The Feast of Sts. Peter and Paul

 The Feast of Sts. Peter & Paul – June 29, 2025

Psalm 139; Acts 15:1-21; Galatians 2:1-10

St. Matthew 16:13-19

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

The Feast of Saints Peter & Paul is among the oldest, if not the oldest, commemoration of a saint or Apostle in the history of the Church. It is recorded as being observed in the early fourth century, which means it was probably being observed even earlier than that. Some traditions state both Apostles were martyred on this date, June 29^th, but it is more likely the date comes from the date on which their bones were moved to the catacombs in the year AD 258.

Why would it be important for those early Christians to remember St. Peter and St. Paul? Why did this feast endure through the middle ages, the Reformation, and on down to today? Is it because these Apostles were particularly gifted speakers or writers? Because they suffered greatly for the Lord and yet endured with bold faith? Because their doctrine and practice, their holy lives and steadfast prayers are worth imitating? No. St. Paul writes over and over that if suffering for Christ and his own talents for speaking and writing were compared to other men, no one would hold a candle to him.[1] Yet he counted all of that as loss before Christ. He would rather none of that were true than give up Christ. He could out-boast anyone in his learning, argumentation, and endurance for suffering, but he wouldn’t dare try. If he is going to boast, he would only boast in Christ Jesus and what Christ has done for him.

 So why have Christians of all ages commemorated Sts. Peter & Paul? Precisely for their proclamation of Christ. And it is this proclamation which led not only to their martyrdoms, but also to conflict between these two great Apostles.

The first internal struggle of the New Testament Church was whether or not Gentile Christians must submit to circumcision and by extension, the entire ceremonial law.[2] It is very important to understand that this conflict arose within the Church, that is, among those who had faith in Christ. In the book of Acts and the Epistles, there are those Jews who had rejected Christ and began persecuting the Church right away.[3] These were loyal to the Pharisees, rejected the Son of God, and are called the Synagogue of Satan by the Holy Spirit.[4]

There are also those of Jewish ancestry who had faith in Christ.[5] These are descended by blood from Abraham and their faith, like that of Abraham, is in the True God, who descended into our flesh, died to save us from our sins, and rose again that we would have eternal life.

It is from among these Jewish Christians that the circumcision party arose. This smaller group was convinced that the Gospel was intended for all people but that those born outside of the Jewish ancestry must first become Jews by means of circumcision and then submit to the rigors of the ceremonial law in order to be Christians. In short, they believed that obedience to the Law was a necessary requirement prior to receiving saving faith.

Now Peter, like all of the Apostles, began his ministry by preaching to those of Jewish heritage. These people had the Words of Moses and the Prophets, and it was a matter of telling them how the Word of God pointed directly at the One called Christ. Of course, this proclamation was at the direction of the Holy Spirit, and it was God Himself who worked faith in their hearts.

Now there was another group of people who were also ripe for the harvest of faith in those first years following Pentecost. These were the “God-fearers.”[6] Such God-fearers were Gentile by birth, not of Jewish ancestry, but were either friendly toward the God of Abraham or firm believers in the same. In Acts chapter 10, we hear of Cornelius, a Roman centurion, who was a devout man and feared God with all his household. An angel of the Lord came to Cornelius, telling him to send for St. Peter, who would come to preach to his household and baptize them in the name of the Father, the Son, and the Holy Spirit.

Before Cornelius’s delegation arrived, St. Peter received a vision from God of a great sheet filled with all kinds of animals, especially those deemed “unclean” according to the ceremonial law. God commanded Peter to “Rise, kill, and eat,” “What God has cleansed you must not call common.”[7] From this vision, St. Peter was to learn that the ceremonial law was fulfilled in the life, death, and resurrection of Christ. Its purpose was to point forward to the Lamb of God who took away the sins of the world. The Church of God had been released from the bonds of the ceremonial law, even as it had been released from the bonds of sin. St. Peter then followed the delegation to the house of Cornelius, taught them about Christ, and baptized his household, in the confidence that the ceremonial law was no longer necessary for those free in Christ.

But sometime later, St. Peter and St. Paul were both in Antioch, preaching and baptizing as the Church of God grew daily. Peter had been eating with the Gentile Christians there, undoubtably enjoying those foods formerly called unclean. But a group of Jewish Christians of the circumcision party, arrived in Antioch from Jerusalem. When St. Peter saw them, he immediately stopped eating with Gentiles and only dined with the Jewish Christians. He even began to preach that it was necessary to obey the ceremonial laws. His preaching was so convincing, even the Apostle Barnabas, St. Paul’s friend and traveling companion, was deceived by this false teaching.

