Looking Forward to Sunday at St. Thomas—Feast of St. Matthew
Start Here: Looking Forward with Issues, Etc.
Each week, the Lutheran radio program Issues, Etc. features an hour long conversation that walks through the propers for the upcoming Sunday in the Church Year. This is a helpful way to prepare your heart and mind to hear God’s Word and receive His gifts.
Listen Now—”Looking Forward to Feasts and Festivals: Exaltation of the Holy Cross”
The Bach Cantata for This Sunday
Johann Sebastian Bach did not compose a surviving cantata specifically for the Feast of St. Matthew, Apostle and Evangelist. This year, however, the Feast of St. Matthew falls on the same day as the Fourteenth Sunday after Trinity. For that Sunday, Bach’s cantata Es ist nichts Gesundes an meinem Leibe (BWV 25), first performed in Leipzig in 1723, takes its place.
Drawing on Psalm 38:3 (“There is no soundness in my flesh”), the cantata reflects on human sin, sickness, and the healing that comes only from Christ. Its theme connects directly with the Gospel for St. Matthew (Matthew 9:9–13), especially verse 12: “Those who are well have no need of a physician, but those who are sick.” Thus, while written for Trinity 14, BWV 25 fits the feast beautifully, underlining the Lord’s mercy in calling Matthew from his tax booth and in calling sinners still today.
This Week’s Cantata:
“Es ist nichts Gesundes an meinem Leibe” BWV 25
Watch the Performance:
Read the English Translation:
From BachCantataTexts.org—Texts and Historically-Informed Translations for the Music of Johann Sebastian Bach
Sacred Art: The Gospel in Image
The Martyrdom of Saint Matthew
Carvaggio, 1599-1600
Brief Commentary
The Golden Legend records that after years of preaching the Gospel in Ethiopia, St. Matthew consecrated King Egippus’s daughter, Ephigenia, as a virgin of Christ. When the new king, Hirtacus, lusted after her, Matthew rebuked him publicly during the Divine Service, declaring her already espoused to the heavenly King. Enraged, Hirtacus ordered his soldier to strike Matthew down as he stood at the altar. With his hands raised in prayer, Matthew was slain at the very place where Christ Himself comes to His people in Word and Sacrament.
Caravaggio captures this moment in his Martyrdom of St. Matthew. The assassin’s sword descends even as an angel extends the palm branch of victory. Matthew fixes his gaze upward, reaching out in faith to receive it. This palm recalls not only Palm Sunday, when the crowds cried, “Blessed is He that cometh in the Name of the Lord!” as Jesus entered Jerusalem to offer Himself for the life of the world, but also the same words we sing at the altar in the Sanctus, when Christ comes to us with His body and blood in the Supper. At the same time, the palm branch points forward to the vision of Revelation 7, where the saints, clothed in white, wave palms before the risen Lamb on His throne. Matthew’s martyrdom thus joins altar, cross, and resurrection: in Christ crucified and risen, the Apostle receives the victory of eternal life and joins the saints in ceaseless praise.
The Propers for the Feast of St. Matthew
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St. Matthew: Introit
Psalm 139:17 [DR]
To me Thy friends, O God, are made exceedingly honorable: their principality is exceedingly strengthened.
St. Matthew: Introit Verse
Psalm 139:1–2a
O LORD, Thou hast searched me, and known me. Thou knowest my downsitting.
God be merciful unto us, and bless us; and cause His face to shine upon us.
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Merciful Lord, we beseech Thee to cast the bright beams of Thy light upon Thy Church that she, being illumined by the doctrines of Thy blessed Apostle and Evangelist Matthew, may attain to Thine everlasting gifts; through Jesus Christ, Thy Son, our Lord, who liveth and reigneth with Thee in the unity of the Holy Ghost, ever one God, world without end.
