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Jesus, Remember Me

27There followed [Jesus] a great multitude of the people and of women who were mourning and lamenting for him. 28But turning to them Jesus said, “Daughters of Jerusalem, do not weep for me, but weep for yourselves and for your children. 29For behold, the days are coming when they will say, ‘Blessed are the barren and the wombs that never bore and the breasts that never nursed!’ 30Then they will begin to say to the mountains, ‘Fall on us,’ and to the hills, ‘Cover us.’ 31For if they do these things when the wood is green, what will happen when it is dry?”

32Two others, who were criminals, were led away to be put to death with him. 33And when they came to the place that is called The Skull, there they crucified him, and the criminals, one on his right and one on his left. 34And Jesus said, “Father, forgive them, for they know not what they do.” And they cast lots to divide his garments. 35And the people stood by, watching, but the rulers scoffed at him, saying, “He saved others; let him save himself, if he is the Christ of God, his Chosen One!” 36The soldiers also mocked him, coming up and offering him sour wine 37and saying, “If you are the King of the Jews, save yourself!” 38There was also an inscription over him, “This is the King of the Jews.”

39One of the criminals who were hanged railed at him, saying, “Are you not the Christ? Save yourself and us!” 40But the other rebuked him, saying, “Do you not fear God, since you are under the same sentence of condemnation? 41And we indeed justly, for we are receiving the due reward of our deeds; but this man has done nothing wrong.” 42And he said, “Jesus, remember me when you come into your kingdom.” 43And he said to him, “Truly, I say to you, today you will be with me in Paradise.” (Luke 23:27-43)

Introduction

Today’s Gospel reading from St. Luke seems far removed from ‘The Last Day of the Church Year’. Where we would expect to hear of God’s Coming Judgment, of signs in heaven and growing tribulation on earth, and of Christ’s return in the clouds (Acts 1:9-11), instead we hear jesus-remembermeof Christ on Calvary’s cross, of women weeping after Him, of people mocking Him as He’s dying, and one of the two criminals crucified with Him saying, “Jesus, remember me when you come into your kingdom” (Luke 23:42).

An account such as Jesus’ crucifixion does not seem to ‘fit in’ to this time of the church year. It seems like it would be better suited for Lent and Good Friday than today. However, taking a closer look at the text, we find that it is indeed fitting: first, with regard to Jesus’ words to the women who were mourning and lamenting after Him as He is on His way to the cross and death. Second, concerning the proper way to be prepared for our Lord’s return. And third, with reference to Jesus’ words to the criminal on the cross, to whom He said, “Truly, I say to you, today you will be with me in Paradise” (Luke 23:43).

First: Jesus’ words to the women

First, Jesus’ Words to the women who had followed Jesus. They were mourning and lamenting because of what was happening. Jesus was going to His crucifixion and death. But to them He says, “Daughters of Jerusalem, do not weep for me, but weep for yourselves and for jesuswomen4your children” (Luke 23:28). Then He proceeds to tell them what is to come, “29For behold, the days are coming when they will say, ‘Blessed are the barren and the wombs that never bore and the breasts that never nursed!’ 30Then they will begin to say to the mountains, ‘Fall on us,’ and to the hills, ‘Cover us.’ 31For if they do these things when the wood is green, what will happen when it is dry?” (Luke 23:29-31).

Here our Lord is not talking specifically about the Day when He will return. Rather, He is talking about the coming destruction of Jerusalem, of which Jesus spoke of earlier when He wept over it and said,If you had known, even you, especially in this your day, the things that make for your peace! But now they are hidden from your eyes. For days will come upon you when your enemies will build an embankment around you, surround you and close you in on every side, and level you, and your children within you, to the ground; and they will not leave in you one stone upon another, because you did not know the time of your visitation” (Luke 19:42-44).

The destruction of Jerusalem was in 70 A.D.. It was a foreshadowing of the destruction of the world to come.

The words of Jesus, “Do not weep for me, but weep for yourselves,” are words also for our years.

We comfort in the ways of the world than in the ways of God. We seek help and remedy from men and not exclusively from God. We look to the here and now and neglect that which is to come according to the very promises of God in Christ. We sorrow over what could be and rejoice little in what is. Yes—indeed—we are sinners.

