For the better part of a year and a half, Luther was on a collision course with the papacy and its supporters. At first Luther did not realize the full implications of his challenge of indulgences. It surprised him that the reaction of his opponents was not to engage him on indulgences or penance, but to criticize him for implying that the Pope‘s word was not final on the subject.
Rather than engage Luther in a debate on the subject from the Scripture, the defenders of the papacy argued from the official documents of the church, pronouncements of the pope and councils. This drove Luther deeper into his study of the Bible where he discovered more and more problems with the teachings of the church. The alarm grew among his opponents with each new writing. These became very popular and soon Luther was the most read author in Germany.
Luther’s prince, Frederick the Wise, was a very accomplished politician and skillfully used his importance to the Pope when the throne of the Holy Roman Empire was vacant to protect Luther. Once Charles I, King of Spain, was elected Emperor Charles V, the Pope no longer needed the elector quite as much. Both Luther and his prince knew that it was only a matter of time before the Pope would act against the reformer. As rumors of a bull began to filter back to Germany, they began to shift their attention to winning over the Emperor to their cause.
At the end of June 1520, Luther’s tract On the Papacy in Rome appeared. It was a polemical writing (a political attack on his opponents, using insults, humor and sarcasm. The reformer and his adversaries would become known for this style of writing) In it he argued that the pope was not appointed by divine right, but by human arrangement. To criticize the pope, then, was not to criticize God. All ministers of the gospel are equal. The pope was the Bishop of Rome and not the vicar (assistant, substitute) So all the teachings of the pope need to be evaluated by the scripture and held to what the Lord reveals. It the course of this writing, Luther shows an avoidance of the word kirche, church, Instead he uses the word Christendom, which he defines as a spiritual communion, which is not governed by earthly considerations.
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
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
Pope Leo and his court misunderstood Luther and his allies. At First, they thought of the dispute as yet one more fight among monastic orders, whose rivalries results quite regularly in theological squabbles and food fights. His de Medici concerns were much more important for him and, when emperor Maximilian I died, Leo needed Luther’s prince, Elector Frederick the Wise to keep King Charles of Spain from becoming Emperor. He even promoted Frederick as his candidate for the throne. Frederick was a worthy diplomat, who played imperial political chess just as ably as the De Medici pope. As theologians closer to Wittenberg soon informed him, however, the German professor had seriously undermined the theological rational for Papal power. From that point forward, he tried a combination of threats, rewards and possible compromises, offered by a succession of diplomats with a variety of credentials. He tried also to pressure Luther’s order and prince to silence the monk with no success at all.
When Charles of Spain became Charles V, Holy Roman Empire, Leo no longer needed Frederick the Wise nearly as much. In January of 1520, the Pope convened a commission to condemn Luther’s teachings. In the mean time, the Pope intensified his previous efforts to achieve a resolution. Pressure was applied to Luther’s immediate supervisor, Johann von Staupitz, who finally responded by resigning in May. In order to assist in the effort, Johann Eck came to Rome to convince the commission to issue a Bull against Luther. The result was a document cataloging 41 “errors” of Luther and threatening to excommunicate him if he did not retract them.
A Papal bull is a proclamation called that because of the lead seal used to certify such as official. (Latin for the seal is Bulla) This document is known as the Bull Exsurge Domine (“Arise O Lord”) for the opening words of the work. It was dated June 15, 1520 and proclaimed on 24 July, when it was posted on the door of St. Peter’s Basillica. It would not go into effect until it was published in Saxony and delivered to Luther personally. (Much like a legal summons is today in the United States) This did not happen until October of 1520.
Most of the charges had to do with Luther’s challenge to indulgences and the authority of pope. Missing from the perspective of today are all the signature doctrines of Lutheranism, even salvation by grace alone. The reason for this is that most of these were yet to be discovered by Luther. We will visit these as we talk about the anniversaries of the docments where he first discusses them.