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St. Matthew: Prophecy
Ezekiel 2:8—3:11
In those days the word of the LORD came to me, saying: “Son of man, hear what I say to you. Do not be rebellious like that rebellious house; open your mouth and eat what I give you.” Now when I looked, there was a hand stretched out to me; and behold, a scroll of a book was in it. Then He spread it before me; and there was writing on the inside and on the outside, and written on it were lamentations and mourning and woe. Moreover He said to me, “Son of man, eat what you find; eat this scroll, and go, speak to the house of Israel.” So I opened my mouth, and He caused me to eat that scroll. And He said to me, “Son of man, feed your belly, and fill your stomach with this scroll that I give you.” So I ate, and it was in my mouth like honey in sweetness. Then He said to me: “Son of man, go to the house of Israel and speak with My words to them. For you are not sent to a people of unfamiliar speech and of hard language, but to the house of Israel, not to many people of unfamiliar speech and of hard language, whose words you cannot understand. Surely, had I sent you to them, they would have listened to you. But the house of Israel will not listen to you, because they will not listen to Me; for all the house of Israel are impudent and hard-hearted. Behold, I have made your face strong against their faces, and your forehead strong against their foreheads. Like adamant stone, harder than flint, I have made your forehead; do not be afraid of them, nor be dismayed at their looks, though they are a rebellious house.” Moreover He said to me: “Son of man, receive into your heart all My words that I speak to you, and hear with your ears. And go, get to the captives, to the children of your people, and speak to them and tell them, ‘Thus says the Lord GOD,’ whether they hear, or whether they refuse.”
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St. Matthew: Gradual
Psalm 45:16b–17a [DR]
Thou shalt make them princes over all the earth. They shall remember Thy name, O Lord.
St. Matthew: Gradual Verse
Psalm 45:16a [DR]; 45:17c
Instead of thy fathers, sons are born to thee: therefore shall the people praise thee.
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St. Matthew: Epistle
Ephesians 4:7–13
Brethren: To each one of us grace was given according to the measure of Christ’s gift. Therefore He says: “When He ascended on high, He led captivity captive, and gave gifts to men.” (Now this, “He ascended”—what does it mean but that He also first descended into the lower parts of the earth? He who descended is also the One who ascended far above all the heavens, that He might fill all things.) And He Himself gave some to be apostles, some prophets, some evangelists, and some pastors and teachers, for the equipping of the saints, for the work of ministry, for the edifying of the body of Christ, till we all come to the unity of the faith and of the knowledge of the Son of God, to a perfect man, to the measure of the stature of the fullness of Christ Jesus our Lord.
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St. Matthew: Alleluia
Psalm 19:4a
Their line is gone out through all the earth, and their words to the end of the world.
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St. Matthew: Gospel
Matthew 9:9–13
At that time: Jesus saw a man named Matthew sitting at the tax office. And He said to him, “Follow Me.” So he arose and followed Him. Now it happened, as Jesus sat at the table in the house, that behold, many tax collectors and sinners came and sat down with Him and His disciples. And when the Pharisees saw it, they said to His disciples, “Why does your Teacher eat with tax collectors and sinners?” When Jesus heard that, He said to them, “Those who are well have no need of a physician, but those who are sick. But go and learn what this means: ‘I desire mercy and not sacrifice.’ For I did not come to call the righteous, but sinners, to repentance.”
Philip came and told Andrew, and in turn Andrew and Philip told Jesus.
But Jesus answered them, saying, “The hour has come that the Son of Man should be glorified. Most assuredly, I say to you, unless a grain of wheat falls into the ground and dies, it remains alone; but if it dies, it produces much grain. He who loves his life will lose it, and he who hates his life in this world will keep it for eternal life. If anyone serves Me, let him follow Me; and where I am, there My servant will be also. If anyone serves Me, him My Father will honor.
“Now My soul is troubled, and what shall I say? ‘Father, save Me from this hour’? But for this purpose I came to this hour. Father, glorify Your name.”
Then a voice came from heaven, saying, “I have both glorified it and will glorify it again.”
Therefore the people who stood by and heard it said that it had thundered. Others said, “An angel has spoken to Him.”
Jesus answered and said, “This voice did not come because of Me, but for your sake. Now is the judgment of this world; now the ruler of this world will be cast out. And I, if I am lifted up from the earth, will draw all peoples to Myself.” This He said, signifying by what death He would die.
