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Devotion: “Father, into Your Hands,” Luke 23:46

 

Daily Prayer, Early Evening LSB 297

Devotion on Psalm 100, Luke 23:46, 3rd Petition

 

The words of our Lord from the cross we know.  We also know what happens after. Jesus died.

In the conclusion of both Luther’s morning and evening prayer, these words are prayed, “Into your hands I commend my myself, my body, and soul, and all things.”

On the surface, these words say what they mean.  In the midst of experience, they are exhaustive and include everything.  Everything.

To say such a prayer, only the Christian can pray. This prayer reflects only what a Christian can pray. When all else seems lost, the Christian continues to have hope, and to be hopeful.

Such hope and such hopefulness does not rest in our decisions, but in the Lord who establishes in the faith, and feeds that faith with and by none other than Christ and His precious gifts.

As God’s children, purchased “not with gold or silver but with Christ’s holy precious blood and with His innocent suffering and death” (Meaning to 2nd Article of the Apostles’ Creed), we have, really, nothing to fear.  As our hope is in Christ, so is our confidence that all will be according to God’s will, in His time, and in His way.

God sustains and will keep a people for Himself, by means of His Holy Word.

What things might look like in time to come, doing what we are able with the blessings God continues to freely bestow, as His people, we entrust ourselves into His care and keeping, certain of His promises, which are “Yes” in Christ, and unto eternity (2 Corithians 1:19).

Uncertainty might remain with reference to how things will be on this side of heaven, but there is the certainty that God’s church will always remain His church, for it is His, not ours.

Also are we not our own.  We belong to the Lord (Romans 14:8).

Let these words sink in.  “The Lord, He is God.  It is He who made us, and not we ourselves.  We are His people and the sheep of His pasture” (Psalm 100:3).

We are His.  The Church is His. His will be done.  And it is, and will be, as He “breaks and hinders” the devil, the world, and our sinful flesh, and “when He strengthens and keeps us firm in His Word and faith until we die.”  So He does.  Amen.

Praying-Hands-Stretched-CanvasPrayer: Lord, you have your church to proclaim the good news of sins forgiven in Christ, to faithfully confess your name, to speak the truth in love to those who would hear it and to those who will not. As we your children petition you to guide and direct our conversations and thoughts, so do so, that we reflect Christ and be ever confident in your unmerited and abundant mercies.  Help us to know that whether we have less or more, true contentment is found in you alone.  Amen.

 

 

“The Passion of the Lord,” John 12:20-43

 

For audio, go here.

 

20Now among those who went up to worship at the feast were some Greeks. 21So these came to Philip, who was from Bethsaida in Galilee, and asked him, “Sir, we wish to see Jesus.” 22Philip went and told Andrew; Andrew and Philip went and told Jesus. 23And Jesus answered them, “The hour has come for the Son of Man to be glorified. 24Truly, truly, I say to you, unless a grain of wheat falls into the earth and dies, it remains alone; JesusInSynagogue, copybut if it dies, it bears much fruit. 25Whoever loves his life loses it, and whoever hates his life in this world will keep it for eternal life. 26If anyone serves me, he must follow me; and where I am, there will my servant be also. If anyone serves me, the Father will honor him.

      27“Now is my soul troubled. And what shall I say? ‘Father, save me from this hour’? But for this purpose I have come to this hour. 28Father, glorify your name.” Then a voice came from heaven: “I have glorified it, and I will glorify it again.” 29The crowd that stood there and heard it said that it had thundered. Others said, “An angel has spoken to him.” 30Jesus answered,  “This voice has come for your sake, not mine. 31Now is the judgment of this world; now will the ruler of this world be cast out. 32And I, when I am lifted up from the earth, will draw all people to myself.” 33He said this to show by what kind of death he was going to die. 34So the crowd answered him, “We have heard from the Law that the Christ remains forever. How can you say that the Son of Man must be lifted up? Who is this Son of Man?” 35So Jesus said to them,  “The light is among you for a little while longer. Walk while you have the light, lest darkness overtake you. The one who walks in the darkness does not know where he is going. 36While you have the light, believe in the light, that you may become sons of light.”

      When Jesus had said these things, he departed and hid himself from them. 37Though he had done so many signs before them, they still did not believe in him, 38so that the word spoken by the prophet Isaiah might be fulfilled: “Lord, who has believed what he heard from us, and to whom has the arm of the Lord been revealed?” 39Therefore they could not believe. For again Isaiah said,  40“He has blinded their eyes and hardened their heart, lest they see with their eyes, and understand with their heart, and turn, and I would heal them.” 41Isaiah said these things because he saw his glory and spoke of him. 42Nevertheless, many even of the authorities believed in him, but for fear of the Pharisees they did not confess it, so that they would not be put out of the synagogue; 43for they loved the glory that comes from man more than the glory that comes from God.

 

In the Name of Jesus. Amen.

Today is the day in the Church year called “Palm Sunday,” that day in which the Lord entered Jerusalem on a donkey, that day in which the people, with palm branches, cried out, “Hosanna!  Blessed is He Who comes in the Name of the Lord! The King of Israel!” (John 12:13 || Psalm 118:25, 26).

On this day, the people proclaimed acclamation to God.

Here was Jesus, entering Jerusalem, the people declaring what was right and true.

In less than five days, this same One, so gloriously welcomed by the people as He entered Jerusalem, would undergo trial for crimes that He didn’t commit, suffer shame and contempt for preaching the truth, and be crucified for sins not His own.

On this day called Palm Sunday, Jesus, and we, enter the week of the Church year called “Holy,” where our attention turns to the events suffered by our Lord in this last week prior to His glorious resurrection.

This day is also called “Sunday of the Passion.”  Our attention draws to the last hours of Christ in His State of Humiliation.

Our attention also draws to the reality of our own passion, our own suffering, as followers of Christ, as our Lord Jesus Himself testifies.

In short order, today’s second Gospel reading follows the account of our Lord on Palm Sunday after the people met Him on the road with the shouts and praises and acts of worship.

Shortly thereafter, Greeks asked to see Jesus.  It is at this point that Jesus begins His discourse, words to be taken to heart.  Jesus here speaks about His forthcoming death, what it means, and its purpose.

Connecting the later reading of today’s Gospel with the former reading of John’s Gospel at the beginning of the service, a close connection reveals itself.

The last few words of the Palm Sunday reading earlier this morning were these, spoken by the Pharisees among themselves, “You see that you are accomplishing nothing.  Look, the world has gone after Him!” (John 12:19).

Immediately following these words by the Pharisees, John the evangelist records that certain Greeks then sought Jesus.

Jesus’ word and work were not only for the Jews.

The expectation of the Messiah, the Christ, as recorded in the Old Testament, was not only for the chosen people of national Israel.

