The First Battle of Jesus’ Reformation. Invocabit, The First Sunday in Lent, 2017. St. Matthew 4:1-11
Invocabit, the First Sunday in Lent
St. Peter Lutheran Church
St. Matthew 4:1-11
March 5, 2017
“The First Battle of Jesus’ Reformation”
You have been hearing this year about the 500th anniversary of the Reformation, how God revealed to the world again the truly good news of Jesus after it had been buried under teachings of men and demons. Martin Luther was the human instrument through whom God accomplished this.
But what happened with Luther was only one act in the play. Reformation began long before this. The stage was set for it in eternity. The drama began when God spoke this threat to the serpent in the garden: I will put [hostility] between you and the woman, and between your offspring and her offspring; he shall bruise your head, and you shall bruise his heel. (Gen. 3:15) When Jesus came out of the Jordan River, still wet from being baptized, the table was set, and the drama began.
Jesus came into the world to bring about reformation. He didn’t come to reform a corrupt government, or even to reform a corrupt religious establishment. He came to destroy the root of the world’s corruption—to dethrone the fallen spirit that had set himself up as the world’s god, and to set free the people God made to bear His own image and likeness. Jesus was here to bring about a reformation of the world, make the world into a temple, where people would worship God in every thought, word, and action, with every breath. This worship of God, this obedience of God, comes through faith in the true God, Father, Son, Holy Spirit.
All the evil we see in the world—cheating and lying, hatred and killing, immorality, dishonoring God—all of it comes from unbelief, non-trust in the true God.
So Jesus entered the world, as God had promised long before, to crush the serpent’s head, make people free from his corruption, and bring about reformation. To bring them to faith in God & release them from worship of Satan, belief in his lies.
He was conceived in the womb of Mary through the Holy Spirit, born in the Bethlehem stall. For the next few decades we hear little about Him, until He appears at the Jordan River to be baptized with the crowds who were confessing their sins that those sins might be washed away.
When Jesus was baptized, the heavens were opened, the Holy Spirit descended upon Him in the form of a dove, and the Father’s voice sounded from heaven, “This is my beloved Son, with whom I am well pleased.” (Matt. 3:17) Jesus’ reformation began in earnest. Jesus had come to the Jordan with no sins to confess. Nevertheless, He was baptized with the sinners. The only-begotten Son of God was baptized as a sinner because He had taken the burden of humanity, its sin and its redemption, upon Himself.
Then in the Gospel for today, Matthew chapter 4, we hear how the Holy Spirit brought Him to the first battle of His work of reforming the world. “Then Jesus was led up by the Spirit into the wilderness to be tempted by the devil.” (Matt. 4:1) Any reformer of any kind has to fight. If you want to reform a corrupt city government, you will have a fight on your hands from the corrupt politicians who are in power and all the people who benefit from the corruption. When Luther tried to reform the practice of granting indulgences, he was quickly attacked by the powerful bishops, including the Pope, who profited from the sale of indulgences.
Jesus came to reform something much bigger than a city government or even the Church; He came to reform the whole world. He had to have a confrontation with the ruler of this corrupt world—the devil.
But what Jesus experienced as soon as He was baptized happens to everyone who comes after Him. When you brought your little ones to be baptized into Jesus, you were bringing them to be baptized into His fight with Satan. As long as you are a Christian and lay claim to the benefits of your baptism, to peace and union with the Father, Son, and Holy Spirit, to the forgiveness of your sins, you can’t avoid a fight with the devil and all who are his. You must suffer his attacks, and you must fight. You must be tempted. When the fight ends, when the temptation ends, so does your salvation.
The Holy Spirit leads Jesus into this fight, and to prepare Him for it, He lets Jesus fast for 40 days. Jesus is weak almost to the point of death when the devil appears to test Him. And the tests the devil brings are all temptations to presumption, to pride. “You are God’s Son,” Satan says. “Since you’re God’s Son, why should you have to starve out here in the desert? 40 days of fasting? How unreasonable your Father is to make things so hard and painful for you! You shouldn’t have to deal with the irritations and humiliations that human beings have because of their sin and unfaithfulness to God when you’re righteous! The angels should carry you around! Why doesn’t Your Father let you show Your glory so that these people give you the honor that is due you?”
Later Jesus would teach His disciples to pray, “Lead us not into temptation.” The Small Catechism, the handbook of Christian faith and life Luther drew from the Scriptures, explains that part of the Lord’s Prayer in this way, “We pray in this petition that God would guard and keep us so that the devil, the world, and our sinful nature may not deceive us or mislead us into false belief, despair, and other great shame and vice. Although we are attacked by these things, we pray that we would finally overcome them and win the victory.”
We usually think of temptation as the devil trying to persuade us to commit grave moral lapses. Of course he does that. But the heart of all the devil’s temptations has to do with faith. Despair is when the devil convinces us that we cannot be saved, that we cannot believe that God has forgiven our sins. The other, “false belief”, refers to presumption, false confidence, where our faith rests not on God’s promise but on ourselves—our past good works, our past experiences of being close to God, our feelings.
The devil tries Jesus with presumption and false belief. “You are God’s Son. Why should you have to hunger and be meek and suffer? Shouldn’t your Father honor you and give you glory and rewards instead of this humiliation?”
Then he lets loose a barrage of flaming arrows at Jesus in his third temptation, in a desperate attempt to get Jesus to fall, like all other human beings have before. “I know that you have come to take possession of the world,” Satan says. “You are the Messiah, the Christ, the anointed king. The Scriptures say you are going to rule all the nations. Well, here, have a look at them. You can take possession of them all, right now. They’re yours. I’ll give them up. Just give me my due. Fall down and worship me. No one will ever know. I won’t make you fast for 40 days or suffer humiliation like your Father is doing to you. It will be quick and easy.”
We have to give the devil his due, the saying goes. This is an evil world, and things don’t go so smoothly for us when we don’t play by its rules. Christians often give the devil his due too. We often believe that there is no other way to survive. (Examples)
But Jesus gives Satan—nothing. Nothing except God’s Word from the Scriptures, which silences his lies and expose his fraud. Satan is driven off, beaten. The first man in history has refused his offers and been faithful to God.
Jesus could easily have overwhelmed Satan with His power and glory. He could have done that without coming to earth. But that wouldn’t have helped us. Using His divine, almighty power to destroy Satan would have meant destroying all of Satan’s servants as well.
Instead Jesus came to reform the world and crush Satan not with overwhelming power but with faith in God and the obedience that comes from faith. Jesus trusts His Father and accepts His will, even when that will means being humbled and suffering for our sins. By this humble faith and trusting obedience to His Father, Jesus bruises Satan in this first battle, and finally bruises his head, crushing it in the dust, when He fulfills His work on the cross. By His perfect faith and obedience to His Father, Jesus earns God’s favor, His grace, for all of us. By His righteousness, Jesus earns the forgiveness of our sins before God. God looks at the human race and sees not our rebellion and falling before Satan, but Jesus resisting and overcoming him. He sees Jesus in perfect trust and obedience giving His holy life, shedding His innocent blood to atone for all of our transgressions.
Jesus’ humble trust in the Father, His rock-like holding to God’s Word despite all temptations, all appearances that seem to contradict it, is the example of how our lives are to be lived. The love and humility He showed in willingly bearing this suffering in the wilderness, when He by rights did not have to suffer at all, is our example of how much God wills that we give of ourselves for our neighbor’s good.
But even more, Jesus’ victory over Satan in this first battle, and His final victory in His death and resurrection is our shield and defense in our battles against Satan. When we are tempted to despair of God’s mercy, we claim Jesus’ obedience all the way to the cross as our own. God has promised and pledged that it is ours in our Baptism. We claim it, invoking the name of the Father, Son, and Holy Spirit placed on us in Baptism.
The work of reformation that He began here is also our defense against false belief. When the devil says, “Avoid suffering. It doesn’t matter. No one will know,” we hold to the Scripture and lay hold of Christ, who suffered this temptation and the agony of the cross for us. We say, “I do not belong to you, but to Him who died and was raised to reform this world and me and make me a new creation, a Son of God.”
