The Resurrection of Our Lord – Pr. Faugstad exordium and sermon
Was there really a fire at the Notre Dame Cathedral in Paris last week? Well how do you know? Were you there? Did you watch it happen? As far as I know, none of you have just returned from Europe. And yet you are convinced there was a huge fire in that cathedral. Why? It’s because you have seen pictures and video of the fire, and you have heard reports from the eyewitnesses. But since you did not see it with your own eyes, would you call the Notre Dame fire a matter of faith or fact?
The same question could be asked about Jesus’ resurrection: Is it a matter of faith or fact? The apostle Paul called it a fact. Paul said that Jesus was crucified, died, and was buried, and then rose again on the third day (2Co. 15:3-4). If no one could verify His resurrection, if no one saw Jesus alive again, it could not be considered a fact. But Paul stated that “he appeared to Cephas [or Peter], then to the twelve. Then he appeared to more than five hundred brothers at one time, most of whom are still alive, though some have fallen asleep. Then he appeared to James, then to all the apostles. Last of all, as to one untimely born, he appeared also to me” (vv. 5-8).
If Paul were telling a lie, he wouldn’t name these names. He wouldn’t make the claim that five hundred people at one time saw Jesus alive after His death. That would be easy to disprove if it were a lie. But Paul said that most of the five hundred were still alive when he wrote his letter. That means people could, if they wanted to, find those witnesses and ask them what they saw. And they would all say the same thing. Like Paul, some of these witnesses also wrote about Jesus’ resurrection. Their testimony is included with Paul’s in the New Testament of the Bible. There are also sources outside the Bible that make the same claim, sources that date near the time of these events.
But faith is a part of it too. You could hear the facts but not believe them. Simply knowing the fact of Jesus’ resurrection does not save you. Salvation comes from knowing and believing that Jesus “was delivered up for [your] trespasses and raised for [your] justification” (Rom. 4:25). In confident faith, let us now rise to sing our exordium hymn, “He Is Arisen! Glorious Word!” (ELH 348, TLH 189).
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Text: St. Mark 16:1-8
In Christ Jesus, who accomplished everything He was sent to do to the glory of His Father and for the salvation of all people, dear fellow redeemed:
We can’t help but notice everyone’s surprise that Jesus rose from the dead. Joseph of Arimathea and Nicodemus had wrapped Him in burial cloths and closed Him up in a tomb. The disciples went into hiding while they mourned His death. The women made plans to return to the tomb after the Sabbath and apply more spices to Jesus’ dead body.
But by Sunday morning, there was no dead body to be found. An angel came down from heaven and rolled back the stone from the tomb (Mat. 28:2). Those who looked inside did not see what they expected to see. They found nothing but burial cloths. Jesus was gone! “He is not here,” said the angel, “for he has risen, as he said” (Mat. 28:6).
“He Has Risen, as He Said.” His resurrection was no secret. Jesus predicted it would happen. He told His disciples before these events that “he must go to Jerusalem… and be killed, and on the third day be raised” (Mat. 16:21). Again He said, “[men] will kill him, and he will be raised on the third day” (17:23). And again, “they will condemn him to death and deliver him over to the Gentiles to be mocked and flogged and crucified, and he will be raised on the third day” (20:18-19). Those were Jesus’ own words. They were very clear.
He had spoken about His resurrection at other times too, but not as clearly. Early in His public work, He had told the Jewish religious leaders, “Destroy this temple, and in three days I will raise it up” (Joh. 2:19). They thought He was talking about the temple building, but “he was speaking about the temple of his body” (v. 21). Another time, He told the scribes and Pharisees that He would be three days and nights “in the heart of the earth,” just as Jonah was three days and nights “in the belly of the great fish” (Mat. 12:40).
Ironically, it seems Jesus’ enemies took His words more seriously than His disciples did. The chief priests and Pharisees went to Pilate the day after Jesus’ death and said, “Sir, we remember how that impostor said, while he was still alive, ‘After three days I will rise.’ Therefore order the tomb to be made secure until the third day, lest his disciples go and steal him away and tell the people, ‘He has risen from the dead,’ and the last fraud will be worse than the first” (Mat. 27:63-64).
Isn’t that something? Jesus’ enemies heard the prediction loud and clear, but they did not want it to be true. Jesus’ disciples, on the other hand, did not understand or grasp what He said, even though they desperately wanted it to be true. I suppose we can’t be too hard on the disciples. We are likewise faced with the tension between what Jesus says and what our eyes see, between His promise and our experience.
We face this tension whenever we lay someone to rest in the tomb. It is obvious to us that the body is dead, that no life remains in it anymore. How can we be so sure that the body will rise again? No one has ever seen a dead person come back to life. Cemeteries do not typically shrink in size; they expand. So we are really in the same place as the disciples were from Good Friday evening to Easter Sunday morning. As far as we can observe, death is final.
But the Lord kept His Word; He did rise from the dead. The disciples could hardly believe what they were seeing. That’s why Jesus wanted them to cling to His Word. Our own sight, experience, and reason are not infallible, but the Word is. After His resurrection, the disciples remembered Jesus’ prediction, “and they believed the Scripture and the word that Jesus had spoken” (Joh. 2:22; also Luk. 24:6-7).
Does that mean we cannot be sure of our resurrection and the resurrection of our loved ones until we see it happen? Not at all. We can be sure of the resurrection of the body because of Jesus’ resurrection. He said, “I am the resurrection and the life. Whoever believes in me, though he die, yet shall he live, and everyone who lives and believes in me shall never die” (Joh. 11:25-26). Even the night before His death He said, “Because I live, you also will live” (14:19).
Because Jesus lives, we will live. Because He rose again from the dead, we will rise again from the dead. Our life here and our eternal future are completely tied up in Him. This connection to the living Lord started for many of us at our baptism. Paul writes, “We were buried therefore with him by baptism into death, in order that, just as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life. For if we have been united with him in a death like his, we shall certainly be united with him in a resurrection like his” (Rom. 6:4-5).
Paul says that if we died to sin through baptism, if our sins were buried with Christ, then they do not stick to us anymore. Jesus atoned for them on the cross, and they were buried with Him in the tomb. Those sins did not rise again with Jesus on Easter. They stayed buried. That means our sin is no longer counted against us. That means death no longer has dominion over us, because it “no longer has dominion over Jesus” (v. 9). Jesus’ resurrection means you “must consider yourselves dead to sin and alive to God in Christ Jesus” (v. 11).
