He Died For All, That Those Who Live Might No Longer Live For Themselves. Quinquagesima 2017. St. Luke 18:31-43
St. Peter Lutheran Church
St. Luke 18:31-43 (1 Cor. 13)
February 26, 2017
“He died for all, that those who live might no longer live for themselves”
For the love of Christ controls us, because we have concluded this: that one has died for all, therefore all have died; and he died for all, that those who live might no longer live for themselves, but for him who for their sake died and was raised. 2 Corinthians 5: 14-15
For whom do you live your life? For yourself? Or for Jesus?
There was a grandmother who had a grandson that she loved. When he was little, his parents would bring him over to her house on Christmas and at his birthday and other important days. The grandmother had very little money, but she always gave him the best present she could on Christmas and his birthday, because she loved him. When he was little, he would open his present and say, “Thank you, grandma!” and give her a hug.
When he got to be a teenager and started to grow up into a man, he didn’t have much time for his grandma. She still saved up to give him gifts at his birthday and Christmas, and his parents still brought him over, even though he usually looked like he wanted to be somewhere else. And when he opened the card with money in it, he still said, “Thanks, grandma,” and gave her a hug. But except for those occasions when he came over, she never heard from him.
Later he went to college and then got a job in another city, far away. His grandmother still loved him, and still sent him gifts. And sometimes he would call her on the phone and say “Thanks, grandma” when he got them. Other times he wouldn’t.
Soon she went into a nursing home. The family had all moved away. She seldom got visitors. Her grandson called very little. He was busy with work and his family. The grandmother didn’t feel any bitterness toward him. She loved him. She never sent him those gifts because she wanted to buy his affection; she just loved him.
When she died, and her grandson came to her funeral, he didn’t have any flash of insight where he realized he had been ungrateful. He went home and went on with his life, never realizing how he had been loved.
Has anyone here ever seen this story happen in real life? I have not only seen it; I have been the grandson—so wrapped up in my own desires and problems that I did not recognize when love was being shown to me. So I did not receive it. I did not respond to it. I appreciated the gifts, but did not receive the love of the person that motivated the gifts. How tragic.
But not only tragic for me. Not only tragic for the people in your life who have treated you or others you know in the same way. Tragic for you as well! Because the way the grandson responded to his grandmother’s love is the way that you—often, maybe always—respond to the love of God.
Today is Quinquagesima, which means “fiftieth”, because it is roughly 50 days before Easter. On this Sunday the Gospel reading records how Jesus was on His way to Jerusalem and how, near the city of Jericho, a blind man heard the crowd that was going with Jesus travelling through. He cried out to Jesus, “Son of David, have mercy on me!” We heard how even though the crowd told him to stop making a scene he kept shouting this, and how Jesus stopped, called the man over to Him, and restored his sight. Then, St. Luke records, “He immediately recovered his sight and followed him, glorifying God.”
The formerly blind man immediately begins to follow Jesus. Where is Jesus going, and what will happen to Him there? The formerly blind man doesn’t ask; he doesn’t care. He follows Jesus without worrying about what will come from following him. He loves Jesus and wants to be with Him. He loves Jesus because he has received not only his sight, but Jesus’ love.
You might think, “Of course he followed Jesus after Jesus did such a great miracle for him!” But it’s not obvious at all that he would do this. A chapter before this in Luke’s gospel Jesus healed 10 men with leprosy, and only one came back to give thanks to the Lord.
No. Many times Jesus does wonderful things for people, and they are like the grandson in the story I told you. “Thanks, Jesus,” they say. “Now I can get back to my life—to my job, my family, my friends, my cell phone.” In fact, that is how people normally respond to Jesus’ gifts. Even more often, people don’t even acknowledge that Jesus has given them a gift.
They go on living for themselves.
When it is pointed out to us that this is what we are doing, we frequently get mad. Look, we say, what do you expect from me? Don’t you know I have to pay my bills? Don’t you understand that it is impossible to follow Jesus the way the world is now without being an outcast, without suffering financially? Don’t you understand people are already doing all they can without you demanding more? And are we not supposed to have any enjoyment and pleasure in life? You’re telling me Jesus doesn’t want us to be happy?
What I’m saying is that the first commandment of God is this: You shall have no other gods—which means, We should fear, love, and trust in God above all things. God is always commanding His servants in the Bible to do things that seem impossible to do without risking their happiness, their good name, even their lives. We heard it in the Old Testament reading. The Lord said to Samuel…Fill your horn with oil, and go. I will send you to Jesse the Bethlehemite, for I have provided for myself a king among his sons. And Samuel said, “How can I go? If Saul hears it, he will kill me. And the Lord said…I will show you what you shall do. And you shall anoint for me him whom I declare to you. (1 Sam. 16:1-3) And Samuel goes and does what God commands, because he loves the Lord, and he trusts the Lord even though he doesn’t understand.