Or should Satan press me hard, let me then be on my guard. Saying Christ for me was wounded, that the devil flee confounded. Amen. SDG
St. Peter Lutheran Church
Deuteronomy 8:1-10 (1 Timothy 2:1-4)
November 24, 2016
“Thanksgiving for the Lord’s Discipline”
Setting apart a day to give thanks to God has a long history in America. The Pilgrims didn’t invent it. The French and Spanish explorers are said to have had their own “thanksgivings” to give thanks to God for allowing them to arrive safely in the new world. A group of English settlers in Virginia wrote a constitution for their colony in 1619 that said “that the day of our ships arrival … in the land of Virginia shall be yearly and perpetually kept holy as a day of thanksgiving to Almighty God.” Both Catholics and Protestants set aside days of Thanksgiving because they recognized, or wanted people to recognize, that they didn’t get to America safely or accomplish anything here on their own. God enabled them and allowed them. Without His favor they would have died on the voyage, and without His favor they would not be able to succeed in anything once they arrived. So together, as a society, they gave thanks to God, recognizing His hand in the events of their lives, and thanking Him for the good He allowed them to receive in spite of their many sins against Him.
We aren’t like this anymore in America. We don’t recognize God’s hand in the things that happen to us as a nation. And imagine the President or Congress announcing a national day of thanksgiving, or a national day of supplication and prayer, in response to some great blessing received or tragedy experienced by the nation, announcing that schools and businesses and the stock exchange would be closed so that the nation might turn to God for a day!
Things are not much better in the Church among Christians. If we announced a special service of thanksgiving in response to a special blessing of God on a day that people are not accustomed to coming to church, I know very well what would happen. Even, say, if someone wrote a check to St. Peter for several hundred thousand dollars, covering the whole cost of our roof repairs. This is an indication that for many people worship is not the spontaneous, living response of their hearts to God’s love and gifts; for many people it is a formality, doing what they think is required and no more. Worship is on Sunday, period.
But God does not stop being our God at noon on Sundays. He doesn’t stop giving us gifts then or providing for our needs of body and soul. Every day He lets His sun shine on the just and the wicked alike. I believe that God has made me and all creatures, that He has given me my body and soul, eyes, ears, and all my members, my reason and all my senses, and still takes care of them [or preserves them] Luther’s Catechism teaches us to say. And it goes on to remind us of all the gifts He gives us, day in and day out, whether we please Him or not: He also gives me clothing and shoes, food and drink, house and home, wife and children, land, animals, and all I have. He richly and daily provides me with all that I need to support this body and life. He defends me against all danger and guards and protects me from all evil. For all this it is my duty to thank and praise, serve and obey Him.
Yes, as we sing in the communion liturgy each week, “It is truly good, right, and salutary that we should at all times and in all places give thanks to You, Holy Lord, Almighty Father, Everlasting God, through Jesus Christ our Lord.” It’s only right that we should recognize that God has given us our life and existence, and that He constantly provides for our lives to be sustained, whether we do good or evil. And recognizing this, it’s right that we should give thanks from our hearts to Him at all times. And when He shows us special kindness as a church or as a nation, it is right that we should publicly thank Him in the Church with a special service of thanksgiving.
This has immediate practical importance for your lives as individuals, this issue of recognizing God’s hand in your life and thanking Him. Because if we do not recognize God as the giver of the good things in our lives and give Him thanks—the things that we need and the people and things we love—we will not be able to recognize Him as the giver of the things that seem evil to us. When we get sick and when we suffer in various ways, we will feel ourselves abandoned or cursed by God, because we have not learned to recognize Him and His hand in all that we experience in life.
Consider the reading from the Old Testament, Deuteronomy chapter 8. You would think that the people of Israel would have no difficulty understanding that God was intimately involved with what happened to them. He had, after all, sent ten plagues on the Egyptians to make Pharaoh let them go; led them by a pillar of cloud by day and a pillar of fire by night in the wilderness; parted the Red Sea to bring Israel through in safety and then drowned Pharaoh and his mighty army. He had fed them with bread from heaven in the desert. He had come down on Mt. Sinai in fire and spoke the Ten Commandments to them. He had entered into a covenant with them there that they would be His people and He would be there God.
And yet they did not recognize that God was among them and leading them. At the beginning of their exodus, right after coming through the Red Sea, they went a few days without water and began to say, “Is the Lord among us or not?” (Ex. 17:7) Then Moses struck a rock with his staff, and water came out for the whole congregation of 3 million. But after 40 years in the wilderness they had still not learned to recognize God’s presence among them and how He was providing for them and teaching Him the whole way. So Moses explains to them, not long before his death: You shall remember the whole way that the Lord your God has led you these forty years in the wilderness, that he might humble you, testing you to know what was in your heart, whether you would keep his commandments or not. And he humbled you and let you hunger and fed you with manna, which you did not know, nor did your fathers know, that he might make you know that man does not live by bread alone, but man lives by every word that comes from the mouth of the Lord…Know then, that as a man disciplines his son, so the Lord your God disciplines you. Deut. 8:2-3, 5
The Israelites did not understand the reason why they experienced the things they did, why after God gloriously led them out of Egypt, He allowed them to wander in circles in the desert for 40 years. Maybe many of them began to think that God’s promise that He loved them and had chosen them to be His own people out of all the nations on the earth was just religious talk that doesn’t actually have any significance in real life, because they seemed like they were going nowhere, and the promised land seemed a long way away.
But Moses explained that no, God did have a reason for their wandering in circles. As a man disciplines his son, so the Lord your God disciplines you. A man disciplines his son because he loves his son. Kids with strict parents look at other kids whose parents let them do whatever they want and think those kids have it better. But as adults we understand that parents who let their kids do whatever they want on the internet without paying attention, who let their kids run around as teenagers without paying attention to what they’re doing are parents who don’t love their kids very much. Parents who love their kids allow their kids freedom when their kids have proven that they can handle the freedom without ruining themselves. They “test” their kids “to know what is in [their] hearts.”
This is why God led the Israelites in circles in the desert forty years, why He humbled them so that they had to rely on God to drop bread down from heaven if they were going to eat. He didn’t allow them much freedom at all, did He? It was to discipline them so that they worshipped Him—that is, so that they believed in Him, so that they trusted Him, so that they learned faith in Him. Then when they entered the promised land and suddenly had houses that other people built, and rich farmland that other people cultivated, they would not turn away from Him and think they had gotten all this for themselves, or worship the idols of the people who lived there before them. They would remember the Lord who brought them out of slavery and give Him thanks for the good land that He had given them.
Another amazing thing is hidden in that sentence: Know then in your heart, that, as a man disciplines his son, so the Lord your God disciplines you. It’s easy to focus on the word “discipline” and think of a dad in the old days taking his son behind the woodshed with a switch or something. But that is not the key word: the key word is “son.” I don’t think anywhere before the exodus of the people of Israel did God call any human being his “son,” not even Abraham or Noah or Enoch, who walked with God. But here Moses tells the people of Israel that God has been treating them like His Son. A man disciplines his son not only because he loves him but because the son is going to inherit everything that belongs to his father, and he needs to learn to be wise so that he will be capable of managing his inheritance instead of destroying it and himself. God is dealing with Israel, rebellious Israel, idol-worshipping Israel, as His own son, whom he is preparing to inherit everything that is His.
This would have little meaning for us as Gentiles, as non-Israelites. Our ancestors worshipped idols, and God did not discipline them and deal with them as His sons. But long ago someone came to them and taught them about Jesus and proclaimed Him as the Son of God. And our believing ancestors taught their children about Him until it came down to us.
We learned that Jesus, the Son of God from eternity, through whom God the Father created and preserves the world, became the son of Adam, one of us. He lived among us so that we might see in Him the exact image of God the Father. And being our brother, He died for our sins, was raised from the dead, and ascended with our human nature to the throne of God. Through His suffering the wrath of God for our sins, He caused human beings to be adopted by God as sons; and He received the inheritance of eternal glory in human flesh as a pledge of what is to come for all who believe in Him.
Because of Him, you have a certain pledge from God about what His heart is toward you and what He is doing in the events of your life.
They are not random, meaningless events, like the Israelites were tempted to think. God is dealing with you as sons. He is dealing with you like a father who loves his son and who wants to prepare him to inherit all that is his.
A father loves his son, so he provides for him; he gives him food, shelter, clothes, and defends him from danger. At the same time, because he loves his son, he also tests him and disciplines him. He humbles him so that he learns to be faithful and obedient when he is not entrusted with much freedom. He schools him so that when he grows to be a man and inherits his father’s house, he will not squander it and ruin himself.
