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March 29th, 2021

3/29/2021

The Procession into Jerusalem, James Tissot, 1886-94, Public Domain.

Palm Sunday
Philippians 2:5-11

Pastor James Preus
Trinity Lutheran Church
March 31, 2021

“Have this mind among yourselves, which is also in Christ Jesus.” St. Paul tells us to have the mind of Christ. Of course, Christ Jesus is the Lord of heaven, who sits at God the Father’s right hand with all powers and dominions under his feet. So, should we behave as if we are kings and queens? Well, no. Especially not if you believe this means to behave proudly and to look down upon others. No, when St. Paul tells us to have the mind of Christ, he is telling us to follow Christ in his humiliation. Christ’s humiliation is when he was brought low for our sake. Although Jesus was in the form of God and indeed is equal to God the Father, being true God himself, Christ emptied himself.
What does it mean that Christ emptied himself? It does not mean that he ceased to be God. That is impossible. Jesus remained God throughout his earthly ministry, from the time he was in the womb of the Virgin Mary, to when he was laid in the manger in Bethlehem, as he walked throughout Israel, even as he hung nailed to a cross, Jesus remained truly God at all times. Yet, that he emptied himself means that he did not show or use his divine power. Rather, becoming a human being, he took on the form of a slave and became obedient even to death on the cross.
Why did Jesus do this? Why did he humble himself to suffer such pain and death? Well, surely God exalted him afterward and bestowed on him a name, which is above every name. But Christ already was exalted above all names. He was and is God from eternity. He didn’t need to come down to earth in order to earn praise in heaven. He didn’t need to earn the title of God’s Son. By his very essence, he is and always has been true God. All angels in heaven adored him at all times. Why then did Christ empty himself and endure the cross? It was for our sake. Out of love for us, he emptied himself, suffered and died, so that he could be a ransom for all.
Christ Jesus came to serve! He did not deny that he was the Lord of heaven by coming in the form of a servant. He was confident that he would be exalted above every name and that he would receive glory in heaven. Jesus did not scandalize the rulers of this world by riding into Jerusalem. He scandalized the rulers, because he did so in such a humble manner. He didn’t ride up with an army to King Herod’s palace and evict him. He didn’t form an army to fight off the Romans. He didn’t seek a kingdom on this earth or honor from earthly dignitaries. He came with the praises of the lowly, and less than a week later, he was nailed to the cross, without so much as raising a finger for his own protection. Rather, he rebuked his disciple for wielding a sword in his defense.
This is scandalizing to a world that seeks after power and position. Yet, how silly would it be for the Lord of heaven to come to earth to establish an earthly kingdom to receive praise from mortals until they die and go to hell? Why would Christ exchange his infinitely marvelous throne in heaven for a meager kingship here on earth? No, it was precisely because he knew that he would receive his throne in heaven while gaining his precious people ransomed by his blood, that he was willing to forsake all temptation to gain a kingdom on this earth. Jesus came to serve, so that we could be saved. He humbled himself, so that he could possess us in his exaltation.
We are to have this mind of Christ, to be humble toward one another, to think of others’ needs before our own, to consider others more significant than ourselves. Such an attitude is to follow in the mind of Christ. Yet, you cannot fulfill this command of St. Paul by simply trying very hard to be humble and to serve others. St. Paul is not speaking of simply outward actions. He is speaking of having a different mind than the type you were born with. This can only happen through faith in Christ.
A humble spirit is a fruit of faith. We become as Christ is through faith. Saving faith is a gift from God. We do not believe that we deserve to be saved. We do not believe that we have earned our salvation. Rather, we believe that Christ out of love for us emptied himself and became a servant, even to the point of death on the cross, in order to redeem us from our own sins. We do not have grounds to boast. Rather, we receive citizenship in God’s kingdom through faith in God’s promise. If God did not spare his own Son, but gave him up to die on the cross for us, then God must love us! If Jesus did not refuse the cross, but willingly bore its shame, then Christ Jesus must love us. It is only through faith in this promise of forgiveness and adoption as God’s children that we can have confidence to humble ourselves.
Yes, confidence to humble ourselves. Christ Jesus was confident to go to the cross and let himself be killed, because he knew his Father would raise him up and restore his kingdom to him. We too then, should be confident in Christ to bear all suffering, shame, and humility.