Yes, God commands us to love Him, fear Him, trust Him above all things. Those who don’t love God above all things are sinners. They provoke Him to anger, real and serious wrath that will burn for eternity. Those who don’t love and trust God above all things are as wicked in His sight as men who dishonor their bodies with other men, as women who murder their infants in their wombs, as those who defraud and rob and steal. We do not become good in God’s sight because we refrain from the grave sins others do. Lack of love for God in your heart means you love someone or something else more than God. When we devise excuses for this in the Church—and we do it so easily, both me and you—we become just what the world accuses us of being: Pharisees.
No, let us admit the painful reality. Just like the world, we don’t love God above all things. When we look at the blind man, who out of love jumps up and follows Jesus, not caring where Jesus is going or what will happen if he follows Jesus, we see in the mirror of his example that we are the grandson who doesn’t respond to the love of his grandmother.
Jesus has done more for each one of us than He did for that blind man. He healed not only our eyes but our entire body and soul. He joined our bodies of dust and ashes to His resurrected, immortal bodies, and renewed our souls when He baptized us. Yet we often say, “Thanks, Jesus! See you in heaven when I get done living my life for myself.”
When we are challenged on this and asked, “Shouldn’t you follow Jesus? Shouldn’t you run to hear His Word when it is offered? Shouldn’t you gladly serve Him in His Church? Shouldn’t you give Him Your life, and follow Him in giving it up for the people He wants you to serve? Shouldn’t you give Him the firstfruits of your wealth so that others can hear the joyful news of salvation? Shouldn’t you use all your strength to see the gospel of Jesus given to other people?” Then we say, “But Jesus is going to be mocked, treated shamefully, to be spit on, to be flogged and nailed to a cross!”
Even if we agree, to our shame, that we should follow Jesus with joy like this man who had been blind, we find that we cannot do so. We look ahead of Jesus and see the cross and suffering. The fear overwhelms our joy.
And the more we are told that we should follow Jesus, that we should do it out of love and not out of compulsion, the more we find that we can’t. Those who are annoyed to be told this become more annoyed and resistant. Those who agree but are afraid become more afraid and less joyful.
This is the terrible reality of original sin. We are born not loving God, and we cannot will ourselves into loving Him. The love of God must come to us from outside into our hearts, and once it has begun to come in, it must continue, and we cannot make this happen.
The grandson who didn’t respond to his grandmother’s love needed not to force himself to act like he loved her. He needed to receive the love that was already there from his grandma. That is the way it is with us and God.
Jesus was on His way to Jerusalem to be mocked, treated shamefully, spat upon, flogged with whips, crucified. He told his disciples this not to scare them, but to cause them to see when it happened that this was no accident. God foretold it centuries before through the prophets. In eternity He planned it, before the world began. It was His will that Jesus should suffer all these things. It was Jesus’ will also. As He pulled His disciples aside and explained it to them again, now for the third time, He saw it coming clearly. He could have avoided it and said, “We’ll go up to Jerusalem next year.” He didn’t do it. He saw it clearly and unmistakeably, and journeyed toward it.
Those were Jesus’ actions, motivated by His will, by the engine of His heart. What powered that engine was this—love. Love for human beings who do not love Him. Love for His enemies, love for His disciples, love for you, love for me. In love He saw us with a clear eye. He saw that our love of ourselves had to be punished by a just God with shame, mockery, physical suffering, with endless spiritual torment.
So He journeyed to Jerusalem to receive it for us—to be treated with contempt. To be mocked and spit on. To have His flesh opened with stripes from the whips. To have His hands and feet pierced and pinned to the cross and be lifted up from the earth as a curse. To cry out “My God, my God, why have you forsaken Me?” To bring to an end God’s anger against us, His righteous condemnation for the lives we have lived for ourselves, spurning His love. And then on the third day to rise again, God declaring our sin paid for in full, God announcing that Jesus and we are no longer in bondage to our sins. He no longer counts them.
Consider the love behind this gift. Meditate on it.
You are not able to stop living for yourself. But Jesus has blotted out the life you live in the flesh. He lived His life on earth in love toward His Father and in love toward you. For His sake the Father’s anger against your life of self-love has ended. For His sake, the Father counts you and all who believe in Jesus not only as if they lived their life following Jesus, for Jesus, but as if you lived Jesus’ life.
As you receive this love of Jesus, which is given to you when His Gospel is preached, when the Scripture is taught, when you read the Bible at home, when you receive the body and blood of Jesus in the Sacrament—as you receive His love in these ways, His love is born in you. The death He died for all becomes active in your life. Just as the grandson would have loved his grandmother if he had paid attention and received the love that was behind her gifts, so as you hear the word of the forgiveness of your sins through Jesus’ gift of His life for you, His love will enter your heart and do what it did in the man He healed of blindness. It will cause you to forget yourself and follow Jesus, not out of compulsion, but out of love, with joy.
On Wednesday the season of Lent begins, with its call to baptized Christians to renew the fight against our flesh, with its constant desire to live for ourselves. This fight, in which we exercise our will, is necessary. No one can be a Christian without it. We have to daily drown in Jesus’ death, in which we died in Baptism, the desires, thoughts, and impulses of our flesh that want us to live the old way—for ourselves, in sin, with our hearts denying Jesus’ love, closed to it.