Many of you are dealing with personal suffering that is hard to see as God’s love. You are sick or have constant pain. It may be that the doctor has told you you have a limited amount of time left on earth. Others are suffering from seeing their children or relatives in conflict or unforgiveness, or having abandoned God.
We grieve over what our nation has become, many of us, since many of our people have forgotten right and wrong, forgotten what is decent and good. Most have also forgotten God and seem to be past repentance.
And then for many of us there is the grief at the state of the church—especially our own congregation, but also the Christian church more generally in our country….
How can we give thanks?
God has not stopped being kind, gracious, and merciful. See how freely Jesus heals the lepers of their diseases, even though 9 out of 10 are unthankful. He continues to provide us with wealth, peace, safety.
But when we suffer He is dealing with us as sons. See how His only begotten Son was chastened with the lash for your sins, how He hung on the cross, suspended by nails in His hands and feet, crowned with a curse, abandoned by God. Did the Father love Jesus? He did. Yet Jesus, though He was a son, was made perfect through suffering.
God is dealing with you as sons, preparing you to inherit glory with Jesus.
Do not lose heart. Go against your heart and praise Him “at all times and in all places.” Recognize His love not only in your daily bread, in the turkey on the table and the family gathered around it, but also in your afflictions.
I Have Not Found Your Works Complete In the Sight Of My God–Serving. Trinity 21, 2016. Revelation 3:1-13
21st Sunday after Trinity
St. Peter Lutheran Church
October 16, 2016
“I Have Not Found Your Works Complete: Serving”
Stay dressed for action and keep your lamps burning, and be like men who are waiting for their master to come home from the wedding feast, so that they may open the door to Him at once when He knocks. Luke 12:35-36
I know that many times I have made reference in my preaching to St. Peter, how he swore to Jesus he would never deny Him, even if it cost him his life; and how soon afterwards he fell asleep in the garden when he needed to be awake, watching and praying with the Lord. Soon after he denied that he knew Jesus or was ever with Him; the rooster crowed, and the Lord, standing in chains in front of the high priest, turned and looked at Peter across the courtyard.
I mentioned this story so often because if it happened to that St. Peter then, it could easily happen to this St. Peter now. I was trying to make sure you are awake before the cock crows.
But even more, it is because St. Peter’s story is my story. I know how easy it is for me to fall asleep when I am supposed to be awake and watching, to be dressed for service, ready when the Lord calls upon me to serve. What I have preached to you I have been preaching to myself.
Peter’s fall happened because he overestimated his own strength and underestimated the strength of those who opposed him—his invisible enemies, Satan and his armies. Peter was full of passion during the last supper, vehemently insisting that he would die before he denied Jesus. He didn’t know just how evil he was in the flesh, how apart from God’s Spirit he would sell out Jesus in an instant to save his skin. He had no idea how strong Satan is, how he is able to shake and shatter every human virtue and resolution—everything in us that is not supported by the Spirit of God. And so, going to Gethsemane clothed in his own good intentions, he couldn’t stay awake to wait on his Lord, or even to prepare himself for the trials that lay ahead.
This also seems to have been the condition of the church in Sardis, which we heard from the third chapter of Revelation just read. He who has the seven Spirits of God and the seven stars says this: “I know your deeds, that you have a name that you are alive, but you are dead. Wake up, and strengthen the things that remain, which were about to die; for I have not found your deeds completed in the sight of my God.” (Rev. 3:1-2)
Being awake and being alive are often the same thing in the New Testament. Paul quotes a saying that was common in the early church: “Awake, sleeper, and arise from the dead, and Christ will shine on you.” (Eph. 5:14) No doubt the church in Sardis had been awake and alive at one point. They had believed that Christ rescued them from their sins and death, and they joyfully served Him, loving other Christians, caring for the needy, proclaiming the Gospel in their city. And they got a name for themselves. “The Church in Sardis is really alive. Have you heard about what’s happening there?” And then, by and by, they came to believe their own press. They prided themselves on being the living church that others said they were. And when your faith and your boasting shifts from Jesus and what He has done for us to yourself and the great things He has done in you—or even worse, the great things you are doing for Him—it’s the same as when Peter was walking on the sea and his eyes turned away from Jesus to the wind and the waves. He began to sink. The church in Sardis also began to sink—into sleep. Since they were a church that was so alive and doing so well spiritually, they drifted into a spiritual stupor. They stopped depending on the forgiveness of sins so heavily, stopped listening so closely to the word of their Lord, stopped being awake and ready to serve.
It’s a striking thing if you read the Epistles of Paul that He frequently begins his letters saying something like this: “And so, from the day we heard [of your faith in Christ], we have not ceased to pray for you, asking that you may be filled with the knowledge of His will in all spiritual wisdom and understanding, so as to walk in a manner worthy of the Lord, fully pleasing to Him: bearing fruit in every good work and increasing in the knowledge of God; being strengthened with all power, according to His glorious might, for all endurance and patience with joy…” (Col. 1:9-11) The apostles were never satisfied when a group of people had been brought to faith in Christ and were baptized that now everything was finished. They continued to pray for them and to provide for ongoing preaching and teaching and pastoral oversight so that they would “walk in a manner worthy of the Lord.” They worked and prayed that their churches would go on to maturity in Christ and not remain babies. Maturity meant the death of the sinful vices and habits that clung to them from their time as idol worshippers. Maturity also means that a Christian grows in the knowledge of God’s Word until he not only knows the Christian faith in all its parts and firmly believes it, but also is able to hold on to it in temptation and teach it to others. Finally, a mature Christian also becomes equipped and competent for every good work—not just the simple ones like faithfulness in hearing God’s Word and coming to the Divine Service, but also difficult ones like seeking out and restoring a brother Christian who has wandered away from Christ into spiritual death.
Being eager to serve the Lord and do good works that please Him, however, doesn’t belong to Christian maturity. It is the everyday dress of a Christian. Every day a Christian is to remember his baptism, that he has died with Christ and been raised from the dead with Him; and assured of the forgiveness of sins he is to go into the day to serve Christ by serving his neighbor. He is to go do what God has called him to do not as a job but as an honored position of responsibility and trust from God. And he is to be awake to the Holy Spirit’s promptings as he opens our eyes to opportunities to serve our neighbor.
But often Christians are asleep. We go about our daily work because we have to, and we don’t see the need of other people nor our ability to assist them. This often happens because you are so wrapped up in your own problems that you can’t think of anything else. Sometimes it happens because you think that you are doing all you are required to do already, or even that you do more than is required. In both cases you are asleep. The sun has risen. Christ our righteousness is risen from the dead, and even if you don’t have the answer to your problems, He proclaims that His victory over all the sin and suffering in the world is yours. And the brilliant light of Christ also makes clear that our works are not yet complete in the sight of God until we have become like He is, until we do not ask what we have to do, but joyfully serve everyone who is in need without thought to ourselves.
We are justified before God apart from our works only by faith in Jesus and His perfect works. God counts us righteous while we are still sinners. Yet you should not think that it is God’s purpose to declare you righteous but leave you in the sinful flesh. Only those who put off the sinful flesh and put on the new man, Christ, will enter eternal life. That will happen at the resurrection. But the Christian life is one lived putting off and burying the sinful nature each day, and putting on Christ by faith.
The end result of not doing this is not just sleep but death. It happened to Peter. First he fell asleep and did not stay awake, ready to serve Jesus, praying together with Him. Shortly after he denied Jesus and fell into spiritual death.
It also happened to the church in Sardis. Jesus said, You have the reputation of being alive, but you are dead. They became satisfied with themselves, took off their white robes and went to bed. Not everyone in the church did this; there was a remnant who Jesus says have not soiled their garments, and they will walk with Me in white, for they are worthy. (Rev. 3:4) But the others were not worthy to walk with Christ in white robes. They quit even though their works were not complete in the sight of God; they had not continued to watch for opportunities to accomplish the works that God had prepared for them to walk in (Ephesians 2:10). When a Christian does this, he falls from faith in Christ and becomes spiritually dead. And when it becomes the norm in a congregation, Jesus calls that congregation dead, even though there are still some living members in it.
Are we awake? Are we alive? Or have we become like the church in Sardis—convinced that we are living and doing all that is required of us, and therefore permitted to take off our work clothes (which are also our white robes and wedding garments), put on pajamas, and go to bed?
