The Eighth Sunday after Trinity

 The Eighth Sunday after Trinity – August 10, 2025

Psalm 48; Jeremiah 23:16-29; Romans 8:12-17

St. Matthew 7:15-23

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

“Thou shalt not take the Name of the Lord, thy God, in vain.” The Second Commandment consists of two parts: the Name of God and the proper use of His Name. The Name of God of course refers to the many ways He has given to us to address Him: God, Lord, Almighty, Father, Jesus Christ, Holy Spirit, etc. His name also refers to every statement that He has made about Himself. Another way we could think of this is pure doctrine. The teachings of the Scriptures are God’s own Words, and they reveal Him to you. As such, everything we belief, teach, and confess is a statement concerning God’s Name, and is governed by the Second Commandment.

The act of believing, teaching, and confessing regards the proper use of His Name and everything that He has revealed about Himself – including His will for the salvation of man and our conduct in accordance with His Word. In the Small Catechism, we state that this commandment means “we should fear and love God that we may not curse, swear, use witchcraft, lie, or deceive by His name, but call upon it in every trouble, pray, praise, and give thanks.” To curse, swear, use witchcraft, lie, and deceive in God’s name is to confess a false doctrine. The false prophets of whom Christ speaks preach false doctrine in the name of the Lord. In this, they violate the Second Commandment on top of whichever other commandments they violate with the wicked fruits of their actions.

Wolves in sheep’s clothing have plagued the church from the very beginning, when Satan donned the robes of a serpent to tempt Eve.[1] Aaron, appointed high priest by God, led the people of Israel in the false worship of the golden calf.[2] Many kings of both Israel and Judah led the people in the worship idols, doing evil in the eyes of the Lord. During Christ’s ministry, the Pharisees and Sadducees claimed to teach the word of God but, in reality, they taught the doctrines of man.[3] St. Paul taught against the Judaizers and St. John against the Gnostics. There were the heretics of the Early Church, teaching such blasphemies as denying the Trinity, that the Son of God was a creation of the Father, or that the Holy Spirit was nothing more than an emanation of power from the Father and not a Person of the Holy Trinity.

During the Middle Ages, prior to the Reformation, there were many false prophets who claimed the Name of God. The Paulicians, Bogomils, and Cathars (covering the 7^th through 13^th centuries) each preached some form of dualism in which the material world was evil and only the spiritual world was good, denying that the Almighty God was Lord of heaven and earth. Of course, there were the false teachings of the pope, including the invocation of the saints, indulgences, monasticism, and a form of Semi-Pelagianism in which man must add his righteous deeds to the work of Christ in order to receive salvation.

During and after the Reformation, we see the multiplication of false teachers, each with his own agenda and method of blaspheming God’s Name. Many of these begin with the denial of the Holy Sacraments and eventually lead to the errors so rampant today: salvation by an act of man’s choosing God, the “prosperity gospel,” salvation by equality or social justice, dispensationalism, Zionism, the denial of the orders of creation, and the denial that Scripture is the very Word of God.

Not all false teachings are equal. It is entirely possible for a person to go through life believing that Holy Baptism is an act of obedience telling God that he has accepted Him into his heart and still be saved. But to believe that Jesus Christ is not truly God or that God does not exist as three distinct Persons in One Divine Godhead, closes the door to salvation. Every false teaching is like adding some number of dead bugs to your soup. Can you eat a bowl of soup with one bug in it? Sure. But every bug, including the first, carries the possibility of adding a deadly toxin to your food. Likewise, every false teaching adds a little leaven to your faith, such that at some point, the whole lump of your soul will be leavened.

Now, we don’t have the time to describe, define, and refute every false teaching in the world. However, you likely already think of the various false prophets as falling into either doctrinal error or moral error. This morning it is important to realize that this distinction doesn’t matter. Christ says, “Not everyone who says to Me, ‘Lord, Lord,’ shall enter the kingdom of heaven, but he who does the will of My Father in heaven.”[4] False morality is false doctrine, and false doctrine will show itself in false morality.

After warning His disciples to beware false prophets, Christ tells them that these false prophets will be known by their fruits. These fruits are both the teachings that come out of their mouths and the actions of their lives. A good tree bears good fruit because the tree itself is good. Yet we, as humans, cannot see the inner quality of the tree. We cannot read the hearts of man. We must judge the quality, the character, of the tree by what we can see and hear, that is, the fruits which the tree produces.

And when our Lord speaks of the last day, when many will say, “Lord, Lord, have we not prophesied in Your name, cast out demons in Your name, and done many wonders in Your name?” He speaks of everyone who claims the Name of Christ without holding the purity of His doctrine. They have persisted against the Second Commandment and yet claim to have done mighty wonders in Christ’s Name.