We have to fight. But our fighting, our willing to no longer live for ourselves doesn’t create love. Love comes from seeing the love Jesus has in His heart for you—the love revealed in His joyful willingness to go to Jerusalem, to be treated with contempt, to be spit on, whipped, pierced with nails, and forsaken by God.
In that love we are secure, now and forever. That love has destroyed the life you lived for yourself.
The peace of God that passes understanding keep your hearts and minds in Christ Jesus.
Soli Deo Gloria
In Memoriam + Kathe Schroeder
St. Peter Lutheran Church
Job 14:1-17, 1 Corinthians 15:20-26, Matthew 27: 33-60
February 25, 2017
“A New World”
Sandi, Ron, John,
All of Kathe’s grandchildren and great-grandchildren,
Her family and friends,
Members of her church family at St. Peter:
Grace and peace to you from God our Father, and the Lord Jesus Christ.
God’s Word for our comfort today comes from all of the readings we just heard, and in particular these words from first Corinthians: For as in Adam all die, so also in Christ shall all be made alive. But each in his own order: Christ the firstfruits, then at his coming those who belong to Christ. Then comes the end, when he delivers the kingdom to God the Father after destroying every rule and every authority and power. (1 Cor. 15: 22-24)
Beloved in Christ:
In the old version of Martin Luther’s Small Catechism that I had to memorize, the fourth commandment was longer than the one the kids learn now. Honor your father and mother, we learned. But it used to have more, a promise: that it may be well with you, and you may live long on the earth.
I want to start off by saying that I have not seen, in ten years as a pastor, a family that honored their parents (and grandparents) more than you have shown honor to Reiner and Kathe. I have seen quite a few families that loved and honored their parents at St. Peter, don’t get me wrong. But in a day when people no longer do this, your family has been exemplary—even the grandkids. The promise of blessing God attached to the fourth commandment applies to you.
Frequently when loved ones, particularly parents, die, people feel guilt that they did not show enough love and honor to them when they were alive. Perhaps some of you feel this way today. It is true that before God even the best fall short of keeping this commandment like we do all the others. Before God we can’t brag that we have done all that He asks even when we’ve done our best. But God covers our sins; He blots them out with the blood of His Son, and covers us with Jesus’ perfect righteousness, just as now Kathe’s body is covered by a white cloth emblazoned with the cross. She always expressed to me her feeling that God had blessed her and Reiner by giving her children and grandchildren that loved and honored them. So I hope that this will be a comfort to you—your care for Kathe was an example, and wherever you failed, God has covered your failings, just as Kathe’s whole life was covered with the perfect life of Jesus when she was baptized.
Kathe was blessed in many ways in this life, and she always said this when I visited her. She was blessed with a husband that was the love of her life, a gift which is not given to everyone. She was blessed with three children that she loved and that loved her; then with a similar relationship with her grandchildren. She had a beautiful family, a beautiful home. God gave her a good character, an ability to work hard and do good for others, which she passed on to her children and great-grandchildren. Above all, she was blessed in a way that so many are not. She was baptized into Christ as a baby and taught to know Him as her only Savior from her sins and from death. And she remained in this faith which was given to her in baptism until her end.
For all these blessings she received, and for the blessing her life was, we give thanks to God today. You remember her, and you rightly feel grief that this woman, with all of the little things she did, will not be present in the rest of the years of your life on earth. You are right to feel grief about this and even to express it to God. For years when I would come to visit she would make me tea and give me those pieces of sugar that looked like ice; when I put them in the tea they would make cracking noises. She would put a plate of cookies and pastries in front of me. I will remember those times, but I will not experience them again in this life. You have other memories. One that was in her obituary that made me laugh was that she never let her grandkids win at any board games! You have many memories like this, and it is a loss over which it is right to grieve that during the years of this life you will no longer see her or hear her voice.
I say this not to rub it in, but because we try to deny the loss to make the pain go away. But it is in facing the reality of the pain of death that God’s comfort comes to us.
Kathe’s life was filled with a lot of happiness. But in a way it was happiness snatched out of the hand of great powers that loomed over her and the whole world. She had many griefs. She just didn’t talk about those—at least not to me—or dwell on them. Her father died when she was a child, leaving her family in poverty. She was confirmed in 1942, when the world was in the middle of a terrible war and her country was a police state. And when the war was over, it only kind of got better for her country. Half of it came under the control of another police state from the other side of the political spectrum. The world sat on the brink of a much worse war in which the whole world could be destroyed. No one was sure when that might happen. And Germany was right on the border.
People kept on living. They got married, like Kathe and Reiner, and started families. Yet it could have all come crashing down. They were lucky and moved to the United States where it was a little safer.
But even now, this world is under the control of dark authorities and powers. We live in their shadows. It is the darkness of the shadow of death. In this world, God appears remote and absent. When we want to come near to Him, there is a barrier—that in thought, word, and deed, we break His commands. Pain, sickness, and hardship come to all of us, and also death. And for many people, at many times, the sense arises that these bad things are happening to us because God is against us. People don’t say this usually, but the feeling lingers.
