Thanksgiving, the Antidote to Covetousness

Any way you number them, the Ten Commandments end with a warning against covetousness—a sin the Scriptures call a form of idolatry: “You shall not covet your neighbor’s house. You shall not covet your neighbor’s wife, or his male or female servant, his ox or donkey, or anything that belongs to your neighbor” (Exodus 20:17). This final commandment is not merely a miscellaneous add-on at the end of the list. It reaches back and touches nearly all the others. Coveting your neighbor’s house overlaps with the commandment against stealing; coveting your neighbor’s spouse overlaps with the commandment against adultery; and coveting anything that belongs to your neighbor touches on the commandment against bearing false witness, because jealousy breeds the kind of resentments that destroy another’s good name.

More deeply, Scripture insists that every sin against the commandments is, at heart, a sin against the First Commandment: “You shall have no other gods before me” (Exodus 20:3). Covetousness is idolatry because it enthrones our desires above God. The desire to possess your neighbor’s wealth, opportunities, relationships, or reputation reveals a heart that does not fully fear, love, or trust in God above all things. It reveals dissatisfaction with the good gifts God has already placed in your hands. A covetous heart whispers that God has been unfair, that He has given others better blessings, that He is holding out on you. And from this poisoned root grow bitter fruits—jealousy, resentment, and even quiet hostility toward one’s neighbor and one’s God.

If covetousness is the disease, thanksgiving is the antidote. Gratitude is the deliberate choice to look at what is rather than what isn’t; to count gifts instead of cataloguing grievances. It shifts the heart from entitlement to amazement. You cannot give thanks for God’s provision and, at the same time, resent what He has given to someone else.

As our nation pauses this month for the Thanksgiving holiday, it’s worth remembering that gratitude is more than a ritual before a turkey dinner. It is a discipline that shapes our character. Thankfulness produces contentment, steadiness, and peace. It guards against the restless comparison that drives so much of our modern anxiety. It puts pride, greed, and envy in their proper place. And it reminds us that the God who gave us life, breath, and daily bread has not failed us yet.

In a season when advertisements insist we need more, bigger, newer, and better, the Ten Commandments offer a surprisingly countercultural word: Give thanks for what you already have. That posture, more than anything money can buy, brings real freedom—and genuine joy.

Rev. Jon M. Ellingworth, Pastor
St. John Evangelical Lutheran Church – Waverly, IA

The Last Sunday of the Church Year / Sunday of the Fulfillment (Trinity 27)

(Audio)

Matthew 25:1-13; 1 Thessalonians 5:1-11; Isaiah 65:17-25

 

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

The coming of God’s kingdom and the kingly reign of God in and through His Son Jesus the Christ are central themes in Matthew’s Gospel. In fact, Matthew uses the phrase “the kingdom of God” four times, “the kingdom of heaven” thirty-three times, and “the kingdom” an additional seventeen times – that’s a minimum of fifty-four references to the kingdom of God in Matthew’s Gospel alone! What Matthew is trying to communicate, however, is that God’s kingdom is not a thing or a place so much as it is an action – God’s kinging or reigning activity through the person of His Son Jesus Christ. Because our minds, reason, and wisdom are so very ensnared in sin and our own conceptions of what is glorious, powerful, and good, and because we all but insist on making the abstract to be concrete, our Lord teaches His disciples and all believers about His kingdom by making use of parables, analogies, and metaphors saying, “The kingdom of heaven is like….”

Today, on this Last Sunday of the Church Year, which is also known as the Sunday of the Fulfillment, our Lord teaches us what it will be like when He returns on the Last Day, and what we should be doing and how we should live our lives now as we watch and wait for His coming in hopeful expectation each and every day until that fulfillment arrives. Our Lord says, “Then the kingdom of heaven will be like ten virgins who took their lamps and went to meet the bridegroom. Five of them were foolish, and five were wise. For when the foolish took their lamps, they took no oil with them, but the wise took flasks of oil with their lamps.”

Immediately we are struck by Jesus’ use of an unexpected analogy. How, we must ask, is the kingdom of heaven in any way like ten virgins? Well, most likely the virgins themselves and their number, ten, is a figure. Virginity too is likely a figure for purity, innocence, and cleanness. The number ten is a figure for wholeness, or the complete number of those who have been cleansed and made holy in the blood of Jesus – which is everyone. Thus, the ten virgins represent all humanity, redeemed in Jesus’ blood. What makes five of them to be wise and five of them to be foolish is not more or less virginity (indeed, that figure excludes such thinking; either one is a virgin, or one is not – there are no degrees of virginity!), but rather it is the oil that they carry in their lamps – do they have enough oil to last through the bridegroom’s delay. Therefore, since it is ultimately the lack of oil that makes five of the virgins to be foolish, we must turn our minds to the question, “What does the oil represent?”

First, the oil is essential. It is absolutely necessary if the virgin is to see where she is going in the darkness and, therefore, to see her bridegroom coming to her when He arrives. Without oil, there is no light, but only ignorance and groping around in the darkness. St. Paul uses some terrific imagery about light and darkness in his epistle to the Thessalonians, which you heard this morning, saying “But you are not in darkness, brothers, for that day to surprise you like a thief. For you are all children of light, children of the day.” And Paul says elsewhere, in his epistle to the Ephesians: “For at one time you were darkness, but now you are light in the Lord. Walk, therefore, as children of light.” The meaning here is clear: Once you were in darkness, but now that has changed and you are something different; you are children of light now, walking in light. Therefore, do not return to the darkness. And what is it that has brought about this change? It is the same thing that brings the light – the oil, that is faith.

What made five of the virgins to be wise and five to be foolish was ultimately faith, in figure, the amount of oil that they had with them. Now, I know that we don’t tend to think of faith as something quantifiable and measurable; in fact, I regularly preach and teach against such an understanding of faith. Even in this parable, I maintain that it is not the amount of faith that matters at all, but simply that you have it. What made the five wise virgins wise was that they cared enough to bring extra oil. In contrast, the five foolish virgins did not have enough for the oil to wait and to watch through the bridegroom’s delay. When he finally arrived they were not even near the wedding hall, but were desperately out searching for a way to rekindle their faith.

To drive this point even further, Jesus says that both the wise and the foolish virgins, all ten of them, fell asleep as they waited. This point is marvelous, for here Jesus levels our reason and our wisdom, our pride and our self-righteousness, our insistence that we cooperate with God in our salvation by our works of piety and charity – for you can do nothing if you are sleeping: “While we were still sinners, Christ died for us.” No, it’s not about what you do, but it’s about what you have, what you have received – faith. This is the Lord’s work by the Holy Spirit, not of your flesh or your will, your reason or wisdom. And this is really the heart and the root of Jesus’ teaching today about the kingdom of heaven: The kingdom of heaven comes now through Jesus. It is received through faith which He has created in you and which He sustains in you through His Word and Holy Sacraments that you might be wise and prepared, whether you are awake or asleep, when He returns on the Last Day. It is all His work, all the time. The wise receive, keep, and treasure this gift as they watch and wait.

