Brent Keller – Page 5 – What Does This Mean?

Made Whole in Christ

Dear saints, last week we saw that we cannot be sufficient in ourselves. We cannot be righteous by looking at our own actions and deeds. Nor by noting the good things we do and contrasting them with the evil things others do. Remember the cry of the tax collector: “God, be merciful to me, a sinner.” Today we have it confirmed that our sufficiency is from God.

We find our Lord is in a Gentile area, the Decapolis. He has recently been in Tyre and Sidon where he healed the demon-possessed daughter of the Syrophoenician woman, a woman who showed our Lord extraordinary faith. And now he is brought a deaf man with a speech impediment. Those bringing him to Jesus beg the Lord to heal the man.

The man and those who bring him are probably not Jewish. They may know of Jesus as a healer, but likely not as the foretold Messiah. The man is brought in the hope of the power of healing. And we hear that Jesus takes the man away from the crowds and, in private, heals him. But this healing was just a bit different. Jesus does not simply look at the man and say, “Be healed.” He could have. He has done that; in fact, he has healed someone who is not even near him, as he does the demon-possessed daughter in the previous passage.

This time, Jesus is physical. He puts his fingers in the man’s ears; he uses saliva and touches the man’s tongue. Finally, he speaks. He looks to heaven, he sighs, and says, “Ephphatha.” The word St. Mark uses for sigh is found six other times in the New Testament. Five of those six the English word is a form of groan. This is not a positive or happy sigh. It indicates an undesirable circumstance. In the New Testament creation groans, believers who are suffering groan, and Jesus groans. He does so in today’s lesson and also in frustration at the Pharisees. Groaning in the New Testament comes from sorrow. Because of suffering that is the result of sin.

This groaning of Jesus and the words, “Be opened,” accomplish what they set out to do: The man’s ears are opened, and his tongue is released. The man who had deaf ears and a speech impediment can now hear and speak. But not only can he speak, but he speaks plainly. With no practice, with no therapy, he speaks rightly. Jesus makes his ears and mouth work perfectly.

This account is a historical narrative. It really happened. And it really happened like St. Mark tells us it did. Yet just because this is a historical account, it does not mean there are not spiritual things that we should glean from it. So, what is there for us in this account?

First, the word we get speech impediment from. It is used one other time, in the Greek version of the Old Testament, in Isaiah 35. In the preceding chapters, Isaiah has told of the impending doom that God would bring upon not only unrepentant Israel but upon the unrepentant world. It will be laid waste; desolate. Wild animals shall dwell in the ruined cities as if they were desert wastelands. This is the picture of divine judgment. But then we get to chapter 35. And the climax of the passage is: “Then the eyes of the blind shall be opened, and the ears of the deaf unstopped; then shall the lame man leap like a deer, and the tongue of the mute sing for joy. For waters break forth in the wilderness, and streams in the desert.”

Did you catch it? Did you hear our word for speech impediment? It is found in the tongue of the mute, as it will sing for joy. This is wonderful news for all who hear! But what is it referencing? The prophet foretells the coming of the Messiah. It is the Savior who will do these things. It is Immanuel who will tread for his people the Way of Holiness.

However, there is a problem. And the problem is that all people are by nature blind, deaf, lame, and mute. All people are by nature unable to see the Truth, to rightly hear the Word of God, to walk in holiness, or to speak rightly concerning our Creator. We are numbered among the people in the chapters leading up to what I read from Isaiah who deserve destruction, for we are among those who rebel against God. And if we had any doubt about this, we would only need to hear the Apostle Paul when he reminds the Romans that, “None is righteous…no one understands; no one seeks for God. All have turned aside…no one does good, not even one.”

And yet, out of mercy, we are among those who have been made whole. Though we are unable to hear and comprehend the Word of God, God comes to you and to me and interferes with us. Last week, the tax collector goes down to his house justified because he relied on God for his justification and righteousness. But he could only do that through the work of God through the Holy Spirit. This is precisely what we confess: I believe that I cannot by my own reason or strength believe in Jesus Christ, my Lord, or come to Him; but the Holy Spirit has called me by the Gospel, enlightened me with His gifts, sanctified and kept me in the true faith.

By the work of the Holy Spirit, your spiritually maligned body is made whole. Blind to the Truth, you now see. Deaf to God’s Word, you now hear and receive it gladly. Unable to walk, you are made strong and put on the straight road of righteousness. Unable to speak rightly, you now learn and confess the orthodox, the correct, faith.

It is as if God himself touched you and wiped saliva on you. It is as if the Lord said to you, “Ephphatha.” And in a sense, he did just that. When Jesus puts his fingers into the ears of this man, he was opening the man’s soul to faith via the gifts of the Holy Spirit. But for you, he takes you into his arms through his called minister. That man, whoever he was, spoke the Word of God over you and put water upon you. And with that, the Holy Spirit works upon you the miracle of opening your ears and fixing your tongue.

Your Lord continues to speak to you through his Word and his ministers. He speaks to you that your opened ears would be open to not only instruction but to the grace he offers. Indeed, our sufficiency is from God. He takes on our flesh. He keeps his Law for us. He dies in our place. He overcomes the gates of hell. And he rises from the dead, guaranteeing that we will too.

Our natural response to all this is praise, for our God does all this out of compassion and steadfast love for us, his lost creation. We confess, like the tax collector, that we are sinners. We plead for his mercy, that he would atone and wash away our sins. We confess that we require his grace. And he comes to us and reminds us of what he has done. That he has forgiven our sins. He has made atonement for you and has cleansed you of your sins. He graciously comes to you and heals your soul. By his grace, he justifies you. And, through the work of the Holy Spirit, is working continually in you and through you. Working until the very day he calls you to himself, making you into the person He created you to be. Praise be to God! His work is sufficient. Amen.

Rev. Brent Keller
Peace Lutheran Church
Alcester, SD

Going Home Justified

Dear saints, this morning’s parable is probably familiar with most of us. As we hear it, there is likely one character who seems attractive to our sensibilities, and there is another whom we would find reprehensible. One we would want our daughters to date, and one who we would want them to run away from. One who is an upstanding citizen, and one we would see as a traitor to our people.

Just look at the Pharisee: He does not extort people. He is not unjust. He does not commit adultery. He is very religious, fasting twice as often as his law requires and tithes on things he does not even have to tithe on. He seems like the very guy that we would want to be like. The type of guy we want our sons to be and our daughters to marry. On the other hand, we have the tax collector. If the Pharisee is the model for us to follow, this man is the model of whom we would flee. He is the type we would not want to associate with, let alone be friends with.

Our impressions of our fellow man can often be off, as they would be here. Jesus sees not only their actions but also their hearts. Our lesson begins with this parable being told to some who trusted in themselves that they were righteous, and treated others with contempt. It immediately follows another parable in which his disciples are encouraged to always pray and not lose heart. This morning’s parable is addressed to the scribes and Pharisees:

Jesus says, two men went up into the temple to pray, one a Pharisee and the other a tax collector. The two men come to the Temple just as we come here. They come to worship. They come to where God’s presence was at that time. Just as God’s presence is here and we come to worship him and receive his gifts.

The prayers are offered at one of the two daily times public prayers were offered: when the morning and evening sacrifices of atonement were made. The reason the Temple, and before it, the Tabernacle existed was for sacrifices of atonement. A lamb would be sacrificed; incense would be burned that the people would be forgiven of their sins. And so, these men come at one of these appointed times of sacrifice. The sacrifice that pointed to the promised sacrifice of The Lamb, the One who would take away the sins of the world once and for all.