That was what Job was saying in the first reading we heard. Why do you keep such close watch on my sins, God, he asks, that you are punishing me so intensely? I’m only on earth a little while—then I’m gone. I was born in sin, and when I have done my best, I still am a sinner in your sight. He expresses longing that God would bury his sins forever, deal with him as a father, give him life in place of the death that comes as a result of sin.
Then we heard another apparently depressing reading. Jesus was led out to “the place of the skull” and crucified. And while he hung on the cross by nails in his hands and feet, Jesus cried out in agony, My God, My God, why have you forsaken Me? A few hours later He let out a loud cry and gave up His spirit in death.
Then something happened that doesn’t usually happen. The earth shook. Rocks split open. The curtain in the temple that closed off the holy of holies, the place where God dwelt on earth, ripped from the top to the bottom. Almost unbelievably, graves were opened and a bunch of holy people who had died rose and appeared to many people. The event was so overwhelming that even one of the Roman soldiers who was there, who probably didn’t believe in the God of the Jews, said, “Truly, this was the Son of God!”
This was not an ordinary, natural event. Jesus was and is the Son of God. When He died, God tasted death. The punishment of death, the penalty for rebellion against the God who made us, was experienced by God. Jesus took our sins as His; and He took the punishment for them. He experienced being forsaken by God. He died. And the result was—the earth shook, as if the world itself was being moved, changed. The way into God’s presence was made open. The dead rose to life again. The dark powers that have controlled the world were thrown down. And the way was paved for a new world to being—a world in which there is no death, where God is near, and the darkness over our world and in our hearts becomes light.
That all happened in a moment when Jesus died. But then everything seemed to return to normal. Jesus was taken down off the cross and buried, just like everyone else. That seemed like the end.
You know what comes next. If not, Paul reminds us. But in fact Christ has been raised from the dead, the firstfruits of those who have fallen asleep. Even though the world seemed like it had gone back to normal, to darkness and death, it had not. Things had changed. Jesus rose from the dead; his followers came out on Sunday and found an empty tomb. Then He appeared to them, told them what was going to happen next, and forty days later ascended to heaven.
What was going to happen next was His disciples would go out into the world and proclaim that Jesus had risen from the dead. They would also say what this means. It means that the sins Jesus carried on the cross have been paid for. God released Jesus from them into resurrection and eternal life. And everyone who believes this shares in Jesus’ release from sin and death and His eternal life.
People often say to grieving friends, “Don’t worry; she is in a better place.” For those who die believing in Christ this is true. But people seldom believe that this world will be the better place.
Jesus is the firstfruits. He rose from the dead. And all the people He died for will also rise from the dead in the same way when He returns.
It will be a new and better world. It won’t be a world where our happiness comes in the shadow of the powers of darkness that run this world, where we enjoy what we can while we can, and God seems far away. It will be a world where the powers of darkness are thrown out forever, and the darkness of our hearts is also gone, and God will be all in all.
Kathe became a citizen of this new world in 1927 when she was brought to the baptismal font in Firrel, Germany. She was baptized into the risen Jesus, with His righteousness, life, and victory over death. Her sins were forgiven. That is why now the Easter candle burns in front of her body. The life of Jesus, risen from the dead, became her life. The perfect righteousness of Jesus, and His atonement for the sins of the world, was drawn over her infant life. Today it still covers her like the white pall with the cross covering the casket. We do not know what she will look like when the day of resurrection comes exactly. We know that just like the image of Adam was on her when she suffered, when she got old, when she died, the image of Jesus will be evident in her body when she rises—the image of righteousness, joy, victory, everlasting life. There will, beyond all shadow of a doubt, be a smile on her face—of gratitude, of joy, of victory.
Jesus died and rose again and claimed the whole world—all people who share His flesh and blood—to live in that new world. You as well—whoever you are, whatever you have done, whatever you believe. Everyone is in, no one is out, except those who refuse to be in, who won’t believe it, who insist on their right to remain in the darkness, in the shadow of the dark powers running the world now. He claimed you with His blood, and when you were baptized He put on you the garments of righteousness of the new world that He will reveal when He returns. Don’t throw it away. Daily take off the old clothing of slavery and death and put on, by faith, the new man, risen from the dead.
That is where we get peace and strength to live in this world where the darkness overshadows us. We receive the life of Jesus—in His Word, in the Gospel of the forgiveness of sins, in the sacrament of His body and His blood given and shed for us on the cross. We receive in those things the assurance that we belong to Him and His new world which enables us to come near to God without fear and ask for the strength and peace we need to continue until the day when we will no longer be without the visible presence of our loved ones who have died in Christ—the day when we will see Kathe and Reiner, happy forever—and when we will see the God who made and redeemed them and us, face to face.
The peace of God, which passes understanding, keep your hearts and minds in Christ Jesus.
Soli Deo Gloria
St. Peter Lutheran Church
St. Luke 8:4-15
Feb. 19, 2017
“Broken Hearts are Good Soil”
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.
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.” 9 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.
