Monthly Archives: June 2026

Order in the Court – Sermon on Luke 6:36-42 for the Fourth Sunday after Trinity

Luke 6:36-42

In the name of Jesus. Amen.

I’ve said it before, and I’ll say it again: Jesus’ words, “Judge not,” might currently be the most quoted portion of Scripture. I don’t have any data or statistics to back up that statement. It’s just an observation. The reason it’s so popular is that every person who has ever existed has a conscience that is judging them. Everyone’s conscience recognizes that things they have done and said and thought are wrong—whether they are bad, hurtful, or just plain evil. Everyone has a conscience that makes an argument and a case against them. Everyone’s conscience testifies against them that they are guilty. This is true for me. That is true for you. That is true for everyone you meet.

The only way to silence that guilt is by the blood of Jesus. Sadly, that doesn’t stop anyone from trying to silence that guilt in other ways. Ripping this statement of Jesus out of context is one of those ways. Often, when someone demands that you, “Judge not,” that is their own futile attempt to tell their own conscience to stop condemning them. That person probably recognizes their guilt but is trying to silence it.

Everyone is constantly making judgments of other people. (Ironically, when someone throws these words of Jesus in your face, “Judge not,” they are making a judgment.) Now, in some instances, our judgments do go against what Jesus is commanding us not to do. In other instances, judging is what God calls individuals to do. Today, I want to examine the Scriptures to see when we can—and even must—make judgments and when we must not make judgments. The difference between the two has eternal consequences.

Let’s start with situations where Scripture teaches that God commands you to make judgments. I’ve included a table of Scripture passages in the bulletin in case you want to look them up later.

The first one is in your vocations (e.g. Eph. 6:4; Ro. 13:3-4; Pr. 31:9). If you’re in law enforcement, God has given you the task of making constant judgments—both for and against people. When you get pulled over by a police officer, you can’t fight a ticket by saying, “Jesus says, ‘Judge not.’ So, you can’t give me that ticket.” That officer is doing a good work by giving you that ticket. The same goes for judges. When they render judgments and prison sentences and rulings, they are doing good works that God has placed them in those positions to do. Parents, you need to make judgments all the time. When your kids get into an argument, you need to judge who needs to be punished. You need to make judgments if it’s ok for your child to go to that friend’s house based on what you know about the character of their parents. You need to make judgments on what is and isn’t good to feed your kids, what time they need to go to bed, how much screen time they have or don’t have. If you own a business, you need to make judgments on how much that employee should be paid, what products and services you provide, who to hire and fire. In any of those vocations, you can’t neglect that responsibility. God put you there to make those judgments. If you neglect that responsibility because Jesus says, “Judge not,” know that is not the way a Christian should act. Make those judgments with the wisdom God has given you, and know that those judgments are good and pleasing in God’s sight.

The second place you are to make judgments is in areas of doctrine. You need to be judging if you are hearing and reading true teaching that aligns with God’s Word or if it is false teaching that contradicts God’s Word. In Matthew 7:15-20 (a text you’ll hear in just a few weeks), Jesus says, “Beware of false prophets, who come to you in sheep’s clothing but inwardly are ravenous wolves.” You have to do that. For the good of your soul, you must do it. And the only way you can do that is to make judgments. 1 John 4:1 and a whole slew of other passages call believers to make these judgments of doctrine. As a believer, you have this responsibility from Jesus Himself.

Third, Christians are given the duty to judge fellow Christians. Every Christian congregation is designed by God to be a place where believers hold each other accountable. A congregation isn’t just a country club where we all support each other no matter what. Hopefully, you are finding kindness, support, generosity, and whatnot. But believers are also called to hold each other accountable. Galatians 6:1 says, “Brothers,” so it’s talking to Christians, “Brothers, if anyone is caught in any transgression, you who are spiritual should restore him,” and here’s the important part, “restore him in a spirit of gentleness. Keep watch on yourself, lest you too be tempted.”

Dear saints, you are your brother and sister’s keeper. You need to be on the lookout. If one of your fellow Christians is flirting with a spiritually dangerous position, you are to warn them. And if a fellow believer warns you, take it seriously. Don’t just lash back, “Well, you’re being judgmental, and Jesus says, ‘Judge not.’” No! That’s his responsibility. At the end of 1 Corinthians 5, Paul says, “What have I to do with judging outsiders? Is it not those inside the church whom you are to judge?” And Paul there uses the same word Jesus uses here. Jesus says, “Judge not,”and Paul, inspired by the Holy Spirit says, “You’re supposed to judge believers.”