With that context, we hear the prayers: “The Pharisee, standing by himself, prayed thus: ‘God, I thank you that I am not like other men, extortioners, unjust, adulterers, or even like this tax collector. I fast twice a week; I give tithes of all that I get. But the tax collector, standing far off, would not even lift up his eyes to heaven, but beat his breast, saying, ‘God, be merciful to me, a sinner!’”

First, we note their content. The Pharisee’s prayer is not giving thanks for what God has done for him. He does not petition God for his needs because he does not think he has any. He asks God for nothing because he thinks he needs nothing. He thinks he is already perfectly righteous. Which is why when he does thank God for something, he is thanking God for himself. He is exalting himself even while speaking ill of others, specifically the tax collectors. The Pharisee is busy in his prayer telling God how much good he is. The prayer of the Pharisee is no prayer at all.

The tax collector, however, has a completely different attitude. He does not stand out in the crowd and boast before everyone. He stands apart from the rest, he takes a humble stature, not even lifting his eyes to heaven, and beats his chest saying, “God, be merciful to me, a sinner.” He comes to the Temple to pray.

Most English translations use the word merciful. It works; it is easy to understand. Yet the word the tax collector uses is not ἐλέησον (eléēson), as in Kyrie Eleison, “Lord, have mercy.” He cries out to God, “ἱλάσθητί!” (hilasthēti). It is from the verb ἱλάσκομαι (hilaskomai), and means, “to make propitiation for.” I understand why the word is rendered ‘mercy.’ But we lose a lot of meaning when it is.

Remember, it is at the same time the atonement sacrifices are made. And he asks God to be merciful, or even more precisely, he cries out to God that he would be propitiated. That his sins would be wiped away and forgiven. That the sacrifice being made would be applied to him. As these two men pray, the lamb is being sacrificed to make atonement; to wipe away and remove the sins of the people. The tax collector is begging God to apply that sacrifice to him, for he knew his sins were many.

The author of the Epistle to the Hebrews uses this verb the other time we see it in the New Testament. He writes, “Therefore he [Christ Jesus] had to be made like his brothers in every respect, so that he might become a merciful and faithful high priest in the service of God, to make propitiation for the sins of the people.”

Unlike the Pharisee, the tax collector is relying fully and only on the Lord for his salvation and righteousness. He does not put any stock in what he has done. He is praying to God to have mercy on him. That is why he goes down to his house righteous when the Pharisee returns to his with only his own self-righteousness. The righteousness which earns him nothing before God.

Yet even though we know the tax collector is the one who goes home justified and righteous, we still far too often act like the Pharisee. I am not saying we go out into a public place and compare ourselves to others and thank God that we are not like them. We might do it on social media. But we do do it in our own minds. “I’m so glad I’m not like that politician.” Or like the car salesman who preys on those who do not know that they are being taken advantage of. Or the real estate agent who tries to make a property look better than it is so they can make a better commission. Or the activist who asserts another’s guilt of something they, and not the other person, is guilty of. When we compare ourselves to others, we minimize God’s Law. We undermine God’s Word. Instead of realizing we do not keep the Law, we try and get out from under it by comparing ourselves to someone we think is worse than us to alleviate the sting and the burn of the law on ourselves. Law that is showing us that we do not keep it or measure up to it.

Perhaps the more sinister way of being like the Pharisee, however, is by looking at what we do. For example, we know that we are saved by grace through faith. But when we think about why we are saved it is easy for us to think instead about what we do. We think about the boards we have served on. The meals we have prepared for shut-ins. The good deeds we have done with things like giving to disaster relief efforts. Even simply giving to the church. These are all good things to do. In fact, they are good works. You should do such things and more! The issue with this is not the action but putting your trust in these works rather than the work of Christ for us on the cross.

This was the fault of the Pharisee. He did not compare himself against the demands of the Law. He compared himself to other people. And when he did so, he saw himself as better and thus justified. He looked at what he did. And when he did, he saw in himself a good person who had to be worthy of God. He does not fear, love, and trust God above all things. He trusts in himself. Therefore Jesus tells the parable against those who trusted in themselves for righteousness. Like faith, righteousness only comes from God.

Right before our parable, Jesus asks if he would find faith on earth when he comes. The parable this morning answers that question with a resounding, “Yes!” Yes, Jesus will find faith when he returns. And where will he find it? He will find it in the likes of the tax collector. Faith will be found in the most unlikely of places. Even in people who we sin against when we look at them and think them unworthy of faith. Like when the Pharisee looks at the tax collector with scorn and disdain in his heart.

Though we are broken and sinful, remember that God sent his own Son to be your atoning sacrifice, nailed on a cross nearly two thousand years ago. When we pray God hears our prayer. And more than that, he answers it for the benefit of our soul. So, take comfort and know that as one baptized into the family of God, you are a child of the Father. He has washed you clean, clothed you in righteousness, and forgives, feeds, and nourishes your soul. You can know that when you return to your home that you are justified and declared righteous. Thanks be to God. The Atonement Sacrifice is applied to you. Amen.

Rev. Brent Keller
Peace Lutheran Church
Alcester, SD

Jesus Weeps over Jerusalem

Dear saints, Jeremiah was called the ‘weeping prophet’ because his calling was to proclaim the coming judgment of God over Judah. Prophet after prophet, and even Jeremiah himself, had called them to repent of their evil and idolatry for generations. But he knew that his message of repentance would be rejected. He knew that judgment and exile for God’s people in Judah was coming. And so, he weeps over what is coming to God’s people and God’s Holy City.

The people persisted in their unbelief. They continued in false worship. And Jeremiah witnesses the fall of Jerusalem. He sees men, women, and children slaughtered or carried away captive. He observes houses and palaces being burned to the ground. He sees the Temple, once the glorious house of the Lord, in tatters and destroyed. Who would not weep at that? At knowing it was coming. At knowing it did not have to happen. And then seeing it all happen before your eyes.

Our Gospel lesson comes as Jesus enters Jerusalem at his Triumphal Entry. He knows his death is mere days away and he weeps. But he does not weep because he knows what he is about to suffer and how awful his death will be. He weeps because Jerusalem, the City of Peace, does not know Peace. The God of Israel has taken on flesh and come to them, and they have rejected him. Time and again his coming was prophesied. All the signs were present: the birth and testimony of John, the testimony of the Wise Men, our Lord’s miracles, teachings, and testimony concerning himself. Anyone who had spiritually open eyes would see.

Even with all this, Jerusalem was blind to him.

It was blind to Jesus just as they were to the many prophets sent to her so many centuries ago. In those days, they heard the prophets and saw his signs. But they did not listen. They did not turn from their evil and return to their God. And so, the city was destroyed, and the people taken to exile.

As Jesus enters Jerusalem on this day, he knows history is about to repeat itself. In his days, they have heard and seen him. They have heard their Creator teach and heal. They see his miracles and signs. Yes, like in the days of the prophets, some believe. But the majority, especially the rulers and religious leaders, reject his message. They reject him.

It is not the case that these leaders do not know who Jesus says he is. They are keenly aware. It is because they know who Jesus claims to be that they desire to destroy him. Not kill. Destroy. They want him to die and be condemned by God. And in a few days, they will succeed in killing him.

But because they have rejected the Author of Life, it is they who will be destroyed. The first destruction will be in the year 70 AD when the so-called Peace of Rome comes to Jerusalem. This is what Jesus references in our lesson: “For the days will come upon you, when your enemies will set up a barricade around you and surround you and hem you in on every side and tear you down to the ground, you and your children within you. And they will not leave one stone upon another in you, because you did not know the time of your visitation.”

The second destruction, the worse destruction, also occurs in two parts. First at those people’s death when they finally realize who and what they rejected. And the second at the Final Judgment when they are thrown into the lake of fire. The fire created not for man, but for the devil and his angels.

It is right that Jesus wept for Jerusalem that day. He was about to win for them salvation, and they would reject it.

