The Visitation of the Blessed Virgin Mary

 The Visitation of the Blessed Virgin Mary – July 2, 2025

1 Samuel 2; Song of Solomon 2:8b-14

St. Luke 1:39-56

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

When the Blesséd Virgin Mary enters the home of Zacharias, she is greeted by her relative, Elizabeth, with a blessing, “Blessed are you among women, and blessed is the fruit of your womb!”[1] Some have understood this blessing as strictly referring to the child in Mary’s womb. Mary is blessed because her Son is blessed. And there is certainly truth in that understanding, truth that I will address in a minute. But where I think such an understanding is lacking is that it does not give attention to the dual nature of Elizabeth’s blessing. She is praising God and imparting a blessing on both the mother and the child, something that is worth a bit of our attention.

In what ways is Blesséd Mary blessed? First, she is blessed in the way all mothers are blessed. Children are a heritage from the Lord and a blessing to mothers and fathers, alike. They are the continuation of your lineage and of all the blessings given to you in this life, they are the only one you can take with you into heaven. They are bone of your bone and flesh of your flesh, not joined into one flesh by God (as with holy marriage), but being generated by your own being. God is certainly the cause of children, but He does not take two formerly distinct persons and join them into one flesh but rather takes what has been joined in holy marriage and brings forth from this united flesh a new person.

Yet this is the least of the blessings to which Elizabeth is referring. She says, “Blessed are you among women,” meaning, “You have received a greater blessing than all other mothers.” Elizabeth recognizes that the child in Mary’s womb is the God-Man, God Incarnate. Of all the women in all creation, from Eve down to the last little girl to be born before the end of the age, Mary holds a unique position. She is the mother of God. It was given to her to bear the Christ. She is the ark of the Old Testament, bearing in her womb the very presence of God, wrapped in flesh. She will give her bone and her flesh to the Christ, who will take away her sin and the sins of the world. This is a higher blessing and honor than that given to every other mother in the world.

Such a statement shouldn’t bother you, though it might. The Marian errors of the Roman Catholic Church shouldn’t prevent you from the truth of the Scriptures, “Blessed is Mary among women.” Just as not all men are called to be kings yet David was king after God’s own heart; just as not all men are called to be translated body and soul into heaven prior to the resurrection yet Enoch walked with God; just as not all men are called to build a Temple for the earthly dwelling of God yet Solomon did just that; so too, not all women are called to bear the Christ yet the Blessed Virgin Mary is the mother of God.

And that was not on account of her greatness. It was not on account of her particular holiness or sinlessness. It was not even on account of her heroic faith, as though it were a virtue she had worked hard to strengthen over the early years of her life. It is a mystery as to why this specific maiden was chosen to be the mother of God. What we do know is that it relates to the fact that she was of the lineage of David and that she was of no great status. She was a lowly handmaiden, signifying in her sinful flesh the exact “type” of people for whom the Christ came. You should never reduce our forefathers and foremothers in the faith to paper cut-outs of the “everyman,” because they are real people. This is important because if they are real people, then Christ came to save real people. And if Christ came to save, to visit, to dwell with real people, then He came to save, visit, and dwell with you.

 With that clearly understood, then we can also understand how Mary is blessed because the Child in her womb is blessed. He is the source of every grace and blessing. This blesséd child is the source of Mary’s own blessing. How is the fruit of Mary’s womb blessed? “Bless the Lord, O my soul; and all that is within me, bless His holy name!”[2] God is the most common recipient of blessing in all of the Scriptures. A very wooden translation of this word, “bless,” would be “good words are spoken of” the one being blessed, but that translation only goes so far. These “good words” are praises of eternal good, not merely temporal benefits. To be blessed speaks of being rightly ordered according to God’s holy will and to be one who dwells in the light of Truth. To bless God is to praise His very divinity and to be blessed by God is to be drawn into the same.

Now, blessing Mary and her Son was not the only thing Elizabeth said. She followed her blessing with these words, “But why is this granted to me, that the mother of my Lord should come to me?”[3] This question is as important as the blessing. It is a statement of Elizabeth’s humility and is in keeping with the song of Mary, the Magnificat. Both women are keenly aware that they are not worthy to be in the presence of the Almighty God, wrapped in the flesh of Mary’s womb. This humility is not self-abasement nor a virtue signal as though they are just saying the right words that were expected by God. Elizabeth and Mary know the sinfulness of their own hearts. They know that the Creator of Heaven and Earth deserves to sit not in the womb of a lowly virgin or visit a dusty hut in the hill country of Judah, but to sit enthroned in the great majesty of the Temple in Jerusalem, surrounded by kings and priests.