So what then of the noble pagan, the unbeliever who does objectively good things in this world. Don’t their fruits point to a righteous heart? From our point of view, the fruits of such a noble pagan look delicious. So did the apple offered to Snow White yet it was filled with poison. “Anything done apart from faith is sin.”[5] Apart from faith, all the noble works of the unbeliever are sin and a disgrace to the Name of God. If a work is done without thanks, praise, and in service and obedience to God, then it is sin before Him. So though our eyes are dulled by the sin which clings to us still, even such an appealing fruit reveals the rot within.

There is not much on the surface of this text in the way of comfort. It is a text of warning; warning against the false teachers of this world, against false belief, and the consequences of believing false doctrine.

At the same time, the circumstances of the text provide nothing but comfort. Why does a father require his teenage daughter to be home by 10pm? Because he loves her and because he knows the dangers of the world. What comes across to the daughter as strict warning and even unfair limitation is in fact an act of love. Christ warns you concerning false doctrine and the breaking of the Second Commandment because He loves you.

It is Christ who wept at the fall of Adam and Eve and death of Abel. It is Christ who longed for His people to delivered from the hand of wicked Pharaoh. And it is Christ who shoulders the great weight of your sin and carries it to Calvary. That weight was so great, He stumbled twice on His journey to death. Then, after defeating death by His own glorious crucifixion, He descended into hell to proclaim His victory over the grave. This is the victory He has won for you. He nailed your guilt and shame to the cross that it would forever be left behind in the tomb.

And having done all this for you, He wants you to receive the eternal rewards that are your inheritance through Holy Baptism. This, this great love for you is why He is warning you against false doctrine, false prophets, and sinful living. He has given you His Name as a sign and seal of your salvation when He put it on you in Holy Baptism. You have been given His Name to use it, to honor it, and to glorify it. You sons and daughters of God, who have received the Spirit of adoption and are heirs of heaven with Christ, flee every false way and seek the will of the Father.

In + Jesus’ name. Amen.

---

[1] Genesis 3:1.

[2] Exodus 32.

[3] St. Matthew 15:9; cf. Isaiah 29:13.

[4] St. Matthew 7:21.

[5] Romans 14:23.

Lent Midweek 3

 Lent Midweek 3 – March 26, 2025

Psalm 19; Exodus 20:12-24a

St. Matthew 15:1-20

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

The text before us this evening presents one cohesive unit concerning what truly makes a man unclean – sin. This discourse comes in two parts: first, how the oral traditions of the elders compare with the commandments of God; and second, that sin proceeds from the heart.

We don’t know as much about the oral traditions of the elders as we would like. What we do know is that these traditions began to spring up during the time in between the testaments. We also know that the Pharisees often tried to take the Mosaic laws that applied to priests and apply them to all believers, turning specific laws into general ones. Some of these traditions took laws of Moses and amplified them. For instance, the law against work on the Sabbath was amplified to mean that you could not sit on chairs or stools on the Sabbath because you might slide one of the legs against the ground, creating a small furrow in the earth as though you were tilling the ground and that would be work.

We also know that not all of the oral traditions were the same in every place and at every time. So when these Pharisees asked Jesus about the transgression of His disciples, it could be that they were seeking to debate about conflicting traditions, wanting to prove why their tradition was better than His. But our Lord has no interest in allowing the Pharisees to set the terms of debate. In a turn that might surprise us, Christ answers their question with another question, and He phrases it in an offensive way. The Pharisees asked, “Why do Your disciples transgress the tradition of the elders?” and Christ responds, “Why do you also transgress the commandment of God because of your tradition?”

It is very important to understand precisely what Christ is condemning in this passage. He does not condemn traditions. He does not even condemn oral traditions that are used within the Church. What He is condemning is the elevation of such traditions to the same status as the Word of God. He even provides an example that has nothing to do with washing hands so that the underlying principle might be understood.

The Pharisees had another oral tradition that a man could, maybe even should, give his wealth to the Temple to receive great blessing, even if that meant his parents spent their latter years in poverty. This created a loophole wherein a man would be exempt from caring for his aged mother and father, something directly commanded by God in the Fourth Commandment. The Pharisees had elevated this oral tradition to supersede the commandments of God, allowing a loophole by which a man needed tradition but not the Word of God.

This general principle is then to be applied to the tradition of handwashing, although this one is more subtle. It doesn’t seem that the Pharisees’ handwashing tradition created a loophole to get around the commandments of God. Washing one’s hands didn’t suddenly make unclean foods clean. What it did was bind the consciences of those who did not wash their hands according to this tradition. The Pharisees had laid another layer of sanctification on top of the dietary commandments of God and treated it as equal to that of God. To transgress the tradition was the same as to transgress God.