But often the opposite seems to be true. Sin and death seem very alive in us, while hope and life seem dead. We are troubled by the things we have done. We knew something was wrong, but we did it anyway. We are bothered by the bad thoughts that keep flying around in our heads. We can’t get over the guilt of our failures, both the big ones and the small ones. We hardly look like the redeemed and righteous children of God that we became at our baptism.
This is why we return every day to the waters of our baptism by repentance and faith. We drown our old Adam with its sins and evil lusts, and we cling to the sure promises of Jesus. We also return each week to be comforted and strengthened by God’s Word in the Divine Service. This is why we have come here today. We have come to hear the words of the angel: “Do not be alarmed. You seek Jesus of Nazareth, who was crucified. He is risen!” (Mar. 16:6).
Jesus was crucified for you, for all your sins. He paid the debt you owed. The work to save you was, as He said, “finished!” (John 19:30). And His empty tomb proves that His saving work was accepted by God the Father. God is not angry with you. He forgives you. Christ’s resurrection is your justification. It is the declaration of your innocence before God.
You can’t know this forgiveness by feeling it. You may not always feel forgiven, but you are. You are forgiven because “He Has Risen, as He Said.” Jesus kept His Word. He did what He said He would do. He always keeps His Word. This is why you can be certain that your sins are forgiven, and that you and all the dead will rise again on the last day. You will rise again because Christ is risen! He is risen indeed! Amen.
Glory be to the Father and to the Son and to the Holy Ghost; as it was in the beginning, is now, and ever shall be, forevermore. Amen.
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(picture of Easter morning sunrise at Saude Lutheran Church)
The First Sunday after Christmas – Pr. Faugstad sermon
Text: St. Luke 2:33-40
In Christ Jesus, who was brought to Jerusalem as a little Baby and who would later return there to give Himself as our humble Savior, dear fellow redeemed:
According to people who study this sort of thing, each of us has tens of thousands of thoughts every day. That’s a lot of thoughts, though I’m not sure how it is possible to count them. Most of our thoughts we keep to ourselves. Sometimes people catch us daydreaming and ask us what is on our minds. That can be a hard question to answer. Maybe we can’t explain what we are thinking, or we would rather not say. But sometimes our thinking is obvious to those around us even when we have not shared it. They can tell what we are thinking by the things we say and do.
Simeon occupied himself with thoughts about the Messiah. He believed the many prophesies telling about the coming Savior. A few verses before today’s lesson, Simeon is described as a man “righteous and devout, waiting for the consolation of Israel” (Luk. 2:25). He did not know when this promise would be fulfilled until God the Holy Spirit revealed something wonderful to him. It was revealed to him that “he would not see death before he had seen the Lord’s Christ” (v. 26).
While he waited, Joseph and Mary traveled to Bethlehem, and the Baby Jesus was born. Because he was the firstborn son of Mary, Jewish law required that He be presented to God in the temple forty days from His birth. So Joseph and Mary carefully prepared for the short trip from quiet Bethlehem to bustling Jerusalem. When they got there, they purchased two turtledoves to offer as a sacrifice according to the custom of the law.
As they ascended the steps toward the temple, they were met by an older man, a man they had never seen before. Simeon was directed to them by the Holy Spirit, and he gently gathered the Child in his arms. What was he thinking at this moment? The evangelist Luke tells us that he “blessed God and said, ‘Lord, now you are letting your servant depart in peace, according to your word; for my eyes have seen your salvation that you have prepared in the presence of all peoples, a light for revelation to the Gentiles, and for glory to your people Israel’” (vv. 28-32). His prayers had been answered. He now looked upon his Savior and the Savior of all peoples. Now he could depart this world in peace.
And what were Joseph and Mary thinking about all this? They “marveled at what was said about Him.” But Simeon was not finished. He blessed Joseph and Mary. Then he looked at Mary and said, “Behold, this child is appointed for the fall and rising of many in Israel, and for a sign that is opposed (and a sword will pierce through your own soul also), so that thoughts from many hearts may be revealed.” That was a troubling follow up to his positive words of promise. It was a prophecy that the Holy Spirit granted him about this Child. Simeon said that some would reject Jesus, and some would believe in Him. Mary would suffer while He suffered. Because of Him, the thoughts of many hearts would be revealed.
The thoughts of many would be revealed from what they said about Jesus and how they treated Him. Many of the scribes and Pharisees showed the true condition of their hearts by their spiteful words toward Jesus and their various attempts to take His life. But Jesus did not need them to speak and act to know where they stood. He knew what they were thinking. He could read their hearts. At one point He said to them, “So you also outwardly appear righteous to others, but within you are full of hypocrisy and lawlessness” (Mat. 23:28).
On the other hand, He found faith in hearts where others would not have expected it. He saw faith in the heart of a Roman military commander (Luk. 7:9), in the heart of a prostitute (7:50), and in the heart of a tax collector (19:9). A person’s pedigree, social standing, or past were not reliable indicators of his or her standing before God. The thoughts of these outcasts were revealed by their humble trust in Jesus, while the thoughts of the hypocritical religious leaders were shown by their proud rejection of Him.
So where do you stand? What Do You Think about Jesus? I suppose your presence here goes a ways toward answering that question. If you didn’t believe in Jesus, why would you be in church? But going to church, participating in the service, and giving offerings does not automatically make you a Christian. The thoughts of many are revealed not by what they say and do on a Saturday afternoon or a Sunday morning, but by how they are the other 6 ½ days of the week. Do your friends, co-workers, and neighbors know you are a Christian or would they find this surprising? On the other hand, having an outwardly holy life does not make you a Christian either. The scribes and Pharisees were outwardly holy too.
Every one of us here can think of times that we said or did things which were not at all consistent with our faith. We tried to justify our behavior at the time, but we know it was wrong. We know we sinned. We can think of other times that we were just going through the motions of being a Christian. Maybe no one else knew our thoughts of anger or jealousy or covetousness or self-righteousness. They did not know how much these thoughts consumed us, but we did. We had everything together on the outside, but we were churning on the inside.
Our sins on the outside and on the inside made us feel guilty. Maybe we still feel guilty about the things we said or did or thought about a long time ago. We might hope that the further away we get from the sin, the more our memory of it will fade. But we can’t hide anything from God. He already knows. The psalmist says that the LORD discerns our thoughts and knows what we will say even before we say it (Psa. 139:2,4).
