Cantate (Easter 4)

 Cantate (Easter 4) – May 18, 2025

Psalm 98; Isaiah 12:1-6; James 1:16-21

St. John 16:5-15

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

This morning’s portion of the farewell discourse of our Lord reveals a significant stumbling block to the faith of the Apostles. We tend to look at the life of the Apostles and envy them since they had the privilege of walking with Jesus during the time of His local presence, that is, when He was present with them in such a way that you could distinguish His knee from His elbow.

But today we see that while the Apostles did experience Christ’s local presence, they also had to experience life in the Church after Christ ascends to the Father. They knew both types of Christ’s presence and they had to endure the transition from one to the other. They had grown accustomed to Christ’s local presence and it is now time for Jesus to prepare them for the time when He would no longer be present in that way.

Thus, Jesus says, “It is to your advantage that I go away; for if I do not go away, the Helper will not come to you. And when He has come, He will convict the world of sin, and of righteousness, and of judgment…when He, the Spirit of truth, has come, He will guide you into all truth.”[1] Enduring the transition from Christ’s local presence to His Ascension, as we know the Apostles did, was not on the basis of their reason, knowledge, understanding, or strength. It was by the indwelling of the Holy Spirit, the Spirit of truth. Based on these Words of Jesus, what is this work of the Holy Spirit and how does He accomplish it?

From the Small Catechism, we know that the work of the Holy Spirit is to “call, gather, enlighten, and sanctify the whole Christian Church on earth and keep it with Jesus Christ in the one true faith.”[2] The statement of Jesus that the Holy Spirit will “convict the world of sin, and of righteousness, and of judgment,” is another way to say the same thing.

The first thing to know is this word “convict” might be a bit confusing. It sounds like a strictly negative thing. When a person is convicted in court, it usually means that he is guilty. When a person is found innocent, we say he is “acquitted.” That is not how Jesus is using the word “convict.” He is using in the same way we might speak of someone’s conviction, that is to say, they are absolutely convinced of something. The Holy Spirit will convince – persuade beyond any doubt – the world concerning sin, righteousness, and judgment.

The Holy Spirit convinces the world regarding sin because the world does not believe in Jesus. The first work of the Holy Spirit in any heart is to convince you that you are a sinner in need of a Savior. If you are not a sinner, you have no need of Jesus. If you have no need for Jesus, then you do not believe in Him and have no part in Him.

This work of the Holy Spirit does not stop once you are a Christian. Reach your hand up to your chest and feel if you are still alive. If you are, you are still a sinner and thus still need forgiveness. You are still in this world, even if you have received the second birth of Holy Baptism. It is the work of the Holy Spirit to confront you with your sin, to convict you of sin, so that you would have reason to trust the words of promises of Christ.

This is, in fact, the primary use of God’s Law – to show you your sin. The Holy Spirit brings the Word of God’s Law into your ears so that you would be terrified of your sins and flee to the Risen Savior. To ignore this work of God is to refuse to be convinced, convicted, by the Holy Spirit. But refusal to be convinced by the Holy Spirit will only last so long. Refusing to see your sin for what it is will only last until you depart this life or Christ reveals Himself on the last day. Then, all will be made plain, and you can no longer hide from your own sinfulness.

The second work of the Holy Spirit described in the text is to convict—or convince—the world of righteousness. This is a reference to what I said about the Apostles that is also true of all people. “I cannot, by my own reason or strength, believe in Jesus Christ, my Lord, or come to Him; but [it is] the Holy Ghost [who] has called me by the Gospel.”[3] You can provide all the logical, historical, and archaeological proofs of the resurrection and yet no one is converted by them. These proofs might soften the conscience, but they will never convert the heart. Conversion is strictly the working of the Holy Spirit. And not only conversion, but retaining the faith, that is, staying a Christian, is only the work of the Holy Spirit. Only by the grace of God, delivered by the Holy Spirit, does anyone remain a Christian unto salvation.

The Holy Spirit works through means to bring you the faith and to keep you in it. Faith comes by hearing the Word of God. The Holy Spirit brings you pastors to preach and teach the Word of God. He gives you mothers to read the Word of God to you. He gives you fathers to teach you the catechism that you would understand what the Word of God says. He works in the Word of God combined with water that your sins would be buried with Christ and then you would rise as a new creation.

The sustaining of your faith is chiefly worked out by continuing to hear the Word of God and by receiving that Word of God combined with bread and wine in the Lord’s Supper. The Holy Sacrament is for the forgiveness of sins and the strengthening of body and soul to life everlasting. It is the food to sustain you on your way. It will sustain your faith. These means of grace are the ways in which the Holy Spirit convicts the world of righteousness.

The third work of the Holy Spirit our Lord describes today is to convict the world of judgment because the ruler of this world is judged. On the one hand, this means that the Holy Spirit convinces the hearts of man that sin is wicked, and that this world is passing away. Without the Holy Spirit, man can conclude that there is something wrong with this world and it needs correction. Only by the illumination of the Holy Spirit, can man see that what is wrong with this world is his sin and that this sin has been judged by God. By this illumination, man can see that all who belong to this world, who cling to the kingdom of the ruler of this world, have already been judged in the death of Jesus and will receive the inheritance of their father, the devil.