Soli Deo Gloria
Fourth Sunday after the Epiphany
St. Peter Lutheran Church
St. Matthew 8:23-27
January 29, 2017
“The Captain of the Ship”
Jesus gets into a boat, and his disciples follow. Then a great storm arises. It must have been a really great storm. At least four of Jesus’ disciples are men who fished on this sea six days a week for years. They were familiar with the weather. They have been through storms before, and I’m certain that, being men who made a living with their hands and their back, they were not the type of men to show fear easily. But when they come to wake Jesus up, they cry like terrified children, they humiliate themselves: Lord, save us! We’re dying!
I’ve known Christian men who were dying. Men don’t want to admit fear of death and God’s judgment in front of another man even when death is imminent. Yet these fishermen in the boat cry out to Jesus in terror.
This must have been an incredible storm.
I am sure that you have had storms like this throughout your life, whether you are listening on the radio or here today. You may very well be in one right now. It may be that the doctor told you how many months he thinks you have left; it may be that the doctor isn’t sure what to tell you. Or it may not be a storm that threatens you with literal death, but it’s bad enough that it’s hard to get out of bed in the morning, or it’s hard to bring yourself through the doors of the church.
Then there’s the storms the Church goes through, which is really what this story is getting at. The boat that holds Jesus and the disciples is a picture of the Church. Look up there, at the ceiling; it kind of looks like the bottom of a boat. That’s why the Latin word for the part of the church on your side of the altar rail is called the nave; it comes from the navis, which means “ship”, which is also where we get the word “navy”. The Church of Jesus is a little boat or an ark. It sails through the rough waters of this world, the storms of persecution, the flood of God’s judgment, the depths of death and hell, and lets those inside out on the dry land of the new creation. And Jesus is in this boat with us. We aren’t sailing ourselves to heaven. He is the Captain of the ark of the Holy Christian Church.
But the whole way on this voyage the boat is hit by storms. And throughout the 2000 years since Jesus ascended to the Father, the Church has cried out in desperation, feeling like the ship was sure to sink, and the Christians inside would perish.
Anyone who’s a member of this congregation and cares about it at all, for whatever reason, knows this feeling. This Gospel reading today is your story, isn’t it?
And if the Church sinks, it’s far worse than when storms hit us individually. We come to the Divine Service, to other Christians, to the pastor, to find help when the storms hit us privately. We rely on the Church to be there when our child is going astray, when we are laid low with illness—to tell us what God says; to correct us when we live or believe contrary to His Word, and above all to proclaim to us the forgiveness of sins in His name. We come to the Church when our father or mother, husband or wife has died. We bring the bodies of the people we love most so that the Church—or rather Jesus through the Church—will preach to us that our loved one will rise again.
But if the Church goes under, destroyed by persecution or twisted and mutated so that it no longer proclaims God’s Word—who will bring us the Gospel of Christ crucified? Who will tell us that it applies to us too? Who will forgive our sins in Jesus’ name? Who will baptize our children? Who will give us the body and blood of Jesus? And not only us: if the Church goes under the waves, who will proclaim the coming judgment of God and the forgiveness of sins through Jesus to the world that falsely believes it has God already, without Christ?
+Our storms at St. Peter are not unique or new
–when all of Europe was supposedly Christian, a false gospel of salvation by human effort made the true Gospel for all intents and purposes unknown, until 500 years ago God worked through Martin Luther to restore it
–Since then the devil has worked to almost extinguish the pure Gospel again through luxury and wealth, through doctrinal indifference.
+Yet very few Christians realized that this was a storm that threatened to destroy the Church; very few even realize it today. We are only starting to realize in our Church that true faith in Christ was being eaten away for a long time; we started to realize it because this congregation is almost underwater.
We aren’t the whole Church; but what is happening here is happening all around us.
+So we go to Jesus, like disciples:
And notice: when the disciples wake Jesus up, they don’t have quiet confidence, fearlessness. That’s what firm faith brings. Instead they have terror and fear that Jesus is just going to sleep while they drown.
Their prayer comes from fear more than from faith. It seems to express anger at Jesus—“How can you not care that we are going to die? What are you doing, still sleeping?”
When a ship has no captain, or the sailors don’t trust the captain and they think the ship is going to sink, all hell breaks loose. Sailors stop working together and letting the captain direct; they all start trying to save the ship as individuals, which is absolutely not going to work, or maybe they try to mutiny and set up a new captain. And when all these things become hopeless, people start grabbing something that floats and taking their chances in the sea. When no one listens to the captain anymore, the ship is doomed.
But Jesus is the captain of the ship of the Church; He will safely bring it through all storms into the eternal calm and peace of eternal life.
When Jesus gets up from sleeping, notice who He speaks to first—not the wind and the waves. Not to the thing the disciples think is the danger.
He speaks to them first, because the danger is not the storm. In our day, the danger is not the declining numbers in the Church, or declining bank accounts, declining prestige in our society.
The danger is within us—unbelief. That instead of Jesus, we trust in what we see and feel, in our own thoughts, in the wisdom of the world and the false religion pushed by the devil and the world.