Dear saints, today we hear of a time a teacher of God’s people comes to Jesus by night. Nicodemus is an educated man. Because of his position, he is revered and has power. Yet we also see fear and hesitancy in him. After all, he does not come to Jesus in broad daylight. He wants his meeting with Jesus to remain covered by the night and unseen by his peers. In the conversation, we see some basic understanding from him. He says that he and the others realize that Jesus is from God. This is quite the statement. They recognize the power that Jesus has and that this power comes from God. So, they are trying to reconcile a man with power and authority from God – like a prophet – in a time where prophets were thought to have vanished.
Now it could be that Nicodemus is not sincere in what he says. He may be just trying to butter Jesus up. But whether Nicodemus is sincere or not does not matter. Either way, Jesus cuts right to the point: “Unless one is born again, he cannot see the kingdom of God.”
Understandably, Nicodemus is taken aback by this. He is a Pharisee. To use the language of today, he is a part of the Church. Not just a part, but a leader in it. He’s what people would consider a good person. He keeps the Law and the Tradition. He and those like him, of all people, would certainly see the kingdom of God!
We heard of another this morning who had an encounter with God in the His throne room. In the sixth chapter of Isaiah, we hear of his call to be a prophet of God. He sees the Lord sitting on a throne and a robe that filled the temple. It truly had to be a frightening sight! Seraphim with six wings; earthquake and smoke; a Trinitarian call of Holy, holy, holy…. It is no wonder that Isaiah reacts as he does: “Woe is me! For I am lost; for I am a man of unclean lips, and I dwell in the midst of a people of unclean lips; for my eyes have seen the King, the Lord of hosts.”
Now think about these two accounts. Both Nicodemus and Isaiah come face to face with the Lord. They both are confronted with the fact that they are unworthy to be where they are. They both look their God in the eyes and should realize that they deserve nothing but condemnation right then and there. But I also want you to notice the difference in their reactions to this truth.
Isaiah is brought to the Lord that he would be called as a prophet. He sees the glory and majesty and knows he doesn’t measure up. He isn’t worthy to be there and, erroneously, thinks that God is about to condemn him. Nicodemus comes to Jesus under the cover of darkness unsure of exactly who Jesus is. When Jesus tells him that he cannot see the kingdom of God unless he is born again; born from above, Nicodemus is either confused or playing dumb. He asks how a man could literally be born again from his mother. He thinks the kingdom is already his.
Here we see a stark difference between these two men. One is a faithful Israelite who, when confronted with the glory of God, is afraid of wrath and judgment. He knows that he is hopeless if it is left up to himself to stand righteous before God. The other thinks himself righteous because of his works and status and Tradition. I suppose it isn’t too much of a mystery why each reacts as they do.
Isaiah cries out in despair. He knows he deserves judgment because he knows he has not kept the Law with all his heart, mind, soul, and strength. Yes, he believes in the Lord. But he also knows he constantly sins against him. But condemnation isn’t why the Lord brought Isaiah into his throne room. To show this, one of the seraphim takes a lump of burning coal and touches it to Isaiah’s lips. Through the sacrifice burning on that altar, Isaiah is purified and made righteous.
On the other hand, Nicodemus doesn’t get it. He doesn’t see that he is a ‘dead man walking.’ He doesn’t get that even the best of his deeds are a blight in the eyes of God, for they are done without faith. But that doesn’t mean that Jesus has come to condemn Nicodemus. Not at all. Jesus seeks a rebirth even for Nicodemus.
“Truly, truly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God.” This is why Jesus responds to Nicodemus as he does. Jesus is showing him that he isn’t righteous for his status and deeds. Rather, he is fallen, sinful, and wretched because he is born of the flesh. “That which is born of the flesh is flesh, and that which is born of the Spirit is spirit.” We are by nature sinful and unclean, as we confessed together this morning. We are naturally far from God and his kingdom. And worse, there is nothing we can do to make things right. Note the word born is passive. It is not something you choose to do or not do. It is done to you.
