Archive

Posts Tagged ‘lutheran sermons’

Made Clean. 14th Sunday after Trinity, 2017.

September 20, 2017 Leave a comment

cleansing 10 lepers.jpgFourteenth Sunday after Trinity

St. Peter Lutheran Church

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

September 17, 2017

“Made Clean”

Jesus

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

Soli Deo Gloria

 

Advertisements

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

September 20, 2017 Leave a comment

jonahsprayer.jpgDay of Supplication and Prayer

St. Peter Lutheran Church

Jonah 1:4-6

September 20, 2017

“Each Called Out to His God”

Jesus

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

Soli Deo Gloria”

Soli Deo Gloria

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

September 3, 2017 Leave a comment

holy-apostles-icon12th Sunday after Trinity

St. Peter Lutheran Church

2 Corinthians 3:4-11

September 3, 2017

“The Glory of the New Testament Ministry”

Jesus

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

 

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

 

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

 

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

 

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

 

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

 

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

 

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

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

 

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

 

Amen.

 

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

 

Soli Deo Gloria

Testing Fruit. 8th Sunday after Trinity, 2017. Matthew 7:15-23 (Romans 8:12-17)

wormy fruitEighth Sunday after Trinity

St. Peter Lutheran Church

St. Matthew 7:15-23

August 6, 2017

“Testing Fruit”

Iesu iuva

 

A guy was sitting on the couch watching television.  His wife came in and said, “I’m going to make a fruit salad.  Do you want some?”  The husband looked up at her and said, “Sure!  Thanks.”  So she went back into the kitchen.

 

A little while later she returned with two bowls.  She handed one to him and then sat down with her bowl, eating.  The man’s eyes were glued to the tv.  He reached into the bowl and put pieces of fruit into his mouth without looking down at the bowl.  After a couple of bites he gagged and spit out the fruit onto the carpet.  Looking down into the bowl, he saw something that did look like a salad made out of fruit.  There were pieces of orange, lemon, and lime.  There were apples, strawberries and pears.  There were crabapples from the tree in the yard and some berries that looked like they belonged on a shrub or a hedge.  It even looked like his wife had cut a monkey brain fruit into pieces and thrown that in.  Then there were mushy brown bananas, half dried grapes with bugs on them, wrinkled, moldy blueberries, pieces of melon that let off a strange odor.

 

The husband looked at his wife.  She had the spoon halfway to her mouth and had stopped it there when her husband spat out the bite of fruit salad.  He said to her, “What is this?  Why did you put crabapples and moldy fruit in this salad?”

 

His wife said, “I couldn’t find enough normal fruit to put in there.  Then I figured, it’s close enough.  Fruit is fruit, right?”

 

Have you ever met a person like that, who figures all fruit is basically the same and you can just eat it all without worrying about it since it’s all going to the same place, whether it’s sweet, sour, or rotten?

 

Probably not.  Getting a fruit salad like that would be a sign you were dealing with a crazy person.

 

When I was a little kid and had to go grocery shopping with my mom, I remember her showing me how when she bought eggs she opened the carton up and examined each egg to make sure she didn’t accidentally get a bad egg or one with a crack in it.

 

We take such care to make sure that the food we put on our tables is wholesome!  Animals do this too.  When your nose smells rotten meat or vegetables, your body reflexively seizes up, pulls away; your face tightens.  We are wired biologically to run away from bad food; our nervous system knows before our brains do that bad meat, bad eggs, bad fruit have the power to kill us.

 

I think it was this week that I was walking into a nursing home to give someone the Lord’s body and blood, and I had a conversation that reminded me of this. I think it was this week, but it could have been almost any week, because this kind of thing happens to me so often.  A bunch of folks were sitting in wheelchairs outside by the door.  A lady said, “Hi, father!”  I said, “Hi!”  She said, “I noticed the Roman collar,” pointing to my neck.  I said, “I always thought it was an Anglican collar.”  She said, “You’re a Catholic priest, right?”  “No, a Lutheran pastor.”

 

“Oh,” she said.  “That’s really close.”

 

Someone says this to me almost every week, if not every day.  People from other churches say it; people from St. Peter say it.  As if the reasons the Lutheran Church and the Catholic Church or the other protestant churches are minor and obsolete.  I often just smile in response.  If I start to disagree, people quickly get a faraway look in their eyes that I know very well—the look that is probably saying, “It’s close enough.  After all, fruit is fruit.”

 

The Lord and teacher of Christians is not silent about this, though.  Don’t worry too much about false prophets; you can’t tell them by their fruit, because it’s all basically the same.  You might think that’s what Jesus taught from the way those who claim His name talk and behave today.  But actually the shepherd’s voice calls to His sheep: Beware of false prophets.  They are coming to you dressed in sheep’s clothing, when inside they are savage wolves.  You will know them by their fruit.

 

If you are like me, you might not see at first how this applies to most of the preachers you see, since most of them don’t claim to be prophets.  When we hear “prophet,” we think of a man who can see the future, who can probably work miracles, who knows things hidden from normal people.  A biblical prophet is different from a pastor in that God speaks and reveals things to him directly.  He doesn’t only learn his message from studying the Scriptures and having it passed on to him by others, like pastors today.  Often God will reveal to him something that is going to happen in the future.  But prophets and pastors have the same calling in the sense that they are called not to proclaim their own thoughts and dreams but only the Word of the Lord, so that they are like mouthpieces of God, if they are faithful.  And pastors, like prophets, also proclaim things that are hidden, that people cannot discover unless it is revealed by God.