Remember Jonah…God sent Him to Nineveh, a Gentile city, to call them to repentance.

It was Isaiah whom God moved to write, “My house shall be called a house of prayer for all nations” (Isaiah 56:7).  These very words Jesus Himself also spoke in the clearing of the temple (as recorded by Mark 11:17).

The “House of prayer for all nations” referred to by Isaiah under inspiration, and then by Jesus, the Word made flesh (John 1:14), was a reference to God’s house where God is worshiped.  All nations include Jews and Gentiles. God’s house is for all people, none excluded.

This is the irony of what those Pharisees had said among themselves about Jesus, that “the world has gone after Him.”

They were right.

This is how it was, and how it was to be, as the Psalmist declares, “Let the peoples praise, You God; Let all the peoples praise you” (Psalm 67:3).

What is ironic here is that the Pharisees despised the very thing that was happening that God had said would happen, and yet they claimed to be teachers of truth.

Far from it!

Those of the truth hear God’s voice (John 18:37).

Greeks, non-Jews were seeking to see and hear Jesus, yet the Pharisees closed their ears to Him.

Salvation is of the Jews (John 4:22), but salvation is for all people, not just for the Jews alone.

But how does such salvation come?  Through what means is salvation won?

This is where the words of our Lord Jesus from today’s second Gospel reading come in.  Jesus’ Word in response to those Greeks who sought Him reveal that by His death, there is life.  This is a great paradox: by means of death is life.

Jesus also stated that “Whoever loves his life loses it.” Both verbs, love and lose, are in the present tense.

Jesus also says, “Whoever hates his life in this world” (present tense) “will keep it” (future tense) for eternal life.

These words, too, are paradoxical.

Life through death—loving life and losing it—hating life and keeping it—these statements seem to be contradictory.

One lives by living, not by dying.  You keep your life by loving it, not by hating it.  You lose your life by hating it, not by loving it…

This is what fallen man considers to be true.  He wants to believe that God works the way that the world works—not according to what God the Creator says, but according to what man the creation says and what it wants to say/mean.

If the world had its way, Jesus would not have entered Jerusalem on a donkey.

Jesus would not have been unjustly accused and then, “crucified, died, and buried.”

Jesus would not have suffered as He had.

Blood would not have been shed.

Sinners would bear their own sin (to each his own) but could make amends for their transgressions and iniquities by simply trying harder and convincing themselves that this is how one gets right with God.

If the world had its way, sinners would only be sinners as they much as they saw themselves as sinners.

The problem is that it’s not us—or the world—who determines right and wrong, good and bad, the truth and the lie.

God does.

When it comes to paradoxes, we don’t determine their veracity.  God does.

Things that don’t make sense to us don’t make them untrue.  What makes something true or not true is not dependent on our understanding of it, our belief in it, or our acceptance of it.

What makes something true or not true is not established by us.

Jesus Christ is the Truth (John 14:6).

What He says is true, whether we believe it or not.

What He declares to be is so, because He said it.

This way of “reasoning” might seem like a blind kind of faith, but a truly blind kind of faith is that kind of “faith” which follows a thing that it cannot see or know.

We follow what we know, not blindly, but with certainty.

Christians don’t follow what they don’t know or that which is uncertain.

We follow and believe God’s Word as its been given.

We hear it and we listen to it.

We read it and we study it.  We believe it.

To believe God’s Word is not blindness.

God’s Word is not unsure.

What is blindly following something, “blind faith,” is following where one cannot see where one is going.

We don’t follow the Bible this way.

We are not blind to where we’re going.

We know where we’re going.

We know our eternity is with God in heaven.

We don’t know everything that will be—Only God does.  But we do know that we are known by Him Who knows everything.

Because God knows us as His people, because God is our Savior from sin, death, and hell, we don’t need to know all that He knows.  He is God.  We are not.

What we do know, according to His Word, this is what we are to believe and that which we do believe.

Following Christ’s Word, God’s Word, is not blind faith.  It is faith founded on the sure foundation, on that Word made flesh, on Him who suffered, was crucified, died, buried, and three days later, rose again from the dead.

Such a faith rests in Jesus according to His Word.

That Word reveals to you that through His death, you have life.  His blood conceals, covers, and cleanses you of your sin before the Father.

Loving your life means not resting in Jesus alone, not entrusting yourself fully into His care and keeping.

Hating your life means recognizing your uncleanliness before Him Who is pure, your unholiness before Him Who is Holy (1 Peter 1:15), your sin before Him Who is sinless; lamenting your unrighteousness before Him Who is Righteous.

Hating your life is acknowledging that you deserve only judgment from the just God and despising your own sinfulness.

Hating your life means also not trusting in yourself for salvation, but resting in Jesus alone, trusting in God’s mercy through His beloved Son, “seeing” that Christ’s death means—is—your life.

The Son of Man, Jesus, is He Who is life, He through whom you have life, He who gives you life.

Along with the paradox of your life through His death is the paradox of Christ’s glorification.

The word glorify can have the meaning of “Bestow glory upon”; “Elevate or idealize”; and “Cause to seem more splendid” (The Sage’s English Dictionary and Thesaurus).

These things we associate with the high and the mighty, the majestic and the glorious, the strong and the proud.

Yet Christ’s glorification, as revealed in today’s second Gospel reading, is not associated with the worldly understanding of that word.  Contrasted to our view of glory, the glory of Christ is in His lowliness, weakness, and humility, even as he hangs on a tree, “having become a curse for us” (Galatians 3:13).

“Though Jesus was in the form of God, (He) did not count equality with God a thing to be grasped, but made himself nothing, taking the form of a servant, being born in the likeness of men. And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross. Therefore God has highly exalted him and bestowed on him the name that is above every name, so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father” (Philippians 2:6-11).

Palm Sunday is the beginning of Holy Week, the week of our Lord’s Passion, the entrance of our Lord into His suffering and then death.

Like our Lord, as we fix our eyes on what is to come, we also are aware of our own suffering and struggles.

Amid these, there is Christ.

The Lord comes to serve, giving His life a ransom for many (Mark 10:45).

Lowly He enters Jerusalem.

Lowly, and rejected, He journeys to Calvary, to Golgotha, to His death.

He does so that you live—eternally. Amen.

 

PrayingHands&Cross1Almighty and everlasting God, You sent Your Son, our Savior Jesus Christ, to take upon Himself our flesh and to suffer death upon the cross. Mercifully grant that we may follow the example of His great humility and patience and be made partakers of His resurrection; through the same Jesus Christ, our Lord, who lives and reigns with You and the Holy Spirit, one God, now and forever.  Amen. (Collect of the Day, Passion Sunday)

 

For audio, go here.