If we were to find ourselves in the throne room of God right now, we would recognize our sinfulness and iniquity just as Isaiah did. We would think we would be ruined. But we wouldn’t have coal put to our lips. Why? Because we have been born from above.
Yes, we were conceived in sin. Yes, we are by nature sinful and unclean, by nature creatures of wrath like the rest of mankind. Yes, we deserve to be cast into outer darkness where there will be weeping and gnashing of teeth.
But we are washed. We are sanctified. We are justified in the name of the Lord Jesus Christ and by the Spirit of our God. Just as Isaiah is declared righteous by the coal from the sacrifice on the altar, you and I (and Isaiah!) are made righteous by the sacrifice of Christ on the cross. There on the cross, Jesus has carried your sinful weight on his shoulders and born the weight of your flesh. He died in your place and was put in a tomb because of our rebellion and sin.
“And as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up, that whoever believes in him may have eternal life.” Just before Jesus dies, he cries out,“It is finished.”Only after all has been completed does he yield and hand over the Spirit. That Spirit descends at Pentecost and some 3,000 are born again; born from above.
Nicodemus leaves Jesus that night, but not before he is given more insight into who Jesus is. Jesus tells Nicodemus that not only does God love the world, but exactly how he loves the world: he gave his only Son, that whoever believes in him should not perish but have eternal life. For God did not send his Son into the world to condemn the world, but in order that the world might be saved through him. Whoever believes in him is not condemned, but whoever does not believe is condemned already, because he has not believed in the name of the only Son of God.
We don’t know when Nicodemus began to trust in Jesus for his righteousness rather than himself. It may have been as he left that night. It may have been by the time he seeks a fair hearing for Jesus in John 7. It may have been during Jesus’ trial, for he is at the tomb with 75 pounds of myrrh and aloes.
What we do know is that Nicodemus believes and is not condemned. He is born of the Spirit. So are you. Baptized in the Name of the Father and of the Son and of the Holy Spirit, you are washed clean in the blood of Christ. You are born not only of the flesh, but that flesh is redeemed in your birth by the Spirit. Look, therefore, to the cross. See your Savior hanging there suspended on the pole. Stay firm and believe that in him you have been saved. Amen.
Rev. Brent Keller Peace Lutheran Church Alcester, SD
In May of 1845, One Hundred and Seventy-Five years ago, the General Synod gathered in Philadelphia. The General Synod was a loose federation of regional Lutheran church bodies — Synods, Ministeriums and Conferences. It promoted what it called an “American Lutheranism,” which left behind what it saw as European culture and doctrine for one which was in harmony with American denominations of a Reformed heritage. Among the things discarded were the liturgy, the saving nature of Baptism and the real presence of the body and blood of Christ in the Lord’s Supper. It promoted “new measures,” revivalist worship styles, evangelistic techniques and camp meetings.
When Friedrich Wyneken came to America, he fit well in the General Synod. He was a part of the Germans Awakening, a pietist movement concerned that Christians cultivated a personal relationship with Jesus and lived a holy life. He was not alone — most of the fathers of the Missouri Synod were pietists in their youth. In a war of words with German Methodists and with time to think on a voyage to Germany, he became convinced that Confessional Lutheran doctrine was more faithful to the Word of God. As he traveled Germany, recruiting pastors to serve in America, he told everyone how Lutherans in America had abandoned Lutheran doctrine to embrace Reformed and Arminian teaching and practice.
When he returned to America, Wyneken implemented Confessional Lutheran practice and taught according to the Lutheran Confessions in his parishes. Before his own Synod of the West, he argued for the truth of the Lutheran Confessions and won them over. The Synod of the West sent him as a delegate to the next General Synod convention.
Wyneken arrived late to the convention. He challenged the body to answer concerns about their orthodoxy by sending copies of works which represented their theology to Lutheran leaders in Germany. After much debate, the proposal failed. Wyneken then introduced a second resolution, that the Synod reject as heterodox those works. This measure also failed. After that, he left for home. Wyneken was to remain a member of the Synod of the West until it dissolved in 1846.