But this conviction regarding judgment has a second side. On the other hand, it is the Holy Spirit who enlightens the hearts of Christians to see that they too have already been judged. Those who are in Christ have nothing more to fear from the judgement of God. The verdict was passed and the sentence carried out on Calvary. All that is left is to receive the inheritance promised to you in Holy Baptism. This judgment is the acquittal of the righteous, who have received and continue to receive the Holy Spirit and all His blessings. “There is therefore now no condemnation to those who are in Christ Jesus.”[4]

And although such a judgment is done and over, yours by faith, it does not remove the very real possibility of refusing the judgment. St. Paul said there is now no condemnation to those in Christ, not that there is no sin. It is entirely within the power of the Christian to turn to God the Father and say, “I do not need your declaration of innocence because I am innocent according to my own conscience.” While it would be helpful if such a verbal declaration was necessary for one to lose his faith, it is not. Declaring you know better than the Word of God, as in transgenderism, is such a declaration. Rejecting the Words and means of the Holy Spirit, as in women’s ordination, Unitarianism, and Anabaptistry, is such a declaration. Living contrary to the Word of God, as in fornication, is such a declaration.

Our Lord’s description of how the Holy Spirit will accomplish these things is quite interesting. “When He, the Spirit of truth, has come, He will guide you into all truth; for He will not speak on His own authority, but whatever He hears He will speak; and He will tell you things to come. He will glorify Me, for He will take of what is Mine and declare it to you.”[5]

The simplest understanding of these words is something I’ve already said—the Holy Spirit works through means. He works through the means of the Word and Sacraments. What’s more is that we learn that the Holy Spirit does not add anything to the Word of God that Jesus Christ has already brought within Himself (for He is the Word of God). The Holy Spirit does not testify to Himself nor reveal new messages for man. He speaks only that which He has heard from the Son and the Father. He proceeds from the Father and the Son. He is the herald of the great King of Kings, not authorized to add-to or subtract-from the Word of the King.

But we know that the Word of the Spirit is truth because He is the Spirit of Truth. This describes the inspiration of Holy Scripture. It describes that God has ordained that human men would be the means through which He worked to put His Word into writing that it may be proclaimed to man throughout time. We can be certain of the truth of the Holy Scriptures because it was communicated by God Himself, the Third Person of the Holy Trinity, and He is the Spirit of Truth.

But why utilize human authors? Why a human means? First, it is entirely consistent with every way that God works in man. He works through the means of this world. Even the concept of communicating in language such that man can understand it is a means of this world. Second, it is in keeping with the Incarnation. Christ took on the flesh of man to redeem the flesh of man. Therefore, it is fitting that He would “enflesh” His Word in the words of man. And, just as Jesus Christ is True God and True Man, so too are the Words of Scripture the pure Word of God and written by Inspired human hands.

The four Gospels do not compete or contradict but there are occasions where they describe something differently. This is the mark of the human authors who are describing events from different perspectives. Even these perspectives have been used by the Holy Spirit to communicate the different facets of the faith.

Third, the Holy Spirit works through present means to deliver this faith to you. This is the Office of the Holy Ministry. God did not leave the Church alone after the Ascension nor the death of the Apostles. He established the Office of the Holy Ministry that men might stand in the stead and by the command of Christ to bring you His Word and Sacraments – the means of grace. He has placed men into the Office for the sake of loving and caring for the present needs of the Church – to preach and teach the faith but also to forgive and retain sins. These are activities of the Holy Spirit as He guides the whole Christian Church into all truth.

How is it then, that we know when we are hearing the Holy Spirit and when we are hearing the doctrine of demons or the teaching of men? The Spirit of Truth will glorify Jesus. If the Scriptures are glorifying Jesus, they are the Word of God. If the pastor is glorifying Jesus, he is speaking on the authority of the Holy Spirit and standing in the stead of Christ. If, however, he is telling tales, building himself a following, or submitting to the human authority of the pope, he is a wolf in sheep’s clothing. He is a hireling. He is not speaking by the Holy Spirit because the Spirit of Truth glorifies Jesus.

In + Jesus’ name. Amen.

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[1] St. John 16:7-8, 13.

[2] Small Catechism II 3.

[3] Small Catechism II 3.

[4] Romans 8:1a.

[5] St. John 16:13-14.

The Baptism of our Lord

The Baptism of our Lord (obs.) – January 12, 2025

Psalm 89; Isaiah 25:1; 26:11a; 28:5a, 2b, 10a; 41:18a, a; 52:13b; 12:3-5; Ephesians 1:13b-18

St. Matthew 3:13-17

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

In the season following the Epiphany of our Lord, the Church pays special attention to the miracles of our Lord. This is recognizing the connection between Christmas and Epiphany. At Christmas, we celebrate that God has become man. At Epiphany, we celebrate that this man is God. He is one man with two natures – True God and True Man.

It might be a little strange to think of the Baptism of our Lord as one of His miracles, but it is. And I’m not talking just about the revelation of the three Persons of the Holy Trinity, though these are the clearest words of Scripture on that point. The Son rises from the waters. The Holy Spirit descends from heaven as a dove and alights upon the Son, anointing Him, setting Him apart for His work of salvation. The Father opens the heavens and says, “This is my beloved Son, in whom I am well pleased.”[1]

Our Lord’s baptism is a miracle because by it, He is sanctifying all waters to be used for your baptism. His baptism is not for the remission of His own sins, He doesn’t have any. His baptism is a baptism into your sins, that they would be placed on Him. This also has the effect of making your baptism powerful. In your baptism, your sins are taken away. In Jesus’ baptism, your sins are placed upon Him. If you imagine your sins as dirt and muck clinging to a washcloth, all that dirt and muck is washed away in your baptism. Christ, the perfect and clean washcloth, is baptized into that dirty water to soak up all the muck and take it upon Himself. You arise from the waters pure and clean. He arises bearing your sins. The miracle of your baptism is the miracle of our Lord’s Baptism.