In so doing, the Pharisees have now set themselves up as the sole authority that determines what is sin and what isn’t. They have claimed the authority of Christ for themselves. ‘Do as we say, or else God will punish you.’ What’s worse, and will be discussed in a minute, is that the Pharisees have declared that one’s relationship with God, one’s salvation, is almost entirely (if not exclusively) bound up in the outward keeping of the oral tradition. Under threat of excommunication, man must keep the outward traditions of the Pharisees.

Our Lord harshly rebukes the Pharisees, applying the words of Isaiah to them, “These people draw near to Me with their mouth, and honor Me with their lips, but their heart is far from Me, and in vain they worship Me, teaching as doctrines the commandments of Men.”[1] The worship of the Pharisees is false because they worship God with their works, trust in their works, and obey traditions of men rather than the commandments of God. They claim to worship the true God with their lips but worship themselves by setting their own traditions above God’s Word.

Having rebuked the Pharisees, Jesus calls the multitude to Himself and continues His teaching, “Not what goes into the mouth defiles a man; but what comes out of the mouth, this defiles a man.” Again, our Lord is not commenting on dietary laws. He is teaching concerning sin and its true origins, as He makes clear when speaking to Peter, “Our of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, and blasphemies.”[2]

Sin is a matter of the heart long before it is an action in the hands. This is not to say that sin is simply the result of intention. One can have the best of intentions and still commit a sin. Rather, sin is the result of our sinful condition, of the sin that clings to our hearts and minds, not just our flesh. We are not sinners because we sin. We sin because we are sinners.

A word that is very helpful in understanding this concept is “orientation.” To be oriented toward something is to be turned in its direction, even if it is not the sole focus of your attention. For example, I am currently oriented toward all of you, even if I am not looking directly at you, individually, in this moment. When considering sin, the hearts and minds of Christians are oriented toward the things of God. Yet the Christian still sins because of the sin which clings to his body. He is oriented toward God even if he fails to meet God’s standards in every way. The unbeliever is always oriented away from God even if he outwardly does something that conforms to God’s will.

In the case of the Pharisees, they have oriented themselves away from God and toward their oral tradition. Many of their traditions sought to outwardly uphold the Law of God but their hearts were turned away from Him. Thus they honor Him with their lips but their hearts are far away.

This is what it means when I say that God is more interested in the orientation of your heart than the nature of your sin. That doesn’t mean God doesn’t care what sins you commit. Quite the opposite! The sins you commit reflect the condition of your heart. But what is really important is how your heart is oriented. For the sinner whose heart is oriented toward God, sin is abhorrent. It is unclean. It is a thing to be despised. And when one whose heart is oriented toward God finds sin within himself, he desires to be relieved of that sin. He wants to flee to the One who can remove that sin. He wants to hear the words, “In the stead and by the command of My Lord Jesus Christ I forgive you all your sins in the name of the Father and of the Son and of the Holy Spirit.”

And such a one as this, because his heart has been made anew and turned toward God by the action of the Holy Spirit, knows and believes this forgiveness to be true. He is confident that whatever is loosed on earth is loosed in heaven.[3] Such a one finds delight in the Law of the Lord because it is pure, enlightening the eyes. The fear of the Lord is clean, enduring forever.[4]

Thus it is not keeping the tradition of the elders that makes one clean. Nor does breaking the tradition of the elders make one unclean. That which proceeds from a sinful heart dirties the man and the Word of God alone makes him pure.

In + Jesus’ name. Amen.

---

[1] Isaiah 29:13; St. Matthew 15:8-9.

[2] St. Matthew 15:19.

[3] St. Matthew 16:19.

[4] Psalm 19:8-9.

Reminiscere (Lent 2)

 Reminiscere (Lent 2) – March 16, 2025

Psalm 25; Genesis 32:22-32; 1 Thessalonians 4:1-7

St. Matthew 15:21-28

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

The woman who pleads with our Lord this morning is explicitly called a Canaanite. By blood, she is not of Israel. She was raised in a household that worshiped false gods. She spent the majority of her life worshiping the false gods of Canaan. Or perhaps she spent her life ignoring the divine, focusing only on the cares and pleasures of the flesh. Whatever the case, she was raised and spent her life contrary to the Word of God, outside of the faith. When she looks back over her life, she has nothing but sin to remember.