Dear saints, many people and businesses in our Union are beginning to come out of either self- or government-imposed lockdowns. Churches around the country that have been empty for weeks, if not months, have begun to come together again. When we look at our reading in Acts, it appears that the disciples were still in a type of lockdown. It makes sense. After Jesus is arrested, the disciples scatter, and when they see their Rabbi put into a grave, they go into hiding. When he is reported as risen from the dead three days later, they remain locked up.
The locks kept other men out, but it did not keep our Lord from entering. When he does, he gives them his peace. Before his betrayal and death, he teaches and prepares the disciples. He tells them he is going away and will return. This comes to pass quickly. And then for forty days, he continues to teach them and prepare them for another type of leaving. This occurs at the Ascension. Though Jesus takes his physical and bodily leave, he does so with the promise that the Holy Spirit would soon be sent.
The disciples are told to stay in Jerusalem until the Spirit comes, and so this morning we find them together in one place. Perhaps locked up in the Upper Room. And suddenly there came from heaven a sound like a mighty rushing wind, and it filled the entire house where they were sitting. And divided tongues as of fire appeared to them and rested on each one of them. And they were all filled with the Holy Spirit and began to speak in other tongues as the Spirit gave them utterance.
The commotion drew a crowd. And since it was Pentecost, one of the three major feasts which required a pilgrimage to Jerusalem for worship, men from numerous nations were present. The crowd of these many nations and different tongues each hear simple Galileans speaking in their own language. No wonder they were amazed and astonished. Some ask, “What does this mean?” while others mocked them, even saying, “They are filled with new wine.”
But Peter speaks up. He addresses the crowds gathered for the feast and then around the commotion. As he begins to speak, he quotes the prophets of old and speaks the first sermon of a newly born Church. The reading this morning culminates, “And it shall come to pass that everyone who calls upon the name of the Lord shall be saved.”
That Peter, or any of the apostles, would speak or preach or proclaim the Word of God at Pentecost shouldn’t surprise us. Jesus had told them to stay in Jerusalem until the Holy Spirit had come, and from there they would take the Gospel to the ends of the earth. This is why they had remained in Jerusalem. And when the Spirit comes, what Jesus says is fulfilled: “But the Helper, the Holy Spirit, whom the Father will send in my name, he will teach you all things and bring to your remembrance all that I have said to you. Peace I leave with you; my peace I give to you.”
I think we all catch the obvious miracle. Everyone sees that it is a miracle that an Egyptian can hear a Greek-and-Aramaic-speaking Galilean in his native language. Especially when the Mede and Libyan and Phrygian can do the same. This is a great miracle. It’s not that the curse of Babel is reversed, but rather that all languages are sanctified. The gospel will now be carried to all nations for all people.
And this brings us to the greater miracle the Holy Spirit works on this day. Just before our Lord ascends, he tells them the Holy Spirit would come and fill them with power from heaven. It is true the disciples spoke in tongues through the power of the Holy Spirit. But the power spoken of here by Jesus is the power of salvation for all who believe. It is how St. Peter ends the section of the sermon we read today. Everyone who calls upon the name of the Lord shall be saved.
Everyone who believes upon the name of the Lord has the peace that he leaves with and gives to the disciples. We won’t have the peace the world gives, a peace that is fickle and simply ‘forgets’ something for a time, only to be brought up and used against you later. Nor is it the political peace that is tenuous and can crumble at any time. The Peace we have with God is a Peace of remembrance. A Peace of reconciliation with God. For this peace is based upon and is secured for you through the death of Christ on the cross. It is sealed in death – Christ’s on the cross and yours in your baptism. It is guaranteed in his rising from the grave. And it is known to you in the sending of the Holy Spirit to the church and to you.