So then, what is Holy Baptism? It “is not simple water only, but it is the water comprehended in God’s command and connected with God’s word.”[2] Though the image of a dirty washrag being made clean is helpful, Holy Baptism is not just a bath. It is not the removal of dirt from the body. It is a sacrament, that is, God’s word combined with a physical element (in this case water) and used according to God’s command. That command comes at the end of St. Matthew’s Gospel, “Go ye and teach all nations, baptizing them in the name of the Father and of the Son and of the Holy Ghost.”[3] Holy Baptism is therefore the rite of initiation into the Body of Christ. It is the means by which Christ brings sinners into the Church, into His Body.

But what does it do? Or, what benefit is there to Holy Baptism? “It works forgiveness of sins, delivers from death and the devil, and gives eternal salvation to all who believe this, as the words and promises of God declare.”[4] Holy Baptism forgives the sins of the baptized. It takes the sinner, born a citizen of the kingdom of satan, and grants him citizenship in the Kingdom of Heaven. It takes a son of this world and makes him a son of God, marking him as an heir of eternal life, giving him a share in the inheritance of all that Christ has done.

This is a great treasure and should be prized by all who would bear the name of Christ. When satan rears his ugly head and tempts you to despair, it is good to remember the suffering and death of Christ on your behalf. But satan is an expert in temptation. He will tempt you to question if what Christ has done is good enough for you, or if you are good enough for Christ. For that reason, look to your baptism. There can be no question that you are baptized. You have had the waters of forgiveness poured out upon you. You have been baptized into Christ and no amount of suffering can take that away. You have been baptized into the suffering, death, and resurrection of Christ. Of this you can be absolutely certain.

And if you have been baptized into Christ, then He is good enough for you. No matter what wicked things satan might whisper, it can never overcome the voice of the Father, “You are my beloved child, in whom I am well pleased.” If you are baptized into Christ and the Father has said these words of Him, then He has said them of you as well. He says them at every Holy Baptism, even if our mortal ears are too weak to hear the sound.

How can water, plain water drawn from the tap, do such great things, deliver you from death and the devil and forgive your sins? “It is not the water indeed that does them, but the word of God which is in and with the water, and faith, which trusts such word of God in the water.”[5] Holy Baptism is not our work. It is not my work, even if I am the one saying the words and pouring the water. Holy Baptism is the work of God who, through His word, is tying Himself to the water. Through the Word of God, this water becomes “a gracious water of life and a washing of regeneration in the Holy Ghost.”

Now, even this miraculous work of God must be received. It is received by faith. At the same time that Holy Baptism bestows this faith, it is faith which receives the benefit of this glorious sacrament. This means that the baptized must continually be nurtured by the Word of God. The forgiveness of sins and deliverance from death and the devil cannot be taken away from faith but faith itself can be abandoned. The mighty ship of Holy Baptism is unsinkable, but we have the ability to jump ship if we prefer the things of this world to the Word of God. While Holy Baptism is a miraculous working of God, it is not a once-and-done, get out of hell free card. Using baptism according to the command of God necessarily includes a lifetime of learning. “Go ye and teach all nations, baptizing them in the name of the Father and of the Son and of the Holy Ghost.”

The gift of Holy Baptism is for you, your children, and your grandchildren but it also necessary that you, your children, and your grandchildren continue to hear the Word of God, receive the forgiveness of sins, learn and grow in and into the things of God. Holy Baptism grants the baptized of any age everything necessary for salvation, but the slothful ignoring of your baptism is to despise your baptism. Satan is a crafty deceiver and will spend every day of your life tempting you away from the Word of God which has been joined to you in Holy Baptism. Don’t give him the upper hand by refusing to hear and receive that Word.

And when I say hear, I don’t mean sitting in the pew and letting the sound reverberate against your eardrums without entering your heart. The teaching connected to Holy Baptism is something that must continually work on your heart, mind, and soul. If at the end of the year, you are unchanged by the Word of God, from the youngest of you to the oldest, then you have prevented the Word of God from working on you. You have prevented the very faith into which you were baptized from acting upon your soul. Now is the time to return to your baptism. Now is the time to repent of your sloth and indifference to the Word of God and return to your baptism as a little child, hearing the things of God and receiving from Him the forgiveness of your sins.

And as the Baptized, such repentance will always result in the forgiveness of sins. That is why we are here. No one within these walls is without sin. We do not come here to receive forgiveness as a license to do whatever we want. We do not come to receive forgiveness as though it was something we are owed. We come to receive forgiveness as repentant sinners who know the cost of our sin. We see our sin and want to be free from it. We see that our sin has again stained the waters of Holy Baptism and that the Son of God, motivated by His great love for us, has taken that sin upon Himself and died for it. Hating sin and seeing the sacrifice of Christ, we gather in remembrance of His great mercy, humbly begging for that which is not our own – eternal life and salvation.

In this humility, we find confidence that what we ask for has been given to us. Though none of us deserves it, Christ our Lord sanctified the waters of the Jordan and all water to be a life- giving flood. He descended into the waters of Holy Baptism that we might rise to a new life. Holy Baptism “signifies that the Old Adam in us should, by daily contrition and repentance, be drowned and die with all sins and evil lusts and, again, a new man daily come forth and arise, who shall live before God in righteousness and purity forever.”[6]

The life of the Baptized is a combination of humility and confidence. We humbly recognize that we do not deserve a moment of God’s time, let alone His grace and mercy. We also are confident that He has had mercy on us and graciously poured out His blood on the cross that we might die to sin and rise to new life. In Holy Baptism, you have received the Holy Body and Precious Blood of Jesus, wrapped around you in a glorious robe of white. Humbly approach His throne of grace, confident that you are counted among the righteous—not by your own virtues, but by the Blood of Jesus, as a baptized child of God.

