual things.

 

But Jesus says this doesn’t happen in most people to whom God’s Word comes.  Many people have hearts like the hard-packed dirt of a footpath, made rock-hard by the weight of many feet.  They hear the Word of God, but it never enters their heart.  It just lies there on the top of the hard crust of their hearts.  They don’t understand it, and even if they do, they don’t put their trust in the message it proclaims.  Then the demons swoop in and take the Word of God away.  If our eyes were open to this, we would see how every Sunday morning demons descend on so many hearers of God’s Word like crows and grackles to take away God’s Word from their hearts.

 

Others receive God’s Word and believe with joy for a time.  They hear that salvation is accomplished, finished by Jesus, and they rejoice.  But beneath the soil at the surface of their hearts is rock that prevents the Word of God from taking deep root.  God’s Word is planted, but it gets no moisture.  The seed is not watered; they do not continue to hear and learn the Word of God.  They may keep hearing it, but it doesn’t get in; they don’t acknowledge their need for ongoing daily repentance and renewal.  So when it gets hot and they are tested by suffering or persecution, the new life of faith dies.

 

And then there are those among whom God’s Word takes root and grows, but alongside it also grow the weeds of worry about this life, the desire for wealth and pleasure here on earth.  These weeds are not pulled out.  They are there in the heart with God’s Word—worry, love of wealth and pleasure.  And the Word of God is not able to grow with these things.  It grows stunted, sickly, fruitless.  The Word of God in their hearts becomes knowledge that produces no fruit—in essence, another weed.

 

There is only one kind of soil, one kind of heart, that receives God’s Word to salvation—the good soil, the noble and good heart.  Hearts that are not packed down and hardened against God’s Word; hearts that are not rocky and unwilling to continue in daily repentance for sin and renewal by God’s Word; hearts that are not divided by obsession with the worries and pleasures of this life.

 

In this parable Jesus is comforting future preachers, who will experience how few people seem to receive the Word of God, continue with it, and bear fruit.  But He is also calling us to examine ourselves, to ask ourselves, How do I receive God’s Word?  Do I bring forth fruit that testifies that my faith in Jesus is living and genuine?

 

It is a question that requires serious attention from us and honest self-examination.  It is a question that Jesus brings before us not to kill us, but to save us.  And this self-examination will have this effect on nearly everyone who honestly does it, as they prepare to receive the body and blood of Jesus each week—we will be disturbed.  At how often we fall into the same sins—perhaps at how we live in those sins without repentance, bearing fruit for the devil.  And at how little of the fruit of love, joy, peace, patience, gentleness, self-control, thankfulness and praise to God we bear.  How little we endure suffering without complaining, trusting in God; how little we can endure mistreatment from other people and still love them.

 

This kind of disturbance is good, if it is excited by the Holy Spirit and not by our own efforts to feel the right way.  We are not born good soil to receive God’s Word.  We can’t make ourselves good soil either.  It is God’s work.

 

But what makes a heart “noble and good” is conviction of sin that makes us hunger and thirst for forgiveness and the freedom to bear fruit for God.  Blessed are those who hunger and thirst for righteousness, for they will be filled, said Jesus.  The poor sinner who is terrified of his sins, who runs to Jesus continually for forgiveness and help, and believes that He will help, He says has “a noble and good heart.”  Such a sinner is glad to receive Jesus’ help, glad to confess his sins and be absolved, comes to Jesus wherever Jesus is planting and watering.  This is why a long time ago I tried to teach about the benefit of private confession and absolution.  I was speaking from my experience, and echoing another teacher who also knew what it was to be terrified at his lack of fruitfulness.  He wrote:

 

Thus we teach what a wonderful, precious, comforting thing confession is, and we urge that such a precious blessing should not be despised, especially when we consider our great need.  If you are a Christian, you need neither my compulsion nor the Pope’s command at any point, but you will force yourself to go and ask me that you may share in it…If you are a Christian, you should be glad to run more than a hundred miles to confession, not under compulsion, but rather coming and compelling us to offer it…Therefore, when I exhort you to go to confession, I am doing nothing but exhorting you to be a Christian.  If I bring you to this point, I have also brought you to confession.  For those who really want to be upright Christians and free from their sins, and who want to have a joyful conscience, truly hunger and thirst already.  They snatch at the bread, just like a hunted deer, burning with heat and thirst, as Psalm 42 says, “As a deer longs for flowing streams, so my soul longs for you, O God.”

 

That’s what Martin Luther thought about confession.

 

But God is so gracious that both the seed of His Word and the flowing streams that water it and make it grow in our heart don’t come to us in only one way.  He plants the Word in our heart in Baptism and in teaching His Word; He waters it through preaching, teaching, and His Holy Supper.

 

In all these things, He tells us the joyful news—your sins have been taken away by my blood.  You are liberated from death and Satan.  It has happened as surely as I died, was buried, and rose again.  All who receive this eternal Word with noble and good hearts that hunger and thirst for forgiveness and desire to bear fruit to God will find that this Word will not return to God empty or in vain—in this world or on the day of judgment.

 

Amen.