It takes a great act of humility to confess your sins and your sinfulness. It takes an honest reflection on your own soul to admit that you have not kept the Word of God purely; that you have treated your neighbor with disdain; that you have hated the very gifts which God has given you. Such humility is necessary in all who would be called by the name of Christ, that is, all Christians. It is necessary because Christ came to save sinners. He who is without sin is without the need for a Savior. There will never be a time on this side of glory when you have no need of humble repentance.

This is why the Son of God descended into the flesh of a lowly maiden. It is why this humble maiden visited her elderly relative in a backwoods, hill country village. The mighty are put down from their thrones but the lowly are exalted. The personal suffering of the Christian is given by God to tear down any thought that she can rely on herself in this temporal life, let alone in eternal life. The original sin in the garden was an act of self-sufficiency, explaining why self-reliance is such an enduring, perpetual temptation. Wallowing in self-pity and blaming God for your circumstances is another way of saying, “God, I’ve done my part, why aren’t you blessing me more?” Notice how that is the opposite of what Elizabeth says, “Why is this great blessing granted to me?”

What you can do, is attend to the vocations you’ve been given. Now that might require a change of thought or a change of habit, or a dedicated effort to do those things you’ve neglected. But at the end of the day, faithfully attending to your vocation may not change the circumstances of your suffering. If it did, there would certainly be a temptation to think that it was your work to improve yourself that relieved your suffering. That is not a condemnation of self-improvement, it is a warning against any thought that your work makes the world better. All glory is given to God. “Why has this been given to me? I am but a lowly mother, father, sister, brother, wife, husband, worker, employer, etc.”

What a great joy and blessing it is to be here with all of you tonight. You are in the house of the Lord, hearing His Word and receiving His visitation. Why is this granted to me, a sinner, that the Lord should come to me in this place, giving me His eternal inheritance when I am nothing but a lowly servant? The Lord has kept His promise to Abraham and to our fathers, helping His people, Israel (the Church), in remembrance of His mercy. Why has this been granted to me, that the Son of God would visit, dwell, and save a sinner such as me? What a glorious mystery to celebrate with all of you.

In + Jesus’ name. Amen.

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[1] St. Luke 1:42.

[2] Psalm 103:1.

[3] St. Luke 1:43.

Vespers - Advent 3

Vespers on Wednesday of Gaudete – December 18, 2024

Psalm 85; Isaiah 2:2-5; Isaiah 7:10-15

St. Luke 1:26-38a

In the Name of the Father, and of the + Son, and of the Holy Spirit. Amen.[1]

The Divided Kingdom, that punishment for the idolatry and apostacy of Solomon when the northern tribes broke away and formed the Kingdom of Israel while the southern tribes formed the Kingdom of Judah around Jerusalem, is marked by a series of wicked kings who did not remember their father David nor obey the Word of God. Once in a while, you get a good king, who is said to “do what is right in the eyes of the Lord.” Uzziah was one such king, who did what is right in the eyes of the Lord.

However, Scripture is clear that none of these “good kings” was perfect. In fact, they were deeply flawed. Uzziah did what was right in the eyes of the Lord, but he did not tear down the high places – those altars Solomon had built for his wives for the worship of false gods. People still offered sacrifices on those high places and burned incense to false gods. This was done in mockery of the true God who had revealed Himself to His people on the “high place” of Mount Sinai and promised to save them from their sins on the “high place” of Calvary.

Because Uzziah did not tear down these false altars, he was struck by leprosy by the Lord. His son, Jotham, likewise did what was right in the eyes of the Lord. But like his father, he failed to tear down the high places. In an act of righteous piety, he added to the temple of the Lord. He built the Upper Gate. Perhaps this act of piety spared him the leprous fate of his father.

Perhaps the son of Jotham would finally tear down those high places. Perhaps the son of Jotham would cleanse the land of the plague of false worship, restoring it to the land of milk and honey promised by the Lord and suitable for His holy habitation. Ahaz was the son of Jotham and was poised to do what is right in the eyes of the Lord.

