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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.

 

 

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)

 

 

 

“Worship in Spirit and in Truth,” John 4:5-30, 39-42

 

5[Jesus] came to a town of Samaria called Sychar, near the field that Jacob had given to his son Joseph. 6Jacob’s well was there; so Jesus, wearied as he was from his journey, was sitting beside the well. It was about the sixth hour.

      7There came a woman of Samaria to draw water. Jesus said to her, “Give me a drink.” 8(For his disciples had gone away into the city to buy food.) 9The Samaritan woman said to him, “How is it that you, a Jew, ask for a drink from me, a woman of Samaria?” (For Jesus & Samaritan Woman at well 2Jews have no dealings with Samaritans.) 10Jesus answered her, “If you knew the gift of God, and who it is that is saying to you, ‘Give me a drink,’ you would have asked him, and he would have given you living water.” 11The woman said to him, “Sir, you have nothing to draw water with, and the well is deep. Where do you get that living water? 12Are you greater than our father Jacob? He gave us the well and drank from it himself, as did his sons and his livestock.” 13Jesus said to her, “Everyone who drinks of this water will be thirsty again, 14but whoever drinks of the water that I will give him will never be thirsty forever. The water that I will give him will become in him a spring of water welling up to eternal life.” 15The woman said to him, “Sir, give me this water, so that I will not be thirsty or have to come here to draw water.”

      16Jesus said to her, “Go, call your husband, and come here.” 17The woman answered him, “I have no husband.” Jesus said to her, “You are right in saying, ‘I have no husband’; 18for you have had five husbands, and the one you now have is not your husband. What you have said is true.” 19The woman said to him, “Sir, I perceive that you are a prophet. 20Our fathers worshiped on this mountain, but you say that in Jerusalem is the place where people ought to worship.” 21Jesus said to her, “Woman, believe me, the hour is coming when neither on this mountain nor in Jerusalem will you worship the Father. 22You worship what you do not know; we worship what we know, for salvation is from the Jews. 23But the hour is coming, and is now here, when the true worshipers will worship the Father in spirit and truth, for the Father is seeking such people to worship him. 24God is spirit, and those who worship him must worship in spirit and truth.” 25The woman said to him, “I know that Messiah is coming (he who is called Christ). When he comes, he will tell us all things.” 26Jesus said to her, “I who speak to you am he.”

      27Just then his disciples came back. They marveled that he was talking with a woman, but no one said, “What do you seek?” or, “Why are you talking with her?” 28So the woman left her water jar and went away into town and said to the people, 29“Come, see a man who told me all that I ever did. Can this be the Christ?” 30They went out of the town and were coming to him. . .

      39Many Samaritans from that town believed in him because of the woman’s testimony, “He told me all that I ever did.” 40So when the Samaritans came to him, they asked him to stay with them, and he stayed there two days. 41And many more believed because of his word. 42They said to the woman, “It is no longer because of what you said that we believe, for we have heard for ourselves, and we know that this is indeed the Savior of the world.”

 

In the Name of Jesus. Amen.

It is truly extraordinary that our God came in the likeness of sinful man.

He became flesh and blood to take your place under the law in order to redeem you from the curse of the law (Galatians 4:5).

You don’t ascend to Him.

He comes to you.

He comes to you in such a way that you can even approach Him.

It was this way for the woman in our text.

At first, she didn’t recognize the identity of our Lord.

She didn’t recognize Him because He didn’t look like anything spectacular.

He looked like a Jewish man of that time, because that’s what He was.

Jesus is also God, but not God revealed in His glory-God concealed in humanity.

You couldn’t tell that Jesus was God just by looking at Him, even as you can’t tell that Jesus is here present, but by His Word.

The woman thought Jesus was just like any other Jew.

Jesus was indeed a man, with all the physical needs that are also our own.

We need to eat.  We need to drink.  We need sleep.

Jesus too experienced these bodily necessities.  “He humbled Himself…taking the form of a servant, and coming in the likeness of men” (Philippians 2:7).

