The Ninth Sunday after Trinity

 The Ninth Sunday after Trinity – August 17, 2025

Psalm 54; Proverbs 16:1-9; 1 Corinthians 10:1-13

St. Luke 16:1-13

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

Today’s parable is the most difficult parable of our Lord to understand. It seems as though the shrewd and unrighteous steward is being praised for lying, cheating, and stealing. He is accused of wasting the master’s goods and is being fired. When the master sends him to collect the financial records, the steward quickly brokers deals with all of the master’s debtors, seeking to gain favor in their eyes so that when he is kicked out of the master’s house, he will have friends to stay with and possibly even job opportunities. The master commends these shrewd actions and the parable ends.

Thankfully, our Lord summarizes the parable with the words, “For the sons of this world are more shrewd in their generation than the sons of light.”[1] He is telling us to take notice of how hard the steward worked to secure for himself a future. The master did not have to give the steward the opportunity to fetch the books. He could have had the steward immediately thrown in jail while another servant was sent to gather the financial records. The steward recognizes his golden opportunity and seizes it. He analyzes his situation, seeing that his job prospects are minimal. His body is unfit to dig ditches, and he is too proud to beg. So, he concocts the plan to forgive portions of the debts owed to the master to gain goodwill among the debtors.

This plan is not without risks. The master might become more angry and invoke his right to have the steward jailed for his crimes. The debtors might turn out to be greedy, and although the steward helped to lower their debts, they might still turn him away in his time of need. But the steward has already considered these as well. By lowering the debt of the debtors in the name of the master, he has increased their view of the master. It appears to the debtors that their master is generous and has done a kind thing for them. His reputation is improved by the actions of the steward. The steward’s plan puts the master in such a position that to punish the steward would only increase the steward’s reputation before the debtors while harming his own.

As for the debtors, it is true that some of them might turn out to be greedy and refuse to help the steward. That is why he did this for all of the master’s debtors. He wasn’t putting his eggs in one basket, to use a common phrase. The steward has carefully thought through every aspect of his plan and then put it into action.

And for what? He is planning for his future security, safety, and provision. He can’t take the physical work of digging and he is too proud to beg, so he works diligently to make for himself a future where he can provide for himself.

If we understand our Lord to be referring to the steward as one of the sons of this world, who is cunning in providing for himself in this world, then what of the sons of light? The primary distinction between the two is the goal for which they are striving. The sons of this world are looking for rewards on earth. They are looking for security for their future days in this world. The sons of light are striving for something else. They look toward eternal life. The sons of light are sons of the Light of the world, which no darkness can overcome.[2] Their source is the Light of Christ, and their goal is eternal life in the world without end.

So now, we can understand the rebuke and admonition of our Lord. He is saying that the sons of this world work diligently and think shrewdly about how to achieve their goals in this life while the sons of light are lazy when it comes to achieving their goal; lazy both in thought (or planning) and in deed.

In terms of planning, the sons of light are called to plan for eternal life through diligence in the Word of God. Notice, that as the shrewd steward is forming his plan, he is considering all the information he has at hand. For the Christian, this information is the Word of God. No matter how many times you’ve read the Bible, there is always more to learn. New insights will occur every time you open the pages of Scripture. It is an unending well of insights into God and His actions working toward your salvation.

However, if this gaining of information is kept within the pages of Scripture, then it will be of little use. As you read the words of Scripture, it also necessary to lift your eyes from the page and consider how these Words apply or affect the world around you. For instance, it would be an error to read the words of creation but look at the world around you as having developed over billions of years. Rather, take the words of creation and see how wonderfully designed the world is; how everything has been formed by the hands of God to work in concert.

More directly connected to our text would be any Word of God which concerns the fleeting nature of this world and the eternal nature of the world to come. As Shadrach, Meshach, and Abednego are being thrown into the fiery furnace, they tell Nebuchadnezzar that the Lord is able to deliver them from the burning fiery furnace and even if He doesn’t, the Lord will save their souls.[3] That is, they trust that the Lord is on their side and that they will endure unto life, whether life in this world or in the glory of the next. They count their temporal lives as but one step on the journey toward glory.