And we might spend a moment in pious speculation about the father of the demon possessed girl. Where is he? Why isn’t he the one to petition the Christ on the child’s behalf? He could be home, praying to false gods that their daughter would be healed. He could be promoting his daughter as a new oracle of one of these false gods, perhaps even seeking to turn her into a temple prostitute as a means of financial gain. Of course, those options assume the father is still in the picture. Perhaps this poor girl doesn’t have a father at home. Perhaps her origin is another of the sins her mother has committed.

Whatever the case, we have a woman approach Jesus who, in one sense, has no right to petition the Lord’s Christ. She is coming from the outside and making a commotion that even the disciples are bothered by. They want Jesus to send her away. Maybe they want Him to quickly answer her prayer so she will go away. They have no time for an outsider. They have no time for someone to join their ranks. They can’t be bothered to make room for someone unfamiliar in the Church. Maybe they want Christ to curse her to get rid of her. What we know for certain is they want nothing to do with this outsider.

At first, it seems Christ is of one mind with His disciples. He doesn’t even respond to the woman’s first cry. He seems to ignore her. He only answers the demand of the disciples, “I was not sent except to the lost sheep of the house of Israel.”[1] At the same time, He doesn’t rush away from the woman. He doesn’t pass through her midst unseen. He allows her to catch up, to remain with the group. He doesn’t respond to her, but He continues to listen.

So the woman falls on her knees before Christ in an act of worship and begs for His help. This time, He responds to her but again seems to dismiss her request. “It is not good to take the children’s bread and throw it to the little dogs.” Christ is absolutely correct. It is not good to take food away from your children to feed dogs. It is not good to take away that which rightfully belongs to someone and give it to others because your emotions tell you the dogs need it.

The Canaanite woman will not let Him go, just like Jacob refusing to let go of Christ as they wrestled through the night.[2] “Yes, Lord, yet even the little dogs eat the crumbs which fall from their masters’ table.” The woman is also, absolutely correct. She acknowledges what Christ has said is true. She does not desire to take what rightfully belongs to others. She does not want to appropriate that which has been given to the house of Israel. What she wants is to receive what is rightfully hers according to her station in life. She wants only the crumbs from the master’s table. She does not ask for the children’s food, not even their crumbs. She wants the crumbs of her Lord and Master. The smallest portion of food will suffice to fulfill her need.

For this, Christ greatly praises her faith and grants her request. He does not set her up in a palace nor give her the wisdom of the ancients. He grants her the life of her daughter and blesses her faith in the Word of God.

So what is really going on here? Much could be said but we will focus on two aspects: 1) the person of the Canaanite woman; and 2) the struggle of her prayer.

As I said before, the woman has a history of unbelief and sin. What is remarkable about her is that she doesn’t deny it. In no way does she try to justify her past nor assert her rights as a human being before Christ. She doesn’t claim to be a good person. She doesn’t claim the suffering of her daughter to be unjust, unfair, or greater than the suffering of anyone else. She doesn’t even put her own needs before Christ. Remember, she is begging the Lord to help her by healing her daughter.

In the Canaanite woman, we see a beautiful picture of a faithful and repentant person. She is willing to be called a dog because she knows that before the Lord Almighty, she doesn’t even deserve to be called that. She is a worm and not a woman, a reproach of men and despised by people.[3] Neither she nor her daughter has a right to be healed. They both deserve to suffer. This is why she appeals to the mercy of Christ, the Son of David. She begs that the Lord would withhold that which she truly deserves.

This is faith. Repentance consists of two parts – that we acknowledge our sins (contrition) and that we believe the Lord forgives them (faith). She does not come into the conversation with Christ with a specific promise that He will forgive her daughter, yet she trusts that whatever Christ does will be for her good.

At some point prior to our reading, this woman has heard the Word of God, maybe even heard Christ preach or seen Him perform miracles. At some point, she has been confronted by her sins and the effects of those sins on her beloved daughter. At some point, faith, the Holy Spirit, has entered into her heart and led her not only to repent but to seek the love of Christ. She sought the Lord and begs Him not just to be God, but to be God for her; to hear her prayers and answer them.