 

New Resource…Learning from the Lectionary

 

The world’s circumstances, and particularly now in the states, have prompted, not less, but more. Though currently we are given to be at a greater distance from each other, such provides an opportunity for offering more, not fewer, means of encouragement in the Word of Lord.

In the right hand column of this blog → you should see a video player. This is a first of other resources to follow.

LSB7“Learning from the Lectionary” is a video (less than 15-minutes) highlighting key components (themes, words, etc.) from the respective set of readings from the Three-year Lectionary, as detailed in Lutheran Service Book.

I pray that you find these videos helpful.

 

The Small Catechism, Part VI: The Sacrament of the Altar

 

For audio, see here.

 

First Reading: 1 Corinthians 11:23-26

23 For I received from the Lord that which I also delivered to you: that the Lord Jesus on last-supper2the same night in which He was betrayed took bread; 24 and when He had given thanks, He broke it and said, “Take, eat; this is My body which is broken for you; do this in remembrance of Me.” 25 In the same manner He also took the cup after supper, saying, “This cup is the new covenant in My blood. This do, as often as you drink it, in remembrance of Me.” 26 For as often as you eat this bread and drink this cup, you proclaim the Lord’s death till He comes.” (NKJ)

Second Reading: Mark 14:22-25

22 And as they were eating, Jesus took bread, blessed and broke it, and gave it to them and said, “Take, eat; this is My body.” 23 Then He took the cup, and when He had given thanks He gave it to them, and they all drank from it. 24 And He said to them, “This is My blood of the new covenant, which is shed for many. 25 “Assuredly, I say to you, I will no longer drink of the fruit of the vine until that day when I drink it new in the kingdom of God.”” (NKJ)

 

In the Name of Jesus. Amen.

By way of introduction to this final Chief Part of Luther’s Small Catechism, Part VI: The Sacrament of the Altar, we find a similarity to Part IV of the Catechism concerning Holy Baptism.

As with Holy Baptism, as well as with The Sacrament of the Altar, Luther helpfully raises four questions, four questions that get right to the main thing of The Sacrament, its use and benefit.

Summarized, these four questions are as follows:

  1. What is it?
  2. What is its benefit?
  3. How can this do what it does?
  4. Who receives it worthily?

As we have touched on Holy Baptism previously, our focus here will be on The Sacrament of the Altar, also known as The Lord’s Supper and Holy Communion.

These various ways of referencing the Lord’s Meal draw attention to its significance.  They say something about what it is.

The Sacrament of the Altar, in its most verbal sense, indicates that it is a sacred act of God distributed from the Altar.

That word, “Sacrament,” however, carries with it more than the sacredness of the institution.

Accompanied with this “sacred act” is God’s institution, and the purpose and use of it being given, “for the forgiveness of sins.”

No insignificant thing is at all going on in The Sacrament of the Altar, by any means.

Also, with the reference, “The Lord’s Supper.”

As it is the Supper of the Lord, given by Him to do as He will, it is not ours to do with what we please.

I’ve heard some use this phrase in the sense that, “as the Lord’s Supper is the Lord’s, we should not deny any to partake, because it is the Lord’s Supper, not ours.”

The last part is true.  The Lord’s Supper is not ours.

Yet, the same Supper that is not ours, but the Lord’s, is the same Supper that Christ has given to the Church, not to do with as she pleases, but to be responsible with in its distribution as the Lord has so given.

Just as the doctor is given to aid and help, and not to harm and hurt, so also the church.

She is not given to harm or hurt, but to instruct, teach and lead with the very Word of God.

In doing so, the church will say yes to some and no to others, as recognized by their confession.

Do they agree and confess the Word of God here or do they not?

Are they catechized/instructed in the true faith?

Do they give voice with us in unity of that faith, including also of our corrupt sinful human nature, or do they not do so, believing something different, not only concerning the Holy Supper itself, but also of God’s doctrine as revealed in His Word?

These are questions for which the church expects an answer.

The church of God is not a mere assembly of like-minded people.

The church is an assembly of those who confess unity in doctrine according to the Word of God.

Everyone is thus welcome to join in hearing the Word.

But to receive “Holy Communion,” yet another reference to what we’re talking about, is not something that all should do, because it is Holy, of God, and true fellowship with Him.

The unrepentant, the hardened of heart against God and His Word, the unbelieving—these are not to commune because to do so brings judgment.

It is not a question of faith that determines whether the Lord’s Supper is the Body and Blood of Christ.

Just as in Holy Baptism, Holy Communion is what it is because God says it is.

My belief or unbelief doesn’t change the substance of the thing, just as the person or faith of the pastor doesn’t influence what it is or isn’t.

Your confidence here, as with all else having to do with the things of God, is not your faith, but the Word.

That’s it.

Just as Jesus says, so it is.

The Words of Institution clearly express this, where Jesus, giving bread, says, “This is my body,” and giving wine, says, “This is my blood.”

You get the one, you get the other.

Fallen, corrupt reason will deny this and say that it cannot be:

The bread must symbolize or only represent something else. It cannot be the body of Christ.

The wine must symbolize or only represent something else. It cannot be the blood of Christ.

With the Word of God, here and everywhere, the child of God does not go by fallen, corrupt reason.

To do so would be to go against that which is of God—to go by unbelief—to place oneself above God and His Word.

Being of God, we don’t raise ourselves above God and His ways, telling God what He should have meant or giving a meaning to the Word which God has not given.

Instead, being of God, we humble ourselves before Him, acknowledging God to be God, not disbelieving what we don’t understand, but entrusting ourselves to the very Word He has given, where, and only where, genuine confidence and everlasting surety reside.

So,

[Luther’s Small Catechism, VI. The Sacrament of the Altar]

What is the Sacrament of the Altar? It is the true body and blood of our Lord Jesus Christ under the bread and wine, instituted by Christ Himself for us Christians to eat and to drink. (SC, Question 1)

What is the benefit of this eating and drinking? These words, “Given and shed for you for the forgiveness of sins,” shows us that in the Sacrament forgiveness of sins, life, and salvation are given us through these words. For where there is forgiveness of sins, there is also life and salvation. (SC, Question 2)

How can bodily eating and drinking do such great things? Certainly not just eating and drinking do these things, but the words   written here: “Given and shed for you for the forgiveness of sins.” These words, along with the bodily eating and drinking, are the main thing in the Sacrament. Whoever believes these words has exactly what they say: “forgiveness of sins.” (SC, Question 3)

Who receives this sacrament worthily? Fasting and bodily preparation are certainly fine outward training. But that person is truly worthy and well prepared who has faith in these words: “Given and shed for you for the forgiveness of sins.” But anyone who does not believe these words or doubts them is unworthy and unprepared, for the words “for you” require all hearts to believe. (SC, Question 4)

SC & LC.jpgIn conclusion, we hear from Luther on Christ’s Testament:

20 …Now we come to its (the Sacrament’s) power and benefit, the purpose for which the sacrament was really instituted, for it is most necessary that we know what we should seek and obtain there.