In + Jesus’ name. Amen.

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[1] St. Matthew 3:17.

[2] Martin Luther, Small Catechism, IV:1.

[3] St. Matthew 28:19.

[4] Small Catechism, IV:2.

[5] Small Catechism, IV:3a.

[6] Small Catechism, IV:4.

Maundy Thursday

Maundy Thursday – March 28, 2024

Psalm 67; Exodus 24:3-11; 1 Corinthians 11:20-32

St. John 13:1-15, 34-35

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

Our Lord, Jesus Christ, on the night when He was betrayed, took bread, and when He had given thanks, He broke it and gave it to His disciples and said, “Take, eat; This is My Body, which is given for you. This do in remembrance of Me.”

In the same way also, He took the cup after supper, and when He had given thanks, He gave it to them saying, “Drink of it, all of you; This Cup is the New Testament in My Blood, which is shed for you for the forgiveness of sins. This do as often as you drink it, in remembrance of Me.”

With these sacred words, Jesus Christ instituted the Sacrament of the Altar. Everything we need to know about the Sacrament is found in these Words of our Lord, namely, what the Sacrament is, what its benefits are, and who is to receive it.

What is the Sacrament of the Altar? “It is the true body and blood of the Lord Jesus Christ, in and under the bread and wine, for us Christians to eat and to drink, instituted by Christ Himself.”[1]This simple answer is entirely derived from the Word of our Lord when He instituted the Supper. Plain, physical elements are combined with God’s Word and become a Sacrament, a gift of God to man. It is the Word of God which elevates these physical elements to become a Sacrament. Without the Word of God, they are nothing more than bread or wine that you might enjoy with a meal at home. With the Word of God, they become the true body and blood of Jesus Christ.

However, in this Sacramental Union, the physical elements of bread and wine are not lost. Christ joins His Holy Body and Precious Blood to the physical elements of bread and wine through His Word. The result is His Body in, with, and under the bread; His Blood in, with, and under the wine. In the Holy Supper, you therefore receive four things: Body, bread, Blood, and wine.

Since it is God’s Word which effects this Sacramental Union, you can be certain that what you receive at this altar is the Body and Blood of Jesus. His presence in the Sacrament does not depend upon your faith or the faith of the man administering the Sacrament. “The Word by which it was constituted a Sacrament is not rendered false because of an individual’s unworthiness or unbelief. Christ does not say, ‘If you believe or if you are worthy, you have my body and blood,’ but rather, ‘Take, eat and drink, this is my body and blood.’”[2]

Our Lord also commands that we “do this.” In the first place, He is referring to “take, eat and drink.” This is what we are to do with His Supper. The command to “do this” also refers to the administration of His Supper. We are to administer the Supper in the same way that Christ did. We are to take bread, give thanks for it, break it, and give it to His people to eat. We are to take wine in a cup, give thanks, and give it to His people to drink.

This is why pastors recite the Word of Institution, the Verba, at every celebration of the Lord’s Supper. It is not a magical formula that changes the substance of the bread and wine into Christ’s body and blood. If that were the case, then a single misspoken syllable would give reason for doubt. Rather, pastors recite the Verba according to Christ’s own words, “Do this in remembrance of Me.” Reciting the Verba is how the elements are blessed and it marks them as partaking of the very blessing Christ gave on the night when He was betrayed. It is as though I am saying, “These elements gathered here are what Jesus was referring to on the night when He was betrayed. Christ, who is not bound by time, has marked this very bread and this very cup to be His Body and Blood, as His own words and promises declare.”

What, then, is the benefit of the Lord’s Supper? “In the Sacrament forgiveness of sins, life, and salvation are given” to you.[3] We go to the Sacrament to receive the forgiveness of sins and where the forgiveness of sins is found, there also is life and salvation. The whole council of God, the entirety of the Scriptures could be used to point to this truth, that life is in the blood, that by the Wounds of Jesus’ own body you are set free, etc., but for this evening, you need only to trust in the Words of Jesus. He has said, “Take, eat and drink, for the forgiveness of sins.” That is enough to be confident of what benefit you receive in the Lord’s Supper.

Put in another light, if the Sacrament gives the forgiveness of sins, life, and salvation, then it is also the weapon against sin, death, and the devil. In the Large Catechism, Dr. Luther says it this way,

Therefore, it is appropriately called food of the soul, for it nourishes and strengthens the new creature. For in the first instance, we are born anew through baptism. However, our human flesh and blood, as I have said, have not lost their old skin. There are so many hindrances and attacks of the devil and the world that we often grow weary and faint and at times even stumble. Therefore the Lord’s Supper is give as a daily food and sustenance so that our faith may be refreshed and strengthened and that it may not succumb in the struggle but become stronger and stronger. For the new life should be one that continually develops and progresses. But it has to suffer a great deal of opposition. The devil is a furious enemy; when he sees that we resist him and attack the old creature, and when he cannot rout us by force, he sneaks and skulks about at every turn, trying all kinds of tricks, and does not stop until he has finally worn us out so that we either renounce our faith or lose heart and become indifferent or impatient. For times like these, when our heart feels too sorely pressed, this comfort of the Lord’s Supper is given to bring us new strength and refreshment.[4]

Knowing what the Sacrament is and when benefit it provides, we must necessarily ask, who is to receive it. “He is truly worthy and well prepared who has faith in these words, ‘Given and shed for you for the remission of sins.’”[5] The fundamental requirement for receiving the Sacrament, according to Jesus, is faith.