Why is it good to humble yourself? First, in order to crucify your prideful flesh, so that you remember that you are a citizen of heaven. St. Paul writes later on in this same epistle to the Philippians, “Brothers, join in imitating me, and keep your eyes on those who walk according to the example you have in us. For many, of whom I have often told you and now tell you even with tears, walk as enemies of the cross of Christ. There end is destruction, their god is their belly, and they glory in their shame, with minds set on earthly things. But our citizenship is in heaven, and from it we await a Savior, the Lord Jesus Christ, who will transform our lowly body to be like his glorious body, by the power that enables him even to subject all things to himself.” (Philippians 3:17-21)
To live in pride is to live contrary to the Gospel. It is to serve your own belly and to live in a delusion. Through faith, we must believe that we are sons and daughters of God! We must believe that we are princes and princesses of God’s kingdom. Why on earth would you exchange that for some glory here on earth? We fight with each other. We think we’re better than others. We seek honor, and respect here on earth. Everyone behaves like Yertle the Turtle, trying to be king of all that we see, but in the end we’re king of nothing but mud. Our sinful flesh drives us to exalt ourselves above others, to think that our wants are more important than the wants of others, that our needs are more pressing than the needs of others, that our opinions should be considered more exceptional than others'. And all this just to give ourselves a nice view before we fall into the mud.
Yet, when we crucify our pride every day, and walk in humility, we walk according to the Gospel. We confess that we do not deserve anything in heaven or on earth, but we trust that God will give us what we need. We do not need to fight for status in this world, because God has given us the greatest status imaginable by adopting us as his children through faith in Christ. Jesus didn’t seek to dethrone Herod or Pilate, because he had a throne in heaven that would never fade. So, we do not need to prop ourselves up or tear others down, because God will exalt us, as Jesus promised again and again, “Whoever humbles himself will be exalted.”
Secondly, we humble ourselves for the sake of our neighbor. St. Paul says, “In humility count others more significant than yourselves. Let each of you look not only to his own interests, but also to the interests of others.” By having the mind of Christ and humbling yourself, you benefit your neighbor’s body and his soul. You benefit his body, because when you stop thinking only of yourself, you’re able to think about the needs of others. Is your neighbor hungry or thirsty, cold or naked? Is your neighbor mourning, distressed, anxious, or otherwise in need? You won’t know if all you think about is yourself.
But much more, by being humble, you benefit your neighbor’s soul. When you don’t bite back or insult those who revile you, you send a message to your enemies. When you’re patient, kind, and forgiving, you show Christ to your neighbor. St. Paul says that he has become all things to all people, so that he might by all means save some. Although, it is the proud who demand attention from others, it is the meek and humble, the patient and kind who are able to touch the hearts of others. When we forgive others, bear with their weaknesses, and seek not to boast in ourselves, but in Christ alone, we do not put a stumbling block in their way to believe in Christ. Rather, we glorify our heavenly Father by showing honor to Jesus.
Christ has received a name that is above every name. That name is Jesus. At the name of Jesus every knee shall bow in heaven and on earth and under the earth and every tongue shall confess that Jesus Christ is Lord to the Glory of God the Father. Every knee means every knee. Every tongue means every tongue. In heaven the saints and angels shall praise Jesus and confess him as Lord. On earth, everyone, both Christians and unbelievers will confess Jesus as Lord. In hell, even Satan himself will bend the knee and confess Christ Jesus as Lord. This is Christ’s victory over Satan and hell. All powers are placed under Jesus’ feet. Yet, not all willingly. Satan will not confess Jesus as his Savior. The damned will not be glad that Jesus is Lord. They will confess with gnashing of teeth, because they rejected him. But everyone will confess him, because Jesus is Lord of all.
But we who bend the knee today and who confess Christ Jesus as Lord today, will with joy and gladness confess Jesus Christ as Lord to the glory of God the Father, because Christ has humbled himself for our sake, to rescue us in our misery. He has humbled himself, that he might lead us out of captivity and bring us into his kingdom. We are humble today, because we are confident in Christ’s exaltation. And we are confident that on account of Christ’s humiliation, he will exalt us in his exaltation.
The name Jesus means, The LORD saves. This salvation can only be received through faith. So, we in humility bend the knee to Jesus and confess him as Lord through faith alone. We believe that Christ has put his name on us in Baptism, that we have died and risen again with him in Baptism. In fact, we die with Christ every day to sin and pride, and we rise with the mind of Christ, set on serving our neighbor and our God. Jesus did not lose his throne in heaven by humbling himself in service to his neighbor, so neither can we lose our inheritance in heaven by losing praise here on earth. So, let us follow Christ in his humiliation here on earth, so that we may follow him in his exaltation to glory in heaven. Amen.