So far, this is what Jesus is not forbidding when He says, “Judge not.” It’s important for us to remember what He isn’t saying so we aren’t ashamed to do the good works He has given us to do. Jesus has put you in certain places—certain courtrooms—where you are to make judgments. In your vocations, in areas of doctrine, and holding other believers accountable. In those places, make those judgments because Scripture has given you that calling.

Now, to what Jesus is forbidding. He is warning us against our futile attempts to remove Him from the judgment seat.

Imagine the heavenly courtroom. There, we belong in the defendant’s chair. In that divine courtroom, we stand guilty. Our conscience knows it. Anyone else in there knows it. The Judge knows it most of all. We are guilty. We have no possible defense. Our mouths are silenced (Ro. 3:19). But the Holy Spirit reveals God’s mercy in the Scriptures. We know the character of our Judge. He is merciful. That’s why Jesus says, “Be merciful, even as your Father is merciful.”

The Judge who sits on the bench is your own Father in heaven. He desires to forgive you—and He does. He declares that you are not guilty for the sake of Jesus. Christ made the full payment for your all sins on the cross. When Jesus talks about the good measure, pressed down, shaken together, running over, He is not talking about grain. He is talking about the forgiveness He pours out on you. He gives you so much forgiveness that you can’t contain it all.

This mercy is for you and for the other defendants in that courtroom. Your neighbors—your spouse, your child, your parents, your fellow Christian, all who believe in Christ—receive the same verdict, the same abundant mercy. The cross paid for their sins too. That’s how it is in God’s courtroom. In your heart, you might think that you are able to sit on the judgment seat. But you are wrong. You don’t belong there. And all your efforts to take that seat are futile.

The order in God’s courtroom is clear: God sits on the judgment seat full of abundant, divine mercy (Ro. 2:16, 14:10; Jn. 5:22). We remain in the defendant’s chair, receiving it. And because Jesus’ sacrifice was for the sin of the world (Jn. 1:29; 1 Jn 2:2), our neighbor is forgiven too. But here is our problem: We are tempted to change that order. We gladly receive the mercy for ourselves, but when God forgives our neighbor—especially the one who has sinned against us—we object. Our hurt runs deep. The betrayal stings. So, in our hearts we rise from the defendant’s chair, push the merciful Judge aside, and try to take the bench ourselves.

There are many ways we try to do this. We make people feel bad for things that Scripture doesn’t condemn. We treat others harshly and pepper our conversations with condescending or belligerent words. We plot ways to make them feel the same pain they have caused us. We give them the silent treatment and cut them out of our lives. We act as though they aren’t our neighbor anymore. These are just some of the ways we try to seize the judge’s seat.

Dear saints, that is wrong. Repent. That is not how we are to treat a person for whom Christ has died. You are commanded to love that neighbor and be merciful as your Father is merciful. Reach out. Do what you can to reconnect. Call them. If you don’t think you can talk to them without yelling, write them an email. If even that is hard, at least act as though you aren’t angry—not only when you are around that person, but even when you think of that person. You might be surprised that your heart will start to follow your actions.

And let me just say that love might need to look different in different situations. Depending on how that person has sinned against you, you might need help in figuring out how to love that neighbor. As your pastor, I’m here to help. If we can’t figure it out together, I can help connect you with someone who can. Please know that I’m here for that.

Dear saints, you cannot remove Jesus from His judgment seat any more than you can remove Him from the cross. It is finished. The sins of the world—yours and your neighbor’s—are paid for. That will not change. It is done. The cross is complete. Thanks be to God for His mercy to us. Amen.

The peace of God, which surpasses all understanding, will guard your hearts and minds in Christ Jesus (Php. 4:7). Amen.

Daily – Sermon on Luke 15:1-10 for the Third Sunday after Trinity

Luke 15:1-10

In the name of Jesus. Amen.

Luke 15 is a well-known chapter with three parables. Even though you only heard the first two today, you know the third one—the parable often called “The Prodigal Son.” It would probably be better if it were called “The Merciful Father” or something along those lines. The three parables belong together as one unit.

One of the common misconceptions we can have about these parables is that they only deal with conversion. But Jesus makes it clear—especially when He makes His concluding comments on these first two—that they deal with repentance, not just conversion. Of course, repentance is present in conversion, but it is also present in the daily life of a Christian. Before the confession of sins in our service, we regularly refer to 1 John 1:8-9, “If we say we have no sin, we deceive ourselves, and the truth is not in us.” Not only is John writing that to Christians, he also includes himself in that statement. “If we say we have no sin…” The Apostle John recognizes that he has sin, and if he were to say otherwise would mean that the truth is not in him.