 

When we learn the basic parts of the Christian faith and come to the second article of the Creed, one of the things we learn about Jesus is that He is called “Christ” because He was anointed by God with the Holy Spirit as our priest, as our king, and as our prophet.  Jesus is the great prophet who proclaimed and revealed in His own life what people could not discover on their own.  He revealed that God is triune—one God, yet three distinct persons. He proclaimed the true way to salvation—not a set of practices or a form of meditation that promised to unite you with God, like the Buddhists—He taught that human beings are so corrupted by sin that there is nothing good left in us.  We have no desire to come to God or know Him, and no ability to do so, and no righteousness with which to stand in His holy presence and plead our case.  And Jesus, the true prophet, revealed how we are saved, which human beings could not know unless He revealed it.  He taught that we are saved by God’s grace alone, who provides the righteousness that covers our sin.  And He revealed that righteousness in Himself—in the way He lived, with perfect love toward God and our neighbor, and in the way He died as a curse for our sins, covering our guilt and removing from us God’s just condemnation.

 

Jesus is the true prophet; all other true prophets are reflections of Him.

 

And the wonderful teaching tucked away in the questions and answers our synod adds to the Small Catechism of Luther is that Jesus continues to be our prophet.  He continues to proclaim the Word of God to us today from heaven, so that we might know the truth, and the truth might make us free.  You and I have never seen Jesus’ face, but you have heard His voice, because Jesus continues His prophetic office from heaven by sending ministers who proclaim not their own words, but His.  When a minister absolves you of your sins, it is not him loosing you from them—it is Jesus your prophet; and when a minister faithfully proclaims the Word of Jesus recorded in Scripture, it is not him you hear, but the same Jesus who taught in the synagogues, the temple, in the wilderness among great crowds.  When the pastor baptized you, Jesus called, “Come, follow me,” just as He said to Peter and Andrew as they mended their nets on the shore of the Sea of Galilee.

 

Jesus speaks through the ones He sends who are faithful to His call, whether they are apostles, prophets, evangelists or simply pastors, teachers.  Apostles were called directly by Jesus, and prophets receive a direct revelation from God.  Pastors are called to their ministry indirectly; God calls them through people.  Yet all are called by God.

 

But there are preachers and prophets whom Jesus calls false.  They may be called by God, or they may pretend to be, claiming a vision and deceiving people.  Either way false prophets and false teachers come with a word that is not God’s.  And Jesus warns to beware of them, be on guard against them, because they are like greedy wolves, although they look like they are sheep of Christ’s flock.

 

This year as we commemorate the 500th year of the Reformation, we cannot avoid the painful reality of what the Reformation represents.  The Roman Church at that time regarded Luther as a false prophet who led entire nations away from the true Church, and away from Christ and the possibility of salvation.  On the other hand, we regard Luther as the reformer of the Christian Church, raised up by God to proclaim the Gospel of Jesus Christ, that we are justified and saved not by works, but solely by God’s grace, solely through faith in Christ, who alone atoned for our sins.  But if we are right, it means that for centuries the true Gospel of Jesus was buried under false teaching.  It might have been taught here and there by laypeople or priests who told troubled dying people to look to Christ crucified and trust Him alone for salvation.  But the official teaching that the Church proclaimed, taught the priests, and that the priests taught the people, was that Jesus did not do enough to save us.  We must contribute our obedience and good deeds if we want to please God.  If what we believe is true, then for hundreds of years even in the visible Church most people were damned and lost, because false prophets had suppressed the truth.

 

If that is true—and it is—we cannot afford to fall asleep, or let the clergy worry about doctrine.  We must watch out for false teaching and false prophets.  You must watch and be certain that what I or any other pastor preaches to you is not his word but God’s in every part.

 

You must examine the fruits of those who preach.

 

You can’t tell a wolf if it looks like a sheep until it eats you.  But you can tell what kind of a tree you have by the fruit it bears.  Nobody gets clusters of grapes out of a thicket of thorns and briars, Jesus says.

 

You can’t tell whether a preacher is faithful by his life, unless he is an obvious unrepentant sinner.  But if he is imperfect, that is no different than every Christian.  You have to examine his fruit.  The fruit of a preacher is his teaching.

 

I am always amazed at how some people can go into a grocery store and pick up a plum or a mango or an avocado and determine by touch and maybe by smell whether it is too ripe, too underrripe, or just right.  To me, you know a fruit is good when you bite into it.  The problem with this method is obvious.  And the same thing is true with testing the fruit of preachers.  You don’t want to eat the fruit of a false prophet—to hear it, take it into you, believe it, live according to it.  Sometimes people say that they listen to preachers who teach false doctrine, like just about every preacher on the radio and television, and discern the good from the bad.  It may be a useful way to practice discernment occasionally.  But would you eat an apple that is full of worms and try to eat around the worms?  Jesus doesn’t say, “Listen to every preacher and take the true and throw out the bad.”  He says a prophet or preacher is either false or true, good or bad.  A good tree cannot bear bad fruit, nor can a bad tree bear good fruit.  Good fruit is not when a pastor preaches some of God’s Word purely with only a little error.  Teaching is either God’s Word or it isn’t.  If I tell you everything in the Bible is true except for the part where it says God created the world in 6 days, I am telling you the Bible is not true.  A false prophet bears bad fruit even when some of what he preaches is true and seemingly just a little is false, just like a beautiful, sweet apple with just a few little worms in it is no longer a good apple.