And yet, there is still more to Jesus’ parable. Indeed, there is always more with Jesus. The kingdom of heaven, He teaches, is also like a bridegroom coming to marry his virgin bride. How is the kingdom of heaven like a marriage? This is a common image throughout the Holy Scriptures. Following the creation of our First Parents, Adam and Eve, God joined them in marriage and blessed them that they would be fruitful. God gave us the institution of marriage in the beginning so that, through this selfless and sacrificial union in which a man and a woman become one flesh, we would have a glimpse, a foretaste, and an experience of the kind of love He has for all humanity. God doesn’t want only to be our God, but He wants to be our Husband, and we, the Church, His holy Bride. This truth St. Paul expounds upon in Ephesians chapter five: “‘Therefore a man shall leave his father and mother and hold fast to his wife, and the two shall become one flesh.’ This mystery [marriage] is profound, and I am saying that it refers to Christ and the Church.” Our Lord and Husband Jesus laid down His life in selfless, sacrificial death upon the cross for us, His Bride, the Church. When a Roman soldier pierced Jesus’ side with a spear, the Church sprang forth in Holy Blood and Water as a New Eve taken from the side of a New Adam and presented to Him as His Wife and Bride. Now the Church has become the fruitful Mother from which the children of God are born again by the life-giving Seed of the Word and the watery womb of the font. But I digress ;-).

Why is it then, that when the bridegroom finally arrives and the five foolish virgins return and beg to be let in to the feast, the bridegroom answers them saying, “Truly, I say to you, I do not know you?” He does not know them because He does not recognize their fruits. They bear, not the fruit of His Vine, but other fruit, bad fruit. Their faith was not sufficient to see them through the time in which He was delayed. They were no longer watching and waiting for His coming in hopeful expectation. They had let their faith grow week and diminish as it was choked out and replaced by cares and anxieties and idolatries of the world and the flesh. They may have thought they were keeping their faith aflame by patronizing other faith dealers – self-help preachers and new-age sorcerers – but they were not feeding their faith, they were not buying oil, and it could not keep them and preserve them in faith over the long haul. Therefore, when the Bridegroom arrived, He did not recognize or know them as His Bride. For, there is only one kind of oil that will preserve you and keep you until He comes; there is only one faith, and only one source of feeding that faith which is recognized by our Lord and Husband – God’s Word and His Holy Sacraments. Remain in these, and He will remain in you, and you will bear much, and the correct and proper fruit.

This is what the kingdom of heaven is like. All is prepared for you, the Bride of Christ. Though He may tarry, your Bridegroom is coming at a day and an hour you do not know. He says to you, “You believe in God; believe also in Me.” “For God has not destined us for wrath, but to obtain salvation through our Lord Jesus Christ, who died for us so that whether we are awake or asleep we might live with Him. Therefore, encourage one another and build one another up, just as you are doing.”

In the + Name of Jesus. Amen.

The Second-Last Sunday of the Church Year (Trinity 26)

(Audio)

Matthew 25:31-46; 2 Peter 3:3-14; Daniel 7:9-14

 

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

The scene described in our Old Testament lesson from the Prophet Daniel depicts the coronation of “one like a son of man”. At first Daniel describes the Ancient of Days, who is God the Father, sitting upon His throne in judgment, surrounded by the heavenly host as the royal record books are opened. The scene is descriptive of a king’s courtroom where he is about to pronounce a binding legal judgment. A little horn is speaking, bringing charges and making boastful and proud accusations as a prosecuting attorney. In the verses preceding today’s pericope, Daniel describes four great beasts come up out of the sea. This blasphemous little horn is but one of ten horns upon the head of the fourth beast in Daniel’s vision, which Daniel describes as having eyes like the eyes of a man and a mouth.

It is enough to understand the little horn as the activity of Satan in the world through men. And, though his charges and his accusations are against men, they are truly against God Himself. Thus, he is a blasphemer. Likewise, though men are the instruments of Satan to do evil, and are guilty of their own sins and transgressions, it is truly God Himself who is on trial. This is consistent with God’s answer to Job’s pleading question, “Why my suffering?” God’s answer: “That the righteousness of God might be revealed.” When Satan asked to test Job, he wasn’t concerned about Job’s faith and righteousness at all, but he wanted to put God to the test; he wanted to pit God’s justice and righteousness against His goodness, love, and mercy. Thus, it is true that no man is your enemy, for only Satan is your enemy; and Satan is only your enemy because He is God’s enemy first.

As the little horn was speaking, however, Daniel tells us that the beast upon whose head the horn was planted was destroyed. Who was that beast but Satan himself? And what was the cause of his destruction? That is revealed in the coronation of one like a son of man. He was presented before the Ancient of Days and to Him was given dominion and glory and a kingdom, that all peoples, nations, and languages should serve Him; His dominions is an everlasting dominion, which shall not pass away, and His kingdom one that shall not be destroyed. What Daniel foresaw in prophetic vision was fulfilled in the crucifixion, death, and resurrection of Jesus. When Satan hurled his charges, his accusations, and his blasphemies against God’s Son on the cross, Jesus took it all upon Himself and He died in your place, in my place, in Job’s place, in Adam’s place, that we might live. And, because of His perfect selflessness, sacrifice, and obedience, God the Father crowned Him and has given Him dominion and authority over heaven and earth and all things in them, so that the same description of the Ancient of Days is used to describe the Son of Man, Jesus, in the Revelation to St. John which closes the canon of Holy Scripture.

For, the Revelation much less reveals something new, that is yet to come, than it unveils something that is already accomplished: The Lamb of God Jesus Christ has died, and yet He lives – He stands as the lamb that is slain. He reigns and He rules with the Father, the Ancient of Days, and together with Him receives blessing and glory and wisdom and thanksgiving and honor and power forever and ever. It is accomplished. It is finished. Thus, what Daniel foresaw in prophetic vision was already a done deal. God had determined it. Therefore, no matter what life lays before you, no matter what challenge or fear or frustration you may face, the end of the story is written, and Jesus has us for all eternity – we win! And, since His dominion is everlasting, those who are in it are also eternal. That means that we are not merely looking forward to eternal life, but we already possess it. Scripture calls it a hope because we do not experience its reality fully at this point in time. But we have it already, by virtue of our Baptism, and by the gift of the Medicine of Immortality which we receive in the Holy Supper. Jesus had accomplished it all for us already, it is pure gift. "He that believes and is baptized shall be saved."

The Apostle Peter expounds upon the ramifications of this reality by answering the question, “How then shall we live?” That is to say, if God created all things that exist, if Satan plunged all things into sin and death, if God redeemed all things through the victorious death and resurrection of His Son, and if Jesus is returning in glory and judgment on a day to come when all created things will burn and dissolve away, then what kind of people ought you to be? You are to live lives of holiness and godliness, waiting for and hastening the coming of the day of God, being diligent to be found by Him without spot or blemish, and at peace. Of course, this is impossible for man, but it is a reality through baptism and faith in Jesus Christ. You are to take comfort and strength in the victory and eternal life that is already yours in Jesus and wait for His return in patient vigilance, in humility and repentance, in service to your brother and neighbor, persevering to the end.