As for putting this wisdom gained from God’s Word into action, we have another word of Christ, “Make friends for yourselves by unrighteous mammon, that when you fail, they may receive you into an everlasting home.”[4] This is where Christians are called to be shrewd, to be wise as serpents and innocent as doves;[5] to use the things of this world in service to God, both for the benefit of their neighbor and the benefit of their own souls. We are called to put our time, our abilities, and our resources to the best use we can, according to the Word of God and the vocations into which God has called us, so that this mammon, the things of this world which are unrighteous by the fact that they cannot offer salvation, would be used for God’s glory. Then, when our bodies fail, we will be welcoming into our everlasting home with great rejoicing among the angels, archangels, and all the company of heaven.

Lest there be any misunderstanding, our stewardship of the things of this world does not gain, nor secure, our everlasting home. Our reading from the Proverbs makes this clear: “In mercy and truth atonement is provided for iniquity; and by the fear of the Lord one departs from evil.”[6] It is not our stewardship that provides for iniquity, nor is it our preparation for forgiveness, nor even our sustaining of righteousness. It is the Lord alone, through His great mercy and truth, who has covered our sins and paid the penalty they deserve.

Christ taking your sins upon His shoulders, dying upon the cross, and rising the third day that has satisfied the wrath of God against you. His atonement provides for iniquity, and it is the Holy Spirit who sustains you in that righteousness. Your stewardship of the unrighteous mammon of this world is the result of this atonement provided for you. The call to righteousness is what follows salvation. Even at that, it is not as though “you better do it, or else…” The admonition of Christ is the guide for the sons of light who desire nothing more than to be conformed to the righteousness of Christ.

It is the attitude of the sons of this world to look for gain, how they might work and position themselves for the greatest gains. The sons of light already possess everything they could ever need in the atonement of Christ. However, the sons of light also see the darkness clinging to their flesh and the darkness of the world around them. They need guidance in how to conquer that darkness, continuing to bring the light of Christ to those around them. Hence, Christ gives admonition into how to steward what you’ve been given so that you would continue to live within the mercy and truth which He has provided.

“A man’s heart plans his way, but the Lord directs his steps.”[7] All the shrewd planning, consideration, and actions of even a righteous man have no guarantee of results. It is the Lord who directs the outcome of our steps. It is the Lord who has guaranteed the result of our salvation. And thanks be to God for that fact, because if it were left to us in even the smallest of ways, we would stumble and fall. “He so cared for and esteemed me that the Son He loved so well, He has given to redeem me from the quenchless flames of hell…So my many sins and errors find a tender, pard’ning God…Grant me grace, O God, I pray You, that I may with all my might, all my lifetime, day and night, love and trust You and obey You. And, when this brief life is o’er, praise and love You evermore.”[8]

In + Jesus’ name. Amen.

---

[1] St. Luke 16:8.

[2] St. John 1:4-5.

[3] Daniel 3:16-18.

[4] St. Luke 16:9.

[5] St. Matthew 10:16.

[6] Proverbs 16:6.

[7] Proverbs 16:9.

[8] I Will Sing My Maker’s Praises, LSB 977, stanzas 2, 4, 5.

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.

---

[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 Eve of Thanksgiving

 The Eve of Thanksgiving (Harvest Observance) – November 27, 2024

Psalm 104; Deuteronomy 26:1-11; 2 Corinthians 9:6-15

St. Luke 12:13-21

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

After a tumultuous journey, the pilgrims landed in New England on November 11, 1620. It was much too late to plant anything and their supplies were already running thin. Those who survived that first winter survived by hunting, gathering, and even looting the graves of local Indians who left food offerings for their dead. About half of those first pilgrims died that winter.

When winter finally gave way to spring, the colonists were able to begin planting. The Lord greatly blessed them that year. They found the earth to be fruitful and knew this to be the providence of God. The Lord had heard their cries and answered their prayers for sustenance. That fall, they celebrated what has come to be called “The First Thanksgiving.” This was a three-day feast, full of food, games of skill, and military demonstrations. The participation of the Indians was likely at the sound of the firing of muskets during the military demonstrations. By some accounts, 90 Indians, who were already in communication with the colony, cautiously approached and then joined in the feast.

The story of the first Thanksgiving is instructive to us for at least two reasons: first because it is our national history, part of our national mythos. In keeping with the Fourth Commandment, we ought to give due honor to our forefathers, including the forefathers of our nation. Thanksgiving is not a liturgical holiday. It was not instituted by Christ nor does it specifically celebrate an event or person in Holy Scripture. But it is a national holiday, a day important to our nation. As citizens, it is part of our history. It is good to participate in such holidays, so long as they do not contradict Scripture, because it is the heritage of our fathers.