 

But just like you can’t tell a false prophet by how they seem or how they make you feel, you can’t tell their fruit by how they make you feel either.  In the grocery store, people test fruit with their nose or their fingertips, but a preacher’s fruit is tested by God’s Word.

 

This is why we learn the catechism, and why we need to keep it in front of us.  The catechism is a summary of the Bible.  But the catechism is not the Bible; its authority comes from being faithful to Scripture.  In order to be able to recognize the bad fruit of false prophets, we need to know the summary of the teaching of Scripture in the Catechism, but we also need to constantly hear and read the Scriptures.  A preacher is not only false when he teaches against the main doctrines of the Bible, but when he contradicts it at any point, because when a preacher does this he contradicts God.  He is no longer acting as God’s mouthpiece and saying the Words of God, but adding his own words.  Similarly, a preacher is not true and faithful if he holds back part of the teaching of God’s Word and never talks about certain doctrines.

 

Even though a true preacher must faithfully teach all of the doctrine in God’s Word just as God gives it—and that means you must know that doctrine and grow in the knowledge of the Scripture if you are to guard against false teachers—all good fruit, all faithful teaching shares certain things in common, and so does all bad fruit and false teaching.

 

To see this, consider with me please the preaching we have recorded in Scripture of the man Jesus called the greatest of all the prophets who came before Him.  That is John the Baptist, Jesus’ cousin.  I refer to him because a few chapters before the Gospel reading in the third chapter of Matthew’s Gospel, we hear John use the exact same words Jesus uses in this reading when He says: Every tree that does not bear good fruit is cut down and thrown into the fire.  (v. 19)

 

In chapter 3, Matthew records that John appeared in the wilderness of Judea, preaching.  His message was, Repent, for the kingdom of heaven has drawn near.

 

Matthew tells us that John wore a garment of camel’s hair and a leather belt around his waist, and his food was locusts and wild honey. (3:4)  John does not have the pleasing appearance many people probably expect from a preacher.  His way of life is a little frightening, off-putting.  If a man wearing a camel hair garment in the desert, eating only grasshoppers and wild honey came and preached to you, besides thinking that he was crazy, you probably would also be afraid that he might call you to live a similar kind of life, where you have to give up all kinds of comforts.

 

Nevertheless, we are told Jerusalem and all Judea…were going out to him, and they were baptized by him in the Jordan River, confessing their sins.

 

Then we hear that the Pharisees and Sadducees, who were the normal religious leaders in Israel that people normally listened to, also came out to John’s Baptism.  John does not smile and feel flattered about this, or try to thank them for coming, or even welcome them.  He says You generation of vipers?  Who warned you to flee from the wrath to come?  Bear fruit worthy of repentance…Even now the axe is laid to the root of the trees.  Every tree therefore that does not produce good fruit is cut down and thrown into the fire.  (3:7-10)

 

Finally, John’s sermon ends with another proclamation different than his strict call to repentance that we have heard up until now.  He says, I baptize you with water for repentance, but he who is coming after me is mightier than I, whose sandals I am not worthy to carry. He will baptize you with the Holy Spirit and fire.  (3:11)

 

John is a true prophet.  He bears good fruit, even though one can hardly imagine him smiling a lot, even though his message is strict, even harsh.  He is not polite and nice like we expect preachers to be, welcoming and sweet.  He is strict in his preaching and strict with himself in his mode of life.  He doesn’t fit in in society.  These are not necessarily qualities a true preacher must have—but they show that common expectations of preachers among us are not proofs that a prophet is true or false.  If John is any indication, a preacher can be what we would call “mean”, “harsh”, and yet be a true and faithful prophet.

 

But John’s fruit is his teaching.  What do we hear him teach?  What is the pattern of his preaching?

 

First, he calls people to repentance, to a change of mind.  He preaches that people are by nature children of the devil, even the people that seem most religious and good.  Faithful preaching does not build up people’s trust and confidence in their own goodness; it doesn’t make them feel good about themselves and tell them that the way to have a blessed life is to follow a few rules from the Bible.  Instead, faithful preaching confronts us with God’s judgment that is upon us and destroys our sense of ease and comfort with the way we are.  It tells us, Every tree that does not bear good fruit is cut down and thrown into the fire.  Faithful preaching calls us to repentance, which means not merely that we recognize that nobody is perfect; it means that we hear from faithful preaching that we must become good in God’s sight, that we must do not only outward good things, but that these must come from a clean heart that loves God in reality and truth.  Faithful preaching makes it clear that this repentance, this fear of God’s wrath, this wholehearted turning away from our love and trust in ourselves, is not just a matter of the mind and understanding.  Faithful preaching tells us our whole selves must change from pride to fear of God, from self-will to fear of God, from self-love to love of God and our neighbors, and this cannot just be a matter of talk, but must show itself in our lives.

 

But John also preaches something else as well.  He baptizes those who are trembling over their sins with the promise that they are cleansed and forgiven.  And he proclaims one coming after him who “is mightier than I, whose sandals I am not worthy to carry; He will baptize you with the Holy Spirit and with fire.”  He points them to the one whose power and glory will come to help them.  He preaches Jesus, who gives us not only outward cleansing, but the Holy Spirit, who imparts true righteousness, holiness, who renews us, and as Paul says, does not make us slaves of fear but makes us confident that we are children and heirs of God.