In this regard, Jesus prophesied of that day, that He will come in glory and will sit upon His throne in judgment. Then He will separate the sheep from the goats. Yet, the clear indication is that the judgment will have already occurred, for the sheep are already sheep and the goats are already goats – all that is left is to separate them, a task easily accomplished by the outward appearance of each species. Still, Jesus does describe the behaviors of those He recognizes as sheep as compared to those He recognizes as goats. The sheep, Jesus says, gave food to Him when He was hungry and drink when He was thirsty, they welcomed Him as a stranger, clothed His nakedness, and visited Him when sick and in prison. In contrast, Jesus says, the goats did not do these things. Then, lest we make of His words a mere moralism, Jesus adds that the sheep did not realize that they had done these things to Him, nor did the goats realize that they had not. Thus, Jesus’ words are not a prescription for what you must do to be a sheep of His flock, but rather they are indicative that Christ is in those who trust in Him so that He counts them as His brothers. Therefore, to serve one of Jesus’ brothers is serve Jesus, and to refuse them and to reject them is to reject Him. It is much less about your deeds than it is your faith in, or rejection of, Jesus that makes you either a sheep or a goat. Yet, the truth remains that sheep will do sheepy things (love, compassion, mercy, charity, kindness, and forgiveness), while goats will be goats. The undone works are only a symptom of the real problem: lack of faith. If they had called on the Lord in faith, He would have forgiven them, prepared them, and completed good works in them.

The Judgment has already happened. Judgment Day was Good Friday. That was the day that our sins were judged and punished. It is not a day ahead of us, but the day Jesus died on the cross. So, we look to the cross for comfort and hope, and we gladly bear the cross appointed for us, that we may share in the victory which Christ, the Son of Man, won for us, and was given, with us included, in Daniel's Vision of the End.

Life hurts. Dangers threaten. Illness frightens us. We often feel overwhelmed, and out of control. But God tells us that we should not trust our senses here but listen to His Word. Already in the time of Daniel, five centuries before the time of Christ, it was a settled plan, and He locked it up in Jesus. God doesn't want us fearing what the world throws at us. He desires that we trust Him and find daily peace and comfort in Him. Your sins are forgiven because Jesus died for you. God gives you eternal life for Christ's sake – or, as Daniel saw it, God gives you to Jesus for an eternal dominion. Either way, it is not what it may feel like at the moment that is important, but what we see in this apocalyptic vision of the end.

In the + Name of Jesus. Amen.

The Third-Last Sunday of the Church Year (Trinity 25)

(Audio)

Matthew 24:15-28; 1 Thessalonians 4:13-18; Exodus 32:1-20

 

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

Matthew chapter 24 is part of Jesus’ Olivet Discourse, His fifth, final, and most extensive discourse in The Gospel According to St. Matthew. Jesus’ topic is the End Times and being prepared for Christ’s Second Advent which will come on a day and hour that no one will know. Jesus had spoken to the Pharisees concerning judgment in chapter 23 issuing seven “Woes” upon the scribes and the Pharisees. At the beginning of chapter 24 Jesus and His disciples are leaving the temple and Jerusalem heading down across the Kidron Valley and up the slopes of Mount Olivet (the Mount of Olives), likely to the Garden of Gethsemane where Jesus often rested, prayed, and taught His disciples more intimately. Looking back upon the temple from Olivet the disciples began to point out the majesty of the temple and the city. Jesus answered them saying, “You see all these, do you not? Truly, I say to you, there will not be left here one stone upon another that will not be thrown down.” This prophecy was literally fulfilled in A.D. 70 when the Romans destroyed Jerusalem. The temple was burned. The gold in the temple melted in the fire and ran down into the cracks between the stones. As people later searched for the gold, they toppled every stone from its place. This destruction of Jerusalem was but a foreshadowing of what is yet to come.

Jesus’ prophecy of doom got the disciples curious, and probably more than a little concerned. When they were alone with Jesus on the Mount of Olives, they asked Him, “Tell us, when will these things be, and what will be the sign of your coming and of the end of the age?” Jesus answered them with the rest of Matthew chapter 24 and 25 which has come to be known as the Olivet Discourse. Jesus warns His disciple of false Christs and false prophets, false teachers claiming to tell the truth in order to lead the faithful astray. He also speaks of tribulation, wars, famines, earthquakes, and persecution. Jesus warns, “See that you are not alarmed, for this must take place, but the end is not yet. […] All these are but the beginning of the birth pains.” “Then they will deliver you up to tribulation and put you to death, and you will be hated by all nations for my name's sake. And then many will fall away and betray one another and hate one another. And many false prophets will arise and lead many astray. And because lawlessness will be increased, the love of many will grow cold. But the one who endures to the end will be saved. And this gospel of the kingdom will be proclaimed throughout the whole world as a testimony to all nations, and then the end will come.” Again, pretty much all of this was fulfilled in A.D. 70 when the Romans destroyed Jerusalem. And yet, some of it is true of every generation and is even now being fulfilled. And then there are a few things that are yet to be fulfilled which will come to pass in the days immediately preceding the Lord’s Second Advent. Regardless of the time, the advice is the same, “Stay awake, for you do not know on what day your Lord is coming.” “You also must be ready, for the Son of Man is coming at an hour you do not expect.”

The Kingdom of God is coming, but not with signs to be observed. You must use your ears and not your eyes, for God’s Kingdom in this world is one of faith, and faith comes by hearing the Word of Christ. But men demand signs, not faith. They want to walk not by faith but by sight. After their Exodus out of Egypt, when Moses was delayed on the mountain holding discourse with God, the people demanded a visible image and made a golden calf, a god unto themselves. So, the people of Jesus’ times were looking for God’s Kingdom to come in power and glory as sinful men count such things. They could not accept a royal city in ruins and a king crowned with thorns reigning from a Roman cross. They rejected God’s Word which prophesied and promised such things and were left in dismay, open to any other explanation than the truth. Upon such faithless and false worshippers God’s judgment comes. Only on the Last Day will our faith be turned to sight.

Which brings us to today’s Gospel pericope Matthew 24:15-28. Jesus begins by saying, “So when you see the abomination of desolation spoken of by the prophet Daniel, standing in the holy place (let the reader understand), …”. This enigmatic saying raises a couple of obvious questions at once: Who or what is the “abomination of desolation”, and what is “the holy place”? Let us begin with the latter question, what is “the holy place”? Well, this really isn’t all that difficult to decipher, the holy place in the minds of most first century Jews would be the Temple, and particularly the space within known as “The Holy Place”. Jesus references an event that occurred long ago prophesied by Prophet Daniel when the Greek King Antiochus IV Epiphanes defiled the temple in B.C. 167 by sacrificing a pig upon its altar to the Greek god Zeus. This desecration of the temple was known as the “abomination of desolation” and served to ignite the Maccabean revolt amongst the Jews. As Jesus and the disciples had just left Jerusalem, and considering Jesus’ remarks concerning the temple, it seems clear that Jesus is prophesying of another such desecration of the temple. As I mentioned earlier that desecration did occur less than forty years later when Emperor Titus laid siege to Jerusalem for four years before leveling and burning the city, destroying its walls and the temple so that no stone was left standing upon another. The Jews were scattered, worship and sacrifices ceased, and there was despair and desolation continuing to this very day. This was the LORD’s judgment upon apostate Israel who played the whore with false gods, stoned and killed the Prophets the LORD sent to Her, and ultimately murdered the LORD’s Son believing the kingdom would be theirs.