On one hand it can’t be denied that there are many people at St. Peter who work very hard. They serve in all kinds of ways. They make coffee on Sunday, put on dinners and potlucks, attend a lot of meetings in evenings when they could be relaxing. They count the offerings, put together the epistles for mailing, put together the budget for the annual voter’s meeting, pay the bills, get bids to repair the roof, mow the lawn at the cemetery, ring the bells, usher people to the communion rail, record the services for the radio, help distribute the body and blood of Christ. They teach Sunday School, spend hours preparing to host VBS, inviting people to come and recruiting workers; they plan and put on events for the church’s youth. In a few days a number of people will put in countless hours buying, cooking, carving up turkeys, setting tables, sweating over the stove, clearing dishes and washing them, as well as selling crafts at the bazaar that they have spent hours and days making. Those of you who do this work know that I am not getting anywhere near all the work that is done at St. Peter, and I apologize for those I’ve left out.
This is all serving. No one gets money or honor for doing these things, and they are done not simply for themselves but for the whole church. And many of the people who do these things have been doing them for decades without much help and with little praise. No one has a potluck in their honor, as was done for me last week. And maybe we should. Those of us who aren’t involved doing these many tasks often aren’t fully aware of them and certainly don’t appreciate them as we should. However, the Lord is fully aware. I know your works, He says.
And He will honor and reward those who serve Him—that is, those who believe that Jesus has served them with His life and who serve Him and His church because they rejoice in His service.
Even though your reward is with the Lord, I thank all you who serve like this, for the way you have benefited the little flock of Jesus in this place. It is often the case that there are many weak Christians in the church who do not serve, and many of you have carried the burden for many years so that your weaker brothers may still be able to come into this church and be built up by the gracious word of Christ.
Yet, though many of you have served for many years, don’t ruin it by becoming like the church in Sardis, by becoming content and self-satisfied. How much is a Christian required to serve? We are called to serve as our name indicates—Christians, little Christs. We’re called to serve as Christ served—to serve everyone with all we have.
That sounds like an enormous burden, and it is if you stare at it and not at your Lord. His burden of service was so heavy that it killed Him. But He did it, not staring at the heavy burden and grumbling, but for the joy set before Him (Hebrews). He had before His eyes not the pain and difficulty and thanklessness of the service to which God called Him, but the joy of victory when the work was finished, not only for Himself but for all His brothers.
We are not called to the service of redeeming the world with our blood. We are called to bear the portion of service He assigns each one of us—some more, some less.
First and foremost we are called to serve Christ and our neighbor in our earthly callings—as mother or father, son or daughter, husband or wife, worker or employer, citizen or ruler, pastor or hearer. When we serve in these callings from God, which are often not much to look at in human eyes, God calls us to see them as divine callings, and to serve in them not merely to get a paycheck or to keep people from criticizing us, but out of love for Him. And even though these callings are humble, they are not easy. The more seriously you take them, the more difficult you realize they are; the more you need the strength of knowing your sins are forgiven to keep going, the more you need prayer to accomplish anything.
Secondly we are called to serve in our church, and put the gifts God has given us to work for the good of the entire body of Christ. And for this we need to be awake; we need the Spirit to enlighten us to see the needs around us and give us the willingness to try to help those people in need.
And it is this need to be awake where, with all the serving that goes on in St. Peter, we are weak. There are those who do not serve at all in the church, and there are those who do, but all of us are, to one degree or another, not awake to the suffering which the Holy Spirit would use us to alleviate, both inside and outside the Church.
For instance, how many who are here today are aware that there are several chairmanships on the church council that have been vacant for years? One of them is the stewardship committee. We didn’t stop needing workers to help teach stewardship and motivate the congregation to give generously to the Lord’s work, yet we have no one willing to serve as its chairperson.
We also are in need, and have been for some time, of workers who will strive to bring back, or at least warn, those members of St. Peter who have been absent from God’s house. If we were awake to their spiritual danger, that many of these people who are the responsibility of this congregation to care for are on the road to damnation, we would not leave this to someone else to worry about.
And that leads to the need of our community. Many people have bemoaned the terrible condition of our neighborhood, how it is full of crime and poverty. But we have not been awake to the Holy Spirit’s leading. He would lead us out with Jesus into the poverty and crime to serve. Not that He expects you to go out with a cane or a walker and go knock on doors—although imagine what a witness that would be! But there are other ways to serve. There is planning that needs to be done. There is simply the willingness to allow the church to be open to serving people who are, perhaps even through their own fault, crushed by poverty, degraded by an environment where sin flourishes.
The willingness to serve and the joy of serving in thankless and difficult circumstances, as well as the watchfulness to recognize opportunities to serve, is not something we can manufacture. It is a fruit of hearing the word of God with faith and of learning to pray. Without this all serving becomes mere duty and gradually loses the love that it is meant to express.
Through faith in Jesus we become servants of Him, of one another, and of all who are in need of grace and help, just as Jesus became our servant and gave His life as a ransom for many (Matt. 20:27). To serve with Jesus is to conquer our sinful nature, the world, and the devil. And our Lord promises that those who conquer, believing in Him, and growing in service to others, will be clothed in white garments, and I will not erase his name from the book of life, and I will confess his name before my Father and before His angels. (Rev. 3:5)
What a day that will be, when Jesus acknowledges you by name before the Father on His throne and the gathered angels! Today, before the same company of heaven, He does it ahead of time, inviting you to eat His body given for you and drink His blood, shed for the forgiveness of your sins.
In the name of the Father, and of the Son, and of the Holy Spirit. Amen.
Soli Deo Gloria
19th Sunday after Trinity
St. Peter Lutheran Church
October 2, 2016
“Faithful Unto Death—Prayer”
The church at Smyrna left a lasting legacy in the history of Christianity. One of its sons, a man named Irenaeus, wrote perhaps the greatest work of theology in the Christian Church prior to its becoming legal in 313 A.D.—his book Against Heresies, which identified and refuted the major false teachings that had arisen to trouble the Church up until his time. Irenaeus was born in Smyrna and grew up listening to the preaching of Polycarp, a disciple of the apostle John. He later became the bishop, or head pastor, of the church in Lyon in modern-day France.
Before this another disciple of John named Ignatius was arrested and sent in chains to Rome to be tried and sentenced to death in the arena, where he was fed to hungry lions. As he made his voyage to Rome, he sent several letters that have survived. One went to the Christians at Smyrna, and survives as one of the few early witnesses to the life and faith of the Christian Church in the first generation after the apostles had died.
Another early witness to the life of the early Church is a short work called The Martyrdom of Polycarp. It is the account of the death of the bishop of Smyrna around 160 A.D. during the persecution that arose there in fulfillment of the words of Jesus’ letter to the church at Smyrna which we just heard. It is the earliest surviving account of a martyrdom outside of the New Testament, and has encouraged generations of Christians to be faithful unto death (Revelation 2:10).
Why did this church, which was slandered and despised by the people of Smyrna, which lived in poverty and suffered so much persecution, receive such a great name and reputation among the churches of its time? Why did it leave such an enduring legacy to the Christians who came after it?
Smyrna’s glory came precisely because it was despised, poor, and full of suffering—and remained faithful to Christ.
That is the way God glorifies the church. Long before this, St. Paul told the first churches he had planted that “through many tribulations we must enter the kingdom of God.” (Acts 14:22) Faithfulness through suffering and death are the way to glory and honor before God for individual Christians and for the Church just as they were the way to glory and honor for the head of the Church, Jesus Christ. Though He was in the form of God, [He] did not count equality with God a thing to be grasped, but made Himself nothing, taking the form of a servant, being born in the likeness of men. And being found in human form, He humbled Himself by becoming obedient to the point of death, even death on a cross. Therefore God has highly exalted Him and bestowed on Him the name that is above every name, so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of the Father. (Philippians 2:5-11)
If a person wants to go to heaven, wants to be exalted to reign with Christ at the right hand of God, he must follow Jesus, and expect to endure disgrace with Jesus, to suffer with Jesus, and to die with Jesus. And if a church wants to be honored by God, it must remain with Jesus. It must proclaim and confess Jesus and His doctrine without wavering and endure the shame of the cross.