What we hear from St. Luke is a solemn warning for us today. For we know what happened in Jerusalem in those days and in the decades that followed. It is a warning that we should apply to our own lives and proclaim to all nations around us. We should not think that the judgment that happened to Jerusalem cannot or will not happen today. Perhaps not in the same way, but God is still holy. He still demands that we be holy. And when people intentionally and continually disregard this call to be holy, he will allow or even send disaster.

What happened to Jerusalem can also happen to our cities. Jesus came to Jerusalem in the flesh, and they did not know him. They rejected and crucified him. He has come through the ages in his Word and Sacraments. And the people have spurned them and rejected him.

Italy was once a Christian nation. As was Germany. I am sure there are others I have forgotten. But look at them now. They are deeply secular. Not only in government structure, but also in belief and worldview. Luther saw the possibility of Germany’s fall when he writes to the councilmen of her various cities:

“O my beloved Germans, buy while the market is at your door; gather in the harvest while there is sunshine and fair weather; make use of God’s grace and word while it is there! For you should know that God’s word and grace is like a passing shower of rain which does not return where it has once been….And you Germans need not think that you will have it forever, for ingratitude and contempt will not make it stay. Therefore, seize it and hold it fast, whoever can; for lazy hands are bound to have a lean year.”

His words are as applicable to us today as they were then. It is enough to make us weep. But do not merely weep for Jerusalem. Also weep for Berlin, and London. Weep for Rome and Moscow. Weep for Beijing and Seoul. Weep for Sydney and Rio. Weep for Baghdad and Johannesburg. Weep for Quebec and New York, for San Francisco and Dallas. Weep for St. Louis and Ft. Wayne and Sioux Falls.

Weep for all the cities of man where men are gathered either for commerce or war. Weep because they do not know what makes for peace, for they know not the Son of God, born of Mary. One day they will all be destroyed and reduced to rubble. This world is passing away, so put not your trust in princes. They are mortal.

But you also should not think yourself innocent of the same things they are guilty of. We have all had our fair share of breaking up good order. Perhaps it is through gossip or betraying our friends and family. Or maybe you have stolen, whether by taking or by neglect and laziness. Think about all the vile things you hate and know that you are still guilty of.

Weep over these things too. But do not only weep; repent of them. Repent of your many real and grievous sins. Not one of them are simple or innocent, but each of them are deadly. They hurt you, but they hurt more than just you. They hurt those around you, especially those whom you love. Those who are closest to you.

But do not despair of these sins. The Lord knows them and has wept over you because of them. Your sins were not enough to keep him from the cross. Your sins were not enough to cause him to stop loving you. Rather, he loved you to the very end. Through the cross, he brings you peace. He wipes away your tears. He gives you an everlasting family and friends. He promises you a land and a city not built with hands. In that city, you will endure.

Your day to go into that land will come, but none of us knows when that will be. On that day, you will finally be led fully out of temptation and delivered from evil. On that day, your deepest wounds will be healed, and you will be made whole. For his sacrifice was not in vain.

Not all weeping is because of sorrow. So, as we await our day to go into that land, permit me to give you something to weep for joy: In the death of Jesus, the mouth of the devil has been stopped. You have been won and redeemed from your sin. You are declared to be the child of God by none other than God himself. He forgives you all your sins. And he will give you a new body that will live with him forever. That is a grand thing to weep tears of joy about. Amen.

Rev. Brent Keller
Peace Lutheran Church
Alcester, SD

Don’t Take God’s Grace for Granted

Dear saints, it has been said that those who do not learn from history are doomed to repeat it. It makes sense; it is a rational statement. Humanity can observe the past and make decisions that do not lead us down a road already tried and failed. Now, the more cynical among us may counter that the only thing we learn from history is that we are incapable of learning from history, and thus, are doomed to repeat it. Think about it: How often do we repeat the same mistakes over and over? Whether it is a mistake in our own life or one another person or country or whatever has made, mankind is constantly repeating the same mistakes over and over. Mistakes that, if we actually learned from history (both our own and others), we ought not to make.

This morning, St. Paul urges us to learn from Israel’s past. He exhorts us to see their example and not desire the evil things they desired and commit the same sinful mistakes that they committed.

Only a few months from being liberated from Egypt, Israel is at Mt. Sinai. Moses has ascended it and is with God. He is being given the Law and ordinances that Israel will live under. While he is gone, Israel decides Moses might not be coming back. They forget about their God and ask Aaron to cast new gods for them. He creates a golden calf, an image typically seen as for fertility and power, and Israel worships it as their god. They held a feast, laid offerings before the calf, and rose up to play, which is a kind way of saying they indulged in lewd and immoral things with one another in worship to this god.

Later, the people began to mingle with the daughters of Moab. They made sacrifices to the Moabite gods and worshipped them. The anger of the Lord burned against his people, and in judgment 23,000 men who had worshipped the Baal were struck down. In the wilderness wanderings, the people gripe and complain about the food and manna they have. God sends fiery serpents because of their evil and many die. When they repent, the serpents are not removed, but a sign and promise is given. When the spies return from Canaan, the people fear their report and grumble against the Lord. They do not trust him to deliver the Promised Land he promised. These are but a small sample of Israel’s many failings…a sample that all happens in a short amount of time.

“These things,” St. Paul says, “were written down for our instruction, on whom the end of the ages has come.” These things are a warning to us. Infidelity, idolatry, and unfaithfulness are mortal to our soul. It is hard to fathom how the people of Israel could do what they did. How great and manifest the works of God were in their midst, and how quick they were to turn away from him! But that is kind of the point. How is it that we continue to fall into the same traps and temptations and sins over and over? No wonder we have this lesson before us today.

Israel was the called and chosen people of God. The salvation of the world was promised to come to them and through them. And while they knew and remembered this part of their history, they were quick to forget other things. It is easy for us to look down on Israel. It is easy to shake our heads at their hardheadedness and hardheartedness. At their continual unbelief and lack of faith in the Lord God.

Just as Israel was called and chosen to be God’s people, so also are you called and chosen to be a redeemed child of God. Like the people of Israel were, we are to live a faithful and upright life. We are to watch our lives and keep God’s commands. And we are not to look down on those before us who have failed in many and various ways. Therefore let anyone who thinks that he stands take heed lest he fall. This morning, we are warned against false security, carelessness, and indifference.

We are not to live in a false security that, because we call ourselves a Christian, or because we regularly (even weekly) attend the Divine Service, we are on a solid foundation and ‘right’ with God. Israel seemed to think that, because they were God’s chosen people, they could do what they pleased, and everything remains fine. We see how wrong they were. And it should drive us to repent. Whether we want to admit it or not, we are just like Israel. We, too, are quick to act or speak or carry on with things we know God condemns. This is why we should not look down on Israel or others who we see turn this way or that. It is what St. Paul means when he writes, “Therefore let anyone who thinks he stands take heed.”

Likewise, we are not to be careless or indifferent. We should take care to watch our lives and actions. We are not to be indifferent to what we see around us, especially when so much of it is so harmful to our neighbors, especially children. Our conduct matters. Our thinking matters.

In this lesson, we are warned that just because we are baptized or because we frequently come to the Holy Supper that our salvation is assured. We do not believe in a “once saved, always saved” doctrine of salvation. You may be certain that you are God’s child and that he will not leave you or forsake you. I urge you to hold fast to that promise. But that does not mean that you like Israel did so many times, cannot turn your back on and leave God. Thus, this morning’s warning.