Today, I want to consider these two parables in that light because it helps us see that each and every day of our lives, we are that one lost sheep and one lost coin. We’re going to do that based on what we believe, teach, and confess from Luther’s Small Catechism from the section on Baptism. In your bulletin, you’ll find that I’ve printed the fourth question and answer. I’ll read the question, and I’d like all of us to read the answer that is drawn from Romans 6:4 and its context.

“What does such Baptizing with water signify? It signifies that the old Adam in us, together with all sins and evil lusts, should be drowned by daily sorrow and repentance and be put to death; and that the new man should daily come forth and rise to live before God in righteousness and holiness forever.”

The Christian life is marked by daily repentance. Christian, as long as you still have breath in your lungs, you have a need to repent. The old Adam in each of us needs to be drowned daily. These parables aren’t just about unbelievers; they are about us.

This is clear from v. 1 of the text, “The tax collectors and sinners were all drawing near to hear Him.” Notice why they are coming to Jesus. They aren’t just coming to be close to Jesus or have a meal with Him. They do get those things, but that isn’t the purpose of their coming to Jesus. They are coming to hear Him. What sort of things would they be hearing from Jesus?

Jesus wasn’t teaching only about love and acceptance. He was clearly showing and declaring God’s mercy. He taught that He was going to suffer, die, and rise for sinners (Lk. 9:22, 44-45; 12:50; 13:32-33; 17:25; 18:31-33). So, yes, He was teaching them the Gospel. But that wasn’t all He was teaching. Jesus was also clearly teaching the Law.

If you just look at the context of what Jesus had been teaching right before this chapter, you get a better idea of what these sinners and tax collectors were hearing from Jesus (Lk. 14:26-33). Christ was teaching, “If anyone comes to Me and does not hate his own father,” (happy Father’s Day) “If anyone comes to Me and does not hate his own father and mother and wife and children and even his own life, he cannot be My disciple” (Lk. 14:26). Jesus goes on to talk about counting the cost of following Him (Lk. 14:27-32). And He concludes by saying, “Any one of you who does not renounce all that he has cannot be My disciple” (Lk. 14:33).

A lot of people today—especially in the month of June—will say, “Jesus loves you just the way you are.” There is some truth there, but it’s only a half truth, which is very dangerous. Sure, Scripture teaches that Jesus loves you just the way you are, but the full truth is that Jesus has no intention of leaving you just the way you are. That full truth is much, much better news. Jesus loves you even though you are a sinner. Sinners are enemies of God, and Jesus came to reconcile sinners to become friends and sons of God who are made holy and blameless (Ro. 5:10; Col. 1:21-22).

The Pharisees and scribes were grumbling (Lk. 15:2) because they wrongly thought that Jesus was simply welcoming sinners without calling them to turn from their sin. But that wasn’t the case, was it? No! Not when we see these parables in their context. Jesus knew exactly what kind of people were coming to hear Him. That’s why He proclaimed both the Law and the Gospel. He knew the gravity of their sins—the cheating, the waste, the lies, the pain they caused others and God.

Take that idea into these two parables—especially as they describe how the shepherd and the woman seek to find the lost sheep and the lost coin. The shepherd doesn’t wait for the sheep to feel lost or to bleat for help. It’s possible that the sheep didn’t even know it was lost. The woman doesn’t wait for the coin to ask for help from the dusty crack in the floor. The coin definitely didn’t know it was lost. Both the shepherd and the woman do whatever is necessary to find what was missing. And they both do it with joy.

Again, this seeking and finding is not a one-time event for unbelievers. This is the daily rhythm of your life as a Christian. Jesus does whatever is necessary—again and again—to find you when you go missing in the wilderness and cracks of sin. He doesn’t wait for you to feel your lostness. He doesn’t sit back and wait for you to take the first step. He takes the initiative daily, and He does it with a divine heart full of mercy.

In Ezekiel, God asks, “Have I any pleasure in the death of the wicked, and not rather that he should turn from his way and live?” (Ezk. 18:23). In Jeremiah, God speaks about His wayward child, “As often as I speak against him, I do remember him still. Therefore my heart yearns for him; I will surely have mercy on him, declares the Lord” (Jer. 31:20).