 

Soli Deo Gloria

 

 

Come And See. St. Bartholomew (Altar Guild Service) 2016. John 1:43-51

October 18, 2016 Leave a comment

Jacobs-Ladder.jpgSt. Bartholomew, Apostle (transferred)/ Altar Guild Opening Service

St. Peter Lutheran Church

St. John 1:43-51

August 25, 2016

“Come and See”

 

Iesu Iuva

 

Philip found Nathanael and said to him, “We have found Him of whom Moses in the Law and the prophets wrote, Jesus of Nazareth, the son of Joseph.”  John 1:45

 

“Wait a minute.  Cut!  I’d like to interject…”  Philip and Nathanael (his mother calls him Bartholomew) swivel their black-bearded faces in the direction of the voice, which belongs to a gray-haired man walking toward them, dressed in a jacked with leather elbows and a bow tie.  He speaks with a slight east coast accent, and as he talks he gestures with a pipe.

 

“I understand what you’re trying to do with this scene,” he says to Philip.  “You want to tell a compelling story.  I get it.  But if it’s going to speak to people two thousand years from now, you’re going to have to revise the script.  You sacrifice accuracy for the sake of rhetorical power and you’re going to lose your audience.”

 

Philip stares at the man, who goes on: “The thing about Moses.  ‘Moses wrote about Him in the Law.’  Reputable scholarship stopped believing Moses wrote Genesis through Deuteronomy in the 19th century.  Until relatively recently everyone agreed that these books were cut-and-pasted together from different sources by editors a thousand years after Moses was supposed to have lived.  Everybody that’s educated knows this today, even the partially educated.  So let’s try it again without Moses this time.”  The bow tied man sits in a canvas chair and puts on sunglasses.

 

Philip keeps staring at him and finally utters, “Who are you?”

 

“I’m chair of New Testament at a top-tier divinity school in New England.” Then, in response to Philip’s blank stare, he says, “A scribe, of sorts.  Okay, take two.”

 

Philip turns back to Nathanael.  “So, like I was saying, ‘we have found the man who has been written about in the Law and the Prophets’—whoever wrote them—Jesus of Nazareth…”

 

“Cut!” the professor yells again.  “Another thing: you really can’t say that Jesus is the one written about in the Law and the Prophets.  The early New Testament community interpreted the Law and the Prophets as foretelling Jesus.  Then they wrote the Gospels to show Jesus as the fulfillment of those passages.  But to say the Law and the Prophets spoke about Jesus is a stretch, at best.  Leaves us open to the charge of anti-semitism, too.  Try it again.  Take three.”

 

Philip stands there for a minute trying to figure out what to say.  Then he looks at Nathanael and says, slowly, “We have found the man who isn’t really written about in the Law and the Prophets, probably.  But there is a community of people who think that the Law and the Prophets wrote about Him.  Or at least they want us to think that.  It’s Jesus of Nazareth.”

 

“Cut!” the professor cries again.  “You can’t say it like that!  When you say it that way it sounds like a scam!”

 

What’s amazing is that so many people let themselves be scammed for so long.  The professor in the story isn’t based on a real person, but he is doing what leading bible scholars have done for at least a hundred years.  They have taught and written that the Bible is a literary construction made by men to advance certain beliefs, and then creatively interpreted by men to advance certain beliefs.  But as far as being historically reliable and telling us about things that actually happened?  The Bible doesn’t do that, they say.  That’s not its point.

 

Did this conversation between Jesus, Nathanael, and Philip actually happen?  We really can’t know, they say.  The idea that the Bible is verbally inspirited by God, and therefore not only the final authority for truth about religious matters, but also true when it speaks about geography, history, or anything else—that has been regarded as “fundamentalism” by scholars for a long time—despite the fact that the authority and clarity of the Scriptures was foundational for the protestant reformation.  And these scholars taught the ministers in mainline protestant churches—the Presbyterians, Episcopalians, United Methodists, some Baptists, the Evangelical Lutheran Church in America—since before I was born.  This skeptical approach to the Bible has become normal in the Catholic Church too.

 

But laypeople in these churches don’t look at the Bible this way, right?  The pastors don’t preach this way, do they?  I don’t think they do, generally.  It doesn’t work very well for preaching to have the professor bursting in every few verses to correct the Bible.  But if this is the way you have been taught to view the Scripture during your training for the pastoral office, it is going to affect how you carry out the work of that office.  If the Bible isn’t to be taken literally when it says Moses wrote the Penteteuch, or when it says that Jesus had a conversation with Nathanael, why should it be taken literally when Jesus forbids divorce in it, or when it says it’s immoral to have sex when you’re not married?  So is it a surprise that the mainline protestant churches have approved homosexual “marriage” as pleasing to God?  If the Bible was put together by human beings to teach what they wanted to teach, why can’t we just put a new spin on it to teach what we think is right now?

 

And this affects more than simply Christian morality.  It attacks the Gospel itself.  Christ Jesus came into the world to save sinners (1 Timothy 1); the healthy have no need of a physician, but those who are sick (Matthew 9).  The result of treating the Scriptures as human productions is often revision of the Law of God; but the end result of revising God’s law is that pastors begin to preach to people that they, after all, are not sinners in need of saving.  Perhaps we are in a general way—none of us love people as we should.  But never in such a way that the specific forms our lovelessness takes are condemned; never in such a way that the sins that our time and place seeks to excuse are made to stand before the unchangeable judgment of the unchanging God.  And so the churches, instead of proclaiming the Son of God incarnate and crucified to reconcile sinners to God, by degrees remove the offense of the cross (Galatians 5:11) and nullify the grace of God (Galatians 2:21).  God’s grace in freely remitting sins for the sake of the bloody death of His Son on a cross is only necessary for those who are dead in their trespasses and sins and cannot raise themselves.  It’s not necessary for those who have committed no grievous sins because there are no longer any grievous sins to commit.