I expect no wind today other than that of the air conditioner. But the Holy Spirit still works today as he did on Pentecost. You simply need to look in the right places. Look at the Word and the Sacraments. He speaks to you in the Word. He acts in the washing of Baptism. He feeds you Christ in the Holy Supper. Hear the peace brought to you in them and in the absolution: You are forgiven in the name of the Father and of the Son and of the Holy Spirit.
What amazing peace we have. What glorious grace we are shown. To know that the promise of God is attached to simple water and was put on you to cleanse you and unite you in a death and a resurrection like Christ’s. To hear his words, “Take and eat; This is My Body. Take and drink; This is My Blood. Given and shed for you for the forgiveness of sins.” and know that is exactly what takes place.
Jesus tells the disciples in the Upper Room that the ruler of this world is coming. He has come and he has been defeated. But he still fights as if he can win. This is because he can still tempt and trick and deceive. He has the world, and so he sets his sights on you. He wants you. So remember that you have been claimed. Remember the Name that is placed upon you and who is placed upon your tongue. Remember and keep his commands, pleading his mercy and forgiveness when you fail.
After all, dear Christian, Christ has died for you. He has conquered sin, death, and the devil already. This is your peace. Rest and rely and fix your eyes upon him. In doing so, what’s the worst that can happen? Ridicule on Facebook? Losing your job? Catching a virus? Trust in Christ and the ‘worst’ thing he can do to you is cause you to awake in the very presence of your Savior. As if that is a bad thing.
In your baptism, you have a peace that can never be taken from you. No matter your station in life: young or old, healthy or sick, depressed or lonely, rich or poor…whatever…you belong to Christ. The Name of the Almighty God is placed upon your head and your heart and He has marked you as one redeemed by Christ the Lord. And nothing can take that away from you. Amen.
Rev. Brent Keller Peace Lutheran Church Alcester, SD
Giovanni de ‘Medici was the second son of Lorenzo “the Magnificent” de’Medici, ruler of the Florentine Republic. As was customary for second sons, Giovanni was groomed for a career in the church. His father was one of the great patrons of the Italian Renaissance and very adept at the very volatile politics of late medieval Italy. While playing the part of the first citizen, he gained for his family near royal powers, prestige and riches. Much of that power came from the family business, running one of the major banks in Europe. Giovanni thus received one of the finest educations of his time and became a lover of the finer things of life — especially the arts and hunting. Think of father and son as princes of the type described by the father of political political science — Niccolò Machiavelli — who grew up to be a Florentine diplomat and a lieutenant of the Medici family .
He was consecrated a Deacon and a Cardinal at age 13, although not allowed to function as a Cardinal until he was of age. He studied theology and canon law at the University of Pisa from 1489 to 1491. In 1492 he joined the College of Cardinals, but had to move back to Florence at the death of his father. In 1494, when politics in Florence turned against the Medicis, he went into exile, traveling throughout Europe until 1500 when he moved to Rome. When his older brother Piero died, he became the head of the Medici family. In 1512, when his younger brother regained Medici rule in Florence, Giovanni was the actual power behind the throne. The rest of his life, he would leverage family power to promote his relatives in gaining control throughout Italy.
In 1513, Giovanni was elected pope, even though he was not a priest. In the following days, he was first ordained, then consecrated a bishop and then coronated as Pope Leo X. As a pope, he was a relatively moral shepherd. He spend his own, his family’s and the papacy’s money on turning Rome into the center of the Renaissance for his time. He commissioned one of his father’s clients — Michelangelo — to paint the Sistine Chapel ceiling in St. Peter’s Basilica. He skillfully played France and Spain off against each other, maintaining a percarious balance that kept Italy relatively free of war during his reign.
However, he is remembered chiefly for underestimating Martin Luther and the thirst for reform in Western Christendom. During the critical years in which the Reformation took root, he first thought of it as a squabble between the rival monastic orders — Luther’s Augustinians and Eck’s Dominicans. He was not concerned (until 1520!) about most of the issues raised by Luther. He alternately tried humoring him, getting his superiors in the order and his prince to rein him in and issuing dire threats. The one sticking point for him goes to his nature as a Medici — Papal authority which Luther’s theology threatened. His last card he played on June 15 — the bull Exsurge Domine.