If He wanted to, God could number our sins. He could list them all. But He does not hold our past sins over our heads. Instead He invites us to leave our sins at His throne of grace. He inspired Isaiah to write these words, “Seek the LORD while he may be found; call upon him while he is near; let the wicked forsake his way, and the unrighteous man his thoughts; let him return to the LORD, that he may have compassion on him, and to our God, for he will abundantly pardon. For my thoughts are not your thoughts, neither are your ways my ways, declares the LORD. For as the heavens are higher than the earth, so are my ways higher than your ways and my thoughts than your thoughts” (Isa. 55:6-9).
We expect God’s judgment for our many sins, but His thoughts are not our thoughts. God loved us even in our sin. He sent His only Son to endure the fires of hell for us, so we would be spared eternal punishment. He forgives our sinful saying and doing and thinking. He forgives our bad behavior, our weak faith, and our self-righteousness. In Jesus, God’s thoughts toward us are clear. “Come now, let us reason together, says the LORD: though your sins are like scarlet, they shall be as white as snow; though they are red like crimson, they shall become like wool” (Isa. 1:18).
God wants you to confess your sins to Him. He knows them already, but it is important for you to acknowledge them. You do this in church, but repentance should be an every day activity. At the same time that we confess our sins, we also apply His Word of grace to ourselves: Jesus was born under the law to live a holy life for me. He died on the cross to save me.
Through this Gospel message, the Holy Spirit also sanctifies us. He works to plant holy thoughts in our minds. He works to form good spiritual habits within us, like the ones we see in Anna. Anna’s husband died just seven years into their marriage. She could have been bitter about this. She could have blamed God and questioned His love for her. But instead, she trusted in the Lord and waited for His blessings. She spent her time in the temple, “worshiping with fasting and prayer night and day.” And when she saw the Christ Child, “she began to give thanks to God and to speak of Him to all who were waiting for the redemption of Jerusalem.”
This is the joyous response to our salvation that the Holy Spirit works in us too. Like Anna, we go to church to hear God’s promises, and we worship Him with disciplined and prayerful lives. Like Anna, we also share the hope we have with the people around us. We let it be known that God loves sinners—including ourselves—, and that He sent Jesus to redeem us. In this way, we function as lights of God in a dark world. We do not seek to call attention to ourselves but to Him who died for all peoples.
You and I think thousands of thoughts per day. Our thoughts are not always directed toward God, but His thoughts are always directed toward us. He leads us to recognize our sins and to see in Jesus our holy Savior. With Simeon and Anna we can praise Him to the end of our days until we “depart in peace” from this life to the next.
Glory be to the Father and to the Son and to the Holy Ghost; as it was in the beginning, is now, and ever shall be, forevermore. Amen.
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(stained glass picture from St. Michael’s Cathedral in Toronto)
The Second Sunday in Advent – Pr. Faugstad sermon
Text: St. Matthew 11:2-10 (Gospel for Advent 3)
In Christ Jesus, “whose way John the Baptizer prepared, proclaiming Him the Messiah, the very Lamb of God” (Preface for Advent, ELH p. 74), dear fellow redeemed:
In a couple weeks, most of us will be receiving new things wrapped up in multi-colored paper. Some things will be expected and some things will be surprises. Do you remember what you received for Christmas last year? If you do remember, what is the current condition of the gifts you received? Any food you were given is almost certainly gone. Your new socks probably don’t have holes in them yet, but they might be getting threadbare. Electronic devices are most likely still in good working order. Last year’s toys are probably in good shape.
But I don’t expect that you still look at these items with the same joy and appreciation as when you first opened the package. Those brand new things do not look so special anymore. They have become common. When they become outdated or when they break, it will not be hard for you to toss them and go looking for something new.
And this is not wrong. It is fine to go shopping for a newer car when yours is getting expensive to repair. It is okay to buy a new computer or a new phone when the one you had doesn’t work well anymore. It is fine to update your wardrobe (including that shirt from the 1980s that your wife has been trying to hide or replace for the last thirty years). Our money and our earthly possessions are gifts from God which He intends that we use in this life. We can’t take any material things with us to heaven. They are for here and now.
But we should not consider everything in life as being so disposable. For one thing, there is no price tag for a solid reputation as the Proverb says, “A good name is to be chosen rather than great riches” (22:1). For another, you and I only have one body. This is why we are concerned to eat good foods, to refrain from excessive drinking and other unhealthy habits, and to stay away from any dangerous or immoral activities that could harm our bodies. Paul writes that “your body is a temple of the Holy Spirit within you…. You are not your own, for you were bought with a price” (1Co. 6:19-20).
And the most important thing we have in this life is the Holy Bible, the Word of God. It is by this Word that we have faith and hope, and that we learn to love as God has loved us. This Word promises the forgiveness of our sins and a never-ending life of bliss after this one. Without this book, we would know very little about God. We would not know how He graciously looks upon us, and how He sent a Savior to redeem us and the Holy Spirit to comfort us.
But there are many who find the Word wanting. They desire a religion that better fits their natural inclinations, or a religion that makes them responsible for getting right with God. To satisfy these desires, they step outside of the Bible and look for new revelations of the Spirit, new instructions for how to live their lives.
Think about the many cult leaders who have established their own systems of belief. They claimed to receive special messages from God, truths that are not found in the Bible. Muhammed did this in the 600s when he developed Islam. Joseph Smith did something similar when he started the Mormon church in the 1800s. And then in recent decades, we have watched men set themselves up as modern-day messiahs, men like Jim Jones who formed the Peoples’ Temple cult, David Koresh who led the Branch Davidians, and Marshall Applewhite who started the Heaven’s Gate group.
In each case, these leaders built religions that gave them absolute authority. Their opinions were to be unquestioned and their every desire satisfied. Their followers were to be loyal to them in everything, and they were to be willing to give up their lives for the cause. Many of them did give up their lives. They died tragic deaths, either by suicide or by engaging in armed conflict with those who opposed them.
We regard these cult founders as being mentally unstable, manipulative, or both. We think of them as being very different than we are. But we have more in common with them than we imagine. We also like to have things go our way and have others go along with our thinking. We also want to take whatever our hearts and bodies desire. We do not want to bow to any authority, abide by someone else’s rules, or accept the responsibilities placed in our hands. In short, we often want to be our own god.