 

And what have the laypeople done in response to this perversion of God’s Word in the mainline churches?  Did they walk out when their pastors and teachers revised the ten commandments?  Some did.  Most didn’t care.  They’d gotten used to re-interpreting the Bible when it said things they didn’t agree with a long time ago.  When it forbade women from being ordained.  When it forbade divorce.  When it forbade intercommunion between those who were not united in the one faith and doctrine of Christ.  When it forbade Christians to participate in the religious rites of secret societies.  And so on, all the way back to the time of the Reformation, when people found the teaching that Christ’s true body and blood in the bread are present in and with the bread and wine of the Lord’s Supper an offense to reason.

 

But what does all this have to do with the altar guild?  In the reading, Nathaniel (who is probably, but not certainly, Bartholomew the apostle, whose feast day was yesterday) expresses skepticism at what he hears from Philip—that Jesus is the Messiah foretold by Moses and the Prophets.  He considers it unlikely that anything good could come from Nazareth.  But Philip says, “Come and see.”  Pretty confident, Philip is.  He doesn’t try to argue with Nathanael about whether or not Nazareth is a dump.  He invites him to come and see for himself whether Jesus is the one Moses and the Prophets talked about.

 

When we talk about Jesus to people who don’t believe in Him, say He is the Savior of the World, and our Savior, they will very likely be skeptical.  What do we do then?  Sure, you can debate with them if you’re equipped to do so.  That has its place.  But in the end, answering their objections won’t bring them to Jesus.  The Holy Spirit must bring them.  And that happens when they “come and see” Jesus.

 

But where do you go if you want to “come and see” Jesus?  He is at the right hand of the Father, where we see Him no longer (John 16).  Yet He promised that as His Church goes into the world to make disciples of all nations, baptizing them and teaching them everything He commanded: and lo, I am with you always, to the very end of the age. (Matt. 28:20)  If anyone wants to come and see Jesus, we direct them to follow us to the place where His Word is being taught and His sacraments of Baptism and the Holy Supper are being administered.  We say, “Come to church with me and see.”

 

And what will they see there?  We hope that, by the power of the Holy Spirit working through the Word of God, they will see Jesus, true God from eternity, who became human to live among us and fulfill the Law of God that we are unable to keep.  Who became sin for us, bearing our offenses on the cross, and was raised from the dead for our justification.  We hope that, being made to see Jesus by faith, they will also learn to see His presence with His Church in the Word and Sacraments, and learn to see the little congregation of sinners gathered around them as the community that has been declared righteous by God and adopted as His heirs.

 

But none of that is what they will see right away.  What they will see is an altar with a cross above it.  They will see a pulpit and a lectern and candles.  They will see some stuff under a sheet in the middle of the altar.  They will see pews, bulletins, hymnals, some men dressed in suits handing them pieces of paper and passing a plate.  They will see a guy up front in a white robe with a piece of colored cloth around his neck.  And the more years go by, the less familiar and comprehensible these sights will be.

 

And this is where you come in.  Can you make people see Jesus by putting oil in the candles, arranging the fair linen just so, ironing the alb?  No.  Neither can I.  A person sees Jesus, believes that He is the Son of God and our Savior, by the work of the Holy Spirit through the Word of God.

 

But by care and diligence in your work you can give a witness to what we confess.  In fact you will give a witness one way or the other.  By adorning the altar and chancel with care and beauty and precision you can testify to your faith and the faith of the church that “God Himself is present” in this place.  By being careful, diligent, and scrupulous in your cleaning of the sacred vessels you can testify to our own members to the reality that Jesus has truly given us His sacred body and his redeeming blood in the wafers and wine.  And as members of the altar guild you can be leaven in the congregation, instructing your brothers and sisters how in the Divine Service Christ Himself is present in flesh and blood, opening heaven to us each week, letting down Jacob’s ladder into this Nazareth called Joliet, where people wonder if there is anything good.  You can say, Yes, Jesus visits Joliet; He visits us at 8 am and 10:45 each week.  He speaks to us His good news that raises us up from sin and despair; He renews our souls with His crucified flesh and blood, and as He does so He brings with Him the angels and archangels and all the company of heaven.

 

And by that witness the church will be edified and perhaps visitors will come and say, “Surely God is in this place and I did not know it.  Or at least if He isn’t, I am convinced that the people who care for the altar believe that He is.”

 

May God bless you and strengthen you, then, in your holy work this year, as you continue to make the sanctuary a place where we are proud to invite people to “come and see” our Lord Jesus.

 

In the Name of the Father, and of the +Son, and of the Holy Spirit.  Amen.

 

Soli Deo Gloria

Reigning with Jesus–Giving. Trinity 20, 2016. Revelation 2:18-29

October 18, 2016 Leave a comment

sacrifice.jpg20th Sunday after Trinity

St. Peter Lutheran Church

Revelation 2:18-29

October 9, 2016

“Reigning With Jesus—Giving”

 

Iesu Iuva

 

The one who conquers and who keeps my works until the end, to him I will give authority over the nations, and he will rule them with a rod of iron, as when earthen pots are broken in pieces, even as I myself have received authority from my Father.  Revelation 2:27

 

On Friday I was going out to make visits and I saw some of you hustling around the building to get things ready for the luncheon this afternoon, and others coming in to work.  Then yesterday I was gone with a couple of the members of the altar guild but my wife told me how so many people were down here for hours setting up tables and silverware.