21 This is plainly evident from the words… “This is my body and blood, given and poured out for you for the forgiveness of sins.”

22 In other words, we go to the sacrament because we receive there a great treasure, through and in which we obtain the forgiveness of sins. Why? Because the words are there through which this is imparted! Christ bids me eat and drink in order that the sacrament may be mine and may be a source of blessing to me as a sure pledge and sign—indeed, as the very gift he has provided for me against my sins, death, and all evils.

23 Therefore, it is appropriately called the food of the soul since it nourishes and strengthens the new man. While it is true that through Baptism we are first born anew, our human flesh and blood have not lost their old skin. There are so many hindrances and temptations of the devil and the world that we often grow weary and faint, at times even stumble.

24 The Lord’s Supper is given as a daily food and sustenance so that our faith may refresh and strengthen itself and not weaken in the struggle but grow continually stronger.

25 For the new life should be one that continually develops and progresses.

26 Meanwhile it must suffer much opposition. The devil is a furious enemy; when he sees that we resist him and attack the old man, and when he cannot rout us by force, he sneaks and skulks about everywhere, trying all kinds of tricks, and does not stop until he has finally worn us out so that we either renounce our faith or yield hand and foot and become indifferent or impatient.

27 For such times, when our heart feels too sorely pressed, this comfort of the Lord’s Supper is given to bring us new strength and refreshment.

28 Here again our clever spirits contort themselves with their great learning and wisdom, bellowing and blustering, “How can bread and wine forgive sins or strengthen faith?” Yet they know that we do not claim this of bread and wine—since in itself bread is bread—but of that bread and wine which are Christ’s body and blood and with which the words are coupled. These and no other, we say, are the treasure through which forgiveness is obtained.

29 This treasure is conveyed and communicated to us in no other way than through the words, “given and poured out for you.” Here you have both truths, that it is Christ’s body and blood and that these are yours as your treasure and gift.

30 Christ’s body can never be an unfruitful, vain thing, impotent and useless. Yet, however great the treasure may be in itself, it must be comprehended in the Word and offered to us through the Word, otherwise we could never know of it or seek it.

31 Therefore it is absurd to say that Christ’s body and blood are not given and poured out for us in the Lord’s Supper and hence that we cannot have forgiveness of sins in the sacrament. Although the work was accomplished and forgiveness of sins was acquired on the cross, yet it cannot come to us in any other way than through the Word. (Tappert, LC ¶ 20-31). Amen.

LSB7

“For Your consoling supper, Lord,

Be praised throughout all ages!

Preserve it, for in ev’ry place

The world against it rages.

Grant that this sacrament may be

 A blessed comfort unto me

When living and when dying.”

(Lutheran Service Book 622, “Lord Jesus Christ, You Have Prepared,” v8)

 

For audio, see here.

 

 

“Jesus is the Resurrection and the Life,” John 11:1-53

 

For an audio podcast, go here.

 

The Reading…

1Now a certain man was ill, Lazarus of Bethany, the village of Mary and her sister Martha. 2It was Mary who anointed the Lord with ointment and wiped his feet with her hair, whose brother Lazarus was ill. 3So the sisters sent to him, saying, “Lord, he whom you love is ill.” 4But when Jesus heard it he said, “This illness does not lead to death. It is for the glory of God, so that the Son of God may be glorified through it.”

      5Now Jesus loved Martha and her sister and Lazarus. 6So, when he heard that Lazarus was ill, he stayed two days longer in the place where he was. 7Then after this he said to the disciples, “Let us go to Judea again.” 8The disciples said to him, “Rabbi, the Jews were just now seeking to stone you, and are you going there again?” 9Jesus answered, “Are there not twelve hours in the day? If anyone walks in the day, he does not stumble, because he sees the light of this world. 10But if anyone walks in the night, he stumbles, because the light is not in him.” 11After saying these things, he said to them, “Our friend Lazarus has fallen asleep, but I go to awaken him.” 12The disciples said to him, “Lord, if he has fallen asleep, he will recover.” 13Now Jesus had spoken of his death, but they thought that he meant taking rest in sleep. 14Then Jesus told them plainly, “Lazarus has died, 15 and for your sake I am glad that I was not there, so that you may believe. But let us go to him.” 16So Thomas, called the Twin, said to his fellow disciples, “Let us also go, that we may die with him.”

      17Now when Jesus came, he found that Lazarus had already been in the tomb four days. 18Bethany was near Jerusalem, about two miles off, 19and many of the Jews had come to Martha and Mary to console them concerning their brother. 20So when Martha Jesus.EmptyTombheard that Jesus was coming, she went and met him, but Mary remained seated in the house. 21Martha said to Jesus, “Lord, if you had been here, my brother would not have died. 22But even now I know that whatever you ask from God, God will give you.” 23Jesus said to her, “Your brother will rise again.” 24Martha said to him, “I know that he will rise again in the resurrection on the last day.” 25Jesus said to her, “I am the resurrection and the life. Whoever believes in me, though he die, yet shall he live, 26and everyone who lives and believes in me shall never die. Do you believe this?” 27She said to him, “Yes, Lord; I believe that you are the Christ, the Son of God, who is coming into the world.”

      28When she had said this, she went and called her sister Mary, saying in private, “The Teacher is here and is calling for you.” 29And when she heard it, she rose quickly and went to him. 30Now Jesus had not yet come into the village, but was still in the place where Martha had met him. 31When the Jews who were with her in the house, consoling her, saw Mary rise quickly and go out, they followed her, supposing that she was going to the tomb to weep there. 32Now when Mary came to where Jesus was and saw him, she fell at his feet, saying to him, “Lord, if you had been here, my brother would not have died.” 33When Jesus saw her weeping, and the Jews who had come with her also weeping, he was deeply moved in his spirit and greatly troubled. 34And he said, “Where have you laid him?” They said to him, “Lord, come and see.” 35Jesus wept. 36So the Jews said, “See how he loved him!” 37But some of them said, “Could not he who opened the eyes of the blind man also have kept this man from dying?”

      38Then Jesus, deeply moved again, came to the tomb. It was a cave, and a stone lay against it. 39Jesus said, “Take away the stone.” Martha, the sister of the dead man, said to him, “Lord, by this time there will be an odor, for he has been dead four days.” 40Jesus said to her, “Did I not tell you that if you believed you would see the glory of God?” 41So they took away the stone. And Jesus lifted up his eyes and said, “Father, I thank you that you have heard me. 42I knew that you always hear me, but I said this on account of the people standing around, that they may believe that you sent me.” 43When he had said these things, he cried out with a loud voice, “Lazarus, come out.” 44The man who had died came out, his hands and feet bound with linen strips, and his face wrapped with a cloth. Jesus said to them, “Unbind him, and let him go.”