John the Baptizer was no cult leader or pleasure seeker. He was a humble servant of God. But he was unsure about Jesus’ timetable for His work. He wanted Him to provide clarity about His person and purpose. John sent messengers to ask Jesus, “Are You the One who is to come, or shall we look for another?” It was a pointed question. If Jesus was not the Messiah, He should say so. Then John would know his task was not complete, and that he must still prepare the way for the Messiah. But if Jesus was the Messiah, then John could send his disciples to Jesus and let his imprisonment run its course.
We do not know if John asked this question for his own benefit or for the benefit of his followers. Maybe he was trying to get them to leave him, so they would follow the Christ instead. Or maybe he was impatient for the Messiah to conduct Himself like Malachi described in today’s OT lesson. Malachi prophesied that He would be “like a refiner’s fire and like fullers’ soap,” and that He would “draw near… for judgment” (3:1-6). Or maybe John felt depressed and discouraged that he should have to sit in prison while there was so much work to do for God.
Whatever his personal thoughts, John’s question was most important, “Are You the One who is to come, or shall we look for another?” It is still important, and we still find ourselves asking it. We struggle within ourselves whether we should give all our attention and devotion to Jesus, or whether we should “look for another.” This describes the entirety of human life, and especially the life of the Christian. Will we look to Christ or somewhere else?
We have often looked somewhere else. We have looked to the god of money, thinking that more money could buy us happiness. We have looked to the god of power and prestige, hoping to make a name for ourselves and leave a lasting legacy. We have looked to the god of pleasure, thinking that only this could satisfy. We have looked to other gods besides—the god of reason, the god of entertainment, the god of adventure, the god of self-righteousness, the god of achievement. These are the gods of the world. They are very appealing, and it is not hard to find them.
But their promises are empty. The gods of this world are like the idols described in Psalm 115: “They have mouths, but do not speak; eyes, but do not see. They have ears, but do not hear; noses, but do not smell. They have hands, but do not feel; feet, but do not walk; and they do not make a sound in their throat” (vv. 5-7). The gods of this world are lifeless. They are dead. Therefore, says the psalmist, “Those who make them become like them; so do all who trust in them” (v. 8). Eternal death is the certain fate of all who follow the gods of the world.
But in Jesus there is hope, and there is life. Jesus told the messengers of John, “Go and tell John what you hear and see: the blind receive their sight and the lame walk, lepers are cleansed and the deaf hear, and the dead are raised up, and the poor have good news preached to them.” Jesus does not leave the blind in the dark like the world does; He gives sight. He does not cripple, but strengthens. He does not pollute, but cleanses. He does not plug ears with lies, but opens them to the truth. He does not come to destroy, but to save. He does not steal; He gives. This is nothing like the cult leaders and false teachers we find throughout history.
Jesus proclaims good news, the good news of sins forgiven and salvation secured. He came to take all our sins upon Himself, our sins of selfishness and stubbornness, our sins of indulgence and irresponsibility, our sins of treasure-hunting and glory-seeking. All these sins He gathered to Himself, and He suffered and bled for every one. He gave you the best gift a sinner can receive—the gift of a clear conscience through the washing away of sin. This gift does not become outdated or fade over time. It never needs to be replaced. In Christ, your sins are forgiven yesterday and today and forever.
Because you and I need to be reminded and assured about this forgiveness, Jesus repeats it again and again in the divine service. We hear the absolution, we listen to the Scripture lessons and the sermon, and we partake of Holy Communion. Through these holy means, Jesus brings us the gracious forgiveness of all our sins, and He gives us the strength and the resolve to press on to our heavenly goal.
So Shall We Look for Another? Can a better Savior be found? No, Jesus is the only Savior. He came to redeem us from our sin and the death we deserved. He comes to visit us now through His life-giving Word and Sacraments. And “He shall come again with glory to judge both the living and the dead” (Nicene Creed). We look to Him and Him alone. We wait for Him and Him alone. And we know that our humble trust in Him will not be disappointed. Jesus said, “[B]lessed is the one who is not offended by Me.”
Glory be to the Father and to the Son and to the Holy Ghost; as it was in the beginning, is now, and ever shall be, forevermore. Amen.
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(“Witness of John the Baptist” woodcut by Julius Schnorr von Carolsfeld, 1794-1972)
The First Sunday after Michaelmas – Pr. Faugstad sermon
Text: St. Matthew 9:1-8
In Christ Jesus, who came as the Physician for the spiritually sick (Mt. 9:12), dear fellow redeemed:
The account of the healing of the paralytic is recorded in three of the four Gospels—Matthew, Mark, and Luke. Both Mark and Luke offer the interesting detail that when the friends of the paralytic could not get into the house where Jesus was teaching, they opened up a hole in the roof. Then they let down their friend on his bed before Jesus. This would have been something to witness! If you were in the house, you would have wondered what was going on when pieces of the roof rained down, beams of light cut into the room, and faces peered down from above.
As striking as this experience must have been, Matthew says nothing about it. All he says is that some people brought their paralyzed friend to Jesus. This shows us that how the paralytic was brought to Jesus is not the most important detail. The most important details are what happened when he was set before Jesus.
Now what was this young man’s most pressing need? No one could fail to see the sad condition he was in. He was paralyzed. He could not walk. Perhaps he could not even move his arms. The friends of this person went to the great trouble of hoisting him up on the roof and lowering him down before Jesus. What were they expecting Jesus to do? Jesus recognized the young man’s most pressing need. “Take heart, My son” He said; “your sins are forgiven.”
If you were in the position of the paralyzed man, would you have been disappointed about what Jesus said? Would you have been perplexed that Jesus seemed to ignore your paralysis? But the paralyzed man did not protest. Maybe his paralysis was not what troubled him the most.
Can you imagine a scenario in which no physical pain is worse than the spiritual turmoil of your heart and soul? What if this man struggled with serious depression and had lost the will to live? What if he had become paralyzed by doing something foolish, and he carried a great burden of guilt for his actions? What if he worried that God was punishing him for past sins by making him paralyzed? If any of these were true, he would have seen his paralysis as a symptom of a much deeper problem, a problem which seemed to have no solution.