The truth, however, was that there was nothing in the Holy Place within the temple. The Shekinah Glory of God was no longer there but had vacated the temple at least thirty-three years earlier when it took up residence within the womb of a young Jewish virgin named Mary. Jesus referred to His body as the temple saying, “Destroy this temple, and in three days I will raise it up.” And throughout His ministry Jesus was fond of saying, “The Kingdom of Heaven is near,” and “The Kingdom of Heaven is in your midst,” referring to his own bodily presence. While it may be an allegorical reading, it seems reasonable, faithful, and likely that the Abomination of Desolation of which Jesus refers is His own bodily crucifixion and death. Surely there is nothing more abominable than the murder of the Son of God. Surely there is nothing more desolating than our God dead upon the cross by our own hands, heart, will, and betrayal.

The Kingdom of God may not come with signs to be observed, but that does not mean that there are not signs that its coming is near. There are wars and rumors of war. There are false teachers who lead astray. There are earthquakes and famines, and natural disasters of all sorts. And there is the death of the Son of God, the abomination of abominations. Each day we are nearer to the day of His return than we were before. He is coming at a day and hour we cannot know, but He is coming. What should we be doing as we wait? What will we be found doing when He comes? The last three Sunday of the Church Year help us to answer these questions, and they prepare us for a similar, though different, meditation on the same in Advent. The simple answer is that we must read the signs with our ears and not with our eyes; that is, we must hearken to the Word of the Lord and gather together to hear it and receive the Sacraments until He comes.

The advice and counsel are simple enough: Don’t get distracted. Don’t take your eyes off the prize. Don’t let yourself be deceived. Though their logic might appeal to human reason, human reason is fallen, sinful, and corrupt; let the Word of the LORD be your light and guide. Do not cling to worldly possessions, wealth, reputation, or anything that will not last. You can’t take it with you. But one thing is needful and that is faith in the Lord Jesus Christ. The Word of the LORD points to Jesus, reveals Jesus, is about Jesus, and is fulfilled in Jesus; it will not steer you wrong. Gather with your brothers and sisters in Christ. Receive Jesus’ gifts with them. Pray for each other. Support each other. Be strengthened by each other.

The Kingdom of God may not come with signs to be observed, but it will be no secret when the Son of God returns. For “the Lord himself will descend from heaven with a cry of command, with the voice of an archangel, and with the sound of the trumpet of God. And the dead in Christ will rise first.” Then every eye will see Him, every knee will bow before Him, and every tongue will confess that “Jesus Christ is Lord,” and God the Father will be glorified. “As the lightning comes from the east and shines as far as the west, so will be the coming of the Son of Man.” It will be like when you see vultures circling high above an area of ground, field, or forest, you know there is a corpse there of dead beast. Likewise, when you see these things happening you know that the end is near. “Wherever the corpse is, there the vultures will gather.”

And so, we gather here, where the resurrected and glorified body and blood of Jesus are present for us to eat and drink, where God’s Word is proclaimed in its truth and purity and the Sacraments are administered in accordance, where the flock and family of our Lord comfort each other with these words.

In the + Name of Jesus. Amen.

The Feast of All Saints (observed)

(Audio)

Matthew 5:1-12; 1 John 3:1-3; Revelation 7:2-17

 

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

Revelation chapter seven describes the Church of Jesus Christ in heaven. Matthew chapter five describes the Church of Jesus Christ on earth. What we celebrate on the Feast of All Saints is the One Holy Catholic and Apostolic Church, both in heaven and on earth, gathered around the throne of God and the Lamb in ceaseless worship, peace, and joy.

In the Revelation, the Church of Jesus Christ in heaven is unveiled for us. The 144,000 are sealed in Holy Baptism. They are identified as the twelve tribes of Israel, though their number 144,000 is a symbolic representation of all of God’s children who share the faith of Abraham – Jews and Gentiles grafted into the True Vine Jesus Christ – the entire Church of all times and all places. This point is clarified when John then sees next “a great multitude that no one could number, from every nation, from all tribes, peoples, and languages, standing before the throne and before the Lamb, clothed in white robes, with palm branches in their hands.” When an elder asked John, “Who are these, clothed in white robes, and from where have they come?” he proceeded to explain, “These are the ones coming out of the great tribulation. They have washed their robes and made them white in the blood of the lamb.”

These are the saints of Christ, made to be holy in the blood of the Lamb. Their white robes are Christ’s righteousness, bestowed upon them in Holy Baptism, which covers all their sins. They have come out of the great tribulation which is this life and world wrecked by sin and death. They are the living proof of Christ’s victory over sin, death, and Satan. They are the living proof of God’s promise to you kept in, through, and because of the sacrificial, substitutionary, and atoning death and resurrection of His Son Jesus Christ. “They are before the throne of God and serve Him day and night in His temple; and He who sits on the throne will shelter them with His presence,” or, more literally, He will spread His tabernacle over them.

How do the saints in heaven serve the Lord? They worship and they pray the liturgy with angels, and archangels, and with all the company of heaven, singing, “Salvation belongs to our God who sits on the throne and to the Lamb!” “Amen! Blessing and glory and wisdom and thanksgiving and honor and power and might be to our God forever and ever! Amen.”

But, what about you? What about Christ’s Church on earth? What about the saints of God here, still in this great tribulation? Be comforted and be strengthened, and stand firm in your faith, for you are a part of the Church of Jesus Christ in heaven as well as on earth. You too have been clothed in Christ’s righteousness in Holy Baptism. You too have been sealed in His holy, cleansing, and purifying blood. You too serve God in His temple and are sheltered under His tabernacle, which is Jesus’ body and blood. You gather with the heavenly saints at this altar, where heaven meets earth, until we come out of the great tribulation and join the heavenly host before the throne of God and the Lamb.

Yes, I know that you don’t see what they see, the radiance and the glory of God and the Lamb. But what you see are the Church’s scars and bruises. What you see are Her faults and imperfections. What you see is the Church and Her members, Her Christians, in meekness and poverty, in mourning, and in hunger and thirst. This is not the Church in glory, but this is the Church under the cross. She is no more glorious to the eyes of men or in the eyes of the world than Her Lord appeared on His glorious cross. Her glory is hidden, just as Christ’s glory was hidden in His suffering and death. It is hidden under weakness and sin and death.

Jesus looked upon His Church upon the mountaintop and he opened His mouth and taught them, saying: “Blessed are the poor in spirit, for theirs is the kingdom of heaven. Blessed are those who mourn, for they shall be comforted. Blessed are the meek, for they shall inherit the earth. Blessed are those who hunger and thirst for righteousness, for they shall be satisfied. Blessed are the merciful, for they shall receive mercy. Blessed are the pure in heart, for they shall see God. Blessed are the peacemakers, for they shall be called sons of God. Blessed are those who are persecuted for righteousness' sake, for theirs is the kingdom of heaven. Blessed are you when others revile you and persecute you and utter all kinds of evil against you falsely on my account. Rejoice and be glad, for your reward is great in heaven, for so they persecuted the prophets who were before you.”