There is, however, an easier way to glory and honor. It was first offered to the Lord of the Church after His Baptism. The devil took Him to a very high mountain and showed Him all the kingdoms of the world and their glory. And he said to Him, “All these I will give you, if you will fall down and worship me.” (Matthew 4:8-9) This is the shortcut to glory and honor, and many churches throughout history have chosen this way that the Lord of the Church refused. It is glory and honor given not by God but the world and the ruler of this world.
Jesus warned about this danger. Woe to you when all people speak well of you, for so their fathers did to the false prophets. (Luke 6:26) Nevertheless many pastors and many churches have chosen this way, convincing themselves that they could remain faithful to Christ while seeking the praise of the world, or to lighten the burden of the cross.
A church does not have to stop claiming Christ as its Lord to have bowed down to the devil. It just has to surrender to the devil in one area. Sometimes Christians do this to escape suffering or make it less intense. Other times they do it with the delusion that by making Christianity more acceptable to the world they will advance Christ’s kingdom. We see this today in the non-denominational churches. Many of them have a sincere zeal to bring unbelievers to Christ, but they rely on human techniques to make this happen instead of the pure Word of God. As a result, they tend to sprout up quickly for a decade or two, then dry up when the original pastor dies or leaves or when a new man comes along.
But why is it that it is so easy for the church to surrender to Satan, to choose a Christianity that does not stay with Jesus under slander, suffering, and death? That’s not hard to answer. Our flesh doesn’t want to suffer, experience poverty and disgrace, or die. It’s not just that we have an instinct to survive; it’s that we have unbelief lodged in our flesh. If we want to live, we ought to embrace the cross of Jesus, because it is the way to eternal life. But our flesh doesn’t believe that. It believes that the only life is the life we see and experience now. It doesn’t believe Jesus when He says “I am the way, and the truth, and the life” (John 14:6); our flesh doesn’t believe that in order to have life we must first die with Jesus. Our flesh refuses to believe that Christ has been raised from the dead.
But the true Church of Jesus crucifies the flesh with its thoughts and desires. Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? (Rom. 6:3) We died with Jesus in Baptism, and Jesus’ true Church, His faithful ones, continue in their baptismal life. We continue to die with Jesus to the desires of our flesh—its desires for honor and praise in this world, for wealth, for ease and comfort instead of tribulation. We die daily with Christ so that, when we are finished dying, we may share in His resurrection.
Christ’s way to glory and honor through suffering and death is a way proceeding from love toward the world, but it is not a way of compromise with the world. Christians gladly surrender their possessions, reputation, time, even their body and life out of love for the world. But they do not surrender or compromise their Lord’s word. To compromise with the world, to depart from Christ’s command, or to edit His teaching, is to forsake Christ and join the world.
Nor can the Church tolerate compromising teaching in its midst. If it does, it allows that teaching to spread and deceive others, and it joins those who teach it in their concessions to the world and the devil. Jesus is the Lord of the earth. He doesn’t share His throne with Satan and those who share Satan’s rebellion. He proclaims God’s rightful judgment over all men, and God’s forgiveness through His condemnation on the cross.
Compromise with the world and false doctrine is surrender—to the world that is at war with Jesus and His Father, and to the prince of this world.
Whatever peace, honor, or security may come from bowing the knee to this world’s prince, it is only for a short time. Then death comes, and with it, “the second death” (Rev. 2:11)—the everlasting agony and death that will be given to those who refuse Christ’s kingdom—who refuse to suffer with Him in order that [they] may also be glorified with Him. (Rom. 8:17)
Christians are not called to compromise with the world. They are called to conquer it, as Jesus conquered it. This is the victory that overcomes the world—our faith (1 John 5:4). Jesus overcame the world by not participating in its worship of the devil and not giving in to its enticing nor its threats. He was faithful unto death, even death on a cross. Then God raised Him from death and seated Him at His right hand to reign until all His enemies are made His footstool.
By faith in Him the Church also overcomes. The moment we believe in Christ, His righteous life and atoning death are credited to us by God. But we must persevere in this faith to the end, even to death, if we are to share in the eternal victory of reigning with Christ. We conquer by remaining in faith in Christ.
If all that was necessary to conquer the world, the flesh, and the devil was an intellectual understanding of the doctrine of justification, it would be easy both to come to faith and to remain in it. But faith isn’t mere knowledge. It is trust in Christ that assures us of the forgiveness of sins and eternal life. It also renews the heart so that we being to love our neighbor and resist and overcome sin.
But whenever a Christian is led into willful, knowing, conscious sin, he is no longer in the faith that conquers. Rather he is overcome and conquered by the evil one. When a Christian is tempted with sin and submits, he falls from saving faith in Christ. When a Christian is threatened with suffering and death for faithfulness to Christ and gives in, he falls from saving faith.
This is what happened to St. Peter the apostle…
Peter didn’t want to do this. Neither do many of the young people who are confirmed and who renew their baptismal vows to be faithful unto death. Why do they?
Jesus told Peter: Watch and pray, that you may not enter into temptation. The spirit is willing, but the flesh is weak.
The faith given in Divine Service is lived in prayer; as a Christian grows in faith, he also grows in prayer. Prayer comes from faith, expresses our utter dependence on God and our trust that He will hear and help us.
Prayer necessary for the growth of the Church, the extension of God’s kingdom, the ability of the church to stand in temptation.
We have neglected prayer and relied on ourselves
But God promises to hear the prayers of the repentant, is able to do far more than all we ask or imagine, to deliver those at the point of death and to raise the dead
Let us call upon God for the forgiveness of our sins and the deliverance of this congregation.
Soli Deo Gloria
18th Sunday after Trinity
St. Peter Lutheran Church
September 25, 2016
“A Church Loses Its First Love”
There is a reason why so many songs and poems speak about the experience of falling in love. Love is powerful, intoxicating. It almost makes someone new. It changes the expression of a person’s face, gives light to their eyes. It gives people courage and zeal to do things they would never otherwise have tried.
But the ecstasy of falling in love has to be followed up by action. People who fall in love but don’t make a pledge to one another to forsake all other loves, or who don’t follow through on that pledge by continuing to give themselves to the other, find that their love grows cold. Instead of first love growing into a deeper and more mature love, it gradually dies.
In the first letter to the churches in Asia Minor, our Lord Jesus Christ writes to the church in Ephesus that it has lost its first love for Him.
The church in Ephesus was the oldest of the seven churches to which Jesus told John to write. It had been founded by the apostle Paul about 40 years before the writing of the book of Revelation. He wrote the Ephesian church a letter while he was in prison in Rome that we still read today because it is holy Scripture. Later, tradition tells us that the apostle John lived in Ephesus and taught there into his old age.
Being the oldest church in the region, and having had two apostles dwell there and teach them, the church in Ephesus might have been proud of their history, boasted of what God had done for them. That boasting and pride would have been no sin if it was pride in the goodness and love of their Lord, who made them first among the seven churches solely out of His grace.
But something was wrong in Ephesus. Jesus introduces Himself as the One who walks in the midst of the golden lampstands, the churches. “I know your works,” He says. And the works He mentions He is pleased with: the Ephesians have toiled and worked hard as a church to spread the word of God. They have been patient and endured suffering and hostility in the world for their faith and their toil to make Christ known. And they could not tolerate false teachers. They tested those who claimed to be “apostles”—people sent by Christ—and when the supposedly God-sent men didn’t preach what accords with Christ’s doctrine, the Ephesians threw them out as false apostles and refused to hear them.
In addition, Jesus commends them because they hated the works of the Nicolaitans, a group that claimed the Gospel made them free to practice sexual immorality and to eat meat sacrificed to idols. That was like receiving communion from an idol—participating in its worship, and proclaiming fellowship with the idols worshippers.
So the Ephesian church was exemplary for its orthodoxy and its willingness to work and suffer for Christ.
But for all this apparent faithfulness, the Lord finds something lacking, something so important that it invalidates all the good things about the church in Ephesus. “But I have this against you, that you have abandoned the love you had at first—“ or, “You have let go of your first love.”
“You don’t love me like you once did.” When two people are in love, those are among the most painful words one could speak to the other. They signify that love between two people is no longer strong and certain; love is passing away, the way everything beautiful in this world fades, grows old, and dies.
Hearing Jesus say, “You have lost your first love for me” would pierce the heart of anyone who loves Him like a dagger. After He rose from the dead, Jesus appeared to Peter by the Sea of Galilee, where He first called Peter to follow Him. Three times He asked Peter, “Do you love me?” And Peter was full of grief that Jesus had to ask if he still loved Him.