 

Seeing that and hearing that, I thought about how you who were doing all this are already overworked and how you’ve spent years, decades at this place doing this kind of thing, many or most since before I was born.

 

And if you look at it in purely human terms, what did I bring you in the ten years since I was ordained right over there into the office of Jesus’ ministry?  I remember one thing about that day in particular.  It was sweltering hot.  The air-conditioning wasn’t working.  Neither was the organ—both for the same reason, I think, which to was that lightning had struck the church a few days before.  That was day one.

 

Then over the past decade a lot of people have died; a lot of people have left.  We had a fire one year.  The president of the congregation resigned after years of conflict with me.  After years of struggle we voted to close the school.  And if I didn’t cause the declining attendance, I wasn’t able to do anything to turn it around.  So did I bring anything to you during these ten years that’s worthy of honoring me like you are doing?

 

No.  I am a weak and sinful man, with failings that are obvious to everyone that knows me.

 

I was sent here by Christ with something that would bring you honor.  The one who conquers…to him I will give authority over the nations, and he will rule them…even as I myself have received authority from my Father.  (Rev. 2:27)  Jesus sent me here to proclaim the word of His cross, by which He conquered Satan and the demons, and made you free from them.  He sent me to proclaim that Word to you, His Word, not mine, in which He gives you authority to reign with Him—over death, over sin, over Satan, and also over the nations, the world that serves the devil, not believing in Jesus.

 

The honor of ruling the nations with Jesus belongs to you if you believe that He cancelled the record of debt that stood against us…This He set aside, nailing it to the cross.  He disarmed the rulers and authorities and put them to open shame…triumphing over them in [the cross.].  (Colossians 2:14-15)  Jesus the Lord sent me to bring you the word that tells you that honor is yours.

 

Now how is the world going to recognize that honor that He has sent me to announce to you?  The world that rebels against its rightful ruler, Jesus, and resents Him—is it going to be friendly toward the people that Jesus has given authority to rule them with Him?  Of course not.  The world nailed its King to the cross.  If He has made you a conqueror with Him by faith, you won’t find the honor He promises you in the world.  You will find it treats you like it treated Him.  The honor He promises you you will only have by faith in the Gospel until He appears and you appear with Him in glory.

 

What’s true of you is true of me too.  I proclaimed to you that Jesus conquered the devil and cancelled your sin on the cross, and that He seals this victory to us in Holy Baptism, in Absolution, and in the Sacrament of His Body and Blood.  I preached that we should trust this word and these sacraments and not in human power or wisdom or virtue to save our souls and preserve the Church.  And what did this preaching bring you?  Not earthly wealth, comfort, or peace, but suffering, hardship, and the shadow of death—the hard wood of the cross.  He didn’t send me with a message or ministry that would win me honor on earth.

 

Yet the Lord Jesus Himself will honor me on the day in which His glory appears if He finds me to be what I claim to be.  That is, if I not only stand in front of the altar of the One who was crucified for me, handle His gifts, take His Word in my mouth and live on the gifts of His people, but if I believe in the One I was ordained to preach.  If I believe in Him, I will also keep His works to the end—preach His Word to His people and endure the cross that comes with it instead of living for my own pleasure in this world.

 

That is true of this church too.  He called it into existence in order that it may reign with Him, that you may receive authority to rule the nations with Him.  But on the day of judgment He who searches mind and heart…and will give to each of you according to your works (Rev. 2:23) will not ask whether you were a decent church member in your own estimation, or even what other people thought about you.  On that day it will be irrelevant how long you came here or how much you think you did for the church.  It will be irrelevant whether St. Peter was miserable and weak, or great, glorious, and honored in this world.  Jesus will see whether you kept His works until the end and conquered and overcame Satan.

 

Now my time is practically up, and I haven’t begun to talk about the church in Thyatira and number 4 in the seven things in which Jesus calls His church to walk—that is, giving.  Bear with me a few minutes more and I will speak to you about how learning to give is learning to rule with Christ.

 

The church in Thyatira is in a similar situation to the church in Ephesus, the first church Jesus wrote a letter to.  Jesus had much to say in praise of the church in Ephesus—they lacked only one thing, which was that they had lost their first love.  Jesus told them to repent and do the works they did in the beginning, or He would come and take away their church.

 

The church in Thyatira hadn’t lost their first love.  Jesus praises them for their love and faith and their patient endurance of suffering for the Gospel.  Also He tells them, “Your latter works exceed the first” (Rev. 2:19).  Their love had not cooled off, as the Ephesians’ had—they had grown in faith and love and thus had grown in good works.  This is the way the Christian life is supposed to be.  It begins when the Word of God falls into a person’s heart and takes root there by faith, like a seed.  But once faith in Jesus begins, the story isn’t over.  Faith grows like a plant.  A farmer isn’t happy once he’s planted his corn and he sees little corn plants sprouting up in the spring.  The little plants have to become big plants with multiple ears of corn, and there’s a lot that can go wrong between planting and harvest.  When you have come to faith in Christ, you are like a seed that has just begun its little dental-floss roots and tiny leaves, but the mature plant that you must grow up into is Jesus.  Nothing less. We may not see our growth very well; it’s hard to notice your own growth.  But a Christian who is not yet perfect in the image of Jesus should not be content; he should be straining forward to what lies ahead (Philippians 3:13). A plant that isn’t growing anymore—ask the farmers what it’s doing.  It’s dying, even if it looks healthy.