He “was in all points tempted as we are, yet without sin” (Hebrews 4:15).

Jesus asked the woman for water with the intention of directing her to things eternal, not only to things temporal.

As He spoke to her about “living water,” she didn’t get it.

Like with Nicodemus before (John 3), He had told her earthly things, and because she didn’t get those things, she wouldn’t understand as He told her spiritual things.

She continued seeking earthly kinds of things and not the heavenly, even though Jesus sought to draw her attention to matters of eternal significance and away from things temporal.

Jesus is this way with us, too.

We are yet in the flesh.

How often we set our minds on things of the earth and neglect the heavenly things promised in Christ! (Colossians 3:1-2)

We fret and worry about life’s circumstances.

We not only fail to see God’s Word and promises right before our eyes.  We demonstrate lack of confidence and faith in what our Lord has said, even seeking comfort and help from that which is not of God.

We feel sad, get frustrated, and become depressed because things aren’t going our way or because things are just so hard.

We doubt the very promises of our Lord.

We are tempted to think that God doesn’t care.

We fail to see the blessings of our Lord in the midst of difficult times.

We are distracted by the here and now and we miss the big picture, the big picture of the eternal, that which is, and will be, according to what God says, and that which is our sure hope in Jesus.

Like the woman at the well who heard of living water and sought after only earthly water, we hear about prosperity and blessing and temporary fulfillment.

We might think that God promises earthly wealth and a worldly kind of happiness.

We hear the words of peace and we might think that God promises an earthly utopia.

We hear the words of forgiveness and we might think that God is okay with sin and that sin is really no big deal.

Truly this is how some even perceive the Christian faith, that it has more to do with earthly kind of things than even of heaven itself.

A worldly kind of gospel finds a great following among many today, but it is a gospel that has little to do with the Jesus of the Bible and more to do with feeding the dream of success, earthly contentment, worldly peace, and self-satisfaction.

THE Gospel of our Lord Jesus Christ has to do with eternity.

It has to do with contentment in Christ, not in what one does or doesn’t have in the world.

It has to do with how you now stand before God because of Jesus—truly forgiven, your sins not being added to your account, not because your sins are in any way minimized, but because Jesus paid the full price, purchasing you with His own blood (Acts 20:28).

The Gospel of our Lord Jesus Christ has to do with the message of eternal life, not earthly wealth, earthly gain, success, popularity, or acceptance.

The things of the world are passing away, the Bible says, but the Word of the Lord endures forever (1 Peter 1:25).

The circumstances, conditions, and emotions of our lives constantly change, up the one moment and down the next.

We experience uncertainty.

But “Jesus Christ is the same yesterday, today, and forever” (Hebrews 13:8).

We know God’s disposition towards us from day to day because of Him: for good, and not for evil; for salvation, not for condemnation; for help, not for destruction.

“Salvation is,” as our Lord says, “from the Jews.”

Jesus Himself was a Jew, born of Mary, the very seed of Abraham, Isaac, and Jacob (Matthew 1:2).

Herein is your hope.

You don’t climb a mountain or go to Jerusalem to worship.  Nor do you not know Who you worship.

You do.

You do know who you worship because of Him who reveals Himself to you in the Word as the Christ.

This One reveals to you that He is the Son of the heavenly Father, whose Father is now also your Father.

When Jesus says as He does in our text, “The hour is coming, and is now here, when the true worshipers will worship the Father in spirit and truth, for the Father is seeking such people to worship him.  God is spirit, and those who worship him must worship in spirit and truth,” Jesus is NOT saying that you worship our Lord however you want.

Worship in spirit and truth does not mean that.

Spirit and truth kind of worship is that kind of worship that is according to God’s Word and Will.

That kind of worship which is according to God’s Word and Will is that kind of worship which has Christ Jesus as the center.

At one point in Jesus’ ministry, he had said, “Not everyone who says to Me, ‘Lord, Lord,’ shall enter the kingdom of heaven, but he who does the will of My Father in heaven” (Matthew 7:21).