Because we are Christians, you and I have a high calling in our lives. We are called to be holy and blameless. And yet, we know our actions are frequently more like the people of Israel than those of our Lord Jesus. We confess that we are like the wasteful manager we heard about in this morning’s parable. We often take for granted the ability to gather and hear the Word of God … even in our virus-laden day we still have an easier time gathering than Christians in many other nations do. How often do we take our baptism for granted, perhaps even tempted to see the washing away of all our sins a license to do evil? How easy is it to see the Supper laid out, welcoming you to come and eat for the forgiveness of your sins and nourishment of your soul, and decide that it is your own thoughts or actions that make it special rather than Jesus coming to you with great gifts each time.

The manager, faced with unemployment and tarnished reputation, quickly set out to ‘cook the books’ and set himself up for his future. Note that he is commended for his shrewdness and not for his messing with the bills. Despite all our sins and all our abusing of our Lord’s gifts, he does not tell us we can no longer be his child. We do not have to hurriedly try to make things right. There would be nothing we could do.

Actually, there is nothing we can do when it comes to fixing our relationship with our God. We continually confess that we are by nature sinful and unclean … that we sin in thought, word, and deed… that we cannot free ourselves from our sinful condition. Without God’s action, we would be destroyed like unfaithful Israel.

But God does act. He takes on our flesh. He perfectly fulfills his Law. He suffers and dies for you, rising on the third day to ensure that you also will rise. He graciously gives you his Word to hear and believe. He gives you sacraments to receive, remember, and partake. He takes your bill, your debt of sin committed against him. But he does not scratch out the number and reduce it by 20% or even 50%. He takes your debt of sin and, on account of Christ’s death on the cross, writes Paid in Full. Thanks be to God that he hears our prayer, causes us to ask for those things that are beneficial for us, and saves us for His own Name’s sake. Amen.

Rev. Brent Keller
Peace Lutheran Church
Alcester, SD

Watch out for False Prophets

Dear saints, our Gospel lesson this morning is from the closing moments of our Lord’s Sermon on the Mount. In it, he has recounted the life of a Christian. A Christian is blessed; is salt and light; sees God’s Law in both spirit and letter and desires to keep it; is righteous not for his own sake, but on account of Christ. In the Sermon on the Mount, Jesus shows us who we are as the Father’s child and instructs us how to live as such.

In this section, we are called to attention: “Beware of false prophets, who come to you in sheep’s clothing but inwardly are ravenous wolves. You will recognize them by their fruits.” False prophets, false doctrine, and false worship have been around since virtually the beginning. From self-righteous Cain to Ham’s despising of Noah to the many false prophets in Israel and Judah, extending into the early Church and medieval Church, even through today. Indeed, wherever the pure proclamation of the Gospel is found, so also are found those who oppose it.

It is surely no accident that this is how our Lord begins to wrap up the Sermon on the Mount. For two-and-a-half chapters, he has expounded and explained true, pure doctrine. He has equipped his disciples and all those listening to hear and discern what the truth is. And he wraps this up by telling you to, “Beware!”

Teachers indeed are to teach, and shepherds are to lead. But our Lord’s words here do not lead us to conclude that hearers are simply to listen, or sheep are only to follow. Rather, we are instructed to observe and listen, but then to consider what we hear and see based on what God’s Word gives us as the truth. No one should base their faith simply on what they hear a man say or do. In this way, we fight against being deceived. Though the false teacher is held accountable for those he misleads, those who are misled are still condemned. Whether the doctrine you believe is true or false is a matter of life and death.

In this section, we see how important it is to know and be certain of what true doctrine is. If it is your job to judge what you hear and see, you must know what is true. You must know what God’s Word says and teaches. Thus, we see why the daily and diligent study of Scripture is imperative. It is necessary in order to recognize truth from falsehood. You have the Scriptures. You have the writings, and today, recordings, of orthodox teachers. You have the confessions of the Lutheran Church. They are yours to read and know.

And if you are unsure where to start, might I suggest you return to the ‘textbook’ of your Confirmation: The Small Catechism. In it, you will find what is necessary for you to know not only for your salvation but also for the testing of doctrine. Think of the chief parts: The first tells you how to know true, God-pleasing works. The second true, saving faith. The third true prayer. The fourth, fifth, and sixth the true Sacraments and the power of the Church. The Table of Duties shows true Christian conduct in your various callings and stations of life.

“Beware of false prophets, who come to you in sheep’s clothing but inwardly are ravenous wolves.” In our day there are many wolves. Some are easy to spot. They don’t even pretend to be sheep. They revile the True God. They show disdain for his Word, even claiming it to be fraudulent or full of error. They embrace the teachings, feelings, and philosophies of the world. There are entire church bodies, some even donning the name Lutheran, who are wolves in wolves’ clothing.

But these are not who we are warned about today. It is good to know about them and their false teaching, but they are not the subject here. We are being warned here about people who look and even act like sheep. About people who seem, and surely think, they know and trust the Scriptures and Jesus. They are sure they preach the truth.

The false teachers we are warned of today put on the look of sheep. They will walk and talk like a true teacher. Much of what they teach and believe may well be correct, orthodox teaching. But the error of these false teachers results in all they do being tainted. As our Lord says, “You will recognize them by their fruits…. A healthy tree cannot bear bad fruit, nor can a diseased tree bear good fruit.”

Take, for example, the teachers we hear the prophet Jeremiah warn about. These were not Baal worshipping pagans. They weren’t trying to lead the people away from the Lord. They didn’t preach that our God wasn’t real or powerful. They were sure they were hearing from God and preaching what he wanted them to proclaim. But their proclamation gave false comfort and false hope.

The Lord had sent many prophets to Israel and Judah. Their message was some variation of, “Repent or perish.” God’s people had been led away from him and true worship by wicked kings. Idols and false gods had been brought in alongside, if not in place of the worship of the Lord God. Altars and high places were built to these pagan deities. It wasn’t that the people of Israel and Judah weren’t spiritual or religious. It was that their spiritual and religious devotion was not directed toward solely the Lord.

But the people didn’t want to hear that message. They didn’t want to admit what they were doing was wrong. They didn’t want to change their beliefs and practices. In Judah, they pointed to the Temple and thought they were protected from evil because the Lord’s Temple was there and that was where he dwelled. They believed he wouldn’t let anything happen to the city where he dwelt. Furthermore, they could point to real evil. The Assyrians, the Babylonians, the Egyptians. They were really the bad people.

The message of these false prophets was well received. The people believed them rather than God’s true prophets. The fruit of this preaching was destruction. It wasn’t the pious way they talked or the seemingly righteous deeds that mattered. What mattered was that their doctrine, their fruit, was evil. If a teacher does not teach what is right, he is a false teacher. His fruit, even when he has good things to say, is poisoned. You should not listen to such teachers.

The teacher sent by God is also known by his doctrine. He teaches that Jesus Christ is the only way to salvation. He teaches that our deeds, no matter how good they are in the eyes of man, are worthless without faith in Christ. That our deeds, while good and serve others, earn or merit us nothing, as our righteousness and salvation come only from Christ redeeming us in his life and in his death on the cross. A teacher truly called by God preaches Jesus Christ. He proclaims that it is only Christ who was made of God to wisdom, righteousness, sanctification, and redemption. As St. Paul tells the Corinthians, he did not come to them with lofty speech or wisdom, but he had decided to know nothing among [them] except Jesus Christ and him crucified.

Today we are called to beware of false teachers. In turn, we study and ensure our teachers are true shepherds of God’s sheep. We strive to hear pure doctrine, which creates good trees and good fruit. We pray that in us we see the fruit of the Spirit: love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control. We pray that both those who teach falsely and those who listen to them would hear the Truth, that the Spirit would convict them of their error, and that they would in turn trust in Christ as their Savior. That God, in His mercy, would turn these diseased trees bearing rotten, evil fruit into good trees bearing righteous, good fruit. Just as he has done in each of us. Amen.