 

False prophets, on the other hand, teach people, one way or the other, that there is good in them, and that they must contribute something besides Jesus to their salvation.  This is why on that day, the day of judgment, many will say to Jesus, Lord, Lord, did we not prophesy in your name, and cast out demons, and do many miracles?  And Jesus says, I will say to them, I never knew you.  Depart from me, you workers of lawlessness!  False prophets on the day of judgment will try to tell Jesus how much they have done for him, because they do not know him, nor He them.  We know Jesus when we know ourselves, when we see that his suffering and agony was the price to redeem us from sin; and then we know Jesus, not as the one who we do things for, but as the one who has done everything for us.

 

Our time is full of doctrinal indifferentism.  That means people think it doesn’t matter much what doctrine you hold.

 

But our Lord is not indifferent.  He is full of zeal for our salvation.  In reality and truth He bled and died for our sins.  In reality and truth He feeds us with His own body and blood.  He does not trade in lies or appearances, but realities and truths.  He feeds you the body and blood that cancels your sins and in reality and truth pours out His Spirit on you, the Spirit who cries out, “Abba, Father” not out of sentiment, but because He has made it so.   And because He is not indifferent to our well-being He tells us the truth and tells us to avoid the lies false prophets tell in His name.  He tells us the truth of our helplessness in sin, and He tells us the wonderful truth, sweet and blessed, that we are sons and heirs of God through His pain and agony alone.

 

Just as Jesus wants you to be certain of your salvation, He also wills that you be certain that you have the truth of His Word, and that the one who preaches to you speaks not the words of men but only the words of Jesus.  He doesn’t want you to eat rotten fruit, pick it from a rotten tree, or treat the savage wolves who come from Satan to destroy you as though they’re no different from His faithful servants.  May God work in us this certainty during this year of the reformation, and give us zeal to know the truth that makes us confident that we are not lawless but righteous and heirs of His kingdom.

Amen.

 

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

 

Soli Deo Gloria

Still There Is Room. Trinity 2/ Presentation of the Augsburg Confession. June 25, 2017.

presentation of the augsburg confession catholic faith.jpgThe Second Sunday after Trinity/Presentation of the Augsburg Confession

St. Peter Lutheran Church

St. Luke 14:25-34

June 25, 2017

“Still There Is Room”

 

Iesu Iuva

 

On June 25th, 1530, the chancellor of Saxony (a state in eastern Germany), presented, or read out loud, what we now call “The Augsburg Confession” before the Holy Roman Emperor, Charles the fifth, and the gathered princes of the Empire.

 

The Emperor had called this meeting at Augsburg because he wanted to get the princes to give him support in his defensive war against the invading Muslim Turks.  And to accomplish this goal, he said he wanted to settle the religious controversy that had been raging in the Empire for 13 years, ever since the monk Luther had published his 95 Theses on Oct. 31, 1517.  Up until this time there had been little discussion with the Lutherans.  When Luther was brought before the Emperor at Worms in 1519 at a similar gathering, they simply asked if he was ready to renounce the teaching found in his books.  When he said no, the Emperor published the Edict of Worms, which pronounced Luther an outlaw, meaning that anyone who found him could kill him.  Anyone who protected Luther, printed his books, or aided and abetted his teaching was guilty of high treason.  There was never any discussion in the Empire, or the leadership of the Church, as to whether what had been taught by Luther and the churches of the Reformation was faithful to Scripture.

 

So when the Lutheran princes heard that the Emperor wanted to try to settle the controversy in a God-pleasing way, they welcomed the opportunity, even though at least some of them doubted his intentions.  They came to Augsburg and prepared a statement explaining the changes they had made to the traditional practices in the Church.  Then, because a theologian had published a book that falsely accused the Lutherans of teaching things they did not, they wrote up a confession of what they taught on the chief articles of Christian doctrine, believing that they would be recognized as Christian, biblical, and catholic—that is, consistent with what Christians had always believed.

 

But it quickly became apparent that no real discussion was going to happen at Augsburg.  It was a political move.  The Emperor wanted support for his war efforts, and at the same time to make it look as if the Lutheran or “evangelical” teaching had been considered and rejected as false.

 

Yet the Lutheran princes came anyway and had the confession read publicly, despite the efforts of its opponents to keep it from being read, or to have it read in a language most people couldn’t understand, or to keep very many people from hearing it.

 

They confessed—even though doing so made it look like they were prolonging the controversy, and risking the well-being of the Church and the Empire in the face of the Muslim invaders.

 

And because they confessed the faith, the Church was given a pattern of right, faithful, biblical teaching that would outlive those men.  It was a c0nfession that Luther did not write; he couldn’t be present for the Diet of Augsburg because he was an outlaw.  And so the Augsburg Confession was not a writing of Luther or based on Luther.  It was a statement of the biblical, Christian faith that Luther taught but did not invent—the faith taught in Scripture, confessed by Jesus.