Second, the story of the first Thanksgiving acts as a foil (or opposite) to the rich man in Christ’s parable.[1] One year, the certain rich man receives a bountiful harvest. This harvest is so plentiful, that he seems to think he will never need to work again. He has brought in enough grain to sustain him for the rest of his life. It is time to pull down his barns, build bigger ones, then eat, drink, and be merry.

Thinking like worldly men, we become jealous of the rich man. He has hit the jackpot! He will never need to work again and can spend his days in comfort and relaxation. Food and money will never be a problem for him. Isn’t that the American dream?

What the rich man doesn’t consider is how short this life might be. In fact, the very same night he decides what to do with this great harvest, the Lord requires his soul, that is, the rich man dies. He dies and is condemned for his selfishness, greed, and covetousness. And what becomes of the bountiful harvest? It likely goes to rot. The rich man spoke to himself when considering what to do with the harvest. He doesn’t seem to have friends or family around. He doesn’t even consider the servants he almost certainly has. His neighbors are left out entirely. There is no one to inherit his goods.

Now compare the rich man to the story of the first Thanksgiving. Half of those who arrived in 1620 died over the winter. Those were mothers, fathers, husbands, wives, children, and grandchildren who died. They were hunters who could provide food and housewives who could care for the home and make food. They were the children for whom the colonists were building a brighter future. And then came 1621. They had a bountiful harvest. The Lord blessed them with food. When harvest time came, I’m sure some of the colonists thought back to the previous winter and immediately began thinking about building bigger barns. “What if it is another terrible winter? What if tragedy should strike again? Will another half of our people die? We had better eat only the least amount necessary so that we don’t starve this winter…”

But that isn’t what they did. They held a three-day feast—not a meal, a feast. There was more food consumed than necessary to stay alive. They drank wine, to gladden their hearts.[2] They held military demonstrations, which means the men most capable of hunting spent three days performing for their families instead of gathering even more food. They fired their muskets using rounds that could’ve been saved for yet more hunting, gathering more food.

The historic record doesn’t indicate they were being reckless with sumptuous living, but they did enjoy a feast.[3] They received their harvest for the Lord and gave thanks to Him by enjoying the prosperity He had given them. This was, in fact, an act of faith. They trust that the Lord who had once provided for them would continue to provide for them.

Oh, taste and see that the Lord is good;

Blessed is the man who trusts in Him!

Oh, fear the Lord, you His saints!

There is no want to those who fear Him.

The young lions lack and suffer hunger;

But those who seek the Lord shall not lack any good thing.

The righteous cry out, and the Lord hears,

And delivers them out of all their troubles.

The Lord is near to those who have a broken heart,

And saves such as have a contrite spirit.[4]

The rich man in Christ’s parable was so concerned about his future of easy living that he forgot about the present. He could’ve easily held a feast for his servants, his friends, and neighbors, and still would’ve had plenty to serve his future needs. He believed, trusted, in his profits, and gave no mind to the Lord. He did not trust in God, let alone fear Him. The rich man thought he had no more troubles because the almighty dollar had already saved him. This left no room for giving thanks to God, nor praise, nor repentance.

Whatever the last year has brought you—whether a year of sorrow or joy, a year of plenty or a year of lack—give thanks to the Lord. He hears your prayers and will deliver the righteous from the cares of this world. In fact, He has already delivered you, even if your mortal eyes cannot see it yet. And whatever the Lord has in store for the coming year—whether a year of sorrow or joy, a year of plenty or lack—know this: “The Lord is near to those who have a broken heart, and saves such as have a contrite spirit.”[5] He is near to you, not just spiritually, but physically. He has come to you this evening and soon, you will receive Him into your mouth in Holy Communion. He is near to you at all times but especially in His Word and Sacraments. There can be no denying He is close to you when He touches your tongue. Rejoice and give thanks to the God of all creation, who has chosen you as His beloved son or daughter.

So enjoy the feast of tomorrow, whether that is a table full of people, multiple turkeys, potatoes, and desserts, or a humble meal shared between you and your Lord. Give thanks to Him always because He delights in you and has provided you with everything you need. He has forgiven your sins and given you a share in the inheritance of heaven. He has given you Himself.