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The Mutual Conversation and Consolation of the Brethren

3/24/2021

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Carl Vilhelm Meyer, Forgiveness, between 1908 and 1909, Public Domain.

Means of Grace Lenten Series
Psalm 133
Romans 15:1-7
Matthew 18:15-35
March 24, 2021

Last week we learned about the Office of the Keys, which is that special authority, which Christ has given to his church on earth to forgive the sins of repentant sinners, but to withhold forgiveness from the unrepentant as long as they do not repent. And in your Small Catechism it says, “I believe that when the called ministers of Christ deal with us by His divine command, in particular when they exclude openly unrepentant sinners from the Christian congregation and absolve those who repent of their sins and want to do better, this is just as valid and certain, even in heaven, as if Christ our dear Lord dealt with us Himself.” Yet, this is not to be misunderstood to mean that the minister alone holds the power to forgive sins. Rather, Christ has given this authority to his entire Church and every individual Christian has the authority and power to forgive sins. This is because every Christian is in possession of the Gospel of Christ, which is the unique and indefatigable source of all forgiveness.
You’ll notice that in Matthew 18, Jesus does not tell you to go straight to the church when someone sins against you, but rather, to first speak to that person between you and him alone. If you have not gained your brother yet, then gather two or three witnesses. And only after that should you go to the Church. Well, let’s say, the latter two steps aren’t needed and your brother repents and you forgive him before you get anyone else involved? Are the sins of your brother forgiven? Indeed, they are! Wherever two or three are gathered, there is Christ. The forgiveness you proclaim to the person who has sinned against you is as valid and certain, even in heaven, as if Christ our dear Lord dealt with him himself!
When Jesus teaches us to pray in the Lord’s Prayer, “Forgive us our trespasses as we forgive those who trespass against us,” he is teaching us that we have the authority to forgive sins even as we have been forgiven. This is the greatest power each of us possesses, because if is the power of salvation to all who believe it.
And this power to forgive is not only exercised when you forgive a person, who has committed a particular sin against you. Through the power of the Gospel, you have the power to comfort a distressed soul in the face of all and every sin. You have the authority, and indeed the responsibility, to comfort your fellow Christian with the reminder that Christ Jesus has died for all sins and that there is therefore now no condemnation to those who are in Christ Jesus.
This is called The Mutual Conversation and Consolation of the Brethren. Mutual means that this is a shared practice; performed by all Christians toward one another. Conversation shows that his is done through mutual speaking, not in any particular form, but organically, that is, done naturally as the Spirit leads us. Consolation means comfort. We are called by God to comfort one another and to encourage one another in the faith. We do this by confessing the Gospel to one another and assuring one another of the forgiveness of sins won for us in Christ Jesus. Brethren means that we are a family, siblings of the same parents. The Church is our mother. Christ Jesus is our father. We do as our parents have taught us. Sharing the forgiveness of sins through the Gospel is our shared heritage. None is greater or less than another. Rather, we are all beneficiaries of a common gift.
The Mutual Conversation and Consolation of the Brethren is how Christians live according to the Gospel every day. This is what St. Paul means when he says, “May the God of endurance and encouragement grant you to live in such harmony with one another, in accord with Christ Jesus, that together you may with one voice glorify the God and Father of our Lord Jesus Christ.” (Romans 15:5-6) Now, this does not mean that Christians do not sin. Far from it. Rather, the Mutual Conversation and Consolation of the Brethren is what Christ has put in place to daily address sin among Christians. St. Paul writes to the Galatians in chapter 6, “Brothers, if anyone is caught in any transgression, you who are spiritual should restore him in a spirit of gentleness. Keep watch on yourself, lest you too be tempted. Bear one another’s burdens, and so fulfill the law of Christ.”
We Christians are to bear with one another’s weaknesses, be patient with one another when we sin against each other and always assume the best. Yet, we are not supposed to condone or approve of sin. Rather, when we see our fellow Christian sinning, we should recognize this as a danger to him, as if he is caught in a trap. And we should seek to rescue him with the words of Scripture, in gentleness, with the aim of him receiving forgiveness through Christ.
It is impossible to remove yourself completely from the wickedness of this world, because then you would have to remove yourself from this world (1 Corinthians 5:10). Yet, Scripture also warns, “Bad company ruins good morals.” (1 Corinthians 15:33) and “Do not be unequally yoked with unbelievers. For what partnership has righteousness with lawlessness? Or what fellowship has light with darkness?” (1 Corinthians 6:14). Do not underestimate the influence others have on you. As it is important that you forgive those who sin against you and to encourage others in the faith, so also is it important that you have others to correct you when you go astray and to forgive you when you mourn over your sins. This is why we sang in our hymn, “And let me find good friends/ For counsel and correction.” (LSB 696:4)
Seek out friends, who will affirm your faith in Christ, who will not approve of you forsaking the Gospel or following the course of Satan and this world, who will correct you when you do wrong, and will forgive you when you repent. This is especially true when it comes to a future spouse. Do not marry someone, who does not believe in the forgiveness of sins won by Christ. Otherwise, you may find yourself indebted to an unforgiving servant to whom you can never pay back enough.
When you find friends, who cherish the forgiveness of sins, you have a source of the Gospel every day in the way Christ intended for us. We should be friends with those with whom we go to church. These should be our favorite people. Because with them we share in Christ’s glory. In them we have a fountain of forgiveness, because Christ dwells in them. And you should want your friends, who do not yet share in this glory, to benefit from it as well, so that you can encourage one another in a way no earthly friendship can possibly do. The Mutual Conversation and Consolation of the Brethren teaches us to make the best friends. We may have different hobbies and interests. We may disagree on certain earthly and transitory things. But we share in the body of Christ. And we keep each other in that body. Through this means of Grace, we become toward one another a spring of forgiveness and heavenly refreshment, which becomes more plentiful the more it runs. This is the means of grace that guides us to the other means of grace: the preaching of the Gospel and the use of the Sacraments, as Scripture says in Hebrews 10, “Do not neglect meeting together, as is the habit of some, but encourage one another, and all the more as you see the Day drawing near.”
You participate in the Mutual Conversation and Consolation of the Brethren when you remind your brother or sister in Christ of his Baptism, when you encourage him to go to the Sacrament of the Altar, Absolution, and to hear and take comfort from the sermon, and when you discuss what you have heard and read from God’s Word. This means of grace gives us access to the Gospel every day. May we make effective use of the Mutual Conversation and Consolation of the Brethren every day, for the benefit of our own souls and the souls of our brothers and sisters in Christ. Amen.

Midweek Lenten Series: The Means of Grace

Lucas Cranach the Elder, Reformation Altarpiece, 1547, lucascranach.org

Smalcald Articles, Part 3, Article IV: The Gospel
“We will now return to the Gospel, which not merely in one way gives us counsel and aid against sin; for God is superabundantly rich [and liberal] in His grace [and goodness]. First, through the spoken Word by which the forgiveness of sins is preached [He commands to be preached] in the whole world; which is the peculiar office of the Gospel. Secondly, through Baptism. Thirdly, through the holy Sacrament of the Altar. Fourthly, through the power of the keys, and also through the mutual conversation and consolation of brethren, Matt. 18:20: Where two or three are gathered together, etc.”