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Lord Jesus, Refuge of Mankind
Walther’s Hymnal 164 (tune: LSB 666)Lord Jesus, Refuge of mankind,
Whose Holy Word shows sinners blind
The only way to heaven,
We sing aloud Thy wondrous grace,
Which not to our own day we trace,
But long before was given.In days of yore it was that Thou
Didst in humiliation bow
To bring Thy Word unto us,
That Word that gives our spirits ease
Proclaiming healing homilies
To strengthen and renew us.But when the perfect time had come
To rise to heav’n, Thy royal home,
And pass to men Thy preaching
With wisdom deep Thou didst ordain
A chosen few to keep, sustain,
And speak to us Thy teaching.The office of the ministry
Thou didst ordain initially
In Thine Apostles gathered.
So every seed that Thou hadst sown
By them was tended, fed, and grown
And thus Thy Church was furthered.O faithful God, what faithfulness
At every turn they did possess
And in their service give Thee,
Who, though endangered and in need,
Despised, afflicted, made to bleed,
Yea, dying, would not leave Thee!What agonies by men devised
Fell not upon these saints of Christ
When they proclaimed His blessing?
With rods of iron they were bruised,
With stones and crosses sorely used,
And perished, Him confessing.O fearless heart! O dauntless gaze,
That suffered even fiery blaze
And punishments more fearful!
They fought, Thy glories wide to spread,
And for Thy truth their blood was shed
Til death they greeted cheerful.So too, when, in the course of time,
The devil wove his web of crime
With terrorizing power,
Yet Christian teachers, wise and sage,
And Christendom of every age
He could not bring to cower.Through hill and valley they were sought
In great distress and anguish caught,
In fetters to awaken,
As prey for wolf and lions’ jowl,
And so by many means more foul
Their lives from them were taken.And yet, O Lord, Thy precious Word
By no such trials was deterred,
But all the more was nourished,
By martyrdom they did increase
Thy word of healing, life, and peace
And rich its fruits have flourished.Thus all the world has come to know
That in Thy hands the Church shall grow,
And follow Thee, her Master,
Nor can the threat of fire or sword
Chase off the sheep within Thy ward
Or turn them from Thy pasture.Now, Lord, how must Thy heritage
With highest thanks in every age
Exclaim Thy fitting praises!
To see how this Thy Word was sent
To bring us very nourishment
Our humble mind amazes:And so this pray’r we ask of Thee:
That Thou, O Lord, wouldst graciously
Thy Word be still securing
Within Thy shelter, safe from woe
And from the cunning of the foe;
Give us Thy help enduring.Lord, let Thy Gospel, full of cheer,
That Thou hast granted us to hear
In times of peace and quiet
Confirm our faith and trust in Thee,
Instill in us Thy charity,
Nor let us e’er deny it.But if in time there come to be
New persecutions, tyranny,
Oppression, pain, and sadness,
Oh, help us then with willing heart
Like the Apostles at the start,
To bear our cross with gladness.May we with hearts as martyrs bold
Nor flesh nor blood of ours withhold,
Thy doctrine pure defending,
That in the battle’s aftermath
And goodly testing of our faith
Thy glory be extended.O Lord, to Thee we now commend
Thy holy Church from end to end;
Oh, let her perish never—
In war and peace, in joy and woe—
Until hereafter we shall know
Thy heav’nly glories ever.Text: J. C. Arnschwanger, †1696; tr., Matthew Carver ©2012 KOMMT HER ZU MIR
Tune: German, Nurnberg, 1534 PublicDomain
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St. Matthew: Offertory
Psalm 19:4a
Their line is gone out through all the earth, and their words to the end of the world.
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St. Matthew: Communion
Matthew 19:28b
Ye which have followed Me shall sit upon twelve thrones, judging the twelve tribes of Israel, saith the Lord.
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O Lord, we beseech Thee, let the Mysteries which we have received on the feast of Thy blessed Apostle and Evangelist assist us and evermore strengthen us with protection; through the same Jesus Christ, Thy Son, our Lord, who liveth and reigneth with Thee in the unity of the Holy Ghost, ever one God, world without end.