What did St. Paul do in the face of this false teaching? Did he sit idly by and allow it to happen? Did he begin gathering support among the Gentile Christians, so that a large group of likeminded people could confront St. Peter? Did he begin a smear campaign, publishing notices around town about St. Peter, again, trying to rally support for his position? No. “When I saw that they were not straightforward about the truth of the gospel, I said to Peter before them all, ‘If you, being a Jew, live in the manner of Gentiles and not as the Jews, why do you compel Gentiles to live as Jews?”[8]

St. Paul went directly to St. Peter, albeit publicly, to confront him with his sin. We also ought to notice that St. Paul’s rebuke of Peter is carefully recorded. He does not accuse him of malice or ignorance. St. Paul knows that Peter has sinned out of weakness, out of his fear of the circumcision party. St. Peter was more concerned about the Jews than about the Gentiles of Antioch. This confrontation was not comfortable for anyone. It probably caused hurt feelings and even further division between those of the circumcision party and the Gentile Christians.

Yet St. Paul, under the inspiration of the Holy Spirit deemed it necessary to rebuke St. Peter because the very heart of the Gospel was at stake. St. Peter’s own salvation was at stake because to continue in such an error, even if it began in weakness, would lead to Peter’s condemnation and the condemnation of all who follow in his error.

‘When it comes to the defense of the Gospel, we ought never be embarrassed to have the hypocrites accuse us of being proud and stubborn, the ones who think that they have the truth, those who refuse to listen or to yield to anyone. In that situation, we have to be stubborn and unbending. The truth of the Gospel is so great and of such dire importance, that, in conflict, we often sin against men (at least in their eyes) by trampling the majesty of someone’s social position, their worldly sensibilities, or their worldly knowledge. Yet these great sins in the eyes of the world are the highest virtues in the eyes of God, for them come in the defense of the Way, the Truth, and the Life, even Jesus Christ our Lord and salvation.’[9]

The result of this conflict was heard this morning in our first reading. The circumcision party continued preaching that salvation required the keeping of the ceremonial law and appealed to St. James in Jerusalem for an official ruling on this doctrine. The first council of the Christian Church was convened, at which, St. Peter was given the opportunity to speak on the issue. He concluded his statement by saying, “Why do you test God by putting a yoke on the neck of the disciples which neither our father nor we were able to bear? But we believe that through the grace of the Lord Jesus Christ we shall be saved in the same manner as they.”[10]

St. Peter received the rebuke of St. Paul. He saw his sin and repented of it. He, who had received a vision from God regarding the end of the ceremonial law yet for fear of the Jews returned to their legalistic ways, publicly declared that salvation is found in the grace of Jesus Christ alone, received by faith as a gift of God, and requiring no adherence to ceremonial laws of old.

It is fitting that we celebrate these two Apostles together on the same day. These two shining lights of Christ’s church, especially the conflict between them, demonstrate for us what is at stake in the purity of doctrine. Their unity is not found in their heritage or in the keeping of the ceremonial law. Their unity is found in Christ. Together, they proclaim that the love of Christ for man caused Him to descend into our flesh. “And being found in appearance as a man, He humbled Himself and became obedient to the point of death, even the death of the cross.”[11] Christ’s death and resurrection has freed man from the slavery of the Law such that no amount of preparation, no signs in the flesh (like circumcision), no act of the will or deed of the hand, nor any rational thought of the mind is a necessary prerequisite to faith.

The example of these Apostles should be of great comfort to all Christians. On behalf of St. Peter, the burden of the weak conscience should be emboldened. If the leader of the Apostles, who was forewarned by Christ yet still denied Him, who saw a vision concerning the end of the ceremonial law yet feared the admiration and retribution of the circumcision party, if one such as St. Peter can be forgiven by Christ and led to boldly confess the freedom won in the wounds of Jesus, then you, too, can be forgiven your trespasses, even as you forgive the trespasses of others.

On behalf of St. Paul, those wishing to boldly confess the truth of the Gospel should also find an example. He stood before the crowds of the circumcision party and the Gentiles of Antioch and rebuked St. Peter. He was imprisoned, beaten to the point of death, mocked, and hated by many for his preaching. Yet he counted all of this as nothing when compared the glory awaiting him in the heavenly mansions of his Father. And do not forget that it was St. Paul who persecuted Christ by sending Christians to their death at the hands of the Jews. He was a Pharisee of the Pharisees, yet the light of Christ drew him out of his former darkness into the light of Truth.

