2 Chronicles 28:8-15/Galatians 3:15-22/St Luke 10:23-37
In the Name + of JESUS. Amen.
There are two religions: the religion of law and the religion of grace. The religion of commandments and the religion of the cross. The religion of morality and the religion of the Messiah. And these two religions are fundamentally incompatible with each other. And they clash with each other in today’s Gospel reading, the discussion between Jesus and the lawyer, and in the ensuing parable.
The clash is revealed not so much in the question the lawyer asked Jesus, but in the question Jesus asked the lawyer in return: What is your reading of what is written in the Law or the Torah, that is, God’s Word? In other words, “How do you read the Bible?” Remember the lawyer asked what he needed to do to inherit eternal life. In response to Jesus’ socratic reply the man summarizes the two great commands: Love God completely and love your neighbor as yourself. But the lawyer hasn’t actually answered the question: “How do you read the Bible?” To this there are two, and only two, options: “Do this and you will live.” Or “Believe this and you will live.”
The first answer, Do this and you will live - which, of course, is what Jesus says to the lawyer - actually reveals our total inadequacy. For the inverse is likewise true: Do it not and you shall die. Who can ever say he has done enough? The Law is comprehensive and completely overwhelming. Love God with you all. All your heart. All your soul. All your strength. All your mind. And, love your neighbor as yourself. Do this - do all of it, all of the time - and you will live. But who can possibly do that?
In the spring of 1518 there was a meeting called of the Augustinian order of monks, to which Martin Luther belonged. This was about six months after Luther’s posting of the Ninety-Five Theses, which challenged the Roman Church’s practice of indulgences, effectively the buying of forgiveness of sins with money. At this important meeting in the city of Heidelberg Luther spelled out the most important distinction in the Bible. It is the distinction between the two religions: between the way of commandments and the way of the Cross; the religion of morality or the religion of the Messiah. The distinction between the Law and Grace: “The Law says, Do this, and it is never done. Grace says, Believe this, and everything is done already.” (Thesis 26).
When the Law says, “Do this,” we can never do it! Not the way God demands, in total and complete perfection of heart, mind, and will. There is always a part of our sinful heart that hold back, that loves something else. There is always a part of our fallen mind that is bent on hubris, the prideful desire to be accepts by God and men on account of our own good deeds, our own contributions, what we imagine is our innate wonderfulness.
The Law says, “Do this,” and it is never done. But Grace says, “Believe this,” believe what Jesus has done for you, and everything is in done already. Everything that the Law could demand. All of it is done, all of it is accomplished, perfectly and without fail, every last iota of God’s exacting demand for perfection in heart, mind, will, and strength, done and finished in Jesus.
That is why St Paul in todays important Epistle reading makes a clear distinction between the Law and the Promises: If a law had been given that could give life, then righteousness would indeed be by the law. But Scripture imprisoned everything under sin, so that promise by faith in Jesus Christ might be given to those who believe.
The Church in her wisdom has passed down those words written to the Galatians to be read the same day we hear the Parable of the Good Samaritan. It is done to make sure we understand the point of the parable. If the Law, “Be nice to your neighbor” could save you, then that would be how you become righteous. But, the Apostle tells us, “That’s not what the Scriptures say!” “How do you read the Bible?” Instead, the Scriptures tell us that we are sinners through and through, we cannot be saved by the doing of the Law, but look in faith - that is, trust! - in Jesus for our righteousness.
Now we are in the middle of the long Trinity season, marked by the color green. And unlike Christmastide or Easter, it can seem as though there’s no pattern or over-arching theme to the Sundays after Trinity. But think back. Two weeks ago you hear Pr Frick preach on the Parable of the Pharisee and the Tax Collector. In the parable the Pharisee boasted in his works, while the tax collector presented himself before the Lord with a simple, but profound prayer, Lord, be propitiated toward me, the sinner. And how did Jesus conclude that parable? By telling you that it was the tax collector who went home justified - that is, declared righteous! - not the Pharisee!
Now today, a lawyer asks Jesus a question which is prompted by his desire to justify himself, to show himself to be righteous. So Jesus tells the Parable of the Good Samaritan in order to show the lawyer - and us - the impossibility of justifying ourselves, of making ourselves righteous.