The article above is from the Smalcald Articles, written by Martin Luther at the request of Elector John Frederick in December of 1536 and presented at the meeting of the Smalcaldic League in February of 1537. The Smalcald Articles are part of our Lutheran Confessions in the Book of Concord. In this particular article Luther explains that the one Gospel is given to us in multiple ways. These multiple ways are called the Means of Grace. They are means by which God gives us his grace. So, there is one Gospel, which reveals God’s grace to us in Jesus Christ. Yet, there are many means by which God gives us this Gospel. And no matter by which means the Gospel is given, it is received through faith alone. This Midweek Lenten Series, we will explore how rich and liberal our God is in his grace by examining the Means of Grace.

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The Faith of Abraham

3/22/2021

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Rembrandt, Sacrifice of Isaac, 1635, Public Domain.

Judica Sunday (Lent 5)
Genesis 22:1-14

Pastor James Preus
March 21, 2021

The Jews, who argued with Jesus in our Gospel lesson called Abraham their father. But Jesus pointed out to them that they are not Abraham’s children, because they do not do the works of Abraham. St. Paul in his epistles to the Romans (chapters 4 and 9) and to the Galatians (chapter 3) teaches that it is not the physical descendants of Abraham, who are his children, but those who have the faith of Abraham, both Jews and Gentiles, who are Abraham’s children. But what does it mean to have the faith of Abraham? When we speak of the faith of someone, we usually speak of one of two things. The faith which that person believes and the faith by which that person believes. The faith, which a person believes is what the person believes. What is the content of his faith? What is his confession? For example, the Apostles’ Creed. The faith by which a person believes is how that person believes and trusts in God.
Let us first examine the faith which Abraham believed. What did Abraham trust in? Abraham trusted in the promise God made to him that he would give him a son of promise and that through that son he would make a great nation, to whom he would give the land of Canaan, and that through his offspring all nations of the earth would be blessed. We learned about this last week when Abraham sent away the slave woman Hagar and her son Ishmael, because Ishmael was born of the flesh and only the son of promise would inherit. It was Isaac, the son of Abraham and Sarah, who was the son of promise through whom God would fulfill his promise to Abraham and through whom all peoples would be blessed.
Yet, in our Old Testament lesson, God tells Abraham to take his son, his only son Isaac, whom he loves, and sacrifice him as a burnt offering on a mountain he would designate. This was to test Abraham’s faith, but it was written down for the sake of our faith, because this episode proclaims the faith which saves both Abraham and us.
God told Abraham to sacrifice his only son Isaac. You can imagine the horror Abraham felt! How could he kill his own son! Yet, added to this was the fact that Isaac was the son of promise, the son he waited decades to receive, the son born to him in his old age by his 90-year-old barren wife, the son on whose account he cast out his son Ishmael and his mother, so that this child of promise could be the heir without persecution from a rival. How could God tell him to kill this boy? Was God canceling his promise to Abraham? No. Abraham continued to believe that God could fulfill his promise, even if he sacrificed Isaac. The promise was dependent on Isaac living and having children, so Abraham believed God could even raise Isaac from the dead, as the book of Hebrews tells us (11:19).
And this teaches us about our Savior Jesus, who is a descendent of Abraham and Isaac according to the flesh. Jesus is God’s only begotten Son, whom he loves. Out of love for us and out of faithfulness to his promise, God sent his only Son Jesus to be sacrificed for the sins of the people.
For three days Abraham journeyed to that mountain on which he would sacrifice his son. For three days he was tormented by the task ahead of him. For three days he mourned his son’s death hoping for the resurrection of the dead. Likewise, Christ’s heavenly Father watched Jesus be sacrificed on the cross and laid dead in a tomb. For three days our heavenly Father watched his Son’s cold dead clay lie in the tomb as he longed to fulfill the resurrection of the dead.
When they got to the mountain, Isaac carried on his back the wood, which would be used to burn his flesh on the altar. Likewise, our Lord Jesus carried the wood of his cross up Mount Calvary to the place of his execution.
Isaac was a strapping young man at this point in his life. He was strong enough to carry a large load of wood on his back up a mountain. He father on the other hand was extremely old, well over one hundred years. There’s not a chance the geriatric Abraham could out muscle the young Isaac. Yet, Isaac did not fight back when his father stretched out his hand with the knife to kill him. Isaac had asked his father where the lamb was for the burnt offering. His father simply responded that the Lord would provide the lamb. Isaac wasn’t dumb. He figured out what was happening. And he wasn’t weak. He was strong enough to fight back and rescue himself from being sacrificed. But instead, he trusted his father and the promise of his heavenly father, and he laid down his own life.
Likewise, Jesus was not weak, although he came in the form of weakness. He had the power to avoid the cross. With a word he knocked down the entire mob who came to arrest him in the garden. No one took Jesus’ life from him, but he willingly laid it down of his own accord. Jesus prayed in the Garden,
“Father, not my will, but thine be done.”, rather than refuse the cup of woe and death.
And in these ways, Isaac serves as a type of Christ. His sacrifice proclaims the future sacrifice of Christ Jesus. Yet, here is where the difference comes. Isaac is not sacrificed. Before Abraham can do the deed, the Angel of the Lord calls out to Abraham to not harm the boy. Abraham had passed the test of faith and God renewed his promise to him. Instead of Isaac, Abraham sacrificed a ram caught by its horns in a thicket, provided by God. This ram rescued Isaac by being sacrificed in his stead, but that ram does not rescue us, neither did it give Isaac eternal life. Yet, that ram pointed to the Lamb of God, who would be sacrificed in all our place in order to save us.