Rev. Brent Keller
Peace Lutheran Church
Alcester, SD

Leading People to Peace

Dear saints, this morning we have what, at first, sounds like a regular day with Jesus: a large crowd has gathered. But Mark immediately notes that these people had brought no food with them. They are led by Jesus out when they diligently follow him and listen to whatever he had to say. In short, they had a great hunger for the Word. They were so wrapped up in seeing and hearing Jesus, they completely forget about their bodily, physical needs. They were fine sleeping under the stars. Their bodies didn’t register they were missing needed sustenance. Suddenly, they had been following him for three whole days away from their land and into the wilderness. Mark gives us no clue that any of them were aware of what they had been doing. They were laser-focused on hearing Jesus.

But Jesus is keenly aware. He knows exactly what has happened. Exactly what will happen if he sends them away on their own. He calls his disciples and says, “I have compassion on the crowd, because they have been with me now three days and have nothing to eat. And if I send them away hungry to their homes, they will faint on the way. And some of them have come from far away.” They are at a loss: “How can one feed these people with bread here in this desolate place?”

Once again, the Twelve had failed to recognize the power and identity of their Lord. It was not a surprise for Jesus to find himself three days into a journey and have no food in the gathering. It wasn’t a surprise to Jesus that there were seven loaves of bread and a few small fish. And it wasn’t a surprise to Jesus that his disciples had not yet realized the fullness and reality of who he is.

Jesus directs the crowds to sit down. He takes the bread, prays over it, breaks it, and distributes it to the many through the hands of his disciples. He does the same with the fish. All who are there: man, woman, and child eat until they are filled. And when the fragments are gathered, seven baskets remain. And now, having filled not only their souls but also their stomachs, Jesus sends the crowd away to their homes.

Our Lord had compassion on the people following him. For three consecutive days, he was giving them what they needed more than anything else in the world: his word. He knew what they needed to hear, and he gave it to them. Not only would his words cut their consciences, but he would also bring to them the healing balm to restore them. St. Matthew’s account also indicates that Jesus healed many while on this journey. And when he did, the people glorified the God of Israel.

Jesus has the same divine compassion for you and everyone else in this world that he had in those days in the region of Magadan. Think back to the Garden. In divine love, God created the universe and everything in it. He created all the fascinating things on earth to the least detail. And it was perfect and good. He created man in His own image. He completed man by giving him woman. And he planted a Garden for the man and woman to care for. A Garden that would provide for their physical needs. Everything physical and spiritual need Adam and Eve had was provided by the Lord God. He even gives them a good and perfect Law to follow: Don’t eat of that one tree, for if you do you shall die.

But we know the next chapter. We know they were deceived and ate of the fruit. We know they died right then and there, even if it would be years before the fruit of that death would fully manifest. At that moment, they and all their descendants were made slaves to sin. The fruit we produce as a slave to sin is impurity and lawlessness. It leads to its multiplication. We see it not only all around us but in our own constant struggles.

Despite our condition, the Lord has divine compassion upon his fallen creation. He knows the spiritual needs of Adam, Eve, and all mankind. He knows our need for redemption and salvation. He knows we need a peace that can only be achieved by him. He promises this peace over and over again. The entire Old Testament testifies of this promise, and we see it culminate in the Gospel accounts of Matthew, Mark, Luke, and John.

In Christ Jesus, our spiritual needs are met. He takes on our flesh, he lives under and fulfills the Law, he is condemned and is cursed in our place, he dies, is buried, and rises again. Because of the work of Christ, you are no longer a slave to sin. In his mercy, he washes you clean, gives you a new heart, and turns you into a slave of God. And while that word slave has an awful connotation today, it is both reality and to your good.

The slave to sin can only sin. Can only participate in unrighteousness, unlawfulness, and impurity. But through the power and grace of God, he makes you his own. He frees you from your spiritual bondage and places the light and easy yoke of Jesus upon your shoulders. Now you desire to be and do righteousness. You want to produce good fruit. You desire the Holy Spirit’s work in you to sanctify you and lead you to eternal life. For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord. It is as the slave of God that man finds true freedom.

Our God not only knows our needs, physical and spiritual, but he also provides for them. Just as he gives us life and salvation through Jesus and his Means of Grace, he gives us and sustains our physical life through our daily bread. Through his work as Fatherly work as creator and sustainer of all things.

And like the people following Jesus, we need to continually hear this. We need to be continually reminded of God’s Gospel of Peace. This is because, though redeemed and declared righteous, though we want to do good, we constantly act like the slave of sin. This is why we gather. This is why you may make the sign of the cross, remembering your baptism. This is why we approach the Altar. We need to hear and receive the Word continually. For in it is the power of God. In it is God’s good gift to you of salvation. Amen.

Rev. Brent Keller
Peace Lutheran Church
Alcester, SD

Two Cases of Distress

Dear saints, about three years ago a pastor opened his sermon for this day with these words: “For a Christian, God’s child, there are severe temptations to despair and give up hope when we see the things going on around us in the world. There is sickness, disease, serious injuries, death, war, political nonsense, rampant immorality, financial anxieties, threats from the weather, threats of terrorist attacks, threats from North Korea—just turn on the news. These are the things going on around us every minute of every day.” Not much has changed. With a couple of very minor changes, it could easily be spoken for today’s context. Some of what we experience today could be worse; this year is an election year.

On top of what we observe around us, we are also tempted to despair when we look at our own hearts and actions. While there will be a lot of overlap, we all have our own temptations and struggles. We desire things and people that aren’t ours to desire. We look at what we have and are disappointed it isn’t more. Perhaps there’s an issue with jealousy or anger. Especially in these times, you may feel lonely or hopeless. In our worst times, we may even desire sinful things.

As these things pile up, we may be tempted to lose hope in God. In doing so, one may forget what God says about us and the world. And worse, forget what he promises us. But this doubt doesn’t keep you continuing to gather here and hearing God’s Word as he gathers his saints. In fact, it is why you come. Our environment, families, bodies, feelings, and even our reason are apt to deceive us. And so, we come here and hear over and over again the Word of our Lord speaking again and again the promises he has made to us. The very promises he has made time and time again from the beginning and in every nation and in every language.

But why is it that such things tempt us to despair? It is because the heathens, the atheists and agnostics, the humanists and the ‘Nones’ of our day have made peace with the world. They don’t have the struggles you and I do with temptation. Rather than feeling the burden on their consciences, they have given in to the philosophies of the day and fully embraced the culture and its ruler. They have either embraced immorality outright or bought into the lie that you can live however you want as long as you are nice to the right people or hold the right thoughts. As long as you sacrifice to its god and make penance (with no forgiveness offered) even for things you didn’t do. Good and evil have been redefined, and more and more, what God calls good is called by those around us the greatest evil. We, therefore, are constantly bombarded with a message of tolerance and compromise, a message of peace at any cost. And the pressure to capitulate or be canceled.

But before we are tempted to think we alone have had this struggle, we look to God’s people’s own past. From the Patriarchs to the prophets and priests to the New Testament church and into our own day, every generation of faithful people has been surrounded by a hostile world and hostile people. It is a good thing for us to hear of biblical examples. They are real people in real-time with real struggles. They had real sins and real doubts. And we hear about how God dealt with them, his children, and see his character through their accounts. In them, we are comforted by his mercy and grace to them, knowing it is also for us. This morning, our lessons give us two of these examples: Elijah and Peter.

Elijah battled powerful kings, hundreds of false prophets, and communicated directly with God. He performed miraculous signs and wonders and was God’s instrument for mighty miracles. Through Elijah, rain was ended for three years, the widow at Zarephath was given food, her son raised from the dead, fire was called down from heaven. But this morning, despite all this, we see him like any of us on a typical day. He despairs at his situation and is disappointed in himself and all others around him. He thinks he alone is left as a faithful servant of God. He tells God, “I have been very jealous for the LORD, the God of hosts. For the people of Israel have forsaken your covenant, thrown down your altars, and killed your prophets with the sword, and I, even I only, am left, and they seek my life, to take it away.”