Jesus’ Beatitudes are not prescriptive, they are descriptive. They do not tell you what you must do, but they unveil before you what you are. You are blessed. You are blessed, not because you are so very meek; but you are blessed because Jesus is perfectly meek. You are blessed, not because you are poor; but you are blessed because Jesus is perfectly poor. You are blessed, not because you are merciful and mourning, hungering and thirsting for righteousness, persecuted or peacemakers; but you are blessed because Jesus is all those things perfectly for you. Jesus is your salvation, and when you actually experience and practice these selfless qualities in your life, then you are empty of your self sufficiency that you may be filled with Christ. But if you insist on bringing your own thoughts, words, and deeds to God, then you will stand with them alone, and you will be judged by them alone – not blessed, but guilty, sinful, meriting death and eternal punishment. Nevertheless, you are not blessed because you do and practice these selfless works, but you are blessed in and through them. Jesus does not teach that you will be blessed in doing them, but he teaches that you are blessed in and through them. You are blessed because you participate in Christ, and He works in and through you.

Again, the world does not count such selflessness as glory, but weakness. The world mocks and shakes its head at the Church filled with sinners and hypocrites. The temptation is for you to do the same. The temptation is for you to despair at the church rent asunder by schism and heresy, by infighting, lethargy, and worse. The temptation is for you to join with the chorus of Satan and mock Christ and His Bride. Do not give in to temptation. Today is a reminder of the victory of the Church of Jesus Christ over sin, death, and Satan through the victorious death and resurrection of Her Lord and Head. The saints in heaven are living proof of this victory and of your own victory through Jesus Christ our Lord.

Martin Luther wrote about the hidden glory of Christ’s Church saying, “While worms and rottenness are before our eyes, we cannot be unmindful of them, nevertheless there will be a time when God will wipe away every tear, as is stated in Rev. 7:17. Therefore faith should begin to forget tears and dishonor which it does not see. Although the eyes see the rottenness, the ears hear the complaints and sobs, and the noses smell the stench of the corpses, nevertheless it is the part of faith to say: ‘I do not know this. I see nothing. Indeed, I see a multiplication and a brightness surpassing the sun itself and the stars.’ Therefore, such examples are set before us in order that we may learn that God is the Creator of all things, restores the dead to life and glorifies worms and the foulest rottenness. And He wants this to be acknowledged and celebrated by us in this life in faith. Later, however, in the future life, we shall experience it in actual fact.”

Today we are reminded of the great cloud of witnesses that are the prophets, apostles, evangelists, and saints who have gone before us. They are the living proof of our victory over death and the grave through Jesus, the founder and perfecter of faith.

In the + Name of Jesus. Amen.

The Festival of the Reformation (observed)

(Audio)

Matthew 11:12-19; Romans 3:19-28; Revelation 14:6-7

 

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

In his vision, St. John saw an angel soaring through the heavens proclaiming an eternal Gospel. Think about that for a moment: an eternal Gospel; a Gospel that has no beginning and no end; indeed, a Gospel that exists before, after, and outside of time, creation, and men. It is this Gospel that God proclaimed to Adam and Eve and the serpent moments after their fall from grace, that the Seed of the woman would crush the serpent’s head. It is this Gospel that God proclaimed to Abraham promising him that he would have a son and an heir through whom all the nations of the world would be blessed. It was this Gospel that was re-confirmed to Isaac and Jacob and Moses, to David and Isaiah. It was this Gospel, proclaimed continually by the Prophets right up until St. John the Baptist, that prepared the way for the revealing of the fulfillment of that Gospel in the death and resurrection of the eternal Gospel made flesh, Jesus Christ – the lamb who was slain before the foundations of the world. An eternal Gospel that is to be proclaimed to all “those who dwell on earth, to every nation and tribe and language and people.”

The eternal Gospel is the LORD’s work, proclaimed and offered to everyone without exception as a free and perfect gift, pure grace. But men stubbornly, sinfully, rebelliously refuse and reject it. The Gospel seems foolish to our perverted wisdom, weak and pitiful to our false conception of strength and glory. “It can’t be that easy.” “Surely it can’t be that universal and equitable; after all, some people are better than others, right?” And so, we try to change the Gospel to say what we want it to say: “You have to make a decision, to accept Jesus into your heart.” “You have to behave in a certain way, dress in a certain way, pray so many times a day, and never sin.” We twist and bend and misconstrue the Gospel. We pile human traditions and commandments upon the Gospel. We obscure it. We cover it up. We bury it. Or we so transform it that it is not the Gospel at all any longer.

That is what had happened leading up to the Reformation. No, it did not happen all of a sudden, culminating in the 16^thcentury, but it had been building over hundreds, even thousands of years. There had been many attempts at reform before Martin Luther. Some had been successful to a point, but most had ended in failure and martyrdom. And yet, since the Gospel is eternal, predating creation and humankind, it cannot and will not be buried forever, thanks and glory be to God alone. In His time and in His way, through the preaching and teaching of His Word, inspired and guided by His Holy Spirit, the LORD graciously and mercifully works His will and His way and accomplishes His purposes despite our best and worst efforts to obfuscate it.

The LORD gave His written Law, not that we might do it and live, but rather that our mouths would be stopped – that we would be forced to shut up – that the whole world would be held accountable to God. No one can be justified by obedience and works of the Law – that is not its purpose – but the purpose of he Law is to show our sin that we might despair of our justification and salvation and receive the eternal Gospel by grace through faith in Jesus Christ, whom God has put forward as the propitiation for our sins. Therefore, just as all have sinned and fall short of the glory of God, so also are all justified by His grace as a gift through Jesus’ blood. Thus, the LORD is both just and the justifier of all who have faith in Jesus. There can be no boasting of works or merit, inheritance or bloodline, for the Law of the eternal Gospel is God’s work and gift alone, given freely, that can be received by grace through faith, or rejected in unbelief. There is no other option.

But the flesh hates this and always wants another way. Thus did our Lord compare this generation to fickle children who are never satisfied. Men rejected John the Baptist because he preached the Law, and they rejected Jesus who fulfilled the Law and proclaimed the Gospel. We want things our own way. We want to be our own gods and to justify ourselves.

Jesus said, “From the days of John the Baptist until now the kingdom of heaven has suffered violence, and the violent take it by force.” This ought to be a shocking statement! How can the kingdom of heaven suffer violence? And how could anyone think that they might take heaven by force? Yet is that not we attempt to do when refuse God’s gift of forgiveness, life, and salvation in Jesus Christ and attempt to justify ourselves in some other way? “No, God, I will not enter through the Way and Door you have provided, but I will enter on my own terms and in my own way.” That is what the man found at the King’s wedding banquet not wearing the provided wedding garment sought to do. He was bound hand and foot and cast into the outer darkness where there is weeping and the gnashing of teeth. No, you cannot justify yourself, nor can you take or enter the kingdom of heaven in any way. But you must receive it as a gift, by grace, through faith in Jesus Christ. This, once again, is the eternal Gospel proclaimed by the angel of Revelation, the same Gospel proclaimed by the prophets and John the Baptist and by the faithful preachers and undershepherds of the Reformation and by the same still today and tomorrow until the Lord returns.