The faith of Abraham is our faith. The faith of the Old Testament is the faith of the New Testament. Yet, while the cross of Christ was hidden in Old Testament prophecies, it is revealed plainly in the proclamation of the New Testament. So, the means of proclaiming the Gospel of the future Christ needed to be more involved. The sacrifice of this ram proclaims the crucifixion of Christ Jesus. The ram was caught by its horns in the thicket. The horns of a ram represent the power of the ram. Horns are a symbol of power. So, this sacrifice is caught by its power. Likewise, Christ Jesus, the Lamb of God, is caught by his power: his love. Out of love for us and for his Father, he cannot but offer himself as a sacrifice for all sins. Even the thicket around the ram’s horns foreshadows the crown of thorns, which would adorn Christ’s head.
Abraham named that place “The Lord will provide,” and it continued to be said, “On the mount of the LORD it shall be provided.” And indeed, the Lord did provide. Right near that same mountain where that ram was sacrificed in Isaac’s place, the Lamb of God was sacrificed in our place and became a blessing for all nations of the earth.
And the Angel of the Lord, who stayed Abraham’s hand, he was the pre-incarnate Christ, that is, he was God the Son before he took on human flesh. So, it is as if the Angel of the Lord said, “Do not sacrifice your son. Here is a ram to sacrifice in his stead. And may this ram be a token that I myself will come as your own offspring in human flesh and will sacrifice myself for the sins of the whole world.
This is the faith, which Abraham trusted. This is why Jesus said that Abraham rejoiced to see his day. Abraham believed in the promise that the Christ would ransom us from our sins. We hold the faith of Abraham by trusting in Jesus Christ, who is the fulfillment of the promise made to Abraham. Jesus is the Angel of the Lord, who is the LORD, who is before Abraham, yet has come after Abraham as Abraham’s son. We have the faith of Abraham by having faith in Jesus and in this way, we are Abraham’s children and heirs of the promise given to Abraham.
Yet, there is the other way of speaking of the faith of Abraham. The faith by which Abraham believed. Now, while there is only one saving faith, which you can believe, as Scripture says, “One Lord, one faith, one Baptism,” every person has his own faith by which he believes. What I mean is, we each have our own personal faith, even if we confess the same creed. I cannot believe for you and you cannot believe for me. The faith by which we believe is personal to each individual.
Yet, the faith by which Abraham believed had a particular character that is common to all who believe in Christ. Abraham was not offended by God’s Word. He was told to sacrifice his only son, whom he loved and through whom God promised to bless the whole world. And Abraham obeyed the word of the Lord. Yet, these Jews who were debating with Jesus did not have this character of faith. Not only did they not have the faith which Abraham believed (they rejected Christ), they did not have the faith by which Abraham believed (they were offended by Jesus’ words). When Jesus told them that whoever keeps his word would never see death, they said he had a demon for insinuating that he was better than Abraham. When Jesus told them that Abraham rejoiced at seeing his day, they ridiculed the young man Jesus. When Jesus said, “Before Abraham was, I AM.”, they picked-up stones to throw at him.
They were offended at Jesus’ words, because they did not abide in Jesus’ Word. They didn’t trust in the promise, so they found Jesus’ claims offensive. But a faith, which believes in the promise of Christ will not be offended by the words of Christ.
Some are offended that Jesus says, “Whoever believes and is baptized will be saved.”, because they think Baptism is nothing but water. Some are offended that Christ bids us to eat his own body and blood or that a man claims to have authority from God to forgive sins. Yet, when you trust in God’s Word above your own reason or feelings, you find great comfort in these words. It’s offensive to be told that you are a poor miserable sinner. Yet, when you confess your sins, God is faithful and just to forgive your sins and cleanse you from all unrighteousness.
Abraham not only teaches us what to believe, but how to believe. He does not judge God for how he carries out his promise or for the words he says. Rather, Abraham believes the word of the Lord against the objection of his emotions or reason. Above all, Abraham puts his trust in God’s promise above everything. What gave him courage to obey God’s contradictory command? He believed that all things were possible with God and that not even the death of the promised child could prevent God from fulfilling his promise.
So, how do you follow Abraham’s example in how to believe? By trusting in the word of God despite what the devil or this world throws at you. Does God’s word hurt your feelings or confound your reason? Remember that the foolishness of God is wiser than men and that all things work together for good for those who love God. Does your current experience make you feel like God will not fulfill his promise to you? Remember that nothing in all creation can separate you from the love of God in Christ Jesus. Do your sins make you doubt whether God can forgive you? Remember that there is no condemnation to those who are in Christ Jesus. Those who have such faith as Abraham will never see death or be put to shame. Amen.

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The Office of the Keys

3/17/2021

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Reformation Altarpiece: The Confession, Lucas Cranach the Elder, 1547-48, lucascranach.org

Means of Grace Lenten Series
Psalm 32
Matthew 16:13-19
John 20:19-23
March 17, 2021

What is the Office of the Keys? The Office of the Keys is that special authority which Christ has given to His Church on earth to forgive the sins of repentant sinners, but to withhold forgiveness from the unrepentant as long as they do not repent.