Theologians will use a term to talk about how God calls sinners out for their sin through the Law. They call it God’s “alien” or “strange work” (Is. 28:21) because God describes Himself as merciful and gracious, slow to anger and abounding in steadfast love and faithfulness (Ex. 34:6-7). When God threatens, judges, and calls to repentance, He does that so He can do His “proper work” of forgiving, restoring, and delivering His mercy (1 Sam. 2:6), which is the work He delights to do. Even though His work through the Law is His “alien work,” He does it joyfully because His heart longs for you to be His own. He remembers you with mercy even though it means that He must speak against you and your sin through His Word.

That is what is happening every time you gather together here and every time you hear God’s Word. He is seeking you even while your old, sinful nature clings to you and needs daily drowning. He doesn’t wait for you to be sufficiently sorry or desperate. He comes to you in the preaching of His Word (Ro. 10:17). He seeks you out wherever you are—in whatever desolate wilderness or dusty corner your sins have led you. He picks you up, lays you on His shoulders, and rejoices to bring you home.

Dear saints, God does not expect you to become like the ninety-nine righteous persons who need no repentance (Lk. 15:7) or like the nine coins that never get lost. Those are the ones who falsely imagine they have moved beyond the need for daily repentance. Every day, you are the one. Every day, you are the lost sheep who is carried home. You are the coin He searches for diligently. And your Savior has great joy in daily seeking and restoring you.

Here, Jesus teaches that what brings joy to heaven is not your consistency or your record of good works—even though God delights in the fruit of faith. But what moves Christ and all of heaven to rejoicing is when you receive God’s forgiveness. When you believe the Absolution. When you receive Christ’s Body and Blood that forgive you and strengthen you.

Dear saints, your Savior does not merely tolerate your daily repentance, He seeks it. He gives it (Act. 11:18, 5:31; 2 Ti. 2:25). And He rejoices in it with exceeding joy. Amen.

The peace of God, which surpasses all understanding, will guard your hearts and minds in Christ Jesus (Php. 4:7). Amen.

After – Sermon on Genesis 15:1-6 for the First Sunday after Trinity

Genesis 15:1-6

In the name of Jesus. Amen.

Life can be a roller coaster of ups and downs. The ‘ups’ can include a health scare that passes, a rocky relationship that is mended, a debt that gets paid. When you get through those things, you start to think, “Now, I can breathe. I got through that hard stretch, so things will settle down.” And, for a while, they do. But then, the next trouble shows up, and the ‘downs’ return.

The test results come back with a new anomaly. The mechanic lets you know about an expensive repair, and your finances are already tight. Your reputation gets thrown into question by a nasty rumor. Those are the moments when the doubt creeps in again. You are delivered from one battle only to find yourself in another. In those moments, it’s easy to forget all the times God has rescued you. So, you start to wonder, “How will I get myself out of this mess?” Completely removing God from the equation.

This pattern of ups and downs is repeated throughout Scripture. Today, we see it in the life of Abraham. Now, I know he’s called ‘Abram’ here in Gen. 15 and that God doesn’t change his name to ‘Abraham’ until Gen. 17:5. But just for the sake of ease, I’m calling him ‘Abraham’ through this sermon.

Our text opens with, “after these things…” assuming you know the context of what’s happened in Abraham’s life up to this point. Those words, “after these things,” point us back to Abraham’s ‘before’ so we can understand the ‘after’ that follows. Let me summarize: God called Abraham to leave his homeland and go to a land God would show him. God promised that He would make Abraham into a great nation and bless all the families of the earth through him (Gen. 12:1-3). Abraham brought his nephew, Lot with him. Abraham and Lot were so prosperous that the land couldn’t support them both (Gen. 13:6), so they decided to split up. Abraham let Lot pick where he would settle, and Lot preferred the valley near Sodom because it was “like the garden of the Lord” (Gen. 13:10). But after a while, Lot found himself in some serious trouble.

Four kings, who ruled over a massive area that extended from modern day Iran all the way to Egypt decided to fight against five kings in Canaan (including the king of Sodom) who were rebelling against them (Gen. 14:1-4). Those four kings defeated them and took Lot, his family, and all his possessions away (Gen. 14:11-12). When Abraham heard that Lot had been taken captive, he went out with a small company of 318 men and defeated those four kings and pursued them all the way to Damascus (Gen. 14:14-15). Based on numbers alone, it wasn’t a battle Abraham should have won, but God blessed him and his men with the victory.

Abraham brought everything back—Lot, the people, the goods (Gen. 14:16-20). Then, Abraham returned home and settled back into his land. You can almost hear him thinking, “Now I can rest. The battle is over, and I’ve won. God has been faithful.”