It is a dire and tragic story: a man is beaten nearly to death, stripped naked, robbed, and thrown into the ditch to die. If you stopped to help him there’s a good chance the same thing will happen to you. Notice its a priest and a Levite who avoid him; men who know the Law that says, “Do this,” but are unwilling to help. But a third man, instead of running away, carries the poor fellow to safety, pays for his medical care, and gives the promise to pay every future expense when he returns. And here’s the kicker: the man is a Samaritan! Samaritans and Jews are bitter enemies, they hate each other. This story would never happen. Not to us. We love ourselves too much and our neighbors too little. This story would never happen.
Except that it did. Jesus isn’t telling the parable about you need to do. He is telling a parable about what He has done. You are the man in the ditch. The priest and the Levite, that is, the Law, is helpless to save you. Christ Jesus is the Good Samaritan, who alone has compassion. Jesus compares Himself to a Samaritan because this was the charge laid against Him in John 8: Are we not right in saying that you are a Samaritan and have a demon? It is the lowest insulted; the utmost contempt for God’s Word and work done in Him.
But the Good Samaritan’s actions show the Lord’s mercy in action. There is God, coming down from heaven to assume our human nature. Taking on our humanity, becoming Man, He goes to the most fallen, the most pathetic, the least and the last, He goes to the sinner who is helpless in the ditch, who is dying in his own grave, the very one who has sworn hatred to Him and He has mercy on that fallen, broken man. That is justification. Not that we loved God, but that He loved us, and gave His Son to be the propitiation for our sins.
So, you hear this parable and ask yourself, where am I? How does this teach me about reading the Bible? Well, you’re in the parable all right. You’re not the Samaritan. You’re the man in the ditch. You’re the sworn enemy of God and hater of Him. The Law cannot save you. It says, “Do this,” and its never done. Today’s readings and Psalms are meant to teach you this important lesson. The first words of the Introit, the Psalm, you sang today were: O God, why do you cast us off forever? And you heard the words of the Sentences chanted in Psalm 32: I will confess my transgressions to the Lord and you forgave the iniquity of my sins.
Collectively humanity is in the ditch, dying, crying out “God has cast us off forever!” And some despair that help is coming. Some disbelieve in the existence of a helper, of God. “If there were a god, why would he leave me in this ditch? Why would he allow the wars and violence and hatred?”
But the Second Person of the Holy Trinity, the only Son of the Father, became Man for all these reasons: to help and rescue man from all the misery into which we have fallen. To redeem us, not with gold or silver, but with His holy precious blood and innocent suffering and death that we may be His own and live under Him in His kingdom and serve Him in everlasting righteousness, innocence and blessedness. Christ Jesus has poured out the oil and wine of His Sacraments so that you would not be cast off forever. The oil and anointing of your Holy Baptism which forgives all your sins; the wine, that is His blood in Holy Communion, which cleanses you from all unrighteousness.
He has lifted you upon Himself as your beast of burden and carried you to the Inn of His Church, where He tends and cares for you. And He has made the deposit of His grace and the promise of His return. Notice, He gives the innkeeper two denarii - two days expenses, with the promise of return - the expectation that He’ll be back on the third day! He is the One who shows mercy. The One who proves to be a neighbor unto the poor, miserable man. What is written in the Law? How do you read it? Its all about Jesus.
Which means, beloved, that there is a place to talk about good works, even though you can never justify yourself by them. He who heals you by His Word and promises has left you to also have compassion and do the works of mercy unto the wounded, unto your neighbors who surround you. Here’s the secret: everyone is wounded; we are all dying; we are all messed up, broken, troubled creatures, lying in the ditch of despair and death.
But rejoice, dear Christians, for your Good Samaritan has come! Christ Jesus has stooped low and raised you from the ash heap and placed you with Himself. He has ransomed you from the tyranny of the Law that says, Do this and you will live. And has given you the sweet promise of His Gospel, Believe this and you shall live eternally with Him. This is the religion of the Messiah. The religion of grace. The is the religion of life. Come, eat and drink, believe and live in the One who lived and died and lives for you.