Now, we need to expand our understanding a little, also according to the Words of Jesus. This faith must be in Jesus and in what He has given and shed for you, that is, this faith must be in the death and resurrection of Jesus for the forgiveness of your sins. That also means that you must believe that you are a sinner. Believing you are a sinner means that you believe there is nothing you can do to save yourself. You are a sinner who is in need of a Savior. Who is that Savior? Jesus Christ. What did He do for you? He died for your sins. Where do you receive that forgiveness? In His Word and Sacraments, which are His Word combined with physical elements—water, bread, and wine. This is what it is to have faith in these words, ‘Given and shed for you, for the remission of sins.’

This ought to be enough for our entire understanding of the Sacrament of the Altar—what it is, what benefits it gives, and who should receive it—but the Old Adam clinging to our flesh is an expert at deceiving us. He and his father the devil, would either have us fling the Sacrament to all open mouths, knowing them all to be sinners, or restrict the Sacrament according to manmade laws, ceremonies, or customs, until no one receives it. For this reason, we will need to turn to another passage of Scripture.

St. Paul writes to the Corinthians, “Therefore, whoever eats this bread or drinks this cup of the Lord in an unworthy manner will be guilty of the body and blood of the Lord. But let a man examine himself, and so let him eat of the bread and drink of the cup. For he who eats and drinks in an unworthy manner eats and drinks judgment to himself, not discerning the Lord’s body. For this reason, many are weak and sick among you, and many sleep. For if we would judge ourselves, we would not be judged. But when we are judged, we are chastened by the Lord, that we may not be condemned with the world.”[6]

 One must examine himself in order to receive Holy Communion. Since ancient times, this examination has involved knowing the fundamental texts of the Christian faith as a way of expressing the faith within. These fundamental texts are the 10 Commandments, the Apostles’ Creed, and the Lord’s Prayer. They summarize the content of Holy Scripture while fulfilling the words, “Given and shed for you for the forgiveness of sins.

In the shorter preface to his Large Catechism, Martin Luther says, “For the common people we are satisfied if they know the three ‘parts’…These are the most necessary parts of Christian teaching that one should first learn to repeat word for word…Now, when these three parts are understood, a person must also know what to say about our Sacraments, which Christ Himself instituted: Baptism and the holy body and blood of Christ.”^[7]

All Christians, no matter how long since you first received the Sacrament of the Altar or if you have yet to receive it for the first time, must examine himself before communing. The standard of knowing the primary texts of the catechism and being able to define the Sacraments and what you receive applies to all Christians.

Unfortunately, somewhere in history, admission to the Lord’s Supper became tied exclusively to the rite of confirmation, a rite that has no basis in the Scriptures and is itself strictly a man-made ceremony. The rite of confirmation then became associated with “graduating” from something. It was a sign you had accomplished learning a certain amount of information and then, sadly for many, you no longer needed to study God’s Word, the Catechism, or even attend the Divine Service.

One reason for this is that the examination which typically follows catechetical instruction has sometimes been understood as a one-time event. If someone can pass this test, then they are prepared to receive the Sacrament on a continual basis. Another reason is that the rite of confirmation became associated with a particular age, a transition into High School; almost a rite of passage into adulthood.

Scripture knows of no such singular examination, just as it knows nothing of confirmation. Every Christian is to examine himself each time he desires to receive the Sacrament. Again, Luther says, “It is the duty of every father of a family to question and examine his children and servants at least once a week and see what they know or are learning from the catechism.”^[8] Luther’s “Christian Questions and Their Answers,” found at the back of the small catechism, are a guide for all Christians to use in preparation to receive the Sacrament.

To this end, we ought to evaluate what it means to examine oneself before receiving Holy Communion. Should the youth be held to a higher standard than the rest of the congregation? That is, should a baptized child who can recite the basic texts, express a basic understanding of the Sacraments, and has been examined accordingly, be prevented from receiving the Sacrament of the Altar based on age? Or, should all members of the congregation be required to recite the entire catechism from memory, or at least undergo the thorough examination found at the end of most catechetical instruction each time they desire to commune?

The witness of Scripture and the Lutheran Confessions answer both questions negatively. St. Paul admonishes us to examine ourselves before receiving the Lord’s Supper. To examine oneself is to know the primary texts of the faith, to know what the Sacraments are, and to know what you receive in the Sacraments. Then, to him who is given much, much is expected.[9] That is, an adult ought to be able to show a more thorough understanding than a youth. “For everyone who partakes only of milk is unskilled in the word of righteousness, for he is a babe. But solid food belongs to those who are of full age, that is, those who by reason of use have their senses exercised to discern both good and evil.”[10]

Should a Christian find himself believing false doctrine or living in manifest sin, when he examines himself, he will find himself unworthy to receive the Sacrament. This Christian should repent and seek the counsel of his Pastor, who can help guide him back into the way of truth. Then, when such a one has a right understanding of the faith and can examine himself according to these texts of Scripture, he is truly worthy and prepared to receive the Body and Blood of Christ.