If Jesus asked you, St. Peter, “Do you love me?”, would you grieve? Would you get angry? Do you think, maybe, He does ask us that?
But Jesus doesn’t say the Ephesian church doesn’t love him anymore. He only says they have lost their first love. Their love toward Jesus has cooled.
They still love Jesus in Ephesus. They just don’t love Him as much as they used to. Or rather, they just don’t love as much—Jesus or other people. Yet just this—the cooling of love, the decline of love—is enough to draw this severe threat from the Lord of the Church: “Remember therefore from where you have fallen; repent, and do the works you did at first. If not, I will come to you and remove your lampstand from its place, unless you repent.” (Rev. 2:5) In other words, Jesus will bring the church in Ephesus to an end because they have lost their first love. He will cause this church to cease to exist.
Eventually what Jesus warns of here happened to the church in Ephesus. Ephesus was a major city as well as a major center of the early Christian church. But it was destroyed by an invasion of Germanic tribesman in 263 A. D. After being rebuilt by a Roman emperor, throughout the 700’s it suffered from raids by Muslim armies. Meanwhile, its harbor gradually filled with silt. It lost trade as a result, and its standing as a center of commerce declined. By the time Muslim Turks conquered it about 1000 years after the writing of the book of Revelation, it had become a small village. In another four hundred years it was completely abandoned. Whatever remained of the Church of Ephesus, which had once been first among the churches of Asia, was taken away.
St. Peter Lutheran Church in Joliet has several things in common with the church in Ephesus. We were the first Lutheran Church in Joliet. Most of the other Missouri Synod congregations for miles around were birthed by St. Peter. No apostles ever occupied the pulpit of St. Peter, but God blessed it with at least three gifted pastors in its 159 years. There have been others who have perhaps not had as many gifts, but they were faithful in teaching God’s pure Word and administering His Sacraments.
Yet today we have declined to a shadow of the church’s former strength. Many of us wonder how many years St. Peter has left.
Like the Church in Ephesus, a lot of earthly factors have contributed to our declining attendance. Although the city of Joliet has grown numerically it has declined economically, causing many of the sons and daughters of our congregation to move elsewhere. Then there is the decay of the neighborhood from a prosperous area to a slum with the reputation of being dangerous.
Yet Jesus doesn’t say that the decline of the city of Ephesus will cause the Ephesian church to disappear. He says, “I will come to you and remove your lampstand from its place, unless you repent.” If the Ephesians in fact did not repent, then it wasn’t the invasions and earthquakes and the filling in of the harbor that caused the church in Ephesus to disappear.
Rather, Jesus caused those calamities in order to remove their lampstand from its place.
And if this is what happened, it was all because they had lost their first love. So as we see our church on the verge of being removed from its place, what should we be asking ourselves except, “Has St. Peter lost its first love?”
If we look back at our history, we can see evidence of St. Peter’s love for Christ, His Word, and those who do not know and believe it.
In 1870, St. Peter called a pastor from Concordia Seminary in St. Louis. At that time the German Evangelical Lutheran Synod of Missouri, Ohio, and Other States was only 23 years old. St. Peter was only 13 years old. The young bearded pastor that came fresh from the seminary, the Rev. Carl Rothe, spent 8 years here—and only at the end of his ministry did the congregation make its first steps toward becoming a confessional Lutheran congregation, when it accepted the Unaltered Augsburg Confession of 1530 as a summary confession of the faith held by the congregation. Prior to that, for 25 years, St. Peter had “Lutheran” in the title of their name, but apparently was not clear on what they meant by saying they were Lutheran. By accepting the Augsburg Confession, they publicly confessed the doctrine of the early Lutheran reformers as their own.
Pastor Rothe was followed in office by his brother-in-law, Pastor August Schuessler, who had been pastor in a small town south of here. Some time in the 1880s, St. Peter became a member congregation of the Missouri Synod, after it embraced the entire Book of Concord of 1580 as its confession of faith.
What does this show about St. Peter in those days? It shows that they had a love for Christ and His Word and were willing to be instructed from it. They went from being a congregation that called itself “Lutheran” in a generic way to being a congregation that received the entire doctrine of the Lutheran Church.
St. Peter then was a congregation that loved Christ. As a result, it was willing to test whether its faith was in line with God’s Word. And when they found that it was not, they were willing to repent and receive the full teaching of God’s Word.
St. Peter also had a desire to see Christ’s Kingdom extended on earth. They loved their neighbors and were willing to work to see the Gospel spread and bring people to faith in Christ. In the early part of the 20th century, for many years, St. Peter not only maintained a Sunday School for its own children, but operated one on the other side of town. They called it “the mission Sunday School.” One imagines that the “mission Sunday School” ministered to kids whose parents were not willing or able to bring their children up as Christians. St. Peter didn’t simply expect that parents be responsible to bring their children to Sunday School and church—they actively sought out the children who, for whatever reason, were not being taught the Scriptures at the age when it is most critical that children learn them. That was a measure of their faith in Christ’s Word and their love for those who were separated from it.
How do we measure up to the “first love” of our congregation?
The love that St. Peter showed in its early years for the word of God, evidenced by their willingness to grow in it, to learn from it and acknowledge when their knowledge and confession of it had been deficient—is that still present among us? By no means. As your pastor for ten years, I can bear witness that many of St. Peter’s members—most—do not remember the basic teachings of God’s Word found in the Small Catechism. It’s not simply that they no longer remember the words of the catechism—which itself should not be; it should not be that a congregation that says it adheres to the confessions of the Lutheran Church does not remember the simple form of the faith that “the head of the family should teach…to his household.”
But not only do very few remember the words of the catechism; very many also have forgotten the content of the catechism. Forgotten that the church of Christ is not everyone who can be enticed to show up to worship, but “the communion of saints…[that] those who believe in Christ…but only believers, are members of the church.” Forgotten that a person cannot become a believer in Christ by their “own reason or strength”, much less by means of techniques designed by men to appeal to unbelievers, but that the Holy Spirit must call a person by the Gospel, enlighten him with His gifts, sanctify and keep him in the true faith. Forgotten that when a person visits St. Peter with a different confession of faith than the one taught by the Holy Spirit, we are not permitted to share the body and blood of Christ with that person, but invite that person to first be instructed and confess with us God’s Word in its purity.
Yet not only have many people at St. Peter forgotten these teachings that they once learned and confessed, they have often responded to them with anger when they were presented to them again. But even where this is not the case, the majority of members of St. Peter have proven themselves less than eager to re-learn or to grow in the knowledge of God’s Word.
The love St. Peter had at first for God’s Word is not here anymore.
For the last ten years, I have conducted these series in the fall, in which I exhorted those who came to devote themselves anew to the Christian life, to Divine Service, Scripture, Prayer, Giving, Serving, and Witnessing. I pleaded with the congregation over the years to come to Bible Class during these weeks, if at no other time during the year, so that we could come together and examine ourselves as a congregation. To repent where we had been negligent in these things. To hear God’s pardon for our sin through the death of His Son. To encourage one another to grow in these things that are fruits of faith in Christ.
Early on, I sent out mailings and letters trying to gather the congregation together. In more recent years I begged and pleaded with those who were present in the Divine Service to come to Bible Class. And for ten years there has been little to no response. Those who didn’t come at all didn’t come. Those who do attend the Divine Service but not Bible Class, with few exceptions, ignored my pleading.
And even this year, when the church is in critical condition, and everyone knows it, there is no increased sense of urgency—at least no sense of urgency to turn to God and His Word. The love St. Peter once had amongst its own members is not like its first love. If this love still exists, it is not the love that recognizes that our mutual well-being as a church depends first and foremost on our listening to God and, believing His promises, walking in the ways of prayer, giving, serving, and witnessing.
Finally, what about St. Peter’s love for the lost outside the Church? Is there an earnest love that compels us to bring the Gospel outside of the walls of our congregation, like that which once drove St. Peter to start a mission Sunday School?
There is a zeal among some, to be sure, who devote countless hours to Vacation Bible School every summer, and others who have tried in various ways to bring God’s Word to the youth and to the families at Evergreen Terrace. But the congregation as a whole does not work as a body to reach out and to welcome in those who are outside. And that is what we need. How difficult a stumbling block we place in front of our new members when, after undergoing catechesis for several months, they join the church, and find so many members who have so little interest in what they spent the last several months learning, and who seem to have little joy about someone else confessing that faith and doctrine as their own!