On these words of our Lord, Do not weep for me, but weep for yourselves,” Luther writes…

confession-cross1Such admonition we should accept as addressed to us. For we must all confess that we, on account of sin, are like an unfruitful, dry tree, in which there is nothing good, nor can any good come out therefrom. What will it, then, behoove us to do? Nothing but to weep and to cry to God for forgiveness, and to resist the evil, sinful nature earnestly, and not to give it free reign. For there the sentence stands: Since the fruitful tree is thus treated and God permits such severe sufferings to come upon His dear Son, we should certainly not feel secure, but acknowledge our sin, fear the wrath of God, and pray for forgiveness.1

When it comes to Christ’s death on the cross, many pity the Lord and His suffering, but go no further. They only hear of a man in pain and dying a slow death. But if that’s all that Christ is, Jesus is not Savior.

To pity and to be sorry for Jesus on the cross is not yet to recognize the why of His suffering and of His dying. Jesus willingly chose to go to death on Calvary for you…to pay the penalty for your sins…to suffer in your stead…and to die your death. You deserved all that He received. Willingly He suffered His passion and death, in order to save you from you sins.

Second, The Cross

Second, the cross. St. Paul writes in his first letter to the Corinthians, “We preach Christ crucified” (1 Corinthians 1:23). Later, he wrote, “I determined not to know anything among you except Jesus Christ and Him crucified” (1 Corinthians 2:2).

It is through Christ and Him crucified by which your sin is no more held against you, Jesus having put to death that which is rightfully yours, that is, death and hell. Because of Christ, you no longer bear the curse of the Law. Christ did that for you.

3crossesThe curse of the law is that curse which says that unless you keep the law’s demands entirely and perfectly, you are judged a sinner and deserve nothing but God’s wrath and punishment.

Paul says again, “For as many as are of the works of the law are under the curse; for it is written, Cursed is everyone who does not continue in all things which are written in the book of the law, to do them” (Galatians 3:10).

On account of God’s law, you all fall short, for “All have sinned and fall short of the glory of God” (Romans 3:23). None is righteous, perfect, or holy (Psalm 14:1-3; 53:1-3; 143:2; Ecclesiastes 7:20; Romans 3:10).

This none, the all who have sinned, includes you. You have sinned and fall short of the glory of God. You are not righteous. You are not perfect. You are not holy.

Jesus went to the cross that you not die in your sin, but that you live, no longer bearing the curse of the Law because of Adam’s sin and your own. On the cross, Christ took that curse upon Himself, and there, He did away with it.

Jesus died as a criminal—as a sinner—yet He had no sin (2 Corinthians 5:21). Indeed, Jesus “Was numbered with the transgressors, And He bore the sin of many, And made intercession for the transgressors” (Isaiah 53:12)

As by one man’s disobedience many were made sinners, so also by one Man’s obedience many will be made righteous. Moreover the law entered that the offense might abound. But where sin abounded, grace abounded much more, so that as sin reigned in death, even so grace might reign through righteousness to eternal life through Jesus Christ our Lord” (Romans 5:19-21).

Christ crucified means that your sins are no more held against you, nor can they remain to be. They cannot condemn you before the Holy God because they were already put to death when Christ died. “By the blood of His cross” you have peace with God (Colossians 1:20; Romans 5:1).

Third: Jesus’ Word to the Criminal

Lastly, in today’s Gospel text, is conversation between the two criminals and Jesus while on the cross. The one mocks and blasphemes our Lord. The other defends Him, and says to Him, “Jesus, remember me when you come into your kingdom.” Then, Jesus says to him, “Truly, I say to you, today you will be with me in Paradise” (Luke 23:42-43).

By those words, “Remember me,” that one criminal wasn’t asking Jesus to simply not forget him. He was placing himself into the mercy of the Lord Jesus, whom he had come to recognize as One Who did not deserve to be lifted up on a tree, but Who did have the honor of God’s very Son. The man was confessing His faith in the Lord Jesus, and his desire to be with Him. And to him, Jesus promised eternal life.

kingdom-of-god2As you, too, call upon the Lord to remember you, placing yourselves into the Lord’s hands, trusting in Him for deliverance from this body of death, so too does He promise you paradise. When He comes again, this is where all who believe in His Name will be. This is the certain hope that all Christians possess, because God is faithful in all that He declares through His Son.

This is a present hope, but a future reality. It is not a question of “if” you have eternal life. The question is when. And that question is answered even for you, as it was for that thief on the cross, TODAY.

Kretzmann writes, “For all sinners in the whole world the Lord has opened the doors of paradise by His life, suffering, and death, and whosever believeth on Him has complete salvation as soon as he dies. That is the glorious fruit of the Passion of Christ: forgiveness of sins, life, and salvation.”2

Said another way, “Do not receive the grace of God in vain. Now is the accepted time; behold, now is the day of salvation” (2 Cor. 6:1, 2).