But then Jesus spoke. His words brought calm to the inner sea of turmoil. It cast beams of healing light into the paralytic’s troubled heart. He was not yet able to rise from his bed, but his spirit was lifted up. He was comforted. How do we know Jesus’ Word had this effect? There was no change that could be observed in the paralytic, unless a once troubled countenance now showed signs of relief and peacefulness. The scribes, for their part, denied that the young man’s sins had been forgiven. They said within themselves, “Why does this man speak like that? He is blaspheming! Who can forgive sins but God alone?” (Mk. 2:7).
Their assumption was that Jesus was not God. That assumption was about to be challenged. Jesus knew their thoughts. He said to them, “Why do you think evil in your hearts? For which is easier, to say, ‘Your sins are forgiven,’ or to say, ‘Rise and walk’?” What is the answer? You and I can easily say both things, but we do not have the power to make either of them happen. Jesus has the power to do both, and He proved the power to give spiritual healing by giving physical healing.
As proof “that the Son of Man has authority on earth to forgive sins,” Jesus said to the paralytic, “Rise, pick up your bed and go home.” Now if the man could not stand up, what would it mean? That his sins were not forgiven. But the second miracle was proof of the first. He did get up. His sins were forgiven. And all because of Jesus’ powerful Word.
We said earlier that Matthew did not include the detail of how the paralyzed man was brought before Jesus. But Matthew did include a detail that Mark and Luke did not. At the end of this account, Matthew wrote that the crowds “glorified God, who had given such authority to men.” That is an interesting conclusion for the crowd to arrive at. Jesus proving that He could forgive sins made the crowd marvel that God “had given such authority to men.”
Until Jesus’ coming, there had never been a human being who could forgive sins. People could set broken bones and treat illnesses. They could help the poor and console the grieving. But of and by themselves they had no answer for spiritual distress. And they had no answer for “the wages of sin,” which is death (Rom. 6:23). But now here was a flesh-and-blood man, Jesus, who had an answer not only for physical ills, but for spiritual ones. He had the authority to forgive sins.
Now if you are authorized to do something, you wouldn’t say the power is yours. Authority is granted to you by someone else. So if you are given the password to a company account, you receive it from someone above you. You are entrusted with what is theirs. Any authority we have in our vocations comes in this way. Even the authority parents have over their children is not something they produce by themselves. They are given authority. And who gives it? In his Letter to the Romans, St. Paul says, “For there is no authority except from God, and those that exist have been instituted by God” (13:1).
This is how it works also with the authority to forgive sins. After His resurrection, Jesus declared to His disciples, “As the Father has sent me, even so I am sending you.” Then He breathed on them and said, “Receive the Holy Spirit. If you forgive the sins of any, they are forgiven them; if you withhold forgiveness from any, it is withheld” (Jn. 20:21,22-23). The authority Jesus received from His Father, He passed on to His disciples. He emphasized the same thing shortly before His ascension into heaven. He told them, “All authority in heaven and on earth has been given to me. Go therefore” (Mt. 28:18-19).
Jesus makes it clear that the authority to forgive sins—something only God can do—is now put into the mouths of His disciples to declare. And that is something to wonder about! How could Jesus give something so sacred, so precious, so powerful as the authority to forgive sins to sinners? But that is what He does. Each of you as children of God has been given this authority. When your brother or sister in Christ sins against you and repents of the sin, you can say to them, “I forgive you, and God forgives you.” You can still forgive them even if they are not sorry—and it is important that you do. But the sins of the impenitent are not forgiven them by God “as long as they do not repent” (Small Catechism, Office of the Keys).
The Lord has also called certain men to stand in His place and declare the forgiveness of sins publicly. This is the chief responsibility of pastors. Their job is to forgive sins. They have no special power to do this because of who they are; pastors are sinners like everyone else. Their authority is given them by Jesus to speak His Word. The Word of absolution is powerful because it is from Jesus. This is why pastors preface the absolution with, “By the authority of God and of my holy office.” The forgiveness comes from God to the sinner through the Word.
It is a great comfort to know that Jesus’ absolution is available to us here and now. You may be troubled by a certain sin that you have never told anyone about. You may be filled with passions and desires that you know are against God’s Commandments. You may be tempted to look at things you know you shouldn’t, or to listen to things that attack your faith. Maybe you give the impression on the outside that everything is fine, while on the inside you are full of spiritual turmoil.
You do not need to carry these burdens. The Lord knows your struggle. He knows what you need the most. He says to you, “Take heart, My [child]; your sins are forgiven.” He can forgive your sins because on the cross He made full atonement for them, every one. The scales of justice were balanced by Jesus offering up Himself in payment for your sins.
But you may struggle to believe that even your great sins are forgiven. “How could God forgive this?!?” you wonder. You feel ashamed. You come to church, but you do not let yourself be comforted by the absolution. You go to Communion, but you feel just as troubled as before. In times like these, I encourage you to make an appointment with your pastor. One of my duties as your spiritual shepherd is to apply God’s Word to your specific situation, to your specific troubles and pain.
No one likes the thought of exposing their sins to others. But there is a certain relief in uncovering sins long hidden. You don’t need to try to keep buried anymore what your conscience keeps digging up. The way to be freed of your hidden sins and hidden hurts is through confession and absolution. If you confess your sins privately to your pastor, he is bound to keep that confession secret for the rest of your lives. He hears your confession of sin as God hears it, and your pastor never brings it up again to others just as God never brings it up again.
The healing absolution of Jesus, the declaration of the forgiveness of your sins and peace with God, is God’s powerful Healing for Hidden Hurts. Some of those hurts are self-inflicted, and some are inflicted by others. The hurts inflicted by others can cause you to be consumed by anger and even hatred, which can cause great spiritual harm. But through confession and absolution, all these things are left with Jesus at the cross. He bore “our griefs and carried our sorrows” (Is. 53:4), and in place of these burdens, He gives His eternal rest and gladness.
So bring your sins before Jesus with humble hearts and believe the soul-cleansing Word which He declares to you: “Your sins are forgiven!”
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(woodcut by Julius Schnorr von Carolsfeld, 1794-1872)
The Thirteenth Sunday after Trinity – Pr. Faugstad sermon
Text: St. Luke 10:23-37
In Christ Jesus, who counts our kindnesses toward our neighbor as having been done for Him (Mt. 25:45), dear fellow redeemed:
Jesus’ answer to the lawyer’s question, “And who is my neighbor?” was shocking to the lawyer. The only individuals in Jesus’ example who acted like they would be expected to act were the robbers. The robbers did not care if the man they attacked lived or died. They just wanted whatever clothes or possessions he had. They did what selfish criminals do.
