Luke 24:13–35; The Third Sunday of Easter; April 19, 2026

The Third Sunday of Easter

Luke 24:13–35

Life in Christ Lutheran Church, Grand Marais, MN
April 19, 2026

Grace and peace to you from our Lord and Savior, Jesus Christ. Amen.

Two men were walking on the road to Emmaus. They were dejected. These men were talking about all the things that they had seen in Jerusalem.

Then there was a man walking with them. They hadn’t seen him before, he was just there. He joined their conversation.

“What are you talking about?”

Cleopas, one of the men answered.

“Are you the only visitor to Jerusalem who does not know the things that have happened there in these days?”

“What things?” the traveler asked.

They were shocked.

Cleopas continued.

“Jesus of Nazareth! He was a prophet of God. He did lots of things only God could do. The chief priests delivered him to be condemned and crucified. We had hopes that he would be the Savior of Israel. And now some women we know said they went to the tomb and didn’t find his body. Angels appeared to them and told them he had risen from the dead. Others went to the tomb and didn’t see his body.”

The stranger then said:

“You are foolish. Don’t you believe what the prophets have said? They said all this was necessary for the Christ to suffer these things and enter into his glory.”

Then he showed them from the Scriptures, point by point, how Jesus had fulfilled everything that Moses and the prophets said about him.

Jesus doesn’t give them moral advice. He doesn’t tell them to try harder to believe.

He gives them the key to the Scriptures.

The Word of Life is found in the Bible. It is about Me.

The entire Scriptures are about Jesus.

That’s how you know a church is teaching the right thing. Everything is centered on Jesus Christ crucified. Every doctrine, every sermon, every Bible class.

Churches that deviate to moral teaching or life coaching are missing the point. The church of Jesus Christ is about Jesus Christ.

Very specifically, Jesus Christ lived as a human being, taught about Himself as the center of God’s Word, healed the sick, gave sight to the blind, was crucified dead and buried, and rose again from the dead.

The disciples on the road to Emmaus had missed the point.

“We had hoped…”

When they saw Jesus dead on the cross, they thought that all He had said and done was pointless.

What they didn’t see was the resurrection.

They had heard rumors, but they didn’t believe. They were lost in Jesus death.

Jesus clears it up for them.

He points to the words of Scripture:

“And beginning with Moses and all the Prophets, [Jesus] interpreted to them in all the Scriptures the things concerning himself.”

All the Scriptures… concerning Himself.

Jesus taught them exactly what they had hoped was true.

Jesus is the one to redeem Israel. And in fact, the whole world. His resurrection proves it.

He pointed to the multitude of passages that verified it. He pointed to the multiple passages that said He had come to forgive sins.

In other words, He taught them the meaning of Jesus Christ.

Later at the table, He was revealed to them for who He was.

“And their eyes were opened, and they recognized him. And he vanished from their sight.”

They saw Him for who He was.

Jesus Christ again in the flesh.

They believed He had risen. They believed He had died for their sins.

Their response is positively epic.

“Did not our hearts burn within us while he talked to us on the road, while he opened to us the Scriptures?”

It was the Word spoken by the One who caused it to be written. The One it is all about. The One who fulfilled it all.

And their hearts burned.

It was a natural emotion created by the teaching of the truth by the Truth Himself and received by the human heart.

The emotion isn’t the thing.

It was a reaction to the coming of faith. Faith in Jesus crucified and risen. Faith created through hearing the Gospel.

People so often confuse the emotion for faith. We like the feelings, the experiences, and the spiritual highs.

Scripture doesn’t condemn these, but it does show us that these aren’t faith.

Faith is trust in Jesus to do what He says He will do—forgive sins.

Faith is looking to Jesus on the cross.

Faith is the for me of everything that Jesus did.

The turning point in this text is at the table.

Jesus’ identity was still hidden from them until He:

“took the bread and blessed and broke it and gave it to them.”

Immediately Jesus was known to them.

He wasn’t seen in the teaching on the road.
He wasn’t seen in the emotion.
He was seen at table.

That’s a key.

At table means during the action of the meal. It emphasizes the action, not the furniture.

Jesus is seen in the breaking of bread and the fellowship of eating.

It is in Jesus breaking bread that:

“their eyes were opened.”

And then… Jesus was gone.

Why?

We see Jesus, not in His physical body, but in Word and Sacrament.

Jesus in the flesh doesn’t have the certainty of Word. Even seeing Jesus in the flesh isn’t the sure thing—we don’t see Him that way.

The Emmaus disciples saw Jesus and did not know Him; but in His Word and in the breaking of the bread, their eyes were opened—for we have a more sure word.

You don’t go looking for Jesus somewhere else.

You don’t climb up to Him.

You don’t feel your way to Him.

He comes to you.

In His Word—spoken into your ears.

In His Supper—placed into your mouth.

Not a memory.
Not a symbol.
Christ Himself.

Crucified.
Risen.
For you.

Here your eyes are opened.

Here your sins are forgiven.

Here you truly see Him.

Your eyes are opened there.

And there—whether you feel it or not—you truly see Him. Amen.

The peace of God that passes all understanding, keep your hearts and minds in Christ Jesus. Amen.

Luke 17:11-19; The Eighteenth Sunday after Pentecost; October 12, 2025;

Life in Christ Lutheran Church, Grand Marias, MN

On the way to Jerusalem he was passing along between Samaria and Galilee. And as he entered a village, he was met by ten lepers, who stood at a distance and lifted up their voices, saying, “Jesus, Master, have mercy on us.” When he saw them he said to them, “Go and show yourselves to the priests.” And as they went they were cleansed. Then one of them, when he saw that he was healed, turned back, praising God with a loud voice; and he fell on his face at Jesus’ feet, giving him thanks. Now he was a Samaritan. Then Jesus answered, “Were not ten cleansed? Where are the nine? Was no one found to return and give praise to God except this foreigner?” And he said to him, “Rise and go your way; your faith has made you well.”” (Luke 17:11–19, ESV)

Grace and peace to you from our Lord and Savior, Jesus Christ.

“As [Jesus] was going into a village, ten men who had leprosy met him. They stood at a distance…” they were unclean, it was all they could do… stand at a distance. No one would tolerate their presence any other way. The disease that plagued them, leprosy, was plain for all to see. You could only cover up so much… but, hands showed, and faces… you couldn’t hide the white glossy skin or the black rotting spots, you couldn’t hide the missing fingers and swollen feet. Leprosy was obvious, and it made them unclean. All they could do was stand at a distance and shout hoping that Jesus would hear them. All they could do was believe that if he heard them, he would do what he had done for others. “Jesus, Master, have pity on us! Heal us. Take away these awful spots… remove this uncleanness.” Jesus had done it before. He could do it again.

Annabelle felt dirty, and nothing seemed to take it away. She showered five or six times a day, but nothing helped. In her mind she knew that it wasn’t her fault, she had been careful, she had followed all the rules… she never walked at night alone, she avoided dark places, she was always alert to the danger, but it caught her by surprise. It was a public place, but still no one seemed to notice. No one came to help her. The rape made her feel dirty. And even now, months later it made here feel sick. She just couldn’t get over the shameful feelings that overwhelmed her. Her attacker had been caught, he was convicted, he was guilty not her. She knew it. “So why do I feel guilty?” she asked herself. “Other people must feel it, too.” She saw how friends avoided her. Somehow she was ‘tainted.’ They never knew what to say, it was easier to just keep a distance. It just felt better that way. Annabelle felt abandoned, outcast and alone. And she called out to God too, from a distance. How could he love her? How could she come into his presence? She was dirty. She was unclean.

We know what it means to be unclean. It is a violation of what should be. We are repulsed by rotten food, blood, and skin diseases. All we want to do is turn away from it and put as much distance as possible between ourselves and the ‘unclean’ thing.

These feelings are only a small window into the uncleanness that all people have in God’s sight.

You therefore must be perfect, as your heavenly Father is perfect.” (Matthew 5:48, ESV)

“Be perfectly clean, without spot or blemish!” It’s a demand we can’t abide. We know the uncleanness that plagues all people. We know dirt, and filth. We know we are tainted, unclean, and polluted; we’ve seen it in others… “He sure got his hands dirty on that deal.” We say about a shady business. We see it in ourselves. It is there just below the surface; lurking about… thoughts of selfishness, greed, and desire. We know ‘unclean’ and we know we are it.

God is holy and perfect. If we are not perfectly perfect, completely clean, we are offensive to him. If we are unclean, He cannot tolerate our presence. We cannot have access to him; he will not come near us, as long as we remain contaminated. We cannot scrub ourselves clean.

Though you wash yourself with lye and use much soap, the stain of your guilt is still before me, declares the Lord GOD.” (Jeremiah 2:22, ESV)

Our uncleanness leaves us abandoned, outcast and alone.

But God has come near to us. "Jesus, Master, have pity on us!" the Lepers shouted. Jesus saw them, and he healed them. He made them clean. He removed their disease and he sent them to the priests to have them declared ‘clean.’ They would offer a sacrifice to God. A blood offering, to announce that they were free from the disease, they were clean. Jesus drew near to them by healing them.

Jesus drew near to us when He entered our contaminated world. He came to us, perfectly clean, perfectly holy, perfectly human, perfectly God. And he came to wash us clean. He didn’t come only to clean diseases of the skin he came to clean the disease of the heart. The inner uncleanness that lies just below the surface. The dirt that we can’t clean, he washes clean by shedding his holy and precious blood, and his innocent suffering and death. His blood does what we cannot.

Wash me thoroughly from my iniquity, and cleanse me from my sin!” (Psalm 51:2, ESV)

Purge me with hyssop, and I shall be clean; wash me, and I shall be whiter than snow.” (Psalm 51:7, ESV)

We cry for mercy. “Oh Lord, have pity… I am unclean… I have sinned against you, in thought word and deed.” He answers our prayers. “I forgive you. I make you clean.”

But if we walk in the light, as he is in the light, we have fellowship with one another, and the blood of Jesus his Son cleanses us from all sin.” (1 John 1:7, ESV)

God no longer recoils from us. He comes near to us. Where two or three are gathered in my name, I promise you my presence.

But now in Christ Jesus you who once were far off have been brought near by the blood of Christ.” (Ephesians 2:13, ESV)

Husbands, love your wives, as Christ loved the church and gave himself up for her, that he might sanctify her, having cleansed her by the washing of water with the word,” (Ephesians 5:25–26, ESV)

This was the verse Annabelle clung to. “… washing with water through the word.” Whenever, she felt dirty and defiled, she turned to what God had done for her in Baptism. God had cleaned her, he had accepted her, and he had drawn near to her. “…wash me and I will be clean.” She would say to herself as she made the sign of the cross. She remembered that she had been saved by the blood of Christ, and washed clean, even if she didn’t always feel clean. She knew it was true because God had promised it. “Thank you Jesus for making me clean.” She prayed. “Rise and go, your faith has made you clean.” God says to her.

As the ten men walked down the road toward the temple the suddenly began to realize that each one of them had been healed. Gone were the sores. Gone were the dark rotting spots… they were clean, totally, utterly clean. The looked at one another in amazement, and they began to run… to the temple… to the presence of God. But one of them stopped, “to the presence of God?!?” He said. He knew were God was. He knew who had cleansed him. He knew where he had to go. He turned around and ran even faster. “Praise God! Praise God! Praise God!” he said with each step louder and louder as he approached the presence of Jesus. He threw himself at Jesus feet, wrapped his arms around him. “Thank you! Jesus. Praise God!” he shouted. “I’m clean!” “Arise and go, your faith has made you clean.” Jesus said to him.

The leper was made clean. Annabelle was made clean. We have been made clean. No longer are we abandoned, outcast and alone. No longer do we shrink from God’s presence, nor does he recoil at ours. He came to us in Jesus Christ to cleanse us from our sins. He comes to us with his presence as we gather here in this place. “Thank you, Jesus, for making us clean.” We say.

And there is just one more thing. Just as Jesus is present with us now, he is present with us always… just as he promised. But he will be present with us in an even greater and more mysterious way in just a few moments. He will come to us again with his blood to cleanse us again… “This is my blood of the new covenant which is shed for you for the forgiveness of sins.” for your cleansing. Jesus says. “Take and eat, take and drink, you have been cleansed by the blood of Jesus.” We approach his presence at this rail and kneel at his feet. And we eat and drink and his blood purifies. We draw near to him because he has drawn near to us.

Did you know that often the Lord’s Supper is called the “Eucharist.” It’s a Greek word that means “Thanksgiving.” Because of Jesus, because of the shedding of his blood, because of his death, because of his resurrection, we are no longer ‘at a distance’ from God; we are in his very presence. We are clean. “He recalls his promises and leads his people forth in joy, with shouts of thanksgiving. Alleluia.” Thank you, Jesus, for making us clean.

We give thanks to you, almighty God, that you have refreshed us thorough this salutary gift, and we implore you that of your mercy you would strengthen us through the same in faith toward you and in fervent love toward one another; through Jesus Christ, you Son, our Lord, who lives and reigns with you and the Holy Spirit, one God now and forever. Amen.

Luke 17:1-2; The Seventeenth Sunday after Pentecost; October 5, 2025;

Life in Christ Lutheran Church, Grand Marais, MN;

And [Jesus] said to his disciples, “Temptations to sin are sure to come, but woe to the one through whom they come! It would be better for him if a millstone were hung around his neck and he were cast into the sea than that he should cause one of these little ones to sin. (Luke 17:1–2, ESV)

Grace and peace to you from our Lord and Savior, Jesus Christ. Amen.

Σκάνδαλον, a scandal. The English just isn’t strong enough. It uses “temptations to sin” when the Greek word is “scandal”. A scandal is a trap, a snare. It is used particularly to trap a small animal, like a bird. In ancient times a scandal trap was made to look safe. An easy place to get food for shelter. The hunter would smear a glue, called bird lime, on branches where the bird perched. When it does it is stuck by its feet or feathers and can’t get free. Or a snare would loop around a foot or neck to trap it. The scandal traps the unsuspecting. Jesus says, scandals are sure to come! He’s talking about anything that lures someone into sin or shakes faith. He is blunt. You are going to have to deal with these. I always talk about how false doctrine is always dangerous. It causes “stumbling”. It is a snare. A trap. Jesus gives us warning. They will always be there, in the church. He’s talking about a careless words, moral failures, hypocrisy, and false teaching. It especially applies to pastors. The congregation is called to be on alert. False doctrine can sound convincing, but it is a stumbling block, especially when proclaimed in false authority from the pulpit, souls are in danger. When a child hears an adult Christian lie, when a pastor covers up sin, when teaching is twisted to accommodate the culture, it causes a stumbling block for people. We need to be especially vigilant. CFW Walther, the first president of the Missouri Synod, often said the sheep are to judge the shepherd. In other words, the church has a duty and responsibility to assure that what is preached is strict accordance with God’s Word. They are responsible for the voices they follow. A sermon is a life and death issue. If a pastor errors in that setting, the sheep may perish. Jesus issues fair warning. Be on alert, the scandals will come.

Causing God’s little ones scandal is serious. And although it is about children, it isn’t only children he is speaking about. He is certainly talking about children, but also those who are weak and vulnerable. Those who have already been led down the dangerous path of false doctrine. In other words, those who are easily led astray. Think about new converts, or socially insignificant members. Even those who are shaky, still learning, or have issues with their conscience. Jesus identifies with these. Whatever you do to the least of these… you did it to me. (Matt 25).

Sometimes the scandal doesn’t come from false doctrine outright, but from a pastor who forgets the purpose of preaching. The pulpit is not given for ranting against the latest actions of the government, or for pushing personal opinions, or for entertaining the people with stories and jokes. When a sermon becomes little more than a political tirade or a personal soapbox, it ceases to deliver Law and Gospel, and the sheep are left unfed. That is a stumbling block. Christ gave His Church pastors to proclaim repentance and the forgiveness of sins in His name — not to thunder about Washington or St. Paul. If I preach my politics instead of Christ crucified, I lay a snare in front of the little ones. And Jesus’ warning is clear: woe to the one by whom such scandals come.

And it isn’t just pastors. And how easily scandals come! Think of the member who gossips about others, leaving the new believer confused about whether love really rules in Christ’s church. Think of the long-time Christian who treats worship casually, teaching by example that the gifts of Word and Sacrament are optional. Think of the parent who mocks the pastor’s sermon at the dinner table, undermining the faith of a child. Think of the church leader who excuses sin or teaches something contrary to God’s Word, and others follow him into error. All of these become stumbling blocks, snares to the “little ones” for whom Christ died.

Woe! (οὐαί). Small word strong consequences. It expresses deep sorrow and grief. It isn’t only a threat, but also a lament. And then he describes the least of the consequences.

It would be better for him if a millstone were hung around his neck and he were cast into the sea than that he should cause one of these little ones to sin. (v2)

The millstone is a large one. A “donkey-millstone”. It was enormous, pushed by animals to grind the wheat. Not some small handheld millstone. If you were thrown into the water with a huge donkey-millstone around your neck you would have no hope of being saved. And the word sin is, you guessed it, causing a scandal, a stumbling block, for the little ones. The causing of a stumbling block for the little ones is sin that is not small matter. The drowning with a donkey-millstone is the just punishment.

But Woe! isn’t when Jesus says woe! it isn’t a gleeful threat but a sorrowful cry. The prophet make this clear.

Have I any pleasure in the death of the wicked, declares the Lord GOD, and not rather that he should turn from his way and live? (Ezekiel 18:23, ESV)

God’s justice demands punishment for sin. But he delights in showing mercy. Punishment is God’s “strange work” (opus alienum). Mercy is his “proper work” (opus proprium). The cross is the proof of that. He sent Jesus to suffer the punishment of sin for all people. He even punished his own son, to avoid punishing sinful people.

But the shocking this isn’t that preachers cause scandal, through hypocrisy, or false teaching, or moral failure. The greatest scandal is Jesus himself, on the cross. St. Paul says We preach Christ crucified, a scandal to the Jews and folly to the Greeks (1 Cor 1:23). It looks like failure and defeat to the whole world. But the bloody death of God on the cross is the trap, the scandal that traps the devil. Jesus walks into the scandal of the cross. He allowed himself to be mocked and beaten, condemned and cursed. He bore every useless word, every false doctrine, every pastoral failure, every stumbling block. He did it so that none of his little ones would be lost.

The cross is the ultimate millstone. It is judgment, drowning and death, not for you, but for another, in our place. He became the least, the smallest, the weakest, the most despised. He did it to redeem the least, the smallest, the weakest, the most despised. You and me, are those for whom he died. His death shows us just how precious every single one of us is.

but [Jesus] emptied himself, by taking the form of a servant, being born in the likeness of men. And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross. (Philippians 2:7–8, ESV)

He became a servant, in the eyes of the world, the least of all. He humbled himself to take on your sin and death, and rose again to bring you, the least, new life. The scandal that destroys faith is real — but the scandal that saves faith is greater. Christ crucified.

And just as scandals can harm the little ones, the love of Christ seen in a congregation does the opposite. A kind word of encouragement to another member that builds them up. A parent who takes the time to explain the sermon to a young one. A member who visits the member who temporarily can’t attend worship bringing companionship and comfort. These are examples of faith that strengthen instead of scandalizing.

Remember that you are connected to Jesus’ death and resurrection. Jesus reverses everything through the cross. He carried it into the depths and left it buried there. What dragged us down now lifts us up. What meant our death has become our life. What was judgment has become salvation.

Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? 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. (Romans 6:3–4, ESV)

So, lift up your heads, you who were once little ones. The scandal of the cross is your safety. The drowning is already done; you have died with Christ. The resurrection has already happened; you have been raised with him also. You are his—redeemed, forgiven and raised to walk in newness of life. The millstone is gone. The scandal is buried. The cross has triumphed. You belong to Jesus. Amen.

The peace of God that passes all understanding, keep your hearts and minds in Christ Jesus. Amen.

Luke 14:1-14; The Thirteenth Sunday after Pentecost; July 27, 2025;

Life in Christ Lutheran Church, Grand Marais, MN;

One Sabbath, when he went to dine at the house of a ruler of the Pharisees, they were watching him carefully. And behold, there was a man before him who had dropsy. And Jesus responded to the lawyers and Pharisees, saying, “Is it lawful to heal on the Sabbath, or not?” But they remained silent. Then he took him and healed him and sent him away. And he said to 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?” And they could not reply to these things. Now he told a parable to those who were invited, when he noticed how they chose the places of honor, saying to them, “When you are invited by someone to a wedding feast, do not sit down in a place of honor, lest someone more distinguished than you be invited by him, and he who invited you both will come and say to you, ‘Give your place to this person,’ and then you will begin with shame to take the lowest place. But when you are invited, go and sit in the lowest place, so that when your host comes he may say to you, ‘Friend, move up higher.’ Then you will be honored in the presence of all who sit at table with you. For everyone who exalts himself will be humbled, and he who humbles himself will be exalted.” He said also to the man who had invited him, “When you give a dinner or a banquet, do not invite your friends or your brothers or your relatives or rich neighbors, lest they also invite you in return and you be repaid. But when you give a feast, invite the poor, the crippled, the lame, the blind, and you will be blessed, because they cannot repay you. For you will be repaid at the resurrection of the just.”” (Luke 14:1–14, ESV)

Grace and peace to you from our Lord and Savior, Jesus Christ. Amen.

A few weeks ago, when the Epistle reading was from Hebrews, you know, the faith chapter. It begins with

Now faith is the assurance of things hoped for, the conviction of things not seen. (Hebrews 11:1, ESV)

And then proceeds with the faith of the saints. Abel, Enoch, Noah, etc. I began to wonder what would the author have said about pride. So, I asked Chatgpt. Generate a “Hall of Faith” like Hebrews 11, that talks about pride instead. It wrote this:

Now pride is the assurance of self and the conviction of one’s own greatness.

By pride, Adam and Eve reached for the fruit, desiring to be like God, and they fell.

By pride, Cain offered a sacrifice from his hand without faith, and his anger consumed his brother.

By pride, the builders of Babel said, “Let us make a name for ourselves,” and the Lord scattered them.

By pride, Pharaoh hardened his heart against the Lord, though the plagues destroyed Egypt.

By pride, Saul grasped the throne, spared what God had cursed, and lost the kingdom.

By pride, Nebuchadnezzar declared, “Is not this great Babylon that I have built?” and he was driven to eat grass like an ox.

By pride, Haman built a gallows for Mordecai, but he himself was hanged upon it.

By pride, Herod arrayed himself in royal robes and received the praise of men as of a god, and he was struck down by the angel of the Lord.

By pride, the Pharisee prayed in the temple, boasting in himself, and he went home unjustified.

And what more shall I say? For time would fail me to tell of Absalom, of Sennacherib, of Jezebel, of Judas—who through arrogance sought their own way, trusted in their own strength, boasted in their own wisdom, were brought low, shamed, scattered, struck, and undone.

Of them the Scripture testifies: “Pride goes before destruction, and a haughty spirit before a fall.”

Pride. It is the original sin. Nothing is more destructive. Nothing is more of an offence to God. Biblically speaking, from the examples above we see that (biblically speaking) pride always ends in being humbled.

Adam and Eve fell to pride. Satan said to them “You will be like God.” That would be good, we deserve that. It ended in there being expelled from the Garden. Cain killed his brother, Abel, because God accepted Abel’s sacrifice, but not Cain’s. “sin is crouching at your door.” (Gen 4:7b). God told him. Abel paid the price of Cain’s pride. I don’t deserve this. He was also exiled. Pharoah wouldn’t listen to Moses. He was too proud to accept the release of the Hebrews from Egypt. Plague after plague came upon Egypt, but Pharoah refused still, until God took his son. Kings, Prophets, Pharisees, and even the Apostles, all fell by pride. Scripture is a litany of people falling because of pride. The verdict is the same for all of them,

Pride goes before destruction (Prov. 16:18).

The Epistles give us more warnings about pride than anything else, except sexual sins. And it is apt. Pride is the basis for most of our issues with God. We compare ourselves to others. “At least I’m not like those people…” Sound familiar? “God, I thank you that I am not like other men…”. We think that we can try harder to increase our faith, as if discipline is the answer to sinning less. The Word tells us it grows by God’s grace through Word and sacrament. Pride hides in piety. Prayer falters, because we get comfortable. It only comes out in times of trouble and when we find ourselves in real need. It is pride that tells us we can depend on ourselves. It is pride that tells us that the validity of worship depends on our how we feel about it. “I don’t like that hymn” or “That sermon didn’t do much for me.” Worship is about what God gives through grace. It is a place where sinners receive forgiveness. Pride tells us we must feel something, or it isn’t working. The law is for other people, and we deserve to be saved. Oh, and don’t think Pastors are immune. I read an article that talked about pastors boasting about all the good things happening in their congregations instead of the troubles and challenges they are having. Pride pushes accomplishments against God’s Work, over time, that isn’t always seen.

All this pride in our lives, as pointed out clearly in Scripture, shows us that it isn’t just a problem of the Pharisee in Jesus’ parable. It is the insidious sin that fills even our Christian lives. It hides in the good things like piety, service, care, and competence. The Law makes our pride clear and accuses us. We are prideful, sinful, people.

Let’s face it. When you hear Jesus’ parable of the banquet, you put yourself in it. You think, “Ah, that’s how I get the recognition I deserve. I’ll slink to the lowest spot at the table and then the host will see me and lift me up to the highest.” After all it is what Jesus said to do. Humble yourself to be exalted. It is the so that, that is the problem. You should humble yourself, because it is the right thing to do, not for the reward. It is just hidden pride. You can’t help it. Pride will always get the better of you. But hear God’s warning:

Everyone who exalts himself will be humbled. Luke 14:11

Love is patient and kind; love does not envy or boast; it is not arrogant… 1 Cor 13:4

The false teacher “is puffed up with conceit and understands nothing.” 1 Timothy 6:4

If anyone thinks he is something, when he is nothing, he deceives himself. Galatians 6:3

That’s the problem with the parables. We think they are about us (pride again), when they are really about Jesus. Jesus is the one who attends the banquet and puts himself in the lowest place. He humbles himself. He shows the greatest humility.

He was despised and rejected by men… one from whom men hide their faces. Isaiah 53:3

He humbled himself by becoming obedient to the point of death, even death on a cross. Philippians 2:8

And God, sees his sacrifice and says to him, “Friend, come up higher!”

Therefore God has highly exalted him and bestowed on him the name that is above every name, so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.” (Philippians 2:9–11, ESV)

Pride is insidious. You will struggle with it your whole life. It is the original sin. And what’s worse you can’t kill it. Only God can do that. Only death will finally kill the Old Adam who is prideful and wants nothing to do with humility.

But God doesn’t leave us in the terrible state. He offers forgiveness for your sinful pride. That’s where the word applies to you. Jesus reminds you that in Holy Baptism you are joined to his suffering and death. You are joined to his humiliation. You are raised up with him in his exaltation. You can’t even fathom what the resurrection will be like, when your sinful pride is finally defeated. It is so much a part of your everyday life that you can’t imagine life without it. When I got my first knee surgery, I couldn’t believe how much my knee had been hurting. I had become so used to the pain that when it was finally gone, I felt free. That’s what the resurrection will be like for you. You have become so used to your pride that when it is gone, you will feel utterly free.

The parable about the banquets tells us another thing. Jesus prepares a banquet. He doesn’t invite the proud, he invites those who have been humbled.

[Jesus] said also to the man who had invited him, “When you give a dinner or a banquet, do not invite your friends or your brothers or your relatives or rich neighbors, lest they also invite you in return and you be repaid. But when you give a feast, invite the poor, the crippled, the lame, the blind, and you will be blessed, because they cannot repay you. For you will be repaid at the resurrection of the just.

We can’t repay Jesus for what he has done for us on the cross. We can’t repay Jesus for what he will do for us in the resurrection. But you have an invitation to the feast. You certainly don’t deserve it. Jesus has overcome your pride, through his humility. He gives you forgiveness.

At his banquet, he looks down the table and he sees you. A poor, crippled, lame, blind, prideful sinful person. He has compassion on you and takes you by the hand. Through my cross and resurrection, I have saved you from your pride. I have saved you from your sin. Not because you have overcome it, but because I have. Come Beloved Friend, move up higher.

Come to me, all who labor and are heavy laden, and I will give you rest. Take my yoke upon you, and learn from me, for I am gentle and lowly in heart, and you will find rest for your souls. For my yoke is easy, and my burden is light. (Matthew 11:38-30, ESV)

Amen.

The peace of God that passes all understanding, keep your hearts and minds in Christ Jesus. Amen.

Luke 10:25-37; The Fifth Sunday after Pentecost; July 13, 2025;

Life in Christ Lutheran Church, Grand Marais, MN;

And behold, a lawyer stood up to put him to the test, saying, “Teacher, what shall I do to inherit eternal life?” He said to him, “What is written in the Law? How do you read it?” And he answered, “You shall love the Lord your God with all your heart and with all your soul and with all your strength and with all your mind, and your neighbor as yourself.” And he said to him, “You have answered correctly; do this, and you will live.” But he, desiring to justify himself, said to Jesus, “And who is my neighbor?” Jesus replied, “A man was going down from Jerusalem to Jericho, and he fell among robbers, who stripped him and beat him and departed, leaving him half dead. Now by chance a priest was going down that road, and when he saw him he passed by on the other side. So likewise a Levite, when he came to the place and saw him, passed by on the other side. But a Samaritan, as he journeyed, came to where he was, and when he saw him, he had compassion. He went to him and bound up his wounds, pouring on oil and wine. Then he set him on his own animal and brought him to an inn and took care of him. And the next day he took out two denarii and gave them to the innkeeper, saying, ‘Take care of him, and whatever more you spend, I will repay you when I come back.’ Which of these three, do you think, proved to be a neighbor to the man who fell among the robbers?” He said, “The one who showed him mercy.” And Jesus said to him, “You go, and do likewise.”” (Luke 10:25–37, ESV)

Grace and peace to you from our Lord and Savior, Jesus Christ. Amen.

There was a Fad in the church a few years ago (well in the 90s anyway). It has its origin in the 19 century (1800s). A pastor, Rev. Charles Sheldon, a congregationalist minister, wrote a book. “In His Steps: What Would Jesus Do?” In the book, the pastor says that anytime a Christian has a decision to make, he should ask the question: What Would Jesus Do? In the 90s, WWJD bracelets became popular among youth groups. The idea was to use Jesus as the best example of Christian living. If you do what Jesus would do, you’ll make the right decisions.

Jesus is certainly a great example to follow. From 1 Peter 2:21

Christ suffered for you, leaving you and example…

And 1 John 2:6

Whoever says he abides in Him ought to walk in the same way in which he walked.

Our Gospel reading for today seems to bear this out. The Lawyer asks, “Who is my neighbor?” Jesus explains with the parable. A guy, a Jew presumably, is traveling and falls among thieves. He is left for dead beside the road. Two people pass by failing to help, the last helps. Be like this guy. Your neighbor is the guy God puts before that needs help to help.

But there is much more going on here than the simple reading. First of all, notice that the one asking the question is a lawyer. The two who pass by, the priest and the Levite (a pastor and a lawyer), are the ones the listeners would expect to help. The crowd would have been shocked. Pastors and Lawyers were highly respected for their knowledge of scripture. They were highly respected for their moral convictions. What’s up with that? They probably asked.

Jesus continues. “Then came a Samaritan. He has compassion on the man. He helps him.” This is another shock, bigger than the first. The Jews would have expected the story to go, “The Samaritan saw him on the side of the road and kicked him for spite. Such was the hatred between the Jews and the Samaritans. And the Samaritan wasn’t just helpful; he spent a fortune to see to the Jew was restored. You can tell the lawyer doesn’t like the conclusion. When Jesus asks,

Which of these three, do you think, proved to be a neighbor to the man who fell among the robbers?

He replies,

The one who showed him mercy.

He can’t even bear to say he was a Samaritan.

You go, and do likewise. Jesus says.

Implying that he should do the same for Samaritans. Jesus turns everything around on his listeners. He does what no one expects. Of course, the parable is about Jesus. He puts himself in place of the Samaritan, he saves us at great cost, giving his very life for our forgiveness. He beams forth as the ultimate example to follow.

But there is something more here: You are not the Samaritan in the story, you are the man at the side of the road. You can’t help yourself, you have been robbed, beaten by sin, and left for dead. The priest and the lawyer pass you by. They can’t save you, they won’t save you. Jesus, is the true and better Samaritan. He is despised by the world, but full of unexpected mercy. He binds your wounds. He pays the price for your sin. He heals with his own blood. He brings you into the church. The parable isn’t a call to try harder. It is about Christ who rescues you when you could do nothing.

There is an issue with WWJD. And it’s partially set out in this parable. The Samaritan, Jesus, does what no one would expect. All throughout his ministry he confused people by doing what no one expected. He spoke to a Samaritan woman, he touched lepers, he doesn’t condemn a woman caught in adultery and allows a sinful woman to anoint his feet. All of it is shocking. All of it is unexpected. And don’t forget, before you ask, ‘What Would Jesus Do?’ — remember that flipping tables and driving out corrupt religious leaders with a whip is on the list.

The fact is, what would Jesus do? Is often answered in the bible, he’d do only what he can do.

WWJD is law centered. It says we must act like Jesus. The burden is on the believer, not on the Holy Spirit’s work in them. Luther says,

The law says, ‘Do this,’ and it is never done. Grace says, ‘Believe in this,’ and everything is already done. Martin Luther, Heidelberg Disputation (1518)

And what has been done? Jesus, the law keeper, has kept the Law perfectly for you. He isn’t only our example, he is your substitute. On the cross, he hung with the guilt of you passing by people who needed help. Every time you fail to love. Every time you live for yourself.

If you have the wrong mindset, unbound to the work of Spirit and the Gospel, it leads to moralism, Christianity becomes about changing behavior.

Jesus is an example, but an impossible one. He is our savior, not our role model. He is first and foremost our atoning sacrifice for sin. We must always keep in mind, not what he would do, but what he did.

Christ is not merely a teacher and example, but a gift and present given us by God, so that we may be saved through Him. – Formula of Concord, SD III.41

The question WWJD subtly assumes that we can choose the right thing if we just try harder. It often sets aside the biblical truth the sin corrupts everything we are and do. We are saved sinners, yet still sinners until Jesus’ return or death. It is only the New Man, not the Old Adam, that even desires to do the right thing. The new creation lives alongside the sinful self. Sanctification is caused by the word working in our lives, not by our moral striving. We are so prone to shifting the thing backwards. Instead of putting justification first, we like to put sanctification first. Sanctification flows from justification. As the Book of Concord says:

Faith alone justifies… Good works necessarily and invariably follow. – Apology of the Augsburg Confession IV.64

So, of course, ask yourself WWJD. But more than that, trust what he has done. He has put you on his shoulders and carried you to safety. He has paid your debt of sin fully.

And because of that you now have confidence, you are free to love as you have been loved. Not for recognition by God, not to earn God’s favor, you are already his forgiven child. You don’t have to try to be good enough. God himself has declared you righteous on account of Christ. In that knowledge you can serve your neighbor just as you are called to do.

The peace of God that passes all understanding, keep your hearts and minds in Christ Jesus. Amen.

Luke 10:1-20; The Fourth Sunday after Pentecost; July 6, 2025;

Life in Christ Lutheran Church, Grand Marais, MN;

After this the Lord appointed seventy-two others and sent them on ahead of him, two by two, into every town and place where he himself was about to go. And he said to them, “The harvest is plentiful, but the laborers are few. Therefore pray earnestly to the Lord of the harvest to send out laborers into his harvest. Go your way; behold, I am sending you out as lambs in the midst of wolves. Carry no moneybag, no knapsack, no sandals, and greet no one on the road. Whatever house you enter, first say, ‘Peace be to this house!’ And if a son of peace is there, your peace will rest upon him. But if not, it will return to you. And remain in the same house, eating and drinking what they provide, for the laborer deserves his wages. Do not go from house to house. Whenever you enter a town and they receive you, eat what is set before you. Heal the sick in it and say to them, ‘The kingdom of God has come near to you.’ But whenever you enter a town and they do not receive you, go into its streets and say, ‘Even the dust of your town that clings to our feet we wipe off against you. Nevertheless know this, that the kingdom of God has come near.’ I tell you, it will be more bearable on that day for Sodom than for that town. “Woe to you, Chorazin! Woe to you, Bethsaida! For if the mighty works done in you had been done in Tyre and Sidon, they would have repented long ago, sitting in sackcloth and ashes. But it will be more bearable in the judgment for Tyre and Sidon than for you. And you, Capernaum, will you be exalted to heaven? You shall be brought down to Hades. “The one who hears you hears me, and the one who rejects you rejects me, and the one who rejects me rejects him who sent me.” The seventy-two returned with joy, saying, “Lord, even the demons are subject to us in your name!” And he said to them, “I saw Satan fall like lightning from heaven. Behold, I have given you authority to tread on serpents and scorpions, and over all the power of the enemy, and nothing shall hurt you. Nevertheless, do not rejoice in this, that the spirits are subject to you, but rejoice that your names are written in heaven.”” (Luke 10:1–20, ESV)

Grace and peace to you from our Lord and Savior, Jesus Christ. Amen.

It is spiritual warfare. That is exactly what it is. Jesus sends out the 72 disciples to do battle—not with sword, or guns but with the Word. Deamons scream. Satan falls like lightning. The villages and towns are warned. And peace, above all, is proclaimed. The battle is dramatic. The battle is visible.

The seventy-two returned with joy, saying, “Lord, even the demons are subject to us in your name!”

It is filled with victory. It sounds like victory. It looks like victory.

It is what we want, but seldom see. For us our spiritual warfare doesn’t feel like lightning striking villages, or demons fleeing in terror. It looks more like bitterness in a committee meeting. A quiet despair filled night sitting beside an ailing parent. Doubt that God really means that there is forgiveness for all our sin. It feels like when we give up on prayer because we are tired. The creeping sense that the church is failing as churches everywhere close. That it is weak and scattered. It looks like the media mocking what we believe as unenlightened. It’s that awful gut feeling that we are losing.

But don’t be fooled. The battle is the same. In fact, everything is the same.

C.S. Lewis, in The Screwtape Letters, puts it like this—a senior demon instructing a junior one:

You will say that these are very small sins … But do remember, the only thing that matters is the extent to which you separate the man from the Enemy [for demons the Enemy is God]. It does not matter how small the sins are provided that their cumulative effect is to edge the man away from the Light and out into the Nothing.

That’s spiritual warfare, a bitter battle of small things not just wild rebellion.

In this battle, Satan stands against God—he always loses. The outcome is already assured. Jesus wins. Satan is defeated. He fails every time the Word is preached, every time a sinner is absolved, every time a baptized child of God, shows up in worship, to sing, pray and give thanks. It is a real battle, bloody and vicious. No prisoners are taken. And God, in Jesus Christ, wins, every time.

And when I say the battle is real, I’m talking about the spiritual combat. When Jesus sent the 72 he sent them saying,

Go your way; behold, I am sending you out as lambs in the midst of wolves.

They don’t go with anything worldly substantial. No money, no weapons, and no protection. They are sent with the Word alone. We don’t hear about it from them, but Jesus prepared them for rejection, resistance, and opposition.

That is our battle also. We go into our families, workplaces, and even in our congregation. We are armed with nothing worldly, but with the same Word. It looks a bit different for us. Because it does, we are tempted to believe that the fight isn’t happening—or worse that we are losing.

Our enemy isn’t flesh and blood. It’s not the people who cause us delays or speak against us openly. It isn’t the conflicts we face in the church. The real enemy we face is Satan and his demons. The enemy sows division, fear, and despair.

For the devil… causes such great mischief in order to lead us into sin, shame, and unbelief. — Large Catechism, Sixth Petition

The devil may work with whispers and slow erosion—but the Lord doesn’t leave us defenseless. He arms us with something sharper than shame, deeper than doubt, and stronger than despair:

For the word of God is living and active, sharper than any two-edged sword, piercing to the division of soul and of spirit, of joints and of marrow, and discerning the thoughts and intentions of the heart. — Hebrews 4:12 (ESV)

It doesn’t only soothe us in times of despair. It pierces the soul. It exposes sin, kills pride and causes faith in Christ to grow. And remember, it never returns empty but always does what God intends. It doesn’t look like much, but the demons run in terror. The daily battle in the spiritual war isn’t fought with power, but rather with proclamation of Christ.

The real fight is in your forgiving sin in an underserving sinner; in teaching children the faith as found in the Catechism; in sermons preached by a sinful pastor; in showing up for church, even when you are tired, discouraged and angry.

Jesus wasn’t surprised when the 72 returned with their report. They were amazed; he was not.

I saw Satan fall like lightning from heaven. (v. 18)

He was saying that the battle and the war are already over. It is not in doubt. The devil is already falling. The language is a dramatic event; Jesus compares it to lightning. He could be saying:

When you were casting out demons, I was watching Satan, already collapsed, cast down, and completely undone.

You may feel tired, discouraged, or even defeated. But Jesus’ victory over Satan is complete.

Do not rejoice in this… but rejoice that your names are written in heaven. (v. 20)

That’s you, the baptized child of God, whose name is written in the book. Jesus has accomplished it for you. His death on the cross, brings you forgiveness, his resurrection secures if for you. That’s where the battle is won, forever.

Though devils all the world should fill, All eager to devour us, We tremble not, we fear no ill; They shall not overpower us. This world's prince may still Scowl fierce as he will, He can harm us none. He's judged; the deed is done; One little word can fell him. LSB 656

Martin also writes:

The devil is called the god of this world (2 Cor. 4:4), yet the Gospel is stronger. When it is preached purely, it is a lightning bolt from heaven, tearing down strongholds and setting captives free.”— Adapted from Martin Luther’s Lectures on Galatians

This victory, Christ’s victory can’t be taken away from you. The joy of it is not in dramatic spiritual success. The real joy is you and your identity in Christ. You belong to him. He has proved it through Holy Baptism, marking you as one redeemed by Christ the Crucified. That is God’s promise, and it can never be undone. No delay, no conflict, no fear, not even the devil himself, can remove your name from the Book.

You may not feel powerful. In fact, you may feel exactly the opposite. You may not see dramatic results (though sometimes you will!) Your baptism stands.

We are in a war. That war isn’t with flesh and blood. Christ has already won it. He has already stormed the battlefield and defeated our enemies. He has crushed the Serpent’s head and risen in victory. The fight was fierce, but it was never in doubt. It is proclaimed every time you hear about Jesus’ life, death on the cross, and the resurrection from death.

So, we fight—not for victory—but from victory. We serve where we are needed despite the opposition. We forgive the unforgivable. We pray for the others caught up in the battle. But we don’t fight to win. That is already done.

Rejoice that your names are written in heaven.

That’s all the security you need. Amen.

The peace of God that passes all understanding, keep your hearts and minds in Christ Jesus. Amen.

Luke 9:51-62; Fourth Sunday after Pentecost, June 29, 2025

Life in Christ Lutheran Church, Grand Marais, MN;

When the days drew near for him to be taken up, he set his face to go to . And he sent messengers ahead of him, who went and entered a village of the Samaritans, to make preparations for him. But the people did not receive him, because his face was set toward . And when his disciples James and John saw it, they said, “Lord, do you want us to tell fire to come down from heaven and consume them?” But he turned and rebuked them. And they went on to another village. As they were going along the road, someone said to him, “I will follow you wherever you go.” And Jesus said to him, “Foxes have holes, and birds of the air have nests, but the Son of Man has nowhere to lay his head.” To another he said, “Follow me.” But he said, “Lord, let me first go and bury my father.” And Jesus said to him, “Leave the dead to bury their own dead. But as for you, go and proclaim the .” Yet another said, “I will follow you, Lord, but let me first say farewell to those at my home.” Jesus said to him, “No one who puts his hand to the plow and looks back is fit for the .” Lk 9:51-62 (ESV)

Grace and peace to you from Our Lord and Savior Jesus Christ.

“It’s hard to find good help” (Special thanks to Edit-O-Earl)

You can’t help but see a twinge of disappointment on Jesus’ face when he turns and rebukes the disciples that had returned from that Samaritan village. Once again, they don’t seem to “get it.” He had rebuked them before, he was going to have to do it again, and well it wasn’t going to be the last time. But maybe it was especially disappointing at that very moment because he has “set his face to go to Jerusalem.” Jesus knew what lay ahead of them. His journey to was a journey to the cross. In that city he would give up his very life. There would be nothing that would turn him aside; his face was set like flint (Isaiah 50:7) to the task at hand. God’s power was to be revealed in the weakness of human flesh. God’s great love was to be shown in innocent suffering and death, and the pouring out of the Holy and precious blood for the sins of the world. The disciples were talking about calling down fire from heaven. They wanted a great display of God’s power, which would teach the people who rejected them a lesson. God’s power was going to be shown in a much different way. And then there were the three “wannabe” disciples saying they will follow Jesus. They don’t “get it” either. Really their promises are half-hearted; they put anything and everything before their promise to follow. Jesus’ determination is set in clear contrast to the commitments of the disciples.

Now it is interesting that when we hear this story our first inclination is to find fault with Jesus. “Isn’t he just a little harsh?” When the first guy says, “I’ll follow, but let me bury my father, first,” Jesus coldly answers, “Let the dead bury their own dead.” When another says, “I’ll follow, but first, I need to say good-bye to my family.” Jesus’ reply is, “No one who has put his hand to the plow and looks back is fit for service.” Well, even if we don’t admit it openly, we feel it in our hearts. These requests seem reasonable to us. We cringe at Jesus responses. Isn’t family important to Jesus? Do we have to give up everything to be a disciple?

To really understand what Jesus is saying to these guys we must look at all that’s going on here. We need to remember that the text starts out with Jesus “setting his face toward Jerusalem.” Jesus is committed to his task and the journey that will take him there. These disciples have been told what it all means. Jesus will go to , be handed over to his enemies, be crucified dead, and rise again on the third day. They react the way they do because they think this plan of action is crazy. Who would want to go on a journey that they all knew would lead to death. Jesus is determined, the disciples want to follow him, but they offer excuses. They want to go with him… sort of. When we look at everything from that point of view, these excuses are more like, “I’d like to go with you but I’ve got to stay home and wash my hair.” After the disciples want to burn up the Samaritan village, and give excuses for not going with Jesus, You can almost hear him saying, “It’s hard to find good help these days.”

I wonder a little bit about these excuses. We don’t know what was in these men’s hearts, but Jesus did, because he knows all things. The first disciple says he’ll follow. But we get the impression that he isn’t really committed. “Foxes have holes and birds have nests, but not me. I have no place to call home. That’s what you are singing on for. No glorious living. No fame and fortune.” We don’t know how the man reacted. The next man says he’ll first need to bury his father. Was his father dead? If that was the case, why wasn’t he off making arrangements already? Why wasn’t he caring for his mother? Maybe he was saying that he would become a faithful follower of Jesus after his father’s death? That could be years. Jesus’ ministry; Jesus plan was immediate; he was going to Jerusalem right now. There would be no delay. “Let the dead bury their own dead.” The third disciple gets right at the point. Especially with Jesus reply. “Let me say good-bye to my family.” Jesus makes clear what’s going on. “No one who plows looking back is worthy of plowing.” You have to remember in those days the plow was in front of the plowman. You had to watch the animal and the machine as you walked behind it. You won’t make a straight furrow if you’re not committed to the task at hand, if you keep looking back. There is a Latin word for a plowman who keeps looking back. The word is delirious. It means literally “out of the furrow.” A delirious man, one who isn’t paying attention to his work is like a plow out of the furrow. Being a follower of Jesus isn’t a matter of convenience it’s a mater of commitment. There are no part time disciples in the crowd that claims to be Jesus followers. Jesus calls for full time faithfulness. “It’s hard to find good help these days.”

“These days” we have the same view as those would-be disciples. All too often today, Jesus is a part time activity; Sunday mornings and once a quarter meetings. “I don’t have time.” “Everyone is so busy.” “Let someone else do it.” ’s words to the Galatians are words also spoken to us. “For you were called to freedom, brothers. Only do not use your freedom as an opportunity for the flesh, but through love serve one another.” (Galatians 5:13, ESV) Luther says it like this: “A Christian is a perfectly free lord of all, subject to none. A Christian is a perfectly dutiful servant of all, subject to all.” It was Jesus journey to that set us free. Free from the worry about our own relationship with God. We don’t have to do good things to earn a place with God. Jesus has done them for us. We don’t need our good works, but our neighbor does.

“It’s hard to find good help these days.” I think it was always hard for Jesus to find good disciples. I’m sure I’m one of his most troublesome. The truth is we are all lousy disciples of Jesus. Even when we want to do good things we have to argue ourselves into it. And even when we do things for the right reasons our own sinful pride makes it about our decisions instead of what is best for all. For every good thing we’ve done there are twenty that we didn’t do. For every right thing we do there’s a bucket full of wrong. And there are lots of excuses. School, family, jobs, television, all keep us from being the disciples that Jesus would have us be. Now don’t think I’m just talking about church meetings. We could do all the meetings we want, and still not be “good help.” Our lives of service to others aren’t centered on our gathering for meetings, it’s centered in the life that God has given us. And the new life he gives us through Jesus. Through his life, death and resurrection that is our new life in Baptism for the forgiveness of sins. It has everything to do with the family he’s placed us in. The job we go to every day. The friends we play with. The school we attend. It doesn’t take a church program to serve our neighbor. It doesn’t take a church program to defend life and speak against abortion, or to speak up about the hope that is within you, the hope of eternal life in Jesus. It’s a full-time job. It’s a full-time commitment. “It’s hard to find good help these days.” You aren’t going to do it perfectly. Just like you, I’ve missed opportunities; I’ve left unsaid what needed to be said. We’ve all used every excuse in the book, “Let me bury my father first…” “Let me get my life in order first…” “Let me get through school first…” “Let me settle into retirement…” “Let me raise my children…” “It’s hard to find good help these days.”

And yet we just sang a beautiful hymn: Take my life… take my hands… take my money… are we saying that we didn’t mean any of it? No of course not. We really didn’t mean every word. After all we are Jesus disciples. He has called us to be his. We know that Jesus walked that road to for us. We know it’s for us because of the promises he made to us in our Baptism. He reaches out with a pastor’s hand and pours water on our heads and says, “The trip to is for this one.” That’s the most important part of faith, clinging to the promises of God, knowing that Jesus did all these things “for me!” That’s the essence of a personal faith in Jesus. That’s what it means to be a disciple of Jesus.

Jesus is the perfect model of loving service. Don’t think for a moment that he wasn’t in complete control of events. The Chief Priests and teachers of the law weren’t in charge. The Roman governor didn’t call the shots. Jesus wasn’t even the puppet of His Father. Jesus chose the path that he was on. He made his choice freely and without being forced. His choice was service through sacrifice. He really “took up the cross” of his own free will. And most important of all, he did it for you. He did it for your sins. He did it for your failures. He did it despite the excuses you make for not taking up a cross of your own. That’s exactly why he set his face to . That’s exactly why nothing was going to stop him from going. For Jesus, there are no excuses that will stand in his way of setting you free.

We heard also from Paul in the Second reading: For freedom Christ has set us free; stand firm therefore, and do not submit again to a yoke of slavery. (Galatians 5:1, ESV) The freedom that Paul is talking about, the freedom Jesus won for us, isn’t the kind of freedom we often think about, especially as we think about upcoming celebration of our Nation’s independence. It’s not a freedom to do whatever we want. That kind of freedom is self-indulgent. Christ set us free from our need to earn our own salvation. We don’t have to work to make our place with God. We don’t have to do good works to earn anything. Jesus has earned it all for us. In fact, Jesus freed us from the slavery to sin, death and Satan, so that we could be his servants. Just like the Declaration of Independence didn’t mean that our forefathers were free from dependence. They were just dependent on each other instead of the King. “Take my life, O Lord, renew, Consecrate my heart to you;” Disciples of Jesus are dependent on him. We are dependent on Jesus. We are free to serve. Free to follow Jesus… full time, with our whole heart, soul and mind.

As Pastor Earl Feddersen wrote: “Paul has a message for us [today]. It is rather simple really: Christ has already set us free! Get out into the light of His day. As Jesus implied, the spiritually dead can bury their own dead, but you get out and proclaim the !” Amen.

The peace of God that passes all understanding keep your hearts and minds in Christ Jesus. Amen.

Luke 22:14-20; Holy Thursday; April 17, 2025;

Life in Christ Lutheran Church, Grand Marais, MN;

And when the hour came, [Jesus] reclined at table, and the apostles with him. And he said to them, “I have earnestly desired to eat this Passover with you before I suffer. For I tell you I will not eat it until it is fulfilled in the kingdom of God.” And he took a cup, and when he had given thanks he said, “Take this, and divide it among yourselves. For I tell you that from now on I will not drink of the fruit of the vine until the kingdom of God comes.” And he took bread, and when he had given thanks, he broke it and gave it to them, saying, “This is my body, which is given for you. Do this in remembrance of me.” And likewise the cup after they had eaten, saying, “This cup that is poured out for you is the new covenant in my blood.” (Luke 22:14–20, ESV)

Grace and peace to you from our Lord and Savior Jesus Christ. Amen.

On this holy night, we remember that Jesus gave us his supper. Tomorrow, he hangs on the cross to forgive our sins. On Sunday he rises from the dead, to give us the promise of resurrection. Tonight, he makes his last will and testament. This text says, covenant, but it is the same thing. Jesus, himself, gives us this supper as his testament and promise of our sins forgiven and our resurrection.

We would do well to look at exactly what he does, what he says and what he asks us to do when we celebrate this supper. This being a will, the words are very specifically chosen. No one says anything in a will that is useless, or unmeaning.

Firstly, the context, all this takes place during the celebration of Passover. That’s when the Jews gather to remember God’s salvation from Egypt. God sent plagues to convince Pharoah to set them free. Pharoah refused until the final stroke. God sent the angel of death and killed all the first born in Egypt. He made one provision. Every house that had the blood of a lamb spread on the door post would be spared. So, as the people of God sat in their houses with blood on the door, God’s angel brought death everywhere else. For them it was an act of faith. Those who believed God’s promise lived. Afterwards, Pharoh couldn’t wait to get rid of them. His own son was dead. He would later change his mind, but that’s another story.

This event, Passover, is the major saving event of the Old Testament. God’s name YHWH is a reminder of that. It’s the name he gave them to use at that time. He gave it to Moses when the whole process of ending their slavery began. Every time that name is used, every time rescue is mentioned, every time the promised land is mentioned, in the Old Testament, every Hebrew would make the connection to the Passover.

It is in this context that Jesus makes his new covenant. Simply stated, Jesus’ blood saves us from slavery to sin and death. Just like the sacrificed lamb’s blood. Of course, I’m preaching to the choir when I say it is much more than a symbol of what he is doing. When we look at the actual words he uses, one in particular, chosen with great care, we see that. The word is is. In Greek

τοῦτό ἐστιν τὸ σῶμά μου (literally: this is the body of me)

You could say this phrase in many ways and Greek doesn’t require the linking verb, is. But remembering that Jesus is choosing his words very carefully, is is very important. It’s not “depends on how you define, is” ala Bill Clinton. From the context, the importance of what Jesus is doing, Passover and the blood of and actual lamb spread on the door posts, is means is.

There may have been more ink spilled on this single word, theologically speaking, than any other word. William of Ockham was a late 13th-century philosopher and theologian who despised overcomplicating things. His theorem, called Occam’s Razor, points this out.

Entities should not be multiplied beyond necessity. — William of Ockham (c. 1287–1347)

In plain English it means:

When you’re faced with competing hypotheses that make the same predictions, the one with the fewest assumptions is preferable.

Or even simpler: The simplest explanation that accounts for all the facts is usually the best one.

So, how does this apply here? Well, in Greek the word ἐστιν means is. It is never used to mean symbolically. In fact, Greek has another word for that Σημαίνω. It means signifies. Should Jesus have just used this word to avoid confusion? I think it’s fair to say the creator of the universe knows what he said. I would rather stand before the throne of God, having to explain why I took Jesus at his word than the other way around. In other words, given all the facts, the context, and the words, the simplest meaning is that is means is. What Jesus meant to say is that the bread and wine are his body and blood. How that is true is a mystery.

There is one more phrase that is critical in understanding the supper. The words in Greek again are: τὸ ὑπὲρ ὑμῶν διδόμενον. Or “the thing given on behalf of you” or as we say in the Words of institution “given for you”. And the phrase is a present passive participle. That’s fancy grammar for “starting right now” it’s not just a future event on the cross but already beginning in the Supper when Jesus gave. So, the gifts, forgiveness, life and salvation are for you in this meal beginning now. The disciples at the table received Jesus body and blood and the forgiveness of their sins.

Martin Luther said about these words,

“The words ‘for you’ require all hearts to believe. This treasure is not begged for nor earned by our works. It is offered without cost and is to be received with thanksgiving.” — Luther, LC V.62–64

So, the for you is exclusive. It is for those who believe. In other words, it is for some, but not all. Every church has exclusions from the supper. Most would deny it to Buddhists, Mormons, Jehovah’s Witnesses, or even the Klu, Klux Klan. If you ask them why they will say they lack faith in Jesus (even though the KKK claims to be Christian). The question is, where do you draw the line as to who is excluded and who is included? It is in the for you. Quite simply, Jesus first gave it to believers and said it was for them, for believers. The Supper of Jesus is for the Church, that is, for the community of believers.

The Lord’s Supper is not neutral. Through faith it gives grace. Without faith it gives judgement.

Whoever, therefore, eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty concerning the body and blood of the Lord. Let a person examine himself, then, and so eat of the bread and drink of the cup. For anyone who eats and drinks without discerning the body eats and drinks judgment on himself. 1 Corinthians 11:27–29 (ESV)

In some ways, I think we don’t take these words seriously. But it is serious, in fact, deadly serious. Paul adds,

That is why many of you are weak and ill, and some have died. 1 Corinthians 11:30 (ESV)

So, in this Congregation of Corinthians, there were those who were sick and died, because they weren’t discerning the body. Paul is being literal. Is he only speaking about unbelief? No, obviously, it is a congregation of believers. This was an admonition, not of faith, but wrong faith. The body isn’t only the presence of Jesus, his body, in the supper but the body of faith.

How do I know this? Paul, himself, in the next chapter of the letter, calls the church, the Body of Christ.

You are the body of Christ and individually members of it. (1 Cor. 12:27)

And in 11:20-22 he condemns the Corinthians for division and selfishness in the Supper. In this larger context Paul says to discern the body is to: Recognize your brothers and sisters in Christ, act with love, humility and unity in the gathered body. And to avoid factionalism and pride. So, the church is responsible for avoiding obvious division in the Church, especially when considering the Supper of the Lord.

I think it is fair to say that Church of Christ is divided, much more now than when Jesus gave this gift to her. On any topic from the Real Presence of Jesus body and blood in the supper to what will happen at the end of time. What it means to be saved by faith and how works are active in the life of a believer. Not to mention the gross distortions of unrepentant homosexual behavior and support for the killing of the unborn. These are serious divisions in the body of Christ. Should they not be considered when it comes to the Lord’s most holy gift to the church? Paul says so. This is the simplest understanding of what he says.

Earlier in the Letter, Paul also says this,

This is how one should regard us: as servants of Christ and stewards of the mysteries of God. Moreover, it is required of stewards that they be found faithful. 1 Corinthians 4:1–2, ESV

He is of course talking about pastors here, as stewards. Stewards of the mysteries of God. The Lord’s Supper is one of the greatest mysteries of the faith. The word steward (οἰκονόμος) here means one who is obligated to follow the instructions of the master. I take these words (in fact all of scripture) seriously. I don’t own the supper; I am responsible for its distribution. It is improper (that is not being a faithful steward) to give sacred food to those who are hostile to the faith. Anyone who doesn’t believe what it is, Jesus body and blood for the forgiveness of sins, those who are unrepentant, that is, those who don’t seen the need for repentance, and are not united in faith. This responsibility can be and often is a great burden. But thankfully there is forgiveness for err. And I have often done so.

The question is, what is unity? The divisions in the church are clearly defined. Baptist churches don’t believe in the real presence, ELCA Lutherans believe in supporting homosexuality. Roman Catholics believe they participate in their salvation. I realize that not all members of these churches believe in everything they teach. But it is the responsibility of Christians to seek out churches that teach the word faithfully. It is my responsibility to faithfully administer the Sacrament according to God’s Word. And the word warns against spiritual harm for those who do not discern the Body of Christ. The supper isn’t for everyone. A pastor is responsible for this work, in his own congregation, not as a doorman, but as a steward.

So, what about the gift? We return to Jesus’ words, for you. That is what Paul means when he says, examine yourselves, he is talking about you confidently grasping the gifts offered in the supper for you. He is talking about you firmly holding on to the promise of salvation for you, in the forgiveness of your sin. He is talking about your confession of faith, in all that Jesus has said. The attitude should be one like the desperate father in Mark. His son was demon possessed. He asks for healing for his son. Jesus says to him, “All things are possible for one who believes.” His response: “I believe; help my unbelief.”

In this context, the supper is here for you. Doubt isn’t the issue. We all have doubt. In fact, doubt is reversed through the gift of faith and assurance of forgiveness that is offered in this sacred meal. If you believe in the for you of the supper, it is indeed here for you.

Again, Luther says,

If a person does not desire the Sacrament, I let him go. [I do not preach much to him about the benefits, for he is a coarse pig; he does not desire it.] But if he comes on his own and says, ‘I want to be a Christian and receive the Sacrament,’ I cannot refuse him, if only he gives evidence of his faith and receives instruction, lest we give it to swine and dogs. Luther’s Works, AE 51:98

He doesn’t mean he lets him go to the supper, he means he lets him go without it. Then he says what is necessary to receive it. gives evidence of his faith and receives instruction.

You may not like the practice of closed communion. Sometimes, I hate it. But we must for the sake of what Jesus and Paul say, continue to do it. Amen.

The peace of God that passes all understanding keep your hearts and minds in Christ Jesus. Amen.

Luke 22:14-20; Holy Thursday; April 17, 2025;

Life in Christ Lutheran Church, Grand Marais, MN;

And when the hour came, [Jesus] reclined at table, and the apostles with him. And he said to them, “I have earnestly desired to eat this Passover with you before I suffer. For I tell you I will not eat it until it is fulfilled in the kingdom of God.” And he took a cup, and when he had given thanks he said, “Take this, and divide it among yourselves. For I tell you that from now on I will not drink of the fruit of the vine until the kingdom of God comes.” And he took bread, and when he had given thanks, he broke it and gave it to them, saying, “This is my body, which is given for you. Do this in remembrance of me.” And likewise the cup after they had eaten, saying, “This cup that is poured out for you is the new covenant in my blood.” (Luke 22:14–20, ESV)

Grace and peace to you from our Lord and Savior Jesus Christ. Amen.

On this holy night, we remember that Jesus gave us his supper. Tomorrow, he hangs on the cross to forgive our sins. On Sunday he rises from the dead, to give us the promise of resurrection. Tonight, he makes his last will and testament. This text says, covenant, but it is the same thing. Jesus, himself, gives us this supper as his testament and promise of our sins forgiven and our resurrection.

We would do well to look at exactly what he does, what he says and what he asks us to do when we celebrate this supper. This being a will, the words are very specifically chosen. No one says anything in a will that is useless, or unmeaning.

Firstly, the context, all this takes place during the celebration of Passover. That’s when the Jews gather to remember God’s salvation from Egypt. God sent plagues to convince Pharoah to set them free. Pharoah refused until the final stroke. God sent the angel of death and killed all the first born in Egypt. He made one provision. Every house that had the blood of a lamb spread on the door post would be spared. So, as the people of God sat in their houses with blood on the door, God’s angel brought death everywhere else. For them it was an act of faith. Those who believed God’s promise lived. Afterwards, Pharoh couldn’t wait to get rid of them. His own son was dead. He would later change his mind, but that’s another story.

This event, Passover, is the major saving event of the Old Testament. God’s name YHWH is a reminder of that. It’s the name he gave them to use at that time. He gave it to Moses when the whole process of ending their slavery began. Every time that name is used, every time rescue is mentioned, every time the promised land is mentioned, in the Old Testament, every Hebrew would make the connection to the Passover.

It is in this context that Jesus makes his new covenant. Simply stated, Jesus’ blood saves us from slavery to sin and death. Just like the sacrificed lamb’s blood. Of course, I’m preaching to the choir when I say it is much more than a symbol of what he is doing. When we look at the actual words he uses, one in particular, chosen with great care, we see that. The word is is. In Greek

τοῦτό ἐστιν τὸ σῶμά μου (literally: this is the body of me)

You could say this phrase in many ways and Greek doesn’t require the linking verb, is. But remembering that Jesus is choosing his words very carefully, is is very important. It’s not “depends on how you define, is” ala Bill Clinton. From the context, the importance of what Jesus is doing, Passover and the blood of and actual lamb spread on the door posts, is means is.

There may have been more ink spilled on this single word, theologically speaking, than any other word. William of Ockham was a late 13th-century philosopher and theologian who despised overcomplicating things. His theorem, called Occam’s Razor, points this out.

Entities should not be multiplied beyond necessity. — William of Ockham (c. 1287–1347)

In plain English it means:

When you’re faced with competing hypotheses that make the same predictions, the one with the fewest assumptions is preferable.

Or even simpler: The simplest explanation that accounts for all the facts is usually the best one.

So, how does this apply here? Well, in Greek the word ἐστιν means is. It is never used to mean symbolically. In fact, Greek has another word for that Σημαίνω. It means signifies. Should Jesus have just used this word to avoid confusion? I think it’s fair to say the creator of the universe knows what he said. I would rather stand before the throne of God, having to explain why I took Jesus at his word than the other way around. In other words, given all the facts, the context, and the words, the simplest meaning is that is means is. What Jesus meant to say is that the bread and wine are his body and blood. How that is true is a mystery.

There is one more phrase that is critical in understanding the supper. The words in Greek again are: τὸ ὑπὲρ ὑμῶν διδόμενον. Or “the thing given on behalf of you” or as we say in the Words of institution “given for you”. And the phrase is a present passive participle. That’s fancy grammar for “starting right now” it’s not just a future event on the cross but already beginning in the Supper when Jesus gave. So, the gifts, forgiveness, life and salvation are for you in this meal beginning now. The disciples at the table received Jesus body and blood and the forgiveness of their sins.

Martin Luther said about these words,

“The words ‘for you’ require all hearts to believe. This treasure is not begged for nor earned by our works. It is offered without cost and is to be received with thanksgiving.” — Luther, LC V.62–64

So, the for you is exclusive. It is for those who believe. In other words, it is for some, but not all. Every church has exclusions from the supper. Most would deny it to Buddhists, Mormons, Jehovah’s Witnesses, or even the Klu, Klux Klan. If you ask them why they will say they lack faith in Jesus (even though the KKK claims to be Christian). The question is, where do you draw the line as to who is excluded and who is included? It is in the for you. Quite simply, Jesus first gave it to believers and said it was for them, for believers. The Supper of Jesus is for the Church, that is, for the community of believers.

The Lord’s Supper is not neutral. Through faith it gives grace. Without faith it gives judgement.

Whoever, therefore, eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty concerning the body and blood of the Lord. Let a person examine himself, then, and so eat of the bread and drink of the cup. For anyone who eats and drinks without discerning the body eats and drinks judgment on himself. 1 Corinthians 11:27–29 (ESV)

In some ways, I think we don’t take these words seriously. But it is serious, in fact, deadly serious. Paul adds,

That is why many of you are weak and ill, and some have died. 1 Corinthians 11:30 (ESV)

So, in this Congregation of Corinthians, there were those who were sick and died, because they weren’t discerning the body. Paul is being literal. Is he only speaking about unbelief? No, obviously, it is a congregation of believers. This was an admonition, not of faith, but wrong faith. The body isn’t only the presence of Jesus, his body, in the supper but the body of faith.

How do I know this? Paul, himself, in the next chapter of the letter, calls the church, the Body of Christ.

You are the body of Christ and individually members of it. (1 Cor. 12:27)

And in 11:20-22 he condemns the Corinthians for division and selfishness in the Supper. In this larger context Paul says to discern the body is to: Recognize your brothers and sisters in Christ, act with love, humility and unity in the gathered body. And to avoid factionalism and pride. So, the church is responsible for avoiding obvious division in the Church, especially when considering the Supper of the Lord.

I think it is fair to say that Church of Christ is divided, much more now than when Jesus gave this gift to her. On any topic from the Real Presence of Jesus body and blood in the supper to what will happen at the end of time. What it means to be saved by faith and how works are active in the life of a believer. Not to mention the gross distortions of unrepentant homosexual behavior and support for the killing of the unborn. These are serious divisions in the body of Christ. Should they not be considered when it comes to the Lord’s most holy gift to the church? Paul says so. This is the simplest understanding of what he says.

Earlier in the Letter, Paul also says this,

This is how one should regard us: as servants of Christ and stewards of the mysteries of God. Moreover, it is required of stewards that they be found faithful. 1 Corinthians 4:1–2, ESV

He is of course talking about pastors here, as stewards. Stewards of the mysteries of God. The Lord’s Supper is one of the greatest mysteries of the faith. The word steward (οἰκονόμος) here means one who is obligated to follow the instructions of the master. I take these words (in fact all of scripture) seriously. I don’t own the supper; I am responsible for its distribution. It is improper (that is not being a faithful steward) to give sacred food to those who are hostile to the faith. Anyone who doesn’t believe what it is, Jesus body and blood for the forgiveness of sins, those who are unrepentant, that is, those who don’t seen the need for repentance, and are not united in faith. This responsibility can be and often is a great burden. But thankfully there is forgiveness for err. And I have often done so.

The question is, what is unity? The divisions in the church are clearly defined. Baptist churches don’t believe in the real presence, ELCA Lutherans believe in supporting homosexuality. Roman Catholics believe they participate in their salvation. I realize that not all members of these churches believe in everything they teach. But it is the responsibility of Christians to seek out churches that teach the word faithfully. It is my responsibility to faithfully administer the Sacrament according to God’s Word. And the word warns against spiritual harm for those who do not discern the Body of Christ. The supper isn’t for everyone. A pastor is responsible for this work, in his own congregation, not as a doorman, but as a steward.

So, what about the gift? We return to Jesus’ words, for you. That is what Paul means when he says, examine yourselves, he is talking about you confidently grasping the gifts offered in the supper for you. He is talking about you firmly holding on to the promise of salvation for you, in the forgiveness of your sin. He is talking about your confession of faith, in all that Jesus has said. The attitude should be one like the desperate father in Mark. His son was demon possessed. He asks for healing for his son. Jesus says to him, “All things are possible for one who believes.” His response: “I believe; help my unbelief.”

In this context, the supper is here for you. Doubt isn’t the issue. We all have doubt. In fact, doubt is reversed through the gift of faith and assurance of forgiveness that is offered in this sacred meal. If you believe in the for you of the supper, it is indeed here for you.

Again, Luther says,

If a person does not desire the Sacrament, I let him go. [I do not preach much to him about the benefits, for he is a coarse pig; he does not desire it.] But if he comes on his own and says, ‘I want to be a Christian and receive the Sacrament,’ I cannot refuse him, if only he gives evidence of his faith and receives instruction, lest we give it to swine and dogs. Luther’s Works, AE 51:98

He doesn’t mean he lets him go to the supper, he means he lets him go without it. Then he says what is necessary to receive it. gives evidence of his faith and receives instruction.

You may not like the practice of closed communion. Sometimes, I hate it. But we must for the sake of what Jesus and Paul say, continue to do it. Amen.

The peace of God that passes all understanding keep your hearts and minds in Christ Jesus. Amen.

Luke.20.9-20; The Fifth Sunday in Lent; April 7, 2019

Life in Christ Lutheran Church, Grand Marais, MN

Grace and peace to you from our Lord and Savior, Jesus Christ.

We love stories. People have always loved them. Around the campfire, dad tucking the children in for sleep, tales about family escapades… and Jesus’ parables. Some folks say that Jesus’ stories, his parables, are earthly stories with heavenly meaning. I think it’s much simpler than that. Jesus’ parables are Jesus-parables. In other words, the stories Jesus tells are about him. It’s the simplest rule to keep in mind when reading and hearing them. Without that, people won’t understand them. When the disciples asked him to explain the parable of the sower…

he said, “To you it has been given to know the secrets of the kingdom of God, but for others they are in parables, so that ‘seeing they may not see, and hearing they may not understand.’ ” (Luke 8:10, ESV)

The secret is knowing Jesus and seeing Jesus in the parable. It is about him. The hard part is that we are going against our sinful nature. You see, whenever we start to talk about religious ideas, we go into a kind of auto pilot. Our first thought is us. In fact, without the work of the Holy Spirit through God’s Word that’s all human religion is, human work to raise up humans. Any example you look at is going to show that. Buddhism, Mormonism, Islam, etc., they are all religions about what people do. Christianity is the only religion that is about what God does, and the key to it all is Jesus. His life, death and resurrection are God doing, God saving.

And so today we have this parable. And right here in the middle of it we have a great example of this very thing I’ve been talking about. Before I read it again, I want to set up the context and remind you of the keys to interpreting parables. First the context:

This is probably Monday after Palm Sunday. Remember Jesus rides into Jerusalem surrounded by people shouting, “Hosanna! The king is here.” He weeps over Jerusalem’s upcoming destruction. He goes into the temple, the “home territory” of his enemies, and flushes out the money changers. Then comes this important sentence:

And [Jesus] was teaching daily in the temple. The chief priests and the scribes and the principal men of the people were seeking to destroy him, but they did not find anything they could do, for all the people were hanging on his words. ” (Luke 19:47–48, ESV)

So, Jesus’ enemies confront him in the temple asking where he gets his authority. He shuts them down by asking,

“I also will ask you a question. Now tell me, was the baptism of John from heaven or from man?” (Luk 20:3–4, ESV)

They are afraid of the people. If we answer “from heaven” Jesus could ask why they didn’t believe what he said. If they answer “from men” they were afraid of the people’s reaction because the people knew he was from God. So, they answer “We don’t know.” So, Jesus doesn’t answer their question either. The tension is thick. The people are hanging on Jesus words. The priests and scribes have blood in their eyes. Then Jesus tells the parable… not to them but to the people.

Now the parable: Remember the two helps in interpreting the parable. First, it’s about Jesus. Second, watch for the thing that would never happen and that’s usually describing what Jesus is doing.

And [Jesus] began to tell the people this parable: “A man planted a vineyard and let it out to tenants and went into another country for a long while. When the time came, he sent a servant to the tenants, so that they would give him some of the fruit of the vineyard. But the tenants beat him and sent him away empty-handed. And he sent another servant. But they also beat and treated him shamefully and sent him away empty-handed. And he sent yet a third. This one also they wounded and cast out. Then the owner of the vineyard said, ‘What shall I do? I will send my beloved son; perhaps they will respect him.’ But when the tenants saw him, they said to themselves, ‘This is the heir. Let us kill him, so that the inheritance may be ours.’ And they threw him out of the vineyard and killed him.

Ok so it’s about Jesus. It’s obvious that the son in the parable is the Son of God. The servants are the prophets. The vineyard is God’s people who reject prophet after prophet and finally Jesus. But take care. The thing that would never happen isn’t that the tenants would kill the son. According to the law of the land, this could happen. And the tenants would be in a good position to take the property because the landlord was out of the country. It’s the people who hear the parable that tell you what’s out of place. When Jesus says,

What then will the owner of the vineyard do to them? He will come and destroy those tenants and give the vineyard to others.” When they heard this, they said, “Surely not!”

Do you see what they’ve done? They have made the parable about them losing the vineyard. Almost like saying, “That could never happen!” They are thinking, “God would never do that!” That’s what we are likely to do too. When we hear it, we start asking questions like, “What do we have to do to not be like the people in the parable?” Do you see how we automatically center it on us? Jesus tells them they’ve missed the point. Listen:

But he looked directly at them and said, “What then is this that is written: “ ‘The stone that the builders rejected has become the cornerstone’? Everyone who falls on that stone will be broken to pieces, and when it falls on anyone, it will crush him.”

Jesus directs them back to the main thing, him. He is the son who will be cast out of the vineyard and killed. He is the rejected stone. In a matter of days, they are going to see it in all its bloody detail. God’s glory, his work for us, God doing what is needed, is accomplished by the rejection of his son. In the garden the priest’s thugs arrest him and beat him. In an illegal trail they condemn him. They force Pilate to put him to death on the cross under threat. And so, Jesus dies just as he tells in this parable. Rejected! He is the cornerstone. The parable is about him and his work for us, his people. On Wednesday nights we’ve been singing the Magnificat. It’s Mary’s song about God’s great reversal in Jesus Christ. God working to undo injustice. God turning the world’s order upside down. God doing things like no one else would do them. Jesus talks about it like this. You may have wondered why that song is so prominent in that evening prayer service. Listen to some of the words:

Oppression halted; The meek exalted. Full are the hungry; Empty, the wealthy— O sing the greatness of God the Lord!

It’s not a song about the rich getting their comeuppance. It’s about God turning making everything right again in Christ, the rejected stone becomes the corner.

And there’s even more here than meets the ear… Jesus says:

‘The stone that the builders rejected has become the cornerstone’? Everyone who falls on that stone will be broken to pieces, and when it falls on anyone, it will crush him.

It’s a quote from Psalm 118:22, and an explanation. I want you to notice something here too. He says everyone who falls on that stone will be broken to pieces. He’s not just talking about the scribes and priests that rejected him. He’s not just talking about today’s religious leaders that lead God’s people astray with false teaching. He’s not just talking about popes and pastors who push their works before the work of Christ, he says everyone. Yep, he means you and me, too. Everyone who falls on this stone will be broken. He does that to us. We must be broken and crushed. Otherwise we fall into to our old selfish patterns. We make ourselves the center of our religion. Repeatedly Our Lord breaks us with the law. He doesn’t do it the way we do. We use the law to show how good we are. See I keep the law. I haven’t stolen from my neighbor even though he deserves it. I haven’t cheated on my husband, even though I could do much better. No, Jesus uses the law to kill us. He shows us that we must be perfect, and nothing short of perfect will do. When we see our sin clearly, we fall at his feet and call on him to save us. He does. The stone the builders rejected becomes the corner stone. He was cast out of the vineyard and onto the cross for us. We are forgiven. He is our savior. In repentance, the gift of faith, we broken sinners cling to Jesus for forgiveness and receive it. Those who reject him, he falls on them and they are crushed.

Jesus is the ultimate stumbling stone. Jesus is Christianity, not good works of any kind, not transforming culture, or getting good laws through the legislature. Jesus only. Jesus for the forgiveness of sins. Jesus the rejected stone. Jesus for you and me.

And that’s how the text ends today too.

The scribes and the chief priests sought to lay hands on him at that very hour, for they perceived that he had told this parable against them, but they feared the people. (Luke 20:19, ESV)

It all begins just as Jesus told in the parable. Amen.

The peace of God the passes all understanding, keep your hearts and minds in Christ Jesus. Amen.