 

But there was a problem in Thyatira that the church in Ephesus didn’t have.  In Thyatira they had tolerated, or been reluctant to deal with, false teaching.  There was teaching going around there that seduced the Christians into eating food sacrificed to idols and practicing sexual immorality.  Sexual immorality and eating meat sacrificed to idols were two practices associated with the worship of pagan gods which was everywhere around the early church.  Christians were tempted to engage in them not only because eating meat and fornication are pleasurable, but also because by abstaining from them they became outsiders in their society.  You could never really be a full member in pagan Roman society if you refused to have anything to do with idol worship, which would make it hard to advance socially or in business.

 

Some of this is not very different from today.  People don’t worship Artemis or Apollo today.  But sexual immorality has taken on political significance today, and people fight for the right to engage in it with an almost religious devotion, don’t they?  Why is this?  Because people think your sexual preference or orientation is a vital part of who you are, and to live out your sexual desires is necessary to being “who you really are” and finding true happiness.  At the time Revelation was written, people visited temple prostitutes to worship Venus or some other idol.  Today sexual immorality has become part of the worship of self.  People in our time have made themselves, or their ideal selves, into a god.  It is probably the chief idol of our time.

 

But we shouldn’t think self is only worshipped by political liberals who fought for homosexual marriage and now for transgender rights—and who knows what will be next.  Also more conservative people have been seduced into the worship of self.

 

In the first century, like many centuries before it, it was normal for people to make sacrifices to gods.  To not do it was to invite the gods to curse you.  So people as a matter of course sacrificed some of their livestock every year, or set apart some of their money to pay for an animal to be sacrificed periodically in order to gain or keep the favor of the gods.

 

In our day that isn’t true anymore.  Somewhere I read that Christians on average give something like 1.7 percent of their income in offerings.  Where is the rest of their money going?  Some to food, clothes, shelter, transportation no doubt—but also to flat screen televisions, ipads, the newest cell phones, computers, video game systems, boats, vacations, dining out, movies, Starbucks, and all the delights of consumer culture.  And we have come to the point that we no longer consider these luxuries, but necessities.

 

So when it comes time to talk about giving, and I tell you what my mother taught me and what probably you were taught, that we should set a percentage of our income aside for the Lord before buying or paying for anything else, and that the Old Testament law of tithing—ten percent—should be the place we begin, people say, “I can’t afford that.”  Why can’t we afford to give ten percent?  Because, usually, we have already committed more than 90 percent of our income to the god of self.

 

Do we have an obligation to give offerings, and to contribute to the relief of those in need?  Indeed, we have an obligation to give everything we have, including our bodies and lives, to the Triune God who created us and redeemed us.  We have an obligation to love our neighbor as ourselves, which means we are obligated to sacrifice whatever is necessary for our neighbor’s good.  Also the synod’s catechism says that the 3rd commandment, “Remember the Sabbath Day by keeping it holy,” requires that we not only hold the Word of God and its preaching sacred and gladly hear and learn it, but also that we “honor and support the preaching and teaching of the Word of God.”

 

What is true of individuals is also true of congregations.  Our budget this year designates 10,000 dollars to give to the synod for mission work, which does not come out of the general offerings but only when a person designates money to missions on their envelope.  This works out to 1.9 percent of our budget.  But by September, we had given less than 50 percent of that goal of 10,000 dollars.

 

I looked in an old book I found in a closet that contained the minutes for the “Board of Finance and Efficiency” for St. Peter—which later became the stewardship committee.  In this book I found the budgets for St. Peter for 1952, 1953, and 1954.

 

In 1954 it said that 50, 155 dollars were budgeted for “home purposes.”  In today’s dollars that would be 449,000 dollars.  Then below that it said, “Synod, Budget—15,300”—in today’s dollars, 137,00.  Then, “Synod, non-budget—10,000”—89,500 today.  33.5 percent of St. Peter’s budget was slated for missions—fully 1/3.  2/3 were for “home purposes.”

 

The book said that St. Peter’s membership was 1600 souls around that time.  Ours is around 500.  Of course we know our active membership is much lower, but there were many inactive members at St. Peter’s then as well, as the minutes of those meetings point out repeatedly.

 

But let’s assume that we have only 200 members at St. Peter—1/8 of the membership of the fifties.  If we reduce the 1954 budget by 7/8, we end up with 28, 312.50—nearly 3 times ours.

 

People have many explanations as to why St. Peter, like so many other churches, has declined to the point where the trend seems irreversible.  We ought to consider, besides all those other explanations, that our attempt to serve the god of self alongside of the Triune God, has separated us from Him.

 

Jesus conquered Satan on the cross by giving Himself up for us.  He sends messengers to proclaim this to you, to baptize and absolve you, to feed you His saving body and blood.  And everyone who believes His message is honored by Him.  He gives you authority to rule with Him.

 

Jesus conquered and began to reign by giving Himself, and He still gives Himself.  That is why there is hope for us even when we have sinned.  Even if we have dishonored Him by giving Him what was left over after we had worshipped the false god of self—even if we have done that for many years.  He calls to you today and invites you to come to His altar and receive His flesh and blood that He gave for your salvation.

 

But to believe in Him who conquered by giving Himself, and thus to conquer with Him, it is necessary for us to repent of trying to be Christians without being willing to give sacrificially, whether as individuals or as a church.  It’s not possible to believe in the Jesus who saved you by giving Himself for you and then refuse to give yourself and your wealth for Him and others.