Conclusion

Though at first, a Lenten text having to do with Christ’s crucifixion might not seem to ‘fit’ very well as a reading for the Last Sunday of the Church Year, there is plenty there for us to consider with reference to the Lord’s Second Coming.

With His precious blood and with His innocent suffering and death”, Jesus “purchased and won you from all sins, death, and the power of the devil” (Explanation to 2nd Article). Rather than weep and sorrow for He who through suffering and death delivered you from hell, sorrow over your own sin. Find comfort in Christ, who died in your stead. Take Jesus’ words of forgiveness, peace, and eternal life to heart, for in and through Him, these are yours. Amen.

1 Paul Kretzmann, Popular Commentary of the Bible, New Testament, Vol 1, (St. Louis: CPH), 393.

2 Ibid., 395.

 

Observations/Reflections on a recent pastor’s conference, “Life, Liberty, and the Pursuit of Apologetics”

“Life, Liberty, and the Pursuit of Apologetics”

Jesus Christ, My Sure Defense

 

swd-logoA recent pastor’s conference (Oct 2016) of the South Wisconsin District (a district of the Lutheran Church—Missouri Synod, LCMS) offered participants the opportunity to hear from Dr. Horvath (of Athanatos Christian Ministries) and Dr. Peter Scaer (an Exegetical Professor at Concordia Theological Seminary-Fort Wayne, IN).  Both presenters, in my opinion, offered insightful reflection on numerous challenges currently faced within in our society and by the church.

Dr. Horvath founded Athanatos Christian Ministries (AMC, Inc.) a group “to equip Christians to defend the Christian faith through the arts and literature, in addition to using evidence and argument.”  Much of his presentation consisted of “connecting the dots” for what is currently going in Christendom, with reflection on the rise of the “religiously unaffiliated.”

For example, Dr. Horvath noted that in the early 1990s, the religiously unaffiliated (i.e. those having left the church and not returning) were in the 5% range of the U.S. Population.  Yet, in 2016, that percentage jumped to 25%.  In the span of around 20 years, the number of religiously unaffiliated jumped 20%.  Commenting on a reason for the rise in the number, Dr. Horvath observed a connection between the effects of the sexual revolution of the 60s and 70s and the growing divorce rate that followed.  The increasing number of religiously unaffiliated from the early 1990s to 2016 reflect the consequences of acm_1120x198parental divorce and the effects of such divorce on the children, including growing disbelief and disconnection (even atheism) in relation to the Christian faith.

Divorce has consequences.  Sin has consequences.  Horvath suggests that challenges the society and church are now facing have been influenced by actions of the past.

Another insightful connection concerning the direction of our culture is that of information gathered about communications related to the need for population control (i.e. in affiliation with the Center for Family Planning Program Development, 1969 [The Technical Assistance Division of Planned Parenthood-World Population, Frederick S. Jaffe]; Too Many Americans, L. & A. Day; and Public Health & Population Change, Sheps & Ridley, 1967).

Though “dated,” the following (partial list of) “proposed measures to reduce fertility, by universality or selectivity of impact in the U.S.” are eerily being fulfilled, with many, also within the church, oblivious to such an agenda, which is affiliated with Planned Parenthood:

Restructuring of family: a) Postpone or avoid marriage b) alter image of ideal family size (i.e. from greater to lesser)

Compulsory education of children

Encourage increased homosexuality

Encourage women to work

Payments to encourage contraception

Abortion and sterilization on demand

Allow harmless contraceptives to be distributed nonmedically

Make contraceptives truly available and accessible

Improve maternal health care, with family planning a core element

Though many migsin12ht view such occurrences, not as fulfilling an agenda, but simply as our “progression” as a society, recognizing the influences of the past upon our own day can help us in the church to better understand and respond to our current, and continual, challenges, moving us to repentance, also for our silence, and to steadfast faith in our Lord, who is the Head of His Church and faithful, even though we be faithless (Colossians 1:23; Colossians 1:18; 2 Timothy 2:13).

God calls His people to wariness and to preparedness (Luke 21:36; 1 Timothy 6:12; James 1:12; Revelation 2:10), as well as to boldly confess His Name.