What I am saying is very difficult to hear. It may make you angry to hear it. Perhaps you think I’m not presenting the whole story.
Yet I doubt that there are many who will dispute that St. Peter as a congregation has lost its first love. We can see clearly enough by their absence that in many people this love—for Christ, for His Word, His people—has died completely. And certainly in some, if not many of us, it has died or grown very cold.
The loss of their first love meant the removal of the church of Ephesus. And as we see our lampstand being removed, we should hear clearly Jesus’ words to them in our ears: “Remember therefore from where you have fallen; repent, and do the works you did at first. If not, I will come to you and remove your lampstand from its place, unless you repent.” (Rev. 2:5)
Why did Jesus threaten to take away the church in Ephesus because they had lost their first love? Because faith and love are always together. We say correctly that “faith alone saves,” that “a man is justified by faith alone without the deeds of the Law.” (Rom. 3:28) But faith that saves, faith in Christ, is always followed by love. Because faith in Christ is worked by the Holy Spirit, who at the same time renews our heart, so that it is not the selfish, cold heart of the old Adam only. Instead, Jesus dwells in our hearts by faith (Ephesians 3:17)—the same Jesus who loved us and gave Himself for us. Yes, the love of God has been poured out into our hearts through the Holy Spirit who has been given to us (Rom. 5:5). So where love is on the wane, faith in Christ is dying as well.
If only you would hear Jesus and not cast these words behind you! That you would realize the terrible seriousness of this, that Jesus truly and earnestly threatens to close a church because it abandon[s] the love [it] had at first! (Rev. 2:4) He threatens this to us not out of spite or vengefulness, but because He desires our salvation! When a church loses its first love, there will be members of whom this is not true. Those members Jesus will not abandon. But those who have fallen away or who continue on the path of falling are not simply in danger of seeing their congregation close, but of seeing themselves shut out of the Church of Christ in heaven. Jesus warns us so that this may not happen to us—not only the tragedy of Him removing a congregation like a branch on a vine that bears no fruit—but the tragedy of the members of that congregation individually being removed and cast into the fire and burned (John 15:5-6).
He warns so that there may be a change of heart—a repentance, in individuals, and in the congregation as a whole.
He says “Remember from where you have fallen; repent, and do the works you did at first.” Then He will not remove your lampstand from its place.
That means that we return to St. Peter’s first love—to an eagerness to hear, learn, and grow in God’s Word; an eagerness to abide in all Christ’s teaching; an eager desire to proclaim and spread this Word. To return to newborn love for Jesus and the souls He died to save, inside and outside the Church.
It is not enough that we repent of our failure to hear God’s Word and spread it simply because we don’t want to see our congregation die. Repentance means to recognize our sin against the Lord who loved us, and to trust in the blood He shed to cancel that sin and purify us of it. And then, out of that faith and trust, to do the works of love the congregation once did—to gladly hear God’s Word and gladly proclaim it to the world.
Those who have not fallen from their first love repent of those inclinations and impulses they see in themselves that would dampen their love for Christ and His Word. Those who are growing cold turn again to Jesus with their dying love with sorrow. And those whose love has died fall at the feet of Jesus who is able to raise the dead.
You may rightly sense the difficulty of this—indeed, its impossibility. How can we restore love for Christ? Even human love is something difficult to keep, and difficult to revive once it has decreased—much less when it has died completely. But the love of God is not within our power to establish in our hearts. It must be poured out into them by the Holy Spirit.
All this is true, and there is no escaping it. Love is from God (1 John 4:7) says John in his first epistle. Just as the faith in Christ that saves us is not from ourselves but is the gift of God, so that no one may boast (Eph. 2:9), God also must work His love in our hearts, or we will remain cold and loveless. Yet God desires to work both faith and love in the hearts of all people, because Jesus has redeemed all people through His suffering and death. And so God appointed means by which He gives the Holy Spirit and gives the gift of faith and the love that follow from it.
Those means are the Word and the Sacraments; if we are to regain our first love and the faith that produced it, God must do it. But He has promised to do it by means of the Word and Sacraments. Which means the salvation of our souls and of our congregation is to be found in the Divine Service and in Scripture.
But we have already had those things, and we still ended up where we are now!
That is true. But if the means God appointed to work faith and love in our hearts haven’t worked, it isn’t because those means are not effective, or that God only works through them sometimes. The fault is with us. Too often we have neglected the preaching of the Word, the Sacraments, and the reading of Scripture. We have received them a couple of times a month, or less. We have not read the Scriptures in our homes or been willing to study them in church. And even when we were present to hear the Word preached and receive the Sacrament of Jesus’ body and blood, we did not really receive.
We didn’t listen. Maybe you didn’t think that preaching is God’s Word—you thought it was just the opinion of whoever occupied the pulpit. Or when you listened to the reading of Scripture you tuned it out because you figured you had heard it before. You came to the divine service, and particularly the Lord’s Supper, without preparation—not examining yourself to see whether you repented of your sins and believed what Jesus said He was giving. You came to church half-asleep because you were doing other things the night before. Or you came without prayer and readiness to hear God speak and work in you because you didn’t realize how badly you needed Him to do so. You came but got annoyed if you didn’t get to sing the right hymns, were irritated if I didn’t conduct the service as you thought it should be done. You had expectations of how the service was supposed to go and were certain of the rightness of your indignation if those expectations weren’t met.
You did not realize that you were closing your heart to the Holy Spirit who desired to work in you. Whether you neglected opportunities to hear or read God’s Word, or whether you physically presented yourselves but did not seriously listen.
Once a month for several years I have been teaching a class on the Book of Concord, the confessions of the Lutheran Church. One of the documents in the Book of Concord is called The Formula of Concord, written about three decades after the death of Martin Luther to settle certain controversies that arose after his death. It has a wonderful section in which it talks about how God always wills to work through His Word, preached, read, or taught, to bring about faith and love in those who by nature are without both.
It says, “We should never regard this call from God, which takes place through the preaching of the Word, as some kind of deception. Instead, we should know that God reveals His will through it, namely, that he wills to work through His Word in those whom he has called, so that they may be enlightened, converted, and saved. For the Word through which we are called is a ministry of the Spirit. It ‘gives the Spirit,’ or through it the Spirit is conferred (2 Cor. 3); it is a ‘power of God’ that saves [Rom. 1]. Because the Holy Spirit wills to be efficacious and to give strength, power, and ability through the Word, it is God’s will that we accept the Word and believe and follow it…
Therefore, if people wish to be saved…they should listen to Christ…He testifies to all people without distinction that God wills all people who are burdened and weighed down with sins to come to him, so that they may be given rest and be saved.
According to Christ’s teaching they should abstain from sin, repent, trust the promise, and rely completely upon Christ. Because we are not capable of doing this by our own powers, the Holy Spirit wills to effect to repentance and faith in us through the Word and the sacraments. And that we may complete this and persist and remain faithful in it, we should call upon God for his grace, which he has promised us in Holy Baptism, and not doubt that in accord with His promise He will convey it to us, as He has promised…
Next, the Holy Spirit dwells in the elect who have believed as He dwells in His temple and is not idle in them but impels the children of God to obey God’s commands. Therefore, believers should in the same way not be idle either, much less resist the impetus of God’s Spirit, but should practice all Christian virtues…and should diligently seek to “confirm their call and election” [2 Peter 1:10], so that the more they recognize the Spirit’s power and strength in themselves, the less they doubt their election…
According to His normal arrangement, the Father draws people by the power of His Holy Spirit through the hearing of His holy, divine Word, as with a net, through which the elect are snatched out of the jaws of the devil. For this reason every poor sinner should act in such a way as to hear the Word diligently and not doubt that the Father is drawing people to Himself. For the Holy Spirit wills to be present with His power in the Word and to work through it. This is the drawing of the Father.
The reason why not all who hear the Word believe it (and thus receive the greater damnation) is not that God has not allowed them to be saved. Instead, it is their own fault, for they heard the Word not so that they might learn from it but only to despise, revile, and ridicule it; and they resisted the Holy Spirit, who wanted to work in them through the Word… (FC SD XI: 29, 70-73, 76-78)
The Holy Spirit will restore all who have fallen and those who have faltered to their first love through His Word and Sacraments. So we should attend to them the way we would attend to medicine that would save our lives on earth, because indeed there is no other medicine to restore faith in Christ and love to our congregation.