Is faith an expression of academic knowledge? Is faith a physical ability, perhaps to speak something word-for-word? Neither, since the former excludes children, and the latter excludes the mentally and physically infirm. Faith is trust in Christ, trust in things unseen. The reason to require catechumens to recite memory work is that the servants of Christ and stewards of God’s mysteries—that is to say, pastors—cannot peer into their hearts. It is necessary that catechumens of any age make a confession of their faith such that the pastor can, according to his office, admit them to the Supper without danger to their bodies and souls. This admission is according to faith in these words, “Given and shed for you, for the forgiveness of sins.”

In + Jesus’ name. Amen.

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[1] Small Catechism VI 1; Large Catechism V 8.

[2] LC V 17-18.

[3] SC VI 2.

[4] LC V 23-27.

[5] SC VI 4.

[6] 1 Corinthians 11:27-32.

[7] “Short Preface of Dr. Martin Luther,” Large Catechism, 6, 15, 20.

[8] “Short Preface,” 4.

[9] St. Luke 12:48.

[10] Hebrews 5:13-14.

The Thirteenth Sunday after Trinity

 The Thirteenth Sunday after Trinity – September 11, 2022

Psalm 74; 2 Chronicles 28:8-15; Galatians 3:15-22

St. Luke 10:23-37

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

God is no respecter of persons. He does not choose to love some and hate others. He does not have one set of expectations for kings and a different set of expectations for beggars which will determine their salvation.

At the same time, God knows each of you by name. God knows each of you to be an individual with unique needs. Last week, we heard of a miraculous healing in which Christ put His fingers in a man’s ears, spat, touched the man’s tongue, looked toward heaven, groaned, and finally said, “Be opened.”[1] No other miracles are recorded as being attended with such liturgical specificity. Each healing miracle seems to be unique. There could be many reasons, but at least one reason is because each ailing person is unique. One deaf man is not identical to another.

“Blessed are the eyes which see the things you see; for I tell you that many prophets and kings have desired to see what you see, and have not seen it, and to hear what you hear, and have not heard it.”[2] The disciples are not blessed because they are humbler than the prophets. They are not blessed because they are poorer than the kings. They are not even blessed because they were in the right place at the right time.

The disciples are blessed because they hear and see the very Word of God in flesh. They are uniquely blessed because they behold the One True God in whom all other wants and desires are fulfilled. They are blessed because they receive the teachings of Christ directly into their ears and these teachings change who they are.

In the parable of the Good Samaritan, we see that God is no respecter of persons. Sin and temptation beset the man going down from Jerusalem to Jericho and leave him half dead, that is, spiritually dead. He only lives in his flesh but his soul is given over to death. The priest and the Levite can only reveal the wounds of the man. This is the primary use of God’s Law: to reveal sin. They pass by on the other side as they cannot save the man’s soul.

It is only the Samaritan, the one who comes from a foreign place but has joined Himself to Man, that can save the man’s soul. He sooths the man’s soul with the oil of the Holy Gospel and purges the remaining sin with the antiseptic sting of the wine of the cross the man must bear. Jesus carries the man’s burden upon His own back as He brings him into the church, where he will be cared for by the servant, the under shepherd, of the Samaritan. The two coins are that by which the Church cares for the souls of man: the Word of God and the Sacraments. The Samaritan then promises to return and clear away any remnants of debt the man has incurred, bearing him at that time to eternal rest.

The Samaritan cared nothing for the history of the man on the side of the road. He cared nothing for the wealth or poverty of the man. He was no respecter of the type of person he might be, but the Samaritan cared deeply for the individual who was placed before Him.

This is the exhortation given to the young theologian. “Go and do likewise,” that is, “Go and be no respecter of persons, but care deeply for the individual placed before you.” The answer to the question, “Who is my neighbor?” is not “Everyone,” but rather, “He who has been placed before you.”

Jesus Christ is the Good Samaritan. He is the perfect Samaritan. It is He who has perfectly born your sin to the cross and died on your behalf. He died for the great and the small. He died for the weak and the strong. He died for the rich and the poor. He died for you.

You, beloved Christians, are called to go and do likewise. You are called to be holy as your Father is holy. You are called not to be a respecter of persons but to show genuine love for your neighbor, the one who has been placed before you.

Let us first begin in the Church. The Word of God has come for all men. No matter how someone might look, this Church exists for the salvation of man. We exist to bring the Light of Christ to individuals. That means that when someone comes through those doors, it doesn’t matter what they look like, they are to be treated the same as anyone who attends weekly and gives abundantly. Should they be dirty from having slept behind a dumpster, Jesus is for them. Should they drive a new, fully loaded pickup, Jesus is for them. If Jesus is for them, then Mount Calvary is for them. We are not a respecter of persons because God is not a respecter of persons.

It is neither Jesus nor His disciples who treat the sick, homeless, or demoniac as though they are dangerous or untouchable. Even when Jesus’ disciples do act this way, He rebukes them.

On the other hand, God nowhere commands His people to be foolish. We ought not cast pearls before swine or pretend the road between Jericho and Jerusalem is paved with roses. Yet caution is not the same as suspicion. Caution means being aware of your surroundings. Suspicion means assuming the worst-case scenario, something explicitly forbidden by the eighth commandment: “Thou shalt not bear false witness against thy neighbor. What does this mean? We should fear and love God that we may not deceitfully belie, betray, slander, nor defame our neighbor, but defend him, speak well of him, and put the best construction on everything.”[3]

So, when someone comes to visit the church, do not treat him as a suspect. Do not stand 3 or 4 deep at the door, pointing and discussing the visitor. Likewise, do not sneak sideways glances to discern her mental state. This person has been placed before you just as the man in the ditch was placed before the Samaritan. Go and sit with him. Such a visitor is likely confused about how to follow the service. Do something about it. The Samaritan did not just throw money at a situation (though He did use His money to assist), but He did something for the man before Him.