The Office of the Keys is the fourth means by which God delivers the Gospel into our hearts, so that we may be saved through faith. The term Office or Power of the Keys comes from Jesus’ words in Matthew chapter 16, “I will give you the keys of the kingdom of heaven, whatever you bind on earth will be bound in heaven and whatever you loose on earth will be loosed in heaven.” Jesus is speaking here of the forgiveness of sins. When your sins are loosed from you, you are free to go to paradise. When your sins are bound to you, you are condemned to hell. The power to forgive sins here on earth is the power to open the gates of heaven.
This is marvelous power, which Christ has given to his Church on earth. These keys are more powerful and precious than any on earth. A teenager longs for his dad to hand him the keys to the car, so that he can have some additional freedom. A young man signs a contract with a bank promising to pay back money it will take him years to earn, so that he can hold the keys to his own house. Keys open locks. Locks are placed to protect precious things; to keep those who have no right to access them out. There is nothing more precious than the kingdom of heaven. There is no place more desirable to be than in Christ’s kingdom as a lawful citizen. This means the Office of the Keys is the most powerful and desirable key to possess, which makes the Christian Church and every Christian especially blessed.
The Office of the keys is the authority to forgive the sins of repentant sinner and to withhold forgiveness from the unrepentant as long as they do not repent. This is the fundamental teaching of the Gospel. The Gospel offers free forgiveness of sins for Christ’s sake to all who believe. You must have faith in order to receive the forgiveness of sins. To have faith means you must be a repentant sinner, that is, you must be sorry for your sins. This is because faith does not simply mean to believe, as in, to have mere knowledge. To have faith means to trust. Who trusts in forgiveness, who is not sorry for his sins? It is impossible to have true faith if you do not regret and hate your sin. Unrepentant sinners are sinners who are not sorry for their sin. They do not want to do better. They don’t want to be rescued from their sins. It is impossible for an unrepentant sinner to have saving faith. This is why the Church refuses forgiveness to those who are publicly unrepentant.
The Office of the Keys is put into practice through Confession and Absolution. What is Confession?  Confession has two parts. First, that we confess our sins, and second, that we receive absolution, that is, forgiveness, from the pastor as from God Himself, not doubting, but firmly believing that by it our sins are forgiven before God in heaven.
Now, it is certainly true that every Christian has the right and power to confess his sins directly to God and to believe in the forgiveness of sins God promises in Holy Scripture. Every time you pray in the Lord’s Prayer, “Forgive us our trespasses as we forgive those who trespass against us,” you are confessing your sins to God your heavenly Father and you must believe that he forgives you for Christ’s sake from his heavenly throne, or you dare not say, “Amen.” Earlier we prayed Psalm 32, in which we declared, “I said, ‘I will confess my transgressions unto the Lord, and you forgave the iniquity of my sin.” That Psalm of David is your personal prayer to God. And Psalm 32 is not the only penitential Psalm. Psalm 6, 38, 51, 102, 130, and 143 are all penitential Psalms written for sinners to pray to God and ask for forgiveness. Every Christian has the right to use these Psalms as his personal prayer to God and the right to believe that God hears these prayers, accepts them, and forgives. And there are many other Psalms and prayers in Scripture written for your use in prayer. My favorite is Psalm 25. You always have the right to pray to God for forgiveness and believe that God opens the gates of heaven to you.
Yet, the Office of the Keys is exercised when a Christian confesses his sins to God’s minister. Now, if you can pray to God and receive forgiveness of sins, why confess your sins to some man? Because of Christ’s promise of forgiveness. It is the same reason we go to hear the preaching of the Gospel and to receive the Sacrament, so that we can hear and believe the promise. Faith comes from hearing the words of Christ. When the minister declares that your sins are forgiven, then you know that Christ is speaking to you. This forgiveness is as certain even in heaven as it is spoken here on earth.
Confession and Absolution is not supposed to be torture for the souls. You are not required to enumerate your sins, as the Psalm says, “Who can discern his errors; declare me innocent from hidden faults.” (Psalm 19:12). In fact, you do not need to list any of your particular sins. This is what we do in the public confession and absolution at the beginning of the Divine Service. None of us confesses any particular sin, but simply that we are all poor miserable sinners, who have sinned against God. We should examine ourselves at that time, so that we can know that the sins that we feel in our hearts are forgiven. But the absolution you hear from the pastor forgives all your sins, even if you have not spoken them out loud to the pastor.
Yet, in our Catechism we learn, “Before God we should plead guilty of all sins, even those we are not aware of, as we do in the Lord’s Prayer; but before the pastor we should confess only those sins which we know and feel in our hearts.” It is a known fact that confessing a particular sin that bothers you gives relief to the soul. This is why the Psalmist said, “When I kept silent, my bones wasted away through my groaning all day long.” One common exercise at Christian retreats is to have everyone write down a sin that is bothering him on a sheet of paper. Then they take all the sheets of paper and burn them in fire to illustrate that all their sins are forgiven in Christ. It’s a neat illustration, I suppose. Some find it very comforting. But Christ Jesus has already instituted a Means of Grace with his certain promise that whatever sins are forgiven by his minister are forgiven before him in heaven! That is why people go to private absolution, to have peace in their souls and to know that even that sin, that sin that eats at my conscience like acid in a copper cup, that sin has been removed as far away from me as the east is from the west.
Private absolution has fallen into disuse by most Lutherans, but it has never been abolished. It is still a good thing to practice, especially if you have a sin which nags at your conscience or makes you afraid. And you can be confident that your pastor will never make known a sin you confess to him! The promise joined to the words of the minister, “In the stead and by the command of my Lord Jesus Christ, I forgive you...” is as certain as the promise joined to your Baptism, the promise joined to the Sacrament of the Altar, the promise in “whoever believes in him will not perish, but have everlasting life.” This is a promise that will stand against the gates of hell and will indeed open the gates to the kingdom of heaven to all who believe it. Amen.