      45Many of the Jews therefore, who had come with Mary and had seen what he did, believed in him, 46but some of them went to the Pharisees and told them what Jesus had done. 47So the chief priests and the Pharisees gathered the Council and said, “What are we to do? For this man performs many signs. 48If we let him go on like this, everyone will believe in him, and the Romans will come and take away both our place and our nation.” 49But one of them, Caiaphas, who was high priest that year, said to them, “You know nothing at all. 50Nor do you understand that it is better for you that one man should die for the people, not that the whole nation should perish.” 51He did not say this of his own accord, but being high priest that year he prophesied that Jesus would die for the nation, 52and not for the nation only, but also to gather into one the children of God who are scattered abroad. 53So from that day on they made plans to put him to death.

 

In the Name of Jesus. Amen.

The words of Caiaphas the high priest to the chief priests and the Pharisees, recorded towards the end of today’s Gospel reading, were prophetic.

Concerning Jesus, Caiaphas had said, “It is better…that one man should die for the people, not that the whole nation should perish” (John 11:50).

Caiaphas spoke the truth.

It is better that one man die for all than for all to die.

It is better that Jesus suffer in the stead of the sinner than that all sinners perish.

“If by the one man’s offense death reigned through the one, much more those who receive abundance of grace and of the gift of righteousness will reign in life through the One, Jesus Christ” (Rom. 5:17 NKJ).

“The death that He died, He died to sin once for all” (Rom. 6:10 NKJ).

The context in which Caiaphas prophesied such a prophecy concerning Christ Jesus was none other than what we heard in the Gospel account of St. John, following the miraculous raising of Lazarus from the dead.

Jesus Raising LazarusThe man Lazarus had been dead for four days—four days—when the Lord cried out with a loud voice, “Lazarus, come forth” (John 11:43).

Lazarus was a man who had no breath and no life, but Jesus, by His Word alone, raised him who was dead.

Jesus has authority over death.

Earlier in John’s Gospel, Jesus had said, “Truly, truly I say to you, the hour is coming, and now is, when the dead will hear the voice of the Son of God; and those who hear will live” (John 5:25).

With Lazarus, so with you.

St. Paul writes, “You He made alive, who were dead in trespasses and sins, in which you once walked according to the course of this world, according to the prince of the power of the air, the spirit who now works in the sons of disobedience, among whom also we all once conducted ourselves in the lusts of our flesh, fulfilling the desires of the flesh and of the mind, and were by nature children of wrath, just as the others. But God, who is rich in mercy, because of His great love with which He loved us, even when we were dead in trespasses, made us alive together with Christ (by grace you have been saved)” (Eph. 2:1-5 NKJ)

Christ speaks to you the very Words of life.  He raises you up from the deadness of your sins to new life in Him by His Words of absolution.

Jesus’ Words are spirit and they are life (John 6:63).

They give what Jesus says and Jesus says what they give.

Jesus speaks forgiveness.  You are forgiven.

Jesus speaks life.  You live.

Because of Christ, physical death, the last trial of life, does not defeat.

When the Lord returns in glory, you shall meet Him as He is in resurrected bodies.

The grave will not retain its hold.

You belong to Christ.

“You were not redeemed with corruptible things, like silver or gold…but with the precious blood of Christ, as of a lamb without blemish and without spot” (1 Pet. 1:18-19 NKJ).

Jesus had said to Martha, the sister of Lazarus, “I am the resurrection and the life. He who believes in Me, though he may die, he shall live. And whoever lives and believes in Me shall never die” (John 11:25-26).

Of Himself Jesus speaks.

Right in front of her was THE resurrection and THE life.

Though He Himself would die, even as Caiaphas had said, so He would also rise again on the third day.

So He did.

It is this way for all who live and believe in Jesus.

Such is the promise of the Lord, He “shall never die.”

One who lives and believes in the Lord will not die eternally.

Death has its day, but that day will not last for they who are in the Lord.

God grants everlasting blessedness and joy to they who trust in the Lord’s salvation, won by Christ, who died for the people that the whole nation, the whole world, would not perish but have everlasting life (John 3:16).

The once dead Lazarus was raised from the dead was a work of God that none could deny.

Even the Pharisees, upon hearing the news, could not denounce the testimony of so many witnesses.

Because they did not believe, they could not but act against the truth that they saw with their own eyes.

In their deliberations to put Jesus to death, their disdain for the truth, for Christ Himself, and the love that they had for themselves clearly showed itself.

The council of the Pharisees and the chief priests agreed to bring about the death of the Christ.

Their thoughts and their motives were turned inward on their own well-being rather than on that of their neighbors.

What a distinction we see between the motives of the self-righteous chief priests and Pharisees to protect their own selfish interests at the expense of another and the motives of the Other on whom the council would dish out their death wish.

The council was completely self-centered.

Christ Jesus was completely other-centered.  They meant to only benefit themselves, whom they considered deserving.

Jesus meant only for the good of others, those who the world considers undeserving.

Jesus had authority to lay down His life down that He take it again (John 10:17).

Jesus Himself said, “No one takes it (my life) from Me, but I lay it down of Myself. I have authority to lay it down, and I have authority to take it again. This command I have received from My Father” (John 10:18).

No action could be taken against our Lord except it be permitted to do so.

Here foreshadow the words of the dialogue between Pontius Pilate and Jesus, where Pilate asks Jesus,

“‘Where are You from?’ But Jesus gave him no answer. Then Pilate said to Him, ‘Are You not speaking to me? Do You not know that I have power to crucify You, and power to release You?’ Jesus answered, ‘You could have no power at all against Me unless it had been given you from above. Therefore the one who delivered Me to you has the greater sin’” (John 19:9-11).

Pilate had been given authority from above to carry out the death of Jesus.  So had the council been permitted to arrest Jesus in the garden by the hand of Judas Iscariot.

Though the wicked have their way (for a time), God even works through what we cannot comprehend.

Through the death of Jesus, God gathers “into one the children of God who are scattered abroad” (John 11:52).

Through that which was done to Jesus, even His death on the cross, Jesus saved the world and draws all men to Himself.

Through Christ’s death, “God reconciled Himself to the world” (2 Corinthians 5:18).

No longer are the children of God scattered abroad.

They come together in Christ.

He is your Head.

Christ and His truth truly unite.

The reason all are not one in this unity is because all do not accept the truth.

But it is the Lord Jesus alone Who saves.

Though you don’t always see or understand how things, circumstances, afflictions, trials, sufferings, or even death can be for good or that “all things work together for good to those who love God” (Romans 8:18), you don’t need to.