Early in his reign, however, the king of the Kingdom of Israel joined forces with the king of Syria to attack the Kingdom of Judah. Jerusalem was under siege. For a while, Ahaz successfully drove off the invaders. But they kept coming. As the forces of Israel and Syria bore down on Jerusalem yet again, God sent the prophet Isaiah to Ahaz with a message and a question. The message was simple,

It shall not stand, nor shall it come to pass. For the head of Syria is Damascus [the capital], and the head of Damascus is Rezin [the king of Syria]. Within sixty-five years Ephraim [the region of Samaria] will be broken, so that it will not be a people. The head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son [the king of Israel]. If you will not believe, surely you shall not be established.[2]

God will deliver Ahaz from his enemies. He will deliver the Kingdom of Judah from the northerners. This promise is certain and true. But the consequences of not believing such a promise of God is that the promise will be delivered to another, not Ahaz. So the Lord asks a question,

“Ask a sign for yourself from the Lord your God; ask it either in the depth or in the height above.”[3]

The Lord God knew this to be a pivotal moment in the life of Ahaz. Would he trust the Lord, doing what is right in the eyes of the Lord? Or would he place his trust in man, like so many before him? Believing in the promise wouldn’t make it come true – it was already true. But failing to believe – that would result in the destruction of Ahaz.

His response is very curious. It almost sounds pious. “I will not ask, nor will I test the Lord!”[4] Whenever Jesus tests someone’s faith in the New Testament, He tries to get them to settle for the least He will give them; sometimes nothing at all. Those who pass these tests do so by holding God to His Word, making Him keep His promises. Ahaz does the opposite. The Lord has spoken and offered any sign in heaven or earth to bolster his faith. God knows that Ahaz is in a difficult position. Ahaz has won several significant battles by a large margin, but his back is also against a wall. The Lord is willing to strengthen his faith by a sign—and Ahaz refuses that sign. He refuses the gift of God. He refuses to trust in the Lord.

We shall see that this arrogance led to the downfall of Ahaz. Not only did he not destroy the high altars to false gods, but he also increased their worship. He offered his own sons on altars of fire to false gods. Let me say that again, he put his sons on altars to false gods and burned them alive. What’s more, he encouraged such disgusting practices throughout the Kingdom of Judah. He welcomed child sacrifice in the land of the Lord’s promises.

God does not leave Ahaz without a sign, though it is no longer the sign of Ahaz’s choosing. “The Virgin shall conceive and bear a Son, and shall call His name Immanuel.”[5] Just as the Angel Gabriel came to the Blessed Virgin to announce the coming Savior, God sent Isaiah to Ahaz to announce the same. God would Himself be born among these hills of idolatrous worship that He might be offered on the altars of fire in the place of Mary and Ahaz.

Where Ahaz declined the offer of God’s miracle, Mary received it with joy. She was not without questions. She had no idea how she would be the mother of God since she was not yet married. She was even a bit confused by the greeting of the Archangel. But she did not refuse the Word of God for even a moment. She did not decline to have God visit her, where Ahaz did.

And do not mistake this praise of the Blessed Virgin as praise of her actions or the particular strength of her faith. She could not believe the words of Gabriel any more than Ahaz did if the Lord did not provide her with faith. The Angel’s first words are, “Rejoice, highly favored one, the Lord is with you.”[6] If the Lord was not with her, she could not have believed. Faith is itself a great gift of God. It is the presence of the Holy Spirit, who opens the hands of our heart to receive the great gift of Love that is Christ. The Lord was also with Ahaz, but he refused. He refused the presence of God and as such, refused faith, refused to believe.

The fact of the virgin conception and birth of Christ is true whether you believe it or not. God does not depend on man for His miracles. Yet when God tells you He will come to you for your salvation, it is best to believe. It is best to believe because it is already true. In your hearing the promises of God, the promises are true. Do not be unbelieving but believe.

In + Jesus’ name. Amen.

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[1] This sermon was originally written for The Feast of the Annunciation in 2024.

[2] Isaiah 7:7-9.

[3] Isaiah 7:11.

[4] Isaiah 7:12.

[5] Isaiah 7:14.

[6] St. Luke 1:28.

The Dormition of the Blessed Virgin Mary

The Dormition of the Blessed Virgin Mary – August 15, 2024

Psalm 34; Sirach 24:7-8, 10-15a; Galatians 4:4-7

St. Luke 1:39-55

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

“Blessed is she who believed, for there will be a fulfillment of those things which were told her from the Lord.”[1] What are those things which were told to Mary from the Lord?