Lectionary Theme Summary
This Sunday’s readings center on:
St. Matthew, Apostle and Evangelist
Our ascended Lord gives “gifts” to His Church. In particular, He gave apostles and evangelists like St. Matthew, prophets like Ezekiel, and still gives pastors and teachers (Eph. 4:8, 11). All are “for the common good … empowered by one and the same Spirit” (1 Cor. 12:7, 11). They speak Christ’s “truth in love” to wind- and wave-tossed children so that the saints may be equipped, served and built up as the Body of Christ (Eph. 4:12–15). Christ is not only the head of this body, He is her Good Physician (Matt. 9:9–13). He has come not for the well but for the sick, not for “the righteous, but sinners” (Matt. 9:13) — even notorious tax collectors like Matthew. Christ’s team of spiritual physicians must serve faithfully. Their instrument is “thus says the Lord GOD,” to be spoken “whether they hear or refuse to hear” (Ezek. 3:11). To those stubborn, rebellious patients who believe they need no physician, the word “of lamentation and mourning and woe” must be fearlessly spoken: God’s Law calls to repentance (Ezek. 2:10). To those who recognize their trouble and sickness, the salve of the Gospel is to be applied. So Christ works to save us, as Matthew’s Gospel records.
Veit Dietrich Summary Collect:
Lord God, heavenly Father, through your precious Word you have called us into your kingdom, and in your Word there is forgiveness of sins and all grace and mercy. Awaken our hearts by your Holy Spirit and enlighten us, that we like Matthew the tax collector may follow your call, turn from sin, amend our lives, and share all grace through your Son Christ Jesus with others, and finally be forever blessed. Amen.
Voices of the Church: Fathers and Confessions
Each Sunday, the Church gathers to hear Christ in the Scriptures, and she has always confessed that Word with one voice. This section features brief excerpts from the Church Fathers, the Lutheran Confessions, usually the Large Catechism and the Formula of Concord. These selections highlight how the Church in every age has confessed the same faith drawn from God’s Word. Use them for meditation and instruction as we prepare to receive Christ’s gifts anew.
From the Church Fathers
BEDE THE VENERABLE (HOMILY ON JOHN)
When the Lord cures the more serious illnesses of the sinners among His chosen ones, He demonstrates to all the more ample power of His healing grace. We have heard in the Gospel reading that Jesus felt compassion for Matthew as he sat at the tax-collector’s place intent upon temporal concerns, and suddenly called him. He made a just man of a publican, a disciple of a tax-collector. As he progressively increased in grace, Jesus promoted him from the ordinary group of disciples to the rank of an apostle, and not only committed to him the ministry of preaching, but also that of writing a gospel, so that he who had ceased to be an administrator of terrestrial business might start to be an administrator of heavenly currency. Doubtlessly the reason why heavenly providence arranged for this to happen was so that neither the enormity of one’s wicked deeds nor their great number should dissuade anyone from hoping for pardon, since one could look at this man [Matthew], who had been freed from such bonds of the world and made heavenly in order to become, in fact and in name, an evangelist, sharing this name with the angelic spirits.
From the Large Catechism
THIRD ARTICLE OF THE CREED (II.47-53)
The Creed calls the “holy Christian Church” a “communion of saints.” Both expressions, taken together, are identical. But in the past the expression “communion of saints” was not there. This phrase has been poorly and unwisely translated into the German as a communion of saints. If it is to be rendered plainly, it must be expressed quite differently in a German way. In the same way, the word ecclesia properly means in German “a gathering.” But we are used to seeing it translated as the word Church, by which the simple do not understand a gathered multitude but the consecrated house or building. This is true even though the house ought not to be called a Church, just because the multitude gathers there. For we who gather there make and choose for ourselves a particular place and give a name to the house according to the gathering.
So the word Church really means nothing other than a common gathering, and is not really German, but Greek (as is also the word ecclesia). For in their own language the Greeks call it kyria, as in Latin it is called curia. Therefore, in real German, in our mother tongue, it ought to be called “a Christian congregation or gathering” or, best of all and most clearly, “holy Christendom.”
So also the word communio, which is added, ought not to be translated “communion,” but “congregation.” It is nothing else than an interpretation or explanation by which someone meant to show what the Christian Church is. Our people understood neither Latin nor German. They have translated this word “communion of saints,” although no German dialect says this or understands it this way. But to speak correct German, it ought to be “a congregation of saints”; that is, a congregation made up purely of saints, or, to speak yet more plainly, “a holy congregation.” I say this in order that the words “communion of saints” may be understood. The expression has become so established by custom that it cannot be cast aside easily, and it is treated almost as heresy if someone attempts to change a word.
But this is the meaning and substance of this addition: I believe that there is upon earth a little holy group and congregation of pure saints, under one head, even Christ [Ephesians 1:22]. This group is called together by the Holy Spirit in one faith, one mind, and understanding, with many different gifts, yet agreeing in love, without sects or schisms [Ephesians 4:5–8, 11]. I am also a part and member of this same group, a sharer and joint owner of all the goods it possesses [Romans 8:17]. I am brought to it and incorporated into it by the Holy Spirit through having heard and continuing to hear God’s Word [Galatians 3:1–2], which is the beginning of entering it. In the past, before we had attained to this, we were altogether of the devil, knowing nothing about God and about Christ [Romans 3:10–12]. So, until the Last Day, the Holy Spirit abides with the holy congregation or Christendom [John 14:17]. Through this congregation He brings us to Christ and He teaches and preaches to us the Word [John 14:26]. By the Word He works and promotes sanctification, causing this congregation daily to grow and to become strong in the faith and its fruit, which He produces [Galatians 5].
SECOND PETITION OF THE LORD’S PRAYER (III.53-54)
For the coming of God’s kingdom to us happens in two ways: (a) here in time through the Word and faith [Matthew 13]; and (b) in eternity forever through revelation [Luke 19:11; 1 Peter 1:4–5]. Now we pray for both these things. We pray that the kingdom may come to those who are not yet in it, and, by daily growth that it may come to us who have received it, both now and hereafter in eternal life. All this is nothing other than saying, “Dear Father, we pray, give us first Your Word, so that the Gospel may be preached properly throughout the world. Second, may the Gospel be received in faith and work and live in us, so that through the Word and the Holy Spirit’s power [Romans 15:18–19], Your kingdom may triumph among us. And we pray that the devil’s kingdom be put down [Luke 11:17–20], so that he may have no right or power over us [Luke 10:17–19; Colossians 1], until at last his power may be utterly destroyed. So sin, death, and hell shall be exterminated [Revelation 20:13–14]. Then we may live forever in perfect righteousness and blessedness” [Ephesians 4:12–13].
SACRAMENT OF THE ALTAR (V.64-74)
There is besides this command also a promise, as we heard above. This ought most strongly to stir us up and encourage us. For here stand the kind and precious words, “This is My body, which is given for you.… This is My blood … shed for you for the forgiveness of sins.” These words, I have said, are not preached to wood and stone, but to me and you. Otherwise, Christ might just as well be silent and not institute a Sacrament. Therefore consider, and read yourself into this word you, so that He may not speak to you in vain.
Here He offers to us the entire treasure that He has brought for us from heaven. With the greatest kindness He invites us to receive it also in other places, like when He says in St. Matthew 11:28, “Come to Me, all who labor and are heavy laden, and I will give you rest.” It is surely a sin and a shame that He so cordially and faithfully summons and encourages us to receive our highest and greatest good, yet we act so distantly toward it. We permit so long a time to pass ‹without partaking of the Sacrament› that we grow quite cold and hardened, so that we have no longing or love for it. We must never think of the Sacrament as something harmful from which we had better flee, but as a pure, wholesome, comforting remedy that grants salvation and comfort. It will cure you and give you life both in soul and body. For where the soul has recovered, the body also is relieved. Why, then, do we act as if the Sacrament were a poison, the eating of which would bring death?
To be sure, it is true that those who despise the Sacrament and live in an unchristian way receive it to their hurt and damnation [1 Corinthians 11:29–30]. Nothing shall be good or wholesome for them. It is just like a sick person who on a whim eats and drinks what is forbidden to him by the doctor. But those who are mindful of their weakness desire to be rid of it and long for help. They should regard and use the Sacrament just like a precious antidote against the poison that they have in them. Here in the Sacrament you are to receive from the lips of Christ forgiveness of sin. It contains and brings with it God’s grace and the Spirit with all His gifts, protection, shelter, and power against death and the devil and all misfortune.