And how does the Lord answer his pity-party-throwing servant? He reminds Elijah that he and his plans are bigger than Elijah. He shows Elijah that he still loves him and will take care of both him and the generations to come. In essence, God says, “Go anoint kings, go name your successor, I was in control before you and I will be in control after you. This should give you hope. I will not leave you alone. Even now, you’re not as alone as you feel. There are others in my household who are faithful. It’s going to be ok.”

Simon Peter knows who Jesus is. Before this morning’s lesson, he has surely heard Jesus teach. We know that he has seen Jesus’ power when his mother-in-law was healed by the Lord of a fever (a condition much more dangerous than today). When Jesus causes him to stop cleaning up after a fish-less night on the Sea so he can teach the pressing crowds, Peter no doubt listens intently. And when our Lord finishes, he tells Peter to let down the nets. Knowing that fishing at this time of day is foolish, but also knowing what he has seen and heard from Jesus, Peter obeys.

The catch is so great, it takes two crews and two boats to bring it in. It is so great that both boats begin to sink. And suddenly it clicks for Peter: he is a wretched sinner in the presence of his holy Lord. He would rather drown than be judged. But judgment isn’t coming to him; a calling is. He is called from serving his neighbor as a fisherman into the vocation of serving his neighbor as a disciple, and later, apostle where he saves men from destruction, bringing them into the boat of the Church.

In these, and so many other narratives, are words of encouragement for you and me. In them we hear and, through the miraculous gift of faith we receive from the Holy Spirit, we believe that God is in control. That he is the creator and controls the sea, the fish, the wind, disease, and ‘natural disasters.’ He is the one in control of presidents, dictators, generals, armies, and even terrorists. All these things are under his control and things carried out by them are for your good. All these things occur as he works as creator and sustainer of all that exists.

He does this because he is also your Savior. The God who spoke the world into existence has taken on your flesh. It isn’t enough that he created all things, but once his creation rebels, he insists on redeeming it. Born of the Virgin, suffering under Pilate, your Lord dies on the cross, is buried, and rises on the third day. Just like he promised to do. And having ascended to heaven, he opened a way for you to follow. As he tells us, “I am with you always, to the end of the age.”

You are a part of an innumerable multitude he has called and promised to return for when the number of his elect is filled. Though you are a part, he loves you and is gracious to you as if you were the only one. Though you recognize your sin and fear his holiness, he does not cast you off his boat. He does not leave you or forsake you. For you are his.

Jesus has been tempted in every way we are, and yet did not sin. He knows and understands your troubles. And for every temptation that comes your way, he is there for you and provides a way out. You are never without a word of promise from him; he continually speaks to you through his Holy Scripture. He washes you clean in Holy Baptism. And he feeds you in Holy Communion. He continues to call men to be His fishers of men as pastors. Thus, he never leaves his church without his spokesmen. You are never left without his life-giving Word.

The world around you wages continual war against you. So does stress in your life and home. As does the doubt that creeps into your heart and mind. When it does, listen to your Lord Jesus. No matter how much you beg, dear Christian, he will not leave you or forsake you. He has already overcome all you experience. He has already conquered your accuser. He has already overcome your sin. He has placed you in this community of saints for mutual support for one another. So he would continue to nourish and sustain you. So that he could welcome you today to the table he has prepared for you. Amen.

Rev. Brent Keller
Peace Lutheran Church
Alcester, SD

On Mercy

Dear Saints, today we hear about God’s mercy. And we hear it framed at the end of the Joseph Narratives in Genesis. Joseph is the 11th of 12 brothers. He is his father’s favorite. He is given a special robe. He is given dreams, and these dreams make his brothers jealous and angry. He tattles on his brothers, telling his father what they’ve done wrong. In short, his brothers hate him. And I suppose we can understand why.

One day, Jacob sends his son Joseph into the fields to give him a report on his brothers. When they see him coming, they conspire against him. They say to themselves something like, “Here comes that dreamer. Let us kill him.“ But the oldest, Reuben, prevents this evil from happening. Instead, he convinces them to throw him into a cistern. He expects to come back later and pull his brother out. But while he is away, some slave traders come by and the brothers sell Joseph into slavery.

Joseph is taken to Egypt where he is again sold, this time to a man named Potiphar. Potiphar and his house are blessed because of Joseph. Joseph is made second in charge of the household. But again, evil happens to Joseph. Potiphar’s wife desires Joseph and repeatedly tries to get him to sleep with her. He refuses, and one day when he is alone in the house with her, she again makes an advance, He runs away from her leaving his tunic in her hands. She accuses Joseph of assault, and he is thrown into prison.

While he sits in the pit that is the prison of Egypt, he again is blessed. He Is put in charge of all the prisoners. All that he did, like in Potiphar’s house, succeeded. And then, two of Pharaoh’s servants, his chief cupbearer and the chief baker, are thrown into prison. They have dreams while they are there, and Joseph interprets them. They come true, and when the cupbearer is restored Joseph asked him to remember him.

But the cupbearer forgets Joseph. Two years later, Pharaoh has some dreams. His wise men and magicians cannot figure out what they mean. And then, the cupbearer remembers Joseph. He tells Pharaoh of a man in prison who interpreted his dream. So, Joseph is sent for and stood before Pharaoh.

Joseph interprets the dreams of Pharaoh. He tells him there will be 7 years of abundance followed by 7 years of great famine. He tells Pharaoh that he should appoint someone to manage the affairs of Egypt in these abundant times so that they would be fed during the lean. And Pharaoh appoints Joseph for the task. The years of abundance come and go. And now during the famine, Joseph’s family is out of food. They are hungry. And they hear that Egypt has food for sale. Jacob sends his sons to Egypt to buy food. And when they arrive, they stand before Joseph. Joseph recognizes them, but they do not recognize their brother.

Joseph orchestrates a family reunion. He provides for his family and doesn’t even take their money. In the course of time, Joseph’s family stands before him. They are reunited. Pharaoh hears of what has happened and he gives them the choice land of Egypt to live in: Goshen.

Finally, Jacob dies. And when he does, his sons who sold Joseph into slavery fear. They think that because their father has died Joseph will take revenge on them. They think he will deal with their evil by returning it. And so, they come up with a story. They say that their father, before he died, gave them a message for Joseph. “Please forgive the transgression of your brothers and their sin because they did evil to you. And now please forgive the transgression of the servants of the God of your father. “

When he heard this, Joseph wept. He wept not because he couldn’t execute revenge and retribution, but because his brothers thought it was necessary to come up with this story. Yes, they did great evil to him. Yes, Joseph suffered greatly in his life because of this evil. But Joseph isn’t interested in revenge. Joseph realizes that everything that happened to him was to fulfill God’s purpose. It was so God would keep his promise to Adam and Eve that he made to them in the garden. Joseph suffered that the promised Messiah would come.

In our text, Joseph is a type and a shadow of Christ. He is hated by his brothers. He is betrayed by his brothers and sold into slavery for silver. Joseph is metaphorically killed and buried by being thrown not only into a cistern but into a prison. And Joseph is raised out of that prison and made to oversee Egypt. At the end of the Joseph Narrative, we read that Joseph comforted and spoke kindly to his brothers. He did not desire revenge; He desired to provide peace.

See how this is a shadow of our Lord. Our Lord comes, he takes on our flesh, and his hated by his kindred. He proclaims the coming of the Kingdom of God, and he is rejected. He is betrayed for silver and he is murdered, crucified on the cross. He is put into a grave. And on the third day, he rises again.