Mary is told to rejoice for the Lord is with her.[2] This is fulfilled from the moment of her conception, when she was born in the faithful anticipation that God would come to save His people. God is with her all the days of her life. It is fulfilled again when that same Lord is incarnate in her very womb. God is with her intimately as He grows in her womb, soon to be born a man. The Lord is with her as she watches Him be crucified. He is with her when He rises from the dead. He is with her even as she lay dying, some 15 years after His ascension.

Mary is also called blessed among women. This is fulfilled already during the ministry of our Lord, when a woman in the crowd cries out to Jesus, “Blessed is the womb that bore You, and the breasts which nursed You!”[3] It is fulfilled again tonight and every time a Christian refers to her as the Blessed Virgin Mary. And it is true. Mary truly is blessed among women. Not only is she blessed with faith, but she alone was granted the holy privilege of carrying the Christ in her womb. She alone beheld the Word by which creation was made within her own body.

One of the greatest of things told to Mary by the Lord is that she would be the mother of God. She would bear the Son of God and call His name, Jesus.[4] Our Lord, Jesus Christ, is true God, begotten of the Father before all worlds and true man, born of the Blessed Virgin Mary. Since the Incarnation, His humanity and divinity cannot be divided. He is one Person, although with two natures. Because of this, it is fitting and correct to call Mary the mother of God.

Perhaps the greatest thing said to Mary is that this Son of God and Son of Mary would inherit the throne of David and that He would reign forever.[5] Her Son would be David’s Son and David’s Lord, the everlasting Prince of Peace, the Savior.[6] Mary was told by God that her Son would save her from her sins.[7] That He would go before her to prepare a place for her to rest for all eternity.[8] That He would reconcile her to His heavenly Father, making peace where sin once made for enmity.

I say this is the greatest thing because when you think of all the things Mary heard regarding her Son, this might seem like the least of things. It was accomplished by death. There is no physical sign, per se, that it was accomplished. And yet, it is the entire purpose of the Scriptures and the Incarnation. The salvation of Mary and all who believe is the reason God became man. And if there is anything we are to learn from Mary, it is that God chooses the lowly to be exalted. Jesus was born in a cattle stall, not a grand palace. He was born to a virgin girl, not a queen or empress. He made Himself lower than the animals for the sake of His beloved mankind.

The same is true for you. Just as Mary was promised that everything said to her by the Lord would be fulfilled, so too, those things the Lord has said to you have been, are, and will be fulfilled. In your Holy Baptism, Jesus declared that you are righteous. You have been born again into Christ. He said that you are a son or daughter of the Father. Your sins have been washed away and He prepares a place for you in the heavenly mansions. This is most certainly true.

Why come to church on a Thursday evening to celebrate the Blessed Virgin Mary? Because she is the sign, the image, of Christ’s church. Jesus was alive in her womb. He sought a resting place, a dwelling among His people.[9] Her body was His holy temple, just as you are the Holy Temple of the Holy Spirit. If you have been born again through the waters of Holy Baptism into Christ, then you too, have been born into His holy habitation.

For centuries, Christians have looked at Mary as the mother of all Christians. That doesn’t mean we worship her or elevate her to some “demi-goddess” status. No. She is our adoptive mother just as the Church is our mother. The Church is our mother because she is the place where we are given new birth. We ought to love and respect Mary because she was a lowly virgin who placed all her hope and trust in her Son, the same Son of God that we worship. She is an example of faith and an example of one for whom Jesus died. And just like you might celebrate the birthday of your beloved mother or grandmother who has died, for the sake of her memory, we too celebrate the death of Mary for the sake of honor.  

In + Jesus’ name. Amen.

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[1] St. Luke 1:45.

[2] St. Luke 1:28.

[3] St. Luke 11:27.

[4] St. Luke 1:31.

[5] St. Luke 1:32-33.

[6] Psalm 110; Isaiah 9:6.

[7] Genesis 3:15.

[8] St. John 14:3-10.

[9] Sirach 24:7-15.