Grace. Amazing grace. The sweetest sound to ring in the ears of those who rightly hear by the gracious working of the Holy Spirit through the Word of God. This eternal Gospel, this amazing grace, was what the Reformation dusted off and set free from the chains of manmade traditions, misconstrual, commandments, and obfuscation. And the Reformation must continue ever that the eternal Gospel may continue to be proclaimed “to those who dwell on earth, to every nation and tribe and language and people.”

The eternal Gospel is this: “The righteousness of God has been manifested apart from the Law, although the Law and the Prophets bear witness to it – the righteousness of God through faith in Jesus Christ for all who believe.” Lord, keep us steadfast in this, Your Word, for it is life and salvation for all who will believe. My dear Lutheran Christians, you are the heirs of this amazing grace. But it is not a treasure to keep to yourself, but it is a beacon light of hope to all who dwell in darkness and the shadow of death. Therefore, you must strive always to hear this Gospel in its truth and purity and, receiving it daily in Word and Sacrament, live, breathe, and share it with all in your lives, words, and deeds to the glory of God. For, you are called to be angels, that is messengers of this amazing grace to all the world. However, you can only give to others of what you first have yourself. Therefore, come and be filled with the LORD’s grace: Word and water, body and blood, for the forgiveness of your sins, for life, and for everlasting salvation. You are blessed to be a blessing to the glory of God’s holy Name.

In the + Name of Jesus. Amen.

The Twenty-Second Sunday after Trinity (Trinity 22)

(Audio)

Matthew 18:21-35; Philippians 1:3-11; Malachi 6:6-8

 

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

“With what shall I come before the LORD, and bow myself before God on high? Shall I come before Him with burnt offerings, with calves a year old? Will the LORD be pleased with thousands of rams, with ten thousands of rivers of oil? Shall I give my firstborn for my transgressions, the fruit of my body for the sin of my soul?” The Prophet Micah gets it. The answer to all his rhetorical questions is an unequivocal “No! Nothing!” All that the LORD requires of you is that you do justice, love kindness, and walk humbly with your God. But what does this mean?

This means, don’t try to offer the LORD anything. It’s all already His anyway. Truly, it’s not even thanks and praise that pleases Him, but the thing that pleases the LORD is when you sacrifice of yourself and give to others on account of His sacrifice and love for you. Then you confess the LORD to be God and yourself to be the recipient of His gracious gifts. Then you confess that you fear, love, and trust the Giver of the gifts more than the gifts themselves, when you willingly and freely give them away. Likewise, don’t try to offer anything to the LORD for your sin. You don’t have enough to pay, even if you could, not even your body, soul, and life. Rather, let Him forgive you in His love, mercy, and grace, and then live with Him and walk humbly with Him, always aware that you don’t deserve it or merit it, but that you have your life because God is love and He loves you.

You see, it’s impossible for you to be shorted or cheated, particularly with the LORD’s spiritual gifts, but, truly, with anything at all. Everything is His: Your body and soul, eyes, ears, and all your members, your reason and all your senses; clothing and shoes, food and drink, house and home, wife and children, land, animals, and all that you have; everything that you need to support your body and life. And this is especially true with the LORD’s spiritual gifts: grace, mercy, love, peace, kindness, gentleness, charity, self-control, and forgiveness. These are the selfless gifts given to you by your selfless God for you to selflessly share and give away to others as you selflessly received them. When you give of these gifts you lose nothing at all, for you are giving of the LORD’s gifts that you yourself have freely received. More than that, you show mercy with the LORD’s mercy, grace with the LORD’s grace, love with the LORD’s love, and forgiveness with the LORD’s forgiveness. Moreover still, you have this promise: With the measure you use will it be measured back to you; a good measure, pressed down, shaken together, filled to overflowing will be poured into your lap. It’s grace upon grace without limit.

That’s what the servant in Jesus’ parable received. The master forgave him his enormous debt because he pitied him – period. The master had compassion on his servant and he released him, he forgave him. The servant was a debtor and had nothing to offer to the Master, just like you before the LORD, but the master had pity on him and showed him mercy, just as the LORD has done for you, and he forgave his servant who could not pay him back, just as the LORD forgives sinners like you who are indebted to Him with your life and your soul and have nothing with which to pay Him back for your trespasses – the LORD has pity for you, He loves you and He shows you mercy; more than that, He showers you with His grace and forgives you completely, even paying the debt you owe Himself, in the innocent shed blood of His Son, Jesus Christ.

However, the gifts that the LORD gives you are living gifts; they are gifts that literally give life, the LORD’s life. That means, the LORD’s gifts do not remain stagnant and lifeless, but they change you and they make you fruitful. When the LORD blesses you with His gifts of life, love, and forgiveness, you will not remain the same. As our Lord Jesus teaches, “I am the vine and you are the branches; remain in me, and I will remain in you, and you will bear much fruit.” That means that you must give of the LORD’s gifts, love with the LORD’s love, and forgive with the LORD’s forgiveness. Not “must” in the sense of works that merit forgiveness, but of works that are the fruit of forgiveness.

The forgiven servant in Jesus’ parable failed to produce the fruits of forgiveness. He took the gift of his master’s forgiveness, but he refused to forgive another who was indebted to himself. He received the seed, but the seed did not produce fruit. There was nothing wrong with the seed, the problem was the soil. The servant’s heart was hard; the soil of his heart was fruitless. The master was angry and he had his pitiless and merciless servant thrown in jail. Jesus concludes His parable with the warning, “So also my heavenly Father will do to every one of you, if you do not forgive your brother from your heart.”

Does that sound harsh? It is harsh. Jesus pulls no punches with the Law of God. He expects there to be fruit: Those who have been loved are expected to love. Those who have been given to are expected to give. Those who have been forgiven are expected to forgive. Remember, Jesus told this parable in response to Peter’s question, “Lord, how often will my brother sin against me, and I forgive him: As many as seven times?” Jesus means to teach you, “Don’t ask such a question.” You simply forgive because you are forgiven. You simply forgive with Jesus’ forgiveness. You bear the fruit of forgiveness because you are a branch connected to the True Vine, Jesus. Bearing fruit is not an option, neither is it something that has a limit. Moreover, you are never out anything, for the forgiveness you give to others is the LORD’s forgiveness. The same is true with anything that you give or show to another. If you are receiving, then you will be giving. This is what James means when he writes, “Faith without works is dead” and “Show me your faith without works, and I will show you my faith by my works.” However, the works are always, and only, fruit. An apple tree produces apples because it is an apple tree. A grapevine produces grapes because it is a grapevine.

Still, you must resist the temptation – and that is precisely what it is, a temptation – to attempt to name and quantify your works or the works of another. One of our Synod’s theologians, Norman Nagel, has written: “Good works do not have a name, […]The moment we honor good works with a name, they are no longer good works, that is, they are no longer done in faith. They are no longer within and from the giving hands of the Lord. They are slipping towards becoming a basis for boasting and making demands.” All good works are the LORD’s, thus there is no place for boasting. All good works are the LORD’s, thus He alone, not you, or I, or anyone else, is the measure of the fruitfulness of His branches. “What does the LORD require of you but to do justice, and to love kindness, and to walk humbly with your God?” Nothing. There is nothing additional that the LORD requires of you through faith in Christ Jesus who has done all things well.