 

At the center of the Augsburg Confession is the teaching that defines the Lutheran Church, but also defines Christianity.  Before the Augsburg Confession it had never been clearly summarized in a creed or a church confession except in the pages of Scripture.  Yet it is the center of the Bible, the beating heart of its life.  Jesus taught it to the Pharisees in today’s Gospel reading.  Paul discusses it in the 2nd chapter of the epistle to the Christians in Ephesus.  I am talking about the article of Christian doctrine on justification.  The 4th Article of the Augsburg Confession says it like this:

 

It is taught that we cannot attain the forgiveness of sins and righteousness before God through our merit, work, and satisfactions [for our own sins]; rather, that we receive the forgiveness of sins and become righteous before God by grace, for Christ’s sake, through faith, when we believe that Christ has suffered for us, and that our sins are forgiven us for His sake, and righteousness and eternal life are given us as a gift.  For God will regard and reckon this faith as righteousness before Him, as St. Paul says [in the epistle] to the Romans in the 3rd and 4th chapters.

 

Righteousness before God and the forgiveness of our sins, and the eternal life that follows righteousness, are given to us as a gift through Christ, who suffered for us.  We don’t become righteous before God, we are not forgiven our sins through earning it.  We don’t work to achieve righteousness by being a monk, or praying, or giving money, or doing better at keeping the ten commandments.  We don’t win forgiveness from God by being sorry, punishing ourselves, or doing good works to atone for the sins we’ve committed.

 

Forgiveness of sins, righteousness in God’s sight, and the eternal life that comes as a result of being forgiven and righteous is given by God as a gift in His Son’s suffering and death for our sins.  And those who believe that God forgives them only because of Jesus’ suffering and death in their place—who, as Paul says in Romans 4 do not work but trust God who justifies the ungodly, their faith is counted as righteousness.

 

Just like Jesus tells the Pharisees.  God’s banquet is not earned.  People are called, invited to the banquet.  The qualifications we might think we have are irrelevant.  The poor, blind, crippled, and lame are just as qualified to be at the banquet as the people who buy fields and oxen.  What qualifies them is that they are called, invited—and do not refuse the invitation.  Refusing the invitation is unbelief.  Those who do not refuse—those who are brought in to the banquet of eternal life—are those who believe that God lets them in for Christ’s sake.

 

Of course, there are other churches that believe we become righteous before God through faith in Christ alone besides those who hold the Augsburg Confession. Baptists, Presbyterians, non-denominational churches, Pentecostals and Charismatics, and so on.  But if you get people from many of these churches to talk honestly to you about what they think of the Lutheran church, they will often say what my dad used to say: “Luther was good, but he didn’t go far enough.”  Or, more rudely, some may say something like, “Lutherans are basically catholic-lite.  You are still too Catholic.”

 

Even though we seem to agree on the article of justification, we do not understand the word “faith” the same way.  Many Lutherans are confused about this also.  What is faith?  How do you come to faith in Christ?  The confessors at Augsburg wrote:

 

To obtain this faith, God has instituted the office of preaching, that is, given the Gospel and Sacraments, through which, as through instruments, He gives the Holy Spirit, who works faith, when and where He wills, in those who hear the Gospel…the Anabaptists and others are condemned, who teach that we obtain the Holy Spirit without the bodily Word of the Gospel, through their own preparations and works.

 

The forefathers of the non-denominational churches, of the reformed churches, of the Baptist and Pentecostal churches, did not believe that the Holy Spirit was given through the “bodily Word of the Gospel”.  They didn’t think it was enough to hear the preaching of God’s Word, or hear the Bible read or taught, or read it yourself.  They definitely didn’t believe it was enough to be baptized, receive the Lord’s Supper, or be absolved.  Faith comes not just through those things, but through the addition of your decision to accept Jesus, or through a powerful experience of being converted.  They taught that in the days when the Augsburg Confession was written, and they still teach it.  And so they think our reliance on preaching Christ’s Work and on baptizing, receiving the body and blood of the Lord, is “Catholic”—by which they mean mechanical, ritualistic.

 

The Roman Catholic princes assembled at Augsburg did not get converted en masse to the evangelical faith taught in the Augsburg Confession.  And the “Anabaptists and others” didn’t either. In fact, they grew in power, and replaced the faith taught by Luther and the Augsburg Confession in many places—in England, France, Holland, Hungary, the Czech lands, and even in many of the German states.

 

And so we come to our time and place.  We all know that, in terms of numbers and influence, Christianity isn’t doing so well in America or in the lands they used to call “Christendom”—in Europe.  Christianity in general is declining, in some places even dying, it appears.  Just like the whole of Christendom was threatened by the invading Turkish armies, today all of Christendom around us is retreating—even if it appears to be growing in Africa and Asia.  And when all Christian Churches are in decline, it seems obscene to many people—even to many Lutherans—to be harping on the distinctiveness of the Lutheran Church and the Lutheran Confession.  It seems like we are rooting for our team instead of for Jesus.

 

But this is always how it has been.  It seemed rude and unnecessary for Jesus to insist to the Pharisees that He was the Messiah, the promised one of God, who would give us rest; to tell them that their strenuous efforts to obey God were good for nothing, and that they could only come to God’s feast on the basis of His call, His invitation, not on the basis of their works.  They could come to God’s feast only through faith in Him.

 

The Pharisees didn’t accept this message from Jesus for the same reason that the Roman Catholic bishops, princes, and emperor didn’t accept it, for the same reason people today don’t want to hear it.