If you are concerned about the safety of those around you based on the visitor’s actions, you should also go and sit with him. Engaging the individual presents you with far more opportunities to diffuse a situation without escalating to violence than standing afar off. Jesus died even for this person, who intends violence. Be no respecter of persons but engage the individual.

What is true here in the church is true also in your daily lives. Everyone in the whole world is not your neighbor, but everyone in the whole world has the potential to be your neighbor. Your neighbor is the one who is placed in front of you. This is first your family. You have a responsibility to your family that goes beyond making sure there is food on the table. Scripture says that we are all born half dead, that is spiritually dead, and must be made alive through the Word and Sacraments. You are given to foster that faith within your family.

Yes, clothing and shoes, meat and drink, house and home, fields, cattle, and all other goods are blessed gifts of God. Yes, these must be provided for. But these are never the primary concern of the Christian. The primary concern of the Christian concerns the soul. More than a full belly, the Christian mother desires her child have a love of Truth, the Word of God. More than a high-yield retirement plan, the Christian father desires his son to have the harvest of the fruits of the Spirit.

Beyond the family, it becomes difficult for a preacher to address. Why? Because you are individuals. The neighbors God has placed on your road are individuals. It is impossible for the preacher to address every situation in which you will find yourselves. You have the Scriptures. You have the Holy Spirit. You have the sanctified wisdom of the Christian to guide you in your ways.

If it is frustrating that the Pastor cannot tell you what to do in every situation, it is either because you want an answer to all things so that you don’t have to think or because you haven’t read the Scriptures, especially the Wisdom literature such as Proverbs, Ecclesiastes, and the Psalms. Or possibly, it is because you wish that every person you encountered was the same, that human interaction could follow a prescribed set of rules, drawn in your favor, so that you would not have to engage the person before you. That is not human interaction. That is the internet.

No one is the Good Samaritan in the way that our Lord, Jesus Christ, is. He is the Good Samaritan who dragged your sinful body out of the ditch and has given you rest. You cannot be perfect in this lifetime, but you have been called to make a beginning. You have been called to love your neighbor, whomever has been placed in your path. God is not a respecter of persons. God loves individuals. Beloved child of God, redeemed by the blood of Jesus, go and do likewise.

In + Jesus’ name. Amen.

---

[1] St. Mark 7:33-34.

[2] St. Luke 10:23-24.

[3] The Small Catechism.

The Third Sunday after Trinity

The Third Sunday after Trinity – July 3, 2022

Psalm 25; Micah 7:18-20; 1 Peter 5:6-11

St. Luke 15:1-32

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

God never acts without reason. There is a reason Jesus tells the Pharisees three parables concerning lost things. Each parable follows a similar pattern: something is lost, that thing is found, and there is great rejoicing. The significance of the repetition comes in the differences. The numbers are likely significant, but I confess that I do not have a thorough understanding of this mystery. First, one sheep in a hundred is lost. Then, one coin in ten. Finally, one of two sons—one percent, ten percent, fifty percent.

A more revealing difference is the person who lost the objects. In the first parable, a shepherd has lost one of his sheep. This is a reference to the Office of the Holy Ministry and specifically to the Pharisees. It is also a reference to anyone who has authority over the spiritual welfare of another, such as fathers who are the head of their household and responsible for handing down the faith.

Through negligence or poor instruction, one of those given into his care has gone astray. The phrasing of this parable assumes that every man would leave the ninety-nine in the wilderness to seek out the lost one. This is to the shame of the Pharisees. They stand mocking Jesus for associating with tax collectors and sinners. They don’t even mock Jesus to His face, they prefer to scorn Him behind His back.

The parable is unclear if, having found the lost sheep, the shepherd returns to gather the ninety-nine. I’m inclined to say that he doesn’t. He left them in the wilderness, the place of beasts and demons. It is quite possible that the sheep who was lost recognized that the entire flock was in danger. Fleeing from the danger, the sheep found himself lost and in need of a Savior.

Somehow, the sheep became aware that he was dwelling in the house of Satan. He realized his inability to rescue himself, but he didn’t know where to flee. The Shepherd came to this lost sheep and bore him on His shoulders to the safety of the village. The Shepherd returns with the sheep who fled the beasts and demons, calling his friends and neighbors together for a feast. He rejoices that he has found what was once lost.

The Law always reveals your sin. Even as it instructs the Christian, it also reveals the ways in which you fail to meet God’s standards. The promise of salvation connected to the Law is conditional. You must always keep it perfectly to receive salvation from the Law. Since man is sinful from birth, there is no chance for you to receive salvation from the Law. This also means the Law cannot convert, that is, turn the heart of man toward God.

Just as the sheep realized the danger of dwelling in the wilderness but did not know where to flee to safety, when man sees his sin, he does not naturally know where to turn. At the depth of his sin, he knows he needs a savior but does not know where to find him. Thanks be to God the Shepherd descends from Mount Zion into your flesh that He might find you hiding beneath the bushes and carry you to the safe quarters of the Church.

The woman who loses a coin is a representation of this safe dwelling, the Church. She loses one coin, lights a lamp, and sweeps vigorously. The light is the true light of the Gospel, and the sweeping is the harsh condemnation of the Law. The Church must use both edges of the Sword of the Word of God. Sinners must be called to repentance. The Light of Christ must illumine their hearts. Like the lost sheep, if the Church only sweeps the floor but does not light the lamp, the coin can never be found. The sinner would be lost.