It would only be natural for those who see him after the resurrection to expect revenge and retribution from Jesus. It is, after all, what they deserve for killing the very Son of God. It would be expected for a supposedly devoted disciple who runs away scared and locks themselves away in an upper room.

But Jesus does not come for revenge. He comes to give peace. He comes to grant forgiveness. He comes to reconcile all to his Father. Jesus comes to show the mercy of God.

The scribes and Pharisees of the first century rallied the people so Pilate was compelled crucify the Christ. The people clamored for a murderer and insurrectionist released instead of our Lord. Their evil words and desires put Jesus on the tree. Because of their murderous thoughts and desires, our Lord was crucified.

When Jesus appears to his disciples, they also fear what he will do. But he does not have words of judgment for them. Instead, he brings to them peace and mercy. He forgives them for abandoning him. He forgives them for all the sin they have committed. Because, even though what he suffered was meant for evil, God…Jesus meant it for good.

You and I were not in Jerusalem on that day so many centuries ago. Our voices didn’t join in the chorus of, “Crucify Him!” We didn’t run away and lock ourselves away. But we do know the evil in our hearts. We know the hateful, i.e., murderous, thoughts we’ve had in our own hearts. We know that it is our sin that was carried by Jesus to the cross. We know that it is because of our sin that he took on flesh, was hated, was betrayed, and was crucified. It was for you that he suffered.

Our sin deserves punishment. We deserve retribution. We deserve no mercy. And yet, this is precisely what Jesus has come to give you. We come to him and we ask for his pardon. We confess our transgressions and evil committed against one another and against him. We beg for mercy.

Our Lord does not weep when he hears this. Jesus opens his arms in blessing. He says, “Do not fear, for I am your God. You have done evil against me. You have caused me great harm. But your Father has meant it for your eternal good. He has brought about what happened to me so that the many should be made alive. Do not fear, only believe.”

Lest I forget, I should mention one way that Jesus is different than Joseph. Joseph goes and reports on his brothers. He tells on them when they’ve done wrong. Jesus does not tattle. He pleads on our behalf. Instead of reporting what we have done, Jesus advocates and intercedes for us before the Father. He shows his nail scarred hand and feet, his pierced side, and brings to remembrance that he has already suffered. He would have us receive mercy.

Our Heavenly Father shows us his mercy in the same way he shows us his love. He sent his Son to die in our place. In joyful response, we in turn show mercy to our fellow man. We are patient when evil is done for us. We do not judge or condemn them. Their actions, yes, but not them. We call them to repent and forgive. But we do this in humility, realizing we are often guilty of the same things that are done to us. We forgive because we have been forgiven. May we rejoice in this great mercy our Heavenly Father continually bestows upon us. Amen.

Rev. Brent Keller
Peace Lutheran Church
Alcester, SD

On Repentance and Restoration

Dear saints, the first portion of the Trinity season shares a common theme. The readings concern the call we have into God’s Kingdom of Grace. Two weeks ago, we heard of the beggar Lazarus. He had nothing to offer on earth. He was reliant on others for everything he had. He also had nothing to offer God and trusted in him for all good things. At his death, he was received into eternal life. Last week we heard of a great feast prepared. Those invited were not worthy of being invited. And when they rejected the invitation, those who would be regarded as even less worthy were graciously invited and brought into the feast.

We retain this theme today with a trio of parables in Luke 15. Tax collectors and sinners gathered and wanted to hear Jesus. He attracted the undesirables, the deplorable. Think of the scum of society today: the swindlers, the pornographers, the…whatever unsavory person you want to put in. While the sinners come to Jesus, the Pharisees and scribes grumble. They complain that Jesus associates, even receiving and eating with such people. And so, Jesus tells our parables.

A shepherd has 100 sheep and one wanders off. The shepherd leaves the 99 and searches out the one lost sheep tirelessly until it is found. Once rescued, he must carry the newly found animal back to the flock. After traveling, seeking, and bearing the burden of finding the sheep, it is reunited into the fold. The shepherd celebrates and rejoices with his neighbors.

A woman has ten coins and loses one. She urgently and diligently searches for it until she finds it. Eventually, she does. And when she does, she calls her neighbors and spreads the good news that her lost coin is found.

Finally, perhaps the best-known parable of the three, a son goes to his father. He requests his inheritance early. And the father gives it to him. The son quickly liquidates his inheritance and leaves town. He lives wastefully. He buys things and friends with the money. But he quickly runs out. And when he does, his things and friends go away. Destitute, he hires himself out for work that is unbecoming of a Jewish person: he feeds pigs.

In the midst of desiring the pods these pigs ate, he realizes that he could go back and beg his father to make him one of the servants. He would be better cared for as his father’s slave than making money from his current pig farming employer. He even rehearses a speech: “Father, I have sinned against heaven and before you. I am no longer worthy to be called your son. Treat me as one of your hired servants”

As he starts getting close to home, he is spotted by none other than his father. The father runs to the son and before he can get the whole of his speech out, he is embraced, received back whole, and clothed. And like the first two lost objects, rejoicing must follow. The fattened calf is slaughtered, and a feast is thrown.

But all is not well. The older son is introduced and hates that his brother has been received back. He is angry that his brother receives such special treatment when he feels that he has been ignored. His father goes to him and implores him to rejoice and join the feast, for the family is whole again. But we aren’t told whether this older son joins the feast. Jesus leaves it unclear, surely on purpose.

So, what are we to make of this? Certainly, we can and should see ourselves as the sheep, coin, and prodigal son. We are right to see Jesus as the shepherd and the woman; to see our Heavenly Father as the father in the parable. It is Jesus who comes to earth and seeks out that which is lost. And because of sin, we are all by nature lost. And when sinners are found and restored, heaven celebrates.

When reading and preparing for this morning, I ran across something interesting from St. Ambrose. The Preacher in Ecclesiastes says a threefold cord is not quickly broken, and Ambrose sees Luke giving us these parables of Jesus as a threefold remedy to our problem of being lost sinners. He sees the shepherd, woman, and father as Christ Jesus, the Church, and our Heavenly Father. Here’s what he means:

By nature, we are lost sinners. We are brought to the font and washed clean in the waters of baptism. We are brought up in the teaching of our Lord’s holy church, and still, we are easily and often tempted to wander off into sin and wasteful living.

Sheep are not bright animals. They are quick to wander. It is an apt way to speak about us. They can’t rescue themselves when they get lost. And so, our Good Shepherd takes on our flesh and seeks out his lost sheep. He gladly takes on our burdens and carries them all the way to the cross, where he bears the punishment and condemnation we have earned and deserve. In Christ, we are redeemed and shown mercy.

Now having been shown this great mercy, we have a place in the presence of the Father. Through the Holy Spirit, we are born again and have a place in the gathered body of Christ, somewhat like coins gathered into a cherished box or purse. Even still, from time to time, we are found missing. To continue the sheep analogy, we wander off. The ancient church fathers often called the church their Mother. And so, when a Christian is found missing, the church searches after them. We pray for the lost individual. We reach out to them that they would return. And when our prayers are answered and they return, they are restored with great rejoicing.

Sometimes the drifting away is accidental, and sometimes it is quite intentional. Sometimes a Christian looks God ‘right in the eye’ and tells him he isn’t needed anymore. They go off and enjoy the pleasures of the world. All the while, the church hopes, prays, and reaches out that the lost person returns. The church watches, but the Father does as well. He desires that the prodigal returns. And when he does, he is reconciled. The Father receives him back as his adopted son and rejoices greatly.