The lives, virtues, and even the weaknesses of these saints are not why we commemorate them. We remember St. Peter and St. Paul this morning for the purity of the Word which they proclaimed to the world. We commemorate their lives because in their lives, virtues, and weaknesses, we see the very hand of God working toward salvation. We see that it is through these men, as through thousands of others, God has brought His word of forgiveness to the world. And we, who remain on this side of glory until Christ calls us home, look forward to that day when we can confess with Saint Paul, “I am now ready to be offered; and the time of my departure is at hand. I have fought a good fight, I have finished my course; I have kept the faith. Finally, there is laid up for me the crown of righteousness, which the Lord, the righteous Judge, will give to me on that Day, and not to me only but also to all who have loved His appearing.”[12]

In + Jesus’ name. Amen.

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[1] Philippians 3:2-11.

[2] Acts 11:2.

[3] Acts 4:1-2.

[4] Revelation 2:9; 3:9.

[5] Acts 2:5.

[6] Acts 10:2.

[7] Acts 10:9-16.

[8] Galatians 2:14.

[9] An altered quotation from Martin Luther, “Lectures on Galatians (1535),” AE 26, translated and edited by Jaroslav Pelikan (St. Louis, MO: Concordia Publishing House, 1963), 107.

[10] Acts 15:10-11.

[11] Philippians 2:7.

[12] 2 Timothy 4:6-8.

The First Sunday after Trinity

 Trinity 1 – June 22, 2025

Psalm 13; Deuteronomy 6:4-13; 1 John 4:8b-21

St. Luke 16:19-31

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

When it comes to the question of ‘what happens when a man dies?’ the story of the Rich Man and Lazarus is perhaps the largest single chunk of Scripture to provide an answer, especially concerning those who die in their sins. Therefore, we will concern ourselves with the doctrine of hell and how Lazarus is saved and the Rich Man condemned.

Hell was created by God as a prison for the devil and his angels, those demons who rebelled against God alongside the devil. After the fall of man, the jurisdiction of this prison was widened to include all wicked and evil men, those who die without faith in Christ.[1] In one sense, we can say that God is the cause of the existence of hell, for He created it as the place to exercise His just and righteous wrath against the wickedness of the devil. In another sense, we can say that the wickedness of the devil (that is, sin) is the more direct cause as this is what moved God to create such a place of torment.

God created no one and nothing for the purpose of eternal death in hell. As the prophet Hosea says, “You have destroyed Yourself.”[2] Even the devil was created as a holy angel until he rebelled against the Almighty and was cast out of heaven.[3] For this reason, we should not be bothered that God is the remote cause of hell. The sin of satan brought the full wrath of God upon himself and all the angels who followed him. So too, the sin of Adam brought the wrath of God upon all mankind, who now “were by nature children of wrath.”[4] Because God is just, He cannot be anything but angry at apostacy and sin. From this wrath follows the most just and serious punishments for sins, not only temporal punishments but also eternal ones.

That the punishments of hell are eternal, that is without end, is easily shown from the words of Holy Scripture. Isaiah refers to the permanent flames of hell, and that its smoke goes up forever.[5] Ezekiel 26 records the words of God that “I will thrust you down with those who go down into the pit to the everlasting people.”[6] Similarly, when Daniel speaks concerning the resurrection of all flesh, he says, “Some will awake to shame and everlasting contempt.”[7] The New Testament uses phrases like “eternal fire;” “eternal punishment;” eternal death;” eternal destruction;” “eternal chains;” “the smoke of the torments will go up forever;” and the wicked “will be tortured day and night forever and ever.”[8]

Logically, we can also determine, from the witness of Scripture, that the punishment of hell is eternal. God is eternal and infinite, therefore His justice is also eternal and infinite. Then it follows that His judgment against the wicked and His declaration of punishment is likewise eternal, enduring forever.

As for the nature of this punishment, we can describe it in two parts – internal and external. The internal punishments regard crushing despair, the loss of all hope, and loneliness beyond comprehension. This loneliness is also twofold. Those condemned to hell know who God is and that He exists but are eternally separated from His love and His gifts. They are also eternally separated from the comfort and blessings of the saints in glory. There is a great gulf fixed so that the damned cannot even receive comfort from other men.

The external punishments of hell are likewise terrifying. Fire that burns but does not consume and worms that feast but do not devour will be the constant physical torment of the accursed. Then, just as one of the souls in hell grows accustomed to his pain, it will invert to the other extreme. If he finds himself getting used to the heat of the fires of hell, he will immediately be thrust into bone-chilling cold such that the frost touches the bones and the chill cracks the skin. There is no relief in the change of external punishment, only increased torment.