Five Hundred years ago, Martin Luther completed his Treatise on Good Works, explaining several of the key insights of Lutheran theology. It went to the printers sometime from the middle to the end of May 1520 and was in the hands of Philip Melanchthon by June 8. Originally, the reformer intended it to be a sermon for his Wittenberg parish, but grew into a little book at the urging of his prince, Frederick the Wise through his secretary, Georg Spalatin, Luther’s good friend.
Luther feared that, as much as he had already published, it would not be read. He was very much mistaken. It was reprinted eight times by December 1520 and six more times in 1521. Before long it was translated into Latin. very quickly it appeared in English, French, Dutch, and Low German. This treatise has received very little attention, given that, very shortly after it was published, Luther produced a work that denied the Pope was the vicar of Christ, followed by others that taught all Christians were priests and had a leadership role in the church, that there were only two, or maybe three, sacraments and that Christians were at the same time free and subject to no one, but slaves of all, subject to all.
In this work, Luther explains that salvation and faith are not earned by good works, but that good works flow from salvation and faith. Because Christians naturally love God and want to please him, they do good works without giving them a second thought. No work done apart from faith is truly good. And for a Christian, living in the vocation that God has given to him or her, everything they do is truly a good work.
Martin Luther also redefined in this treatise what “Good Works” actually were. In the Middle Ages, good works came to mean religious actions such as attending mass, making pilgrimages to holy sites, prayers, purchase of indulgences, pledging to God that you would remain celibate and a host of other spiritual exercises. Dr. Luther explains that none of these things that were recommended by the church, impressive in the eyes of people as they were, are not good works at all. At best, they distracted from performing true good works — those commanded by God.
The Treatise on Good Works took the form of an extended commentary on the Ten Commandments. Many of Luther’s observations in it will sound very familiar to Lutherans — Dr. Luther would repeat many of them a decade later in his Large and Small Catechisms.
One comment the reformer made sounds strange to Lutheran ears. He teaches that faith is the first and greatest work a Christian does. In it are all other works. Theologian Norman Nagel used to explain that early on “Luther was not a Lutheran. the goose is in the oven, but he is not quite cooked yet.” And so it was. Luther and his friends would soon come to understand faith as purely a gift of God, created in the heart of believers by the Holy Spirit when he saves them in the waters of Holy Baptism and by the power of his word. Faith, we now believe is a Christian’s trust in God to keep his promises.
Dear saints, the Introit this morning begins with a request: “Hear, O Lord, when I cry aloud.” There seems to be some burden on the Psalmist as he continues, “Your face, Lord, do I seek; hide not your face from me.” As the words of Jesus in the gospel reading come to pass, perhaps these words came to the minds of the disciples. Jesus tells of an hour coming where they will be excommunicated from the synagogues. A time coming when they would be hunted down by their own people and killed. For what reason? Because those doing the persecuting think they are actually serving the Lord by their sinful actions.
This message of Jesus wouldn’t be new to the disciples. It has been in his teaching since the Sermon on the Mount. And since they knew the Old Testament, they would know it has been the plight of the servants of God for centuries, even millennia. This excommunication from the synagogues happened. It is all over the book of Acts. The message of Christ crucified was preached in them until the messenger was kicked out. They kept teaching and preaching this message at the riverside and in homes. They took it to the next town and repeated the scenario over and over.
The Jewish leaders who did not receive the Gospel and repent were not happy. And they sought to stop the preaching of this gospel to anyone. So not only did they excommunicate the messengers, they began to kill them. I direct you again to the book of Acts. St. Stephen boldly proclaims an unbridled and pointed message to the leaders culminating in this truth: in their sinful unbelief and resistance of Jesus they showed themselves to be a stiff-necked people, uncircumcised in heart and ears and always resisting the Holy Spirit. Today this would be called a ‘hell-fire and brimstone’ sermon, but his goal was still to see the hearts of the hearers cut and have them repent of their murder of Christ, trusting in him for forgiveness, life, and salvation.