This woman is a beautiful example for all Christians to follow, for all mankind to follow. The sin that clings to our flesh is strong. We all have a history of sin, a rap sheet against the Law of God. You can try to hide it, but the Lord sees all and knows all. Your sin cannot be hidden from God. So like the Canaanite woman, you shouldn’t try to hide your sin. You should acknowledge before the Lord your God that you are a sinner, little more than the dogs fighting over scraps. You are right to be ashamed of your sin. It is a filthy thing. But it is for this filth that the Son of God became man. It is for this filth that He died and rose again. He wants to feed the dogs with the scraps from His table. He is good and His steadfast love endures forever![4]

When speaking of the person of the Canaanite woman, we must also address our Lord’s words to His disciples, “I was not sent except to the lost sheep of the house of Israel.” Christ is not speaking of the blood descendants of Abraham. He is not saying that He was sent only to save the repentant sinners who were circumcised and traced their heritage through Israel. The Shepherd of the entire world is Christ. His lost sheep are those lost in their sins. The house of Israel is the house of God, the Church. The lost sheep of the house of Israel are all those sinners who believe in Christ. He is saying that He has been sent only to the repentant faithful, who look to Christ for salvation. In a sense, He is telling His disciples to be patient because He was sent for this Canaanite woman, too.

The promise of salvation was never limited to the blood descendants of Abraham. The promise of bearing the seed of the woman, of the descendant who would die for the sins of the world, that promise was limited to the offspring of Abraham. The promise of salvation was always for all who would believe, be they Hebrew, Arabic, Indian, or European, descendants of Shem, Japheth, or even Ham. For evidence of this, look to Ruth, Balaam, Job, or Namaan. That means the promise of salvation is for you, too, not because you happened to be born after the resurrection of Christ but because the Holy Spirit has kindled the flame of faith in you by the Word of God.

We must also consider the struggle of this woman’s prayer. At first, the Lord seems to ignore her. Then He seems to dismiss her. Yet she persists in prayer. God will often seem to ignore your prayers. He will allow you to suffer the consequences of sin – both your own and simply the consequences of a sinful world. Does that make Him unjust, unrighteous, or unfair? Of course not. While it seems He is ignoring your prayer, He is actually listening very intently. He allows for the suffering of the faithful that our faith would be strengthened.

And don’t hear that as though God delights in testing your faith as though you need to believe harder. He puts your faith to the test that you would trust in Him. Jacob is not stronger than the Angel of the Lord. Christ could have broken every bone in Jacob’s body if what He wanted was to be rid of Jacob. But that is not the case. God delights in being “caught.” He delights in being caught in His own words and promises. He will test your faith to the point where you have nothing left but to say, “I may lose everything I have, my children, my wife, and even my life, but I will not let You go, Lord of my salvation.”

While many of our prayers focus on the needs of this body and life, we shouldn’t forget to pray that the Lord would keep us in the true faith. You cannot by reason or strength come to faith nor keep yourself in the faith. It is the work of the Holy Spirit to sustain your faith. It is good to pray that the Holy Spirit would restrain your sinful thoughts and deeds from ever driving you away from the faith.

“When in the hour of deepest need, we know not where to look for aid…Then is our comfort this alone, that we may meet before Your throne; To You, O faithful God, we cry for rescue in our misery. O from our sins, Lord, turn Your face; absolve us through Your boundless grace. Be with us in our anguish still; Free us at last from ev’ry ill. So we with all our hearts each day to You our glad thanksgiving pay, then walk obedient to Your Word, and now and ever praise You, Lord.”[5]

In + Jesus’ name. Amen.

---

[1] St. Matthew 15:24.

[2] Genesis 32:26.

[3] Psalm 22:6.

[4] Psalm 106:1.

[5] When in the Hour of Deepest Need, LSB 615, sts 1, 2, 5, 6.

Reminiscere (Lent 2)

Reminiscere (Lent 2) – February 25, 2024

Psalm 25; Genesis 32:22-32; 1 Thessalonians 4:1-7

St. Matthew 15:21-28

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

“O give thanks unto the Lord for He is good, For His mercy endures forever!” The goodness of God cannot be known outside of His mercy. When the pastor speaks the first part of this verse at the end of the service, it is almost as though the congregation must quickly respond to explain what that goodness is, lest anyone should think God’s goodness exists apart from mercy.

Both Jacob and the Canaanite woman are quick to respond, “for His mercy endures forever!” The Canaanite woman is not an Israelite by blood. She is outside of the people of Israel. Her people were pagan. They worshiped demons. Her people sacrifice children on fiery altars to appease their gods. Yet she identifies Jesus as the Son of David, like Blind Bartimaeus from two Sunday’s ago. Both are beggars who recognize that Jesus is the Messiah, the Savior, the Promised Son of David come to save all people from sin, death, and the devil.

At first, she cries out with formal, liturgical language. “Have mercy on me, O Lord, Son of David; my daughter is severely demon-possessed.” Our Lord does not respond. His lack of response is a harsh, “no” to her prayer. The disciples want him to cast the woman out because she is annoying. He also does not answer their prayer.