Now comes the ‘after.’ After these things the word of the Lord came to Abraham in a vision. Notice, God speaks first. He doesn’t wait for Abraham to say anything. God makes two promises. The first is, “Fear not, Abram, I am your Shield.” (Gen. 15:1). God says this after He had already proven that promise. It’s as though we should understand that Shield promise as God saying, “Don’t think for one minute that you defeated those four kings because you suddenly turned into a skillful general, Abraham. You won that battle because I am your Shield.”

Then comes the second promise, “Your reward shall be very great.” Different translations handle this differently. This can be understood as God recalling all His previous promises. Or, it can be understood as God Himself being Abraham’s great Reward. Either way, we can tell that Abraham was struggling with doubt. “O Lord God, what will you give me, for I continue childless?” (Gen. 15:2). Abraham is struggling to believe the promise of a reward. Even after this great deliverance, even after seeing God work in a mighty way, unbelief began to creep into Abraham’s heart. God had given Abraham the promise of a son, but nothing had happened. No child. No pregnancy. No heir. Eliezer from Damascus was the best option. Back then, couples that didn’t have children would adopt a household servant to become their heir. That servant would take care of the couple as they aged and would inherit their property as payment for that care.

Eliezer could have been a member of Abraham’s household for a long time. But it is possible that Eliezer had been acquired by Abraham when Abraham rescued Lot up at Damascus. Either way, in Abraham’s mind, God was a long way from fulfilling His promise of giving Abraham a son, and Abraham is very open and honest with his doubt. “What are you waiting for, God? It looks like this guy from Damascus is going to inherit everything.”

God doesn’t rebuke his honesty. Instead, He answers with a promise that is even more specific. “This man shall not be your heir. Your very own Son shall be your heir” (Gen. 15:4). Then, He takes Abraham outside to do some counting. “Number the stars if you can. So shall your offspring (lit. ‘seed’) be” (Gen. 15:5). God turns astronomy into theology. The same God who made each and every one of those uncountable stars was promising uncountable descendants.

Yes, God was promising that Abraham would be the patriarch of numerous descendants. But even more than that God was also promising Abraham a descendant, a particular Offspring—the Messiah, Jesus (Gal. 3:16). That Seed who would come from Abraham’s own body would be the one who would crush the serpent’s head (Gen. 3:15) and bless all the families of the earth (Gen. 12:3).

Then comes that beautiful verse, “[Abraham] believed the Lord, and He counted it to him as righteousness” (Gen. 15:6). Abraham didn’t create this faith in himself. God spoke. God promised. And by that Word, the Holy Spirit created faith in Abraham’s heart. That faith received what God gave. And God declared Abraham righteous—not because of anything Abraham had done, but because of the promise he believed.

After this night filled with God’s promise, I wonder how the rest of Abraham’s nights went until Isaac was finally born. How often was he kept awake with his doubts until he’d finally go back outside to count the stars again? How often did Abraham look up at the starry sky and pray, “That’s a big promise, God!”?

Dear saints, you also know this pattern of the ‘after’ that Abraham found himself in too. The crisis passes. The burden lifts. You think the struggle is over. But then, comes the ‘after.’ A new trouble arrives. Anxiety returns. Doubt whispers. And we ask, “Lord, what are You going to do for me now?” Like Abraham, you are saved but still struggling.

Remember that Abraham’s Lord is also your Lord. He is your Shield and your great Reward too. He doesn’t point you to the stars, but He does point you to the waters of your Baptism, where He gave you the new birth (Jn. 3:5), joined you to (Ro. 6:3-5) and clothed you with Christ (Gal. 3:27). He points you to the Bread and Wine of Communion and says, “Take; eat and drink this for the forgiveness of your sins” (Mt. 26:27-28).

You have those promises because the Seed of Abraham has come. Jesus is your Shield from God’s wrath against your sin. He is your great Reward who gives Himself to you. 

Struggles will come after deliverances. Trials will come after rescues. But God remains the same in the ‘after.’ His promises still hold. Your Shield still protects. Your Reward continually gives Himself.

Dear saints, it can be easy to forget about all God’s blessings in the ‘before.’ Worry and anxiety can quickly fill your heart in the ‘after.’ Don’t hold either of them too tightly. The past—the ‘before’—is for thankfulness. The future—the ‘after’—is for hope. In the ‘now,’ fix your eyes on Christ where true joys are found because the faith that looks to Jesus is still credited to you as righteousness. Amen.

The peace of God, which surpasses all understanding, will guard your hearts and minds in Christ Jesus (Php. 4:7). Amen.