The priest and the Levite did not do what was expected. They belonged to the “clergy class” of the Israelites. They knew the Scriptures. They knew what should be done for a neighbor in need. But they passed by the man lying half dead by the road as though he was not even there! They had their reasons, no doubt. This was dangerous country. Maybe the man only appeared to be injured. Maybe this was a trap to lure them in. Besides, what could they do for this man if he really was seriously injured? There were no cell phones to call for help. Probably someone else would be coming along soon who would be more qualified to assist him. However they justified their decision, these church workers did not do what they should have done.
The Samaritan also acted unexpectedly, but not in the same way as the priest and Levite. Many would have understood if the Samaritan passed by this Jewish man. The Samaritans and Jews did not get along. For this Samaritan, coming across a wounded Jewish man was something like coming across a wounded enemy on the battlefield. Three things could be done in this situation: kill him, ignore him, or help him.
You also have some choices when you come into contact with neighbors you have known for a while, or neighbors you are meeting for the first time. According to the Bible’s definition, your neighbor is anyone around you, anyone you interact with. The neighbors you have most frequent contact with are the ones that live with you in your home. These neighbors are in a position to share your best moments with you and your worst. They can be the objects of your love and affection, but they can also be the recipients of your impatience and unkindness.
Besides the neighbors in your home, you come into contact with other neighbors on a daily basis. Your classmates and co-workers are your neighbors. The people you share the road with and pass by in the store are your neighbors. The friends you communicate with on social media are your neighbors. It is relatively easy to be nice to our neighbors when they are nice to us. But what about when our neighbors act like our enemies? What should we do when they go out of their way to criticize us, or jump in line ahead of us, or attack our beliefs and values?
The last seven Commandments are summarized with, “Love your neighbor as yourself.” These Commandments refer to all your neighbors, not just the ones you like. Jesus says that your enemies are your neighbors too. “Love your enemies,” He says, “and pray for those who persecute you” (Mt. 5:44). Your love for your neighbors is not based on what they do for you but on what you are called to do for them. The dying man on the side of the road could not do anything for the Samaritan man. But that did not sway the Samaritan. He saw a neighbor in need, and “he had compassion” on him.
When you come across a neighbor, whether he is polite or ill-mannered, selfless or self-centered, thoughtful or impetuous, your job is to have compassion, to show love, to be kind. Jesus never tells us to treat people like they deserve. He said, “whatever you wish that others would do to you, do also to them” (Mt. 7:12).
In the home a husband might wish that his wife didn’t nag him so much. “After all,” he thinks, “doesn’t the Bible say that a wife should submit to her husband?” His wife might wish that he paid more attention to her and the family. “After all,” she thinks, “doesn’t the Bible say a husband should be willing to sacrifice even his own life for his wife?” Both are focusing on what their neighbor should be doing for them. But it is not the husband’s job to make his wife submit to him. And it is not the wife’s job to make her husband sacrifice for her. When a husband out of love sacrifices for his wife, and when a wife out of love submits to her husband, then the marriage functions as God intended it, and the home is blessed (Eph. 5:22-33).
If you view your spouse or your children or anyone else around you as a burden and a hindrance to your happiness, then you will be like the priest and Levite who passed by a neighbor in need. But if you see your neighbors with eyes of compassion, as those who need mercy and love, then you will see them as God sees them. Then you will see them as God sees you.
God saw you and all sinners in a condition much like the man who had been robbed and beaten on the way from Jerusalem to Jericho. He saw you stripped of all righteousness, battered by your sin, and dying. He could not bear to see you in this state. So He sent down His beloved Son to save you.
Jesus gave Himself to be attacked in your place. He took the beating you deserved for your sins. Isaiah writes that “he was wounded for our transgressions; he was crushed for our iniquities; upon him was the chastisement that brought us peace, and with his stripes we are healed” (53:5). The holy blood flowing from His wounds brought about your healing. A beautiful stanza in one of our hymns about death says, “I fall asleep in Jesus’ wounds; / There pardon for my sins abounds. / Yea, Jesus’ blood and righteousness / My jewels are, my glorious dress. / In these before my God I’ll stand / When I shall reach the heav’nly land” (ELH 530, v. 1).
Through the shedding of His blood, Jesus won forgiveness for sinners. We did nothing to deserve this compassion and grace. We had gotten ourselves into trouble. We had wandered off the safe path. Like foolish sheep, we had gone our own way (Is. 53:6). But the Lord had mercy upon us. Like the Good Samaritan, He began to heal the wounds of our sin by pouring on the oil and wine of His saving Gospel. He brought us into the inn of His Church through the waters of Baptism, and He continues to care for us there through His Word and Sacraments. Jesus’ forgiveness cost Him His life, but it doesn’t cost us anything. The forgiveness of our sins is a free gift bestowed on us for our soul’s salvation.
Jesus was motivated to save us totally by His own love. If He waited to save people until they proved their worthiness, no one would be saved. In this, we learn how we should be toward our neighbors. Our love should not wait until our neighbors prove themselves worthy of it. Our Christian love should have no boundaries or limitations. No one has sinned against us more than we sinned against God, and yet He still loves us with a love that cannot be measured.
None of us has loved our neighbors as we should. There have been plenty of times that we left a neighbor lying by the side of the road. Maybe we were too busy with our own plans. Maybe we were tired of dealing with our neighbor’s self-inflicted wounds. Maybe we were bitter because our neighbor was not there for us when we were in need. At the time, our action—or inaction—may have seemed justified, but now we regret not being there and trying to help. We cannot make up for these missed opportunities. But we can move forward in grace. Jesus forgives our lack of love toward others.
His love for us is unchanging, and He does not give up on us. He has more opportunities planned for us—opportunities every day, every hour—to show love to our neighbors. But why does He keep entrusting us with the love and care of our neighbors, when we have failed so often? God knows how to accomplish great things even through weak hands and feeble efforts. Through imperfect marriages, He provides stability and security for the family. Through imperfect employees, He provides a vast array of products and services. Through imperfect congregation members and pastors, He provides for the administration of the means of grace.