 

So let us come and honor Him who has honored us by giving what was most precious in all the universe for us—His own life.  Let us begin as a congregation to conquer the world, the flesh, and the devil today.  Let us renounce the worship of self and receive the treasure of the one who gave Himself up for those who were undeserving; let us come desiring to grow up into Christ, and receive the flesh and blood He gave to purchase us that we might grow into what He is.

 

Amen.

 

Soli Deo Gloria

 

What the Spirit Says to the Churches About the Lord of the Church. Revelation 1:9-20 (Trinity 17 2016)

September 21, 2016 Leave a comment

revelation 1.png17th Sunday after Trinity (First Sunday of Fall Series)

St. Peter Lutheran Church

Revelation 1:9-20

September 18, 2016

“What the Spirit Says to the Churches about the Lord of the Church”

 

Iesu Iuva

 

How do you know if a church is living and healthy?  If you did a survey asking that question, I imagine that there would be a lot more agreement among Christians and non-Christians than you might expect.  People would probably say—a healthy church is friendly.  Many would say that a healthy church has a strong youth program, because a church not reaching the next generation is a dying church.  Many people would say that a strong church is successfully reaching out and bringing in new members.  Many would say a growing attendance is a sign that a church is healthy.

 

But none of those things are signs of a healthy church.  A church could easily have all those things and be a spiritual corpse, or be sick unto death.

 

When evaluating whether a church is healthy, most people overlook the one thing needful—the doctrine of Jesus.  “Go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them”—teaching them what, Lord?  “Teaching them to observe all that I have commanded you.  And behold, I am with you always, to the end of the age.” (Matthew 28:18-20)  But can’t a church be healthy even if it doesn’t teach all that Jesus has commanded?  Teaching them to observe all that I have commanded you, says the Lord.  Even earthly bosses and rulers don’t put up with those who are under them listening to only some of their commands.  The Church of Christ has one Lord—Jesus.  No pastor is a co-Lord with Jesus with the right to add or subtract from His teaching.  Jesus doesn’t share the throne at the Father’s right hand with individual Christians either, so that they are free to veto the parts of His teaching that seem offensive to them.  The Church is the body of Christ, but Christ is the head.  There is one body and one Spirit…one Lord, one faith, one baptism.  A church that does not hold the one faith of Jesus, but departs from it in any article, cannot be a healthy church.  Jesus promised to be with His disciples when they baptized and taught all that He commanded, not when they departed from Him and taught what seemed good to them.

 

Yet a church is not healthy simply because it formally acknowledges the pure doctrine of Jesus.  Having a confession of the true faith in the church’s constitution or having the true doctrine preached from the pulpit by itself is not a sign of a healthy church.  A healthy church not only hears Christ’s word and formally acknowledges it; a church is healthy to the degree that its members believe Christ’s Word and grow in their faith in it.  A church that formally acknowledges Christ’s Word while most of its members are no longer growing in faith—or even where faith in Christ’s Word has become a dead knowledge in many of its members, rather than a living trust of the heart—is not a healthy church, despite having the pure word of Christ.  It is a church that is sick.

 

But how can you tell whether faith in the word of Christ is growing in the people of a given church?  Nobody can look into people’s hearts and see whether they believe or whether that faith is growing stronger or weaker.

 

That’s true, and it’s a reason why we shouldn’t be quick to judge a church—someone else’s, or our own.  What we see doesn’t always tell us the whole story.  Faith is God’s work.  He does it in secret.  And like a seed that has been alive and growing for some time before you see the first little green stem poking out of the dirt, so it is with faith in God’s Word—it grows, but we often don’t notice its growth.  And it takes time before the little seedling becomes a fruit-bearing plant or tree.

 

Yet a growing faith in the word of Christ is not without visible signs.  It is known by what it does.

 

Faith in Christ doesn’t deny Jesus’ teaching willingly.  When it does so, it does so in ignorance.  But true faith in Christ gives itself away in that it never wants to depart from Christ’s word and teaching.  As a result, a true Christian wants to study the Word of God and be taught it; and when a Christian is shown from the Bible that he is in error in something he believes, he is troubled by it.  He doesn’t look at it just as being a matter of different interpretations.  He wants to be sure that he doesn’t contradict or deny the teaching of His Lord.

 

Faith in Christ also makes itself known by eagerness to receive God’s gifts in the Divine Service and by its faithfulness in prayer.  It is faithful in giving because it realizes how much the Lord has given to us.  It moves a person to serve others—at home, work, and at church—because a Christian believes that the Lord served him by dying on the cross, and still serves him His body and blood.  And faith in Christ witnesses to others about Jesus, both out of joy in what it has received and out of the conviction that there is no salvation apart from faith in Jesus.

 

Six things—Divine Service.  Scripture.  Prayer.  Giving.  Serving.  Witnessing.  A person who is growing in faith in Christ through His pure Word also grows in these six things.  That’s why for the last nine years I’ve taught about those six things every fall, and urged you to work to grow in them.

 

And so we can easily evaluate right here this morning, in the quiet of our hearts, whether we can say of ourselves that we have grown in these six things in the past nine years.  Whether we have made a serious effort to do so.  Not in order to make ourselves feel guilty—or proud—but realizing that whether or not I am growing in faith is a serious thing for which I will one day give an account to God; realizing that our growth or decline in faith and its fruits has consequences not only for ourselves, but for this congregation’s health.

 

Those six things—attending Divine Service, reading Scripture, praying, giving, serving, witnessing—are all gifts from God.  And yet a person could easily look at them and think that they are all things that we have to do. 