Regarding the location of hell and how it is constructed, Scripture is not specific. It is called a great pit and compared to a gaping mouth. As tempting as it is to imagine hell being at the center of the earth, there is little to support this idea. Hell will last forever and yet the earth will be destroyed on the Last Day, replaced by the new Earth. Just as we think of heaven as being above us but don’t insist on an exact location in the heavenly spheres, we ought to think of hell as being below without insisting on an exact location.

It is not pleasant to think about hell. It is not enjoyable to think of the eternal torment of the damned, but it is necessary. It is necessary because Scripture speaks of hell. It is also necessary as a preventative to sin. What God has revealed about the nature of hell is for the purpose of revealing the severity of sin. God takes sin very seriously and we should, too.

The doctrine of hell is also necessary as a description of God’s justice. His justice does not contradict His mercy. Both exist in the same measure within God, that is, His justice equals His mercy. He is the perfectly holy and Almighty God, who punishes evil. This is a good thing. It means that He is perfectly able to make judgments regarding the righteousness of man. It means that we can trust His Word, especially when He has forgiven your sin. If He takes sin so seriously as to condemn the unrighteous, then His forgiveness is not given lightly. He takes forgiveness just as seriously. His Word of forgiveness is just as relieving, comforting, and pleasurable as His Word of condemnation is terrifying, chilling, and full of despair.

These two sides of the same coin are seen in Lazarus and the Rich Man. Everything Lazarus lacked in this life, he received in orders of magnitude greater than he could imagine in Abraham’s bosom. Everything the Rich Man enjoyed in this life was thrown into a grave, and he received orders of magnitude more in suffering and torment in hell.

The distinction between the two was not the amount of money or stuff they possessed. Details are given concerning how they lived as a reflection of their faith. The Rich Man is not condemned for being rich, but the description of his riches tells us that he trusts in daily, sumptuous feasts and fine clothing. I don’t doubt for a second that he was considered a very pious man by his community, always in the synagogue and giving money to the Temple. But from his interactions with Abraham, we can see that whatever he heard in the sermons of the Pharisees, the Word of God rested on his earlobes, never making it into his heart and mind. Even in the torments of hell, the Rich Man remains impenitent, blaming God for his condemnation. ‘If only there had been greater miracles, I would have believed. This is your fault, God.’

Conversely, Lazarus is depicted as being entirely helpless. He cannot feed himself. He didn’t call the dogs to lick his wounds, something that apparently has medicinal qualities. Or if that isn’t the case, he couldn’t drive them away. Even in death, he doesn’t ascend into heaven but is carried on the arms of the holy angels. And yet it is not his poverty or sickness that saved Lazarus. Father Abraham clearly tells us what is necessary for salvation: to believe the witness of Moses and the Prophets, to believe the Word of God. It is not about an academic understanding of every nuance of the texts but about trust that the Word of God is true; that what it says is true and is true for you. And if you believe it is true, if you trust in this Word of God, understanding will necessarily follow. A lifetime of searching the Scriptures for wisdom and knowledge of the truth will be born of the faith delivered by the Holy Spirit. This is what saved the beggar Lazarus, the Word of God as received by the divine gift of faith.

Every prayer, every canticle, every hymn, every response spoken, sung, and prayed in the church is to be believed. The words used every Sunday, at every Baptism, at every celebration of the Lord’s Supper, every ordination, wedding, or funeral, is spoken because it is true and must be believed. How are these things believed? They are believed by faith. They are received by faith.

Again, this faithful reception is not an esoteric idea of emotions or magic, or even an action of the intellect. The faithful reception of the Word of God is to hear it and believe it. The Christian must consider what is said, sung, confessed, and prayed on Sunday morning each day of his life. If you are to add your ‘amen’ to any statement, you must know what is said and believe it. The prime example of such faith, given by Christ Himself, is children. “Then Jesus took a little child and set him in the midst of them. And when He had taken him in His arms, He said to them, “Whoever receives one of these little children in My name receives Me; and whoever receives Me, receives not Me but Him who sent Me.”^[9] This is faith.

If man does not believe the Word of God, not even if one should rise from the dead will he be convinced. If you treat the Word of God as though it were faerie stories, or pretty words for greeting cards, or little more than nice sentiments which make you feel better, then you do not believe in the Resurrection of Christ. The one who would rise from the dead and yet not convince the brothers of the rich man is none other than Jesus Christ himself. To treat the Scriptures flippantly is to deny the resurrection of Christ. To deny the Resurrection of Christ is to ensure an eternity of torment alongside the rich man.