He turns again to the woman and says, “I was not sent except to the lost sheep of the house of Israel.” This is where things get interesting. The rebuke in this response is that the woman is not an Israelite, she is a Canaanite. She is not of the people chosen to bear the promise of the Savior. It is also, likely, an indictment of her sinful life. Growing up and living outside of Israel, she has not participated in the worship of the true God nor kept his commandments in her heart.

However, what does it mean to be a lost sheep of Israel? In our Old Testament lesson, Jacob wrestles with God and God gives him a new name: Israel. For striving against God and man, and prevailing, he is given the name by which Christ would identify His people. Who then is the true Israel? It is those who have faith in Christ. It is those whose citizenship is in the Kingdom of God, not of this world. It is those whose ancestral blood is the Blood of the Lamb, not the human blood of Abraham. The Church is the sheep of Israel. You are the true Israel.

Our Lord is telling the woman that He has come for her. She is one of His sheep, but He is testing her faith. He alone knows just how far He can test her faith because by testing, her faith will be strengthened. At this point, the woman drops the formal, liturgical language. Her response is simply, “Lord, help me.” She is deflated. No longer is she searching for the proper thing to say, she simply speaks from the heart. That does not make her second prayer better or more appropriate. Spontaneous prayer from the heart is no more effective to God than prepared, repeated, liturgical formulations. But it does reveal the woman’s desperate state.

Again, the Lord pushes her. “It is not good to take the children’s bread and throw it to the little dogs.” While Jesus does use a diminutive form of dog, that is “little dogs” or “puppies,” dogs are never a good thing in Scripture. They were not a good thing in the ancient world. They were either dirty scavenging beasts or used for work as guards. They ate scraps, were dirty, and smelled. They were either outcast or used without pay. It could be that Jesus is accusing the woman of allowing herself to be used by others. It could also be that he is simply calling her an unclean beast.

The woman catches on to the details of God’s word. The little dogs in our Lord’s response are inside the house. They are at least near the table. So she holds Jesus accountable to his word, “Yes, Lord, yet even the little dogs eat the crumbs which fall from their masters’ table.” She doesn’t want the children’s bread. She wants the master’s bread. She wants the Bread which only the Lord can give. She wants the Bread of Life, salvation. And she wants it for her daughter.

Jesus has pushed her enough and now commends her great faith. Finally, the prayer is answered, and her daughter is immediately healed. “O give thanks unto the Lord for He is good, and His mercy endures forever.”

God tested both the Canaanite woman and Jacob. Both came into these situations with faith. They knew to look toward God, to pray that he would deliver them, yet after their prayers, God tested them. This is the life of the Christian. You will suffer. You will suffer physically and spiritually.

Sometimes, this suffering is allowed by God and sometimes it is caused by God. The suffering allowed by God is caused by Satan. Satan hopes you will be crushed by this suffering and despair of God. This suffering is often the result of sin though it is not a one-to-one punishment. It is the suffering whose root is evil.

The suffering caused by God is a testing and strengthening of your faith. It is suffering which seems to have no cause. From our perspective, we cannot tell the difference. Both appear the same as we experience the suffering. However, in either case, the suffering is for the purpose of strengthening your faith.

The purpose of lifting weights is to cause tiny tears in your muscles. These tears are repaired, and the muscle grows. This is the picture of God testing your faith. You will suffer so that your faith will be strengthened. One theologian called such agonizing spiritual testing “a dark night of the soul.” You experience a “dark night of the soul” when you wrestle with God through the night. “Why, O Lord, have you done this to me? Why aren’t you listening?”

The fact is, God is listening. He hears the cries of His people. Even when He is testing you, He is providing you with everything you need. Therefore, Christ depicts the dogs being present at the table. He is providing the woman with the words to catch Christ in His own promise. God desires to be held accountable and He gives us His words and promises to do just that.

When Job suffered the loss of everything, children, herds, flocks, health, and his wife, he forgot the promises of God. He eventually blamed God and justified himself saying he did not deserve such punishment. Jacob and the Canaanite woman recognize they deserve everything that has happened to them. They also recognized that God has promised to bless them. In humility, they cry out for God to have mercy. Then God pushes them, testing them further. He wrestles with Jacob and derides the woman. Yet both remain firm in the faith that God loves them and will provide for them.

In your dark night of the soul, turn to the word of God. When temptation to sin falls upon you, remember the mercy of the Lord endures forever and He has had mercy upon you. Why would you drag His mercy through the mud of the sin you are tempted to commit? Rather, cry out for faith strong enough to defeat such temptation. Then receive the forgiveness promised to you by your Heavenly Father.

In + Jesus’ name. Amen.