In + Jesus’ name. Amen.

---

[1] St. Luke 12:16-21

[2] Psalm 104:14.

[3] St. Luke 16:19; 7:24-25.

[4] Psalm 34:8-10, 17-18.

[5] Psalm 34:18.

The Sixteenth Sunday after Trinity

The Sixteenth Sunday after Trinity – September 15, 2024

Psalm 86; 1 Kings 17:17-24; Ephesians 3:13-21

St. Luke 7:11-17

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

The Scriptures speak of three deaths and in turn, our Lord, Jesus Christ, rescues from each of these deaths with resurrection. First, there is temporal death. This is the separation of body and soul. It is the death that we tend to think of, and fear, most. It is the moment when the body ceases to breathe and the soul is separated for a time.

This death comes for all—believers and unbelievers—on account of original sin and the sin which clings to the flesh. Until Christ reveals Himself on the Last Day, everyone experiences temporal death. However, for the unbeliever, this is a terrifying step into the unknown. It is the closing of the eyes to this world and a frightful step into something of which they cannot conceive.

For the Christian, temporal death is a frightening thing until one realizes that Christ has made death a portal. His death has removed the sting of death.[1] We still endure death because of the corrupt nature of our flesh, wrought by sin. This corruptible must put on the incorruptible; the dishonorable must put on the honorable; the weak and natural must put on the powerful and spiritual.[2] We do not face death unknowingly. We know what lies on the other side of temporal death. The holy angels descend to guide our soul to the bosom of Abraham, that is, to the side of Christ.[3] The death and resurrection of Jesus Christ has made temporal death a sleep for those who die in Christ because “He who believes in Jesus, though he may die, he shall life. And whoever lives and believes in Jesus shall never die.”[4]

Secondly, there is spiritual death. Spiritual death is separation from God, when the unrepentant and unbelieving are alienated by willful sins from “the life which is of God.”[5] The prodigal son “was dead” in his sinning in the foreign land.[6] All are born dead in your trespasses.[7] Those who are alive in Christ, that is, who have an active and living faith, are still sinners and certainly still sin. However, their faith leads them to hate their sin and desire to be free from it. These holy ones, these Christians, are spiritually alive. Those who are spiritually dead are those who willfully sin against God. They are unrepentant and unbelieving. All mankind is born spiritually dead. We are not born ignorant of God or His holy law. We are born opposed to it; striving against it; and hating God.

And so long as we draw breath on this side of glory, all Christians are tempted to such spiritual death. We are tempted to willfully cast aside God’s Law and His Holy Gospel. We are tempted to cast aside the Savior who bled and died for us. We are tempted to treat His Holy sacrifice as cheap and turn instead toward the indulgence of our flesh. Willful sinning is knowing what God’s Law is and choosing to do the opposite—whether you think it doesn’t matter because “God will just forgive you” or because you don’t believe God is serious. Such willful sinning leads to unrepentance because it isn’t worth repenting of sin that you don’t take seriously.

Finally, there is eternal death. Eternal death is the death awaiting those who are spiritually dead. This is eternal damnation, where the spiritually dead will be eternally separated from God, who is life. This death has two parts. First, there is the suffering of the soul immediately after death. Then, this suffering is intensified when, in the resurrection of all the dead, those eternally damned souls are reunited with their bodies to suffer for all eternity in body and soul.[8]

In Christ, there is life.[9] This Life has promised to rescue in each of the three kinds of death. In Hosea 13, Jesus says, “I will ransom them from the power of the grave; I will redeem them from death. O Death, I will be your plagues! O Grave, I will be your destruction!”[10] He ransoms, rescues, redeems in the three kinds of death by means of giving life, that is, through resurrection.

Scripture is quite clear that temporal death is the least of the deaths in that it is temporary for everyone. It is still a consequence of sin, but it is the least deadly. Christ’s rescue from temporal death is the physical resurrection of all flesh on the last day. All who are in their graves “…will hear the voice of the Son of God…and come forth—those who have done good, to the resurrection of life, and those who have done evil, to the resurrection of condemnation.”[11]

Also, to combat this temporal death, Jesus has given His Word, the words of Holy Scripture. These words are given to be used during this temporal life for the instruction, rebuke, warning, exhortation, and consolation of man.[12] These words prepare the soul for temporal death, that the hour of death might be met in peace and joy, strengthened by the Holy Spirit by the Word of God.