On an information table for Athanatos Christian Ministries at the pastor’s conference was a brief information sheet entitled, “Know thy Enemy,” which consisted of quotes from Margaret Sanger, founder of Planned Parenthood, and reference to her book, The Pivot of Civilization and a Plan for Peace (1923). Compare the following quotations:

“The emergency problem of segregation and sterilization must be faced immediately.  Every feeble-minded girl or woman of the hereditary type, especially of the moron class, should be segregated during the reproductive period.  Otherwise, she is almost certain to bear imbecile children, who in turn are just as certain to breed other defectives.”

Margaret Sanger, in The Pivot of Civilization, 1923

“…the state must act as the guardian of a millennial future in the face of which the wishes and the selfishness of the individual must appear as nothing and submit.  It must put the most modern medical means in the service of this knowledge.  It must declare unfit for propagation all who are in any way visibly sick or who have inherited a disease and can therefore pass it on. And put this into actual practice.” Adolf Hitler, Mein Kampf, 1925

The above quotes of Margaret Sanger and Adolf Hitler indicate that both wanted to either segregate or limit certain “types” ofsanger_and_hitler people.  What’s amazing is that Margaret Sanger, who founded Planned Parenthood, included blacks as those who were “feeble-minded” and “of the moron class.”  Where is the outcry today against such racist and prejudicial comments, even by African Americans, who also make use of and advocate for a group such as Planned Parenthood whose founder sought to limit the population of certain people and groups in order to establish a society based upon her own ideology?

The second presenter, Dr. Peter Scaer of Concordia Theological Seminary also offered insightful reflection of challenges that we face as Christians and encouragement for the body of Christ.  Similar to Dr. Horvath’s presentation, Dr. Scaer spent some time reminding us of earlier generations and their influences upon us in our day.  He mentioned, for example, Lawrence Lader, who was influenced by Margaret Sanger, who spoke of the need for limiting the size of the family.  Dr. Scaer also mentioned H.G. Wells, whom he referred to as an “eugenicist.”

Additionally, Dr. Scaer also spent time informing us about the founder of Planned Parenthood, Margaret Sanger, whose idolatrous agenda was rebellion against men and against God, who divorced her first husband, was involved in numerous affairs, and ironically, said that women don’t need men.  Dr. Scaer had also observed that Sanger had used (coined) the phrase, “Every child a wanted child” (emphasis mine).

Dr. Scaer’s presentation also included a critique of how the LCMS has responded in the past to Planned Parenthood and abortion, noting that Concordia Publishing House had published a book by Rehwinkel entitled, Planned Parenthood, which essentially “sold” Planned Parenthood to Lutherans.  What was quoted of this work, and others, would be disturbing to those concerned about life in general and about the Christian doctrine in particular, since a great emphasis was placed, not on what God says, and what He says about life (i.e. 5th Commandment, “You shall not murder”), but on the individual circumstances (i.e. of the pregnant woman) and the challenges that she would face if the child was born, or the “solutions” offered if the baby was not born.  In other words, Rehwinkel and others offered the counsel that the life of the baby was ultimately the woman’s choice and that she determined the continued existence or death of another human being.

In contrwhobrokethebaby-gartonast to Rehwinkel and others, Jean Garton, author of Who Broke the Baby, was a healthy critique to the genocide of the unborn, offering insight and commentary on the ideology and practice of abortion, which both run contrary to the Word of God and what God reveals about life and its gift.

Dr. Scaer offered more than commentary reflecting end-of-life issues like abortion.  He also asked the question whether we can talk about marriage (i.e. 4th & 6th Commandments) outside the church?  He answered, “We must!”  Same-sex “marriage” is the great challenge for today’s church, Scaer commented.  As this practice is more greatly accepted, society and the church more greatly suffer.  And, as Dr. Horvath had earlier noted, sin has consequences.  The effects of homosexuality (rebellion against God) destroy society.  This is something that “the left” know, but don’t want to admit.  “Where (natural/traditional) marriage works, society works,” said Scaer.

Rather than retreat to the shadows, claiming that little can be done, Dr. Scaer offers encouragement.  Politically, laws can change, and even little laws can help.  In contrast to the thought, “Laws can’t change,” Scaer responds, “Laws can be changed” and that “Man’s law is changeable.”  “They change all the time.”  In other words, in the secular world, there is still something that concerned citizens can do.

james1-12God calls the church to be faithful to the Lord who bought her, the same Lord Who Himself was “born of a woman, born under the law, to redeem those who were under the law” (Gal. 4:4-5, NKJ).  God is God, and Christ is Head of His Church.