Reminiscere (The Second Sunday in Lent)

Guest Preacher: Rev. Kevin Vogts

Reminiscere (The Second Sunday in Lent) - March 5, 2023

Psalm 25; Genesis 32:22-32; 1 Thessalonians 4:1-7

St. Matthew 15:21-28

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

Martin Luther says about today’s Old Testament Reading, “This text is one of the most obscure in the Old Testament.”

This strange story of “Jacob at the Jabbok,” the patriarch Jacob wrestling through the night with a mysterious man on the banks of the Jabbok River, is one of the most peculiar and puzzling events in the whole Bible.

Jacob is on his way home, on the other side of the Jabbok River.  But, it is a homecoming fraught with fear and danger.  Today’s Hymn of the Day is really a like a summary of all that happens to the patriarch Jacob in today’s Old Testament Reading: “When in the hour of deepest need we know not where to look for aid . . . days and nights of anxious thought . . . sorely tried, cast down . . . perplexed by fears . . . to You, O faithful God, we cry for rescue in our misery.”

St. Paul says in today’s Epistle Reading: “No one should take advantage of and defraud his brother.”  But, Jacob’s  homecoming is fraught with fear and danger because many years before that is exactly what he had done, when he tricked his older brother Esau, depriving him of his birthright as firstborn son.  Jacob fled from his brother’s anger, to a far-away country. 

It was on that journey Jacob had a dream, a vision of a stairway reaching to heaven, with angels ascending and descending on it—what we call “Jacob’s Ladder.”

In the vision of Jacob’s ladder, the Lord promises that one of Jacob’s descendants will be the Messiah, the Savior of the world: “All peoples on earth will be blessed through you and your Descendant,” the Lord declares to Jacob.

That promise came true in Jesus Christ.  For, he is the promised descendant of Jacob, conceived by the Holy Spirit, born of the Virgin Mary, Son of God and Son of Man, who for us men and for our salvation came down from heaven and was made man.  “All peoples on earth will be blessed through you and your Descendant.”

All peoples on earth are blessed through him.  “For God so loved the world that he gave his only-begotten Son, that whoever believes in him shall not perish but have eternal life.  For God did not send his Son into the world to condemn the world, but to save the world through him. Whoever believes in him is not condemned.”

Your altar window beautifully portrays how by his sacrifice on the cross he suffered the punishment for the sins of the whole world.  In his body on the cross he suffered the punishment for YOUR sins.  Because of his perfect life, his sacrificial death, and his triumphant resurrection, God forgives YOU all your sins.  “Believe on the Lord Jesus Christ and you shall be saved.”

In the vision of Jacob’s ladder, God also promised to be with Jacob and to bless him.  And God did bless Jacob abundantly in that far-away land to which he fled, giving Jacob great wealth and a huge family.

Now, many years later, Jacob is returning home with a enormous caravan, of flocks, and herds, servants, and family.  But, Jacob is terrified of going home to face his brother Esau, on the other side of the Jabbok.  Will Esau still hold a grudge against him?  Will he pay Jacob back for his trickery and deceit?  Will he steal away Jacob’s flocks, herds, and servants—and then vent his anger on Jacob’s family?

So, Jacob sends messengers ahead to scout the situation, and they return with worst possible news: Esau is on his way, and with him are four hundred armed men.  In great fear, Jacob cries out to the Lord, “Save me, I pray, from the hand of my brother Esau!  For, I am afraid he will come and attack me.”

To help pacify Esau, Jacob sends ahead all his flocks, herds, and servants, as gifts to his brother.  Maybe by bribing Esau this way, at least he and his family can escape with their lives. 

At the Jabbok River, in today’s Old Testament Reading, Jacob and his family stop for the night, and his family crosses the river.  The next morning Jacob will cross over to confront Esau and his army.  Like a nervous soldier the night before a big battle, Jacob is dreading the dawn of day.  “So Jacob was left alone.”  That is how “Jacob at the Jabbok” felt that night: afraid, anxious, alone.

But, Jacob was not alone.  Years before in the vision of Jacob’s ladder, the Lord promised to be with him and to bless him: “I will be with you,” he said, “and will watch over you wherever you go. . . I will not leave you,” the Lord promised.

Do YOU sometimes feel like “Jacob at the Jabbok”: afraid, anxious, alone?  Confronting your own tragedies and troubles in life, that bring you to despair, like Jacob that night?  But, like “Jacob at the Jabbok,” YOU really are not alone.  “Do not let your hearts be troubled,” Jesus says.  “Trust in God; trust also in me. . .  Surely, I am with you always.”