Thus, St. Paul exhorts you saying, “I am sure of this, that He who began a good work in you will bring it to completion at the day of Jesus Christ.” St. Paul’s prayer for you is “that your love may abound more and more, with knowledge and all discernment, so that you may approve what is excellent, and so be pure and blameless for the day of Christ, filled with the fruit of righteousness that comes through Jesus Christ, to the glory and praise of God.”

The LORD who created you to be fruitful and multiply has redeemed you and forgiven you that you may be fruitful once again, bearing His fruit of love, mercy, grace, and forgiveness, giving His life to others to the glory of His Name. He who has begun this good work in you in Holy Baptism and faith is, even now, bringing it to completion. You are a fruitful branch, and a work in progress. But, the harvest is coming, the day of Jesus Christ, when you will be complete in Him. Until then, you have the fruits of the True Vine Jesus Christ – His Word and Absolution, Baptism, and Supper – through which He fills you to overflowing with His gifts, that you may freely give to others without counting the cost. Go, and be fruitful.

In the + Name of Jesus. Amen.

The Twenty-First Sunday after Trinity (Trinity 21)

(Audio)

John 4:46-54; Ephesians 6:10-17; Genesis 1:1 – 2:3

 

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

There’s a lot of talking going on in that first chapter of Genesis. There’s a lot of talking going on, but, there’s no people, it’s all God. And, yet, look at all the stuff that happens: The heavens and the earth are created. There is light. There are oceans, seas, and land. There are stars, the moon and the sun, and all the celestial bodies. And, then there are living things, first grass, plants, and trees, but, then, birds and fish, and, finally, land animals of all kinds --- all this from God, and from God alone, talking, speaking His creative and life-giving Word, bringing all things out of nothing. As St. John the Evangelist writes in the Prologue to His Gospel, “All things were made through [the Word], and without [the Word] was not anything made that was made.” All things were made through the Word of God, the Word that was with God in the beginning, the Word that was God and is God still.

It was that Word that became flesh and, in the person of Jesus, made His dwelling amongst us. So, God continued to talk, God continued to speak His creative and life-giving Word, and creation continued to happen, through the Words of Jesus, who is the Word of God become flesh. The people of Israel understood that God created all things out of nothing by His powerful and creative Word, but they did not understand that God’s creative and life-giving Word could possibly stand right there in their very midst to re-create His fallen creation. Jesus, the Word of God made flesh, was able to turn water into wine, to heal the sick, and to raise the dead by His Word alone, still the people demanded signs and wonders in order to believe. Sometimes Jesus granted them signs and wonders, but ultimately He invited them to believe that He was the Word of God incarnate, the glory of God and His Word of creation, present in their very midst. It’s still all God, and it’s still all by God’s Word. As it was in the beginning, is now, and ever shall be, world without end.

When Jesus healed the sick, raised the dead, and cast out demons it was by the power of the Word of God. In all such cases it was God’s creative Word re-creating His creation ruined by sin and the temptations of the devil. Each and every case was a confrontation between the Word of Life and the powers of darkness. When Jesus Himself was tempted by the devil in the wilderness, Jesus drove away the devil by the Word of God alone. In His death on the cross, the Word of God, Jesus, was triumphant over the devil, destroying his power forever.

Your old evil foe is defeated, but still he tempts you, and often convinces you, to believe that this is not so. Each day of your life, therefore, you are under siege from his temptations. Yet, still, for you, now, the Word of God alone can drive away the devil. Thus, Paul instructs you to “Put on the whole armor of God, that you may be able to stand against the schemes of the devil.” Such armor is defensive, not offensive, for, it is not you who will be doing the fighting. Indeed, the fight is already over and the victory is won for God through Christ’s death and resurrection. But, you need protecting, still, from the temptations of the evil one; you need defensive armor. God supplies you that armor in Jesus Christ: He supplies you with the belt of truth, the breastplate of righteousness, the gospel of peace as shoes for your feet, the shield of faith, and the helmet of salvation. These are defensive armor; they will protect you from the assaults of the devil if you trust in them. Indeed, the only offensive weapon that is given you is the sword of the Spirit, which is the Word of God. It is the Word alone that heals the sick, that raises the dead, that casts away demons, that drives off the devil.

So, it was not necessary that Jesus go to the official’s dying son, but for Him only to speak His Word. The official sought out Jesus because he believed Him to be a healer, otherwise he would not have come to Jesus. The official believed that Jesus could and would heal his dying son, but he wrongly believed that it was necessary for Jesus to be physically present. “Unless you see signs and wonders,” Jesus says to him, “you will not believe.”  Jesus was not sent to receive glory for Himself but to glorify His Father who sent Him by restoring His fallen creation and by redeeming men who He created in His own image.

There is a similar account in St. Matthew’s Gospel of a Roman centurion who asked Jesus to heal his servant who was tortured with palsy. In that account, Jesus answers straightway “I will come and heal him.” But, the centurion replied, “Lord, I am not worthy that You should come under my roof, but only speak Your Word and my servant will be healed.” Why is it that when the official asks Him to come to his son Jesus refuses to go their bodily, while, though not asked to come to the servant of the centurion, He offers to go there at once? Is it not to rebuke man’s sinful pride? Is it not to show that the ways of men are not the ways of God? Is it not to strengthen men’s faith in the Word of God alone and to demonstrate that the Word of God made flesh in Jesus is everywhere present as He fills all things? Is it not to show that faith that demands signs and wonders to believe is a little faith or no faith at all? The official came to Jesus seeking healing for his son; he went home that day with so much more, true, unshakable, unwavering faith. He who had faith to come needed a greater faith to go away, faith that believes without seeing, faith that finds peace in the Word of God alone.

“All things were made through [the Word], and without [the Word] was not anything made that was made.” Jesus is the Word of God made flesh and dwelling amongst. Forty days after His resurrection from the dead, Jesus ascended to the right hand of His Father in Heaven. In Christ’s Ascension, it was not that Jesus was taken away from His disciples and that He was no longer with them, but it was simply that they would no longer see Him in the same way. Indeed, during those forty days after His resurrection, Jesus willfully appeared and disappeared before the presence of His disciples, first at His empty tomb, then in the upper room behind closed doors, with the disciples on the road to Emmaus, and with his disciples on the shores of the lake. Though He has now ascended to the right hand of the Father, in so doing He fills all things and is present everywhere as He promised, “I will be with you always, even unto the end of the age.”

So, the Word made flesh, Jesus Christ, is with you, now, to forgive, to nourish and strengthen, and to feed you, His disciples, with His creative and life-giving Word and His precious body and holy blood that you may believe and have peace and live to the glory of His Father in His most Holy Spirit.

In the + Name of Jesus. Amen.