This Lord is the same Christ who is the “bridegroom,” (Matthew 9:15; John 3:29) who “loved the church and gave Himself for her, that He might sanctify and cleanse her with the washing of water by the word, that He might present her to Himself a glorious church, not having spot or wrinkle or any such thing, but that she should be holy and without blemish. (Eph. 5:25-27, NKJ).

Though a “weeding out” take place, the faithful will become more visible.  The Church confesses Christ.  In Him, she lives.

Saints of God

1Seeing the crowds, [Jesus] went up on the mountain, and when he sat down, his disciples came to him.

      2And he opened his mouth and taught them, saying:

      3“Blessed are the poor in spirit, for theirs is the kingdom of heaven.

      4“Blessed are those who mourn, for they shall be comforted.

      5“Blessed are the meek, for they shall inherit the earth.

      6“Blessed are those who hunger and thirst for righteousness, for they shall be satisfied.

      7“Blessed are the merciful, for they shall receive mercy.

      8“Blessed are the pure in heart, for they shall see God.

      9“Blessed are the peacemakers, for they shall be called sons of God.

      10“Blessed are those who are persecuted for righteousness’ sake, for theirs is the kingdom of heaven.

      11“Blessed are you when others revile you and persecute you and utter all kinds of evil against you falsely on my account. 12Rejoice and be glad, for your reward is great in heaven, for so they persecuted the prophets who were before you.”

Matthew 5:1-12, ESV

A common misunderstanding of the word “saint” is that it only refers to someone who has already died.  Even among us, we may be more comfortable talking about the deceased as now being “saints” before God more so than any who are living.

 

In the Roman Catholic Church, the process of canonization, the road to sainthood, includes three components:

web-scroll-canonization-31 The candidate must have been dead for at least five years

2 It must be proved that the candidate lived an upright life, and

3 There must be evidence of a miracle or miracles attributed to the candidate after the candidate’s death as a

result of a specific petition to the candidate.

 

Such a process of canonization, first of all, attributes the possibility of sainthood only to the one who has already died.  This view most certainly advances the view that “saint” refers only to the deceased.

Secondly, the Roman Catholic Church necessitates a view that considers only the outward life of the individual in question.

Thirdly, because miracles must be attributed to the candidate after death, most would be excluded, especially as prayers must have been prayed to the deceased candidate prior to the miracle occurring.

The Roman Catholic teaching about sainthood is not everywhere believed or supported, especially among us, but it is a source from which many derive their understanding of sainthood.  As much as the world might want to distant themselves from the church generally, the world continues to take cues from the Catholic Church concerning what Christians believe, without making distinctions between what is true from what is false, not according to what any church body says, but according to what Holy Scripture itself teaches.

Having died, and having lived an outwardly “good” life, are two attributes that seem most to apply to that word “saint” as most understand the word.  And on this “All Saints’ Day,” such an understanding seems to continue.

The use of the term “saint” is much broader, however, and also narrower, in Holy Scripture than either the Roman Church or many inside or outside the church apply.

More broadly, in the Holy Bible, “saint” is the translation of the word for “Holy One” in the singular, or for “holy ones” in the plural (i.e. Romans 1:7; 1 Corinthians 6:1; 14:33; Philippians 4:21; June 1:14).  The word does refer to those who have died.  It also refers to those who are still living.  The definition of “saint” as only one who has died is not the whole picture.

For the Biblical understanding of the word “saint,” we cannot exclude the living from the word’s definition.  As Scripture speaks, so must we.  This means that we also are to distinguish, more narrowly, who a saint is and what a saint does.

The world and Rome depict a “saint” as one who “had lived an upright life.”  According to this definition, a saint was a “good person.”  An “upright life,” therefore, seems to equate to “being good,” but in the sense of outward behavior, not of the inward heart; external actions and not internal motives.

Our Lord, because He judges with “righteous judgment” and “not according to appearance” (John 7:24), does not look only at what a man does.  He looks at who he is.  God sees what is in the heart.

In Matthew 15, Jesus says that “those things which proceed out of the mouth come from the heart, and they defsin11ile a man. For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies. These are the things which defile a man” (Matt. 15:18-20, NKJ).

“Not what goes into the mouth defiles a man; but what comes out of the mouth, this defiles a man” (Matt. 15:11, NKJ).

Broadly, the word “saint,” Biblically used, includes both the dead and the living.

Those who have “died in the Lord,” having believed in Jesus Christ as their only hope and Savior, are members of the Church Triumphant.  These are they described in this morning’s epistle as “before the throne of God, and” who “serve him day and night in his temple…  16They shall hunger no more, neither thirst anymore; the sun shall not strike them, nor any scorching heat.  17For the Lamb in the midst of the throne will be their shepherd, and he will guide them to springs of living water, and God will wipe away every tear from their eyes” (Revelation 7:15-17).

Members of the Church Triumphant are now with the Lord awaiting the resurrection of their bodies.  They were formerly members of the Church Militant, of which we are now, as we continue to struggle in this sinful world, seeking to abide by the only Word that saves and remain in the faith of our Lord through which salvation comes.

Narrowly, the word saint applies only to those who are holy in the sight of God, and not because of what they do or have done, or how good they are or have been, as determined by the world, but who are “good in the heart” before God.

God determines and judges things differently than we and the world do.  We look at the outside of things to determine if it’s worthy of our consideration and of value in our eyes.  God, instead, “confers” worth and value upon the unworthy and to the detestable according to the eyes of the world and its inhabitants (LW 31, Heidelberg Disputation, Thesis 28).

God gives freely to the undeserving.  He is unconditional to the poor who can’t offer return.  Our Lord blesses those without merit.  He forgives the sinner and saves those who cannot at all help themselves.

Being “good in the heart” before God inwardly comes before living an “upward life” outwardly.

“Every good tree bears good fruit, but a bad tree bears bad fruit. A good tree cannot bear bad fruit, nor can a bad tree bear good fruit” (Matt. 7:17-18, NKJ).

Being a saint, being a holy one, doesn’t first have to do with how you live your life before God or before others.  It first has to do with what God Himself says, not what you think about yourself.

“Judge with righteous judgment” says our Lord (John 7:24).

A saint, a holy one, is not one who thinks that he is by virtue of his goodness, worthiness, or activities, either before God or before men.  Such a one is truly a hypocrite who believes himself to be worthy of God’s favor and blessing.  None are deserving of sainthood.  Our inability to keep God’s Holy Law reveals this.

“By the deeds of the law no flesh will be justified in His sight, for by the law is the knowledge of sin” (Rom. 3:20, NKJ)

A saint, therefore, is one who believes himself to be unholy, unrighteous, guilty before God’s Holy Law, condemned, and unworthy before God of anything but His wrath and righteous judgment.

Because the saint believes what God says of him, the saint finds no self-confidence of hope to stand before the sinless Judge.

Like the tax collector, the saint pleads, “God, be merciful to me a sinner!” (Lk. 18:13, NKJ).

To the Word of God concerning the corruptness of his heart, the saint says, “Amen,” it is so.  I am undeserving and unworthy to be called holy.  God so declares and has so revealed.  My condition is such that it cannot be undone.  What we confess is so, “I, a poor miserable sinner…”

“There is none righteous, no, not one,” declares the Psalmist and St. Paul (Psalm 14: 1-3 & 53: 1-3; Romans 3:10).

“There is not a just man on earth who does good and does not sin” (Ecclesiastes 7:20).

These words we confess to be true.  And to you does our Lord now say, “You are forgiven.  I do not condemn you.  Your condemnation went on Another, on One who did not deserve to die the death that He died, on One who willingly sacrificed Himself in your stead on a wooden cross, on He whose blood cleanses you from all sin.”

Saints believe this Word of our Lord.  They believe that the righteousness reckoned to them is not their own, but Another’s—Christ’s—what we call imputed righteousness.  God calls you good because of His Son.  Jesus was, and is, Good, for you.  He is your goodness and righteousness before the Father.

Your works do not save you.  Christ’s do.  You do not merit God’s grace and favor.  It is gift, your own through faith in God’s only begotten Son.

saintsinner2You are sinner.  You are saint, righteous before God through faith in Christ.  Simul iustus et peccator, simultaneously sinner and righteous.

You have no confidence before God because of your own doing, but in Him who on the cross declared, “It is finished” (John 19:30).

Your certainty of salvation and confidence in God lies not in your experiences in this life, but in the blessings of God, revealed in Holy Scripture, blessings which are even now yours and blessings which are sure to come, as sure as Christ rose from the dead, ascended into heaven, and will come again.

You are blessed according to the Lord’s Word, even if you don’t feel it.  Feeling and experience do not identify you as blessed.  God does.

The blessings declared by our Lord in today’s Gospel reading, often referred to as “The Beatitudes,” are not blessings bestowed upon those who “do” apart from faith, but upon those who believe the promises given apart from their works.

The one who is blessed is the one to whom the promise is given, the one who believes the promise.

So St. Paul, quoting the Psalmist, reveals that, “To him who does not work but believes on Him who justifies the ungodly, his faith is accounted for righteousness, just as David also describes the blessedness of the man to whom God imputes righteousness apart from works: Blessed are those whose lawless deeds are forgiven, And whose sins are covered; 8 Blessed is the man to whom the LORD shall not impute sin” (Rom. 4:5-8, NKJ).

Those whose lawless deeds are forgiven are blessed, as is the man to whom the Lord shall not impute sin.

You, too, are blessed in this way, because your lawless deeds are forgiven you, and the Lord does not count your sin against you.

This is what it means to be a saint—To have God’s pronouncement of blessing.  You do, because of—and in-Christ, your hope and your certainty.  Amen.

all-saints-2

The Importance of Distinguishing Law & Gospel

thelutherandifference

“For Luther, a proper distinction between Law and Gospel opened the door to a right understanding of God’s Word and, therefore, a right understanding of God’s will for humankind and our salvation.  Throughout its history, the Lutheran Church has continued to maintain that rightly distinguishing between Law and Gospel is absolutely necessary in this regard.  The Law shows us God’s will and reveals our sin; the Gospel proclaims our salvation in Christ.  To confuse these two doctrines is to remain confused about ourselves and about our God.  To misunderstand them is to misunderstand the reason for the incarnation, life, death, and resurrection of Christ.  In short, Law and Gospel are the means by which we can rightly understand the whole of the Christian faith.” [Edward Engelbrecht (ed.), The Lutheran Difference (St. Louis: CPH, 2010), p40-41)]

What is Lent?

“I have my faith”?

Therefore, having been justified by faith,

we have peace with God through our Lord Jesus Christ.”

Romans 5:1

In the Name of Jesus. Amen.

There is much talk about faith these days. Recently, I heard one numerous times in discussion say, “I have my faith.” Yet, such talk about faith is quite vague. It seems to emphasize the “me,” of faith, and doesn’t really get to the object of the Christian faith, which is Christ.

MyFaithChristian faith doesn’t exclusively speak in the way of “me” or “my” kind of faith. Rather, Christian faith confesses Christ, front and center.

Remember the words of Jesus. “If anyone desires to come after Me, let him deny himself, and take up his cross, and follow Me” (Matthew 16:24).

Remember the words of St. Paul, too. “He who glories, let him glory in the LORD” (1 Corinthians 1:31).

These words also apply to Christian faith, even our own faith, which is neither self-derived or self-chosen, a personal decision or a choice. Rather, the Christian faith is the God-given faith.

The Bible teaches such truth, for as Jesus says, “That which is born of the flesh is flesh. That which is born of the spirit is spirit” (John 3:6). Speaking of the flesh, St. Paul writes, “Those who are in the flesh cannot please God” (Romans 8:8).

According to God’s Holy Word, which is what the Bible is, “those who are in the flesh” are not of faith. This applies to all people, as all people are born through the womb. Naturally, such people are in need of a Savior since the Fall of AdaBorn-of-God1m and Eve (Romans 5:12). Dead in sin, from conception to physical death, a spiritual birth is needed. One must be reborn.

Such rebirth cannot and does not happen by choice or personal decision. That which is dead cannot do anything of itself. It is God, through His Holy Word, which gives life, new life, abundant life (John 6:63, 10:10). Thus do we have Christ, who speaks life, that we be born anew, even through water and word (John 3:5; Titus 3:5; 1 Peter 3:21).

Similar to the account of Jesus calling dead Lazarus from the tomb (John 11:38-44), so Jesus calls us from death to life by means of His Word, even His Word preached today (John 6:63). Where His Holy Word continues to be preached today, He continues to bring forth the hearers from death to life.

The preaching of Christ’s cross does not make Christians either lazy or unproductive (Ephesians 2:10, Galatians 5:6). Instead, the preaching of Christ’s cross, of His death and resurrection, enlivens true faith. Evangelicalism here gets it wrong where they empty their preaching of the Gospel and instead preach only what you must do of yourself and how to live, yet apart from faith in Christ. They also get it wrong where they emphasis personal faith over and against objective faith, which is the faith given by God through the hearing of Christ and His holy Word (Romans 10:17).