“Jacob at the Jabbok” needs reassurance that dreadful night, reassurance of God’s love, forgiveness, and blessing.  He needs to FEEL God’s presence in a very REAL way.  And, so, God sends him this time, not just a dreamy vision, like when he saw Jacob’s ladder, but this time God sends him a physical presence: “And a man wrestled with him till daybreak.”

Who is this mysterious man who wrestles with Jacob?  Jacob puts it this way

“I saw GOD face to face.”  In this mysterious, enigmatic event, it is God himself who appears like a man and wrestles with “Jacob at the Jabbok.”  It is a physical reassurance to Jacob that God is with him; and an unforgettable confidence builder for Jacob as he crosses the Jabbok River the next morning to face Esau and his army.

All through the night Jacob wrestles with the Lord.  “When the man saw that he could not overpower him, he touched the socket of Jacob’s hip so that his hip was wrenched as he wrestled with the man.”

By simply touching Jacob’s hip, the Lord shows his power.  He could easily have conquered Jacob at any time in this wrestling match.  When he simply touches his hip, it’s wrenched out of place.  But, instead the Lord allows Jacob to win the struggle, even giving him the new name Israel, which means, “to struggle with God.” 

“Then the man said, ‘Your name will no longer be Jacob, but Israel, for you have struggled with God and with men and have overcome.’”

All of this was to reassure Jacob that God is on his side, to build up Jacob’s confidence.  For, if he is able to win THIS struggle against God himself, surely he has nothing to fear the next morning from his brother Esau.  Hebrews puts it this way: “God has said, ‘Never will I leave you; never will I forsake you.’  So we say with confidence, ‘The Lord is my helper; I will not be afraid.  What can man do to me?’”

Like “Jacob at the Jabbok,” do YOU need confidence, reassurance of God’s love, forgiveness, and blessing?  Do you need to FEEL God’s presence in a very real way?

You see, that is why God gave us the Sacraments of Holy Baptism and Holy Communion, and Holy Absolution.  For, in the Sacraments, and Holy Absolution, God gives YOU physical, tangible signs of his presence.

In Holy Baptism, the water with the Word washes away your sins, implanting and strengthening faith in your heart, making you “born again” as a believing child of God.  As St. Paul says in Titus: “He saved us through the washing of rebirth and renewal by the Holy Spirit.”

In Holy Communion, your Savior comes to you physically, inviting you to actually eat and drink his body and blood, in, with, and under the bread and wine, to strengthen you in the true faith unto life everlasting.  As St. Paul says in 1st Corinthians: “The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ?”

And just as Jacob that night saw the Lord face to face in the form of a man, in Holy Absolution, God still also sends to you a man, to proclaim to you, face to face, in the stead and by the command of our Lord Jesus Christ: “I forgive all your sins.”

Just as the Lord appeared to Jacob that night in the physical form of a man, in the Sacraments of Holy Baptism and Holy Communion, and in Holy Absolution, God graciously gives you physical, tangible signs of his presence, to reassure you of his love, forgiveness, and blessing.

At the end of their wrestling match, the Lord also reassures Jacob with his WORD of blessing:  “Then the man said [to Jacob], ‘Let me go, for it is daybreak.’ But Jacob replied, ‘I will not let you go unless you bless me.’”

Jesus once told the Parable of the Persistent Widow, who despite a judge’s indifference kept coming to him with her plea: “Jesus told his disciples a parable to show them that they should always pray and not lose heart.”  Like “Jacob at the Jabbok,” like the persistent widow in the parable, like the Canaanite woman in today’s Gospel Reading who kept following Jesus and crying out for mercy, do not let go of the Lord.

Cling to him for his blessing, wrestle with him in prayer.  Jesus concludes the parable: “And will not God bring about justice for his chosen ones, who cry out to him day and night? Will he keep putting them off? I tell you, he will see that they get justice, and quickly.

And that’s exactly what happens for Jacob the next morning as he crosses the Jabbok River.  God answers his prayers, and all is well.  His brother Esau does not hold a grudge or seek revenge, but he welcomes Jacob and his family with joy.

When you feel like “Jacob at the Jabbok,” afraid, anxious, alone, remember how God comes to you like he did to Jacob, to reassure you of his love, forgiveness, and blessing.  Just as he appeared to Jacob physically in the form of a man, the Lord still comes to you physically in the Sacraments, in the tangible forms of water, bread, and wine. And just as the Lord appeared to Jacob face to face in the form of a man, in

Holy Absolution, God still sends to you a man, in the stead and by the command of our Lord Jesus Christ, to proclaim to you face to face: “I forgive all your sins.”

And finally, just as the Lord left Jacob with his WORD of blessing, he still comes and blesses you through his Word, as you read, mark, learn, and inwardly digest it.

Amen.