Unbelief is the danger because it is idolatry: we think the storm is more powerful than God; we fear it more than God. The first commandment: You shall have no other gods—We should fear, love and trust in God above all things. The storm is more powerful than God, and we know better than God’s Word what is necessary to save ourselves or the Church.
So Jesus speaks first to the disciples, rebuking the storm in their hearts, the storm of unbelief and the cowardice that comes from it.
Why are you so cowardly, you of little faith?
Jesus understands why they are afraid. What He is telling them and us is that we don’t have anything to fear. Not if we have Him.
+Really? We have nothing to fear? Nothing. How can you say that, if the boat is about to sink and the disciples are going to perish?
Because Jesus rebukes the winds and the sea and there was a great calm. Not only does Jesus know how to steer the ship safely. He simply speaks and nature obeys. Who does that?
The answer is, only God does that. God was with the disciples in the boat, living with them, sharing their bread, sharing their storms, sharing their sins.
The prophet Jonah brought a great calm when he was thrown into the sea. The storm came because of Jonah’s rebellion against God, when Jonah ran away from the presence of God. It went away when the sailors handed over Jonah to certain death.
But God rescued Jonah from his rebellion and its punishment; from certain death, sending the fish, who vomited him onto dry land.
Jesus also brought great calm that lasts forever; He took on our rebellion against God as His own; He willingly was thrown into the boiling, angry flood of God’s wrath, making our sins His own and being nailed to the cross. Then He stepped out of the belly of death into the land of the living, having put our sins away forever. Now there is a great calm; peace with God.
That great peace comes rolling across the storms of this world to us from the eternal God in our flesh; not a temporary calm, like the one in Matthew 8, but an eternal one.
Jesus is the captain of the ship of the Church. He can be trusted to lead us safely through the storms of death and hell, because He has already gone through them and destroyed them.
Jesus will not fail to bring His church safely to land.
His Church includes the weak in faith.
But those who reject Jesus’ word are not Jesus’ Church; they are not in the boat where He is. They are mixed with the saints around the Word, but they don’t believe in Him. When storms come, they mutiny against Jesus, don’t listen to His Word. They try to take over the boat from Him, or jump overboard because they think it’s doomed.
Brothers, we are weak; we do this in spite of ourselves. But let us be comforted and listen to Jesus. He is worthy to be trusted. He isn’t a fool or a con artist. He tells us, “You have me in the boat in my preaching, in my pure doctrine, and my Sacraments. Hold on to me; you have nothing to fear.”
We have many sins, but He doesn’t cast away sinners who trust in Him, the Savior of sinners, the sin-bearer.
He will not let the floods overwhelm us or let His Church sink. Our traditions will perish, our will that contradicts the will of God will not be done. But Christ’s Church is more than that—it is the whole company of saints throughout the world, through time and eternity, who cling to Jesus alone.
It will never perish, and neither will those who trust Him. He cannot perish; He died, and He lives forevermore. And we who are baptized into Him have been joined with Him who joined Himself to us—we also have died and risen. The new creation that will appear on the last day has already begun in all who believe.
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.
Twenty-Second Sunday after Trinity
St. Peter Lutheran Church
October 23, 2016
“Letting Jesus In; Letting Jesus Out—Witnessing”
Lutherans are not known for being fanatical. No one faints from emotion in our Divine Services like they sometimes do in worship in other churches. We aren’t known for looking for every opportunity to turn conversations toward spiritual matters or for peppering our speech with “God-talk.”
As a result, we may get the impression that as Lutherans we believe in moderation in spiritual matters or religion. Yes, we believe that Jesus is our Savior. But everything has its place. We shouldn’t get too carried away with religion and end up making a spectacle of ourselves.
But that conclusion would be a mistake. Emotional excesses in worship can be bad; it can also be bad to be preachy and act hyper-spiritual in your daily life. Martin Luther criticized the “fanatics” or “enthusiasts” of his day for these things. But Divine Service in his church in Wittenberg was not an emotionless formality, even though the congregation was made up entirely of normally stoic Germans.
An example of this: toward the end of his life, Luther was distributing the blood of Christ at Holy Communion. He was old, and his hands shook. As a result of his trembling, he spilled some of the precious blood on the stone floor near the altar. The person who wrote down the story said that Luther’s eyes filled with tears at the dishonor he had inadvertently done to the Lord’s blood, and he said, “O Lord Jesus, help!” Then he got down on his old hands and knees and sucked the consecrated blood of Christ from the stone floor, lest someone step on it. And the congregation, instead of laughing or being disgusted at Luther’s piety toward the consecrated wine of the Lord’s Supper, toward the blood of Jesus, broke into sobs, seeing the old reformer do this.
Quite a bit of emotion, quite a visible display of zeal in practice for something Luther had taught people so zealously—that the Sacrament of the Altar is “the true body and blood of Christ, under the bread and wine, instituted by Christ Himself for us Christians to eat and to drink.”