Wednesday Vespers following Gaudete (Advent 3)

Ember Wednesday – December 14, 2022

Psalm 19; Isaiah 2:2-5; Isaiah 7:10-15

St. Luke 1:26-38a

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

The Annunciation refers to the event recorded in today’s third reading: the Archangel Gabriel is sent from God to announce to the Blessed Virgin Mary that she has been chosen to be the Mother of God. We might choose to number three miracles in this event.^[1] First is the miracle of the Incarnation. “Incarnate” simply means “in flesh.” The Son of God, Second Person of the Holy Trinity, is sent by the Father, deposited by the Holy Spirit, and becomes man. God himself becomes a man to redeem mankind.

The Annunciation connects the two greatest feasts of the Church – Christmas and Easter. The Son of God took on flesh precisely so that he could die upon the cross. Christmas must happen first so that Good Friday and then Easter Sunday may follow. The Incarnation makes the Atonement possible. ‘To pay the debt of our sinful state, God, who is incapable of suffering, joined Himself to humanity, which can suffer. Thus, in keeping with the healing that we needed, one and the same mediator between God and men, the man Jesus Christ, was able to die in one nature and unable to die in the other.’^[2] Christ our Lord was born in the city of little branches, Nazareth, that he would die upon the ultimate Tree of the Cross.

Far less grand than the Incarnation, is the miracle of the Virgin Birth. From the perspective of a created being, the Virgin Birth might seem like the greater miracle. For the Creator of the cosmos, such a miracle seems almost a parlor trick, but it is not without purpose.

In the first place, the Savior of Man required a pure vessel in which to be born. God is already without sin, but He must remain so after taking on the flesh of man. He must have been born the seed of a woman, without the help of man so that Original Sin would not stain His flesh.

In the second place, the virgin womb of Mary is to indicate the holiness of God’s dwelling place with man. The Church is to be the holy dwelling of God. It is to be unmarred by the stain of sin. This holy space is set apart from the temporal. It is not like other buildings for it is the house of God.[3] During the gathering of the saints in the Divine Service, heaven comes to earth, and we experience a glimpse of heaven. It is unstained by sin for it is holy.

At the same time, the Church militant—both the location and the people on this side of glory—exists in a sinful world. Outlets need replacing. Walls need paint touched up. Sinners fill the pews and pulpit. This is seen in that Mary herself is not without sin. Twelve years after the birth of Jesus, Mary would forget her Son in Jerusalem and then be surprised to find Him in the Temple. It is also seen in the attacks of the world, those who inevitably whispered of the young woman, betrothed to be married yet becoming great with child. The Church endures sin from without and within.

Yet the womb of Mary is preserved from such sin. The Holy Ghost overshadows Mary and delivers the Son of God to her holy womb. The Holy Body and Precious Blood of the same Savior who grew within the Virgin Mary now sits upon the altars of the faithful, untainted by sin, given to be eaten and drunk by all who would be called holy children of God.

Now the third miracle of the Annunciation might be considered the greatest of all. It is the faith of Mary. This young woman, in her early teens, barely even a woman, hears the words of St. Gabriel and receives them with humility. This humility, this faith, is not a quality of Mary’s own.

The text does not reveal the moment at which Christ is conceived nor when the Holy Ghost overshadowed the Virgin Mother, but it would seem to have occurred during this conversation with Gabriel. The angel appears and Mary is troubled. Gabriel consoles her by saying, “Fear not dear child, for you have found favor with God.”

Mary’s troubled conscience is the reaction of sinful man in the face of holiness and yet it is not the reaction of one who does not believe. Zechariah, met by the same angel, is troubled and fearful. Mary is only troubled. She trusts in the greeting of Gabriel and that the Lord is with her. Gabriel then speaks the absolution – a word of forgiveness that all the faithful, Mary and us included, require – and proceeds to announce the conception of the Savior.

This faith of young Mary is then displayed in feminine virtue. The chief biblical, feminine virtue is submission. Submission is not weakness nor frailty. Submission is the recognition that you are not in authority. You are not in control. Women are called to submit to their husbands as the Church submits to Christ.[4]

At the same time, men must recognize our calling to be the head of woman. We are given authority in the household because God created Adam first, and then Eve. Eve was deceived first, and then Adam. Man is given authority for the sake of caring for and preserving the family—not to satisfy the desire for power.

Blessed Mary exhibits true humility when, barely more than a child, she submits to the words of St. Gabriel and proclaims, “Let it be to me according to Your Word.”[5] She is not accepting a tempting business proposal. She is submitting her will to the Will of God. We do not know if Mary was excited to be a mother in those moments. We don’t know if she was concerned what others might think. She didn’t know exactly what would happen either. She knew her son was to be the Son of God, the Savior who would reign forever.[6]

Faithful and humble Mary is strengthened by the Word of God, spoken to her by the messenger. The miracle of the Word of God turning the hearts of man from stone to flesh is the greatest miracle of the Annunciation. To emphasize this point, God chose a lowly handmaid to be the mother of God. A young woman, of David’s lineage but of humble birth, displays faith only possible by the gift of the Holy Spirit and this gift is delivered on the lips of an angel.

In + Jesus’ name. Amen.

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[1] The outline of the three miracles of the Annunciation comes from Martin Luther, The Christmas Book, trans. by Roland H. Bainton (Philadelphia: Fortress Press, 1948), 22-23. The original thoughts from St. Bernard come from a series of sermons found in Saint Bernard of Clairvaux, “On the Missus Est,” Saint Bernard of Clairvaux Collection [8 Books] Aeterna Press, Kindle Edition, beginning on p. 1317.

[2] St. Leo the Great, The Feast of the Annunciation: In Mary’s Womb, God Becomes Man, available at http://www.lectionarycentral.com/stmaryannunc/Leo2.html. Also found in the Annunciation file.

[3] Psalm 122:1.

[4] Ephesians 5:22-24.

[5] St. Luke 1:38.

[6] St. Luke 1:31-32, 35.

Gaudete (Advent 3)

Gaudete (Advent 3) – December 11, 2022

Psalm 85; Isaiah 40:1-8 (9-11); 1 Corinthians 4:1-5

St. Matthew 11:2-10

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

At first blush, today’s Gospel reading and the ceremonies seem contradictory. We name this Sunday, “Gaudete,” the Latin word for “Rejoice.” This name comes to us in the antiphon, or the phrases repeated at the beginning and end of the Introit: “Rejoice in the Lord always; again, I will say, ‘Rejoice.’”[1] The paraments and vestments are rose to reflect this joyous character. The penitential nature of Advent is lightened for a day as we enter the final days of Advent. The Old Testament Lesson speaks of comfort and pardon, the glory of the Lord and His enduring word.[2] In the Gradual, we cry out to our Shepherd to come and lead us as a flock; to stir up His might and come to save us, enthroned upon the cherubim.[3]

The seeming contradiction arises in the Gospel lesson. John the Baptist is in prison. He undoubtedly knows that he will soon be executed. In preparation for his own death, and likely in a moment of doubt concerning the Christ, John sends two of his disciples to Jesus. They are to ask on John’s behalf, “Are you the Coming One, or do we look for another?”[4]

Our Lord’s oblique response is to tell John the things the disciples see and hear, namely His miracles and teachings, and that he who is not offended by Jesus is blessed. As the disciples of John depart, Jesus questions the surrounding crowd concerning who John is and what he came to do. He says John is more than a prophet, he is the messenger of whom Malachi foretold, who would prepare the way of the Messiah.[5]

I say the Gospel reading seems to contradict today’s liturgical character because the Gospel text seems to focus on doubt. John is about to die and wants confirmation that Jesus is the Christ, the One Who is to Come, and that this Christ would save him from his sins. Then, rather than expounding on the glory of salvation, the mercy of God, or the compassion of the Father, Jesus reprimands the crowds for their impious curiosity in seeking John. Joy is not mentioned in the Gospel and the tone speaks more of rebuke for lack of vigilance.

And yet, such a contradiction only exists if you do not slow down and read the Gospel of St. Matthew with a careful eye. Twice in the text, Jesus makes reference to the Scriptures being fulfilled in His life. First, He speaks of His deeds, foretold by Isaiah. “The blind see and the lame walk; the lepers are cleansed and the deaf hear; the dead are raised up and the poor have the gospel preached to them;”[6] and then He confirms the office of John as the messenger prophesied by Malachi.[7]

Our Lord is not trying to give the disciples of John an encoded message confirming that He is the Messiah. In the first place, He is pointing John, and his disciples, to the Old Testament, to the Scriptures, to the Word of God. He is saying, “Why ask Me if I am the Messiah? You have Moses and the Prophets. They tell you what to look for. Trust your eyes and ears that what you have heard and seen in Me is the fulfillment of them.”