Rejoice that the mercy of God is for sinners only. You who have no sin, have no need for forgiveness. You who will not confess your sins, have no need to hear the Word of God. You who would remain proudly in your sins, have only the fires of hell to light your way.

In the third parable, the younger son represents everything the Pharisees hate. He is impudent, disrespectful, associates with harlots, and lives flamboyantly. When he runs out of money, he sleeps and eats with pigs. There is nothing to like about this man. Yet when he returns to his father, the father is overjoyed to see his son. He calls for a feast, new clothes, a costly ring, and new sandals.

This third parable includes a coda, or epilogue, the other two parable lack. Once the younger son is found, everyone rejoices except the older son. He stands outside the feast, indignant that his father would celebrate the son who wished his father was dead. Like the Shepherd seeking the lost sheep, the father comes seeking his older son. The father reveals that the older son already has everything he could ever want but it is the rebirth of the younger son which is the cause for joy.

Jesus does not give an ending to this parable so that the Pharisees, and those who read or hear this Gospel, would see themselves in the place of the older brother. Will you likewise repent and enter the feast? Or will you stubbornly remain outside, where there is weeping and gnashing of teeth? One must wonder if the older brother is the one who is lost throughout the third parable, rather than the younger.

Remember, the Pharisees complained among themselves about the actions of Jesus. “This Man receives sinners and eats with them.”[1] These Pharisees are clearly speaking behind the back of Jesus. Yet of course, He hears them. This is the occasion of the parables.

The 8^th commandment requires that Christians do not tell lies about our neighbor, betray him, slander him, or hurt his reputation, but defend him, speak well of him, and explain everything in the kindest way.[2] It is very easy to break the 8^th commandment because we are all afraid of what others think about us. It is difficult to confront someone but much easier to tell your friend about what he’s done to you.

It is also easy to abuse the 8^th Commandment, as though there was never a place to criticize the actions of another without months of personal conversation. This is a lesson for another day but remember that the abuse of something never negates its use.

At the heart of the 8^th Commandment is the idea of explaining everything in the kindest way. In the account before us this day, this would look like the Pharisees approaching Jesus and saying, “Why is it that you associate with these sinners?” They might even ask this question with a hint of anger, feeling betrayed that this man who just shared a meal with them the chapter before, is now associating with tax collectors. To the Pharisees, it might seem like Jesus is equating them to the tax collectors and harlots.

The Pharisees might also have asked if Jesus knew who these people were and if he understood that His actions could make Him unclean, unfit to gather in the Temple. While such a statement would reveal the ignorance of the Pharisees, if asked in honesty, it would be an attempt to show a brother His sin, that He might repent.

This is the problem with gossip and hearsay. If you are too afraid to speak to someone who has sinned against you, or whose actions have bothered you in some way, and you choose to tell someone else instead, you have deprived him of the opportunity to repent. You have also deprived him of the opportunity to answer your questions. The blindness of sin affects all men, and we are barely aware of the multitude of sins we commit each day. When one of these sins cuts to the heart of another, who wouldn’t want to become aware of it, that he might repent and be reconciled to his brother or sister in Christ?

If, on the other hand, no sin has been committed, but you are displeased with something and choose not to speak to the one who has displeased you, beware. Satan stalks about like a roaring lion and sin lies at the door, both seeking an opportunity to devour you.[3] If allowed to fester, an unaddressed displeasure often becomes resentment. This resentment will provide the cover necessary for Satan to approach your camp. Should the resentment become hatred, the devil will pounce.[4] No one can hate his brother and dwell in the love Christ.[5]

Such failure to love one’s neighbors is what leads Christ to teach on the parables of the lost. In each case, when that which was lost is found, it is the occasion for rejoicing. Jesus is first calling the Pharisees to repent, then to rejoice over the repentance of any sinner whom the Savior has found. He is calling us this day to repent and rejoice as well. All sin darkens our eyes to the light of Christ.

Only sinners who see their sin and are abhorred by it have need of a Savior. Only the God of our fathers pardons iniquity and passes over the transgression of the remnant of His heritage.[6] Humble yourself under the mighty hand of God, knowing that the Father loves you. He does not retain His anger forever because He delights in mercy.[7]

You can know the Father loves you because He has slaughtered the fatted Calf in your place. The fatted calf is His own Son, Jesus Christ. He is fatted by taking into Himself the sins of the world. Just as His sides were about to burst from the great girth of your sin, He was slaughtered upon the cross.

This is an occasion for rejoicing. Rejoice because in the slaughter of the calf, all sinners have been given a great feast. You have been given a great feast. The royal robe, once belonging to the Son of God has been placed on your shoulders. The Father falls upon your neck in love and showers you with kisses. The ring is the wedding ring, given to the Bride of Christ.

The Word of God works through the Church, first to vigorously sweep you, scratching deep into your skin to reveal the blemishes of your sin. These sinful blemishes are then exposed to the light of Christ, disappearing in His blood. Only those who have sin need forgiveness. Only those who repent and abhor the sins of their flesh have need to feast on the fatted calf. God has called for His servants to set the table. He has invited His friends and neighbors, the angels and archangels, and all the company of heaven, to rejoice over you and all sinners who repent, those who were lost and now are found.

In + Jesus’ name. Amen.

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[1] St. Luke 15:2.

[2] Martin Luther, Small Catechism.

[3] 1 Peter 5:8; Genesis 4:7.

[4] 1 Peter 5:8-9.

[5] 1 John 2:9-11.

[6] Micah 7:18.

[7] Micah 7:18.