 

In Jesus’ parable, the people who refused the invitation to the banquet were more interested in the land they just bought, the oxen they needed to test, the wife they just married, than in the banquet of the Lord.  And that is the way people are today.  They were that way in Jesus’ day, in the days of the Augsburg Confession, and today.  The emperor cared about fighting the Turk and keeping the empire secure more than he cared about the truth of God’s Word and the eternal life that it brings.  And we see all around us that people are interested in getting a new car, following sports, getting their kids into fun activities, and so on.  But eternal life?  Righteousness?  Forgiveness of sins?  The pure teaching of God’s Word?  The vast majority of people, if you tell them that that is what your church is offering, will think, if not say out loud, “If that’s all you’ve got, your church is going to close.”

 

But if we take seriously what the Bible teaches about human nature, like the Augsburg Confession does, we would not be surprised at this.  In the second Article, it confesses:

 

Further it is taught among us that since the fall of Adam, all men who are born in the natural way are conceived and born in sin.  That is, they all from their mother’s womb are full of evil lusts and inclinations, and by nature are not able to have any true fear of God or true faith in God.  They also teach that this same inborn disease and inherited sin is truly sin, and damns all those who are not born again through Baptism and the Holy Spirit to the eternal wrath of God. 

 

People by nature are unable to fear God or trust Him.  That is the sin in which we are born.  But by nature nobody feels the force of this. It’s not hard to recognize that people are broken.  Many people understand without being taught from the Bible that people are not born good.  You only have to look around and see that people do evil far more easily than they do good.

 

But we do not recognize that even when we are good, humanly speaking, we are still not able to fear God or trust Him in reality—and that this inability deserves and will receive God’s eternal wrath and punishment.  People do not believe this.  Even Christians don’t comprehend their guilt and God’s serious anger against it.  We don’t fully recognize our helplessness in it.

 

It is a counter-cultural message.  It doesn’t matter whether you are liberal or an arch-conservative.  No one, by nature, is able or willing to fully grasp this.  We want to believe it is in our power to draw near to God—or that we are already near Him.

 

It is a work of God when a person recognizes and believes what the Bible says about his helplessness in sin.  It is a work of God to become spiritually poor, blind, crippled, and lame—to be terrified at your sin and cry out for God’s grace.

 

For that person, the invitation of the Gospel is a banquet of joy in itself.  It says, “Believe what God promises.  His Son suffered for you, His Son received the wrath of God against Your sin.  His Son merited and earned the forgiveness of your sins.  His Son fulfilled all of God’s laws in your place.  Through Him God is reconciled to you, forgives you, counts you righteous, clothes you with Jesus’ honor and righteousness.  Through Him God invites you to sit down at His table for eternity and eat with Him, feast with Him, drink wine and celebrate with Him, as His son and heir.”

 

And the Gospel comes into our ears in the words of Jesus to those who are condemned to the eternal wrath of God and says, “There is still room.”  If you persecuted the Church, like Paul; if you have been a self-righteous Pharisee; if you have lived an ungodly life while bearing the name of Christ, and have committed the sins we all recognize as sins, there is still room.  God has gathered in wretched sinners from the broad streets, the alleys, the highways and hedges, through his servants who proclaimed the Gospel—but there is still room.  You are invited, and your place is set.  The meat is steaming.  The wine is sparkling in the glass.  He invites you to come and eat and drink today at the altar a taste of what you will enjoy forever in heaven.  Your garments of righteousness, dyed red with the blood of Jesus, gleaming white with His innocence and glory, are waiting in your Baptism.

 

We should not fear when we see that many are simply not interested.  Jesus said that is how it would be.  That is how it was for Him.  That is also how it went after the Augsburg Confession was read.  And yet Jesus’ Church continues.  It advances under the appearance of weakness and defeat until the final victory appears, when He appears in glory.  In the midst of her weakness, He works in power. As the Confession says:

 

It is also taught that there must always be and remain in existence one holy Christian Church, which is the assembly of all believers, among which the Gospel is purely preached and the holy Sacraments are given out in accordance with the Gospel.

 

However, because in this life many false Christians and hypocrites, and even manifest sinners remain among the believers, nevertheless the sacraments are powerful and effective, even if the priests who give them out are not godly.

 

Even when the Church seems to be overrun by its own sinful members, Christ is present with us, spreading His feast, giving the gift of faith, inviting and gathering His Church.  In that confidence we confess with the confessors of long ago, trusting that our Lord will continue to gather and preserve His Church around His pure Word in the face of all opponents, all sin, and all the works of the devil.

 

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

 

SDG

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

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

St. Peter Lutheran Church

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

June 18, 2017

The Eternal Weight of the Doctrine of Justification by Faith Alone

 

Iesu Iuva!

 

Beloved in Christ:

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

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

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

 

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

 

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

 

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

 

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

 

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

 

I am referring to the teaching of justification.

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

Amen.

 

Soli Deo Gloria

You Have The Holy Spirit! Pentecost 2017. Acts 2:1-21

Dorffmaister_Istvan-Pentecost.1725-1797Pentecost

St. Peter Lutheran Church

Acts 2:1-21

June 4, 2017

“You Have the Holy Spirit!”

 

Iesu Iuva!

 

  1. Introduction: You have the Holy Spirit!

 

A few years back I went to hear a speaker named John Kleinig, a professor from the Lutheran Church in Australia. Some of you have heard of him because he wrote a book on Christian spirituality called Grace upon Grace that I have recommended many times.

In that book, Dr. Kleinig emphasizes the gift of the Holy Spirit in teaching us to pray, etc.; how prayer, meditation are received from God rather than obligations we have to fulfill

I went up and talked to him during a break and told him about the difficulty I had in some part of living the Christian life. Maybe difficulty with being faithful in prayer.  Maybe it was difficulty in knowing how to effectively do the work that needed to be done as pastor at St. Peter.  I don’t remember. What I remember was his response: “That’s why you have been given the Holy Spirit!” he said.