The love that we show to our neighbors does not come from some storehouse of good inside us. It comes from Him. The Lord uses our mouths, our hands and feet, our talents and abilities to carry out His work of mercy and love in the world. This love has the power to disrupt the regular pattern of sin in the world. The world expects you to look out for yourself first and foremost. But what if in humility you put your neighbor first? Others will probably look at you wide-eyed, like the innkeeper must have looked at the Good Samaritan for going so far out of his way to help a stranger. Then you may have the opportunity to share with them the source of your love.
You love because God first loved you (1Jn. 4:19). You serve because He served you (Mt. 20:28). You sacrifice because He sacrificed Himself for you. Your life of compassion and care for your neighbors is simply a reflection of the greater love God has for you. He is the one who comforts you when you are mistreated by your neighbor. And He is the one who strengthens you to look with compassionate eyes at those around you, so that through you, they also may come to know His undying mercy and love.
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(“Parable of the Good Samaritan” painting by Jan Wijnants, 1632-1684)
Good Friday – Pr. Faugstad homily
In Christ Jesus, who looks upon us with eyes full of mercy and grace, dear fellow redeemed:
How often did Mary kiss the face of the Christ-Child? How often did she gently touch His rosy cheeks as He drifted in and out of sleep? As she gazed at Him, did she think to herself that no woman ever had such a precious Child as she did? It was true—there was never a Child so precious. This Child was God’s gift to the world. It was God the Father’s only Son, begotten of Him from eternity, now clothed in human flesh.
But not all looked upon the face of this Man with the love that Mary did. Many hated Him. They despised the words that came from His mouth. They turned away from His eyes so piercing, so true. The very sight of Him made them scowl. They wished to look upon Him no more. They wanted Him to die.
Their plotting caught the ear of Judas. Yes, he would be glad to betray Jesus to them at an opportune time—for a price. On Thursday evening, he saw his chance when Jesus went with the other disciples to pray in the Garden of Gethsemane. Judas came to the garden with the leaders of the Jews and a band of soldiers. He stepped up to Jesus and kissed His face with a kiss of betrayal.
Then Jesus was arrested and bound and brought before the high priest. There, He began to suffer both verbal and physical abuse. After being declared guilty and deserving of death, the officers and others present proceeded to “spit in his face and [strike] him. And some slapped him, saying, ‘Prophesy to us, you Christ! Who is it that struck you?’” (Mt. 26:67-68). Then He was sent before Pontius Pilate, who ordered Him to be flogged. The Roman soldiers likewise struck Him in the face and drove a crown of thorns into His head.
Now that face, so precious to Mary and beloved by His followers, was hardly recognizable. Now it was swollen, bruised, and bleeding. The writer of our chief hymn tried to paint this picture in words: “O sacred Head, now wounded,” “scornfully surrounded With thorns,” “despised and gory,” “pale with anguish,” “from Thy cheeks has vanished Their color,” “From Thy red lips is banished The splendor” (ELH 334/335, vv. 1-3). Jesus was wretched to look upon.
Then He was led to Golgotha to be crucified. Swollen though they were, His eyes still looked compassionately at the thief who suffered nearby and at His mother Mary and John. But His eyes also beheld with pain the jeering crowd below. What He saw was recorded long before this day in the 22nd Psalm. “All who see me mock me; they make mouths at me; they wag their heads; ‘He trusts in the LORD; let him deliver him; let him rescue him, for he delights in him!’… Many bulls encompass me; strong bulls of Bashan surround me; they open wide their mouths at me, like a ravening and roaring lion” (vv. 7-8, 12-13).
He should not have had to see and suffer these things. He had done no wrong. But the world had. All had sinned. All had turned their faces away from God and His Word. Even when God became Man, “the world did not know him. He came to his own, and his own people did not receive him” (Jn. 1:10-11). It was as Isaiah had prophesied long before, “He had no form or majesty that we should look at Him, and no beauty that we should desire Him. He was despised and rejected by men; a man of sorrows, and acquainted with grief; and as one from whom men hide their faces He was despised, and we esteemed Him not” (53:2-3).
Men did not “hide their faces” from Him because He was so ugly or disfigured. “Men hide their faces” because they are ashamed of their sins. Our sin is the reason Jesus was abused. Our sin is the reason He was nailed to a cross. None of this would have happened if we had listened all along to God instead of the devil.
But God the Son was willing to endure this pain. He “set his face to go to Jerusalem” (Lk. 9:51) and suffer “sore abuse and scorn,” because He wanted to save you. He went to the cross to blot out your sins. He went there to atone for the sinful things you have looked at, the ungodly things you have listened to, and the unkind words you have spoken. He offered His sacred head—so full of compassion and grace—for yours, so full of selfishness and sin.
He is not angry that your sins caused Him such anguish. He does not look upon you disdainfully. He looks upon you with favor. He wants to bless you by the sight of His Sacraments before your eyes and the sound of His Gospel in your ears. He wants to bring you His forgiveness and life, so that your eyes are not filled with tears or your mouth with weeping, but that you find eternal joy and gladness in Him.
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(portion of painting by Matthias Grunewald, c. 1510)
The Fourth Sunday after Michaelmas (Trinity 22) – Pr. Faugstad sermon
Text: St. Matthew 18:23-35
In Christ Jesus, who made himself poor, so that you might become rich (2Cor. 8:9), dear fellow redeemed:
We say it just about every weekend. It is a concise summary of what the Bible teaches about God. It is called the “Apostles’ Creed,” because it is perfectly consistent with the inspired words of the apostles in the New Testament. But as basic and foundational as this confession is, it is completely rejected by the unbelieving world. What we confess as true and accurate, the world says is false and made up. “God the Father is the ‘Maker of heaven and earth’? No way. Jesus was ‘born of the Virgin Mary’? Impossible. He ‘rose again from the dead’? No chance. Everyone who believes in Jesus will rise again and life forever? Give me a break.”
Maybe the only statement an unbeliever could accept is that Jesus “suffered under Pontius Pilate, was crucified, died and was buried,” though there are many who deny that a famous Jesus in the first century even existed. The world’s denial of the Apostles’ Creed also includes the rejection of this part of the third article: “I Believe in the Forgiveness of Sins.”