Lutherans are, or should be, against making laws about the proper amount of emotion or the proper amount a Christian should display his faith in Christ in public. A person may have true, living faith in Jesus and yet not talk about it a lot in public or display a lot of emotion at church. Some of that has to do with a person’s temperament, some of it with the strength of his or her faith. Some of it has to do with the fact that genuine faith is not a matter of outward display.
We make those allowances, yet we should never make the mistake of thinking that moderation in Christianity is good or even possible for a genuine Christian. A Christian cannot be “lukewarm”, as the Lord tells the church in Laodicea that they are. A Christian cannot be “neither cold nor hot.” And a church that has become “neither cold nor hot” is one in which the cold and dead members have mixed to such a degree with the living, believing members that the entire church has become nauseating to the risen Lord Jesus. “So because you are lukewarm, and neither hot nor cold, I will spit (or vomit) you out of my mouth.” (Rev. 3:16)
Why does lack of zeal, “moderate Christianity”, “reasonable Christianity”, lukewarmness make Jesus sick? We forget that Jesus Himself was not “moderate.” He was (and is), we might say, a zealot, a radical. Yes, He is amazingly gentle and patient with the weak, the sinful, and the fallen, so that He didn’t speak a harsh word to those crushed and overwhelmed by their sins, cast off by their society as “deplorable” and “irredeemable.” Yet His graciousness toward sinners was never grace toward sin itself. He “gave Himself for us to redeem us from all lawlessness and to purify for Himself a people for His own possession who are zealous for good works” (Titus 2:14). He was so committed, so passionate in His hatred of sin that He gave His life not only to forgive and cover sin but also to remove and destroy it. He was so passionate in His opposition to false and hypocritical worship that He went into the temple and threw down the tables of the money changers. He was so zealous in opposing the false teaching of the Pharisees, scribes, and chief priests that He continued to preach and teach the Gospel of grace in opposition to them, and to denounce them, until they connived to have Him crucified. Jesus was and is not cool and moderate. He is fiery. His feet gleam like gold coming out of a fire. His face shines like the sun. His eyes are like flames. He is hot and burning with love for His Father and for you.
Because He burns with charity He is infinitely gentle with the weak, but He is nauseated by lukewarmness. When people and churches claim to be Christian but are moderate and reasonable in their love for God, His good news of grace, and for other sinners, when they are lukewarm, self-satisfied, content, and unwilling to do anything that might risk their comfort, it makes our Lord ill. He can’t stand it. He will spit such Christianity, such so-called “Christians”, such churches out of His mouth. That, says the Lord of the Church to the congregation is Laodicea, is the kind of church you are.
How did the church in Laodicea become this way—lukewarm, neither cold nor hot, disgusting to its Lord? He tells them: You say, I am rich, I have prospered, I need nothing…(Rev. 3:17) The church in Laodicea had become wealthy and prosperous in earthly goods. But this wasn’t the cause of their lukewarmness. They were lukewarm because they were not “rich toward God” (Luke 12:21). They foolishly believed that since they had earthly wealth they “lacked nothing.” We can draw this conclusion as well—their wealth indicated that the church in Laodicea had not had to endure the persecution we saw in the other churches. Persecuted Christians are typically denied the opportunities available to the rest of society. High positions are often denied them.
It may also be that the church in Laodicea had made a practice of compromising with the pagan world around them. Back a few generations ago lots of people belonged to secret societies like the Freemasons or the other lodges, but it was forbidden in the Missouri Synod, because the members of those societies took part in religious rites and confessions of faith that were contrary to the confession of faith they made as members of the Lutheran Church. Today people are often offended by the practice of “closed communion” which is the practice and teaching of the Missouri Synod. By practicing “closed communion” we are saying that communing at a church is tied to confessing faith in that church’s teaching. As a result those who believe another doctrine, or who are in fellowship with those who teach another doctrine, should not commune at LCMS altars, nor should those who confess our doctrine commune at a church with another doctrine. That teaching offends people today; but for a century and a few decades, the LCMS’ teaching about lodge membership was an offensive teaching to many (even inside the LCMS).
People typically belonged to lodges or to the Masons—at least, this is what most people said—for the sake of business. Lodge members helped each other out and sent business one another’s way. Not being a member of a lodge could hurt people financially. It was this way for people in the early church too. If you wouldn’t step foot in the temple of an idol or burn incense to Caesar, it could hurt your business opportunities. Yet the church in Laodicea was prosperous. It’s quite possible they had become this way by compromising their witness to Christ by engaging in the worship of idols, or giving the appearance of this being possible for a faithful Christian.
The church in Laodicea put its trust in its earthly wealth and in the freedom from persecution it had experienced. Since it had those things, it didn’t think it needed anything else. It became a church where Jesus was left outside in the cold, knocking on the door to be let in. But the Laodiceans wouldn’t let Jesus in. Jesus was sure to take away their prosperity and their seeming peace and security. He would bring with Him white robes to put on—His innocence and righteousness before God. But He would also rub eye salve on their eyes and make them see that they were really wretched, pitiful, impoverished, and naked before God. And He would bring gold refined in the fire—that is, faith in Him instead of in earthly prosperity and security, and the fire of persecution, of suffering and trial that purifies our faith in Christ. That true gold from Jesus very probably would mean the loss of the perishable gold that they had come to trust in and see as a sign that God was pleased with them.