In the Name of the Father and + of the Son and of the Holy Spirit. Amen.
In the Name + of JESUS. Amen.
There are two religions: the religion of law and the religion of grace. The religion of commandments and the religion of the cross. The religion of morality and the religion of the Messiah. And these two religions are fundamentally incompatible with each other. And they clash with each other in today’s Gospel reading, the discussion between Jesus and the lawyer, and in the ensuing parable.
The clash is revealed not so much in the question the lawyer asked Jesus, but in the question Jesus asked the lawyer in return: What is your reading of what is written in the Law or the Torah, that is, God’s Word? In other words, “How do you read the Bible?” Remember the lawyer asked what he needed to do to inherit eternal life. In response to Jesus’ socratic reply the man summarizes the two great commands: Love God completely and love your neighbor as yourself. But the lawyer hasn’t actually answered the question: “How do you read the Bible?” To this there are two, and only two, options: “Do this and you will live.” Or “Believe this and you will live.”
The first answer, Do this and you will live - which, of course, is what Jesus says to the lawyer - actually reveals our total inadequacy. For the inverse is likewise true: Do it not and you shall die. Who can ever say he has done enough? The Law is comprehensive and completely overwhelming. Love God with you all. All your heart. All your soul. All your strength. All your mind. And, love your neighbor as yourself. Do this - do all of it, all of the time - and you will live. But who can possibly do that?
In the spring of 1518 there was a meeting called of the Augustinian order of monks, to which Martin Luther belonged. This was about six months after Luther’s posting of the Ninety-Five Theses, which challenged the Roman Church’s practice of indulgences, effectively the buying of forgiveness of sins with money. At this important meeting in the city of Heidelberg Luther spelled out the most important distinction in the Bible. It is the distinction between the two religions: between the way of commandments and the way of the Cross; the religion of morality or the religion of the Messiah. The distinction between the Law and Grace: “The Law says, Do this, and it is never done. Grace says, Believe this, and everything is done already.” (Thesis 26).
When the Law says, “Do this,” we can never do it! Not the way God demands, in total and complete perfection of heart, mind, and will. There is always a part of our sinful heart that hold back, that loves something else. There is always a part of our fallen mind that is bent on hubris, the prideful desire to be accepts by God and men on account of our own good deeds, our own contributions, what we imagine is our innate wonderfulness.
The Law says, “Do this,” and it is never done. But Grace says, “Believe this,” believe what Jesus has done for you, and everything is in done already. Everything that the Law could demand. All of it is done, all of it is accomplished, perfectly and without fail, every last iota of God’s exacting demand for perfection in heart, mind, will, and strength, done and finished in Jesus.
That is why St Paul in todays important Epistle reading makes a clear distinction between the Law and the Promises: If a law had been given that could give life, then righteousness would indeed be by the law. But Scripture imprisoned everything under sin, so that promise by faith in Jesus Christ might be given to those who believe.
The Church in her wisdom has passed down those words written to the Galatians to be read the same day we hear the Parable of the Good Samaritan. It is done to make sure we understand the point of the parable. If the Law, “Be nice to your neighbor” could save you, then that would be how you become righteous. But, the Apostle tells us, “That’s not what the Scriptures say!” “How do you read the Bible?” Instead, the Scriptures tell us that we are sinners through and through, we cannot be saved by the doing of the Law, but look in faith - that is, trust! - in Jesus for our righteousness.
Now we are in the middle of the long Trinity season, marked by the color green. And unlike Christmastide or Easter, it can seem as though there’s no pattern or over-arching theme to the Sundays after Trinity. But think back. Two weeks ago you hear Pr Frick preach on the Parable of the Pharisee and the Tax Collector. In the parable the Pharisee boasted in his works, while the tax collector presented himself before the Lord with a simple, but profound prayer, Lord, be propitiated toward me, the sinner. And how did Jesus conclude that parable? By telling you that it was the tax collector who went home justified - that is, declared righteous! - not the Pharisee!
Now today, a lawyer asks Jesus a question which is prompted by his desire to justify himself, to show himself to be righteous. So Jesus tells the Parable of the Good Samaritan in order to show the lawyer - and us - the impossibility of justifying ourselves, of making ourselves righteous.