The council is cut to the heart. But it is not the cutting that the hearers at Pentecost have. This is a cutting that enraged them to the point they bare and grind their teeth in hatred. Stephen is seized and stoned. The words of Jesus come true. The hour is already underway.
And that time has not come to an end. It continues and will not end until our Lord returns. Sometimes the fiery trial that St. Peter mentions in the Epistle comes from blatant enemies of the church. Sometimes it comes from enemies within the visible church. And sometimes that trial comes from people who are ignorant that they are persecuting the church of Christ, but think they are representing it. And the reason this happens is because they have not known the Father, nor the Lord Jesus.
We could spend hours listing the times and ways and circumstances of Christian persecution around the world then and now. But instead, let’s focus on why Jesus tells the disciples and us these things are going to happen. Did you catch the reason? He lets you know these things are coming to keep you from falling away. Our Lord wants you to be prepared for betrayal. For hardship. For humiliation, arrest, even death at the hands of those who hate you because they do not know and hate the Father. Because he wants you to stay faithful and keep your faith.
A few days ago, the church celebrated the Ascension of Our Lord. Just before Jesus lifts his hands, blesses the disciples, and ascends, he opens their minds to understand the Scripture. He tells them that the Christ should suffer and on the third day rise from the dead, and that repentance for the forgiveness of sins should be proclaimed in his name to all nations, beginning in Jerusalem. At the end of St. Matthew’s account, he says that all authority has been given to him in both heaven and earth. And so, he sends the disciples out to preach the gospel where they would baptize and teach all that Jesus had given them.
Once the promised Holy Spirit comes at Pentecost, the disciples begin to carry out this sending. They begin in Jerusalem and take the message of Christ to all the world. That message still spreads today. And you, dear Christian, who believe this message – believe and trust that Jesus Christ is the Son of God; he was born of the Virgin Mary; he suffered under Pontius Pilate; was crucified, died, and was buried; that he rose from the dead and ascended to the Father; that he will come again in glory where we look for the resurrection of the dead – are the beneficiaries of these words of our Lord too.
While we do not suffer persecution as the early church did and, indeed, other parts of the world even today, it is also not right to say we have no troubles. Christians are targeted and labeled all sorts of nasty things because they believe the words of our Lord. They are fired, discriminated against, and threatened. This should not surprise us. The world hated Jesus enough to kill him. It isn’t surprising that the world would hate us too.
Yet the death of Jesus changed everything. In that death, the world is reconciled to Christ. He dies the death we all deserve and suffers the punishment we are owed. Now that he has conquered death, he sends the Holy Spirit to strengthen, guide, and protect us. Though we were like sheep scattered with no shepherd, he sought each of us out and brought us to himself. He cleansed us in the waters of baptism. He has removed your old heart of stone and replaced it with a heart of flesh. He has given you life and warned you of what will certainly occur so that you will endure and live with him to eternity.
Yes, Jesus was talking to the disciples in our text, but his words apply to us too. He tells you these things are going to happen so that you do not fall away. Jesus has died and paid for all the sins of all who have, are, or will live. But because they do not know him, they reject this gift. Because they do not know him, animus directed at God is also directed to us. And as St. Peter reminds us, when we are insulted and put under hardship for the name of Christ, we are blessed. Blessed because the Spirit of glory and of God is upon us. So remember: Jesus has redeemed you. He has cleansed you. He is your light and your salvation. Because of him, not matter what is done to you, you have nothing to fear. For the Spirit that resides in you enlightens you, sanctifies you, and keeps you in the true faith. Amen.
Rev. Brent Keller Peace Lutheran Church Alcester, SD