It’s in what God has done in Christ Jesus and by what He has spoken, by what He speaks in His Holy Word, that you are sure that they do.  Amen.

 

PrayingHands&Cross1Almighty God, by Your great goodness mercifully look upon Your people that we may be governed and preserved evermore in body and soul; through Jesus Christ, Your Son, our Lord, who lives and reigns with You and the Holy Spirit, one God, now and forever.  Amen. (Collect for the Fifth Sunday in Lent)

 

For an audio podcast, go here.

 

 

The Small Catechism, Part V: Confession

 

Audio of sermon here on podcast.

 

First Reading: 2 Samuel 12:1-13

1 Then the LORD sent Nathan to David. And he came to him, and said to him: “There were two men in one city, one rich and the other poor. 2 “The rich man had exceedingly many flocks and herds. 3 “But the poor man had nothing, except one little ewe lamb which he had bought and nourished; and it grew up together with him and with his children. It ate of his own food and drank from his own cup and lay in his bosom; and it was like a daughter to him. 4 “And a traveler came to the rich man, who refused to take from his own flock and from his own herd to prepare one for the wayfaring man who had come to him; but he took the poor man’s lamb and prepared it for the man who had come to him.” 5 So David’s anger was greatly aroused against the man, and he said to david-repentsNathan, “As the LORD lives, the man who has done this shall surely die! 6 “And he shall restore fourfold for the lamb, because he did this thing and because he had no pity.” 7 Then Nathan said to David, “You are the man! Thus says the LORD God of Israel: `I anointed you king over Israel, and I delivered you from the hand of Saul. 8 `I gave you your master’s house and your master’s wives into your keeping, and gave you the house of Israel and Judah. And if that had been too little, I also would have given you much more! 9 `Why have you despised the commandment of the LORD, to do evil in His sight? You have killed Uriah the Hittite with the sword; you have taken his wife to be your wife, and have killed him with the sword of the people of Ammon. 10 `Now therefore, the sword shall never depart from your house, because you have despised Me, and have taken the wife of Uriah the Hittite to be your wife.’ 11 “Thus says the LORD: `Behold, I will raise up adversity against you from your own house; and I will take your wives before your eyes and give them to your neighbor, and he shall lie with your wives in the sight of this sun. 12 `For you did it secretly, but I will do this thing before all Israel, before the sun.'” 13 So David said to Nathan, “I have sinned against the LORD.” And Nathan said to David, “The LORD also has put away your sin; you shall not die. (NKJ)

Second Reading: John 20:19-23

19 Then, the same day at evening, being the first day of the week, when the doors were shut where the disciples were assembled, for fear of the Jews, Jesus came and stood in the midst, and said to them, “Peace be with you.” 20 When He had said this, He showed them His hands and His side. Then the disciples were glad when they saw the Lord. 21 So Jesus said to them again, “Peace to you! As the Father has sent Me, I also send you.” 22 And when He had said this, He breathed on them, and said to them, “Receive the Holy Spirit. 23 “If you forgive the sins of any, they are forgiven them; if you retain the sins of any, they are retained.”” (NKJ)

 

In the Name of Jesus. Amen.

Blessing.AbsolutionThe Fifth Chief Part of Luther’s Small Catechism: Confession.

Words of the Psalmist from Psalm 51, expressive of King David’s contrite heart and confidence in God when confronted with the Word of God as recorded in 2 Samuel 12 for his sin against God, and the words of Jesus to His disciples on the night of His resurrection, as recorded in John 20, example, illustrate, and highlight for us what confession is and its centrality in and to the Christian Church.

First, what confession is…

Confession, as a word used in the church and in the world, is often understood in the way of ‘relating one’s sins to a member of the clergy,’ as in, ‘going to confession.’

The phrase, ‘fess up means, ‘admit your wrongdoing.’

This is what many consider confession to mean.

In the church, such a use of the term is not wrong, but it certainly is not the only use of the term.

Biblically, the word ‘confess’ has the basic meaning of “to say the same thing,” “to agree with,” or “to acknowledge.”

Where St. John writes, “If we confess our sins” (1 John 1:9), here we then have to clarify.

To confess, to say the same thing, to agree with, to acknowledge our sins according to Whom—provides the clarification.

A related usage of the word, “confess,” is exampled by John the Baptist, as recorded in John chapter 1, where we read,

“Now this is the testimony of John, when the Jews sent priests and Levites from Jerusalem to ask him, ‘Who are you?’ He confessed, and did not deny, but confessed, ‘I am not the Christ’” (Jn. 1:19-20 NKJ).

Here, John the Baptist “confesses” that he is not the Christ, that he is not the Messiah.

The word, “confess,” used in both examples, is identical, that of John the Baptist confessing that he is not the Christ, and that of “confessing sins.”

The “saying the same thing as,” “agreeing with,” and “acknowledging,” either of sins or of John the Baptist in confessing that he is not the Christ also have this in common—that they are not according to self-determination, designation, or definition.

The confession of sins (and what sin is or what sin is not) and the confession of John about his identity (who he is or who he is not), is according to the determination, designation, and definition of Another.

That Other, for John, and for one confessing sin is not self, but God alone.

For John, the One who sent John the Baptist to preach and to baptize was not John Himself, but the Father.  Thus, John pointed to, he confessed, not himself, but Jesus, to be, “The Lamb of God who takes away the sin of the world” (John 1:29).

John the Baptist—same said, agreed with, acknowledged—what God made known to him concerning the Christ, who John was clearly not.

In similar fashion, confession of sins has to do with—same saying, agreeing with, acknowledging as true—what God reveals, what He makes known—about our condition and our doing and our not doing.

To confess sin to God is to say that God is right in all of His judgments and that we are rightly deserving of the consequences that God imposes on that sin, even eternal death—as determined by God—not according to our own definition or our own self-determination of how great or little that sin may be in our own eyes.

God declares,

“There is none righteous, no, no one” (Psalm 14/53: 1Ecclesiastes 7:20; Romans 3:10).

“All have sinned and fall short of the glory of God” (Rom. 3:23 NKJ).

With Isaiah the prophet, we too confess, “Woe is me, for I am undone! Because I am a man of unclean lips, And I dwell in the midst of a people of unclean lips” (Isa. 6:5 NKJ).

With David we also say, “Behold, I was brought forth in iniquity, And in sin my mother conceived me” (Ps. 51:5 NKJ).

These things we acknowledge to be true, and not only broadly, but also narrowly.

The Law of God, stated by the 10 Commandments, shows this.

We can do nothing to escape.  There is no work around. No isolationism can help. There is no home remedy, vaccine, or cure.

We are at God’s mercy!

Concerning the confession of sins, Luther writes,

“Consider your place in life according to the Ten Commandments: Are you a father, mother, son, daughter, husband, wife, or worker? Have you been disobedient, unfaithful, or lazy? Have you been hot-tempered, rude, or quarrelsome? Have you hurt someone by your words or deeds? Have you stolen, been negligent, wasted anything, or done any harm?” (SC, Confession, Which are these?).

Looking into the clear and reflective mirror of God’s Word, we must admit that, yes, we are guilty.

We are not as God would have us be—not only with each other and in our own stations and vocations in life—but also, and especially, before God.

“Whoever shall keep the whole law, and yet stumble in one point, he is guilty of all. For He who said, ‘Do not commit adultery,’ also said, ‘Do not murder.’ Now if you do not commit adultery, but you do murder, you have become a transgressor of the law” (Jas. 2:10-11 NKJ).

Like David, we say, “I have sinned against the Lord” (2 Samuel 12:13).

The very First Commandment condemns us all.

Writes Luther,

“Let everyone, then, take care to magnify and exalt this commandment above all things and not make light of it. Search and examine your own heart thoroughly and you will find whether or not it clings to God alone. Do you have the kind of heart that expects from him nothing but good, especially in distress and want, and renounces and forsakes all that is not God? Then you have the one true God. On the contrary, does your heart cling to something else, from which it hopes to receive more good and help than from God, and does it flee not to him but from him when things go wrong? Then you have an idol, another god.” (LC, 1st Commandment ¶28)

Luther also says,

“Thus you can easily understand the nature and scope of this commandment. It requires that man’s whole heart and confidence be placed in God alone, and in no one else. To have God, you see, does not mean to lay hands upon him, or put him into a purse, or shut him up in a chest.

“We lay hold of him when our heart embraces him and clings to him.

“To cling to him with all our heart is nothing else than to entrust ourselves to him completely. He wishes to turn us away from everything else, and draw us to himself, because he is the one eternal good. It is as if he said: “What you formerly sought from the saints, or what you hoped to receive from mammon or anything else, turn to me for all this; look upon me as the one who wishes to help you and to lavish all good upon you richly.” (LC, 1st Commandment ¶13-15)

Lastly, Luther states,

“Behold, here you have the true honor and the true worship which please God and which he commands under penalty of eternal wrath, namely, that the heart should know no other consolation or confidence than that in him, nor let itself be torn from him, but for him should risk and disregard everything else on earth.

“On the other hand, you can easily judge how the world practices nothing but false worship and idolatry. There has never been a people so wicked that it did not establish and maintain some sort of worship. Everyone has set up a god of his own, to which he looked for blessings, help, and comfort.” (LC, 1st Commandment ¶16-17)

Our hope, our confidence, our hope—is not in God as it should be.

The responses to our worldly circumstances show where our trust and confidence is or is not.

Yet, to the sinner, God gives forgiveness (Acts 13:38).

To the fearful, God gives courage (John 14:1, 27; Ephesians 6:10; 2 Timothy 1:7).

To the doubting, God gives faith (John 14:1;2 Corinthians 5:7).

To the uncertain, God gives confidence (Psalm 118:8; 1 John 3:20-21).

To the anxious, God gives peace (John 14:27; Philippians 4:6ff).

To the weak and the weary, God gives Rest (Matthew 11:28).

To the speechless, God gives voice (Psalm 51:15; Ezekiel 33:22; Matthew 12:22; 15:30-31; Mark 7:37).

God gives His Word that we believe, and places that Word on our tongue to say what He Himself makes known.

Confession of sin is acknowledging what God says of our fallen condition, what God says of us in our fallen condition.

We are sinners, sinners in the state of death and dying, hopeless of ourselves before Him.

“To God’s mercy we cling.  Our sins before Him we bring.”

God is right and true in His judgments.

We are not blameless before Him.

Yet, He does not forsake us.

This, too, we confess, agree with, same say, and acknowledge: God is God, the gracious, merciful God, who out of love for sinners, out of love for you, individually and collectively, sent His Son Jesus to be your Savior from sin, death, and hell.

Even as confess God to be true according to His Word in condemning sin, our sin, all of it, so we also confess to be true God’s mercy and forgiveness because of Jesus the Christ.

“God made Him who knew no sin to be sin for us, that we might become the righteousness of God in Him” (2 Cor. 5:21 NKJ).

Instead of you suffering the eternal consequences for your sin, Jesus suffered all in your stead on the blessed cross.

Whatever you face today or in days to come in no way and in no sense compares to what the Lord Jesus has delivered you from—to the where of your promised inheritance in Him.

This, too, we confess before Him and before one another.

We acknowledge our sins before God, all of them, even those we don’t know, for against Him have we sinned, as well as against our neighbor, from whom we also ask forgiveness.

We also and especially believe God’s promise in Christ, “Your sin is forgiven.”

The Word of absolution, also spoken by the pastor, is full of import.

That Word delivers to you the very Word of God spoken.

Not only are these words for you publicly, corporately, on Sunday morning–they are also for you privately, too.

Before the pastor you may confess sins for which you are troubled.

We call this private confession, private absolution.

This is different from the Roman Catholic churches, where one is told to do in order to be forgiven, or because of obligations’ sake.

For the Christian, the main thing in the confession of sin privately to the pastor—or corporately as in the Divine Service—is not your part.

It is the absolution, “For you is the forgiveness of sins.”

These words mean something.

They are life.  They are salvation.  They are reason for joy.  They are reason to rejoice.

Thus, do we also confess,

“I believe that when the called ministers of Christ deal with us by His divine command, in particular when they exclude openly unrepentant sinners from the Christian congregation and absolve those who repent of their sins and want to do better, this is just as valid and certain, even in heaven, as if Christ our dear Lord dealt with us Himself” (SC, Confession, Office of the Keys, What do you believe according to these words).

The church is just about doing this: proclaiming God’s forgiveness of sins in and through Christ.

This continues to be her message and it is in this that she remains faithful—confessing, same saying, agreeing with, acknowledging to be true—what God says. Amen.

 

PrayingHands&Cross1Almighty, everlasting God, for my many sins I justly deserve eternal condemnation. In Your mercy You sent Your dear Son, my Lord Jesus Christ, who won for me forgiveness of sins and everlasting salvation. Grant me a true confession that, dead to sin, I may be raised up by Your life-giving absolution. Grant me Your Holy Spirit that I may be ever watchful and live a true and godly life in Your service; through Jesus Christ, my Lord. Amen. (Lutheran Service Book, inside front cover, Before confession and absolution).

 

Audio of the sermon here on podcast.

 

 

“Eyes Opened,” John 9:1-41

 

John 9:1-41

 

In the Name of Jesus. Amen.

Jesus-healing manIn today’s text from the ninth chapter of St. John’s Gospel, there was a man born blind to whom our Lord Jesus gave sight.