Those who do this will rise from their fall to conquer their sinful nature, the world, and the devil. And Jesus holds out a great promise to the ones who conquer by faith in Him—He will give them to eat from the tree of life that is in the paradise of God.
You may remember how in his final hours a criminal who was crucified next to Jesus turned to Him and said, “Remember me when you come into your kingdom.” Jesus said, “Today you will be with me in paradise.”
The man, dying on the cross for his own sin, under the judgment of God, nearing the final minutes of a life spent in wickedness, arose and conquered. Jesus promised him the right to eat from the tree of life in the paradise of God.
Why? Because through His Word, Jesus brought this man to faith in Him. With this faith came love; in his final minutes He spoke in defense of Jesus. He loved the man he rebuked and sought to bring him salvation even while both were dying condemned for their sins. He loved Jesus and confessed the truth about Him—that He had done nothing to deserve crucifixion, nothing sinful at all. He loved Jesus because He believed Jesus’ word, that the suffering He endured was to redeem even the criminal from his life of disobedience to God.
We may be at the end of the road as a congregation. It may be that even with repentance and renewal we are not to continue as a congregation, for some reason known only to our Lord Jesus.
Yet the reward of conquering with Jesus is not our congregation’s future on earth. It is the right to eat from the tree of life and dwell in the presence of God in paradise. The fruit of the tree of life, however, begins for those who repent and believe the Gospel today. To eat that fruit, to taste and see that the Lord is good, is to believe in the Son of God, who came that we might have life, who came to bear our offenses. Whoever believes in Jesus “eats His flesh and drinks His blood” (John 6), receiving life from His sacrificial death. As they go on eating from this tree of life, they are transformed by Him; they taste His love, and desire more of it. And the more they receive it, the more they love Him in return, the more they love those that He loves.
You are about to come eat this fruit of paradise, the very body and blood of Jesus given and shed for your salvation. Let us come with repentance for all the times we have eaten this fruit and not come forth from this altar to conquer with Jesus our natural lovelessness. Let us come with the bitter taste of repentance that we may begin to taste the sweetness of His love toward us while we were still sinners (Rom. 5).
In the Name of the Father, and of the Son, and of the Holy Spirit. Amen.
Soli Deo Gloria
And in the might of His strength.
- Paul here uses quite emphatic words.
This is certainly unclearly spoken, and it is neither good German, Latin, nor Greek, but instead quite Hebrew. Still we must retain the words, because he had reason to talk this way. He saw and thought farther than we do in the way we are accustomed to talk. We said it with more words according to our way like this: “Stand firm, and hold on, that you do not become lazy and lax, nor become delinquent in that which you intend to do. And each should do and think that this is the teaching of God’s Word, which it has commanded, and is to God well-pleasing, a true service of God, and so on.” But this is said much more strongly and nobly, that he says, “If you do this, then you are strong in the Lord.” And he adds to this further, “In the might of His strength,” that is, in our German, “in His mighty strength,” or “in His great power.”
- We have need of two powers: a power for defense and a power for victory.
But for this reason he puts the two parts forward, “be strong” and “in the might of His strength”, to indicate that there are two powers which we must have. The first is that we remain firm in that which we should believe and do, and not desist. That is called “being strong” for yourself. The second is that one not only firm and well keep safe what we already have, and protect himself, rather also that one resist, that we not be taken, and our foes be beat back, so that we afterwards stand. Like a captain in a city—he needs not only to keep the city safe and have everything in his keeping, that the city might not be conquered and overcome. Rather also, he needs to be able himself to strike back against the foe, and rout them, and beat them into flight. The first serves to the end that I might not be overcome; the second, that I overcome the foe and become victorious over him. The first is a power of defense, but the second is called a war-power and a power for victory, which not only for himself stands and is strong, but can also sally forth and undercut the foes. The second requires much greater armament than the first.
- Both must come from God.
Therefore he calls it a might of divine strength, or the mighty strength of God. For we have such tremendous, mighty foes against us, namely the spirits in the air (as he will say), which are above us, and we beneath them, and one of them is stronger than all men. And they mean business against us, and set against us with all powers, where they see that we have the faith and want to strengthen ourselves in it. Then they direct all weapons, guns, and arrows against us, in order to overthrow such firmness. Because they do not gladly let us come to the point that we begin to grasp the word and believe, but much less that we remain with it, and that we arm ourselves against them and hide ourselves away, that they should not find us out and destroy us. There are very few such people which bear up until the end under such blows against them, and gallantly win the victory, even if they begin very well. But in the struggle, when the devil presses them hard, and continues without ceasing, they let him make them tired, and do not continue to stand. For it is finally not possible for a man to persist where this mighty strength of God does not come to enable one to withstand these unremitting storms of the foes, and to beat them back.
- How a preacher must be armed with these twofold powers.
You may now show examples of this through all manner of stations. For instance: for a pastor and preacher it is not enough that he be certain of his doctrine, and faithfully carry out his office without regarding what would hinder him—poverty, being despised, unthankfulness, and all manner of opposition. But instead it also belongs to his office that he can face the devil, confute and rebut false doctrine and error, as St. Paul requires both parts in Titus 1, that a bishop should not only be so skilled that he holds to the word, both to teach and exhort, but that he also be mighty through the same saving doctrine to punish those who speak against it, and to stop the mouth of the unnecessary washers (Anabaptists?). Because it never fails that as soon as the Word and doctrine will be purely and clearly handled, the devil will send his messengers and sow his tares. There one must fight that they be put down and the error eradicated. Even though it is not possible that one can so stop the mouths of the devil and his rotten-spirits, so that they quit and keep silence, still it is enough that one so drive them, and turn around their thing, that they cannot preserve its appearance, and thus deny them some souls and get back some from out of the error. Because Christ Himself had his Pharisees and Sadducees whom He could not entirely silence nor convert; still He so turned them around and drove them, that they could not muster anything [against His teaching]. Such people Christianity also must have, who can strike down the adversary and the opposition, take from the devil his weapons and armor, that he be put to shame. But strong warriors are required for that, who have the Scriptures in full might, and can turn around their false interpretation, and know how to take their own sword, that is, the same passages of Scripture which they use, and with them to strike them on the head, so that they bounce back. Not all can be so skilled so as to contend for the doctrine and the articles of the faith. Therefore they must have preachers and teachers, which daily study in the Scriptures, and handle them, that they before all others can debate and fight. Nevertheless every Christian should be so armed, that he is certain for himself of his faith and the doctrine, and that he ground himself with passages out of God’s Word, so that he can persist against the devil, and also fight himself when he wants to guide someone else, and so help preserve and contend for the doctrine.
- But a Christian Should Firmly Abide by His Calling
Therefore, as one must, through the Word make himself firm and certain in the Lord against the attacks of unbelief or the despising of the Word, so also we have here to bring it about, that we strengthen ourselves well with the same Word of the Lord, which is our only strength and armor (as we will hear), that we remain firm in our calling. For we know that God included our station and work in His command, is well-pleased with it, and that we could do nothing better. So each servant or maidservant in the house should look upon their station and work, as that God has called them to it, so that they faithfully serve their masters and say, “I know that my station and work pleases God well, and that there is no more precious work on earth.” The reason? Because God has commanded me no other. Therefore I want to remain in it, and not allow myself to be torn away from it to another, nor to be swayed to impatience and unfaithfulness. Likewise a pious wife, if he is a Christian, and knows and believes God’s Word, and afterward waits upon her station—she does the most precious work on earth. She must not seek something else, nor go into a cloister or become an anchoress, but instead firmly remain with her calling, and say: “My Lord Christ has suffered for me, and through His death has relieved me, and redeemed me from sins, made me righteous and blessed. And He requires nothing more of me than that I should believe this, and calls me afterwards to wait diligently upon my office. Here I want to remain.” See! If each in his station or office strengthened himself and made himself firm upon the Word of God, then everything would go right and well, and we would have a paradise, yes, a kingdom of heaven here on earth, and each could do his work with pleasure and joy, without all trouble and care. On the other hand, wherever this certain and firm understanding is not found, there a person does his work maliciously and with displeasure, and gets blows and misfortune as his wages, making for himself both an ungracious God, and a sour life.