Midweek Lenten Series: The Means of Grace

Lucas Cranach the Elder, Reformation Altarpiece, 1547, lucascranach.org

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The Sacrament of the Altar

3/17/2021

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Reformation Altarpiece: The Last Supper, Lucas Cranach the Elder, 1547-48, lucascranach.org

Means of Grace Lenten Series
Psalm 23
1 Corinthians 10:14-22
Matthew 26:26-29
March 10, 2021

There is only one Gospel, because there is only one Savior Jesus Christ, who died for our sins and rose again to give us victory over sin, death, and hell. And this one Gospel of forgiveness and salvation through Jesus Christ is received through faith alone. This is why Scripture consistently teaches that whoever believes in Him will not perish, but have everlasting life. Yet, as we have been learning in this Lenten series, the Gospel is delivered to us in multiple ways called the means of grace. And the benefits of every one of these means is received through faith alone, because the Gospel can only be received through faith.
This is no different in regards to the Sacrament of the Altar. The Sacrament of the Altar is Gospel, which give forgiveness of sins, life, and salvation to all who believe. When we meditate on the Sacrament of the Altar, we usually cover it in four parts: 1. What is it? 2. What are its benefits? 3. How does one receive its benefits? And finally, 4. an admonition to receive this precious sacrament. Under each of the four parts lies the fundamental truth that the Sacrament of the Altar is Gospel given for the purpose of sinners receiving the forgiveness of sins and salvation through faith in Christ alone.
First, what is the Sacrament of the Altar? “It is the true body and blood of our Lord Jesus Christ under the bread and wine, instituted by Christ himself for us Christians to eat and to drink.” These words cannot be understood in any other way than Gospel, for what else is the Gospel than that Christ Jesus laid down his own body and shed his own blood for us? Why else would Jesus give us his body and blood to eat and to drink except to tell us that he lays down his life for us! This is Gospel. It should only be understood as Gospel.
Yet, there are many who deny that the Sacrament of the Altar is Gospel. They don’t call it a sacrament. Instead, they call it an ordinance. Why? Because they do not believe that it is Christ’s body and blood, but only a symbol of Christ’s body and blood. Well, that might make sense. It doesn’t look like Jesus’ body and blood. It looks like bread and wine. It tastes like bread and wine. And to be honest, the idea of eating a person does sound gross and disturbing! So, why do we confess it to be the body and blood of our Lord Jesus Christ? Because of the words of our Savior Jesus:
“Our Lord Jesus Christ, on the night when he was betrayed, took bread, and when he had given thanks, he broke it and gave it to the disciples and said: ‘Take, eat; this is my body, which is given for you. This do in remembrance of me.’ In the same way also he took the cup after supper, and when he had given thanks, he gave it to them, saying, ‘Drink of it, all of you; this cup is the new testament in my blood, which is shed for you for the forgiveness of sins. This do, as often as you drink it, in remembrance of me.’”
So, there you have it. We confess the Sacrament of the Altar to be Christ’s body and blood, because Jesus said, “This is my body” and “This is my blood.” Moreover, he says this is for the forgiveness of our sins! Why then do people deny it to be Christ’s body and blood? Well, because it is scientifically impossible for Christ’s body to be in so many places at one time and to be consumed by people without being torn apart. Well then, scientifically that is correct. Yet, scientifically only pertains to human knowledge. But we are not dealing with mere human knowledge, but the knowledge of the almighty God for whom nothing is impossible. So, we should confess with St. Paul that God is able to do far more abundantly than all that we ask or think (Ephesians 3:20), and leave it up to him how this can be! Christ our God and Lord desires to feed us his own body and blood, which he sacrificed as our Great High Priest for our forgiveness and salvation.
Second part: What is the benefit of this eating and drinking? Luther answers, “These words, ‘Given and shed for you for the forgiveness of sins,’ show us that in the Sacrament forgiveness of sins, life, and salvation are given us through these words. For where there is forgiveness of sins, there is also life and salvation.” This is the obvious answer. For what other purpose would Christ give us his body and blood except to declare to us that he forgives us, that he desires to be with us forever. He is the bread of life from heaven. Whoever feeds on his flesh and drinks his blood will live forever! The Lord’s Supper makes the Gospel personal, because if you have any doubt that Jesus died to forgive your sins, that doubt must be erased when the very body and blood of Christ is given to you to eat and drink with Christ’s promise attached to it!
The third part quickly follows: How can one receive this Sacrament and so receive the forgiveness of sins? Here, you must remember that the Gospel can only be received through faith. We’ve clearly established from Scripture that the Lord’s Supper is pure Gospel, so it can only be received rightly through faith. This is why your Catechism answers, “Whoever believes these words has exactly what they say: ‘forgiveness of sins.’”
This seems simple enough, but it is a difficult thing to grasp, because we feel unworthy and unprepared for such a glorious gift. So, what do we do? We invent qualification to receive the sacrament! We wait to receive the Sacrament, until we think we have adequately conquered our own sins. Of course, all these requirements outside of faith only burden consciences and make sinners self-righteous, which is the opposite of faith! No, you must know that it is by faith alone that you receive the Sacrament worthily! For only faith can receive the Gospel of Christ!