There was a common belief, then, as now, that if one was born blind, lame, deaf, mute, with a birth defect, or had another noticeable mark, there was a reason for it.

That reason was either that one or both of parents had sinned, or that somehow the child born with the condition had done something to deserve such a condition.

When the disciples of our Lord asked Jesus who had sinned, the blind man or his parents, that he was born blind, they assumed that the blindness was some kind of punishment.

It is true in general that we receive the consequences for the sin of Adam and Eve in the garden and for our own sin, including sickness, pandemics, and death.

Also, for the things that we do or don’t do in caring for the bod, there can be consequences.

But to say that a sin committed by the parents or a sin committed by the son resulted in the punishment of blindness is something that we cannot say.

To the disciples who had asked the question, Jesus said, “Neither this man nor his parents sinned, but that the works of God should be revealed in him” (John 9:3).

Jesus didn’t mean by this that neither the man who was born blind nor his parents were sinless.

What Jesus meant was that the blindness was not a punishment for a specific sin, the very thing that the disciples were thinking.

The man’s blindness, Jesus says, was not because he or his parents committed anything to bring it about, but that the works of God should be revealed in him.

And revealed in him they indeed were.

Jesus healed the man of His blindness.

But even more than that, the Lord Jesus opened the man’s eyes to see Him for who He really was, the Son of Man, God’s Son and Savior of the world.

First, Jesus worked the work of God in giving the blind man the ability to physically see, then He worked the work of God in giving the blind man the “eyes” of faith to believe in Jesus.

Jesus had done, and does similarly, for you.

The works of God are revealed today in you.

You still bear the effects and consequences of sin in your bodies and in the world.

This we can see clearly today, also as we see the spread of that for which we have little control.

It is only by God’s abounding grace that the Lord continues to provide for all our bodily needs, even through medical advances, doctors, nurses, hospitals, medications, treatments, and vaccines, as He wills.

Of greater value than these things, your Lord gives you the gift of sight that you see His promises.

Our Lord, by means of His Word, works the miracle of faith in your hearts by which He gives you faith to believe Jesus to be your Savior, your Savior from that same sin which brings forth physical, spiritual, and eternal death, your Savior from that same sin which Adam and Eve brought into the world.

Because Jesus died on the cross and was raised on the third day, you have no need to fear physical death.

You have no need to fear physical death because you know, on account of Christ’s resurrection, that you too will not remain in the grave.

Jesus Himself said, “I am the Resurrection and the Life.”

He also said, “He who believes in Me, though he may die, he shall live” (John 11:25).

Because it is Jesus who said these words, you have no reason to doubt them.

You have no reason to doubt them because Jesus is who He claimed to be.

Jesus is He through whom you have the precious forgiveness of sins; He through whom you have no need to fear eternal death.

The things of this life are only temporary.  And though they certainly are real, they will not last.  Nor do they define who you are as baptized children of God.  God does.

By His Word, our Lord gives you faith to continue believing what He says to be so, that you not think of yourselves higher than you ought to think, but that you humbly look to Him for help and hope (Romans 12:3).

In Him is where you find such things, for such is His promise, now, and when He returns.

All that you rightfully deserved because of your sin Christ Jesus suffered and bore on the cross.

St. Paul says it this way, that “by one man’s disobedience many were made sinners” (Romans 5:19). There too does he also say that “Through one man’s offense judgment came to all men, resulting in condemnation” (Romans 5:18).

As that man born blind from birth could not bring about his own sight, so you too are helpless in your own condition to get yourselves out of it.

The Bible says that “The natural man does not receive the things of the Spirit of God, for they are foolishness to him; nor can he know them, because they are spiritually discerned” (1 Corinthians 2:14).

By nature, our fallen condition, we don’t believe in the Lord Jesus because we are spiritually dead.

Unless God breathes into us the breath of life, His Spirit, in our sin we will remain.

Natural man can give himself life as much as a baby in or outside of the womb can give itself life.

The baby doesn’t give itself life.  Its mother does.

Natural man doesn’t give himself life.  God does.

So also, with the new birth of water and word in Holy Baptism.

One doesn’t choose or decide to be born again.  It is a gift of God.

Because of this new life given to us, we desire this new life to also be given to others.

We thus desire to speak the truth in love and pray our Lord to give boldness that we not compromise our witness by what we say or don’t say or do or don’t do.

We pray that we not be ashamed of our Lord, even as that man born blind in our text who was given to see did not back down when questioned about how he came to see.

He stood his ground and gave testimony to what had happened to him and how Jesus had healed him.

How much greater it is that Jesus brought that same man to faith!

Not only did Jesus give him the sight to see worldly things.  Jesus gave Him eternal life, and the faith to believe it.

So, to you, too, does our Lord reveal your salvation.

On you, God shows mercy.

“Through one man’s offense judgment came to all men, resulting in condemnation, through one Man’s righteous act the free gift came to all men, resulting in justification of life” (Romans 5:18).

 “At one time you were darkness, but now you are light in the Lord” (Ephesians 5:8).

Through the preaching of this Good News, God gives faith.

God gives faith to take hold of what God has done for you, that you know and believe that what Jesus has done He has done for you.

God gives faith that you know and believe that what Jesus still does He does for you.

God gives faith that you continue to have life in His Name, that you see His goodness to you, and rejoice, give thanks, and follow Him, praising is Name.

God gives faith that your eyes be opened to His mercy and His grace, given and declared to you in Jesus, now and always.  Amen.

Praying-Hands-Stretched-CanvasHeavenly Father, give me eyes to believe Your Son, always, and to confess Him alone to be my Savior. Amen.

 

 

Luther–Whether One May Flee From a Deadly Plague

 

In the following letter, here are a few areas Luther addresses:

  • Christians will not all respond in the same manner
  • Vocation and office
  • Prayer
  • Loving neighbor, Caring for the Sick
  • Denouncing the devil
  • Use of God-given reason
  • Hearing God’s Word, Receiving the Sacrament, Confessing one’s sins
  • Contact the pastor for pastoral care

“We here give you our opinion as far as God grants us to understand and perceive. This we would humbly submit to your judgment and to that of all devout Christians for them, as is proper, to come to their own decision and conclusion. Since the rumor of death is to be heard in these and many other parts also, we have permitted these instructions of ours to be printed because others might also want to make use of them…” (Luther)

 

Luther-Whether One May Flee From A Deadly Plague

 

Praying-Hands-Stretched-CanvasO God, You desire not the death of sinners, but rather that we turn from our wickedness and live. Graciously behold Your people who plead to You and spare us. Withdraw the scourge of Your wrath and be moved in mercy to turn away this pestilence from us; for the sake of Jesus Christ, Your Son, our Lord, who lives and reigns with You and the Holy Spirit, one God, now and forever. (LCMS, In Time of Pestilence)

 

 

 

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