The churches in the nations that have had Christianity for centuries have a lot in common with the church in Laodicea. Christianity was the dominant religion in Europe for almost 2000 years in the south, and by about 1000 A.D. it had travelled to the northernmost reaches of Europe. From there it spread to every continent that Europeans colonized or settled. And for most of that time the churches did not experience persecution in an overt way. There was persecution of faithful Christians, but it was always by others who also claimed to be Christians; in Europe and America no one persecuted the church with the open admission that it was Christianity they were attacking. Only in the French Revolution in 1789 did we see the first explicit persecution of Christians by non-Christians. It happened again in Russia and other places where communism took hold. But in America the church has never experienced that. On the contrary, up until recently the churches experienced peace. They were large and prosperous, and its members became wealthy.
And as a result many people came to expect earthly peace and prosperity. They saw full pews not with suspicion, as a sign perhaps that the church had compromised with the world, but as a sign of the church’s success, perhaps even of its godliness. They became content.
And now that the pews are emptying in many churches, and the heat is being turned on by forces that oppose Christianity’s formerly dominant position in our country, we see many churches and Christians scrambling to find ways to fill the pews up again, to regain our former position of cultural dominance.
Why? Because the churches have come to trust in earthly peace, freedom from persecution, and earthly prosperity. They think that when they have those things “they need nothing,” but if those things are gone, they have lost everything.
But a church that trusts in earthly peace and prosperity is a church that leaves Jesus outside in the cold, knocking to be let in. A church like this can’t witness to Jesus. Their witness will not be faithful and true (Rev. 3:14); they may preach and talk about Jesus, who was crucified. But if their trust is in the earthly peace and security that comes from large numbers and cultural dominance, when the fire and heat of persecution comes to purify them, they will cast Jesus aside. Witness to Jesus means faithfully teaching His Word, but it also includes the witness of suffering for that Word. That is the way the devil is conquered, just as Jesus conquered Satan not by gaining the whole world but giving His life on the cursed, shameful cross.
During this fall series we have heard with our ears “what the Spirit says to the churches.” I pray that God also gives us ears to hear with repentance and faith. What does the Spirit say to this church, St. Peter, in the letter to the church in Laodicea?
It is a hard question to face willingly. Are we also “lukewarm, neither hot nor cold”, about to be spit out of the mouth of our Lord? And if so, what should we do?
If I say “Yes,” how easy it will be simply to get angry at me, and reject my answer as my opinion, not Christ’s. How easy it will be also, if you accept the judgment, to simply put your head down like a beaten dog and say, “It’s impossible to please God.”
But that isn’t why Jesus speaks this way to the church in Laodicea. He didn’t write them off as hopeless. He came as a petitioner, knocking on the door, calling to them to let them in to His house. He does the same with all churches that have become lukewarm, just as He once called out to Adam when he was hiding in the garden, running away from his Lord because he had sinned and was afraid of the punishment.
Idolizing the earthly prominence we once enjoyed
That prominence was not evil, but we have something better than that—Jesus, who was crucified for us, Jesus, the risen Lord of the church and of the world
That idolizing has kept us from witnessing to Him in a community where we have great opportunity.
Jesus not only knocks on the door to come into the Church, but He wants to go out in us to extend His kingdom through the preaching of the Gospel which He has given to us.
+Let Jesus in
-recognize our sin in clinging to earthly security, peace, prosperity
-desire to bear “faithful and true witness” to Him in our families, to our friends and neighbors, as a church in our community.
–believe the Gospel: His zeal covers our natural lukewarmness; His love our lovelessness; His willingness to suffer for others our self-seeking
–your lukewarmness which you will struggle with till the day you die is covered, cleansed, forgiven
–this repentance and faith is the work of the Holy Spirit alone
–but it has begun where there is the desire to change and be forgiven.
+Let Jesus out
–witnessing to Jesus: two parts. Proclaiming His Word faithfully, and standing fast under the hardship and even persecution that comes because of His Word.
–proclaiming the Word—both law and gospel
Sin and righteousness
–as a church: planning, going into the community and inviting them in. Welcoming those who come.
–Suffering and persecution:
This comes by itself
Enduring it, and continuing to be faithful and true witnesses to Christ, is witnessing embodied, not simply in talk
There we give a picture in our lives of the Christ who suffered to save sinners.
+Jesus comes in to us
This is “dining with Jesus” having fellowship and communion with Him
By faith we cling to Him, are joined with Him. We share His grace and His suffering.
Sharing with Him in suffering is followed by sharing with Him in glory.
May we go out with Him, even if these are the final years of our congregation’s life, so that we may rejoice forever in our fellowship with Him.
Soli Deo Gloria
17th Sunday after Trinity (First Sunday of Fall Series)
St. Peter Lutheran Church
September 18, 2016
“What the Spirit Says to the Churches about the Lord of the Church”
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.
Soli Deo Gloria