In the second place, Jesus is directing John and his disciples to the concrete actions of the Messiah. It is all well and good to hear that a prophet has arisen in Galilee, and He is healing people. But the minds of men are strong. Our self-delusions are mighty. “Oh, such works are easy to fake. I heard He likes to eat with unwashed hands and gave wine to a bunch of drunk people at a wedding. Some Messiah…”

The ferocity of our sin will find any excuse to disbelieve the Word of God. Does your conscience tell you that you are a sinner and God couldn’t possibly love you for what you have done? Look first to the Scriptures and ask, “Did Jesus die for the sins of the world? Are you a part of the world?” The answer to both questions is undeniably, “yes.”

If you stop here, Satan will rejoice. He will whisper in your ear, “Are you sure? Did God really say that? And if Jesus did die for your sins, there are still people in hell. What makes you think you won’t join them? You’ve thought and done some pretty nasty stuff.”

Knowing the guile of our evil foe, God binds His Word and His salvation to physical means, so that we would have no excuse to disbelieve. These are the sacraments. What makes you think you won’t join the souls in hell? You are baptized! You are baptized and you receive the Body and Blood of Jesus. You desire the Body and Blood of Jesus. Your ears hear the words of Jesus from my lips, “Your sins are forgiven.” Do you know this to be true? Then you have nothing to fear concerning your salvation.

Even in the rebuke of the crowds, Jesus gives us a reason to rejoice. He says that John was more than a prophet, he was a messenger. While we shouldn’t apply this distinction too broadly, our Lord is here making a distinction between a prophet who speaks the Word of the Lord, and a messenger who also speaks the Word of the Lord but does so immediately before His coming. A messenger, or angel, is one who goes before the Lord to prepare the way.[8] St. John is a herald. He is the watchman on the gate who cries out, “Awake, Jerusalem, arise!”

Now, St. John was clearly the messenger sent to prepare the hearts of man for the first coming of the Messiah in the flesh. He was to prepare their hearts by confronting them with their sin. He did this, not with the final purpose of frightening them into inaction or damnation. He did this to reveal their sins and their need for the Messiah. He did this so that they would be prepared to be forgiven. This is the office of St. John the Baptist. After Christ began His ministry, after Jesus was baptized in the Jordan and anointed with the Holy Spirit, it was necessary for St. John to decrease that Jesus would increase.[9]

But St. John is not the only messenger, nor is the Incarnation the only time that Jesus comes to man in the flesh. When Jesus returns on the last day, the messengers will be the Holy Angles, who with the sound of mighty trumpets, will announce the coming of the King. This very day, Jesus comes to you in His flesh. He comes to you invisible to the eyes of flesh, but radiant to the eyes of faith. He comes to you in His Holy Body and Precious Blood, in the Eucharist. Before He comes today, however, He has sent His messenger. He has sent you a pastor to proclaim the Word of God, preparing your hearts and minds to receive your King.

How is this achieved? It is true that you need to be shown your sin. You need to constantly be shown the failure of your flesh and the weakness of your heart. Yet these things are so that you would be prepared to receive the forgiveness of sins. As such, your pastor is more a messenger than a prophet. He goes before to announce the coming of the King. So long as you are sincere in your faith, desire to be rid of your sins and to do better according to the Word of God, the Office of the Holy Ministry is never given to hold you under the water a little while longer, forcing you to suffer.

No. The Office of the Holy Ministry is to bring you the joy of the Holy Gospel. We hear the Word of God read and pastors preach before we receive the Sacrament because it is necessary that the messenger be sent before the coming of the King. It is necessary so that you would be prepared to receive your King. Having heard the Word of God, having been confronted by your sins and your need for a Savior, it is with most joyful hearts that we now cry out, “Stir up your might and come to save us.”[10] “Rejoice in the Lord always; [for] the Lord is at hand!”[11]

In + Jesus’ name. Amen.

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[1] Philippians 4:4-5.

[2] Isaiah 40:1-8.

[3] Psalm 80:1-2.

[4] St. Matthew 11:2-3.

[5] St. Matthew 11:4-10.

[6] St. Matthew 11:5; cf. Isaiah 26:19; 29:18; 35:5; 42:7, 18; 61:1.

[7] Malachi 3:1.

[8] St. Luke 1:76-79. The conclusion of the Benedictus.

[9] St. John 3:30.

[10] Psalm 80:2b.

[11] Philippians 4:4, 5.