The Twentieth Sunday after Trinity (Trinity 20)

(Audio)

Matthew 22:1-14; Ephesians 5:15-21; Isaiah 55:1-9

 

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

“A theology of glory calls evil good and good evil. A theology of the cross calls the thing what it actually is.” Martin Luther penned those words in twenty-eight theses known as the Heidelberg Disputation in April of 1518. In many ways, the Heidelberg theses were more important for the reformation of the Church than were the ninety-five theses Luther nailed to the door of the Castle Church in Wittenberg five months earlier. For, in the Heidelberg Disputation, Luther drew the Church back to the unchanging Truth of God’s Word, regardless of its making sense to human reason or whether men truly like what it says or not. The theologian of the cross believes and trusts in God’s Word no matter what, acknowledging that God’s thoughts are not man’s thoughts and that man’s ways are not God’s ways; for as the heavens are higher than the earth, so are God’s ways higher than man’s ways and His thoughts than man’s thoughts. In contrast, the theologian of glory often has great difficulty with God’s thoughts and ways. When God’s thoughts and ways seem foolish, backward, or simply wrong according to man’s reason and wisdom, the theologian of glory bends God’s Word to make it more comfortable, omits part of it to make it more doable, and reinterprets it to make it more acceptable. And, often, God’s Word is denied and rejected altogether in favor of man’s word to the effect that the theologian of glory calls God’s good thoughts, ways, Word, and deeds evil, while calling man’s evil thoughts, ways, Word, and deeds good.

David’s father Jesse considered it foolishness that his young and ruddy shepherd son could be the LORD’s anointed, so he didn’t even bother to bring him before Samuel for consideration. Yet, as strong son, after wise son, after mighty son, was passed over, the Holy Spirit fell upon the LORD’s chosen David, “for the foolishness of God is wiser than men, and the weakness of God is stronger than men.” The Prophet Isaiah prophesied of Jesus’ humble and unexpected appearance saying, “he had no form or majesty that we should look at him, and no beauty that we should desire him. He was despised and rejected by men, a man of sorrows, and acquainted with grief; and as one from whom men hide their faces he was despised, and we esteemed him not.” When Jesus began to preach and teach, the people were amazed saying, “Is this not the carpenter’s son from backwater Nazareth?” Because He did not meet the expectations of what men consider powerful, great, virtuous, and valuable, most rejected Jesus and refused to listen to Him and trust in Him. The Pharisees and scribes and the leaders of Israel even called Jesus’ preaching, teaching, and works blasphemy and the work of Beelzebub, the devil – for, a theologian of glory calls evil good and good evil.

Truly, God has chosen what is foolish in this world to shame the wise; God has chosen what is weak in this world to shame the strong; God has chosen what is low and despised in this world, even things that are not, to bring to nothing things that are. Look at yourselves! Take a look around at your brothers and sisters in Christ sitting next to you and all around you. Any one-percenters out there? Any of you live in a mansion, made the Forbes 500, drive a Maserati, eat steak and lobster and drink the finest wines every night? No, I didn’t think so. Most of you aren’t truly poor, but few of you are truly rich; and none of you are truly famous, so far as I know. The best of you, by worldly standards, are likely considered quite average and unremarkable to your fellow man. Under the theology of the cross, that’s actually a great blessing. You see, maybe they don’t call you evil, but they certainly don’t think much of you, do they? They look at you and yawn; nothing to see here, move along. In Jesus’ day they would have “wagged their heads.” But not your God; not your heavenly Father. When He looks at you, He beams with joy and godly pride. When God your Father looks at you He sees someone rich in spirit, exalted in their meekness and humility, satisfied in righteousness, rich in mercy, and pure in heart; that is to say, when God your Father looks at you He sees His Son Jesus, into whom you have been baptized, purified, cleansed, forgiven, and restored to a right relationship with your heavenly Father, God, and LORD.

Truly, one of the most difficult things for the theologian of glory to understand – indeed, they cannot understand it, for their eyes and their mind are blinded to this Truth – is that we are all poor and helpless, that we are all dead in our trespasses and sin and cannot believe in Jesus Christ or make any movement towards Him. The theologian of glory cannot, will not believe this Truth. To him it seems supreme foolishness and is a detestable and evil thought. Believing themselves to be rich in knowledge and wisdom and righteousness, the theologian of glory rejects the invitation to come to the waters having no money, to come buy and eat wine and milk without money and without price. “I am not poor!” they insist. “There’s no such thing as a free lunch!” “I will not be indebted to anyone.” And so, they reject the free gift of God – which is the only way – and put their trust in their own righteousness, which is no righteousness at all but filthy rags. Like the invitees to the King’s wedding banquet for his son, they refuse to come, they reject the King’s gracious invitation. When the King, in supreme patience and mercy, sends His servants to call them a second time, they react violently in anger, treating the King’s servants badly and murdering some. The theologian of glory, while feigning to praise God, truly despises and hates Him for continually exposing his sins, unrighteousness, and inability to help himself in His unchanging Word proclaimed by His servants whom He has sent to call them to repentance and faith.

Still, the LORD’s kingdom will be full. The invitation goes out to all, both the bad and the good, “Come.” The feast is prepared. Everything is ready. There is nothing to do. It is finished. “Come.” Even the wedding garment is provided, the robe of Christ’s righteousness that covers all your sins. Yes! Even that is provided you! In Jesus’ parable, there is one man in the King’s wedding hall found not wearing the provided wedding garment. Though he responded to the invitation, this theologian of glory refused to put on the provided wedding garment; he refused to be covered in Christ’s righteousness, and so he remained naked and exposed in his sin and guilt before the LORD. Undoubtedly, he did not think of himself as sinful and guilty; indeed, he called his evil sin good and the LORD’s good gift evil. The King had His servants bind him hand and foot and cast him out into the darkness where there is weeping and gnashing of teeth: weeping, because of the now undeniable, irrevocable, and eternal judgment; gnashing of teeth because of hatred of God’s righteousness and justice. Lord Jesus, send us Your Holy Spirit and change our hearts and renew our minds that we see with new eyes the truth of our sinful condition and the truth of your gracious forgiveness. Make us to be theologians of the cross who call a thing what it is, what You say it is in Your Word. Amen.

Another attribute of being a theologian of the cross is being prepared for the Lord’s coming in judgment at any time. In this regard St. Paul exhorts you in today’s Epistle to “Look carefully then how you walk, not as unwise but as wise, making the best use of the time, because the days are evil. Do not be foolish, but understand what the will of the Lord is.” You are blessed by the Holy Spirit through God’s Word and Holy Baptism to be able to see things are they truly are, not calling evil good and good evil. Therefore, you do not put your trust in material wealth and possessions, and you do not permit yourself to be ruled by your fleshly passions and desires, but you receive all things as gifts from the LORD and use them for His glory. Likewise, your attitude towards your fellow man, particularly those of the family of faith, is one of mutual submission and love out of reverence for Christ, as we address one another in psalms and hymns and spiritual songs, singing and making melody to the Lord with our hearts, giving thanks always and for everything to God the Father in the Name of our Lord Jesus Christ.

And now, everything is ready. The feast is prepared. Come to the wedding feast of the Lamb in His kingdom that has no end. Come, eat and drink without money and without price. God has chosen these lowly things – Word, water, bread, and wine – to call, clothe, feed, keep, equip, and send you bearing His grace, mercy, love, and forgiveness to others to the glory of His Name.

In the + Name of Jesus. Amen.