It silenced me.  At first, it seemed like he was dismissing me with too easy an answer.  Of course I have been given the Holy Spirit, I thought.  But that hasn’t solved my problem.

But as I thought about it more, I realized how foolish it was to think so little of the gift of the Holy Spirit.  After all, the Holy Spirit is God.  He lives in me.  He has all wisdom and knows how to solve every problem.  He is the Lord and giver of life; He is able to create, and raise the dead.  Surely He has the power to make me holy and overcome sin.

Our Savior’s name is Jesus Christ.  The second part of His name, ”Christ”is a title that means “anointed one.”  The catechism published by our Synod says that Jesus is called “Christ”, anointed one, because he has been anointed with the Holy Spirit without limit to be our Prophet, Priest, and King. If I have received the same anointing of the Holy Spirit as Jesus did, how can I worry that I don’t have what I need to live like Jesus and participate in His work?

This Pentecost, in the 2017th year of our Lord Jesus, in the 500th year of the Reformation, I know that you at St. Peter have the same kinds of worries I spoke to Dr. Kleinig about. Today, by the power of God the Holy Spirit, I would like to remind you of the same thing Dr. Kleinig reminded me.  Don’t be afraid.  You have been given the Holy Spirit.

  1. History of Pentecost: How Peter Received Power to Speak

The reading from Acts tells us how the Holy Spirit was first given to the disciples of Jesus.  It tells us that when the day of Pentecost came, they were all together in a house.  Pentecost was one of the 3 holy days that God commanded the Jews in the Law.  It was fifty days after Passover, when Jesus had been crucified and buried.  In the Old Testament it is referred to as the Feast of Weeks or the Day of Firstfruits, because the Israelites were commanded by God to bring the firstfruits of the wheat harvest to the temple on that day.  It was also the day when they remembered how God had given the Law to Israel on Mount Sinai.  After the first Passover and God delivering the Israelites from the Egyptians through the Red Sea, Israel was led by God through the desert to Mount Sinai.  That journey took about 50 days, a little over a month and a half.

On that Pentecost after Jesus’ crucifixion, resurrection, and ascension into heaven forty days later, a sound came from heaven like a mighty, rushing wind and filled the house where the disciples were.  Divided tongues that looked like fire rested on each one of the disciples of Jesus, and they were all filled with the Holy Spirit, and began to speak in other languages, each one speaking the language the Holy Spirit gave them to speak.

The record from Acts tells us that there were people in Jerusalem from all over the world who had come up for Passover.  They had made a pilgrimage to Jerusalem to celebrate Passover at the temple, and they had stayed for Pentecost. A crowd of people heard the sound and came to see what it was.  And when they arrived, they heard the disciples of Jesus declaring the marvelous works of God.  They were amazed because the disciples were by and large uneducated men from Galilee, the north of what had been Israel, and yet every person who gathered heard the disciples speaking in the language in which he had been born and raised.  So they asked, What does this mean?  There were also people there who sneered and said that the disciples were drunk with new, sweet wine, the wine that had just been made at the recent grape harvest.

Then the text says, Peter, standing with the eleven, lifted up his voice and addressed them: Men of Judea and all who dwell in Jerusalem, let this be known to you, and give ear to my words (2:14). 

There is something for us there.  See how Peter speaks: Let this be known to you; give ear to my words.  Peter speaks like he has authority over this crowd! Where does Peter get this bold speech?  Did Peter speak that way fifty days ago, when some serving girls asked him if he was one of Jesus’ disciples?  No.  He was afraid.  He swore an oath that he did not know Jesus.  Now he speaks to the crowd like a man who has authority, and is confident that he should be heard.

And notice: Peter was standing with the eleven.  Before he denied that he knew Jesus.  He didn’t stand with the disciples of Jesus.  When he thought his life was in danger, he denied being one of Jesus’ disciples.  He didn’t stand with the other disciples.

But now St. Peter stands with them, and speaks for them.  He tells the crowd that no one is drunk, but that this is what was prophesied long ago by the prophet Joel.  God promised that in the last days He would pour out from His Spirit on all flesh.  In the days of old, only the prophets were given the Holy Spirit. And the Holy Spirit enabled them to proclaim God’s Word: to prophesy.  Sometimes the Holy Spirit gave visions and dreams to the prophets.  But in the last days, God foretold that He would pour out His Spirit on all His servants: male, female, young, middle aged, old.

That is what is happening now, Peter tells them.  And he goes on to tell them why: because Jesus had been crucified for our sins, raised from the dead, and seated at God’s right hand to reign.  You crucified Him, Peter said.  But everyone who believes in Him, calls on Him, will be saved and will receive the Holy Spirit.

  1. The Holy Spirit Gives Knowledge of Christ

What we see learn from this is this: the Holy Spirit makes us new people.  He gives the knowledge of God through Jesus Christ. And He makes us, who are naturally weak and selfish, like Peter was, different beings: bold, faithful, courageous.  He gives us the power to speak and proclaim Jesus to others.

You’ve all been in a room that was stuffy, damp, or moldy, and someone said, Let’s let some air in here!  They opened windows, and fresh air came into the room.  You could breathe; the room became more liveable.  That is something like what God did at Pentecost with the disciples; but the air, the mighty rushing wind, was His Holy Spirit.  “Wind” could also be translated “breath”.    God’s breath breathed into the disciples with power, vehemently.