On the other hand, to make diligent use of the Word of God ensures eternal bliss and rest. Faith which receives the Word of God and trusts in the truth of Scripture is certainty that your name is written in the Book of Life. Faith and trust of the Word of God does not mean you will understand everything. That is not possible for man. Faith desires to be fed even from the crumbs of the Word of God. Lazarus desired the crumbs. So did the Syrophoenician woman and prodigal son. Faith seeks wisdom from our Heavenly Father, even when faith does not comprehend the fulness thereof.

This faith is then born out in love. Trust in the Word of God results in actions which are also in accord with the Word of God. Like blessed Lazarus, these resulting actions do not gain heavenly bliss. His entire life was passive. He did nothing for himself. Yet he believed the Word of God and trusted in God’s promises. Abraham believed God and it was counted to him as righteousness. This is our salvation.

In + Jesus’ name. Amen.

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[1] St. Matthew 25:41.

[2] Hosea 13:9. See the KJV for this particular translation.

[3] Isaiah 14:12-15; Ezekiel 28:1-11; Revelation 12:7-9.

[4] Ephesians 2:3.

[5] Isaiah 33:14; 34:10.

[6] Ezekiel 26:20.

[7] Daniel 12:2.

[8] St. Matthew 18:8; 25:41; Jude 7; St. Matthew 25:46; St. John 8:51; 11:26; 2 Thessalonians 1:9; Jude 6; Revelation 14:11; 20:10.

[9] St. Mark 9:36-37.

The Feast of the Most Holy Trinity

The Feast of the Most Holy Trinity – June 15, 2025

Psalm 8; Isaiah 6:1-7; Romans 11:33-36

St. John 3:1-17

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

The three creeds of the Christian Church state the fundamental doctrines of what it means to be a Christian. At a bare minimum, all three creeds affirm the doctrine of the Holy Trinity and the two natures in Christ. These two doctrines then form the basis for the doctrines of creation, redemption, and sanctification. And then, built on these, are the doctrines of the Holy Sacraments – Baptism and the Lord’s Supper.

Although the three creeds all state these fundamental doctrines, each creed takes a unique place in the life of the Christian. The Apostles’ Creed is the Baptismal Creed. It is the daily food needed by our faith and should be confessed at least once a day by every baptized child of God. It is also the catechetical creed, the one used for bringing new believers into an understanding of the fundamental teachings of the Scriptures. It is the catechetical creed precisely because it is the Baptismal Creed. It stands as the front door to the house of God, entered into repeated and daily as the Christian returns daily to his baptism.

The Nicene Creed is the creed of the feast; the creed most closely associated with the Lord’s Supper. It is more robust than the Apostles’ Creed even as the meat given to the mature is more robust than the milk given to infants. It is confessed every time the Lord’s Supper is received as an indication of the maturity of those gathered to receive the Holy Supper. If the Apostles’ Creed is daily food, then the Nicene Creed is the feast, enjoyed on special occasions.

The Athanasian Creed, undoubtably the one you are least familiar with, is the poetry to which the Christian life is set. It is written in the style of wisdom literature, with repetition and layered meaning, intended to be enjoyed and contemplated over time. In some traditions, it is confessed monthly (or even weekly) in the weekday prayer offices. In others, such as ours, it is reserved for today’s great feast, the Feast of the Most Holy Trinity. It is distinguished as the clearest confession of all the Scriptures have to say concerning the doctrine of the Holy Trinity and it even expands on the confession of Christ’s two natures. If the Apostles’ Creed is daily food and the Nicene Creed a feast, then the Athanasian Creed is a precious spice, to be considered throughout the year, discerning its flavors and subtleties so that when you have the opportunity to confess it, your knowledge and understanding may grow.

It is obvious through experience that Christians take the doctrine of the Holy Trinity for granted. We know that it is a necessary doctrine and we know that we believe it, but we give very little thought to it. Maybe the repetition of the Athanasian Creed lulls our mind into blind recitation. Maybe the incomprehensible nature of the mystery of the Trinity frightens us and so we let our fear corner us into saying, “I believe in the Trinity,” and nothing more. Whatever the reason, we are content to know the word “Trinity” and nothing more…which is to our shame.

It is our shame because the Scriptures are full of Trinitarian language. In the very beginning, the Father speaks the Word of the Son and the Spirit hovers over the waters of Creation.[1] We are given glimpses into the inner conversations of the Holy Trinity when God considers the Tower of Babel.[2] We’ve spent the last five weeks hearing Christ speak of His ascent to the Father and the sending of the Holy Spirit, that the Father would send the Holy Spirit to speak the words of the Son.[3] The very name into which you are baptized—the Father, the Son and the Holy Spirit—is Trinitarian; the very name which seals you as a child of God, one who stands to inherit eternal life.

And this is where diving into the mystery of the Holy Trinity becomes personal, even practical for you. The Holy Trinity is by definition personal. In the One Godhead, the One Substance of God, there are three divine Persons. These Persons are defined by their relationships – the Father is unbegotten, the Son is begotten of the Father alone, and the Holy Spirit proceeds from both the Father and the Son. As the baptized children of God, you are made temples of the Holy Spirit, sons of the Father, and stand as co-inheritors with the Son. The mystery and activities of the Holy Spirit are why you are here this morning.

So, then, let us take a moment to consider the Holy Trinity first in Its essence and then according to Its will.

When thinking about the essence of the Holy Trinity, our forefathers in the faith have done us a great service in composing the Athanasian Creed. What is said of the unity of the Trinity is true of each Person within the Trinity. God is uncreated, infinite, and eternal. There was never a time before God nor a time without God, a time when God wasn’t. He has no beginning and no end. God is almighty and the Lord of heaven and earth. He lacks nothing and has dominion over all things. There is nothing outside of His sight nor beyond His reach. As the Lord of all, He is owed loyalty, reverence, worship, and praise by all things beneath Him, which is to say, by everything.

At the same time, we cannot confuse the Persons. The Father is Lord, the Son is Lord, the Holy Spirit is Lord—individually each Person is Lord and yet there are not three Lords but one Lord. The Father is neither created nor begotten. The Son is neither made nor created but begotten by the Father alone. The Holy Spirit is of the Father and of the Son, neither made nor created nor begotten, but proceeds from both the Father and the Son. There are not three Fathers, three Sons, or three Holy Spirits, but one Father, one Son, and one Holy Spirit.

And though it is tempting, none in this Trinity is before or after another. The Father is not the chief member of the Holy Trinity, just as the Holy Spirit is not the least. The Father, the Son, and the Holy Spirit are coequal, meaning they are of equal majesty, power, and might. Our typical formula for prayer is to the Father, through the Son, and in the Spirit. That phrasing might be misunderstood as giving some kind of “hierarchy” to the Trinity but that is a mistake. The three Persons are coequal and coeternal.

When Christ says, “My Father is greater than I,”[4] He is speaking with regard to His humanity. When the Son descended into the flesh of man, He made Himself lower than the Father. He is less than the Father with respect to His humanity, but He is equal to the Father with respect to His divinity. That is why Christ also says, “I and My Father are one.”[5]

So too with the Holy Spirit. Though He proceeds from the Father and the Son, He is not “less than” or subordinate to the Father and the Son. He proceeds in the same power and authority as the Father and the Son. Scripture ascribes to the Holy Spirit the same divine names, attributes, works, honor, and glory due to the Father and the Son. When Ananias is caught lying to the Holy Spirit, St. Peter said, “You have not lied to men, but to God,”[6] granting the fullness of the Godhead to the Holy Spirit.

Now when we consider the will of God, we must remember that the Holy Trinity never acts apart from Itself, that is, when the Father acts, the Son and the Holy Spirit are acting as well. The Trinity is of one will and that will is primarily concerned with your salvation; insofar as that will has been revealed to us. We cannot know God’s will outside of that which has been revealed in His Holy Word. What the prophets and apostles have revealed to us is that God is singularly focused on the salvation of man. It is for this reason that Christ says that all the Scriptures testify to Him.[7] Your salvation is in the life, death, and resurrection of Christ. “For God loved the world in this way, that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life.”[8]

What then of the Law? Is it not the eternal will of God? Are we not to be concerned with keeping God’s law whole and undefiled? Most certainly! Just as there is no division between the will of the Trinity, there is no division within God’s will itself. The Law is God’s will for the man of salvation. It is the fruit of salvation, the fruit of repentance, the manner in which God has ordered the life of His beloved creation. We do no evil, not that we should appear approved by God or man, but so that we do what is honorable in the sight of God, lest we become disqualified of the salvation to which God has called us.[9] You did nothing to be born of your father and mother but an evil life can certainly disqualify you from any inheritance.

For the sake of brevity, we must leave off our discussion of the Holy Trinity for today. However, I would challenge all of us to spend more time in the coming year devoting attention to this core doctrine of the Scriptures. Specifically, I would challenge us all to spend more time considering the Athanasian Creed. This summer, over the next three months, take time to recite the Athanasian Creed at least once a week, and consider a small portion of it each day. As you do your daily bible reading, note those passages that are referenced in this great creed; those that speak of His Unity, of the distinction of Persons, of God’s attributes, and of His will. Ask questions of the text and ask questions of the creed. May the Almighty God, Father, Son, and Holy Spirit, the Trinity in Unity and Unity in Trinity, bless you in this endeavor, now and forevermore.

In + Jesus’ name. Amen.

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[1] Genesis 1:1-3.

[2] Genesis 11:7.

[3] St. John 14-16, the Gospel texts for the last four Sundays after Easter and Pentecost.

[4] St. John 14:28.

[5] St. John 10:30.

[6] Acts 5:3-4.

[7] St. John 5:39.

[8] St. John 3:16.

[9] 2 Corinthians 13:7.

The Feast of Pentecost

 The Feast of Pentecost – June 8, 2025

Psalm 68; Genesis 11:1-9; Acts 2:1-24

St. John 14:23-31a

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

The Feast of Pentecost existed before the coming of the Holy Spirit upon the apostles. It celebrated two things. First, Pentecost was a harvest festival. The faithful of Israel would bring grain offerings to the Temple in thanksgiving for the harvest with which God had blessed them. Pentecost was at the beginning of their harvest and the faithful would bring the first fruits of their harvest to God.

We have much to learn from our forefathers. They did not wait to ensure the harvest was complete before returning thanks to God. They did not wait to ensure they saw 80% or 90% of what was planted grow to maturity. That which they harvested first was given back to God in thanksgiving, showing they trusted their heavenly Father to provide the rest.

In this way, we see a model for our giving to the church. We are free in the Gospel, no longer commanded by God to give 10%, a tithe, of our income to support the Temple. Rather, we are free to give more. We are free to give more because we are no longer under the Law but have been made free children of the Father.

The blessings of God in the Old Testament were shadows of the blessings in the New. So too were the offerings of the faithful in the Old Testament shadows of the New. Neither diminishes after the Resurrection of Christ. They are magnified. Circumcision was a sign in the flesh of men that they were part of God’s covenant. In the New Testament, Holy Baptism fulfills this sign in the flesh by being offered to men and women, and rather than a removal of our flesh, it places the robe of Christ’s righteousness upon us. God’s blessing is magnified, not diminished.

Our financial support of God’s church looks to the Old Testament to find a place to begin. The first fruits of the harvest were offered to God, 10% was required of all the faithful, each year. In the New Testament, in the age of the Church following the Resurrection and Ascension of our Lord, 10% is a great place to begin returning thanks to God for the many blessings He has bestowed upon you. Remember, everything you have, like the grain harvest of old, comes from the Father and will eventually return to Him. You are the steward of these earthly blessings. If the Lord has blessed you handsomely, return thanks handsomely. Ten percent is a great place to start, but the Lord loves a cheerful giver, no matter the dollar amount you give.

The second purpose of Pentecost prior to the Ascension of our Lord, was to commemorate the giving of the Law to Moses on Mount Sinai. Here we see the clearest connections to the descent of the Holy Spirit. At Mount Sinai, the people were commanded not to touch the mountain for its holiness. Moses alone could approach the presence of God. A great cloud descended upon the mountain with thunder, lightning, and the terrifying sound of a mighty trumpet. Fire flashed from the top of the mountain. The people became frightened and stood afar off.

The coming of God upon Mount Sinai indicates the nature of what was given. The Law reveals God’s wrath over our sin. It reveals our sin, shows it plainly by the lightning flash of God’s Word, and thunders loudly in our hearts. The sound of the trumpet announces judgment is near. In our sin, we flee from these signs, knowing our fate is sealed in our mortal state, consigned to the eternal fire of God’s wrath.

At Pentecost, however, the Holy Spirit descends with the sound of a mighty, rushing wind. This sound is only described as the sound of rushing wind but must itself be something more. I believe it is the sound of the Holy Gospel, being spoken by the Holy Spirit, Himself. No matter what the sound was, it did not inspire fear in the apostles nor in the people gathered in Jerusalem. This sound of the Holy Spirit brought to remembrance all the words of Christ in the hearts of the apostles. The crowds in Jerusalem, gathered for the harvest feast and to commemorate the giving of the Law, are drawn toward the sound.