We see in these parables the divine grace extended toward us sinners. We see weary sheep found by a shepherd; a coin lost and found; a son returning to his father guilty but repentant. Each is welcomed back and restored. And that is what these parables are all about: the repentance and restoration of sinners to a holy God. His graciousness in forgiving us our wretchedness.

We are all found in at least one of these parables. The tax collectors and sinners saw themselves as the recipient of God’s wonderful grace. Know that you are too. And yet, there is another who we’ve yet to mention: the older son. The Pharisees and scribes resented that Jesus spent time and ate with such wretched people. And so, they are presented as the older brother in the parable. They are in the family, but distant from their father. Even resentful of him. They see themselves as worthy and righteous because of who they are. In the parable, Jesus implores them to realize they too need the father’s grace. They are just as lost as the younger son and can’t see it.

It is easy for us to look at the world and lament how bad it has become. It is easy for anyone to look at people, both contemporary and historic, and think that they are awful and don’t deserve anything good, let alone salvation. The chapter and final parable end open-ended. We aren’t told if the older brother, who has alienated himself from father and brother, is restored. But know this: it is the will of Jesus, the Church, and the Father that he is. If God forgives someone like you, me, or St. Paul, he will assuredly receive and forgive someone like the older brother. And that is important to remember. Especially when it is you that is the older brother. Amen.

Rev. Brent Keller
Peace Lutheran Church
Alcester, SD

The Invitation

Dear saints, this morning we hear of a great banquet. The host invites many as he prepares it. And at long last, it is ready. He has spared no expense and is eager to share it with those who cannot repay his generosity. They can only receive such a great gift. I mean, who would ever reject such an invitation? Well, sadly, we know that answer all too well.

This morning’s parable brings to our ears a warning. But not just a warning; we are also exhorted and encouraged. Before we jump into our parable, we should set the stage with what has occurred leading up to it: It is the Sabbath Day and Jesus has been invited to a dinner hosted by one of the ruling Pharisees. At the banquet is a man with dropsy, a condition that causes the bodies soft tissue to swell. Jesus knows he is being watched, and so he asks if it is lawful to heal on the Sabbath. Receiving no answer, he heals the man and sends him on his way.

Jesus then answers for them: “Which of you, having a son or an ox that has fallen into a well on a Sabbath day, will not immediately pull him out?” The answer was silence. Everyone there knew what they would do. They should have felt shame to trying for trap Jesus for doing an even better work than they knew they would do.

Jesus tells a parable about a wedding feast. He noted that those invited to this Sabbath dinner took places of honor for themselves. So, he teaches in the parable we should not regard ourselves too highly, lest we be humbled and embarrassed. Pride is not the answer, but the calling of God is the greatest gift and exaltation.

Jesus’ attention turns to the man who invited him to the feast. He tells him not to invite his equals to his dinners, for they can return the favor. Instead, invite the poor, the crippled, the lame, and the blind. They can only receive the invitation as a gift; they cannot reciprocate. The reward for inviting such people comes at the resurrection. When Jesus finishes speaking, one of those attending the feast says, “Blessed is everyone who will eat bread in the kingdom of God!”

This is the setup for our parable. And it seems Jesus tells it because of a declaration that was surely said out of piety. So why does our Lord launch into the parable we hear today? After all, the man is surely sincere in what he says! It is because the man doesn’t understand who Jesus is, and therefore, where he is right then and there.

Our parable begins, “A man once gave a great banquet and invited many.” In painting this picture, our Lord presents his kingdom of grace. The man prepares a banquet and invites people to come enjoy what he has prepared. Remember, this comes on the heels of Jesus telling his host to invite those who could not repay his generosity and that he would reap his benefit at the resurrection.

And so, we see that this great banquet is to host the very people who could not pay back the man who has prepared it. The man in the parable is none other than our Heavenly Father. He is preparing a feast that no one could ever earn an invitation to. No one could ever repay him for the privilege of being there. Even more, no expense is spared.

We know it is true because man is fallen into sin and spiritual death. If God does not have mercy on us, we are destined for eternal death. But God would not have this be the case. He has mercy on us and takes care of us. Even from eternity, God decided to throw a great banquet to feed our souls with the bread of life.

This bread would satisfy the hunger of our souls. It would guard us from eternal death and keep us to eternal life. And he does this by sending his only-begotten Son in to the world. Through Jesus our Heavenly Father would reconcile the world to himself. Through Jesus he would earn for us grace, righteousness, life, and salvation. It is through Jesus that heaven is opened up to us. And whoever believes in this Christ will enjoy not only the eternal benefits and joy of heaven, but even begin to taste them here in this world.

So, when our Lord continues the parable with, “he invited many,” he means that God, immediately after the Fall into sin, invited all men into his Son’s kingdom of grace. He invited all to the banquet. And he did so by promising and revealing to Adam and Eve that a Redeemer would come and crush the head of the serpent.

The entirety of the Old Testament speaks to this. We follow the scarlet thread of what will be our Lord’s genealogy. We hear the prophecies of what he will do, what he will accomplish, and what will be done to him. We hear the Law prescribe what God’s people shall do. And we hear the prophets chastise both Israel and foreigner to turn from their sin and trust in the Lord. These are the actions of the banquet being set. The actions of the servant being sent to tell those invited, “Come, for everything is now ready.”

These things are ready because Jesus has arrived. The kingdom of heaven is at hand. It is there in the midst of them. Jesus, the Bread of Life, is literally sitting with people at a meal. And a man who hears Jesus speak speaks the ignorant phrase, “Blessed is everyone who will eat bread in the kingdom of God!” This is what sparks our parable.

Jesus is there, in the flesh, and the people don’t recognize him. They are like the excuse makers in the parable. They receive an invitation to come to him and believe in him. But they do not. They reject the invitation. They want something different. Even though they are invited, they choose not to receive the gift prepared for them in the banquet. They reject the gracious preparer. Just like Jesus was rejected. Instead of receiving the banquet offered by the Lord, they murder Jesus on the cross. They count themselves as unworthy.

In the parable the invitation is offered first to those who the Pharisees at the table with Jesus would have considered worthy. When they reject the invitation, it is taken to the streets and the poor, crippled, blind, and lame are brought in. To those who the Pharisees would have looked down on and count as unworthy to enjoy the feast. But when there is still room, the invitation is taken outside the city walls and people are compelled to come. These would be seen as Gentiles. But the master says, “none of those men who were invited shall taste my banquet.”

Perhaps you see how the preaching of the Gospel is undertaken in the book of Acts. It is initially proclaimed to the Jews in the Temple and synagogues. When the disciples are chased out, it is taken to the Gentiles. And their testimony of Christ crucified for the sins of the world spreads the world over. But those who rejected the message of Christ are like those who rejected the invitation to the master’s feast. Instead of joyfully receiving grace, they disqualified themselves from it. They chased after other means of fulfillment.

And this is where we hear our warning this morning. Jesus Christ has come. He has been crucified and is risen. He has paid for the sin of the whole world. Our Lord has invited us to the feast. But we must respond to and accept the invitation. Now, I don’t mean that we have the capability of doing this in and of ourselves. All who are saved are saved by grace and through the work of the Holy Spirit. But at the same time, man can resist this work. Man can make excuses and refuse the invitation to the great banquet.

The invitation to come to the banquet is now. It is, in part, realized even today. We have the opportunity in just a few moments to rejoice in a foretaste of what God has prepared for us. We live in the kingdom already, but we don’t yet see it fully. Let us come with joy to hear, smell, and taste what he has for us. The supper is great, but we have tasted only crumbs. Let us rejoice in these crumbs knowing that the love of God is manifested to us here today. Let us realize that nothing in this world, despite its promises otherwise, can delight for fill our needs like the living and active Word of God and the gifts he provides in his sacraments. Amen.

Rev. Brent Keller
Peace Lutheran Church
Alcester, SD