 

But there is one other thing in the fall series that is not something we do in any respect.  It is something we can only receive from God.  And without it our efforts to grow in the other six will be in vain.  We can only rightly do and grow in them if we first receive this first thing.

 

That thing is Christ.

That is so basic that it may seem insulting for me to mention Him.  Of course we’ve received Christ!  We’ve been coming to church for decades!

 

And I’m certainly not disputing that you have received Christ.  I’m a Lutheran pastor, not a Baptist.  So I preach and believe that when you as a little baby were baptized you received Christ—or He received you.

 

Yet many people receive Christ and then lose Him again.  It’s easy for the real Christ to be replaced by a false Christ in the preaching of the Church and even in the hearts of Christians.  Again, if I was a Baptist or a Calvinist pastor I would deny that it’s possible for a true Christian to ever lose Christ.  If you lost Him, they say, you never really had Him to begin with.  But Scripture teaches: “As for what was sown on rocky ground, this is the one who hears the word and immediately receives it with joy, yet he has no root in himself, but endures for awhile, and when tribulation or persecution arises on account of the Word, immediately he falls away.”  (Matthew 13:20-21)

 

Christians are led away to false Christs.  In the Catholic Church the Jesus who atoned for our sins with His death and gives us the forgiveness of sins freely, only through faith, is replaced with a Jesus who came to give us a new law to fulfill.  But for many Christians the false Jesus that replaces the true one is a “tame” Jesus.  It is a Jesus who is gracious and forgives us and may even help us when we die.  He makes few demands on us and He is kind.  He makes us feel comfortable and peaceful when we are able to get away from all the irritations and stresses we have to deal with in this life.  He certainly doesn’t do anything that scares us or terrifies us or causes conflict.  And people usually divorce this Jesus from the suffering in our lives. He doesn’t have anything to do with that, because He loves us and doesn’t want us to feel pain.

 

The problem with this false Jesus is that He is impotent.  He comforts you when you die and any time you happen to really feel guilty about your sins.  But since He has nothing to do with pain and suffering, when we experience pain and suffering we are, in essence, dealing with something beyond Jesus’ control.  He doesn’t want us to suffer, and yet we do—all of us—and some of us a lot.  He never does anything that makes us uncomfortable or afraid, and so—in spite of ourselves—we sometimes get bored with Jesus.  We know what He’s going to say before we walk in the doors of the church.

 

This may be a little bit of a caricature, but isn’t it at least a partially accurate description of the way people think about Jesus?

 

That is the problem with idols, though—they are often boring.  They’re boring because we have them under control.  They can’t hurt us or scare us.  But they can’t help us either.  Their idols are silver and gold, the work of human hands.  They have mouths, but do not speak; eyes, but do not see.  They have ears, but do not hear…feet, but do not walk; and they do not make a sound in their throat.  Those who make them become like them; so do all who trust in them.  (Psalm 115:4-8)  Idols are perfectly safe—but boring.  And if we worship an idol we will probably be boring also.

 

However the safe, tame picture of Jesus that interferes with faith in the real Jesus and that sometimes replaces it is not the Jesus who stands before us in the reading from Revelation.  Spiritual health begins with receiving Jesus—the true Jesus.  Not just one facet of His character or person isolated from the rest of Him.  If we want Jesus, we have to receive also the beautiful yet terrible Christ who appeared to St. John.  But this Christ many of us have forgotten.  He is not merely the friend of the church, but the church’s Lord.

 

In the reading, St. John is on Patmos, a small island off the coast of modern-day Turkey.  He has been imprisoned there for preaching the word of God, bearing witness that Jesus is Lord.  And one “Lord’s Day”, one Sunday, the Holy Spirit comes upon him, and he has a vision.  He hears a voice behind him that sounds like a trumpet blast, telling him to write down what he sees in a book and to send it to seven churches on the mainland of modern-day Turkey.

 

Imagine if someone came up behind you and blew a trumpet, how startling that would be!  So when John turns around to “see the voice”, he suddenly sees seven golden lampstands, “and in the midst of the lampstands one like a son of man (Rev. 1:13).”  And this person who is “like a son of man” has hair as white as snow, eyes like a flame of fire, feet that gleam like burnished bronze.  His voice is like the roar of many waters.  He holds seven stars in His right hand.  Out of His mouth comes a sharp two-edged sword, and his face is like staring into the sun.

 

The phrase “son of man” we recognize, because it’s what Jesus always called Himself.  But the rest is alien to us.  We’re used to thinking of Jesus’ voice as a comforting sound, like the sound of a shepherd’s voice is to a sheep—but here it sounds like the roar of an ocean; and the word that comes out of His mouth is not a collection of comforting truths but a weapon of war.  His eyes are a flame—suggesting zeal and passion or jealousy and anger.  The light that shines from His face is like the sun shining in full strength, threatening to burn our eyes.

 

We know that people outside the church today have false ideas about who Jesus is.  Some people claim that He is a myth, a person who never existed.  Others say that He was simply a man who thought He was the Messiah and was proved not to be when He died on a cross.  Many others think Jesus was a prophet, a great religious teacher who taught the same thing as all the other so-called great teachers, like Buddha or Muhammad.