So you have, from God, both the command and the promise of the Lord Jesus Christ. Besides this, from yourself, you have your own distress, which is around your neck. Because of your distress this command, invitation, and promise are given. This ought to move you. For Christ Himself says, “Those who are well have no need of a physician, but those who are sick” [Matthew 9:12]. In other words, He means those who are weary and heavy-laden with their sins, with the fear of death, temptations of the flesh, and of the devil. If, therefore, you are heavy laden and feel your weakness, then go joyfully to this Sacrament and receive refreshment, comfort, and strength [Matthew 11:28]. If you wait until you are rid of such burdens, so that you might come to the Sacrament pure and worthy, you must stay away forever. In that case Christ pronounces sentence and says, “If you are pure and godly, you have no need of Me, and I, in turn, no need of you.” Therefore, the only people who are called unworthy are those who neither feel their weaknesses nor wish to be considered sinners.
From the Formula of Concord, Solid Declaration
ORIGINAL SIN (I.5-15)
1. First, it is true that Christians should regard and recognize the actual transgression of God’s commandments as sin; but sin is also that horrible, dreadful hereditary sickness by which the entire human nature is corrupted. This should above all things be regarded and recognized as sin indeed. Yes, it is the chief sin, which is a root and fountainhead of all actual sins. By Dr. Luther it is called a “nature sin” or “person sin.” He says this to show that, even if a person would not think, speak, or do anything evil (which, however, is impossible in this life, since the fall of our first parents), his nature and person are nevertheless sinful. Before God they are thoroughly and utterly infected and corrupted by original sin, as by a spiritual leprosy. Because of this corruption and because of the fall of the first man, the human nature or person is accused or condemned by God’s Law. So we are by nature the children of wrath, death, and damnation, unless we are delivered from them by Christ’s merit.
2. Second, the following is also clear and true, as Article XIX of the Augsburg Confession teaches: God is not a creator, author, or cause of sin. By the instigation of the devil through one man, sin (which is the devil’s work) has entered the world (Romans 5:12; 1 John 3:7). Even today, in this corruption, God does not create and make sin in us. Original sin is multiplied from sinful seed, through fleshly conception and birth from father and mother [Psalm 51:5]. God at the present day still creates and makes the human nature in people.
3. Third, reason doesn’t know and understand what this hereditary evil is [Psalm 19:12]. As the Smalcald Articles say, it must be learned and believed from the revelation of Scripture. The Apology briefly summarized this under the following main points:
a. Because of the disobedience of Adam and Eve, hereditary evil is the guilt by which we are all in God’s displeasure and are, by nature, children of wrath, as the apostle shows (Romans 5:12–14 [; Ephesians 2:3]).
b. Second, original sin is a complete absence or lack of the created state of hereditary righteousness in Paradise, or of God’s image, according to which man was originally created in truth, holiness, and righteousness. At the same time, original sin is an inability and unfitness for all the things of God. Or, as the Latin words read, “The definition of original sin takes away from the unrenewed nature the gifts, the power, and all activity for beginning and accomplishing anything in spiritual things.”
c. Original sin (in human nature) is not just this entire absence of all good in spiritual, divine things. Original sin is more than the lost image of God in mankind; it is at the same time also a deep, wicked, horrible, fathomless, mysterious, and unspeakable corruption of the entire human nature and all its powers. It is especially a corruption of the soul’s highest, chief powers in the understanding, heart, and will. So now, since the fall, a person inherits an inborn wicked disposition and inward impurity of heart, an evil lust and tendency. We all by disposition and nature inherit from Adam a heart, feeling, and thought that are, according to their highest powers and the light of reason, naturally inclined and disposed directly against God and His chief commandments [Matthew 22:36–40]. Yes, they are hostile toward God, especially in divine and spiritual things [Romans 8:7]. For in other respects, regarding natural, outward things that are subject to reason, a person still has power, ability, and to a certain degree understanding—although very much weakened. All of this, however, has been so infected and contaminated by original sin that it is of no use before God [Romans 8:8].
d. The punishment and penalty of original sin, which God has imposed upon Adam’s children and upon original sin, are death, eternal damnation [Romans 3:23], and also other bodily, spiritual, temporal, eternal miseries. These include the devil’s tyranny and dominion. So human nature is subject to the devil’s kingdom [Colossians 1:13] and has been surrendered to his power. It is held captive under his sway, who stupefies and leads astray many a great, learned person in the world through dreadful error, heresy, and other blindness, and otherwise rushes people into all sorts of crime.
e. Fifth, this hereditary evil is so great and horrible that, only for the sake of the Lord Christ, can it be covered and forgiven before God in those baptized and believing. Furthermore, human nature, which is perverted and corrupted by original sin, must and can be healed only by the regeneration and renewal of the Holy Spirit [Titus 3:5]. However, this healing is only begun in this life. It will not be perfect until the life to come [Ephesians 4:12–13].