And what does breath do?  Breath gives life.  In the beginning, when God created Adam, He breathed into His nostrils the breath of life, and the man became a living being.  Through the Holy Spirit God breathes His life into us. Without His breath we do not have life before God.  We live physically, but spiritually we are dead.  We don’t know God.  Our attempts to serve Him only drive us farther from Him. But He breathes on us in the Gospel, and we believe that Jesus our God, who died for our sins and took them away. The breath of God that makes us alive to Him by faith also renews our minds, hearts, and bodies.  We start to have confidence in God’s Word.  We start to fear God instead of human beings.  We start to have joy in the face of suffering.  We start to rely on God instead of our own strength.  We start to love our neighbors as ourselves.

Breath also does something else.  Breathing in gives us life. Breathing out is how we talk.  God’s breath, His Spirit within us, enables us to speak His Word.  It enables us to do what Peter could not do fifty days ago: confess faith in Jesus, even when we might have to suffer or lose something to do so.  The Holy Spirit also gives us wisdom and skill to speak the truth about Jesus to our neighbors for their salvation.

On Friday, the group that is working on revitalizing our congregation’s outreach with the Gospel met. One of the things we talked about was how we have a small percentage of the congregation that engages in the work of the church.  And someone said, I think what keeps a lot of people from volunteering is the fear that they aren’t really qualified. I think that is true.  People have also said that about other things.  Some people don’t come to bible class because they are afraid that they won’t know enough and will look foolish.  They are intimidated.  And I think nearly all of us worry that if we try to tell our neighbors about Jesus, tell them the Gospel, we might not say it the right way. We might say it in a way that offends people.  Or we might be challenged and will not be able to answer their questions.

Brothers and sisters, I promise you: if you are a Christian, you are qualified to speak and to serve in the Church. You have been given the Holy Spirit.  You had your personal Pentecost when you were baptized.  The Holy Spirit will speak through you and work through you to benefit the church and your neighbors.  And the Holy Spirit, Jesus says, leads us into the truth and reminds us of what He has said; the Holy Spirit teaches us to speak Jesus’ words and not our own.

  1. The Holy Spirit is Received through Keeping Jesus’ Word

One thing remains to be said, about how we receive the Holy Spirit.

You notice what the disciples did to receive the Holy Spirit at Pentecost.  They didn’t do anything. God simply poured out His Spirit upon them.

The Holy Spirit, God in us, is not a prize that is earned.  He is given freely as a gift, the greatest gift that can be given.

In the Gospel reading, Jesus tells us more about how the Holy Spirit is given.  If anyone loves Me, He will keep My Word, and my Father will love Him, and we will come to him and make our home with him. (Jn. 14:23)

The Holy Spirit is given in and through the Word of Jesus; and He remains where Jesus’ word is received and kept by faith.  When you hear a sermon that proclaims Jesus alone as our Savior, His blood alone as our righteousness, the free gift of the forgiveness of sins through Jesus, the Holy Spirit is both offering the gift of Jesus’ death for your sins, and the gift of Himself.

So whenever we hear preaching that is faithful to all that Jesus said to the apostles, that is the Holy Spirit, the breath of God.  Whenever we receive the Lord’s Supper, when it is celebrated according to His institution, we are receiving the Holy Spirit along with the body and blood of our Lord.  Whenever we are absolved, forgiven, according to Jesus’ command, by His authority, the breath of God is rushing upon us, letting the breath of God into our bodies and souls, rooms that are naturally closed, foul and corrupted.

But we are not given the Holy Spirit all at once. It’s a gift that God gives as He wills. Jesus says that as parents know how to give good gifts to their children, even more the Father will give the Holy Spirit to those who ask Him.

But we need to ask for the Holy Spirit, and receive from Him.  Neglecting to do that means we try to get by on our own power as we carry out the work God has called us to.

We need to keep His Word.  That means: learn it, and go on learning it.  Read the Bible.  Learn the teachings of Jesus, not only in a 20 minute sermon once a week, but also making sure we know what we were taught when we were confirmed, that we not only stay where we were when we were fourteen, but that we grow to maturity in God’s teaching, asking God to make it alive in our hearts by His Spirit.

That is why Christians often lack the Spirit’s power and wisdom.  We try to improve our lives or reform the Church or build the church by our own wisdom and strength.  That is so hard, and it doesn’t work.  The Holy Spirit enables the church to live and to confess and to speak and to believe in Jesus, of Jesus.  We wear ourselves out trying to do what the Holy Spirit alone can do.

That’s what Luther supposedly said about the Reformation; he said, we didn’t do anything.  The Holy Spirit did it all.  We just preached, wrote, and drank good Wittenberg beer.  The Spirit worked through His Word and reformed the Church.

Oh, may God grant us to be able to say this!  That God would teach us to be like children at Christmas, eager to receive the gifts given by our Father!  That we would see the chief task of our Church to be to receive the gift of the Holy Spirit through hearing, reading, and learning the Word of our Lord!

May the Holy Spirit also teach us to focus on receiving Him through God’s Word and Sacraments; to receive the good news of Christ.  Then our speaking and working will not be in vain, because He will be speaking and working in us.

Amen.

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

Soli Deo Gloria

%d bloggers like this: