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Concord #23: Augsburg Confession (Good Works pt. 4)

Post author By Rev. Jacob Ehrhard
Post date June 15, 2017
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Article 20: Good Works (part 4)

The great consolation of the Gospel—the grace of God, forgiveness of sins, and justification– are apprehended by faith in Christ. But what is the nature of this faith? How can simply knowing about Jesus accomplish such great spiritual blessings?

Men are also admonished that here the term “faith” does not signify merely the knowledge of the history, such as is in the ungodly and in the devil, but signifies a faith which believes, not merely the history, but also the effect of the history—namely, this article: the forgiveness of sins, to wit, that we have grace, righteousness, and forgiveness of sins through Christ. (Augsburg Confession XX.23)

What is faith?

Faith is not merely the knowledge of history, but also the effects of history. This is a fantastic definition of Christian faith. True, faith cannot exist without a knowledge of what Christ did and said two thousand years ago. But if it remains two thousand years in the past, it doesn’t do a person much good here and now. At best, it can be an inspirational story. But if Jesus is just an inspirational story, or a good example from history, then you are the one who must take the example and do something with it. And then you are right back in your good works again.

Now he that knows that he has a Father gracious to him through Christ, truly knows God; he knows also that God cares for him, and calls upon God; in a word, he is not without God, as the heathen. For devils and the ungodly are not able to believe this article: the forgiveness of sins. Hence, they hate God as an enemy, call not upon Him, and expect no good from Him. Augustine also admonishes his readers concerning the word “faith,” and teaches that the term “faith” is accepted in the Scriptures not for knowledge such as is in the ungodly but for confidence which consoles and encourages the terrified mind. (Augsburg Confession XX.24-26).

Faith that is simply historical knowledge is not faith at all. But faith that trusts in the forgiveness of sins—won by Christ at the cross and distributed today in the means of grace—not only consoles terrified minds, but also produces new desires: to call upon God and expect good from Him. Simply knowing about the Gospel does not do this.

It is only after faith has apprehended the forgiveness of sins and worked the new desire to call upon God and expect good from Him that the discussion of good works can take place. And that will take place the next and final part of the article on Good Works.

You can read the Book of Concord at http://www.bookofconcord.org

“Concord” is a weekly study of the Lutheran Confessions, where we will take up a topic from the Book of Concord and reflect on what we believe, teach, and confess in the Lutheran Church. The purpose of this series is to deepen readers’ knowledge and appreciation for the confessions of the Lutheran Church, and to unite them “with one heart” to confess the teachings of Holy Scripture.

Rev. Jacob Ehrhard is pastor of Trinity Lutheran Church in New Haven, MO.

Tags augsburg confession, book of concord, good works, Law and Gospel

Higher History

Concord #21: Augsburg Confession (Good Works pt. 2)

Post author By Rev. Jacob Ehrhard
Post date June 15, 2017
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Article 20: Good Works (part 2)

Last post we began a discussion of good works according to the twentieth article of the Augsburg Confession. Preachers of grace are often accused of neglecting the Law, and that was the case when the Lutheran reformers began to preach the Gospel. In answer to the charge that they had eliminated the Law from their teaching, they responded that their writings included much about the Ten Commandments and what God expects of people. It’s not that the Lutheran Church eliminates the Law in favor of the Gospel, it’s that we treat the Law in a very particular way. And this has everything to do with good works.

First, that our works cannot reconcile God or merit forgiveness of sins, grace, and justification, but that we obtain this only by faith when we believe that we are received into favor for Christ’s sake, who alone has been set forth the Mediator and Propitiation, 1 Tim. 2:5, in order that the Father may be reconciled through Him. Whoever, therefore, trusts that by works he merits grace, despises the merit and grace of Christ, and seeks a way to God without Christ, by human strength, although Christ has said of Himself: I am the Way, the Truth, and the Life. John 14:6. This doctrine concerning faith is everywhere treated by Paul, Eph. 2:8: By grace are ye saved through faith; and that not of your selves; it is the gift of God, not of works, etc.(Augsburg Confession XX.9-11).

Works vs. Faith

At the outset, it is necessary to distinguish works from faith. Works, however good, have no place at all before God as means to merit His favor. With respect to forgiveness and salvation, good works are completely excluded. Only faith counts, and it counts because of Christ.

This is the teaching not only of the Scripture, but of the teachers of the Church.

And lest any one should craftily say that a new interpretation of Paul has been devised by us, this entire matter is supported by the testimonies of the Fathers. For Augustine, in many volumes, defends grace and the righteousness of faith, over against the merits of works. And Ambrose, in his De Vocatione Gentium, and elsewhere, teaches to like effect. For in his De Vocatione Gentium he says as follows: Redemption by the blood of Christ would become of little value, neither would the preeminence of man’s works be superseded by the mercy of God, if justification, which is wrought through grace, were due to the merits going before, so as to be, not the free gift of a donor, but the reward due to the laborer. (Augsburg Confession XX.12-14)

If we say that our good works count for something before God, we diminish the works of Christ—His innocent life, His suffering and death—and we rob Christ of His glory. We must never consider God’s grace as a reward for our works and labors, but as a gift freely given out of His love. Before God, our works have no standing. It is only faith in Christ. And more on this faith next time.

You can read the Book of Concord at http://www.bookofconcord.org

Rev. Jacob Ehrhard is pastor of Trinity Lutheran Church in New Haven, MO.

Tags augsburg confession, book of concord, good works, Law and Gospel

Lectionary Meditations

Lazarus and the Rich Man

Post author By Higher Things
Post date June 15, 2017

By Rev. Eric Brown

“If they do not hear Moses and the Prophets, neither will they be convinced if someone should rise from the dead.”

I’m guessing you probably want to be successful. End up with a big house, nice cars, all that sort of stuff. I’m guessing you probably don’t want to end up a beggar. And yet, in the story of Lazarus and the Rich Man – things don’t turn out so well for the successful fellow. The person with the happy ending is the miserable beggar.

Now, no, this isn’t where I tell you that you can’t have nice things, or that you shouldn’t work hard or anything like that. Rather, consider the the main sentence of the story – the rich man wants Abraham to send Lazarus back to the Rich Man’s brothers to warn them of sin and hell and all that, and the Rich Man doesn’t think mere Scripture is good enough. And he was wrong (which isn’t surprising as he’s in Hades in torment) – the Scriptures simply point to the truth that Christ Jesus will die and rise for sinners.

For sinners. The Bible tells us some truths that are quite uncomfortable to our sinful flesh. It shows us our sin. It tells us we will always remain sinful in this life – that no matter how “successful” we are, this will remain the case. Isaiah was a priest and a prophet, yet he still knew that he was a man of unclean lips who dwelt among a people of unclean lips. The Bible reminds us that our wants and desires are corrupted, to where we will turn even the blessings that God freely gives into weapons we use against Him.

And there are two responses one can take to hearing this Word. You can ignore it and focus on all your own successes and strength – see how I am a good person! Or, you can admit that they are simply beggars in need of rescue.

There’s a reason our worship service begins with Confession and Absolution. All our members, whether they are rich or poor, successful or broke, happy or miserable, we all together begin service saying that we are beggars before God, that we are poor miserable sinners, and that we need mercy from God. Mercy which He gives on account of Christ Jesus, who died and rose for you. This is the truth that we live in, that we have life in. It’s not about our successes, but rather it’s always about the gifts of both life and salvation that God gives to us poor unworthy sinners.

Rev. Eric Brown is pastor of Trinity Lutheran Church in Herscher, Illinois and the co-host of the HT Gospeled Boldly Podcast.

Higher History

Who Was Martin Luther? Part 24

Post author By Rev. Donavon Riley
Post date June 13, 2017
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by Rev. Donavon Riley

One of the significant teachings that led to Luther being summoned to Augsburg (to defend his teachings against charges of heresy) was his take on Christian righteousness. Late medieval theologians taught that a Christian, a true Christian, is one who has faith and is becoming better. Faith was formed by the love of God, and was formed continuously, refined and improved, by acts of love.

For late medieval theologians, a Christian’s righteousness was a process, a progressive sanctification, that happened through God’s infusion of grace. This grace was poured into a Christian specifically through the sacrifice of the Mass, confession, and penance. Special “spiritual works” also contributed to a Christian’s progress in sanctification and his overall growth in righteousness. In this way, the Papacy made itself indispensable to a Christian’s salvation. Apart from the Church, there could be no proper dispensation of grace and therefore no improvement in righteousness or progress in sanctification.

This brought Luther into direct confrontation with not just local church authorities, but with the entire papal system. During his lectures on the Psalm and then Romans he’d begun to see that the biblical teaching and the papal teaching on righteousness were at odds. This was a total revolution for Luther that carried him further and further away from the religion of his fathers.

Luther taught that a Christian is righteous and a sinner at the same time. A Christian is righteous on account of Jesus’ work for him, not because of his work for God. Thus, those who are faithful are always beginning again, daily, to live in Christ through faith. And as for works, and spiritual works in particular, they contribute nothing to a Christian’s righteousness before God. Instead, because a Christian knows he is righteous on account of Christ he is freed from worry about whether his works for the neighbor are pleasing to God. For Luther, the truly faithful do not live always by loving God, but a Christian lives by God always loving him.

This eventually led to Luther’s critique of religious authorities, because if a Christian is simultaneously righteous and sinful, every day, all day, until the moment of death, then the Church (specifically, the papacy) has no special charge from God to dispense grace or guide a Christian in works that improved and bettered faith. Instead, all religious authorities, even the Pope, Luther concluded, are set in positions of authority by Christ Jesus, and therefore it is Christ, not any person, who is the actual authority in the Church.

This teaching resulted in Luther being summoned to Augsburg. He had not only contradicted the teaching of the theologians of the church, but he’d taught that the Pope wasn’t the final and ultimate church authority. Only Christ Jesus can make that claim. So, it’s little surprise then that Luther caused so much rage and anxiety amongst family, friends, colleagues, students, and especially his opponents.

Next week, we will examine Luther in Augsburg and his conversations with Cajetan.

Rev. Donavon Riley is the pastor of St. John’s Evangelical Lutheran Church in Webster, Minnesota.

Tags biography, Christian, faith, good works, history, luther, simul

Higher History

Concord #20: Augsburg Confession (Good Works pt. 1)

Post author By Rev. Jacob Ehrhard
Post date June 6, 2017
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Article 20: Good Works (part 1)

Back in the sixth article of the Augsburg Confession, we learned that there is a new kind obedience that follows faith. It’s not an obedience of the Law, where you must decide to do good or not, but the obedience of faith, which is to say that it is fruit of faith and the working of the Holy Spirit. This faith is bound to bring forth good works. In the twentieth article of the Augsburg Confession, the topic of good works is taken up again. This is a longer article, so we’ll take a couple of posts to work through it.

The Accusation

Our confession of good works begins, “Our teachers are falsely accused of forbidding Good Works,” (Augsburg Confession XX.1). It is a persistent false accusation against preachers of grace that their preaching forbids good works. Those who make such an accusation feel that the good news of the free forgiveness of sins for the sake of Christ is too easy, too cheap. They think that the Gospel without conditions implies license to sin. If you can just be forgiven of your sin—any sin! —then what’s to stop you from doing whatever you want?

The solution for them is to reintroduce the Law. Not in the same pre-conversion, accusatory sense, but in a kinder, gentler, friendlier sense. A Law interpreted through the Gospel.

But this presents two problems. First, since the Law demands a perfection we cannot achieve, it becomes necessary to remove the Law’s teeth to make it doable. It becomes Law lite. Second, it encourages the natural human disposition to invent works and imagine a righteousness that can be gained by doing them. This is how medieval monasticism came about, which is a life of works over and above the works that God commands in His Word.

What is a Good Work?

The Ten Commandments teach us what a good work is. The Apostolic admonitions simply set those works within your vocations—in the church, family, and government. We may not invent works that God has not commanded, and think that we have become righteous by doing them.

For [the Lutheran teachers’] published writings on the Ten Commandments, and others of like import, bear witness that they have taught to good purpose concerning all estates and duties of life, as to what estates of life and what works in every calling be pleasing to God. Concerning these things preachers heretofore taught but little, and urged only childish and needless works, as particular holy-days, particular fasts, brotherhoods, pilgrimages, services in honor of saints, the use of rosaries, monasticism, and such.” (Augsburg Confession XX.2-3)

The writings of the Lutheran Church and its teachers bear witness to the fact that we do teach about good works. The Small and Large Catechisms of Martin Luther are the prime example. Each begins with the Ten Commandments. The Small Catechism concludes with the Table of Duties, which shows how those works are carried out in vocation. These are not invented from human imagination, but are taken directly from the Scriptures.

However, the teaching of the Law is only the beginning of good works. If good works were only a matter of the Law, then no one would be able to do one. In the coming weeks, our study will lead us to that which is necessary to make our works good—faith.

You can read the Book of Concord at http://www.bookofconcord.org

Rev. Jacob Ehrhard is pastor of Trinity Lutheran Church in New Haven, MO.

Tags augsburg confession, book of concord, good works, Law and Gospel

Lectionary Meditations

Nicodemus the Failure

Post author By Higher Things
Post date June 6, 2017

By Rev. Eric Brown

Nicodemus is a failure. Spiritually, at least. In the world, he was quite successful. He was a Pharisee, a ruler of the Jews. He was well respected in society and thought to be wise. He was even a teacher – knew the Scriptures forwards and back. And yet, Nicodemus just messes so many things up in John 3.

First, he comes to Jesus by night. Nicodemus is a man of power and influence, and he knows that many of the Pharisees are giving Jesus a hard time. Does he stand up for Jesus, does he argue that he should be listened to fairly? Nope. He comes by night, when no one can see him there. That’s not exactly boldness. Then, in their conversation, Nicodemus doesn’t understand a thing Jesus says. He constantly gets the wrong answer, to the point that Jesus asks, “Are you the teacher of Israel and yet you do not understand these things?” Nicodemus is embarrassed and doesn’t really know what is going on.

Yet what does Christ do? He doesn’t mock Nicodemus. Jesus doesn’t kick Nicodemus out or refuse to talk to him anymore. Instead, Jesus is patient and kind and just keeps spelling things out more and more – even to the point where we get John 3:16 – For God so loved the world, that He gave his only Son, that whoever believes in Him should not perish but have eternal life. Jesus just keeps on explaining, making things clearer and clearer. It’s not about Nicodemus and his failures – it’s about God loving the world through His Son, Christ Jesus.

You don’t need to impress Jesus with your knowledge. You don’t need to hold up your successes before Him, and when you see your failures, you don’t need to shrink away. Jesus is the same, yesterday, today, and forever – and just as He showed Nicodemus patience and love and proclaimed the Gospel to him, so to, even today your Lord is patient with you, and will continue to give you His Word and Spirit so that you know that He loves and forgives you.

Rev. Eric Brown is pastor of Trinity Lutheran Church in Herscher, Illinois and the co-host of the HT Gospeled Boldly Podcast.

Catechesis

The Fifth Commandment: You shall not murder

Post author By Higher Things
Post date June 2, 2017

Being Instructed by the Ten Commandments

The Fifth Commandment: You shall not murder.

Learning to walk in newness of life is not any easy task. By nature, we are sinners who naturally hate God and even our brother. In fact, the first murder was carried out by Cain who hated his brother, Abel. Our fallen inclination is to get even and get revenge on those who have done us wrong. We do not need to be taught to hate those who hate us or to hurt those who hurt us. It comes naturally. It is not natural to love those who hate us. It is not natural to love our enemies. Thus, God instructs us saying, “You shall not murder.”

We are warned about walking in our own way and being led astray from God. The Holy Spirit warns us, “Whoever says he is in the light and hates his brother is still in darkness” (1 John 2:9). And again, “Everyone who hates his brother is a murderer, and you know that no murderer has eternal life abiding in him” (1 John 3:15). Jesus warns us, “If you do not forgive others their trespasses, neither will your Father forgive your trespasses” (Matthew 6:15). In Christ, we are being taught to do something that does not come naturally.

Christ comes to do something supernatural. He is incarnate love. Yet, Christ was hated and murdered by His own brothers. Just as Cain killed Abel, the sons of Israel put Jesus to death on the cross. Instead of acting like sons of Abraham, they acted like sons of the serpent who was a murdered from the beginning. It was the devil who deceived Adam and Eve robbing them of their lives. In Christ, we are no longer sons of darkness but sons of Light, because Jesus is the Light (John 8:12). As we walk in the Light, the blood of Jesus covers us. The blood of Jesus speaks a better word than the blood of Abel (Hebrews 12:24). The blood of Jesus speaks forgiveness, salvation, and life. Jesus is our true Brother. He is our Keeper who supports us in our physical needs. More than that, He keeps us and supports in our spiritual needs. He comes to heal those who have been hurt and harmed in both body and soul.

As we learn “to fear, love, and trust in God above all things” (Small Catechism: 1st Commandment), we begin to appreciate all the great gifts that God gives to us and to others. He has given to us the gift of Himself, His Name, and His Word. Likewise, He has given to us the gift of our parents through which we receive the gift of life. Thus, we move our attention from the Fourth Commandment to the Fifth Commandment. We are starting to recognize that every good gracious gift comes from God. He establishes His order and institution for distributing these gifts and for retaining these gifts. “For all of this it is our duty to thank and praise, serve and obey Him” (Small Catechism: The Creed, 1st Article). Without Christ and the Holy Spirit we cannot begin to keep this Commandment. Christ stands as our High Priest to interceded for us and pour out the Spirit of Intercession upon us. We pray that God would enable us to forgive. We pray that God would give us our daily bread to help and support us in our physical needs. As God blesses us, we can bless others to help and support them in their physical needs.

They say that the teenage years are the best years of one’s life. Well, that’s what people say. In reality the teenage years can be some of the most difficult and challenging years of one’s life. Teens hurt and harm each other faster than they can text each other. Who wants to be hurt or harmed? Who wants to be hated or harassed? As we are instructed to walk in God’s way, we begin to understand the golden rule. We do unto others as we want them to do unto us. Let’s face it, a friend today might become a frenemy tomorrow. Even worse, a BFF tomorrow might become a foe the next day. Even worse than that, a member of the youth group, a fellow brother or sister in Christ, might do something that causes you to stew and brew inside with disgust and dislike. The teenage years are filled with antagonists, bullies, backstabbers, and haters. Haters gonna hate. Sinners gonna sin.

However, the forgiven gonna forgive. While we were still sinners, Christ died for us (Romans 8:5). While we were still enemies, we were reconciled to God by the death of His Son. In Christ, we are learning not to hate, hurt, or harm our neighbor. In Christ, we are beginning to resist the temptation to sin and starting to forgive those who sin against us. In Christ, we are instructed to let the hatred go. By the power of the Gospel, the Holy Spirit leads us as beloved children to be imitators of God (Ephesians 5:1). We are learning to be kind to one another, tenderhearted, and forgiving as God in Christ forgives us (Ephesians 4:32). We are being taught to walk in love, as Christ loved us and gave Himself up for us (Ephesians 5:2).

God is life. God’s Word gives life. Life is a gift from God. In the Fifth Commandment, we first recognize that God gives life, and then we rejoice in the gift of life. In this Commandment, the gift of life is to be preserved. God has given the gift of life to us and to others, even our enemies. As baptized children of God, we desire to help others keep the gifts that God gives to them.

Rev. Brian L. Kachelmeier serves as pastor at Redeemer Evangelical Lutheran Church, Los Alamos, NM

Lectionary Meditations

Keeping the Word on Pentecost

Post author By Higher Things
Post date May 30, 2017

By Rev. Eric Brown

“If anyone loves Me, he will keep My word, and my Father will love him, and we will come to Him and make our home with him.”

So often today when we hear that word “keep” we simply replace it in our minds with “do” or “obey”. Which is a shame, because that puts the focus on our actions, when in reality the word “keep” points to something other than ourselves. To “keep” something isn’t merely to do actions, but it is to view sometime as vital, important, and worthy of your attention.

Consider – in soccer there is the “goalkeeper” – and goalkeepers don’t do any goals, but rather their job is to pay attention to and protect the goal. Or a housekeeper – they don’t do or make a house, but rather they look after the house, pay attention to it. Or perhaps you have a “keepsake” – something that is precious to you, that you keep close to you.

While striving to obey commandments is a fine thing, it’s not the full point. Jesus wants you to keep, to pay attention to His Word. All of it. Not only the Law but also the Gospel as well. And why? Because it is precisely through the Word that you receive the love of God. It is through the Word that the Father and Jesus come to you and make their home with you – how the Lord will bless you and keep you.

In fact, that really is the point of Pentecost. The Holy Spirit is given so that we are made to pay attention to the Word. And really, this keeping of the Word isn’t our action, it isn’t something that comes about by our reason or strength, but the Holy Spirit calls, enlightens, sanctifies, and… keeps us in the one true faith by making us hear the Word. In fact, what’s the first thing Peter does when the Spirit comes upon him on Pentecost – proclaim the Word of God – cite the prophet Joel.

The Word is God is precious, it is the promise of His love to us over and over in Christ Jesus, who has taken away our sin by His death and given us life by His resurrection. Lord, keep us steadfast in Your Word!

Rev. Eric Brown is pastor of Trinity Lutheran Church in Herscher, Illinois and the co-host of the HT Gospeled Boldly Podcast.

Higher History

Concord #19: Augsburg Confession (The Cause of Sin)

Post author By Rev. Jacob Ehrhard
Post date May 28, 2017
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Article 19: The Cause of Sin

The philosopher Aristotle didn’t have a Bible, but by reason he concluded there was a god of some sort. He reasoned that everything has a cause, and those causes also had a cause. Thus, there must be a First Cause, or else you would have an infinite string of causes going back forever with nothing causing any of them to be. The logic also gets applied to finding the cause of sin.

The Problem of Evil

As attractive as his argument may be for trying to show that the God of Scriptures exists, there are several problems that arise when you try to approach God by way of reason and philosophy. One of the most difficult is: if God is the cause of everything, then that means He is also the cause of sin. The history of theology is full of people trying to solve this problem. How can God be good when evil exists?

The unfortunate answers to this question that philosophy supplies are either that God is not good, and created evil as well as good, or that He perhaps inadvertently introduced some sort of fatal flaw into His good creation. In either case, He doesn’t make for a very good God.

But God is not a philosopher. He specialized in foolishness. And Scripture is very often contrary to our reason. In answer to the question of evil, that is, to the cause of sin, we confess very simply:

Of the Cause of Sin they teach that, although God does create and preserve nature, yet the cause of sin is the will of the wicked, that is, of the devil and ungodly men; which will, unaided of God, turns itself from God, as Christ says John 8:44: When he speaketh a lie, he speaketh of his own. (Augsburg Confession XIX)

The Cause of Good

God causes only good. The cause of evil, the cause of sin, is the devil. This is not something that you can arrive at by rational investigation. It must be revealed. Jesus testifies to the origins of sin when He teaches about the devil. Here’s the whole verse in another translation:

You are of your father the devil, and your will is to do your father’s desires. He was a murderer from the beginning, and does not stand in the truth, because there is no truth in him. When he lies, he speaks out of his own character, for he is a liar and the father of lies. (John 8:44 ESV)

The Solution for Evil

But here’s the rub. Since God causes only good, even the devil’s and our own introduction of evil and sin into the world cannot undo God’s good cause. By sending His Son Jesus to bear our sin, God took the devil’s most evil act—the murder of Truth incarnate, the Son of God—and caused the world’s greatest good. And so, with St. Paul, “we know that for those who love God all things work together for good, for those who are called according to his purpose,” (Romans 8:28 ESV).

You can read the Book of Concord at http://www.bookofconcord.org

Rev. Jacob Ehrhard is pastor of Trinity Lutheran Church in New Haven, MO.

Tags augsburg confession, book of concord, evil, good, sin

Catechesis

Nunc Dimittis: Salvation – FOR YOU

Post author By Higher Things
Post date May 25, 2017

Salvation – FOR YOU

Historically Lutherans don’t mess around with the Liturgy much. We don’t really have a “Lutheran” liturgy – we have what has been passed down through the ages. Yes, Luther made some alterations and removed the theologically objectionable elements – but for the most part, we Lutherans have kept what has been handed down to us.

Except in this one case – the Nunc Dimittis.

This is a Lutheran contribution to the Liturgy. We sing the Nunc Dimittis after having received the Body and Blood of Jesus in Holy Communion. But why? Why add it at all? And why do we sing it there and then in the Liturgy? It’s important to know what we do and why we do it. The Liturgy teaches us so much. It forms us. It delivers to us the gifts from Jesus. However, if we don’t understand the “Whys” of what we do – what we do loses its significance. So, what’s up with the Nunc Dimittis?

Joseph and Mary go to the Temple for the purification 40 days after Jesus was born (Luke 2:22-39). When Simeon is given the 40-day old Jesus – he speaks these words:

“Lord, now you are letting your servant depart in peace,
according to your word;
for my eyes have seen your salvation
that you have prepared in the presence of all peoples,
a light for revelation to the Gentiles,
and for glory to your people Israel.”

Simeon had been waiting for the promised Saviour. After seeing him and holding him in his hands he spoke these words. With Spirit-wrought faith he knew he had seen Jesus, the promised One. In his hands, in this 40-day old baby boy, was the salvation of all people. Therefore, Simeon knew he could depart in peace for he had seen and held his salvation.

This is why this canticle fits so well for us to sing after receiving the Body and Blood of Jesus in Holy Communion. Jesus, the Lamb of God who takes away the sin of the world, comes to us. His Body put into our hands and mouth, His blood poured down our throat. With the same Spirit-wrought faith that Simeon had we too can say that we have seen Jesus, the promised One. We too have received the salvation of all people. And therefore, just as Simeon did, so we can depart in peace for we have seen and held salvation.

We can depart from the altar after having received the Body and Blood of Jesus knowing that in Jesus our sins are forgiven. And there is no room for doubt here – the Body of Jesus was put into your mouth, the blood of Jesus was poured down your throat. Not someone else’s. Yours. For you. The Body and Blood of Jesus – FOR YOU. The forgiveness of sins – FOR YOU. Salvation – FOR YOU. Life – FOR YOU. Not the next guy… FOR YOU. So, why can you leave the altar in peace? Because you know that from Jesus forgiveness, life, and salvation has been given to YOU. Personally. Individually. FOR YOU.

We Lutherans don’t mess with the Liturgy that has been handed down. This small Lutheran contribution, however, is a beautiful confession of faith and trust in Jesus. It is a strong and powerful “Amen” to what Jesus has promised with His Body and Blood in this sacrament. That is why we sing the Nunc Dimittis when and where we do.

His gifts – FOR YOU. Depart in peace.

Rev. Michael Keith serves as pastor at St. Matthew Lutheran Church and SML Christian Academy in Stony Plain, AB Canada.