What is so objectionable about the forgiveness of sins? Shouldn’t everyone believe that sin can be forgiven? You would think so. But instead of welcoming forgiveness, our society just does away with sin. It is not as though sin has actually diminished or gone away. It’s that sinners choose not to see sin as sin anymore. If someone is accused of wrongdoing, he or she is quick to pass the blame. They might say that their bad behavior is justified by the bad behavior of others. Or they point out how others are far worse than they are. Or they might blame their upbringing as the problem or current circumstances beyond their control.
The other approach is to argue that what used to be considered sinful is not sinful anymore. We see this in the way the authorities are openly disrespected and abused, and in the cavalier way people treat sexual activity and marriage. “I won’t let anybody else tell me how to live,” they say. “I have the right to do whatever I want with my own body.” In their minds, the only sin being committed is by the people who criticize the choices they make, and who presume to tell them they are doing what is wrong.
But sin is not determined by personal opinion, or by what one feels is good or bad behavior. The line between good and bad, right and wrong, is determined by God. And He does not leave us guessing where that line is. He gives us a clear standard of holiness in ten simple statements. These commands of God spell out our responsibility toward Him and toward our neighbor. They are very clear and can hardly be misunderstood. God says that we should fear, love, and trust in Him alone. He says we should honor His name and hear His Word. He says that we should respect the authorities, defend life, flee from sexual immorality (1Cor. 6:18), and help our neighbor keep His belongings and a good reputation.
This is what God says we should do. “So whoever knows the right thing to do and fails to do it, for him it is sin” (Jam. 4:17). That is what sin is, doing the opposite of what God says. God is a God of order, which is evident not only by His law, but also in His creation. Sin goes against God’s order. “Sin is lawlessness” (1Jn. 3:4). That is the definition of sin.
So how big a problem is sin? It is a problem that we often see more clearly in others than in ourselves. “He should not have said what he did,” we think, or “She should not be living like that.” But we give ourselves a pass. We point out the bad in others while only looking at the good in ourselves. But supposing there were no one else around for comparison. If it were just you standing before the holy God, how would your life look?
It would look a lot like a servant standing before his master, to whom he owed ten thousand talents. Do you know the value of ten thousand talents? It is estimated that just one talent equals twenty years’ worth of wages. So if one year’s worth of wages were $30,000, then ten thousand talents would be six billion dollars! The king ordered that the servant be sold along with “his wife and children and all that he had,” and the proceeds to go toward what he owed. But even all of that would hardly make a dent in the tremendous debt.
This is how it is for us. Even if we sold everything we had, even if we gathered together all of our resources, our good deeds, our good behavior, and applied them toward our debt of sin, we would hardly make a dent. Our sinfulness is so great, our trespasses so immeasurable. Whether acknowledged or not, the sins of every single person are so extensive, that the biggest book in the world could not contain them all.
Perhaps this sounds like an exaggeration to you. But if your sin and the sins of the world were not so immense, why did God become Man? Why did He give Himself into the hands of His enemies? Why did He let Himself be tortured and killed? Did He make a mistake? Was your heart more pure and the world more holy than He thought? The cheerful optimist wearing rose-colored glasses might say that there is more good than evil in the world. But “the LORD sees not as man sees” (1Sam. 16:7). He sees the human heart for what it is and correctly perceives the fatal flaws of the human condition.
So before you hear about forgiveness, you must first learn to see your sinful nature and sinful heart as God does. You must acknowledge that sin exists, and that you are responsible for committing a great deal of it. Once the law has done its work and shown where you have fallen short and sinned against God, then the Lord has you right where He wants you. He does not punish you or torment you. He has pity on you, just like the master had pity on his servant. He releases you from the debt you owe Him; He forgives your sins. How is this possible? Why does God let you off so easily?
It is not as though God just overlooks your debt of sin. This would be the same as God admitting that His commands are not actually binding. God cannot overlook sin. He is a just God. His law is right and true, and therefore His judgment is also. Some think they are capable of satisfying God’s righteous requirement on their own. They sound just as foolish as the servant begging for his master’s patience until he pays everything back. The debt is simply too great. Repayment is beyond reach.
For a debt as immense as ours, only the one to whom it was owed could satisfy it. This is why God sent His Son to be born of Mary. He gave Jesus the task of repaying the debt. As the time of reckoning approached, Jesus begged His Father that there might be some other way. The LORD had once provided a ram, so that Abraham would not have to sacrifice his only son (Gen. 22:13). Could it be so now too? But Jesus was the ram caught in the thicket of God’s law. For the law to be fulfilled, a perfect sacrifice was required. Jesus had to be slaughtered.
What precious blood it was that flowed from the wounds of Jesus! It was the blood not only of a Man; it was the blood of God. That is how the LORD can be just and still forgive you. That is how the LORD can declare you righteous even though you are a sinner. The Apostle John states, “the blood of Jesus [God’s] Son cleanses us from all sin. If we say we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness” (1Jn. 1:7-9).
God’s love for you is even greater than the great debt of your sin. The LORD declares to you that your iniquity is pardoned, and that His grace pays back twice as much as you sinfully spent (Is. 40:2). He says that your ten thousand talent debt is satisfied. Do you find this hard to believe? You should. It is hard to believe. It is not reasonable at all. But it is not our reason that counts. “Come now, let us reason together, says the LORD: though your sins are like scarlet, they shall be as white as snow; though they are red like crimson, they shall become like wool” (1:18). The LORD forgives every single one of your sins.
And then there is also the matter of your neighbor. Others have sinned against you in the past, just like you have sinned against others. If your sins against God are ten thousand talents, God sees the sins against you as a hundred denarii. One denarius was about a day’s wage, so a hundred denarii would be about a third of an annual salary. So while you were indebted to God for six billion dollars so to speak, your neighbor might be indebted to you for ten thousand dollars. The debt owed by your neighbor is real, but we often make those debts into more than they are. We get easily offended when things don’t go our way. We brood over the unkind words and actions of others, so that the original offense is magnified in our minds. We might even declare that the offense is unforgivable.
But that is not how the LORD treats you. He has mercy on you and forgives your debt even though you do not deserve it. This is why Jesus tells you to “forgive your brother from your heart,” and why He taught you to pray, “Forgive us our trespasses as we forgive those who trespass against us.” You forgive by grace just as God does. This is a hard task, and we often fail at it. But God calls us again and again to hear His Word of forgiveness and to sit at His table of forgiveness. For it is in these places that He fills us with love for our neighbor and strengthens us to believe that our sins truly are forgiven.
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