From the second death, spiritual death, by which the unrepentant and unbelieving are separated by willful sins from the life found in God alone, we are also rescued by Christ. Because we are born in our sin, we are sinners by birth, and original sin clings to our flesh, we are as good as the dead young man in the reading. He didn’t cry out to Jesus for help. He didn’t accept Jesus into his heart. He didn’t choose Jesus over other gods. Such acts of man’s will to turn toward God are the teaching of the Arminian churches, such as the Methodist Church. They teach that man is born with the power to choose God for Himself. That man was never truly dead in trespasses and sins, only seriously ill. But the Scriptures are clear. The young man of Nain was dead; dead in his trespasses and sins, just as everyone is born spiritually dead and incapable of acting, willing, or choosing to be saved.

The faith given to man is absolutely God’s work alone, just as the resurrection of this young man was the work of Jesus Christ alone. His physical resurrection is a picture of your spiritual resurrection. Just as the young man is raised by the words of Jesus, “Young man, I say to you, arise,” so too your faith is given to you by the Word of God. God works through the means of His Words and those words combined with physical elements in the Holy Sacraments to work faith in you. This faith then receives and clings to the forgiveness won by Jesus Christ on the cross.

This faith receives the benefit of the action of Jesus to deliver you from spiritual death. His death paid the penalty that you owed to God for your state as a sinner. Before you ever took a sinful thought, word, or deed, you had already willfully turned your back on God. Your soul was already spiritually dead and turned against God. The penalty for this sin is death and it is this penalty that the death of Jesus has paid. And so, the resurrection of your soul from spiritual death is entirely the work of God so that you would receive the benefit of the broken and shed Body and Blood of Jesus.

Spiritual death is perhaps the most concerning of the three deaths because it is like a ticking time-bomb. All men are born spiritually dead. Once you experience temporal death, the opportunity for the Word of God to work in your heart has ended and your eternal fate is decided. It is during your temporal life, during your life on this side of glory that the Word of God has the opportunity to work faith in you as well as for you to willfully turn your back on God and return to the filth of your sin. That is why it is essential to be in church every Sunday and every opportunity throughout the week; to read the bible every day; to begin and end each day with the Word of God and prayer; and to focus your life on Christ—that His death and resurrection would be the most important thing in this world for you because it is the most important thing in this world and the next.

Our Lord has also delivered us from the third death, eternal death. He has done this by providing everything we need to endure in the faith until the last day. He died to pay the penalty of our sins, but He rose the third day that we might have life and life to the fullest. He rose for our justification, that we would be declared righteous before the Father.[13] Our penalty is paid, and we are made sons of the heavenly Father, sons who will inherit His everlasting kingdom.[14] This is yours by faith, for it is a promise that you cannot see at this time. It is a promise made by God to all who believe, who hold the faith once delivered by the Holy Spirit and preached week in and week out from this pulpit.[15]

Christ rescues from eternal death by means of resurrection to eternal life. In the resurrection on the last day, you will not be tempted to sin. You will not be inclined toward sin. You won’t even be interested in sin. If that were the case, then it wouldn’t be eternal life. It would be temporary life. Eternal life means you are free from sin in every way. You will not endure sin and you won’t win. Rather, you will be in perfect bliss to enjoy the glory of God in a way not even the angels have been given to understand. You will be in perfect bliss with all the saints who have gone before and who are yet to be baptized. You will know God and see Him with your own eyes.[16]

In + Jesus’ name. Amen.

---

[1] 1 Corinthians 15:55.

[2] 1 Corinthians 15:42-44.

[3] St. Luke 16:22; 23:43.

[4] St. John 11:25-26.

[5] Ephesians 4:18.

[6] St. Luke 15:32.

[7] Colossians 2:13.

[8] St. John 5:25-29.

[9] Colossians 3:4; St. John 1:4.

[10] Hosea 13:14.

[11] St. John 5:25-29.

[12] 2 Timothy 3:16-17; Romans 15:4.

[13] Romans 4:25.

[14] Galatians 3:7, 26; 4:1-7; Ephesians 1:5.

[15] Jude 1:3.

[16] Job 19:27.