Whereas the people at Mount Sinai were kept away from the Mountain of the Lord, the voice of the Holy Spirit draws the crowds in. The Holy Spirit descends in fire, just as He did on Mount Sinai, but this time it is not frightening. He descends as tongues of flame, bringing the Words of the Gospel of Christ to the apostles to be shared with the world. The crowd gathering at this sound is somewhat skeptical, yet they are drawn to the sounds of the apostles beginning to preach.

Here, the various peoples from throughout the ancient world, heard the mighty works of God in their own languages. The apostles preached to them concerning the death and resurrection of Christ. These languages no longer separate the Elamite and the Mede, nor do they find their unity in these languages. They are unified in the death and resurrection of Jesus Christ. They are unified within the Body of Christ.

The Tower of Babel is often misunderstood. God commanded Noah and his sons to multiply and fill the earth. While Noah’s descendants multiplied, they did not fill the earth. Once they reached the plain of Shinar, they decided the land was ideal and they ceased to fill the earth. Working together, the men of the earth decided to build a tower to God, making a name for themselves.

God could not have this. The unity of man, even at the beginning, with only Adam and Eve, is not found in language, lineage, or ethnicity. The unity of man is found in God, in the Body of Christ, in the indwelling of the Holy Spirit. The men of earth desiring to make a name for themselves rejected the Body of Christ for the body of their own work. The name man makes for himself is Sin and Death.

The building of the Tower of Babel itself is somewhat of an engineering miracle. Our ancient ancestors were very intelligent and capable of great wonders. Such ability quickly goes from a blessing of the Most High into an idol. God has placed you into relationships with your fellow man such that you are to serve him in various ways. God has given abilities to engineers, pilots, carpenters, plumbers, managers, teachers, and store clerks. This is commendable.

Yet these careers are not the same as who and what you are. On the deathbed of a Christian, no one wants to hold his favorite chisel, or cling to his over-full timecard. A Christian desires to hold his family close and cling to the Word of God. A Christian desires a visit from his pastor to hear the Word of God and receive His gifts one more time on this side of glory.

While the accomplishments of this life are something to give thanks to God for, they are not the most important aspect of who you are. Your baptism is the most important aspect of who you are because it tells you whose you are. The name God gives to the Baptized is Life, the name of the Father, Son, and Holy Spirit. In your Holy Baptism, you find yourself a child of the Heavenly Father and a member of the Body of Christ. In this Body, you find unity with the Judean and Cappadocian. In this Body, you are one with the Phrygian and Pamphylian.

God punished the peoples at Babel by forcing them to spread out and fill the earth. This was God’s command from the very beginning. Languages would naturally develop as man spread out to cover the earth. God forced this process by dividing their languages while they dwelt together. Certainly, this is a punishment for those living in Babel as they could no longer communicate with friends and possibly even family. They must set out to different parts of the world and build lives where they could communicate.

 This dispersion of peoples is recognized even in heaven. When St. John sees a vision of heavenly worship in the Book of Revelation, he sees a multitude without number, of all nations, tribes, peoples, and tongues.^[1] This multitude is all praising the Lamb who is on the Throne of heaven, that is, they are united in their praise and worship of Christ. They are the united Body of Christ, retaining their individuality and individual languages.

From the beginning of man, God desired diversity of language and culture so that man could not mistake where unity is found. Unity is found in the Body of Christ. For this reason, the Holy Spirit descends upon the apostles in tongues of flame. These gentle flames illumine the Word of God, setting the hearts of man on fire with the love of God. If the coming of the Law was terrifying for man, the coming of the Gospel is a great comfort. The dispersion of man at Babel was God enacting His Law upon man and the preaching of the Gospel on Pentecost is the fulfillment of God’s Law by uniting the multitude of nations, tribes, peoples, and languages in the Body of Christ.

Just as fire is both deadly and necessary for life, so too the Word of God kills and gives life. The Law comes to reveal our sin and cause us to flee. But we must ask, “To where shall I go? I am a poor, wretched sinner. Where is salvation found?” Then the Holy Spirit enters in with the satisfying warmth of the Gospel to reveal the deeds of Christ saying, “Peace I leave with you, My peace I give to you; not as the world gives do I give to you. Let not your heart be troubled, neither let it be afraid.”^[2] “And it shall come to pass that whoever calls on the name of the Lord shall be saved.”^[3]

In + Jesus’ name. Amen.

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[1] Revelation 7:9-10.

[2] St. John 14:27.

[3] Acts 2:21.