It is not the one who only thinks that He is worshiping God who truly is, but the one who actually is worshiping God as God wills Himself to be worshiped, that is, through His Son, Jesus Christ.

The Bible doesn’t talk about a generic god.

Nor does it talk about a god that contradicts himself or allows inconsistencies to abound.

Any and all who say that all religions worship the same God don’t worship the true God, for the true God they do not know.

Any and all who say that Jews and Muslims worship the true God don’t know the true God, for the true God is He who does not give His glory to another (Isaiah 42:8; 48:11).

The true God reveals Himself as Triune, Father, Son, and Holy Spirit; not three gods, but one God; three persons, yet one God.

The doctrine of the Holy Trinity is indeed a mystery—a mystery that you believe just the same.

You are happy and bold to confess the Trinity.

Also are you glad and bold to confess God’s Son, Jesus.

“Who is a liar but he who denies that Jesus is the Christ?  Whoever denies the Son does not have the Father either; he who confesses the Son has the Father also” (1 John 2:22, 23).

“If we receive the witness of men, the witness of God is greater; for this is the witness of God which He has testified of His Son.   He who believes in the Son of God has the witness in himself; he who does not believe God has made Him a liar, because he has not believed the testimony that God has given of His Son.   And this is the testimony: that God has given us eternal life, and this life is in His Son.   He who has the Son has life; he who does not have the Son of God does not have life” (1 John 5:9-12).

We worship the Lord God in Christ Jesus.

We confess Christ, seek forgiveness of sins from Him, and seek everlasting life from Him.

Because we believe Christ to be the only begotten Son of God, who gives true and living water unto eternal life, we also gather here in this place.

We know that Jesus is here.

God promises that here, Jesus speaks, according to His Holy Word.

Means of Grace-window-round1Here, Jesus gives His own body and blood to eat and to drink, not to condemn, but to forgive and strengthen faith.

Here, Jesus absolves you of your sin and cleanses you from all unrighteousness.

Worship in spirit and in truth is not about you doing for God.

Worship in spirit and truth is seeking from God mercy and forgiveness, life and salvation—through His Son.

Worship in spirit and in truth is looking to Jesus.

It is believing Jesus and trusting His Word and promise.

From this, all else follows.  Amen.

 

Praying-Hands-Stretched-CanvasFather, forgive me for worshiping You my own way.  Grant me to worship in spirit and truth, according to Your Holy Word and Holy will, trusting Your Word, believing Your promises, confessing Your Name, and so living. Amen.

 

“True Righteousness,” Matthew 5:21-37

21[Jesus said:] “You have heard that it was said to those of old, ‘You shall not murder; and whoever murders will be liable to judgment.’ 22But I say to you that everyone who is angry with his brother will be liable to judgment; whoever insults his brother will be liable to the council; and whoever says, ‘You fool!’ will be liable to the hell of fire. 23So if you are offering your gift at the altar and there remember that your brother has something against you, 24leave your gift there before the altar and go. First be reconciled to your brother, and then come and offer your gift. 25Come to terms quickly with your accuser while you are going with him to court, lest your accuser hand you over to the judge, and the judge to the guard, and you be put in prison. 26Truly, I say to you, you will never get out until you have paid the last penny.

      27“You have heard that it was said, ‘You shall not commit adultery.’ 28But I say to you that everyone who looks at a woman with lustful intent has already committed adultery with her in his heart. 29If your right eye causes you to sin, tear it out and throw it away. For it is better that you lose one of your members than that your whole body be thrown into hell. 30And if your right hand causes you to sin, cut it off and throw it away. For it is better that you lose one of your members than that your whole body go into hell.

      31“It was also said, ‘Whoever divorces his wife, let him give her a certificate of divorce.’ 32But I say to you that everyone who divorces his wife, except on the ground of sexual immorality, makes her commit adultery. And whoever marries a divorced woman commits adultery.

      33“Again you have heard that it was said to those of old, ‘You shall not swear falsely, but shall perform to the Lord what you have sworn.’ 34But I say to you, Do not take an oath at all, either by heaven, for it is the throne of God, 35or by the earth, for it is his footstool, or by Jerusalem, for it is the city of the great King. 36And do not take an oath by your head, for you cannot make one hair white or black. 37Let what you say be simply ‘Yes’ or ‘No’; anything more than this comes from evil.

 

In the Name of Jesus. Amen.

In Gospel reading, continuing from Matthew 5 and Jesus’ teaching on the Mount, Jesus reveals that the commandments of God are not at all kept by the simple outward doing of them.

Keeping the commandments in the way of “righteousness” that “exceeds that of the scribes and Pharisees” (Matthew 5:20) is first a matter of the heart and doing rightly before God, the just judge.

The three particular commandments that Jesus addresses in today’s reading are these: “You shall not murder,” the 5th Commandment (Exodus 20:13; Deuteronomy 5:17 ); “You shall not commit adultery,” the 6th Commandment (Exodus 20:14; Deuteronomy 5:18); and “You shall not misuse the Name of the Lord your God,” the 2nd Commandment (Exodus 20:7; Deuteronomy 5:11).

Jesus reveals these commandments in such a way that no one is excusable before Him.

The One who is truly righteous is only He who originally is, Jesus Himself.  Salvation must come from outside of us, and it is found in Christ alone.

Only after being blessed of God through His Son do we begin to rightly exhibit that righteousness which is Christ’s, thus being salt of the earth and light of the world (Matthew 5:13, 14).

Concerning the 5th Commandment, “You shall not murder,” Jesus connects anger and insult.  Here, we could certainly add hate, too, for St. John writes in his first epistle, “He who does not love his brother abides in death.  Whoever hates his brother is a murderer, and you know that no murderer has eternal life abiding in him.  By this we know love, because He laid down His life for us.  And we also ought to lay down our lives for the brethren” (1 John 3:14-16).

Instead of hate, insult, and anger, God would have us love, build up, speak kindly, and sacrifice ourselves for others.

Jesus condemns the physical act of murder, including euthanasia, abortion, and even neglect, but He also condemns hatred, bitterness, holding grudges, and harboring resentment.

 “Out of the heart,” Jesus says, “proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies.  These are the things which defile a man, but to eat with unwashed hands does not defile a man” (Matthew 15:19-20).

What we need is a Savior.

In Jesus, you have yours.

Those things of not murdering, not hating, not insulting others, and not harboring bitterness, Jesus has thus fulfilled.

Such is the love Jesus has for sinners like us that He turned the other cheek (Matthew 5:39), suffered the reproach and mockery of men, as well as suffered even death at the hands of sinners-for the sake of sinners (Matthew 20:19; 26:45).

On the cross, Jesus cried out, “Father, forgive them, for they do not know what they do” (Luke 23:34).

In doing so, Jesus demonstrated, not hate, but the love of God by which He reconciled you to God, saved you from sin and death, and through whom you have a new heart and a new mind, that you not put yourself first but others, and seek peace.

Christ forgives you. You you also forgive others.

In today’s text, Jesus cuts through the falsehood of only outwardly doing the law before others.  He speaks of the heart before God and our actions before others, not only regarding the Fifth Commandment, “Do not murder,” but also with regard to the Sixth Commandment, “Do not commit adultery.”

“He who is joined to the Lord is one spirit with Him. Flee sexual immorality. Every sin that a man does is outside the body, but he who commits sexual immorality sins against his own body. Or do you not know that your body is the temple of the Holy Spirit who is in you, whom you have from God, and you are not your own? For you were bought at a price; therefore glorify God in your body and in your spirit, which are God’s” (1 Cor. 6:17-20 NKJ).

Only where God has first cleansed the heart and forgiven sins does one then begin to rightly do what God commands.

Of himself and apart from Christ, all that the sinner does before God is just show, even if it be great in the eyes of the world.  But before God is what eternally matters!

Once again, Jesus penetrates through the hypocrisy of those in Jesus’ day and our own.

Not just committing the act of adultery is sin, but even looking or lusting after another is sin, too.

Here especially, our society and culture don’t at all help the Christian remain Christian.  In our schools, on TV and in movies, on billboards and posters, and not least of all, on the internet, one cannot escape the amount of skin shown and the type of clothing worn, or not worn, and the lack of modesty, in order to attract and allure, to tempt and to evoke.

Sex sells, they say.

Even Christians, whether younger or older, male or female, are not immune to such enticements.

Also, the number of couples living together before marriage, according to one statistic, is 66% (Aug 2019, https://www.thespruce.com/cohabitation-facts-and-statistics-2302236).

Even within the church, what is considered sin before God is considered less so today, especially by those who wish, and do, advocate and legitimatize same-sex attractions, let alone perversions of many kinds, contrary to God’s creative order and will.

Christians, those who seek to abide by God’s Word and will, seek to avoid temptations, of all kinds.

We cannot, however, avoid our sinful hearts. This is a cross that the godly continue to bear.

Thus, do we pray, “Lead us not into temptation” and “Deliver us from the evil one” (6th & 7th Petitions of the Lord’s Prayer).

These two petitions, respectively, have these explanations (The Lutheran Confessions):

“God indeed tempts no one. But we pray in this petition that God would guard and keep us, so that the devil, the world, and our flesh may not deceive us nor seduce us into false belief, despair, and other great shame and vice. Though we are attacked by these things, we pray that still we may finally overcome them and gain the victory.” (Meaning to 6th Petition)

“We pray in this petition, as in a summary, that our Father in heaven would deliver us from all kinds of evil, of body and soul, property and honor. And finally, when our last hour shall come, we pray that He would grant us a blessed end and graciously take us from this vale of tears to Himself into heaven.” (Meaning to 7th Petition)

“‘God resists the proud, But gives grace to the humble.’ Therefore submit to God. Resist the devil and he will flee from you.  Draw near to God and He will draw near to you” (James 4:6-8, NKJ).

Seek the Lord and His help.  Look to His Word.  Remember your Baptism, daily, and boldly say, “I am a child of God.  I am not my own.  I was bought at a price.  Thus, will I “Glorify God in” my “body and in” my “spirit, which are God’s” (1 Corinthians 6:20), God helping me.

Continue the struggle and look to Christ alone for your help and stay!

“If our heart condemns us, God is greater than our heart, and knows all things. Beloved, if our heart does not condemn us, we have confidence toward God” (1 Jn. 3:20-21 NKJ).

“Whoever believes that Jesus is the Christ is born of God, and everyone who loves Him who begot also loves him who is begotten of Him. By this we know that we love the children of God, when we love God and keep His commandments. For this is the love of God, that we keep His commandments. And His commandments are not burdensome. For whatever is born of God overcomes the world. And this is the victory that has overcome the world– our faith. Who is he who overcomes the world, but he who believes that Jesus is the Son of God?” (1 Jn. 5:1-5 NKJ).

Common in Jesus’ day, and in ours, was the notion that murder only meant physically taking someone’s life, and that someone committed adultery only when the physical act was committed.

Jesus dispels such limitations.

Both issues stem from the heart, and given in to, make themselves known in word and deed.

Committing sin inwardly, though not committing the sin outwardly, Jesus points out, is still sin before God.

It is the sin being born of the heart that leads to the actual doing of it, if not held in check.

With reference to divorce and the corresponding to the 6th Commandment, Jesus had said, “What God has joined together, let not man separate” (Matthew 19:6).

These words had, and have, to a large degree, fallen by the wayside in many minds today, almost as if they don’t exist, as if God had not done the joining.

Having forsaken the will of God for the will of man, many reasons were, and are, given for justification to divorce one’s spouse.

Because of the hardness of hearts, Moses had permitted the certificate of divorce to be granted, but, as Jesus says, “From the beginning this was not so” (Matthew 19:8).

The prophet Malachi declares, “The LORD God of Israel says That He hates divorce” (Malachi 2:16).

Divorce is not according to God’s will.