It is a dire and tragic story: a man is beaten nearly to death, stripped naked, robbed, and thrown into the ditch to die. If you stopped to help him there’s a good chance the same thing will happen to you. Notice its a priest and a Levite who avoid him; men who know the Law that says, “Do this,” but are unwilling to help. But a third man, instead of running away, carries the poor fellow to safety, pays for his medical care, and gives the promise to pay every future expense when he returns. And here’s the kicker: the man is a Samaritan! Samaritans and Jews are bitter enemies, they hate each other. This story would never happen. Not to us. We love ourselves too much and our neighbors too little. This story would never happen.
Except that it did. Jesus isn’t telling the parable about you need to do. He is telling a parable about what He has done. You are the man in the ditch. The priest and the Levite, that is, the Law, is helpless to save you. Christ Jesus is the Good Samaritan, who alone has compassion. Jesus compares Himself to a Samaritan because this was the charge laid against Him in John 8: Are we not right in saying that you are a Samaritan and have a demon? It is the lowest insulted; the utmost contempt for God’s Word and work done in Him.
But the Good Samaritan’s actions show the Lord’s mercy in action. There is God, coming down from heaven to assume our human nature. Taking on our humanity, becoming Man, He goes to the most fallen, the most pathetic, the least and the last, He goes to the sinner who is helpless in the ditch, who is dying in his own grave, the very one who has sworn hatred to Him and He has mercy on that fallen, broken man. That is justification. Not that we loved God, but that He loved us, and gave His Son to be the propitiation for our sins.
So, you hear this parable and ask yourself, where am I? How does this teach me about reading the Bible? Well, you’re in the parable all right. You’re not the Samaritan. You’re the man in the ditch. You’re the sworn enemy of God and hater of Him. The Law cannot save you. It says, “Do this,” and its never done. Today’s readings and Psalms are meant to teach you this important lesson. The first words of the Introit, the Psalm, you sang today were: O God, why do you cast us off forever? And you heard the words of the Sentences chanted in Psalm 32: I will confess my transgressions to the Lord and you forgave the iniquity of my sins.
Collectively humanity is in the ditch, dying, crying out “God has cast us off forever!” And some despair that help is coming. Some disbelieve in the existence of a helper, of God. “If there were a god, why would he leave me in this ditch? Why would he allow the wars and violence and hatred?”
But the Second Person of the Holy Trinity, the only Son of the Father, became Man for all these reasons: to help and rescue man from all the misery into which we have fallen. To redeem us, not with gold or silver, but with His holy precious blood and innocent suffering and death that we may be His own and live under Him in His kingdom and serve Him in everlasting righteousness, innocence and blessedness. Christ Jesus has poured out the oil and wine of His Sacraments so that you would not be cast off forever. The oil and anointing of your Holy Baptism which forgives all your sins; the wine, that is His blood in Holy Communion, which cleanses you from all unrighteousness.
He has lifted you upon Himself as your beast of burden and carried you to the Inn of His Church, where He tends and cares for you. And He has made the deposit of His grace and the promise of His return. Notice, He gives the innkeeper two denarii - two days expenses, with the promise of return - the expectation that He’ll be back on the third day! He is the One who shows mercy. The One who proves to be a neighbor unto the poor, miserable man. What is written in the Law? How do you read it? Its all about Jesus.
Which means, beloved, that there is a place to talk about good works, even though you can never justify yourself by them. He who heals you by His Word and promises has left you to also have compassion and do the works of mercy unto the wounded, unto your neighbors who surround you. Here’s the secret: everyone is wounded; we are all dying; we are all messed up, broken, troubled creatures, lying in the ditch of despair and death.
But rejoice, dear Christians, for your Good Samaritan has come! Christ Jesus has stooped low and raised you from the ash heap and placed you with Himself. He has ransomed you from the tyranny of the Law that says, Do this and you will live. And has given you the sweet promise of His Gospel, Believe this and you shall live eternally with Him. This is the religion of the Messiah. The religion of grace. The is the religion of life. Come, eat and drink, believe and live in the One who lived and died and lives for you.
In the Name of the Father and + of the Son and of the Holy Spirit. Amen.
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