This faith, and this faith alone, that which is of God and His Son Jesus Christ, wrought by the Holy Spirit, is that faith which does not seek its own, but glories in Christ, clearly confessing Him to be Savior.

Rom01.16,4The Christian faith does just this, and unashamedly (Romans 1:16). This faith confesses Christ, giving Him and Him alone all the glory. So, more than speaking of “my faith” and taking comfort in what “I personally believe” (subjectively, as in “I have my faith”), the Christian faith speaks of Christ and what He has done for me, according to Holy Scripture. Instead of confessing, “I have my faith,” the Christian boastfully confesses in who that faith is—Christ.

My faith” does not save me. Christ does! Thanks be to God! Amen.

“For the faith that takes hold of Christ, the Son of God, and is adorned by Him is the faith that justifies, not a faith that includes love. For if faith is to be sure and firm, it must take hold of nothing but Christ alone; and in the agony and terror of conscience it has nothing else to lean on than this pearl of great value (Matt. 13:45–46). Therefore whoever takes hold of Christ by faith, no matter how terrified by the Law and oppressed by the burden of his sins he may be, has the right to boast that he is righteous. How has he this right? By that jewel, Christ, whom he possesses by faith. Our opponents fail to understand this. Therefore they reject Christ, this jewel; and in His place they put their love, which they say is a jewel. But if they do not know what faith is, it is impossible for them to have faith, much less to teach it to others. And as for what they claim to have, this is nothing but a dream, an opinion, and natural reason, but not faith.” (Luther’s Lectures on Galatians, LW 26, p88-89)

Prayer: Father in heaven, give us faith which takes hold of Christ and no other. Preserve us in this faith by the means which You freely give and deliver, and keep us from despising Your free gifts of Baptism, Word, and Supper, that we remain yours, and, denying ourselves, follow you. Amen.

National Day of Prayer–Some thoughts

“The LORD is far from the wicked, but he hears the prayer of the righteous.”

Proverbs 15:29

 

In the Holy Name of the risen Christ. Amen.

NationalDayOfPrayer2According to the National Day of Prayer task force, “The National Day of Prayer is an annual observance held on the first Thursday of May, inviting people of all faiths to pray for the nation. It was created in 1952 by a joint resolution of the United States Congress, and signed into law by President Harry S. Truman.”

This encouragement to pray is a good thing. In fact, God commands prayer (the Second Commandment).   Not praying, therefore, is a sin. Praying for the nation in which we live is also a good thing (1 Timothy 2:1-4).

Prayer for ourselves and for others, as well as for our nation, is indeed “good” and “pleasing in the sight of God our Savior.” God promises to hear prayer, as revealed through the Psalmist, “Call upon me in the day of trouble; I will deliver you, and you shall glorify me (Psalm 50:15).

Thus, not only does God command prayer. He also promises to hear prayer (Read the Introduction to the Lord’s Prayer in Luther’s Large Catechism). The command and the promise of prayer move the Christian to pray, and so His people do pray, even “without ceasing” (1 Thessalonians 5:17).

Yet, the National Day of Prayer task force and the annual observance do not make the distinctions that God does. They lump people of all faiths together, as if all prayer of all people are acceptable to God, and therefore, heard by Ps1bHim.

Nevertheless, God does not hear the prayers of all people, as recorded in the Proverb text above. The Psalmist, too, exalts this truth by saying, “The LORD knows the way of the righteous, but the way of the wicked will perish” (Psalm 1:6).

The righteous are they who look to God for mercy in Christ, who repent of their sin, who seek salvation from Christ alone, recognizing their dependency on the Lord for help and deliverance from sin and death. These are they who have faith, and only these have the certainty of God’s hearing and help (Hebrews 11:6; Luke 17:5-10; 1 John 5:14-15).

The wicked, however, are they who reject God’s salvation in Christ and have a different confession of faith than the faith revealed in Holy Scripture (John 8:31-32, 47; 14:23-24; 1 John 5:9-13; 2 John 1:9) . God does not hear the prayers of the unbeliever because they do not pray in faith (Romans 14:3; James 1:6).

We make such distinctions because God Himself makes such distinctions. Thus, instead of lumping all people together as having the same God, and praying to Him, we believe God’s Word and therefore, seek to speak the truth of that Word which alone converts souls from death to life.  We also humbly pray that the Lord would keep us from arrogance and pride, even as we pray for all people, our nation and ourselves, even concerning the more significant and eternal matters of God’s mercy and forgiveness through His Son, in whose Name God’s people with confidence pray.

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