These points, which have been quoted here only in a summary way, are set forth more fully in the above-mentioned writings of the common confession of our Christian doctrine.
THE HOLY SUPPER (VII.68-72)
It must also be carefully explained who the unworthy guests of this Supper are. They are those who go to this Sacrament without true repentance and sorrow for their sins, without true faith and the good intention of amending their lives. By their unworthy oral eating of Christ’s body, they load themselves with damnation (i.e., with temporal and eternal punishments) and become guilty of profaning Christ’s body and blood.
Some Christians have a weak faith and are shy, troubled, and heartily terrified because of the great number of their sins. They think that in their great impurity they are not worthy of this precious treasure and Christ’s benefits. They feel their weakness of faith and lament it, and from their hearts desire that they may serve God with stronger, more joyful faith and pure obedience. These are the truly worthy guests for whom this highly venerable Sacrament has been especially instituted and appointed. For Christ says:
Come to Me, all who labor and are heavy laden, and I will give you rest. (Matthew 11:28)
Those who are well have no need of a physician, but those who are sick. (Matthew 9:12)
[God’s] power is made mighty in the weak. [2 Corinthians 12:9 Luther]
As for the one who is weak in faith, welcome him; … for God has welcomed him. [Romans 14:1–3]
Whoever believes in [the Son of God, be it with a strong or with a weak faith,] may have eternal life. [John 3:15]
Worthiness does not depend on the greatness or smallness, the weakness or strength of faith. Instead, it depends on Christ’s merit, which the distressed father of little faith [Mark 9:24] enjoyed as well as Abraham, Paul, and others who have a joyful and strong faith.
Let the foregoing be said of the true presence and twofold partaking of Christ’s body and blood. These happen either through faith, spiritually, or also orally, both by the worthy and the unworthy.
THE PERSON OF CHRIST (VIII.27-30)
Now C has ascended to heaven, not merely as any other saint, but as the apostle testifies [Ephesians 4:10], above all heavens. He also truly fills all things, being present everywhere, not only as God, but also as man. He rules from sea to sea and to the ends of the earth, as the prophets predict [Psalm 8:1, 6; 93:1–4; Zechariah 9:10] and the apostles testify [Mark 16:20]. He did this everywhere with them and confirmed their word with signs. This did not happen in an earthly way. As Dr. Luther explains, this happened according to the way things are done at God’s right hand [LW 37:55–58; 37:228]. “God’s right hand” is no set place in heaven, as the Sacramentarians assert without any ground in the Holy Scriptures. It is nothing other than God’s almighty power, which fills heaven and earth. Christ is installed according to His humanity (in deed and truth), without confusing or equalizing the two natures in their essence and essential properties. By this communicated ‹divine› power, according to the words of His testament, He can be and is truly present with His body and blood in the Holy Supper. He has pointed this out for us by His Word. This is possible for no other man, because no man is united with the divine nature the way Jesus, the Son of Mary, is. No man is installed in such divine almighty majesty and power through and in the personal union of the two natures in Christ. For in Him the divine and the human nature are personally united with each other. So in Christ “the whole fullness of deity dwells bodily” (Colossians 2:9). In this personal union the two natures have such a grand, intimate, indescribable communion that even the angels are astonished by it. As St. Peter testifies, they have their delight and joy in looking into it [1 Peter 1:12].
Devotional Suggestions for the Week
Pray the Collect.
Read aloud at least the Gospel text one evening as a family and discuss the sacred art.
Sing a stanza of the Hymn of the Day before dinner or bedtime.
Listen to the Cantata on Saturday night or Sunday morning before church.
Review the Voices of the Church section connected to this Sunday.
Stay Connected
Join us for the Chief Divine Service on Sunday at 9:00 AM and Family Catechesis at 10:30 AM at Klein Funeral Home in Magnolia (14711 FM 1488). All are welcome to hear Christ’s Word and receive His gifts.
To learn more about St. Thomas Evangelical Lutheran Church and our mission in Magnolia, visit our homepage.