 

But what about us?  Haven’t we forgotten this side of Jesus? That in Him all the fullness of God dwells bodily (Col. 2)?  That He is the first and the last (Rev. 1:17), the Creator of the World, and also the one who will end it—its judge?  Have we forgotten the flame of His eyes, His jealousy that hates sin with a passion more hot than any human love?  Have we forgotten the power of His voice, roaring like the ocean, that swept the world into being in the beginning and will sweep it away in the end?  That His Word, His doctrine, is not a safe, tame philosophy that we can master in a few months or years, but a divine weapon that maims those who handle it clumsily, and that He uses to kill His enemies?

 

When we are dealing with Jesus, we are dealing with the eternal God in human flesh, to whom all glory belongs, who is coming to judge the living and the dead.  He is not a god that we have made and that we can control.  He startles John in this reading and causes him to fall down at His feet as though dead.  Jesus is the Lord of the world and most especially the Lord of the Church.  He doesn’t exist to fit into our lives the way that we think He should.  The church answers to Him. We exist for Him.

 

And we have forgotten where the Lord Jesus is.  We would expect that when John sees this vision of Jesus’ glory that he had been transported to heaven.  But Jesus is in the midst of the lampstands (Rev. 1:13).  Jesus is in the midst of the churches.  He is not somewhere else, far away, in His power and glory.  He is here, in the midst of the congregation of people who bear His name.

 

Which means that His omnipotent power is in the midst of us.  Yet so often Christians behave and talk as if Jesus has left us to build the church and govern the church.  And when a church becomes weak or is dying we say, “What can we do when the society we live in no longer is interested in church, and nobody wants to come to the neighborhood we’re in, and we don’t offer the types of programs that attract new people to the church?”  The creator of the world stands in the midst of the churches with omnipotent power, and we say, “Yeah, that’s nice, but without a better zip code, how can we make it?”

 

We have forgotten what our Lord has.  He says, I am the first and the last, and the living one.  I died, and behold I am alive for eternity of eternities, and I have the keys of Death and hell. (Rev. 1:18)  He has all of history under His control—He is the first and last.  He was there before we existed and He knows how all things will end—for you individually, for this church, for the whole world. For him it is not a question waiting to be answered; it is done, and He knows the ending.  He has everlasting life, into endless eternities.  Death and destruction have no power over Him.  And He also holds the keys to death and hell.  He has the power to unlock its prisoners, and the power to keep them bound.

 

To receive Christ means first of all to receive the Lord of all the earth.  But our flesh cannot bear to face Him in His glory.  When we see Him, we see the God we have rejected and despised since our childhood.  Every time we inwardly groaned at the thought of listening to a sermon or going to Sunday School we were despising Him.  Every time we declined to serve in the church or put less than our best into serving the church, we turned our back on the one who spoke to John.  Whenever we have neglected to learn and continue to grow in His Word we pushed the Lord of the Church into the background, tried to steal His church and remake it according to human wisdom, as though it was ours.

 

The first part of receiving Christ is receiving Him as our judge.  And to do that is to die, like John fell at his feet as though dead.  (Rev. 1: 17)

 

Only then do we receive Christ as our Savior.  Because He comes to those who are dead and lays His right hand on them, the hand of His power, and says, “Do not be afraid.”  That’s what He says to all of us this morning who realize that we have not borne the fruit of those whose faith in Him is growing and increasing.  The voice like the roar of many waters tells you not to fear Him; and His right hand of power raises you up to live not by your own strength, but His.

 

He is the first and the last.  Long before you were created He knew you and He knew this church.  And He is the One who will bring about the end of your story.  The end of our story is in front of His eyes of flame as though it has already happened.  Yet He says, Do not be afraid.

 

It is not the ending we fear or that we deserve; our ending is tied to the end of His story.  I am the first and the last, and the living one.  I died, and behold, I am alive for eternity of eternities, and I have the keys of Death and hell.  He is the living One.  He is the life, and endless life was in Him before the world began.  Yet the living One died.  He entered our flesh, our nature.  He suffered the curse that had come upon us.  The living one died, bearing the penalty of sin; He was forsaken by God.  The mighty judge was judged as having committed Adam’s sin and all its offspring—all the sins that flowered in His children.  Yet behold, He lives for endless eternities;  He was stronger than sin and death.  He passed through them like a spider’s web.  And the end that He sees for you, terrified sinner is life to eternity of eternities in Him.

 

And He doesn’t have life merely for Himself.  When He died He took the keys to Death and hell.  And now the Lord who is in the midst of the lampstands is here to use those keys.  He does what no human power could dream of doing.  He unlocks the door of Death and hell and lets its prisoners out.

 

That is what is happening when He sends His messenger, His angel, to say, “I forgive you all your sins in the stead and by the command of my Lord Jesus Christ.”  Death and hell is opened, no matter how many times you seem to have gone back to your cell.

 

It’s what happens when the word of Christ is proclaimed.  It’s not merely that a man is talking.  The key of death and hell in the Lord Christ’s hand is inserted into the lock of your cell, and the lock clicks open, that you may enter into endless life and freedom—that you may enter into Jesus by faith.

 

Only when this happens do the other six things—divine service, scripture, prayer, giving, serving, witnessing—become possible.  Until then they are just ways that we are trying to escape from the prison of death and hell.  But for one set free they are the new life of freedom, an endless life.

 

Write therefore Jesus tells John.  Because I have raised you by my power and freed you from death and hell, bear witness to me.  Not to by your own power, to build your own church, bearing witness to me, the Lord of the Church.  I build it.  I wish to speak to the Church and to the world that I purchased with my blood.  Your calling is merely to testify to me with your words and your life.

 

Amen.

 

Soli Deo Gloria

 

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