Yet, note the exception that our Lord here gives, that of the sexual immorality of the other.

As Christians, we want to recognize the boundaries that God gives to protect marriage between man and woman, as that’s the only kind of marriage instituted and acceptable to God, and so also to His people.

We also want to distinguish between what is pleasing to God from what is not.

Bearing with one another, forgiving one another, and even suffering another’s faults is according to God’s will. This includes, especially, within that union of two people bound to one another through the sacred institution of holy matrimony.

Faithfulness to one’s spouse, love, sacrifice, and forgiveness are according to God’s will should one be married.

In the book of Proverbs, it is written, “Hatred stirs up strife, But love covers all sins” (Proverbs 10:12).

Love does cover all sins.  A husband’s love for his wife.  A wife’s love for her husband.

Not least of all, God’s love in Christ for the sinner, for you.  He does not and will not divorce you.

Rather does He speak kindly to your hearts and give that which alone truly comforts and gives true contentment – even life and salvation.

The love of God in Jesus Christ covers all your sins.

His blood cleanses you, and your conscience, from all unrighteousness, guilt, and shame.

As for the last part of today’s Gospel, concerning oaths, Jesus says, “Let what you say be simply ‘Yes’ or ‘No.’”  The people of Jesus’ day had a way of casually and carelessly making oaths.  They swore here and there without a second thought.  They misused God’s Name and used it in vain to their own ends.  They believed it to be ok to defend themselves with God’s honor for even insignificant things.

One’s word should cast no doubt as to it being true, without the need for further embellishments.  Rather than trying to reinforce our words with oaths and vows, we are to simply say, “Yes” or “No.”

We are to use the Name of the Lord rightly and in a way that pleases, not ourselves, but Him who calls us, as Luther addresses in the Small Catechism, the 1st Petition of the Lord’s Prayer: “God’s name is kept holy when the Word of God is taught in its truth and purity, and we, as the children of God, also lead holy lives according to it. Help us to do this, dear Father in heaven! But anyone who teaches or lives contrary to God’s Word profanes the name of God among us. Protect us from this, heavenly Father!”

So did Jesus speak all that the Father gave Him to speak.

His Word is Spirit and it is life (John 6:63).

So does Jesus speak rightly and truly in all that He says and makes known.

His yes was yes.  His no, no. All that He said He would do He did.

“Christ died for our sins according to the Scriptures, and…He was buried, and…rose again the third day according to the Scriptures” (1 Cor. 15:3-4 NKJ)

In today’s Gospel, Jesus dispels the myth that the keeping of God’s law only has to do with making a good show before the world and doing right on the outside alone, or assuming justification before God because of what we believe to be right, contrary to His Holy Word.

Keeping the commandments means that one’s “righteousness exceeds that of the scribes and Pharisees” (Matthew 5:20).

This means not first doing rightly according to the Law, but first believing rightly according to God’s revelation in Christ, having faith in God’s Son for the forgiveness of sins, and resting on Christ alone, and not at all on what you do at all for salvation or for anything else.

This truth extols Jesus Christ as the keeper and the doer of the commandments, the One Who had come, not to abolish, but to fulfill the Law and the Prophets, in their entirety (Matthew 5:17).

Jesus held no bitterness or hatred toward anyone, only true, agape (sacrificial) love, even toward those who crucified Him on the cross, even towards you, that you have life.  Jesus had and has a pure heart, desiring only your good.

He is faithful—always—to His Word and promise.  This He demonstrated, not with extra oaths and meaningless vows, but with the shedding of His blood on the cross, even that which is poured out, for you, for the forgiveness of sins.

Jesus alone is pure in heart.  As His Father is, so is He.

As His people, so do we seek to be, and so we seek to follow.

As children of God in Christ, so we believe – so we do. Amen.

 

Praying-Hands-Stretched-CanvasHeavenly Father, forgive me my sins.  I have sinned against You and ask for Your undeserved mercy in Christ Jesus. Help me to live according to Your Word and will. Amen.

 

 

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