Yes, it is true that we do not give the Sacrament to everyone who comes. This is because Scripture clearly warns against those who receive the Sacrament unworthily and without examining themselves. And it has always been the responsibility of the church, the pastors in particular, to prepare and examine Christians in preparation for the Sacrament.
Scripture says in 1 Corinthians 11, “For anyone who eats and drinks without discerning the body eats and drinks judgment on himself.” For this reason, we do not give the Lord’s Supper to children, who have not been instructed and examined. Neither do we give the Lord’s Supper to adults who have not been instructed properly on the Sacrament and the Gospel. Even a Christian, who does not believe that the Sacrament is truly Christ’s body and blood, can be harmed from this Sacrament if he does not have faith that it is Christ’s body and blood! Participation in this Sacrament is a confession of fellowship of faith as well. That is why it is called Communion. We have something in common! This is why St. Paul warns against communing with demons and communing with the Lord! For this reason, we do not give Communion to those who teach contrary to our Church, neither do we commune at churches that teach false doctrine, because to do that would be to confess contrary to what we believe and would be misusing the name of the Lord.
And of course, the Sacrament should not be given to those who are not sorry for their sins, but who live in open and impenitent sin! This is obvious, because those who desire forgiveness repent of their sins and flee from them. Those who continue in their sins do not truly desire forgiveness. Jesus warns against throwing pearls before swine. Those who refuse to repent of their sins should not be forgiven until they repent, so obviously they should not receive the Lord’s body and blood lest they take it to their own judgment and harden their hearts against it!
Finally, there is the admonition to come and receive the Sacrament. In a sense, it is maddening that there would even be the need to admonish anyone to receive this gift, but of course, sin drives the world crazy and blind to good sense! If a celebrity from Holly Wood or even Washington D. C. were to speak at our church, we’d probably fill every pew! If we offered free vaccinations for Covid-19, we probably would have a line going out the door! Yet, here we have Jesus Christ come to us in his body and blood every week, and even Christians frequently do not come! Here Jesus offers forgiveness and eternal salvation, yet people feel no need to receive this from Jesus’ hand! There are more excuses to not come and receive this Sacrament than there is sand on the sea shore, but you know they wouldn’t be worth the ink to type them or the breath to speak them. We need Christ’s forgiveness and salvation. Christ offers us forgiveness and salvation in the Sacrament. So, we should desire to receive it.
So, how can we convince those who don’t think they should receive it? Luther says to convince them by declaring their need! First, do you have flesh and blood? Pinch yourself to double check. You do! Well, then read what Scripture says about the flesh. “Now the works of the flesh are evident: sexual immorality, impurity, sensuality, idolatry, sorcery, enmity, strife, jealousy, fits of anger, rivalries, dissensions, divisions, envy, drunkenness, orgies, and things like these. I warned you, as I warned you before, that those who do such things will not inherit the kingdom of God.” (Galatians 5:19-21) Well, who is the exalted saint among us who has put away all these works of the flesh so that he has no need to go to the Supper, which offers forgiveness and an inheritance in God’s kingdom to all who believe? Even St. Paul writes, “For I know that nothing good dwells in me, that is, in my flesh, For I have the desire to do what is right, but not the ability to carry it out. For I do not do the good I want, but the evil I do not want is what I keep on doing.” (Romans 7:18-19) We must flee our works of the flesh, by receiving the flesh and blood that takes away all sins! How much we need this Sacrament!
Luther also points out that we live in a sinful world filled with temptations and distractions. And of course, Satan is constantly searching for a way into our hearts to deceive us. Luther says if we knew how many fiery darts the devil shot at us at all times, we’d run to the Sacrament. In short, we should go to the Sacrament, because we need it.
We need the Gospel, because we are sinners. Only the Gospel can save sinners. Only faith can receive the Gospel. So, prepare your hearts to receive the Sacrament by believing God’s promise to you. When you feel least worthy, that is when you need it the most. The Gospel is for sinners. Amen.

Midweek Lenten Series: The Means of Grace

Lucas Cranach the Elder, Reformation Altarpiece, 1547

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"For faith comes from hearing, and hearing through the word of Christ." ~ Romans 10:17

March 29th, 2021

The Mutual Conversation and Consolation of the Brethren

Midweek Lenten Series: The Means of Grace

The Faith of Abraham

The Office of the Keys

Midweek Lenten Series: The Means of Grace

The Sacrament of the Altar

Midweek Lenten Series: The Means of Grace

Rev. James Preus

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"For faith comes from hearing, and hearing through the word of Christ." ~ Romans 10:17

March 29th, 2021

The Mutual Conversation and Consolation of the Brethren

Midweek Lenten Series: The Means of Grace ​​

The Faith of Abraham

The Office of the Keys

Midweek Lenten Series: The Means of Grace ​ ​

The Sacrament of the Altar

Midweek Lenten Series: The Means of Grace ​​

Rev. James Preus

Archives

Categories

Midweek Lenten Series: The Means of Grace

Midweek Lenten Series: The Means of Grace

Midweek Lenten Series: The Means of Grace